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AFTER JALSA, WHAT NEXT?
The long-awaited Jalsa Salana started and ended with thanks to Allah, with a population of thousands of people who came from far and wide, within and outside the country. Many may think that after these three days of spiritually uplifting lectures, Darood on the Holy Prophet (saw), prayers and congregational Tahajjud, we only head home and wait till the next Jalsa before we come together for such again. Now the question is: Is the Jalsa really over? Even when it is glaring that the Jalsa has ended, members and non-members should have it in mind that physically the Jalsa has ended but spiritually it has not. It is our duty and responsibility to work on the lectures delivered at the Convention instead of allowing the knowledge to waste. The theme of the just-concluded Jalsa is “EFFECTIVE WAYS OF CALLING PEOPLE TO ALLAH”. Several lectures relating to this theme were delivered by respected scholars of the Jama’at. An example of such lectures delivered is “Tabligh: A divine responsibility upon every Muslim”, quoting the verse of the Holy Quran to buttress this point (Q 5:68) “O, Messenger! Convey to the people what has been revealed to thee from thy Lord; and if thou do it not, thou hast not conveyed His message at all. And Allah will protect thee from men. Surely, Allah guides not the disbelieving people”. Two of the topics delivered are: “Exemplary Devotion in the Field of Tabligh: The Models of Hazrat Musab bin Umair (rd) and Hazrat Ghulam Rasul Raji Ki Sahib (rd)” and “Propagation of the Message of Islam using Modern Resources”. Looking at the above-mentioned topics, it is important to note that the point mostly emphasized is “TABLIGH”. Now, as Ahmadis what is our plan for Tabligh? How well do we intend to increase the number of new converts coming into the fold and how do we intend to carry out this task of Tabligh? Just as Allah the Almighty says: And who is better in speech than he who invites men to Allah and does good works and says, ‘I am surely of those who submit?’ (41:34) The act of Tabligh does not compulsorily lie with the missionaries alone but all members of the Jama’at: teachers, doctors, lawyers, engineers, nurses, entrepreneurs or whatever profession you are into, calling people to Allah does not stop you from achieving your personal goals. Now that the internet has gone a long way to bring people from far and wide together, members can make use of this tool as an effective way of doing Tabligh. It is pertinent to note this point that Huzoor (atba) has instructed the Amir Sahib to get at least a thousand Bai’at within a stipulated time, as we all know this cannot be achieved except with our active cooperation. May Allah enable us to discharge this duty as expected. Ameen
WHY WE MUST LIBERATE NIGERIA FROM THE TRAGEDIES OF ISLAMOMANIA AND ISLAMOPHOBIA
As current affairs in Nigeria show, there is no doubt that the state of the nation is at a critical crossroads. From the lingering challenges of state and human security to the persisting issues of political economy, the rising uproar about alleged regional marginalization and the call for restructuring for a true federalism, the crises of electoral politics, the spate of corruption, unemployment and poverty, and the conflict of ethnic and religious identity and expression etc., Nigeria is presently facing challenges that are combining to threaten and bedevil the corporate political, economic, social and religious existence of the country and her citizens. Without underestimating the criticality of each of the aforementioned myriads of challenges, this piece focuses on addressing what it views as the tragedies of religion in Nigeria – the monsters of Islamomania and Islamophobia – which have been eating deeply into and dividing and destroying the fabrics of the individual and corporate existence of Nigerians. Of course, the primacy of addressing religious issues in Nigeria should be easily informed by the fact of the centrality of religion in every ramification of the personal and corporate existence of Nigerians, and particularly, the divisive and destructive impacts religious crises have always had upon the country. In his Ethno‐religious Identity and Conflict in Northern Nigeria (2010), Eyene Okpanachi, making reference to Smyth and Robinson (2001), opined that “Nigeria is usually characterized as a deeply divided state in which major political issues are vigorously and or violently contested along the lines of the complex ethnic, religious, and regional divisions in the country.” This is understandable. For, as a December 18, 2012 report conducted by Pew Research Centre shows, 97.2% of the population of Nigeria is under the grip of religion. More instructive is I. Enwerem’s assertion in his 1995’s A Dangerous Awakening – The