Connect with us

Articles

Prayers of Ramadan Should Continue Afterwards too

Translation of the final part of the Friday Sermon of Hazrat Khalifatul-Masih V (aba) delivered on 7 May 2021 at Islamabad, Tilford.

Published on May 7, 2021 at 4:49 pm

Towards the end of today’s Friday Sermon, Hazrat Khalifatul-Masih V (aba) discussed the importance of continuing prayers after Ramadan so that we can safeguard ourselves and children from the evils of today’s age. Huzoor (aba) stated:

“Now I wish to briefly direct everyone’s attention towards the fact that today is the final Friday of Ramadan. This should not be taken as merely the final Jummu’ah of Ramadan, rather this Jummu’ah should be one which discloses for us new paths for the future. Those matters towards which we have inclined in Ramadan and those acts of virtue which have been practiced during it, we ought to continue after Ramadan—rather even progress in them. Otherwise, it is pointless for us to pass through Ramadan if we do not continue virtue, [uphold] moral progress, and further expand in it.

In the previous Friday Sermon, I directed attention towards Durood and Istighfar [seeking forgiveness]. That is something that should not remain limited to Ramadan alone, that as soon as Ramadan passes we indulge in worldly affairs in a way that we forget prayers and Istighfar. This is why I specifically mentioned that [Durood and Istighfar] is something we should continue forever.

In this age, when the schemes of the Dajjal are using new means, where the majority of the world has been taken into their fold, sometimes our youth and children fall under their influence. In such situation we certainly need prayers for ourselves. May Allah the Almighty safeguard us from these satanic and evil attacks. Ameen.

By attaching our children to ourselves, by fostering a deep connection with them, by creating a special bond with them, we need to tell them about Allah the Almighty and the beautiful teachings of Islam. Then after instilling complete certainty into the hearts of children, attach them with God Almighty in such a way that no deed of theirs, no action, no endeavour, no thought goes against the will of God Almighty and His teachings. They should have an answer to every worldly thought and disorder. It should not be the case that they do not know the answers to some matters and are influenced by them [rather] they should possess the answers through which they can save themselves from disorder. This is the only way to correct the lives of our children and an assurance of their safety. And this is the proper manner to safeguard our progenies from all types of disorders. However, this cannot be achieved until we ourselves attain lofty standards in our faith, until we attain the standard which should be the hallmark of a believer. This shall be possible when our relationship with God Almighty is strong, our prayers and our worship is of a high degree and we properly understand why we have undertaken the Bai’at of the Promised Messiahas. This is a huge responsibility which falls upon us, that by strengthening our faith, making steadfast our actions, we become the means of saving our progenies.

The amount of promiscuity and vain and evil matters that exist today have only perhaps existed before us. These evils have reached every household through the TV and internet. Before there was danger outside the home, now there is danger even inside. If children are watching something on their own, it cannot be said as to what they are watching. There is much need for caution.

The progenies of the elders—or the pioneer Ahmadis, or the progenies of those Ahmadis who undertook the Bai’at themselves and became part of this Community, who have accepted the Imam of the age and in order to safeguard their faith were prepared to make every sacrifice, and indeed they did—should remember that only if we keep our faith above worldly affairs and we keep our moral conditions before us, can we save ourselves and our children. No family—irrespective of which family it is, whether it is the family of pious elders or their children—can guarantee that Allah the Almighty shall certainly continue to bless them or shall be pleased with them. It is the practice of every individual which is needed to gain the pleasure of Allah the Almighty. It is our actions which shall save us. No relationship to anyone or family can save someone. It is for this reason that we should engage in prayers. We ought to keep a close eye on our religious shortcomings. We should pray for the spiritual progress of our children and progeny more than their worldly progress. We pray for worldly progress a lot, whereas we ought to be praying for spiritual progress much more. In the same way, those who have become Ahmadis themselves would also have to incline themselves and their thoughts onto this line of practice. It is only in such condition that we can survive and our children can survive too.

Thus, in the remaining days of Ramadan it is important to pray that may Allah the Almighty safeguard our faith and that of our children. May we spiritually progress. Even after Ramadan may the standards of our worship continue to increase. May we establish a firm relationship with God Almighty. May we be saved from falling to the plots and schemes of the Dajjal. Worldly comforts should not be our aim rather may Allah the Almighty bless us with those worldly and spiritual rewards which make us bow down before Him in a state of thankfulness and make us a complete worshipper.

I also want to direct attention towards the pandemic which has taken hold of the entire world, that in order to be saved from this a lot of prayers are needed.

