The Head of Ahmadiyya Muslim Community Delivers Special Live Message Instead of Friday Sermon Amid Government Restrictions on Gatherings
Hazrat Mirza Masroor Ahmad delivered a special message from his office in place of the weekly Friday Sermon due to Government restrictions amid the Coronavirus pandemic. Due to the current coronavirus (Covid-19) pandemic, the World Head of the Ahmadiyya Muslim Community, the Fifth Khalifa (Caliph), His Holiness, Hazrat Mirza Masroor Ahmad did not deliver a Friday Sermon this week and instead delivered a special live message to Ahmadi Muslims worldwide through the Ahmadiyya Muslim Community’s satellite TV channel, MTA International. The message was also live-streamed. Speaking from his office in Tilford, Surrey, His Holiness prayed for the health and wellbeing of the entire world and instructed Ahmadi Muslims to focus upon prayer and to use their time at home productively. Furthermore, he instructed them to follow all Government instructions and to maintain social distancing. Hazrat Mirza Masroor Ahmad said: “Due to the widespread coronavirus pandemic, several governments across the world have placed social restrictions, including the British government where I reside… As a result, it means that the Friday prayers cannot be offered in the Mosque at this time and so I decided, after consultation, that I should address you through a live message.” His Holiness said that Ahmadi Muslims should continue to offer their Friday prayers within the confines of their own homes in those countries where restrictions on religious services had been ordered by the authorities. His Holiness said, where this would enable them to fulfil their religious obligations it would also enable Ahmadi Muslims to increase their religious knowledge, whilst preparing sermons to deliver within their homes. His Holiness also said Ahmadi Muslims should seek to spend this period productively by reading the Holy Quran as much as possible, as well as the various books and publications of the Ahmadiyya Muslim Community. Furthermore, they should watch as many programmes broadcast by MTA International as possible. His Holiness emphasised that special care should be given toward improving one’s domestic life and helping one’s children progress in their religious upbringing at this time. His Holiness laid particular emphasis on the importance of prayers. Hazrat Mirza Masroor Ahmad said: “During this period increase even more your supplications and prayers, as it is through sincere prayer that we can gain the blessings of God Almighty and attain spiritual and physical wellbeing. This is what the Promised Messiah (peace be upon him) has taught us, that even in such circumstances, as we are currently facing, it is of paramount importance that we seek the forgiveness of Allah the Almighty, purify our hearts and busy ourselves in good deeds. Allah the Almighty has made prayers a great tool for us to utilise and so we should seek to come into the shelter of Allah the Almighty through them.” His Holiness went on to quote several traditions of the Holy Prophet Muhammad (peace and blessings be upon him) which show that under exceptional circumstances praying at home was the practice of the Holy Prophet Muhammad (peace and blessings be upon him). His Holiness prayed in conclusion of his address and said: “May Allah soon rid the world of this pandemic and may the people of the world fulfil their obligations towards humanity and may they all come to recognise God Almighty. May Allah enable us all to do so.”
