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Ahmadiyya Jamaat Malta www.ahmadiyya.mt amjmalta@gmail.com 0035679655255 0035621655255
Gratitude
______ The Holy Quran ______
Jekk tkunu grati, jekk tiżżu ħajr (ta’ kulma għamilt magħkom, u tajtkom), tabilħaqq inżidkom fil-barkiet, u żgur li nagħtikom aktar favuri. (14:8)
Ikun xi jkun il-ġid li jagħmlu, ma jiġux miċħuda l-premju dovut. Alla jaf sew lil dawk li huma konxji tad-dmir tagħhom lejh. (3:116)
Sabiex Alla jagħtihom il-premjijiet sħaħ tagħhom, u saħansitra jżidhom mill-għotja u t-tjieba Tiegħu. Huwa tabilħaqq li l-Aktar Jaħfer, u l-Aktar Japprezza. (35:31)
______ Sayings of the Holy Prophet Muhammadsa ______
Ħażrat Mughirara jirrakkonta, “Il-Qaddis Profeta Muħammadsa kien jitlob għal żmien twil tant li saqajh u riġlejh ikunu għajjien. Ladarba ġie mistoqsi għaliex joffri tant talb b’tant uġigħ u tbatija, hu wieġeb, ‘M’għandix inkun qaddej grat ta’ Alla l-Ħanin?’” (Sahih al-Bukhari, Hadith 1130)
“Ħares lejn dawk li huma iktar baxxi minnek (jiġifieri dawk li għandhom inqas riżorsi minn dawk li għandek), imma tħarisx lejn dawk li huma ’l fuq minnek (jiġifieri dawk li għandhom iktar ġid minnek), ħalli ma tnaqqasx il-favuri u l-barkiet li Alla tana.” (Sahih Muslim, Hadith 2963c)
Il-gratitudni hija virtù mill-isbaħ. Li tkun grat u li tesprimi l-gratitudni u l-ħajr lill-oħrajn hija waħda mill-isbaħ valuri morali li jeżistu. Il-bniedem jista’ jesprimi l-gratitudni lil Alla u anke lill-bnedmin sħabu. Kemm jekk persuna tirringrazzja lil Alla li Jista’ Kollox jew lill-qaddejja Tiegħu, il-bnedmin, fiż-żewġ każijiet hija manifestazzjoni ta’ karattru għoli u l-aħjar valur uman.
Filwaqt li rrikonoxxa li ħadd qatt ma seta’ jħallas lura l-barkiet infiniti mogħtija lill-umanità, il-Qaddis Profeta Muħammad, is-sliem għalih, bħal qaddej veru ta’ Alla, dejjem kien jesprimi gratitudni immensa lejn Alla li Jista’ Kollox. Barra minn hekk, sens ta’ gratitudni lejn Alla li Jista’ Kollox iqum ukoll f’persuna meta josserva l-istat tal-inqas ixxurtjati tas-soċjetà u dejjem ikun lest li jgħinhom.
Posted in Ahmadiyya Malta, morality, Morals
Tagged Ahmadiyya Malta, gratitude, Id-Dawl, Id-Dawl Magazine, Il-Gratitudni, Islam, Malta, Quran
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Id-Dawl 80
ID-DAWL 80 – August 2024
The dress code
Il-libsa hija barka kbira ta’ Alla l-Ħanin u hija waħda mill-barkiet li Alla li Jista’ Kollox ta lill-qaddejja Tiegħu u semmieha b’isimha fil-Koran Imqaddes. Il-libsa tingħata bħala premju għat-tfal ta’ Adam . Dan l-unur li jingħata huwa disponibbli biss għall-bniedem, l-ebda ħlejqa oħra fid-dinja ma ġiet onorata b’din il-barka. Alla li Jista’ Kollox indirizza lit-tfal kollha ta’ Adam u qal:
“Ja wlied Adam! Tabilħaqq niżżilnielkom ilbies jostor l-għera tagħkom, u biex ikunu l-ilbies sbieħ (mezzi ta’ sbuħija u eleganza). Iżda l-ilbies tal-ġustizzja, is-safa u l-imħabba ta’ Alla — dak huwa l-aħjar.” (7:27)
Il-kliem, l-ilbies tat-ġustizzja, jispjega s-sinifikat reali tal-kliem ‘libsa eleganti’. Jiġifieri, l-ilbies tal-pjetà huwa, fil-fatt, l-ilbies tassew fin għall-bniedem. Ilbies ordinarju jkopri l-għera fiżika tagħna, filwaqt li l-ilbies tal-pjetà u s-safa jkopri l-għera spiritwali u morali tagħna.
Il-vers ifakkarna b’mod sabiħ li meta nqisu li hu tant meħtieġ li jkollna l-ilbies tajjeb biex jgħatti l-għera fiżika tagħna u nużaw libsa eleganti biex nidhru grazzjużi, għandna iktar u iktar inkunu anzjużi li nkopru l-għera morali u spiritwali tagħna, li tista’ ssir biss bit-talb u billi nitolbu l-maħfra u l-ħniena ta’ Alla.
Kemm hi importanti l-libsa, kemm fiżikament kif ukoll spiritwalment. Għalhekk, meta ngħixu fis-soċjetà hemm kodiċi tal-ilbies li trid tiġi segwita waqt li wieħed ikun fl-isfera pubblika, meta wieħed jimxi fit-toroq, imur fis-swieq, ħwienet u postijiet pubbliċi oħra.
Iżda sfortunatament, mhux kulħadd jieħu ħsieb il-kodiċi tal-ilbies meta jkun fil-pubbliku. Madankollu, kull wieħed u waħda minna għandu jkollna l-istandard għoli tagħna stess tal-kodiċi tal-ilbies, irridu nżommu lilna nfusna u lill-familji tagħna dejjem pronti biex inżommu d-diċenza u l-pudur fil-kodiċi tal-ilbies tagħna.
Irridu dejjem niċċekkjaw lilna nfusna u nsaqsu: il-libsa li qed nilbes hija denja li tintlibes fil-pubbliku? Nemmen tassew li din hija kwistjoni ta’ diċenza personali, imsejsa fuq il-valuri morali, li dejjem nilbsu kif suppost fi djarna u aktar importanti meta nkunu fl-isferi pubbliċi.
Huwa wkoll fatt li hemm ċerti kodiċijiet tal-ilbies stabbiliti meta nkunu f’postijiet partikolari. Jista’ xi ħadd imur il-qorti b’sidru mikxuf? Tista’ persuna tidħol fil-Parlament bi lbies indiċenti?
Bl-istess mod, hemm ċerti kodiċijiet tal-ilbies għall-postijiet ta’ qima u attivitajiet formali u laqgħat. Ħafna drabi nirċievu xi stedina għal kwalunkwe attività jew laqgħa u nsibu xi linji gwida dwar il-kodiċi tal-ilbies, bħal dress code: “deċenti u formali”.
Huwa importanti li t-tfal u ż-żgħażagħ tagħna għandhom jiġu mgħallma dwar dawn il-valuri mill-ġenituri stess; u l-ġenituri għandhom irwol vera importanti li jikkultivaw il-manjieri u l-valuri tajba fit-tfal tagħhom, minn età żgħira, sabiex meta jikbru jkunu jafu l-limiti tagħhom, il-valuri tagħhom, ir-rispett u d-dinjità tagħhom.
Barra minn hekk, irridu nżommu f’moħħna li l-libsa tagħna hija wkoll mera u riflessjoni tal-karattru u l-personalità personali tagħna; u l-karattru tagħna jirrifletti dak tal-edukazzjoni u t-taħriġ fid-dar. Il-karattru u l-libsa tagħna jirriflettu min aħna. Allura għaliex ma nilbsux b’mod diċenti u xieraq meta nkunu fil-postijiet pubbliċi?
Posted in Ahmadiyya Malta, Id-Dawl, morality, Morals
Tagged Ahmadiyya Malta, dress, dress code, Id-Dawl, Il-kodiċi tal-ilbies, Islam, libsa, Malta, Peace, Quran
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Faith, righteous and good deeds

Fidi u għemejjel ġusti u tajba!
Il-Leħen, 27.10.2024 | IMAM Laiq Ahmed Atif — amjmalta@gmail.com
Fid-dinja tal-lum ħafna drabi ż-żgħażagħ jistaqsu għaliex hemm bżonn tal-fidi u l-għemejjel tajba, meta għandna biex naħdmu għall-għajxien tagħna. X’tagħtina l-fidi? Il-fidi tagħmel sens fid-dinja moderna tal-lum?
Dawn huma ftit mill-ħafna mistoqsijiet li ż-żgħażagħ jistaqsu. Huma kollha mistoqsijiet validi u nixtieq li nippreżenta xi ideat u ħsibijiet lill-qarrejja tagħna.
Il-punt tat-tlugħ
Meta l-bniedem jiddeċiedi li jagħmel xi ħaġa, imbagħad biss jista’ jipprova jagħmilha. Meta l-moħħ tal-bniedem jiddeċiedi u l-qalb tagħti permess li dan jista’ jseħħ, imbagħad ir-riġlejn u l-partijiet kollha tal-ġisem jobdu dak il-kmand biex jagħmlu skont il-kmand jew id-deċiżjoni.
Bl-istess mod il-fidi, il-konvinzjoni u d-determinazzjoni huma l-punt tat-tlugħ lejn ix-xogħlijiet tajbin u l-għemejjel ġusti.
Għaliex għandna l-fidi?
Għaliex għandna l-fidi? Għax fid-dinja hemm wisq negattività, meta l-mard huwa kbir, għandna bżonn ta’ sforzi akbar u mediċina ifjen għall-fejqan. Issa meta d-dinja saret wisq okkupata bil-materjaliżmu, hemm bżonn ta’ fidi b’saħħitha biex inżommu l-bilanċ bejn il-ħajja fiżika u l-ħajja spiritwali. Għax l-ebda estrem mhuwa tajjeb, u l-moderazzjoni hija ħafna aħjar għal ħajja sana.
It-tieni, il-bniedem jiġi f’din id-dinja għal xi għexieren ta’ snin biss; din il-ħajja hija temporanja u l-ħajja l-oħra hija permanenti u huwa ferm importanti li kif naħdmu biex nagħmlu din il-ħajja sabiħa, huwa wkoll importanti li naħdmu għall-ħajja l-oħra.
Il-kreditu bankarju spiritwali
Peress li għandna kreditu bankarju b’ġid materjali u flus, irridu naħdmu wkoll biex ikollna biżżejjed kreditu bankarju spiritwali għall-ħajja li jmiss tagħna.
Għalhekk, biex ikollna biżżejjed kreditu bankarju spiritwali, huwa importanti ħafna li jkollna fidi soda u li nagħmlu għemejjel tajbin tul ħajjitna kollha biex il-kont tagħna jkun sod u b’saħħtu biżżejjed. Sabiex ikollna ħajja sabiħa hemmhekk.
L-għamajjar tal-Ġenna
Alla jgħid fil-Koran Imqaddes li, “Dawk li jemmnu u jagħmlu għemejjel tajba, se ndaħħluhom fil-Ġonna bix-xmajjar jiġru taħthom, u fihom jgħixu għal dejjem. Hija l-wegħda ta’ Alla tabilħaqq. U min jista’ jkollu kelma aktar sewwa u vera minn Alla?” (4:123)
“Ma humiex il-ġid tagħkom u lanqas uliedkom li jqarrbukom lejna. Ma jersqux lejna ħlief dawk li jemmnu u jagħmlu l-għemejjel tajbin. Dawk għandhom ħlas doppju ta’ dak li għamlu, u jinsabu mħarsin (minn kull ħsara) fl-għamajjar tal-Ġenna.” (34:38)
Il-vers ineħħi l-ħsieb ta’ dawk li ma jemmnux ta’ superjorità falza bbażata fuq il-ġid, is-setgħa u l-pożizzjoni, u jgħid li dawn l-affarijiet mhumiex il-mezzi biex tinkiseb il-qrubija ta’ Alla. Huwa t-twemmin ġust u l-azzjonijiet tajbin li huma l-ġid reali tal-bniedem u li jistgħu jġibulu s-salvazzjoni u l-pjaċir ta’ Alla.
Dar eċċellenti fil-Ġenna
Dawn il-versi ta’ fuq juru biċ-ċar għaliex għandna bżonn il-fidi u l-għemejjel tajba, għax dawn huma l-mezzi li jtejbu l-ħajja l-oħra tagħna. Barra minn hekk, dan huwa l-kreditu li jimla l-kont bankarju spiritwali tagħna.
Bix-xogħol tad-dinja naqilgħu l-flus li bihom nistgħu ngħixu ħajja tajba u sana, u bil-fidi u l-għemejjel ġusti niksbu l-ġid li bih nistgħu ntejbu l-ħajja eterna tagħna fejn ikollna dar mill-isbaħ mimlija bil-bżonnijiet kollha, kif Alla jgħid fil-Koran Imqaddes (13:30) li: “Dawk li jemmnu u jaġixxu b’mod ġust, se jkollhom hena, kuntentizza u dar eċċellenti fil-Ġenna.”
Il-kuntentizza eterna u l-qrubija lejn Alla
F’vers ieħor Alla għamilha aktar ċara li, il-ħtieġa ta’ fidi qawwija f’Alla u li dejjem nagħmlu t-tajjeb huma biex il-ħajja ta’ dejjem tkun pjaċevoli u biex tinkiseb il-qrubija lejn Alla.
Alla jgħid li, il-ħlas tat-tieba tiegħek, Hu jagħtik ferħ, sodisfazzjon u paċi ta’ dejjem. “Tabilħaqq, Alla xtara mill-fidili ħajjithom u ġidhom, biex ikollhom il-Ġenna.” (9:111)
Għalhekk, min ma jridx li jkollu d-dar eterna fil-Ġenna, mimlija paċi, sodisfazzjon, kuntentizza, u mħabba tal-Mulej?
Posted in Ahmadiyya Malta, Article
Tagged Alla, Allah, faith, Fidi, God, għemejjel ġusti u tajba, Qrubija lejn Alla, Religion, Righteous, Spirituality, spiritwali
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Morals: The mother of good deeds