Politicization of Religion in Nigeria (published by IFRA, Ibadan) that, “religion has always been important in Nigeria and in Nigerian politics.” In fact, Paden J. once aptly declared in his Faith and Politics in Nigeria (2008) that, “the intensity of religious identity in Nigeria is regarded as one of the highest in the world.” Evidently, Paden’s claim is supported by the fact that as Eyene Okpanachi again opined, “Nigerians are more likely to define themselves in terms of religion than any other identity. Indeed, according to the authoritative May-June 2006 survey conducted by the Pew Forum on “Religion and Public Life”, 76% of Christians say that religion is more important to them than their identity as Africans, Nigerians or members of an ethnic group. Among Muslims, the number naming religion as the most important factor is even higher (91%).” Proceeding with the thrust of this piece, in simple terms, this writer views Islamomania as expressive of the psychological state of the narrow-minded, hardliner, extremist Islamists who digest Islam like opium with an unbridled poise to express and preach the religion or introduce and enforce its Sharia Law upon others in a rather radical, fanatical, coercive and do-or-die manner. On the other hand, Islamophobia connotes non-Muslims’, particularly Christians, irrational and unfounded fear of, prejudice against and hatred for Islam and Muslims. Apparently, the twain phenomena represent aberrant psycho-social complexities that have become deeply rooted in the psychological perception and empirical expression of or reaction against Islam by some elements in Nigeria over the decades, with an increasing proportion in recent times. Evidently, as both the past and ongoing trends have shown, whether it was the Muslims’ Maitatsine crisis that resulted in over 2,000 loss of life in the 1980s, the bloody crises of Sharia introduction that trailed Nigeria’s return to democratic dispensation in 1999, the menace of Boko Haram insurgency that has claimed the lives of tens of thousands and internally displaced over two million Nigerians, the instances of angry outbursts, and sometimes violent reactions, against the legitimacy of the Nigerian secular, democratic system and constitution by some extremist Muslim individuals and groups, or the various cases of intra-religious theological and ideological skirmishes among Muslim individuals, sects and denominations in the country, Islam has been an object of Islamomaniac expressions in the hands of some so-called Muslim elements. While these developments may be attributed to gross misconception and misinterpretation of Islamic Scripture, Prophetic traditions and early historical events on the part of such individuals or groups, there is no doubt that they constitute sheer misrepresentation and, in fact, an immense disservice to the image of Islam. Similarly, from the side of the non-Muslims, it is apparent that whether it is the Christians’ incessant cases of prejudice against and hullabaloos over Muslim women hijab dress, the uproar over the introduction of Islamic banking system, the entrenched instances of prejudicial stereotyping of Muslims, or the recently increasing outbursts alleging an Islamization of Nigeria agenda, in reaction to various cases of political appointments by the government of the day or its participation in the Organization of Islamic Cooperation summit or the menace of herdsmen banditry, etc., Islam has continued to be a victim of Islamophobic perceptions and reactions by non-Muslim Nigerians. Disturbingly, these phenomena (in a country where unholy romance between religion and politics has seen constant politicization of religion and religionization of political issues) have not only continued to heat up the Nigerian socio-religious space but are increasingly turning the country into a hotbed of catastrophic intra/inter-religious and socio-political suspicion, mistrust, clashes and commotions, resulting in the threat against national solidarity, coherence and unity of the country as well as socio-political and religious peace, harmony and security of life and the State. Expediently, with the deepening inter-religious suspicion and mistrust and the rising socio-religious and political tensions in the country, if we must reconstruct Muslims’ expression of, and non-Muslims’ reaction to, Islam as a socio-political and religious ideology; if the Nigerian government and people are genuinely desirous of uniting the various religions and ethnicities under a harmonious socio-religious co-existence; and if the government must ensure the security of the state and its people and save human lives from carnage, public infrastructure from destruction and Nigeria’s political solidarity and sovereignty from collapse, then the issues of
‘Messiah’ on Netflix: What you need to know!