ACHIEVEMENTS OF AHMADIYYA MUSLIM JAMA’AT IN NIGERIA
INTRODUCTION The trajectory of Islamic movements in Africa South of the Sahara is as complex as it is intriguing. The delicious admixture of traditional Sunni Islam, sensational Sufi tendencies, morbid modernist fundamentalism and African syncretic pietism which dominates the socio-religious universe of the entire region presents a dubitative existentialist scenario. It is however worthy of mention that as diverse as these movements and their teachings are, they constitute a rich religio-cultural heritage in the region. In Nigeria, the most populous black nation, one of the most dynamic Islamic movements is Ahmadiyya which has, since the beginning of the last century, played significant roles in providing social welfare services to the Nigerian people. It was established in the year 1889 by Mirza Ghulam Ahmad of Qadian who claimed to be the Promised Messiah and Mahdi. His claim was met with invectives and censure from majority of the Muslim scholars of the time but a handful of people believed in his claims and took oaths of initiation{Bai’ah} at his hand. The movement has since spread to different parts of the world and its story has been torn between astounding progress in some lands and climes, persecution and derision in some, and skeptical indifference in others. This short paper is not a discourse on the ideological conflicts that trail the movement’s growth and development and neither is it a catalogue of the social upheavals in its beleaguered history. It rather chronicles some of its achievements since its inception in Nigeria in the last century. AHMADIYYA MOVEMENT: BIRTH AND GROWTH The Ahmadiyya Movement came into being in 19th century India when much of the Muslim world had come under European colonial administration. Before the end of the century, Holland, Britain, and France had taken over much of Muslim Lands thus completing the wave of colonialist expansion begun by Napoleon Bonaparte in 1798 C.E.3 The Movement’s founder, Mirza Ghulam Ahmad was born in 1835 C.E in the Punjab region of India. He was a descendant of a family of Mughal scholars and landowners who had migrated to India in the 16th Century and settled in a town which was formerly called Islam Pur Qadi and later came to be known as Qadian. Mirza Ghulam Ahmad had his early education in his village under private tutors. Mainly a self-made man, he developed an ardent love for studying the Qur’an, the Sunnah and other Islamic works as well as works written by detractors of Islam. He felt thoroughly grieved by the plight of the Muslims and the humiliations they suffered at the hands of Christians and Arya Samaj Hindu sect. He therefore started in 1878 C.E to publish articles in various newspapers on diverse religious topics and to refute the allegations of the Christians and the Arya Samaj against Islam. In 1880 C.E, he started his first book and magnum opus, Baraheen Ahmadiyyah fi Haqqiyyat kitabillah Al-Qur’an wa al Nubuwwat al Muhammadiyyah, which is popularly known simply as Baraheen Ahmadiyyah in which he set forth the excellences of the Qur’an and the Holy Prophet Muhammad and refuted the objections of the Arya Samaj, Brahmo Samaj and Christians against Islam. It was also in this work that he announced that he had seen in a vision that he was a Mujaddid {Reformer or Rejuvenator commissioned by Allah at the beginning of a century to revive the true teachings of Islam}.By 1884 C.E, the first four volumes of the book had been published. This book was well received by Muslims all over India. The author was applauded by all for his bold stand against the detractors of Islam. The reverence given the book and its author can be seen in the review of the work by Maulvi Muhammad Hussain of Batala,{who later became his bitterest enemy} the leader of the Ahlul Hadith sect which he published in Volume 7 of his magazine, Isha’atus Sunnah which he published in November 1884 C.E. He writes: “IN OUR OPINION, THIS BOOK IN THIS AGE AND IN VIEW OF THE PRESENT CIRCUMSTANCES, IS SUCH THAT THE LIKE OF IT HAS NOT BEEN WRITTEN UP TO THIS TIME IN ISLAM, AND NOTHING CAN BE SAID ABOUT THE FUTURE ; ALLAH MAY BRING ABOUT ANOTHER AFFAIR AFTER THIS. ITS AUTHOR TOO HAS PROVED HIMSELF FIRM IN HELPING THE CAUSE OF ISLAM. WITH HIS PROPERTY, WITH HIS PEN AND TONGUE AND WITH HIS PERSONAL RELIGIOUS EXPERIENCE TO SUCH AN EXTENT THAT AN EXAMPLE OF IT IS RARELY MET WITH AMONG THE MUSLIMS WHO HAVE GONE BEFORE. IF ANYONE LOOKS UPON THESE WORDS OF OURS AS AN ASIATIC EXAGGERATION, LET HIM POINT OUT TO US AT LEAST ONE SUCH BOOK THAT HAS IN IT SUCH FORCEFUL REFUTATION OF ALL CLASSES OF OPPONENTS OF ISLAM, ESPECIALLY THE ARYA SAMAJ AND LET HIM GIVE US THE ADDRESSES OF TWO OR THREE PERSONS, THE HELPERS OF THE CAUSE OF ISLAM, WHO, BESIDES HELPING ISLAM WITH THEIR PROPERTIES AND THEIR PERSONS AND THEIR PENS AND THEIR TONGUES, HAVE ALSO COME FORWARD WITH THEIR RELIGIOUS EXPERIENCE AND