IL-MORALI: L-OMM TAL-GĦEMEJJEL TAJBA
“Il-morali tajbin huma ċ-ċavetta għal għemejjel tajbin oħra. Dawk li ma jeħdux ħsieb tal-morali tagħhom, bil-mod il-mod isiru inutli. F’din is-sitwazzjoni, wieħed isir agħar minn annimal mejjet. Għall-inqas il-ġilda u l-għadam ta’ annimal mejjet jistgħu jintużaw, iżda l-ġilda ta’ bniedem mejjet ma tiswa għalxejn. Dan hu l-punt meta huwa jsir l-iktar kreatura inferjuri. Għalhekk, għandna niftakru li, it-titjib tal- morali tagħna huwa ferm importanti għaliex il-morali huma l-omm tal-għemejjel tajba.”
It-Torċa, 27.10.2024 | IMAM Laiq Ahmed Atif, amjmalta@gmail.com
Illum bdejt dan is-suġġett vera importanti li huwa għal qalbi ħafna bi kliem tad-deheb tal-Fundatur tal-Komunità Ahmadiyya Musulmana. Bla ebda dubju, huwa spjega dan is-suġġett bl-aktar mod eċċellenti.
L-importanza u l-kobor tal-manjieri tajbin fil-ħajja tal-bniedem mhuma moħbija minn ħadd, nies ta’ kull reliġjon u kull fidi, anzi, kull persuna li tgħix fid-dinja hija konvinta minn morali u karattru tajjeb u mġiba tajba, u ċertament ħadd ma jista’ jiċħadha.
Għax l-akkwist ta’ kwalitajiet morali huwa l-għan ewlieni tan-natura umana. Anzi, il-moralità hija waħda mill-ħtiġijiet bażiċi, u mingħajrha l-umanità u s-sbuħija tal-bniedem ma jittejbux.
Il-moralità hija l-essenza kbira u siewja li permezz tagħha l-fratellanza reċiproka, l-għaqda u l-ftehim, l-imħabba u l-maħfra, il-ħbiberija u l-ġentilezza, it-tolleranza u l-armonija jistgħu jinħolqu fis-soċjetà.
Barra minn hekk, permezz ta’ din is-setgħa, in-nuqqas ta’ qbil reċiproku u kaos, riżentiment, mibegħda, għira, malizzja, u kull tip ta’ kontradizzjonijiet jistgħu jitneħħew.
L-ornament tal-bniedem
Il-moralità hija fil-fatt l-ornament tal-bniedem u s-sbuħija tiegħu; permezz tagħha jinħoloq bilanċ u armonija fil-ħajja kollettiva u individwali, u tinkiseb rebħa fuq il-qlub tan-nies.
Filwaqt li l-immoralità u l-imġiba ħażina jwelldu l-ħażen kollu, bħall-mibegħda, ir-rivalità, il-kaos, il-ġlied u r-riżentiment, eċċ., jidher li l-manjieri tajbin u l-imġiba tajba huma l-kapital, l-assi u t-teżor siewi tal-ħajja umana.
Il-manjieri u l-virtujiet tajba
Fl-Iżlam il-manjieri tajba u l-virtujiet jingħataw importanza kbira, sa tali punt li, il-Qaddis Profeta Muħammad, is-sliem għalih, kien jitlob għal manjieri tajbin. Huwa rrakkontat li kien jitlob, “O Alla, kif żejjintni bil-ġmiel fiżikament u għamilt id-dehra tiegħi sabiħa, nitolbok, sebbaħ ukoll il-manjieri tiegħi.”
Barra minn hekk, kien jitlob għall-għajnuna ta’ Alla sabiex ikun jista’ jevita l-imġiba ħażina; u kien jitlob, “Mulejja, infittex il-kenn Tiegħek minn kondotta ħażina, għemejjel ħżiena u xewqat mhux xierqa.”
L-aqwa fostkom huma dawk li…
Nistgħu nifhmu l-kobor u s-sbuħija tal-morali tajba minn dan il-punt fejn il-Profeta Muħammad, is-sliem għalih, jistqarr li, “L-aqwa fostkom huma dawk li l-morali tagħhom huma l-aħjar”; u qal li, “L-aktar maħbub għalija u l-eqreb tiegħi f’Jum il-Ġudizzju se jkunu dawk li għandhom l-aqwa morali u manjieri.”
It-tagħlim Iżlamiku jenfasizza ħafna fuq il-prattika ta’ morali tajba u manjieri eċċellenti fid-dar u fis-soċjetà u f’kull livell; u jindirizza din il-kwistjoni f’ħafna dettall.
Dan għandu jiġbed l-attenzjoni tagħna biex nagħmlu l-akbar sforzi biex nipprattikaw l-aktar morali eċċellenti. Għandna nippruvaw nadottaw l-ogħla morali billi nużaw il-fakultajiet kollha tagħna sabiex inkunu assi għas-soċjetà u għall-pajjiż.
Il-Qaddis Profeta Muħammad, is-sliem għalih, wissa li ħadd m’għandu jkażbar lil xi ħadd għax hu qasir jew għandu xi difetti fiżiċi; u qal lil martu biex ma turi lanqas l-iċken dispjaċir lejn kwalunkwe nisa oħra għal xi ħaġa mhux f’postha.
Ix-xewqat materjalistiċi bla tarf
Huwa ta parir lit-tfal biex jiksbu livelli morali għoljin billi ma jagħmlu ħsara lil ħadd, lanqas lis-siġar tal-frott ta’ ħaddieħor billi jitfgħu l-ġebel fuqhom; jekk ikunu ddisprati jieħdu biss il-frott li jkun diġà waqa’ mis-siġra, u bl-ebda mod m’għandhom jagħmlu ħsara lis-siġar. Iżda l-aħjar huwa dak li titlob lil Alla biex qatt ma tispiċċa f’sitwazzjoni daqshekk iddisprata.
F’dan il-parir tiegħu hemm lezzjoni għalina li dejjem inkunu kuntenti u sodisfatti b’dak li għandna, u ma nħarsux lejn dak li mhuwiex tagħna. Iżda, jekk nixtiequ li jkollna xi ħaġa, għandna nitolbu dan mill-Mulej, u mhux minn ħaddieħor.
Dan il-parir hu meħtieġ fi żmienna meta nqisu x-xewqat materjalistiċi bla tarf. Għandna biex inkunu kuntenti u sodisfatti b’dak li għandna u dejjem inkunu grati lejn Alla li tana ħafna u ħafna barkiet.
It-taħriġ morali tat-tfal
Il-Qaddis Profeta Muħammad, is-sliem għalih, kien dejjem jenfasizza fuq it-tagħlim u t-taħriġ tat-tfal minn età żgħira u kien dejjem jieħu ħsieb tat-taħriġ morali tagħhom.
Darba wieħed tifel kien qed jiekol malajr u jċaqlaq idu fuq il-platt kollu. Huwa qallu: “L-ewwel, aqra t-talb biex tibda f’isem Alla, kul b’idek il-leminija u kul minn dak li hemm quddiemek.”
Għalhekk, għandna nieħdu t-taħriġ morali tat-tfal b’dan il-mod, sabiex jadottaw morali eċċellenti hekk kif isiru adulti.
Posted in Ahmadiyya Malta, Islam, morality, Morals
Tagged Ahmadiyya Malta, Il-manjieri, Il-Morali, Imam Atif, Islam, It-Torċa, Malta, moral values, morali, morality, Morals, Quran, Spiritual Beauty, Spirituality, spiritwali, virtujiet tajba
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Children and the social media
Read this article in Maltese: Il-midja soċjali u t-tfal
His Holiness, Hazrat Mirza Masroor Ahmad, the Head of the Ahmadiyya Muslim Jamaat, in reply to this question said:
One can only make efforts in this regard and give their children time and company. Some parents give these [tablets and screens] to their children to keep them occupied so that they may go about their day. Children should not be watching programmes that can have a negative impact on their upbringing. Parents ought to monitor the programmes their children watch and communicate clear limits, ensuring they do not exceed one hour of screen time.
One should also explain the ill effects of spending too much time on screens, such as the impact it has on the eyes, the negative effects on concentration levels, and the impact on studies. “Thus, like this, make them understand. Befriend them, and they shall understand. And, most importantly, pray that Allah protects them from the harmful effects.”
His Holiness added that while it may not be possible to completely prevent children from using screens, parents should limit their usage to one hour per day. He mentioned that many mothers have written to him, sharing that when they implemented this rule, their children understood and adhered to it.
Posted in Ahmadiyya Malta, Id-Dawl, Id-Dawl Magazine, Q&A, Questions & Answers
Tagged Ahmadiyya Malta, Children, Id-Dawl, Islam, Malta, midja soċjali, Parents, Peace, Quran, social media
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Moderation
Read this article in Maltese: Moderazzjoni
______ The Holy Quran ______
O children of Adam! Look to your adornment at every time and at place of worship, and eat and drink but be not immoderate; surely He loves not the immoderate. (7:32)
Say to them: Call upon Him as Allah or call upon Him as Rahman; by whichever name you call upon Him, His are the best attributes. Do not utter the words of Prayer aloud, nor too low, but seek a way in between (with moderation). (17:111)
[And the servants of the Gracious God are] those who, when they spend, are neither extravagant nor niggardly but moderate between the two. (25:68)
Walk at a moderate pace and restrain thy voice. (31:20)
______ Sayings of the Holy Prophet Muhammadsa ______
Hazrat Abu Musara narrates:
“Once while we were on a journey with the Holy Prophet Muhammad, peace be upon him, people started exclaiming rather loudly, ‘Allahu Akbar!’ (God is the Greatest). The Holy Prophet Muhammad, peace be upon him, said:
‘O people! Adopt a course of moderation. You are not addressing one who is deaf or absent. You are addressing The One Who is All Hearing, Ever Present and is already with you.’” (Sahih Muslim)
“Do good deeds properly, sincerely and moderately… Always adopt a middle, moderate, regular course, whereby you will reach your target (of paradise).” (Sahih Bukhari)
Moderation is a great human value. Islam teaches us to be moderate in every situation of life, to avoid any type of extreme behaviour. To adopt a course of moderation is a very valuable character that helps us to always live a healthy life, as the sayings goes, ‘excess of everything is bad’; and wisdom demands moderation. The Holy Prophet Muhammadsa has said: “Moderation is best in all affairs.”
Therefore, we must find a right balance in everything we do; and we must strive to attain absolute moderation in our worldly pursuits and work tirelessly for the service of humanity; and to establish an everlasting and sacred attachment to God Almighty.
Balance and moderation in all things are vital to all aspects of human life including religious, social, financial and spiritual aspects. The essence of good conduct is in moderation, balance, harmony, restraint, patience and forgiveness.
It is worth noting that, the Holy Prophet Muhammad, peace be on him, has also guided us to adopt moderation even in worship, prayers and spirituality; and instructed that we should not over burden ourselves.
Hazrat Zainab bint Jahshra (wife of the Holy Prophet Muhammadsa) was a very pious and devoted lady; she always engaged in prayer and when she got tired, she tied a rope between two pillars and used it to support herself so that she could not fall asleep. The Holy Prophet Muhammadsa saw the rope and said that she should pray only as much as she can and if she gets tired, she should sit down. He threw away that rope. (Bukhari)
Posted in Ahmadiyya Malta, Id-Dawl, Id-Dawl Magazine, morality, Morals
Tagged Ahmadiyya Malta, Id-Dawl, Id-Dawl 80, Islam, Malta, Moderation, Moderazzjoni, Peace, Quran
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United Nations and the future for humanity
English translation of an article published originally in Maltese, in ‘In-Nazzjon’. IMAM Laiq Ahmed Atif, President Ahmadiyya Muslim Jamaat Malta.
In September of this year, the United Nations adopted the ‘Pact for the Future’, which promises to build a ‘brighter future’ for humanity. This pact is aimed at addressing the challenges of the 21st century ranging from conflicts to climate change and human rights.
Secretary General Antonio Guterres declared it a “once-in-a-generation opportunity” to reshape human history by rekindling international cooperation; and leaders promised to protect the needs and interests of current and future generations. This pact is very detailed and promises a lot of progress and says that: “We believe there is a path to a brighter future for all of humanity.”
Undoubtedly, when one reads this document finds that it contains immense worth and encouragement. But, the question is, how can we achieve such goals? Can the United Nations apply what it promises in this document?
Together everything is possible
I am a very optimistic person and I always wish and believe that together everything is possible; unity is our strength. When there is a strong will, solid determination and a firm conviction, we can do anything; everything becomes possible and we can achieve the desired results.
After having strong political will, the second point, which is also extremely important, is the equality, equity and justice between all nations and peoples, without any favour or discrimination.
Safeguarding the rights of weak
I firmly believe that, if there is no justice, there will be no peace; if there is no equality, there is no future; and if there is no equity, we cannot make this dream come true. Therefore, the United Nations must implement absolute justice, equality and equity in its treatment of all nations. And it should never forget that, its foundation was not established to safeguard the rights of the big and rich countries, but of the under privileged nations.
Therefore, it is very important for the United Nations that before starting to apply this strategy, it should examine its position that it should always be in favour of the weak and not the other way around, and its functions are based on a firm implementation of equity and justice. Peace cannot be established without justice.
The veto power
The United Nations should immediately remove the use of the veto; and it should make sure that no one has the power of veto — where a few nations have a dominance that can easily override the views of the majority. But each issue must be decided on the basis of its facts and merits.
I firmly believe that unless we give priority to justice, the human rights cannot be safeguarded and world peace cannot be established.