In the same way pray for those Ahmadis in countries where there is a lot of persecution and the lives of Ahmadis have been made difficult, may Allah the Almighty create ease for them. The Ahmadis of Pakistan should especially focus on Sadqah and charity in these days and afterwards as well. Inshallah these prayers shall render all the attacks of the enemy useless.

 

These prayers should be regularly recited:

 

رَبِّ کُلُّ شَیْءٍ خَادِمُکَ رَبِّ فَاحْفَظْنِیْ وَا نْصُرْنِیْ وَ ارْحَمْنِیْ

[O my Lord! Everything is Thy servant. O my Lord! Protect me and help me and have mercy on me.]

اَللّٰھُمَّ اِنَّا نَجْعَلُکَ فِیْ نُحُوْرِھِمْ وَ نَعُوْذُ بِکَ مِنْ شُرُوْرِھِمْ

[O Allah! We make Thee a shield against the enemies and seek Thy refuge from their evils.]

It should also be remembered that mere prayers are not beneficial. People write to me asking what prayers should be recited, till we do not properly observe our Prayers [Salat] there is no benefit in reciting prayers from the tongue. The way in which Prayers are observed in Ramadan should also continue afterwards, it is only then that we can absorb the grace and succour of God Almighty in the proper manner.

In the same way, pray to be saved from every trial. May the remaining few days [of Ramadan] pass with success and may we continue the virtues we adopted. Also remember the more we expand the circle of our prayers the more we shall be blessed. That is why every Ahmadi should pray for the difficulties of other Ahmadis to be removed. In this way, in a subtle way, an atmosphere of brotherhood and good relationships will be adopted. There will of course be a spiritual benefit but also a practical one too that more love and harmony will be created.

Pray for the Muslim Ummah too. The direction in which it is heading and the after rejecting the prophet of the age the way it is ruining itself, may Allah the Almighty safeguard it.

Pray for humanity as a whole, may Allah cause it to walk on the right path and enable it to be saved from the displeasure of Allah. Our task is to pray and to continue to pray during Ramadan and after it too. May Allah the Almighty enable all to do this.”

Articles

Spirituality in the New Space Age

Where Missions Meet Missionaries

Every night, the universe reveals itself in all its galactic glow. The light of astral bodies—suns, stars and moons—streak and stipple the night sky, expanding the margins of our world as the vast cosmos comes into view. We peer into the dark of the unknown, tracing light that warps and wefts from afar, launching telescopes, rovers and probes at the sky to better understand our place in the wider universe. The latest in our mission for greater understanding was the launch of the James Webb Space telescope. But as we beam signals of our curiosity to the farther corners of the galaxy, will we be ready for what we might find?

The successful launch of NASA’s $10 billion space telescope will see an ambitious 10-year mission to seek out planetary systems hospitable to life. Propelled nearly a million miles away from Earth, the telescope will analyse infrared light, observing some of the earliest galaxy formations in the universe. The hope to find evidence for extraterrestrial life, however, raises questions on how religions may react to the discoveries found in space — questions that the Centre for Theological Inquiry hopes to answer with the help of 24 theologians.

For example, did Jesus atone for the sins of different life forms across the universe? What if other life forms were found, would our relationship with God change? Ultimately, how might religion make sense of what is out there as we take our giant leaps for mankind across the galaxy?

At first glance, it may seem that religions would struggle with such questions, and that any reverence held for theology would become obsolete in this new space age. Islam however doesn’t need to grapple with these concepts — the Quran explicitly mentions alien life and its wider spiritual significance within its opening chapter no less.

“All praise belongs to Allah, Lord of all the worlds.” – Chapter 1, verse 2

The introduction of God as ‘Rabb Ul Alameen’ (Lord of all the worlds) establishes our relationship with Him. God is not for one people, but for all creation in every plane of existence. That He is ‘Lord of all the worlds’ also speaks to the universality of His Rule and Reach — something that is referred to later on more specifically.

At another place, the Quran strikingly refers to other life forms:

“And among His Signs is the creation of the heavens and the earth, and of whatever living creatures (daabbah) He has spread forth in both. And He has the power to gather them together whenever He pleases.” – Chapter 42, verse 30

The Arabic word used for living creatures — daabah — has specific connotations to animals that are land-dwelling and move along the surface of the earth, thus indicating the existence of life beyond our planet. This verse continues on to claim that “He has the power to gather them together whenever He pleases”. The Arabic term for ‘gather’ جمع (jama’) can mean, among other things, gathering together physically or drawn closer in proximity, suggesting that we will make some form of contact with extraterrestrial life.