Netflix has recently released a new series – ‘Messiah.’ The lead character appears to be a religious leader or prophet-like figure who emerges from the Middle East and is referred to by some characters as Al-Masih (the Messiah). Al-Masih performs miracles of various sorts but his arrival coincides with a series of environmental disasters accompanied by ensuing havoc and violence. As he gathers followers, a CIA agent ‘must race to unravel the mystery of whether he really is a divine entity or a deceptive con artist capable of dismantling the world’s geopolitical order.’ The series has provoked controversy and debate, especially amongst Muslims and Christians. Some Muslims have pointed out that to refer to the lead character of the series as Al-Masih (the Messiah), is to use the name by which the ‘Dajjal’, or Anti-christ, will announce himself when he appears in the latter days. Others have been outraged and described the series as offensive, blasphemous and disrespectful. A change.org petition has been launched as well describing the show as “evil and anti-Islamic propaganda.” The creator, Michael Petroni has commented that he “doesn’t set out to offend anyone,” and goes on to say that, “there is going to be a lot of noise around the show and a lot of debate. I’m hoping for debate.” It is said that the purpose of this new series is to “imagine how modern society would react if such a figure appeared.” Netflix describes this as “a provocative and suspenseful thriller that explores the power of influence and belief in the social media age.” The new Netflix series ‘The Messiah’ has provoked the sentiments that surround it by religious followers who believe in the second coming of the Messiah and who hold that when the Antichrist (or Dajjal) emerges, the ‘Mahdi’ would fight him in an ultimate battle between good and evil. Let us breakdown the true nature of these concepts of the ‘Messiah’, ‘Mahdi’, and ‘Dajjal’ (Antichrist). Given the confusion, it is helpful to clarify some of the terms being used and what they really represent. So who is the Messiah? Muslims believe that Jesus (as), the Messiah, will appear in the latter days according to the prophecies of the Founder of Islam (sa). An overwhelming majority of non-Ahmadi Muslims believe that he physically ascended into the heavens after his Crucifixion and so he will physically descend from the sky in the latter days, with his hands on the shoulders of two angels. They believe that the Messiah will then join forces with the Imam Mahdi and wage a bloody war against the disbelievers until they convert to Islam. As a result, the Muslims would become kings and rulers. The fact of the matter is that this grossly disfigured view of Islam couldn’t be further from the truth. It is neither supported by the Holy Quran, nor the words of the Prophet of Islam (sa). Religious adherents throughout the ages, have always enjoyed fantastical stories of people flying up into the heavens, and returning again, and overturning the world in their favour through magic spells and bloody wars, but this has never materialised in the past, nor will it in the future. Firstly, Jesus (as), who was a prophet of God, did not physically ascend into the heavens, and so it naturally follows that, he will not descend physically in the latter days either. The Holy Quran categorically states in chapter 5 verse 118 that after Jesus (as) died his natural death, God was a watcher over his people. There is mention in Islamic literature and various source texts of the ‘descent’ of Jesus (as) in the latter days but the Arabic word ‘nuzul,’ which is used for ‘descent,’ refers to the coming of a great blessing of God Almighty, which as if, is a grace that descends from the heaven. In the Holy Quran, it is said that iron and cattle ‘descended’ from on high, and of course, all this means is that these are immense blessings of God, by which humanity benefits immensely; it does not mean that these things physically came down from the sky. Secondly, it ought to be noted that when the Holy Quran, which is considered to be the word of God, vouchsafed to the Prophet of Islam (sa), that the Jesus (as) would die a natural death. So it is obvious that prophecies which refer to his coming in the Latter Days must be understood in a metaphoric and spiritual context. The fact of the matter is that in light of the Holy Quran and the sayings of the Prophet of Islam (sa), the true Messiah who would appear in the latter days, would be a man that would appear as a spiritual manifestation of Jesus (as). He would be a prophet of God and possess a disposition that was similar to that of Jesus (as) and would heal the world from the wounds of sin and evil with his Messianic qualities. Who is the ‘Imam Mahdi?’ Non-Ahmadi Muslims believe that the Imam Mahdi will appear from among the Muslims in the Latter Days and join forces with the Messiah . Together they will literally rid the world of Christianity, breaking every Cross around as well as ridding the world of its pig population! In the havoc and chaos that this bloody Mahdi would bring, everyone would also convert to Islam. This is clearly nothing more than the fabrication of warmongering clerics who incite the masses to serve their own vested interests. There is a saying of the Prophet of Islam (sa) recorded in a Hadith (saying of the Holy Prophet Muhammad (sa)), which states that when the Messiah appears in the latter days, he would put an end to religious wars. Further, the Holy Quran clearly states that there should be no compulsion in religion (2:257). So any notion about the coming of a bloodthirsty Mahdi or Messiah is diametrically opposed to the teachings of Islam. Just one of countless examples from early Islam can demonstrate this. When the Holy Prophet