It is also true that, instead of moving in the direction of justice, we have seen many times that the big countries in the world only care about satisfying their interests, and nothing else. Sometimes we hear cries for justice from various leaders, but these calls are not implemented.
When a small country does something against international law or against the agreement with the United Nations, all countries rise up against it, but if a country that has power and influence does what it does, no one pays any attention. The example of this before us is that of Israel, which has killed thousands of innocent people in Gaza, Palestine. The people of Gaza are suffering a lot, children and women are crying because of hunger and disease, but no one is listening to their cries and pain.
Growing cherry in the desert
Everyone is asking: where is the United Nations, where are the big countries that always talked about justice and equality when it suits them. If the United Nations does not work with the principle of justice, it cannot get where it wants to nor apply this new pact in the world.
Can one build a castle on the sand? Can cherries grow in the desert? Can we build a strong and long lasting building on a fragile and weak foundation?
Absolutely not! Then, how can the United Nations claim to implement its plans without the implementation of justice?
Justice is the foundation of world peace. Peace is born with the implementation of justice, equity and equality.
Strict implementation of justice
The Caliph and Supreme Leader of the Ahmadiyya Muslim Community, His Holiness, Hazrat Mirza Masroor Ahmad, who has the cause of peace very close to his heart, spoke clearly and repeatedly on this subject and says that, the key requirement to fulfilling this primary goal is absolute justice and fairness in all matters.
The Holy Quran, in Chapter 4, verse 136, has given us a golden principle and lesson, guiding us about this. It states that as a means to fulfil the requirements of justice, even if you have to bear witness and testify against yourself, your parents or your closest relatives and friends, then you must do so. This is true justice where personal interests are set aside for the common good.
If we think about this principle at a collective level, then we will realise that unfair lobbying techniques based on wealth and influence should be abandoned. Instead, the representatives and ambassadors of each nation should come forward with sincerity and with a desire to support the principles of fairness and equality. We must eliminate all forms of bias and discrimination, as this is the only means to bring about peace.
Save the world from destruction
Hence, in this context, it is my request to you to play your role to save the world from the destruction that looms before us. Irrespective of nationality, religion, caste or creed, we should strive to our utmost to save humanity. (World crisis and the pathway to peace, p. 49 & 230)
Let us work together, hand in hand, to establish true and lasting peace, and human rights in every part of the world. In addition, the United Nations should deeply ponder over and evaluate why it has not succeeded in establishing long-term peace and safeguarding basic and fundamental human rights!
Posted in Ahmadiyya Malta, Justice, Justice and Peace, Peace
Tagged Ahmadiyya Malta, Article, brighter future, Equality, Equity, Harmony, Humanity, Humanity First, Imam Malta, In-Nazzjon, Islam, Justice, Love for all, Malta, Maltese, Muslims in Malta, Pact for the Future, Peace, Quran, United Nations, Veto
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The United Nations and the future for humanity
Photo: Sasirin Pamai | Shutterestock
Il-Ġnus Magħquda u l-futur għall-umanità
In-Nazzjon, 24.10.2024| IMAM Laiq Ahmed Atif —amjmalta@gmail.com
F’Settembru ta’ din is-sena, il-Ġnus Magħquda adottat ‘Patt għall-Futur’, li jwiegħed li jibni ‘futur isbaħ’ għall-umanità. Dan il-patt hu mmirat li jindirizza l-isfidi tas-seklu 21 li jvarjaw minn kunflitti għal tibdil fil-klima u drittijiet tal-bniedem.
Is-Segretarju Ġenerali Antonio Guterres iddikjarah bħala “opportunità ta’ darba f’ġenerazzjoni” biex titfassal mill-ġdid l-istorja tal-bniedem billi terġa’ tqajjem il-kooperazzjoni internazzjonali; u l-mexxejja wiegħdu li jipproteġu l-ħtiġijiet u l-interessi tal-ġenerazzjonijiet attwali u futuri. Dan il-patt huwa dettaljat ħafna u jwiegħed ħafna progress u jgħid li: “Aħna nemmnu li hemm triq għal futur isbaħ għall-umanità kollha.”
Bla dubju ta’ xejn, meta wieħed jaqra dan id-dokument isib li fih ħafna tħaġġiġ u inkoraġġiment. Iżda, il-mistoqsija hi, kif nistgħu naslu fejn nixtiequ? Il-Ġnus Magħquda tista’ tapplika dik li twiegħed f’dan id-dokument?
Flimkien kollox hu possibbli
Jien persuna ottimista ħafna u dejjem nixtieq u nemmen li flimkien kollox hu possibbli. Meta hemm rieda soda, determinazzjoni qawwja, u konvinzjoni b’saħħitha, nistgħu nagħmlu kollox; kollox isir possibbli u nistgħu niksbu r-riżultati mixtieqa.
Wara rieda politika tajba, it-tieni punt, li huwa wkoll importantissimu, huwa l-ugwaljanza, l-ekwità u l-ġustizzja bejn il-ġnus u l-popli kollha, mingħajr ebda favur jew diskriminazzjoni.
Is-salvagwardja tad-drittijiet taż-żgħar
Nemmen bis-sħiħ li, jekk ma jkunx hemm ġustizzja, ma jkunx hemm paċi; jekk ma jkunx hemm ugwaljanza, ma jkunx hemm futur; u jekk ma jkunx hemm ekwità, ma nistgħux nagħmlu din il-ħolma realtà. Għalhekk, il-Ġnus Magħquda għandha timplimenta ġustizzja assoluta, ugwaljanza u ekwità bit-trattament tagħha man-nazzjonijiet kollha. U qatt m’għandha tinsa li, il-pedament tagħha ma kienx stabbilit biex jissalvagwardja d-drittijiet tal-kbar, iżda taż-żgħar.
Għalhekk, huwa ferm importanti għall-Ġnus Magħquda li qabel tibda tapplika din l-istrateġija, għandha teżamina l-pożizzjoni tagħha li hi dejjem favur iż-żgħir u mhux bil-kontra, u l-funzjonijiet tagħha huma bbażati fuq implimentazzjoni stretta tal-ekwità u l-ġustizzja. Il-paċi ma tistax tinħoloq mingħajr il-ġustizzja.
Il-poter tal-veto
Il-Ġnus Magħquda għandha mill-ewwel tneħħi l-użu tal-veto; u għandha tagħmel ċert li ħadd ma għandu l-poter tal-veto — fejn ftit nazzjonijiet għandhom dominanza li jistgħu faċilment jegħlbu l-fehmiet tal-maġġoranza. Imma kull kwistjoni għandha tiġi deċiża fuq il-bażi tal-fatti u l-merti tagħha.
Nemmen bis-sħiħ li, sakemm ma nagħtux il-prijorità lill-ġustizzja, id-drittijiet tal-bniedem ma jistgħux jiġu salvagwardjati, u l-paċi fid-dinja ma tistax tiġi stabbilita.
Huwa wkoll minnu li, minflok ma nimxu fid-direzzjoni ta’ ġustizzja, rajna kemm-il darba li l-pajjiżi kbar fid-dinja moħħhom biss biex jissodisfaw l-interessi tagħhom, u xejn iżjed. Xi drabi nisimgħu xi għajtiet favur il-ġustizzja minn mexxejja diversi, imma dawn is-sejħiet ma jiġux implimentati.
Meta xi pajjiż żgħir jagħmel xi ħaġa kontra l-liġi internazzjonali jew kontra l-ftehim mal-Ġnus Magħquda, il-pajjiżi kollha jqumu kontra tiegħu, iżda jekk xi pajjiż li għandu qawwa u influwenza jagħmel x’jagħmel ħadd ma jagħti kas. L-eżempju ta’ dan quddiemna huwa tal-Iżrael, li qatel eluf ta’ nies innoċenti f’Gaża. In-nies ta’ Gaża qed isofru ħafna, it-tfal u n-nisa qed jibku minħabba l-ġuħ u l-mard, iżda ħadd ma qed jisma’ l-biki u l-uġigħ tagħhom.
Iċ-ċirasa fid-deżert
Kulħadd qed jistaqsi fejn hi l-Ġnus Magħquda, fejn huma l-pajjiżi kbar li dejjem jitkellmu dwar il-ġustizzja u l-ugwaljanza meta jaqblilhom. Jekk il-Ġnus Magħquda ma taħdimx bil-prinċipju tal-ġustizzja, ma tistax tasal fejn trid u lanqas tapplika dan il-ftehim ġdid fid-dinja.
Tista’ tibni kastell fuq ir-ramel? Tista’ tikber iċ-ċirasa fid-deżert? Tista’ tibni bini b’saħħtu fuq pedament fraġli u dgħajjef?
Assolutament le.
Imbagħad kif tista’ l-Ġnus Magħquda tippretendi li timplimenta l-pjanijiet tagħha mingħajr l-implimentazzjoni tal-ġustizzja?
Il-ġustizzja hija l-bażi tal-paċi fid-dinja. Il-paċi titwieled bl-implimentazzjoni tal-ġustizzja, l-ekwità u l-ugwaljanza.
Implimentazzjoni stretta tal-ġustizzja
Il-Kalif u l-mexxej tal-Komunità Ahmadiyya Musulmana, il-Qdusija tiegħu, Ħażrat Mirża Masroor Aħmad, li għandu l-kawża tal-paċi għal qalbu ħafna, tkellem ċar u tond fuq dan is-suġġett u jgħid li, il-kundizzjoni meħtieġa biex jintlaħaq dan l-għan fundamentali tal-paċi u d-drittijiet tal-bniedem hija l-ġustizzja sħiħa u l-ħaqq fiċ-ċirkostanzi kollha.
Il-Koran Imqaddes, f’Kapitlu 4, Vers 136, jagħtina prinċipju li jiswa mitqlu deheb u lezzjoni li tiggwidana f’dan. Din tgħid li biex nilħqu livell għoli ta’ ġustizzja, jekk jinqala’ l-każ li jkollna nixhdu kontra tagħna nfusna, kontra l-ġenituri, kontra l-egħżeż qraba u ħbieb, mela dan irridu nwettquh. Din hi l-veru ġustizzja fejn l-interessi personali jiġu mwarrba fil-ġenb għall-ġid komuni.
Jekk naħsbu dwar dan il-prinċipju fuq livell kollettiv, għandna nintebħu li manuvri inġusti msejsa fuq l-għana u l-poter għandhom jiġu skartati. Minflok, ir-rappreżentanti u l-ambaxxaturi ta’ kull nazzjon għandhom jaġixxu b’sinċerità u b’determinazzjoni li jissapportjaw il-prinċipji tal-ġustizzja u tal-ugwaljanza. Irridu neqirdu kull xorta ta’ preġudizzju u diskriminazzjoni l-għaliex dan huwa l-uniku mezz biex nistabbilixxu l-paċi.
Insalvaw id-dinja mid-distruzzjoni
Għalhekk, f’dan il-kuntest, hija t-talba tiegħi li kull wieħed u waħda minna jagħmel il-parti tiegħu biex isalva d-dinja mid-distruzzjoni li tinsab quddiemna. Irrispettivament min-nazzjonalità, reliġjon, twemmin jew kredu, għandna nħabirku kemm nistgħu biex insalvaw l-umanità.
Ejjew naħdmu flimkien, id f’id, biex nistabbilixxu l-paċi vera u dejjiema, u d-drittijiet tal-bniedem fid-dinja kollha.
Il-Ġnus Magħquda għandha taħseb u tevalwa għaliex ma rnexxilhiex tistabbilixxi l-paċi fit-tul u tkun ta’ salvagwardja tad-drittijiet bażiċi u fundamentali tal-bniedem!
Posted in Ahmadiyya Malta, Article, Justice, Justice and Peace, Peace
Tagged Ahmadiyya Malta, Article, Equality, Equity, Flimkien, Flimkien kollox hu possibbli, Humanity, Il-poter tal-veto, Il-Ġnus Magħquda, Imam Atif, In-Nazzjon, Justice, Malta, Maltese, Mankind, Peace, Umanità, Veto power
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At which age girls should start wearing a scarf?
Read this article in Maltese: L-Ilbis tal-Iskarf
“When you reach the age of five, you should not go out without wearing leggings under your frock. Your legs should be covered so that you develop the feeling that gradually your dress must become modest. You should not wear a sleeveless frock.
“Then, when you turn six or seven, you should become even more careful with regard to your leggings. And when you turn 10, you should try to develop the habit of wearing some sort of scarf.
“When you turn 11, you should wear your scarf properly. There should be no issue with wearing a scarf. Even the indigenous [native] people here wear scarves during the winter. Don’t they cover their ears due to the cold? That is just a scarf. Wear scarves like that.
“Some girls appear really young even when they have reached the age of 10. Others look like they are 12-year-old girls, although they may still be 10. They may appear older due to their height. So, every girl should see that if she looks older, then she should wear a scarf.
“If you develop the habit of wearing a scarf at a young age, then you will not be ashamed of it. Otherwise, you will continue being ashamed all your life. If you say that you will wear a scarf when you turn 12, 13 or 14, then this mind-set will stay and will be completely held off due to being embarrassed. You will say, ‘Oh no, the other girls are going to mock me. If I wear the scarf, they are going to laugh at me.’
“Hence, try to develop the habit of wearing the scarf sometimes. Start wearing the scarf when you are seven, eight or nine and also wear it in front of other girls so that you do not feel embarrassed anymore. And when you start to appear older, then wear the full scarf properly.
“As for the older girls, it is necessary for them that they also understand that the essence and the main purpose of [scarf or veil] is modesty. And those who come under Western or European influence [should know that] in the olden days, even these people wore dresses that were very long. They used to wear long maxi frocks. Now, they walk around uncovered, right?
“The issue is that men are deemed decent and well-dressed when they are clothed in trousers and when they are wearing a coat and a tie. As for women, they are told that they look well-dressed if they wear miniskirts. I do not understand this philosophy.
“So, do not pay attention to men. And [remember], those women who bare themselves, in fact disgrace themselves. Hence, the dignity of a believing girl and a believing lady lies in upholding her modesty, for the essence is modesty. It is this modesty which stops others from looking at you with evil intentions.” (His Holiness, Hazrat Mirza Masroor Ahmadaba, Alhakam)
Posted in Ahmadiyya Malta, Women, Women's Rights
Tagged Hijab, muslim girls, scarf, Veil
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6th Jalsa Salana Malta 2024