In another verse, the Quran mentions that there are other planets that are hospitable to life:

“Allah is He Who created seven heavens, and of the earth the like thereof…” – Chapter 65, verse 13

Here the Quran claims that just as there are ‘seven heavens’, there are also ‘seven earths’. The number seven is significant in Arabic because it symbolises repeating patterns, or multitudes of a thing. Taken together, the Quran explains that there are almost innumerable Earth-like planets that harbour life just like ours.

But this verse continues on to a more extraordinary claim:

“…The divine command comes down in their midst, that you may know that Allah has power over all things, and that Allah encompasses all things in His knowledge.”

The term ‘divine command’ can be taken to mean revelation. Thus, according to the Quran, there is life out in the cosmos that are aware of God’s existence through revelation that is sent down to them. This brings us back to the initial introduction of God in Islam as ‘Lord of all the worlds’ – all the worlds that have life and are made aware of their Creator.

Ultimately, Islamic theology is replete with references to the vastness of the cosmos and the various forms of life it holds. It speaks in unequivocal, unambiguous and unadaptable terms. Man is not the only creation of God. That God is also Al-Khalaq (the Creator), who ceaselessly creates and perfects His creation, also points to other forms of life existing beyond our own planet. Rather than ending spirituality, our cosmic discoveries can validate its true origins. So as we begin to extend our reach across the stars, we may find that in the dark expanse of the universe, our spirituality shine in a new light.

Continue Reading

Articles

Qaid: A Leader, Brother, Khadim.

Qaideen Forum 2021

The word Qaid means leader. Throughout Islamic history the term has been used for leaders within Islamic communities, in fact, it has even entered Latin in the form of Alcayde.

But cutting across the fabric of time and the worldly connotations of the past, today it refers to a Muslim youth leader who guides and leads others in the spiritual sense. It is upon discussion of this that local Qaideen from across the UK have met in Baitul Futuh and Darul-Aman at the Qaideen Forum of Majlis Khuddamul Ahmadiyya UK.

The point of this gathering is to discuss and contemplate how to further the spirituality of thousands of Khuddam across the country. Sitting at the back and observing this event one would find something that is perhaps not mirrored in other. Most of the Qaideen are young, they’re eager to discuss how to further the Talim and Tarbiyyat of their fellow Khuddam.

The event starts off, in the opening session, with a video being played of Hazrat Khalifatul-Masih Vaba addressing a Khuddam gathering. Huzooraba explains that the role of Khuddamul Ahmadiyya is to protect Khilafat. This goes above and beyond Amoomi duties or any physical protection: true protection is to act upon the words of the Khalifah, to spread them and to get people to follow them. Merely promising that we shall fight left and right is not the actual Jihad, the true Jihad is the acting upon Huzoor’s instructions. Khuddam should look towards the Khalifah’s words, it is the specific task of Khuddam to imbue the youngsters with this spirit.

This year’s Qaideen Forum (12 December for the southern Regions at Baitul Futuh and 18th December for northern regions at Darul-Aman) is split into 2 main workshops: a discussion on the Lahe-Amal (Conduct Manual) and a interactive session on true leadership.

The interactive workshop is very enjoyable, videos of Huzoor addressing various issues that Khuddam face are continuously played. For example in one video Huzoor advises that if something is not working, Khuddam office bearers should change strategy and that Khuddamul Ahmadiyya should work according to the temperaments of people.

The discussion in the second workshop which runs simultaneously is equally important and beneficial. The Lahe-Amal (conduct manual) is discussed and the nature of Khuddamul Ahmadiyya along with its setup is explained. This workshop is delivered by 3 Naib Sadrs (Usman Ahmad Sahib, Tariq Hayat Sahib and Dr Anas Rana Sahib) all of whom have extensive experience in Khuddamul Ahmadiyya. Perhaps the most important part of the presentation, and one that captures everyone’s attention immediately is how Khuddamul Ahmadiyya began: the actual incident that led to it being established—how Hazrat Khalifatul-Masih IIra asked a group of Khuddam who were not scholars to form a board which was named Khuddamul Ahmadiyya a few days later.

Khuddam are given the opportunity to mix and socialise (with social distancing in place!) so they can learn from each other and a lot of interesting conversations take place.