Remembering Hazrat Musleh-e-Maud – Part I
Narrated by Syed Mir Mahmud Ahmad Nasir Sahib, son-in-law of Hazrat Musleh-e-Maudra. Al Hakam is grateful to Syed Mir Mahmud Sahib for sharing his personal recollections of a great Syed Mir Mahmud Ahmad Nasir A personal problem Aside from many other reasons, it is difficult to say anything about Hazrat Musleh-e-Maud, may Allah be pleased with him, because he was a universe in himself and an ocean of knowledge. I remember his great personality and become anxious as to whether I can even describe him adequately or whether I will be able to explain his characteristics completely and draw a sufficient sketch in the minds of readers and listeners. Given the situation, how can a person express such a vast, diverse and deep personality? This is a hurdle and I think that I will not be able to fulfill the responsibility of this article. Once, I reached for a notebook to write something, but I was not able to do it. One of the reasons was that I was afraid that I would not be able to fully introduce a great being like him. Another reason was that I could not stop my tears when remembering the compassion and kindness of his majestic personality. A personal hindrance in writing is that though I have seen Hazrat Musleh-e-Maudra myself, I have also heard a lot of things in the house from my elders over an extended period of time. Verbal accounts are equally important, but I am afraid that when people hear them from me, they will start considering them as my eyewitness accounts. Careful consideration of the narrated accounts is very necessary. In response to a man’s query about Hazrat Musleh-e-Maudra while I was serving in the United States, I said that I had not witnessed any prophet with my material eyes, but the closest person I had seen to a prophet was Hazrat Mirza Bashiruddin Mahmud Ahmadra, whom I observed closely. Love of God Regarding Hazrat Musleh-e-Maud’sra love for his Lord, I would say that people do remember God, but at times, they tend to forget Him. However, Hazrat Khalifatul Masih IIra states: سوؤں تو تجھ کو دیکھ کر، جاگوں تو تجھ پہ ہو نظر موت سے تھا کسے دریغ، اُس کا ہی انتظار تھا “I go to sleep looking at You [God] and when I wake, You are my focus. I am not reluctant to die because am waiting for death [so that I may meet You].” (Kalam-e-Mahmud, p. 182) Some people used to call Hazrat Musleh-e-Maudra a prophet owing to their innocence or deep affection for him. For instance, Chaudhry Ghulam Sarwar Sahib, who belonged to Sialkot, used to say that Hazrat Musleh-e-Maudra did not call himself a prophet because of his humility, but people should call him a prophet. I [Syed Mir Mahmud Ahmad Nasir Sahib] have also heard one such incident that listening to similar discourses, Hazrat Musleh-e-Maudra said, “Some people call me a prophet, but I am certainly not a prophet,” but after a short pause he stated, “I wonder whether the love of God I have in my heart is somehow less than that of prophets?” He had a yearning for attaining God’s love. Though I am not an eyewitness, I have also heard another incident that occurred in Qadian. Once, Hazrat Musleh-e-Maudra became very ill. There were frequent announcements in the newspaper and requests for prayer were made. A regular pronouncement was published by Hazrat Amma Janra that her son, Mahmudra was ill. After some time, Allah the Almighty blessed him with good health. He visited the house of Hazrat Umm-e-Tahirra for a formal meal. Food was served, but he would not eat it. In fact, he would not even pay heed towards it. His family members requested him to start eating. Then in a very unique manner, expressing great displeasure, he told his relatives upon their repeated requests, “I was sick; I was to die and meet my God I was to see Him, but you all prayed and my health was restored.” He said this due to his passion of beholding the Divine. The narrator of the incident states that he left without eating any food. Greatness and glory I will now describe a bit about the feeling people used to experience when they would see Hazrat Musleh-e-Maudra and the way they would observe him. To put it briefly, they used to experience a kind of grandeur, spiritual elevation, splendour, magnificence and dignity. It was as if a person was standing beneath a great mountain of the Himalayas and the mountain was about to come tumbling on them. However, looking closely, people would be filled with the certainty of affection, compassion, benevolence and kindness. This is not just my personal impression, rather just as has been said [to the Promised Messiahas]: نُصِرْتُ بِالرعْبِ “You have been helped with prestige”, similarly, he too had an awe-inspiring personality that was full of grandeur, glory, excellence and honour. When I imagine the pure life, prominence and magnificence of Hazrat Musleh-e-Maudra, the following verse of the Holy Quran comes to mind: الَّذِیۡ خَلَقَ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ؕ مَا تَرٰی فِیۡ خَلۡقِ الرَّحۡمٰنِ مِنۡ تَفٰوُتٍ ؕ فَارۡجِعِ الۡبَصَرَ ۙ ہَلۡ تَرٰی مِنۡ فُطُوۡرٍ۔ ثُمَّ ارۡجِعِ الۡبَصَرَ کَرَّتَیۡنِ یَنۡقَلِبۡ اِلَیۡکَ الۡبَصَرُ خَاسِئًا وَّ ہُوَ حَسِیۡرٌ “… Who has created seven heavens in harmony. No incongruity canst thou see in the creation of the Gracious God. Then look again: Seest thou any fl aw? Aye, look again, and yet again, thy sight will return unto thee only confused and fatigued.” (Surah al-Mulk, Ch.67: V.4-5) For 52 years, Paighamis [otherwise known as Lahori Ahmadis] and non-Ahmadi scholars kept trying to find faults in Hazrat Musleh-e-Maudra but were unable to do so. I remember one scene vividly. I was a bit late for Friday prayer. Normally, we used to reach the mosque before the arrival of Hazrat Musleh-e-Maudra. He would come and then the muazzin would make the call to prayer. Huzoorra would wait by the pulpit and then stand up to deliver the sermon. On that specific day, I saw that the Huzoorra departed to lead