By the grace and blessings of Allah the Almighty the Ahmadiyya Muslim Jamaat Malta held their 6th Jalsa Salana (Annual Convention) on Sunday 20 October 2024. The theme of this year’s Jalsa was “Khilafat – A Divine Blessing”. The Annual Convention started with the recitation of the Holy Quran followed by an Urdu poem, followed by the special message of His Holiness, Hazrat Mirza Masroor Ahmad, Khalifatul-Masih Vaba.
In his message, Huzoor-e-Anwaraba, instructed Jamaat members to always abide by the Ten Conditions of Bai’t (initiation) and continuously ponder over them as every condition of initiation holds profound wisdom and knowledge for our reformation. He also instructed Malta Jamaat members to remain loyal and faithful to the institution of Khilafat and establish a close and strong relationship with Khalifatul-Masih (Caliph of the time).

The Jalsa was held in two sessions. The speeches were delivered both in English and Urdu languages. The topics of the speeches were: ‘The recitation of the Holy Quran’, ‘Prayer: A proof of God’, ‘Kindness of the Holy Prophet Muhammadsa’, ‘The role of parents in upbringing of children’, ‘Islam—A Religion of Peace’ and ‘Moral Values—Distinctive Feature of a Believer’. Two documentaries about Khilafat were also shown and also a Q&A session was held where participants had the opportunity to ask questions. A brief annual activity report of the Ahmadiyya Muslim Jamaat Malta was also presented.