At the end a collective concluding session takes place with many questions being asked by Qaideen. For the benefit of everyone some of these questions and the answers given are presented below:

1. I am a local Qaid, who can get Khuddam emails?

Answer: anyone who holds an office in Khuddamul Ahmadiyya should be conducting Khuddam activities on an official email address. For further information on this you can contact [email protected]

2. What if a Khadim says he cannot give time, do I block him out?

Answer: That would be damaging in the long run. Even if a Khadim can only give 1 hour a month, then that should be utilised and eventually when a relationship develops and the Khadim draws closer to you as a local qaid he may begin to dedicate more time

3. How can we engage with students?

Answer: There are a lot of AMSA engagements that take place over the year. Every university does have an AMSA body and they should plan their annual calendar of events accordingly. Sometimes getting students to do presentations about their own studies can help with engagement.

4. I’m concerned about the physical wellbeing of Khuddam, are there any individual resources that can used during lockdown?

Answer: the Sehat-e-Jismani department has been planning and holding events such as the Khuddam Football League. But as a local qaid if there are Khuddam who cannot participate in such group activities then you should look to arrange some other form of exercise plan which can benefit your Khuddam, this can be done in by working with the national Sehat-e-Jismani team.

5. Are events taking place, I have planned my local Ijtema but am uncertain about restrictions?

Answer: Every region has a Disaster Management Committee. Before planning any event or gathering you should present your plan to them, and they will be able to advise as to whether the event should take place based on whatever the current guidelines of Covid restrictions are. This should not dissuade you from planning events, you just need to ensure that the Regional Qaid is aware and that proper planning has gone into the Covid side of the event.

Continue Reading

Articles

Honouring our Pledge: What, Where, When and Why?

The theme for the Khuddam year beginning now is “Honouring our Pledge”. It’s time to start evaluating whether we’re fulfilling the promise we’ve been making.

Majlis Khuddamul Ahmadiyya UK is happy to announce the new theme approved by Hazrat Khalifatul-Masih Vaba as Honouring our Pledge. Here’s a quick read to get you thinking about the theme and what the focus will be for this Khuddam year.

Of course, we all know that Islam lays particular emphasis upon fulfilling one’s promises; whether they relate to everyday matters, one’s family, work or religion. But in this case the theme refers to our Khuddamul Ahmadiyya pledge: the one where we stand-up, place our right hand above our left, and recite in unison at the beginning of Khuddam gatherings. This year’s theme is not about a pledge, rather the pledge. (Download it here!)

 

 

The Khuddam pledge goes back to the inception of Khuddamul Ahmadiyya itself. All auxiliaries within the Jama’at have their pledges according to their aims and objectives. As part of the Khuddam pledge Tashahhud is recited and then the pledge reads:

“I bear witness that there is none worthy of worship except Allah and I bear witness that Muhammadsa is the servant and messenger of Allah. I solemnly pledge that I shall always be ready to sacrifice my life, wealth, time and honour for the sake of my faith, country and nation. Likewise, I shall be ready to offer any sacrifice for guarding the institution of Khilafat-e-Ahmadiyya. Moreover, I shall deem it essential to abide by any ‘maroof’ decision made by Khalifatul-Masih. Inshallah”.

This is what we pledge (and have been pledging since we were Atfal, though the Atfal pledge speaks about honesty and not using foul language instead).

Khuddam reciting the pledge before Hazrat Khalifatul-Masih V at National Ijtema 2021.

The Khuddam pledge can be traced back to 1938 where only the first part relating to sacrificing wealth, time and honour can be found. It was later that amendments were made by Hazrat Khalifatul-Masih IIra adding to the pledge.

The Khuddam pledge talks about sacrificing four things we hold dear:

  1. Life
  2. Wealth
  3. Time
  4. Honour

Though a true Khadim is always ready to sacrifice his life—as we saw in the recent example of Syed Taalay Ahmad Sahib Shaheed—in this day and age what we are asked of most frequently is to sacrifice our wealth and time. Wealth is sacrificed in the form of chandas and charity whereas time is sacrificed by committing a certain portion of it in pursuit of the Majlis’ activities. If we reflect upon the history of Islam, this is indeed a very small sacrifice that we are being asked to make. Today’s jihad is that of self-reformation and we are not burdened as Muslims were burdened in times of the past. Therefore, this makes it even more important to ensure we are living up to the little we are being asked to commit.

Hazrat Khalifatul-Masih III leading Khuddam in the pledge. The Khuddam pledge is as old as the organisation itself.

Undoubtedly, this new year will bring a revived focus around the pledge and what it means. But on an individual level we should begin contemplating and evaluating the extent to which we fulfil our pledge.

Continue Reading

Trending