A NEW NIGERIA BEGINS WITH YOU – Barr. Alatoye tells Ahmadi Elders
Members of the Majlis Ansarullah Ahmadiyya Nigeria (Elders Forum of Ahmadiyya Muslim Community) have been charged to continually preach, uphold and display the beautiful teachings of Islam, thereby becoming change agents for a new Nigeria. The Amir (National President) of the Ahmadiyya Muslim Jama’at Nigeria, Alhaj (Barr.) Alatoye Folorunso Azeez gave the admonition at the 21st Annual National Workshop of the Elders Forum held at the Jamia Ahmadiyya, Owode Road, Ilaro, Ogun State. Barrister Alatoye who expressed his displeasure over the state of affairs in the country in respect to moral decadence and human degradation believed members of the Muslim organization, especially the elderly ones have a huge role to play, to right all the wrongs in the country, starting from the home front. He requested the elderly members to set the ball rolling by taking proper care of the family members’ needed provisions – food, clothing, and shelter, thereby building a solid family structure and by extension building a sane society devoid of social ills. The Amir emphasized on the need for the members to reform themselves internally and change the value system before striving to reform the society. “The annual workshop is an avenue to reinvigorate and reposition ourselves morally and materially, going forward. As elderly members of the Jama’at, we have a huge role to play for a better Nigeria. Remember we are the fathers to the mothers, youths, and children. We cannot vindicate ourselves from the social vices in the country. We must all wake up from our slumber and change the history of the country. “As fathers, we should overlook so many things as long as they do not violate Islamic principles. I receive whole lot of complaints on fathers and these are disheartening and pathetic. Let us display good behaviours to our family members, especially our wives. Our behaviours should be exemplary to others. Let us live above board. “As Ahmadis, let us start a process of value change through the seeking of Allah’s assistance. We should take a lead in reforming society. So many people have lost faith in the Country. As Ahmadi Muslims, we should never lose faith. We should work, preach and pray for our leaders so that there will be value change. It is not by physical force but through moral and spiritual force. Escalating immoral and violent acts through religious and ethnic lines should be totally discouraged. “Meanwhile, we do not have a monopoly of claiming superiority over others. We are all equal before Almighty God. On the overall, members of Majlis Ansarullah stand at a very strategic position to change the course of happenings in the country positively.” Transition to Eternal Life: Islamic Perspective Maulvi Abdus Samad Awwal who delivered the theme lecture: Transition to Eternal Life: Islamic Perspective emphasized that members should be more concerned about the hereafter rather than mundane affairs which are ephemeral in nature; hence the need to commence the cleansing of our hearts and souls. “Our souls are our most precious possessions. Therefore, we should cherish and care for them more than any other possession. It is only part of us that does not remain in this world after death; everything else remains, only our souls, which dwell within us, enter into the life to come. It is clear therefore that our greatest concern and interest in this life should be the purification of our souls.” Be Alive to your Responsibilities – Adeoye Welcoming participants to the three-day program, the leader of the elders’ forum, Alhaji (Engr.) Abdul Waheed Adeoye urged members to be conscious of the onerous and challenging responsibilities before them as members of the elders’ forum. He stated that the roles of the elderly within the family, society and the country at large cannot be over-emphasized. He admonished members to be good ambassadors of the Ahmadiyya Muslim Community in their respective domains. Other Thought-Provoking Lectures Some of the other lectures also delivered were: “The Holy Prophet (SAW) and the Institution of solat” by Muallim (Barr.) Mutiullah Akinsanya; “Darsul-Quran: Transition to Eternal Life in Relation to the Verse” by Mr. Adewale AbdurRahman; “Man is Mortal” by Magistrate Mudathir Maruf; “Will Making in Islam” by Dr. AbdulMajeed Hassan-Bello, the National President Qadha Board (Arbitration Committee); and “Lessons from the Companions of the Promised Messiah(as) with particular reference to Maulana Abdur Raheem Nayyar” by Barr. Muhammad Rizwan. There were also Health Talks on “Prostate Gland and its complications” by Dr. Saliu AbdulWaid Niran; and “Viral Haemorrhagic Diseases with Particular Reference to Lassa Fever and Ebola Viral Disease” by Dr. Taofeek Adedayo Sanni. Other dignitaries that attended the event include: “The Naib Amir (Deputy National President), Finance and Administration, Alhaji Mufadhil Bankole; Naib Amir Tabligh and Tajneed (Preaching and Census), Dr. Abdul Lateef Busari; Naib Amir Ta’lim and Tarbiyyat (Educational and Moral Training), Alhaji Tajudeen Onabanjo; Rtd. General Seidu Balogun (former Governor, Ogun State); former Amir, Ahmadiyya Muslim Jama’at Nigeria, Alhaji Hussein Sunmonu; and the General Secretary, Ahmadiyya Muslim Jama’at Nigeria, Alhaji Abbas O. Iromini. About 700 members of the body across the country attended the workshop.