In his concluding speech, the President Jamaat-e-Ahmadiyya Malta, spoke about the theme of the convention, ‘Khilafat—A Divine Blessing’ and drew the attention of the Jamaat members towards their responsibilities towards the institution of Khilafat as Ahmadi Muslims; and how we can benefit from this divine blessing and make our lives an embodiment of true teachings of Islam-Ahmadiyya. May Almighty Allah increase us all in goodness, piety and righteousness. Ameen

Compete with each other in good deeds
Read this article in Maltese: Ikkompetu ma’ xulxin dwar għemejjel tajba
“And everyone has a goal which dominates him; vie, then, with one another in good works.” (2:149)
Allah states to the believers that your goal must always be to ‘vie with one another in good works’, it means that you must always endeavour to lead others in good works. Furthermore, Allah the Almighty has also referred to those, who perform righteous deeds and do good works as “best of creatures” as it is stated in the Holy Quran:
“Verily, those who believe and do good works — they are the best of creatures.” (98:8)
What is virtue? How can one achieve true virtue? Why is it necessary to believe in God Almighty in order to be able to perform good deeds? What are the means for doing righteous deeds? What are the various aspects of virtue? How many kinds of righteous deeds are there? How does Allah the Exalted reward those who perform righteous deeds?
According to the Islamic teachings moderation is very important. It is a requirement of virtue to perform even lawful deeds in moderation. If one transgresses it, it will lessen the virtue.
When we start our journey towards God and true virtuous life, good and righteous deeds are a ladder to elevate us towards fulfilling this objective. To attain a true act of virtue demands a lot of self-reflection and endeavour. True virtue cannot be acquired without having absolute faith in God Almighty. True virtue is attained when one develops a faith in God Almighty as All-Seeing, Who is totally aware of everything and possesses knowledge of the unseen.
True virtue is to serve mankind and demonstrate absolute truthfulness and loyalty in the cause of Allah; and to have unwavering faith and trust in the existence of God.
Serving humankind does not mean to give left over bread to a hungry person, despite having freshly prepared meal to hand. This is not a true act of virtue. True virtue is that as God Almighty has stated in the Holy Quran that, “Never will you attain to the highest degree of virtue unless you spend out of that which you love.” (3:93)
The Arabic word which has been used to describe ‘virtue’ in this verse means, goodness, virtue or righteousness of a high order or excellence of morals, and this can be achieved only by spending out of things, be they material or otherwise, which one loves most for the obvious reason that such spending involves the greatest sacrifice.
So, this is the true meaning of virtue that donating the most precious and loving things. When a hungry person asks for food, he should be given the best available food and not the left over.
Furthermore, we must also remember that merely abstaining from evil or sin is not a virtue, for example many times we hear people saying that ‘I don’t do bad things’ or ‘I don’t harm others’, this is not sufficient that if one doesn’t hurt or harm others and thinks that he is very pious, it is not an act of virtue, until he does not act virtuously alongside it. Mere abstaining from wrongdoings means that a person hasn’t started his uphill journey and is standing at level ‘zero’.
The Founder of the Ahmadiyya Muslim Jamaat, the Promised Messiahas has explained this subject in a very heart-touching fashion. He says: “In the sight of Allah the Exalted, Islam is not the name of refraining from vices. Rather, until a person does not adopt virtues, whilst abstaining from vices, he will not be able to survive in this spiritual realm. The truth of Islamic teachings is to increase and improve one’s spirituality. Virtues are like food. In the same manner a person cannot exist without food, he will seize to exist until he adopts virtues. This state is acquired by increasing in faith.” (Malfoozat (2022) vol. 8, p. 200)
Posted in Ahmadiyya Malta
Tagged good deeds, goodness, għemejjel tajba, Ikkompetu ma’ xulxin dwar għemejjel tajba, moralità, morality, Morals, virtue
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Nudity and modesty
Read this article in Maltese: L-Għera u l-Modestja
Different cultures and religions have their own ways and habits. What appears right or harmless to one is considered wrong or harmful to another. Let us take the subject of nudity. Some persons see no harm in displaying their private parts in the presence of other people; others feel that there is no harm to do so on certain occasions or under certain circumstances, while others are against it altogether. As far as Muslims are concerned it is forbidden because it is immodest and contrary to the principles of Islam, The Quran says:
Say to the believing men that they restrain their eyes and guard their private parts. That is purer for them. And say to the believing women that they restrain their looks and guard their private parts. (24:31, 32)
The Holy Prophet Muhammad, peace and blessings be upon him, has said on the topic of modesty:
Verily modesty and faith are related to each other; when one of them is taken away, the other also is taken away.
It is the normal and general practice in the West, and elsewhere also, for students, sportsmen even people in general to strip in front of one another when taking a bath or a shower and quite often, a communal bath. This is not the practice of Muslims who, when in the presence of others, wear shorts when changing or bathing.
Private parts are just what their name implies and are not for indiscriminate viewing by others, whether at a young age or old. Therefore, communal nude bathing is completely out of the question for a Muslim. It is compulsory for all Muslims to cover the private parts of their bodies and make sure that these are never exposed to others at any time. It is incumbent upon every Muslim to adhere to these teachings and rules most faithfully and there is no room for any exception in it.
On the matter of nudity the Holy Prophet of Islam, peace and blessings of Allah be upon him, has unequivocally forbidden the exposure of one’s private parts. He forbade males to show and look upon one another’s genitals and also forbade women to look upon one another’s private parts. (Kitab-ul-Hamam)
Children should be taught modesty from their childhood so it becomes part and parcel of their character and personality. Children should not be allowed to remain naked; and they should be taught that they respect their privacy and always dress modestly and decently.
During his Friday Sermon delivered on 13th January 2017, the Head of the Ahmadiyya Muslim Jamaat, emphasized on this subject and said that there are many things which apparently look small and with the passage of time we start considering them normal but they produce devastating results. Thus a believer should not consider any smallest of the commandments unimportant.
He said that these days we see that the majority of people are drifting away from the religion. Hence their criterion of good and bad has changed also. For example these days we see that nudity is on the rise both men and women on the name of freedom and fashion adapting it. Open vulgarity is becoming a sigh of prosperity and modesty has become an unknown thing. Let us establish high standards of morality and modesty and live a life of piety, righteousness and great virtues.
Posted in morality, Morals
Tagged decency, dress code, Modesty, morality, nudity, Nudity and modesty
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Steadfastness
Read this article in Maltese: Ir-rieda soda
O ye who believe, seek the help of Allah through patience, steadfastness and Prayer; surely Allah is with the steadfast. (Holy Quran, 2:154)
We will surely try you with somewhat of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to the patient and steadfast. (2:156)
O ye who believe, be steadfast and strive to excel in steadfastness. (3:201)
Verily, the steadfast shall have their reward without measure. (39:11)
Suhaib ibn Sinanra relates that the Holy Prophet Muhammadsa said: Wondrous is the case of a believer; there is good for him in everything, and it is so for him alone. If he experiences something agreeable, he is grateful to God and that is good for him; and if he experiences adversity, he is steadfast and that is good for him. (Muslim)
Abu Hurairahra relates that the Holy Prophet Muhammadsa said: Allah, the Exalted, says: I have no reward other than Paradise for a believing servant of mine who is steadfast when I take away a beloved one of his from among the denizens of the world. (Bukhari)
Anasra relates that the Holy Prophet Muhammadsa passed by a woman who was crying over a grave. He said to her: Be mindful of thy duty to Allah and be steadfast. She retorted: Leave me alone; you have not been afflicted as I have been. She had not known who he was. Someone told her: That was the Holy Prophet Muhammadsa. She proceeded to the door of the Holy Prophet and not finding any doorman went in and said to him: I had not recognised you. He said: Steadfastness means to be resigned at the time of the first shock of grief. (Bukhari and Muslim)
Jalsa Salana Malta 2024

Posted in Ahmadiyya Malta, Jalsa Salana, Jalsa Salana Malta
Tagged Ahmadiyya Malta, Jalsa Salana, Jalsa Salana Malta 2024, Malta
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Virtue and Vice
Read this article in Maltese: Il-Virtù u l-Ħażen
The Founder of the Ahmadiyya Muslim Jamaat, the Promised Messiah and Mahdias, says: In order to understand the being and nature of the Satan one should know that there are two faculties that God has granted to the human beings; both these qualities are contrary to each other. And it is so because God would like to test the human beings as to how they would fare for his communion.
One of these two faculties is that of virtue and it pulls the man towards religious deeds. The other faculty is the one that invites him to evil deeds. The faculty that draws the man towards virtue is called the Angel and the other one that calls him to evil is known as the Satan.
In other words it can be said that there are two faculties working in conjunction with man. One calls him towards virtuous deeds and the other calls him towards evil deeds. Anyone who does not like the words the Angel and the Satan may try to understand this situation by thinking of two faculties – Virtuous and evil. This, nobody can deny.
God has never willed anything that can be called bad. Whatever He does is all good and nothing but good.
Behold! If there had been nothing like evil in the world, then, the virtue also would not have existed. Virtue is known by its comparison with evil just as evil is known by its comparison with virtue. For instance, if somebody has the opportunity to commit adultery and at the same time has the power to perpetrate this deed, yet he shuns it, we would call this act of his (to avoid adultery in these circumstances) an act of virtue.
If somebody has the opportunity to steal or to do injustice and he is in a position to do these things yet he keeps away from these things he does an act of virtue. Let it be understood well that to have the opportunity of committing sin and yet avoiding it is virtue and that is what deserves good reward. (Malfoozat-2022 vol. 10, p. 320)
Posted in Ahmadiyya Malta
Tagged Ahmadiyya Malta, Allah, hadith, Il-Virtù u l-Ħażen, Islam, Malta, Quran, Religion, virtue and vice
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Honesty
Read this article in Maltese: L-Onestà
___________ The Holy Quran ___________
Verily, Allah commands you to make over the trusts to those entitled to them, and that, when you judge between men, you judge with justice. (4:59)
Surely, success does come to the believers… and who are watchful of their trusts and their covenants. (23:2, 9)
One of the two women said [about Moses], ‘O my father, hire him; for the best man that thou canst hire is the one who is strong and trustworthy.’ (28:27)
He [Prophet Hud] replied, ‘O my people, there is no foolishness in me, but I am a Messenger from the Lord of the worlds. I convey to you the messages of my Lord and I am your sincere and faithful counsellor. (7:68-69)
______ Sayings of the Holy Prophet Muhammadsa ______
“Fulfil the trust for the one who entrusted you, and do not cheat the one who cheated you.” (Bukhari)
“A person who does not fulfil his trust is devoid of faith.” (Muhammadsa the Perfect Man, p. 226)
In the court of Najashi, the King of Abysinia, Hadrat Jafar Tayyarra [a companion of the Prophet] introducing the Holy Prophet Muhammadsa and his teachings said, “O King, we were uncivilised people, worshipped idols, ate carrion and committed immoral acts. Severing the ties of relationship was our custom and we treated our neighbours badly. We usurped the rights of the weak. Then God sent a Prophet to us. We are witness to his truthfulness, trustworthiness and chastity. He invited us to the unity of God and His worship. He saved us from idolatry. He taught us honesty, fulfilment of trust, kindness towards the relatives and good treatment to the neighbours.” (Muhammadsa the Perfect Man, p. 226-227)
“Honesty and integrity have departed from the world as if they never existed. Fraudulent and deceptive schemes for earning worldly benefits have multiplied enormously. The most mischievous person is accounted the ablest. All manner of unrighteousness, dishonesty, illegitimacy, deceit, falsehood, cunning and greed are on the increase.” (The Promised Messiahas, Essence of Islam—IV, p. 141)
An excellent example of honesty
Once, [a Muslim] Hazrat Sufyanra bin Abdullah Thaqfi found somebody’s meal container and brought it to Hazrat Umarra [Second Caliph of Islam]. He asked him to announce for its owner for as long as a year, and only if he failed to find the owner could he keep it.
After a year, he again came to Hazrat Umarra when he failed to find its owner. Only then did Hazrat Umarra declare it to be his. But Hazrat Sufyanra said he did not need it. Thus, Hazrat Umarra deposited it in the national treasury. (Alhakam, Sunan al-Darimi, Kitab al-Buyu, Bab al-Luqtatah)
Posted in www.ahmadija.org.mt
Tagged Ahmadiyya Malta, faith, honesty, L-Onestà, life, Malta, Maltese, Trust, Truth
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Id-Dawl 78
Posted in Id-Dawl, Id-Dawl Magazine
Tagged Ahmadiyya Malta, honesty, Id-Dawl, Id-Dawl 78, Id-Dawl Magazine, Il-Virtù u l-Ħażen, Interfaith, interreligious, Islam, L-Onestà, Malta, Quran, virtue and vice
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Freedom of conscience and religious harmony

IL-LIBERTÀ TAL-KUXJENZA U L-ARMONIJA RELIĠJUŻA
It-Torċa, 06.10.2024 | IMAM Laiq Ahmed Atif — amjmalta@gmail.com
Is-soċjetà għandha importanza kbira fil-ħajja tal-bniedem. Is-soċjetà hija l-bażi tal-ħajja kollettiva. Is-soċjetà taħdem taħt sistema u dik is-sistema tissejjaħ sistema soċjali, għax mingħajr sistema jew prinċipji, is-soċjetà ma tistax taħdem u ħadd ma jista’ jgawdi minnha.
L-Iżlam bħala reliġjon jenfasizza ħafna fuq is-soċjetà mibnija fuq il-prinċipji u l-valuri sodi sabiex, minflok ikun hemm kaos, ikun hemm il-paċi u s-serenità fis-soċjetà. Għalhekk, l-Iżlam jippreżenta tagħlim u prinċipji dwar it-twaqqif ta’ soċjetà paċifika.
F’dan it-tagħlim hemm prinċipji importanti għall-għajxien f’soċjetà li huma relatati ma’ aspetti politiċi, soċjali, ekonomiċi, kulturali u reliġjużi. In-nies fis-soċjetà huma marbuta f’rabta qawwija ta’ umanità.
Rabta ta’ umanità
Hemm nazzjonijiet differenti fid-dinja, apparentament hemm nazzjonijiet u kuluri differenti, iżda l-valur komuni huwa l-umanità. L-umanità hija komuni bejn in-nies kollha kemm huma madwar id-dinja u dan il-valur jitlob minna li, meta nixtiequ l-ġid għalina nfusna, nixtiequ wkoll il-ġid għall-umanità kollha.
Meta nitkellmu dwar id-diversità bejn il-bnedmin f’oqsma oħra tal-ħajja, insibu wkoll id-diversità reliġjuża bejniethom. Il-preżenza ta’ differenzi reliġjużi fid-dinja hija evidenti wkoll. L-Iżlam għallem it-tolleranza u l-armonija reliġjuża u l-libertà tal-kuxjenza fis-soċjetà, u enfasizza fuq il-punt li kull bniedem għandu libertà sħiħa li jagħżel il-fidi tiegħu u ħadd ma għandu dritt li jimponi l-ħsibijiet tiegħu fuq l-oħrajn.
Il-libertà tal-kuxjenza
L-Iżlam jiddikjara ċar u tond li, jekk Alla ma jindaħalx lill-bniedem dwar l-għażla tar-reliġjon, allura kif jistgħu l-bnedmin jitħallew iġiegħlu u jisfurzaw ir-reliġjon fuq ħaddieħor? Alla jgħid fil-Koran Imqaddes li:
“M’hemm l-ebda sfurzar fir-reliġjon” (Koran, 2:257); “Kieku Sidek ried, dawk kollha li jgħixu fuq l-art kienu jingħaqdu u jemmnu. Allura inti se ġġiegħel lill-bnedmin biex jemmnu?” (Koran, 10:100)
Barra minn hekk, il-Qaddis Profeta Muħammad, is-sliem għalih, waqt li stieden lil kulħadd lejn l-Iżlam, ta l-libertà lil kulħadd u ddikjara li, ‘min irid jemmen u min irid ma jemminx’ (Koran, 18:30), jiġifieri l-għażla hija ta’ kull individwu.
L-Iżlam ippreżenta l-aqwa eżempji ta’ tolleranza billi segwa dan it-tagħlim pur ta’ ġustizzja u qalb tajba flimkien ma’ reliġjonijiet u nazzjonijiet oħra.
Fid-dinja tal-lum, hemm ħafna bżonn tat-tolleranza u l-armonija f’kull qasam tal-ħajja partikolarment fejn tidħol ir-reliġjon. L-armonija reliġjuża mhix biss hija importanti, anzi, hija importantissima fiċ-ċirkostanzi attwali u fid-dinja kontemporanja li dejjem tinbidel.

Il-Papa Franġisku u l-Imam fl-Indoneżja
Dan l-aħħar rajna eżempju tajjeb fl-Indoneżja matul iż-żjara tal-Papa Franġisku meta ltaqa’ mal-Imam Nasaruddin Umar, il-Gran Imam tal-Moskea Istiqlal ta’ Jakarta, u t-tnejn iffirmaw dikjarazzjoni flimkien li titlob ‘armonija reliġjuża f’ġieħ l-umanità’. It-tnejn sejħu għall-għaqda kontra l-vjolenza reliġjuża; u appellaw għal ħbiberija bejn ir-reliġjonijiet, ħadu pożizzjoni kontra l-vjolenza reliġjuża u ħeġġu azzjoni fraterna biex tipproteġi l-pjaneta.
Dan huwa eżempju tajjeb ħafna u d-dinja għandha bżonn tara dawn l-eżempji ta’ spiss, regolarment, u f’kull parti tad-dinja; u minn mexxejja kollha reliġjużi.
Huwa fatt li hemm reliġjonijiet u fehmiet reliġjużi differenti fid-dinja, iżda bl-ebda mod dawn ma jiġġustifikaw xi tip ta’ vjolenza, mibegħda, firda jew tbegħid minn xulxin. Kwalunkwe differenza m’għandha qatt tikkomprometti l-ħtieġa ta’ għaqda u djalogu.
Il-ħtieġa ta’ għaqda u djalogu
Sfortunatament, ħafna drabi nisma’ u nirċievi messaġġi min-nies li mhux lesti għad-djalogu, u l-iskuża li jippreżentaw hija li jekk huma ma jaqblux ma’ xi ħadd, ma jridux jiddjalogaw magħhom.
X’injoranza! Din l-iskuża hija bla bażi u ma tagħmel l-ebda sens. Dawk in-nies li joħorġu b’dawn it-tip ta’ skużi mhumiex għaqlin biżżejjed biex jifhmu t-tifsira vera tal-kelma ‘djalogu’.
Fil-fatt, kull diskussjoni jew djalogu jissejjaħ biss djalogu meta żewġ partijiet ta’ fehim u perspettiva differenti joqogħdu madwar il-mejda u jitkellmu flimkien. Jekk iż-żewġ partijiet huma tal-istess fehmiet, l-istess fidi, l-istess filosofija, u t-tnejn jaqblu ma’ xulxin, m’għandhomx għalfejn jiddjalogaw.
Il-kelma djalogu u tolleranza jfissru r-rieda li taċċetta jew li tittollera, speċjalment opinjonijiet jew imġibiet li forsi ma taqbilx magħhom, jew li taġixxi b’mod sensibbli ma’ dawk li mhumiex bħalek. Sfortunatament, hemm ħafna li lanqas biss jifhmu t-tifsira ta’ dan il-kliem sabiħ, għalhekk, jirreżistu d-djalogu u d-diskussjoni.
L-isfruttar taż-żgħażagħ
Nixtieq nirrakkonta inċident li seħħ vera reċenti. Irċevejt messaġġ mingħand żagħżugħ Musulman Salafi u tkellem kontrija bla bażi u b’lingwaġġ abbużiv. Weġibtu b’mod diċenti u tlabtu biex jiltaqa’ miegħi biex inkun nista’ nwieġeb għall-mistoqsijiet li għandu f’moħħu. Huwa wieġeb: “Ma rridx niltaqa’ miegħek għax ma naqbilx miegħek. Niltaqa’ miegħek għall-brainwashing u biex tipprova tikkonvinċini? Jien mhux se nagħmel hekk.”
Dan hu l-punt ta’ intolleranza li l-mexxejja reliġjużi poġġew f’moħħ iż-żgħażagħ tagħhom.
X’ħasra! Dan mhux eżempju iżolat imma nsibu eżempji bħal dawn fuq bażi regolari. Pjuttost li jgħallmu liż-żgħażagħ jiddjalogaw, jirriċerkaw, jaqraw u jwessgħu l-għarfien u l-fehim tagħhom ta’ twemmin ieħor, il-mexxejja reliġjużi qed iżidu l-ostakli u jagħmlu s-segwaċi tagħhom jibqgħu ’l bogħod minn oħrajn u b’hekk jibqgħu b’moħħhom magħluq għal ideat oħrajn.
Id-dinja taffordja l-fundamentaliżmu?
Attitudni bħal dan mhix aċċettabbli, għax dan jikkultiva intolleranza u mibegħda li fl-aħħar mill-aħħar se jduru fi vjolenza u fundamentaliżmu. Id-dinja multikulturali u multireliġjuża tagħna tista’ taffordja tali vjolenza u fundamentaliżmu?
Assolutament le.
Għalhekk, hemm bżonn urġenti li minflok niżirgħu ż-żerriegħa ta’ mibegħda, vjolenza u fundamentaliżmu, ejjew niżirgħu ż-żerriegħa tal-imħabba, it-tolleranza, l-armonija reliġjuża, il-libertà tal-kuxjenza u d-djalogu f’moħħ in-nies u ż-żgħażagħ tagħna.
Posted in Ahmadiyya Malta, Inter-religious dialogue, Islam, Religious Freedom
Tagged Ahmadiyya Malta, Freedom of conscience, Freedom of religioni, Harmony, Id-diversità u l-armonija razzjali, Il-Papa Franġisku, Imam, Islam, Laiq Ahmed Atif, Malta, Paċi, Peace, Pope Francis, Quran, Religion
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Deteriorating situation in the Middle East
Posted in Ahmadiyya Malta, Peace
Tagged Ahmadiyya Malta, F Living Show, Gwerra, Gwerra jew paċi?, Imam Atif, Imam Malta, interview, Islam, Israel, Iżlam, Koran, Lebanon, Love for all - Hatred for none, Malta, Maltese, Middle East, Palestine, Paċi, Peace, Quran, War, war in Middle East
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The root of all virtues