‘I PREACH AHMADIYYA TO ALL MY FRIENDS WHO DO NOT KNOW MUCH ABOUT AHMADIYYA’- EXECUTIVE GOVERNOR OF NASSARAWA STATE, ENGR ABDULLAH A SULE.
Barely forty-eight hours after attending the National workshop of the Majlis Ansarullah at Ilaro, the Respected Amir sahib went to pay a courtesy call to the Executive Governor of Nassarawa State, Engineer Abdullah A. Sule at the State capital in Lafia, Nassarawa State. On the Amir’s entourage were the Naib Amir, Finance and Admin, Engr Mufadhil Bankole Sahib, Naib Amir Tabligh and Tajneed, Dr. Busari Abdul Lateef, the former Naib Amir for the North, Dr. Habeeb Yekeen, the Secretary External Affairs, Comrade Hassan Sunmonu, Nassarawa Circuit President, Brother Jubrin Ahmad, Nassarawa Circuit Missionary, Muallim Akintola Misbahuddeen, Abuja Circuit President, Alhaj Sanusi Ahmed, Central Mubaligh of Abuja, Mukarram Maulvi Nasir Mahmood, Former Abuja Circuit President, Alhaj Atanda, Abuja Circuit Missionary, Muallim Nuhu Abdus Salaam, Naib Sadr North for Majlis Khuddam, Brother Ajimoti Abdul Mujeeb, and many others. The Amir Sahib and members of his entourage were received by His Excellency in one of the conference rooms inside the Government House. The meeting with the Governor started with the opening prayer which was led by the respected Amir Sahib and recitation of the Holy Qur’an by Muallim Nuhu Abdus Salaam. The reporter did the introduction of Amir’s entourage and the Amir gave a glowing address which the Executive Governor and members of the State Executive Council listened to with rapt attention. In his address, the respected Amir Sahib appreciated the Executive Governor for granting our request to pay him a courtesy call despite his very tight schedule and the short notice. Amir Sahib appreciated, as well, all the previous Governors of the state for granting Ahmadiyya Jama’at permission to operate in the state as a religious body. The respected Amir Sahib informed the august gathering that out of the 5 Ahmadiyya- owned secondary schools in the country, three of them were located in Nasarawa State and they were the Ahmadiyya College at Umaisha, Ahmadiyya Community Secondary School Ara and Ahmadiyya Community Secondary school at Onda, all within the state. Further addressing the Executive Governor and members of the state cabinet, the Amir highlighted the beliefs of the Ahmadis as the same with the mainstream Muslims as we believe in one Allah; the Holy Prophet Muhammad, on whom be eternal peace; as Khattaman Nabiyyin; we uphold the five pillars of Islam and the six articles of faith. That the difference would be in the areas of understanding and interpretation of some injunctions and verses of the Holy Quran. He reiterated that the founder of the Jamaat, Hadhrat Mirza Ghulam Ahmad, Alayhi salaam was an obedient follower of the Holy Prophet Muhammad, Sallallahu Alayhi was salaam. Amir Sahib informed the audience about the focal point of Khilafat e- Ahmadiyya which was to establish and preach peace all over the world as Islam abhors violence but permits self-defense. He referred to what His Holiness had done and still doing; going to the Capitol Hill in the USA, House of Parliament in the United Kingdom, Congress in Germany and Canada and other world powers where he told them to embrace peace and jettison violence and manufacturing of arsenals and war ammunition. He advised that we should see ourselves as brothers and not as enemies. He said Islam did not allow any Muslim to act wrongly or misbehave to any Non-Muslim on account of a difference of religion. Some of our social and humanitarian activities carried out under the umbrella of the Humanity First; such as education for all, light for all, health for all, portable water for all, disaster recovery, the welfare of the internally displaced persons, orphanage, etc. were mentioned by the Amir Sahib to the Governor. The respected Amir Sahib presented three requests to the Executive Governor which were: one; an invitation of his Excellency to our National annual Jalsa Salana at Ilaro which holds in December every year and two; an invitation to our international Jalsa Salana at London which holds in August of every year and three; the strong support by the Governor as our spiritual worldwide leader was billed to visit the country in 2021. Amir Sahib wanted the Governor’s support in terms of facilitation in reaching out to Government departments and Ministries and possibly making the Presidency, the Senate President and the Speaker of the House of Representatives accord His Holiness the respect he deserves which other bigger countries have accorded him. That they all need to listen and learn from the peaceful message of His Holiness which other countries have benefitted from. Amir Sahib prayed profusely for the success of the Governor in his administration and for peace in the state. He prayed for the security of lives and properties in the state for the Government functionaries of the state especially, the Governor. Amir Sahib prayed for peaceful co-existence among the people. He prayed for the progress and development of the State under the incumbent Governor. Nine of the Jama’at’s publications were presented