L-GĦERQ TAL-VIRTUJIET KOLLHA
Il-Leħen, 29.09.2024 | IMAM Laiq Ahmed Atif — T: +35679655255
It-tiġdid u l-kontemplazzjoni huma importanti sabiex il-bniedem jista’ jirrifletti u jirriforma ruħu. Iż-żmien għar-riflessjoni huwa ferm importanti f’kull perjodu tal-ħajja, iżda jsir iktar importanti meta niġu għar-reliġjon u l-ispiritwalità.
Għal dan il-għan, il-Komunità Ahmadiyya Musulmana torganizza l-konvenzjonijiet annwali tagħha f’ħafna pajjiżi matul is-sena, partikolarment fil-vaganzi tas-sajf. Il-Komunità torganizza il-konvenzjoni ewlenija tagħha fir-Renji Unit għax il-mexxej tal-Komunità jgħix hemmhekk.
Fid-diskors tiegħu ta’ din is-sena, il-Qdusija Tiegħu, Ħażrat Mirża Masroor Aħmad, il-Mexxej Spiritwali tal-Komunità Ahmadiyya Musulmana, elabora dwar kif il-konvenzjoni hija mfassla biex isservi bħala rtir spiritwali fejn il-parteċipanti jsaħħu l-fidi tagħhom, isaħħu l-purità u s-safa personali, u jrawmu spirtu ta’ fratellanza universali.
Huwa enfasizza li, iżda, l-għerq tat-tjubija, is-safa, il-pjetà, it-tkabbir spiritwali, u tal-virtujiet kollha huwa t-taqwa—il-biża’ u l-imħabba ġenwina ta’ Alla.
X’inhi t-taqwa?
It-taqwa tfisser li wieħed josserva l-kmandamenti ta’ Alla u jagħti kas li jqimu bl-aqwa mod; jipproteġi lilu nnifsu mill-vizzji ħżiena kollha; isir umli; iwarrab l-arroganza, il-ġlied, it-tilwim, u l-falzità minn ħajtu; jikkultiva l-pjetà fih innifsu; u dejjem jipprova jagħmel għemejjel ġusti minħabba l-biża’ u l-imħabba vera ta’ Alla.
Fil-qosor, il-bniedem irid jevita kull ħażen minħabba l-biża’ ta’ Alla, u jagħmel l-għemejjel ġusti u tajba minħabba l-imħabba Tiegħu.
It-taqwa tinvolvi aktar minn biża’ ta’ Alla; hija tfittxija attiva tat-tieba u s-sewwa li għandhom jinxterdu f’kull aspett tal-ħajja ta’ min jemmen f’Alla. Dan iwassal għal konnessjoni aktar profonda u b’saħħitha ma’ Alla, il-Ħanin, li tiggwida lil wieħed għal diversi stadji ta’ żvilupp spiritwali.
Il-fidili huma mitluba biex dejjem jevalwaw l-istat spiritwali tagħhom stess u jistinkaw għal titjib kontinwu, billi jfittxu li jinkorporaw l-ogħla standards tat-taqwa (is-sewwa) fil-ħsibijiet, l-azzjonijiet, u l-interazzjonijiet tagħhom.
‘Taqwa’: l-għerq ta’ kull għemil tajjeb
Il-Qdusija Tiegħu jidentifika t-taqwa jew it-tieba bħala l-pedament tal-virtujiet morali u spiritwali kollha; huwa spjega li l-għerq ta’ kull ġid huwa s-sewwa u t-tieba.
Alla jagħtina l-kapaċitajiet sabiex inkunu nistgħu nilħqu li dejjem infittxu t-tjubija vera u nistinkaw biex niksbuha. Din it-tjubija hija karatteristika tal-fidi vera, miksuba permezz ta’ devozzjoni pura fit-talb u l-qima, ikkaratterizzata minn sinċerità u emozzjoni profonda.
Wara l-pjetà, għandna biex navvanzaw fil-kompassjoni tagħna għall-foqra, l-orfni u dawk bla saħħa. Biex niksbu dan kollu, Alla jikkmandana nikbru fil-fidi tagħna f’Alla li Jista’ Kollox.
It-taqwa — relazzjoni ġenwina ma’ Alla hija l-għerq tal-virtujiet kollha — il-virtù fejn m’hemm l-ebda interess personali, immexxija minn passjoni ġenwina għat-twettiq tad-drittijiet tal-oħrajn u l-kultivazzjoni tal-kompassjoni, il-ħniena u l-qalb tajba.
Il-libsa tas-sewwa
Għalhekk, Alla jiggwidana fil-Koran Imqaddes (7:27) li, Alla ta l-ilbies lill-bniedem biex jostor l-għera tiegħu u jkun mezz ta’ sbuħija, iżda, l-ilbies tat-taqwa huwa l-aħjar. Il-Fundatur tal-Komunità Ahmadiyya Musulmana jgħid:
“Libasu-Taqwa — il-libsa tas-sewwa hi terminu tal-Koran Imqaddes. Din turi li s-sbuħija spiritwali u t-tiżjin spiritwali tistgħu takkwistawhom biss bis-sewwa.
Is-sewwa tfisser li bniedem għandu, bl-akbar ħila tiegħu, jaqdi r-responsabbiltajiet li għandhom x’jaqsmu mal-kapaċitajiet u l-patt ta’ fidi ma’ Alla bħala fiduċja sagra. Għandu wkoll iqis sew x’obbligazzjonijiet għandu ma’ sħabu l-bnedmin u ma’ dak kollu maħluq minn Alla bħala fiduċja imposta fuqu. Hu għandu jimxi fit-triq tas-sewwa sal-inqas dettall skont l-akbar ħila tiegħu.”
Posted in Ahmadiyya Malta, Alla, Allah
Tagged Ahmadiyya Malta, Il-Leħen, Islam, l-ispiritwalità, Malta, Quran, Righteousness, Spirituality, Taqwa
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Generosity
Read this article in Maltese: Il-Ġenerożità
“And when you are greeted with a prayer, greet ye with a better prayer or [at least] return it. Surely, Allah takes account of all things.” (Surah an-Nisa Ch.4:V.87)
The Holy ProphetMuhammadsa said: “If I had gold equal to the mountain of Uhud, it would not please me that it should remain with me for more than three days, except an amount which I would keep for repaying debts.” (Sahih al-Bukhari, Kitab al-istiqraz, Hadith 2389)
Once, the Holy ProphetMuhammadsa went out to the market with eight dirhams to buy a shirt. On the way, he noticed a girl crying. While everyone else ignored her, he went out of his way to ask about the reason for her tears. She explained that she had gone out to purchase a household necessity with two dirhams, but had unfortunately lost them. The Holy ProphetMuhammadsa was deeply moved by her plight and gave her two dirhams from the eight he had.
Then, the Holy ProphetMuhammadsa continued his journey to the market, where he bought a shirt for four dirhams. Before returning, he saw an aged man proclaiming, “Whoever clothes me with a garment, may Allah clothe him with the garments of paradise.” Upon hearing these words, the Prophetsa, driven by his love and generosity, gave the shirt he had just brought to the elderly man.
Then he used the remaining two dirhams to purchase another shirt and left the market. On his way out, the Holy Prophet Muhammadsa encountered a female slave who was sitting down and crying. He approached her and asked why she was upset. She responded, “I fear punishment from my master due to the length of my absence.” The Holy Prophet Muhammadsa consoled her by assuring her that he would speak to her master on her behalf. Upon reaching the house, he knocked on the door and greeted them with “Salam.” He then spoke to the master and his family, requesting their forgiveness for the female slave. They not only willingly forgave her but also granted her freedom.
Values in Everyday Life

VALURI FIL-ĦAJJA TA’ KULJUM
Meta naħsbu dwar is-soċjetà insibu li hemm rabta soda bejn l-individwu u s-soċjetà. Għalhekk, meta ntejbu lilna nfusna, intejbu s-soċjetà, u meta ntejbu s-soċjetà, intejbu lilna nfusna. L-aħjar mod għat-titjib tas-soċjetà huwa li nipprattikaw l-aqwa u l-ogħla morali u virtujiet fil-ħajja tagħna ta’ kuljum, bl-għan li nkunu qaddejja veri ta’ Alla u li nagħtu eżempju virtuż u nkattru l-ġid, il-paċi u s-sigurtà fis-soċjetà. Jalla Alla jagħmel id-dinja kenn ta’ paċi, imħabba, armonija u fratellanza universali.
It-Torċa, 29.09.2024 |IMAM Laiq Ahmed Atif — amjmalta@gmail.com
Kważi l-ħassieba soċjoloġiċi kollha jaqblu li hemm relazzjoni mill-qrib ħafna bejn l-individwu u s-soċjetà. Għalhekk, xi wħud jgħidu li l-individwu huwa prodott tas-soċjetà u oħrajn jgħidu li s-soċjetà hija l-prodott tal-individwu. Jgħidu x’jgħidu l-ħassieba, il-fatt huwa li hemm rabta soda bejn l-individwu u s-soċjetà, u ma tistax tifred wieħed mill-oħra.
Meta l-bniedem ikun fil-fażi tat-tagħlim, is-soċjetà tinfluwenzah ħafna; iżda meta l-bniedem jasal fl-aqwa tas-saħħa kollha tiegħu u jsir matur biżżejjed, dik hija l-fażi fejn jista’ jinfluwenza iktar lis-soċjetà.
Għalhekk, meta ntejbu lilna nfusna, intejbu s-soċjetà, u meta ntejbu s-soċjetà, intejbu lilna nfusna. Bi kwalunkwe angolu naraw li ma nistgħux niċħdu r-rabta bejn it-tnejn.
It-titjib tas-soċjetà
Nemmen li meta ngħixu f’soċjetà hemm ħafna dmirijiet li jaqgħu fuqna, u meta naqdu d-dmirijiet tagħna lejn is-soċjetà nkunu nistgħu nagħmluha aħjar u mill-aqwa. Biex niksbu dan l-ogħla standard tat-titjib tas-soċjetajiet tagħna, kull wieħed u waħda minna għandu jagħti sehmu.
L-aħjar mod għat-titjib tas-soċjetà huwa li nipprattikaw l-aqwa u l-ogħla morali u virtujiet fil-ħajja tagħna ta’ kuljum, fuq livell personali kif ukoll fuq livell nazzjonali, fid-djar tagħna u anke barra.
Fost dawn il-valuri u l-virtujiet li għandna nipprattikaw regolarment fil-ħajja ta’ kuljum hemm l-onestà, l-umiltà, il-verità u t-twettiq onest tad-dmirijiet soċjali tagħna li għandna fuq spallejna. Għax in-nuqqas ta’ dawn il-prinċipji jħalli effetti ħżiena fuq l-ispiritwalità individwali kif ukoll fuq l-armonija ġenerali tas-soċjetà u l-komunitajiet tagħna.
L-umiltà u l-fidil ġenwin
Il-Qdusija Tiegħu, Ħażrat Mirża Masroor Aħmad, il-Mexxej Spiritwali tal-Komunità Ahmadiyya Musulmana, jelabora dwar dan u jgħid:
“Min jemmen għandu dejjem juri umiltà. F’sitwazzjonijiet fejn l-emozzjonijiet jitqanqlu jew fejn il-kburija toħloq kompetizzjoni, individwi umli jirtiraw b’grazzja u b’diċenza. Alla jiddikjara lil dawk li juru arroganza bħala injoranti.
Għandna nistinkaw biex nikkultivaw dan l-istandard fina nfusna, bl-għan li nkunu qaddejja veri ta’ Alla u li nagħtu eżempju virtuż fis-soċjetà. L-isforzi għandhom jiffokaw fuq ir-riforma bl-għerf, l-għaqal u l-ġentilezza, peress li l-arroganza u l-kburija biss iżidu l-kunflitti.
Bħala qaddejja ta’ Alla l-Ħanin, għandna nirriflettu l-ħniena Tiegħu fl-azzjonijiet u fl-għemejjel tagħna, u nkattru l-ġid, il-paċi u s-sigurtà fis-soċjetà.”
Huwa minnu li meta wieħed jirtira minn xi kompetizzjoni li tista’ tagħmel ħsara lis-soċjetà għall-pjaċir ta’ Alla, Alla dejjem ikun kuntent b’dan il-mod umli.
Atmosfera paċifika u koperattiva
Fis-soċjetajiet inklużivi huwa wkoll importanti li noħolqu ambjent armonjuż u ta’ mħabba; biex niksbu dan l-għan għandna nagħtu l-prijorità lill-maħfra u l-paċenzja fit-trattament ma’ xulxin, nipprattikaw it-tolleranza, insolvu l-kunflitti, u noħolqu ambjent ta’ rispett u fehim reċiproku bejnietna.
Dawn il-kwalitajiet huma bżonjużi għal atmosfera paċifika u koperattiva, li hija vitali għat-tkabbir soċjali, morali u spiritwali kollettiv tagħna.
Il-paċi u l-empatija
Ejjew flimkien nippromwovu l-paċi, l-armonija u l-fehim globali permezz tat-talb u azzjonijiet ġusti, u li nappoġġjaw nies oppressi u nuru l-empatija u s-solidarjetà magħhom. Ejjew nirriflettu fil-fond fuq il-progress spiritwali tagħna u biex nagħmlu sforzi miftiehma biex intejbu l-pjetà u d-devozzjoni tagħna.
Jalla Alla li Jista’ Kollox jgħinna nimplimentaw u naġixxu fuq dawn l-għanijiet tajba; jalla aħna, fil-veru sens, niżviluppaw riforma spiritwali vera fil-kundizzjonijiet tagħna.
Jalla nsiru eżempji għad-dinja. Jalla Alla malajr iġib paċi u saħħa lil dawk li huma persegwitati u oppressi; jalla Alla jġibilhom faċilità malajr. Jalla Alla jagħmel id-dinja kenn ta’ paċi, imħabba, armonija u fratellanza universali biex id-dinja tipprattika dan il-motto fil-veru sens, ‘Imħabba għal kulħadd, mibegħda għal ħadd’.
Posted in Ahmadiyya Malta, morality, Morals
Tagged Ahmadiyya Malta, Compassion, Empatija, Imħabba, Islam, It-titjib tas-soċjetà, Love, Love for all - Hatred for none, Malta, Maltese, Moral, morality, Paċi, Peace, Quran, Torca, Umiltà, values, Valuri, virtues
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Character or physical appearance?