to his Excellency as gifts. The Executive Governor, Engineer Abdullah Sule responded by reciting Ta’awudh and Basmallah and welcomed the leadership of the Jamaat. He said he was expecting very problematic issues when he received our request to visit him but that he was humbled and mystified when all we have come to do was to truly pay him a courtesy call and offered him Islamic literature as gifts and then prayed for him and the state. He felt elated and honoured. The Governor said he was not a new person to Ahmadiyya as he had known Ahmadiyya many decades ago when he was in the secondary school in the 1980s as he used to pray inside our Mosque located in his town, Akwanga. Akwanga is just about 50 kilometers to Lafia, the State Capital. That the Jamaat’s mosque in Akwanga was the biggest in the area. ‘’Your College in Umaisha has hosted me twice when I went there for political campaigns and the school had produced many notable elites in the state’. He said. He said he also came across the Jamaat ul Ahmadiyya
PHOTO NEWS: AMIR AMJN VISITATION AND INSPECTION TO AKWANGA AND HADEEQA-E-AHMAD IN NASARAWA STATE
Photo Story of Amir Ahmadiyya Muslim Jama’at Nigeria visitation to Akwanga, Nasarawa State. Photo Story of Amir Ahmadiyya Muslim Jama’at Nigeria inspection of Hadeeqa-E-Ahmad in Nasarawa State.
CORONAVIRUS : Ahmadiyya Head Advises on Precautionary Measures
Following the outbreak of the Coronavirus, the World Head of the Ahmadiyya Muslim Community, the Fifth Khalifa (Caliph), His Holiness, Hazrat Mirza Masroor Ahmad has instructed Ahmadi Muslims to adopt all measures recommended by health authorities to help curb the spread of the virus. Speaking at the Baitul Futuh Mosque in London, during his Friday Sermon delivered on 6 March 2020, His Holiness said that it was appropriate to avoid large gatherings during the current outbreak and instructed Ahmadi Muslims to refrain from attending their Mosques if they developed any symptoms associated with the coronavirus. Hazrat Mirza Masroor Ahmad said: “It is very important to act upon the precautionary measures that are being announced [by the health authorities]. Large gatherings should be avoided and those coming to the Mosque should also take special care. If anyone shows any signs of a slight fever, flu or body-ache, sneezing or other symptoms then they should not come to the Mosque. Mosques have rights upon the people that visit them. It is the right of the Mosque that no one should attend who can affect other attendees of the Mosque with a contagious illness. Those with contagious diseases should especially take care to avoid Mosques.” His Holiness also advised that people should be extremely conscious of hygiene at all times. He said that hands should be regularly washed and said that Islamic teachings if followed properly, established a very high standard of cleanliness. Hazrat Mirza Masroor Ahmad said: “Doctors are advising that hands should be washed regularly and hand sanitizers should be used. If one’s hands are dirty, they should avoid contact with the face until clean. This should be followed but, regardless, for us as Muslims, if someone prays five times a day, they will wash themselves properly five times a day through ablution and amongst other things, will be running clean water through their hands and nose, which ensures personal hygiene is maintained at all times and will reduce the need for hand sanitizers that are already reported to be in short supply.” His Holiness said that Islam emphasizes that within a Mosque, one should avoid all things that negatively affect others and uphold its rightful etiquette. In fact, His Holiness said that the Holy Prophet Muhammad (peace and blessing be upon him) said that anything that smells bad should not be brought into the Mosque.His Holiness also said that some governments and organizations have now advised members of the public to avoid shaking hands with others. In light of this, His Holiness said that whilst shaking hands increases a bond of brotherhood between people, it is better to avoid it under the current circumstances. His Holiness also noted that whilst Muslims have often been criticized for avoiding shaking hands with the opposite gender, many people, in general, are now preferring to not shake hands with other people and are questioning the Western conventions of greeting through physical contact. He said when Muslims avoid handshakes they do so politely so that the feelings of the other person are not hurt but now in the wider public people are abruptly rejecting the extended hands of other people. His Holiness also urged Ahmadi Muslims to pray for the world and said that the world should realise that it must turn towards its Creator. Hazrat Mirza Masroor Ahmad said: “Allah the Almighty knows best how widespread this virus will become. It has been seen that in this era since the advent of the Promised Messiah (peace be upon him) there has been an exponential increase in pandemics, earthquakes, storms, and natural disasters. If this virus is a sign of the displeasure of God, then there is a great need to turn towards God in order to safeguard oneself from the effects of the virus.”
Covid-19 and Compassion
Dr Sarah Waseem We are living through difficult and indeed frightening times. Pandemics have come and gone but there is something about Covid-19 that has gripped us in the Western world, like no other before it. Our African friends who suffered so tragically during the Ebola crisis, know all about the impact of isolation, fear, and stigma, but this is new for most of us. Covid-19 has spread worldwide, affecting our lives in ways that many of us could never have envisioned in our wildest dreams. Never before have we witnessed such restrictions on our basic freedoms such as the right to travel, the right to socialize in public spaces, the right to a choice of goods and the right to meet one another as measures are taken to prevent the spread of this disease. Most countries have imposed travel bans. Borders have been closed. Entertainment venues have been closed. Businesses have had to find ways for staff to work remotely, while many self-employed people face losing their livelihoods. Collective anxiety has resulted in panic buying and the hoarding of food and every day goods by some, leading to unprecedented scenes of fights over food and basic supplies in stores. However, while disrupted supply chains are slowing down manufacturing and international travel, we are also seeing people rallying together to support and assist each other. Major retailers are collaborating to ration supplies and are changing opening hours to help their more vulnerable customers. As governments are forced to impose isolation on us, communities have found innovative ways to rally together within the constraints of social isolation. In Spain and Italy, neighbours in flats have been singing to each other across their balconies and even exercising together ‘but apart’. In the UK volunteers are flocking into help the National Health Service. Harvard scientists and their Chinese colleagues are collaborating to develop a Covid-19 vaccine. The sharing of knowledge concerning the effects of Covid-19, on an international scale, has become paramount and rather than assigning blame, countries are collaborating to develop a vaccine. These are indeed the ‘best of times and the worst of times’, for only by supporting and working together that can we solve our problems. As compassion therapists Chris Germer and Kristin Neff have said, ”The choice is between reacting with fear or responding with kindness.” It is this spirit of compassion that the founder of the Ahmadiyya Muslim Community, Mirza Ghulam Ahmad (as), instructed Ahmadi Muslims to follow. He wrote: “The principle to which we adhere is that we have kindness at heart for the whole of mankind. If anyone sees the house of a Hindu neighbor on fire and does not come forward to help extinguish the fire, most truly I declare that he does not belong to me. If anyone of my followers, having seen someone attempting to murder a Christian does not endeavor to save him, I most truly declare that he does not belong to us.” (Siraj-e-Muneer, Roohani Khazain V. 12 p 28) Compassion is at the core of Islamic teachings. The first chapter of the Holy Qur’an reminds us that Allah is ‘The Gracious and the Merciful’. In Chapter 107, verses 3-7 of the Holy Quran, Allah the Almighty states: ‘…the one who drives away the orphan, and urges not the feeding of the poor. So woe to those who pray, but are unmindful of their prayers. They only like to be seen of men.’ Islamic teachings even help us understand who our neighbours are. The Holy Prophet of Islam (peace and blessings of Allah be upon him) said that a person’s neighbours include at least the forty houses around him. In fact, the angel Gabriel emphasized the rights of neighbours so much that the Prophet Muhammad (peace and blessings of Allah be upon him) thought they would be included in one’s will. It is this belief that drives members of the Ahmadiyya Muslim community to help at this time of need. Organizations like Humanity First, a charity run by members of the community, Lajna Ima’illah (the Ladies’ auxiliary organization of the community), Khuddamul Ahmadiyya (males under 40), and Ansar- ul Ahamdiyya (males over 40) are all striving to help their nations survive with practical offers of assistance as well as emotional support. As His Holiness, Hazrat Mirza Masroor Ahmad (aba) has directed, “Indeed, the Holy Quran has declared that the prayers of those who do not fulfill the rights of mankind will never be accepted by God Almighty and, to the contrary, will prove the means of their destruction… Let it be clear that it is the religious duty of every Muslim to fulfill the needs of humanity and to treat every person, irrespective of their caste, creed or color, with grace, love, and affection.” (address at the opening of new mosque in Southall Uk 23/02/20) Covid-19 has also made us ask searching questions of how we co-exist as a global community. His Holiness, Hazrat Mirza Masroor Ahmad (aba) commented in 2013 at an address to Parliamentarians in the UK, “The world has become a global village and so a lack of mutual respect and a failure to join together to promote peace will not only harm the local area, city or country but in fact will ultimately lead to the destruction of the entire world.” (Address at Houses of Parliament in London, UK on Centenary of Ahmadiyya Muslim Community in UK 11/06/13) Covid19 is a turning point for our society. The world as we know it, may never be the same again. I believe that compassion for ourselves and our fellow beings will help us move forward. How we tap into this compassion when we feel so frightened, is the question. For some, it will be part of their nature, and for others, it will be their faith. Source: The Review of Religions