Il-karattru jew id-dehra fiżika?
In-Nazzjon, 25.09.2024 | IMAM Laiq Ahmed Atif — amjmalta@gmail.com
Kull jum huwa bidu ġdid. Għalhekk, ibda kull ġurnata bi ħsieb pożittiv. Kif jingħad li, moħħ negattiv qatt mhu se jagħtik ħajja pożittiva, bl-istess mod ruħ negattiva u mhux friska ma tistax issir ruħ produttiva u ta’ suċċess. Għalhekk, in-nies madwar id-dinja jibdew il-ġurnata tagħhom b’xi passi partikolari biex jagħmlu l-ġurnata tagħhom aħjar, bla xkiel u produttiva.
Kull filgħodu l-bnedmin madwar id-dinja jippreparaw b’mod tajjeb qabel joħorġu barra minn djarhom għall-impenji u d-dmirijiet tagħhom ta’ kuljum. Nużaw kull mezz disponibbli biex nidhru puliti, sbieħ u deċenti. Fil-qosor, nagħmlu l-almu tagħna kollha għad-dehra ta’ barra u għas-seħer u l-grazzja fiżika tagħna.
Tqum il-mistoqsija, nieħdu passi simili u nagħmlu l-isforzi kollha għall-ġmiel ġewwieni tagħna: għas-sbuħija ta’ rwieħna, imħuħna u qlubna? Mhix is-sbuħija ta’ ġewwa iktar importanti mill-ħarsa ta’ barra tagħna?
Huwa minnu li kif qal il-Qaddis Profeta Muħammad, is-sliem għalih, “Alla huwa ġmiel u jħobb is-sbuħija.” Huwa importanti li nidhru sbieħ u deċenti, iżda din waħedha mhix biżżejjed sakemm is-sbuħija ta’ barra tiġi kkumplimentata bis-sbuħija ta’ ġewwa u viċiversa.
L-arroganza hija velenu għas-safa morali
Huwa wkoll fatt li xi kultant is-sbuħija ta’ barra u l-ilbies għali u ta’ ċerti ditti jagħmluna arroganti u dan ma jgħinx għas-safa ġewwinija. Il-Fundatur tal-Komunità Ahmadiyya Musulmana jistqarr li l-umiltà, il-modestja u l-ġentilezza huma ta’ importanza enormi għall-purità ġewwiena. Huwa jgħid:
“Għalhekk, fl-opinjoni tiegħi, dan huwa mod ġenwin ta’ kif nissaffu. Huwa impossibbli li nsibu mod aħjar milli nwarrbu l-arroganza u kull tip ta’ kburija—dwar it-tagħlim, il-familja jew ir-rikkezzi. Meta persuna tingħata d-dehen mingħand Alla, din tkun tista’ tara li kull dawl jinżel mis-smewwiet u dan jgħin biex ineħħi s-suriet kollha tad-dlam.
Il-bniedem għandu bżonn dejjem tad-dawl mis-sema. Anki l-għajn ma tistax tara mingħajr id-dawl divin tax-xemx. Bl-istess mod, id-dawl intern li jelimina kull forma ta’ dlam u minflok jiġġenera d-dawl tat-tjubija u tas-safa wkoll jiġi mis-smewwiet.
Ngħidilkom bis-sewwa li t-tieba, il-fidi u s-safa tal-bniedem ġejjin kollha mis-smewwiet. Kollox jiddependi mill-grazzja speċjali ta’ Alla. Jekk Huwa jrid, Huwa jagħtiha; u jekk Huwa jrid, Huwa jeħodha.”
Alla jara l-qlub
Il-Qaddis Profeta Muħammad, is-sliem għalih, qal: “Tassew, Allah ma jħarisx lejn is-suriet u l-uċuħ tagħkom u l-ġid u rikkezzi tagħkom imma Hu tabilħaqq iħares lejn qlubkom u l-azzjonijiet tagħkom.”
Il-kelma “qalb” użata f’dan id-diskors tirrappreżenta kemm qalb kif ukoll moħħ, għax “qalb” litteralment tfisser il-punt ċentrali ta’ organiżmu jew tal-ħajjin. Il-qalb u l-moħħ huma t-tnejn, fl-isferi rispettivi tagħhom, ċentri tal-organiżmu tal-ġisem, il-moħħ huwa ċ-ċentru tas-sentimenti u l-qalb hija ċ-ċentru tal-esperjenza spiritwali.
Is-sbuħija ta’ barra jew ta’ ġewwa?
Hemm lezzjoni kbira f’dan il-kliem għaqli li s-sbuħija ta’ barra tgħib imma s-sbuħija ta’ ġewwa u l-għemejjel tajbin tar-ruħ huma għall-eternità, huma jgħoddu ħafna u jibqgħu għal dejjem, anke wara din il-ħajja.
Barra minn hekk, għandna nieħdu nota wkoll li Alla ma jiġġudikax il-valur tal-bnedmin mill-evalwazzjoni tas-sbuħija fiżika tagħhom jew il-ġid tagħhom.
Minflok, Hu jħares lejn erwieħhom, moħħhom u qlubhom li huma s-sors u r-repożitorji naturali għall-ħsibijiet u s-sentimenti umani, u mbagħad iħares lejn l-għemejjel tagħhom li huma l-prodotti tal-ħsibijiet u s-sentimenti tagħhom.
Kif nafu huma l-moħħ u l-qalb tal-bniedem li jippjanaw l-affarijiet u l-partijiet l-oħra tal-ġisem iwettqu u jimplimentaw dawk il-pjanijiet. Għalhekk, il-Qaddis Profeta Muħammad semagħhom, għax it-tnejn huma importanti.
Alla jara l-karattru u mhux id-dehra fiżika
Fil-qosor, huwa l-karattru li jgħodd l-iktar u mhux id-dehra. Alla jgħid fil-Koran Imqaddes: “Alla tabilħaqq iħobb lill-ġusti.” (60:9)
“Tabilħaqq li l-aktar wieħed imweġġaħ, onorevoli u rispettabbli minnkom quddiem Alla huwa l-aktar wieħed ġust minnkom.” (49:14)
Għalkemm is-sbuħija u l-ġid huma r-rigal mingħand il-Mulej u għandna biex inkunu grati lejn il-Mulej għal dawk il-barkiet Tiegħu, imma dak li għandna nżommu f’moħħna huwa li Alla jieħu nota tal-qalb u l-għemejjel tagħna.
Il-moħħ, il-qalb u l-azzjonijiet
Huwa, għalhekk, id-dmir tagħna li nfittxu dak li jtejjeb il-moħħ, il-qalb u l-azzjonijiet tagħna, minflok is-sbuħija ta’ barra u l-oġġetti tad-dinja.
Wieħed irid iżomm f’moħħu sew li mhux biss li dawn l-affarijiet se jiżnu fuqu f’Jum il-Ġudizzju, iżda dawn l-għemejjel twajba u ġusti jiżnu f’din id-dinja wkoll.
Huwa fatt li anke f’din id-dinja jingħata piż reali lis-sentimenti tal-qalb u l-mottivi tal-moħħ u l-azzjonijiet tar-riġlejn; dawn jiswew ħafna f’din id-dinja kif ukoll fl-oħra.
Il-verità hi li ladarba poplu jingħata l-favur li l-irjus u l-qlub u r-riġlejn tal-membri tiegħu jibdew joperaw fid-direzzjoni t-tajba, l-ebda setgħa ma tista’ tfixkel il-mixja tal-progress tiegħu u lanqas iċaħħdu mit-twettiq tal-ogħla valuri.
The issue of increasing poverty and hunger
Posted in Ahmadiyya Malta, Serving Humanity, Serving Mankind
Tagged Ahmadiyya Malta, Ahmadiyya Muslim Jamaat Malta, F Living Show, hunger, il-Faqar, il-fqir, il-ġuħ, Imam Atif, Imam Malta, Karl Bonaci, Kont bil-ġuħ, Love for all - Hatred for none, Malta, Maltese, Peace, poor and needy, Poverty, Quran, Serving Mankind
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Interfaith Celebration of Creation 2024

“Diversity in creation and interreligious harmony and peace”, was the topic of the presentation of Imam Laiq Ahmed Atif, President Ahmadiyya Muslim Jamaat Malta representing the Islam-Ahmadiyya at the ‘Interfaith Celebration of Creation event’, organised by the Environment Commission for the Catholic Dioceses of Malta and Gozo, at the Church of St Mary of the Angels at Baħar iċ-Ċagħaq, Malta, on 20 September 2024.


The multi-faith event was aimed to foster mutual respect, understanding, and harmony among various religious traditions present in the country. The event marked a small step in the global interfaith dialogue by bringing together diverse religious perspectives and understandings. In this multi-faith gathering, leaders from various faiths and communities delivered their talks and presentations. The well attended event was followed by a reception where presenters and the audience had further opportunity to engage in informal discussions and dialogues. F living – TORCA – Knisja Bahar Ic-Caghaq Santa Marija tal-Angli

Posted in Ahmadiyya Malta, Harmony, Interfaith, Interfaith dialogue, Peace
Tagged Ahamdiyya Malta, Celebration of Creation, Dialogue, Interfaith, Interfaith Celebration of Creation, Interfaith dialogue, interreligious, Interreligious Dialogue and Respect, Interreligious peace, Malta, Maltese, news, Peace, Religion, tolerance
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Diversity in creation and interreligious peace
Posted in Ahmadiyya Malta, Inter-religious dialogue, Interfaith, Interfaith dialogue, Peace
Tagged Ahmadiyya Malta, Baħar iċ-Ċagħaq Church, Church of St Mary, Church of St Mary of the Angels, Diversity, Fr Mark Ciantar, Interfaith, interreligious, Islam, Laiq Ahmed Atif, Love for all - Hatred for none, Malta, Peace, Quran, Unity in diversity
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