HAVE PROCLAIMED, AS AGAINST THE OPPONENTS OF ISLAM AND THE DENIERS OF REVELATION, THE MANLY CHALLENGE, THAT WHOEVER THAT DOUBTED THE TRUTH OF REVELATION MIGHT COME TO THEM AND WITNESS THE TRUTH THEREOF, AND WHO HAVE MADE NON-MUSLIMS TASTE OF THE SAME.” Other Muslim leaders of the time wrote positive reviews on the book. However, in Fath-i- Islam, Izala-i- Awham and Tawzih-i- Maram which were published between 1890 and 1891 C.E, Ghulam Ahmad claimed that he was the Mahdi and Promised Messiah, and finally in Masih Hindustan Men which was published in 1899 C.E, he argued that that contrary to the popular belief among Muslims and Christians, Jesus Christ did not ascend to the skies with his physical body, but following his escape from death on the cross, he had lived to a ripe age of 120years and had died a natural death. These claims elicited censures and condemnations from Muslims and non-Muslims alike. The Sunnis in particular considered the claims as heretic because according
From the Brink of Death to Witnessing Almighty Allah and Being Granted a New Life – Part 2
By Ibrahim Ikhlaf (life devotee of the Ahmadiyya Muslim Community) A Dangerous Incident On Monday the nurses reported that I, while in the ICU, removed unconsciously the tube which went all the way through the windpipe. They stated that two nurses tried to stop me but I was too strong. This dangerous act hurt my throat extremely and I am grateful to Allah that I did not damage my windpipe and throat. I had to suffer pain in my throat for at least three weeks and I am Alhamdulillah gradually recovering from it, although some pain still lingers. As mentioned in the previous part of this article, Huzoor (may Allah strengthen his hand) repeatedly told Farooq Aftab sahib to bring me some homeopathic medicines and that it should reach me even if a few drops had to be put in my mouth. However, despite much effort, it appeared to be an impossible task as many procedures were involved in this matter. But finally by Allah the Almighty’s Grace the consultant agreed and requested for a family member’s permission, in this case my wife Reem, on which she of course agreed and told the consultant that Ibrahim himself will be so happy to have this homeopathic medicine. On Monday afternoon around 3:45PM, Dr Tahir Nasser delivered the homeopathic medicine and one of the senior nurses who saw the happiness on my face asked me what I had. I responded that this is a homeopathic medicine. Strange enough, she became upset, her face changed and she turned away from me. I did not really like that and thought: “People are so strange; if they are unable to prove Allah’s existence then they deny Him and when they are unable to prove the benefits of homeopathy then they deny it.” Insha’Allah this story will show that homeopathy is an extremely effective medicine. In order to please my most beloved Khalifa (may Allah strengthen his hand) and make him happy, while in a very weak state, I called Farooq Aftab sahib using a video call and showed him that I had received the homeopathic medicine and took them in front of him and in front of the nurse. The Miraculous Move to Islamabad My dearest brothers and sisters, reflect and reflect again; during those days some thoughts ran through my mind: “Who informed Huzoor to move from London to Islamabad; just imagine how extremely difficult it would have been during this pandemic if the move had not taken place!” London has become a “hotbed” for the coronavirus; academics have put London as the most ‘at risk’ of coronavirus compared to any other major European city. How difficult would it have been for Huzoor and his staff to perform all the Jamaat work in London in such a small, confined and narrow space without having immediate open spaces or parks, which are nowadays very unsafe and risky in London as it’s so difficult to keep at a distance from people among many other reasons! Is it not a miracle that the move took place at the right moment and the right place? Nobody knew how future events were to unfold; had anybody at that time predicted coronavirus? We can just say: Subhan’Allah how the Khalifa of the time is guided by Allah in every step he takes for the benefit of the Divine Jama’at. A Christian Nurse After this I had been moved to another ward, where I had to stay the whole night. There I became much more conscious and it was difficult for me to move physically as I discovered that the nurses had put four lines on my body to extract blood. Two lines connected to each of my wrists, one to my arm and one to my neck. In the late evening, a young nurse came as usual to give me some medicine and she seemed to be very moral and dignified. I was extremely exhausted and she asked me: “What can I do for you?” I said spontaneously: “Pray for me”. She responded: “I will, I promise!” She then went and before opening the door I called her and said: “You want to pray for me; can I ask you something: are you Christian or an atheist?” She responded: “I am a Christian and very strong in my faith. I grew up in a Christian home.” I felt that strength returned to my weak body as I was about to defend the honour of my God, Who is One and has no partner. I told her: “I want you to know that I am a Muslim. You as a Christian believe in God, the Father; Jesus the son and the Holy Spirit. We as Muslims also believe in God, the Father, who we call Allah, one and the same God. We believe that Jesusas was a great Prophet and a great Messiah, but he was just a human being and metaphorically a son, while the Holy Spirit is the Holy Spirit. You see this is the reality of the Trinity, which has been misunderstood. Therefore, if you want to pray for me then pray to God, the Father and please do not pray for me to Jesus, as we respect him immensely, but he was just a human being and a Prophet of God. If you pray to God, the Father, then you will see that your prayers will be accepted and I will pray for you.” She looked at me in an extremely emotional way as if about to cry and said: “This is the first time I have come to know about Islam. I never knew this. And how did you know that I have faith?” She controlled her emotions and went! It was a strange occasion and I was not even aware of my wife’s dream in which she saw that a Christian nurse named Noora was taking care of me in the hospital with compassion and love. At the same time, she tried to convert me. By Allah the Almighty’s Grace I remained
How Covid-19 is forcing policymakers to tackle homelessness
The coronavirus is serving as an equalizer by revealing the broken parts of developed countries writes Ayilah Chaudhary. The latest shelter-in-home/stay-at-home mandates have fundamentally changed the lives of much of the world’s population by containing people in their homes. Yet the situation for people experiencing homelessness is uniquely vulnerable – lacking proper shelter, sanitation and healthcare, the peak rate of COVID-19 infection among the unhoused is 40 percent, according to data compiled by researchers at University of Pennsylvania, UCLA, and Boston University. Ever since the start of the worldwide outbreak, policymakers and advocates warned of the factors that place homeless people at far more risk than the rest of the population. Not only do homeless people often have untreated mental health issues and underlying medical conditions, but a considerable amount routinely abuse drugs and alcohol. Compounded with chronic stress, this weakens their immune systems while increasing the rampancy of conditions that worsen the virus’ symptoms, such as lung disease. To make matters worse, in the United States homelessness disproportionately affects people of colour, and shelters that are spacious enough to permit social distancing are virtually nonexistent. Ironically, the shelter-in-home mandates are inapplicable to the unsheltered, who often sleep on streets or in crowded tent encampments. The dire consequences of COVID-19 on the homeless have not gone unnoticed by local and state governments; some governments are subsidizing temporary housing costs, while others are resisting pleas to allocate funds. “Please consider the morality of those decisions. Consider the moment we’re in and the ethical question you’re being called and asked upon. Consider your station in life and in history. All of us will be judged,” said Gavin Newsom, Governor of California, when announcing the state’s “Project Roomkey,” an initiative in which the government will pay 75% of costs associated with housing certain homeless people. On any given day prior to COVID-19, upwards of 150,000 people were experiencing homelessness in California. Similar solutions were enacted across the world, particularly in major cities where homelessness is pervasive. In mid-March, London Mayor Sadiq Khan’s office provided 300 rooms to vulnerable homeless people and began working with hotels to block-book rooms at a discounted rate for the coming months. In New York City, Mayor Bill de Blasio announced at a press conference that 6,000 homeless individuals would be relocated into empty hotel rooms. Though sleeping bags and tents still dot the streets of these major cities, governments have even begun enforcing restrictions to prevent surges in homelessness. Predicting that the coronavirus-induced recession could leave many without jobs and with missed rent checks, certain cities are banning evictions or offering rental voucher money. In doing so, policymakers and advocates have begun to conquer homelessness, which was previously thought to be either impossible, inevitable, or both. But urban homelessness was a crisis well before the spread of coronavirus, and some have argued that the pandemic would simply replace the current homeless population with another post-recession tidal wave of rough sleepers. But after the failed attempts of activists pushing for quality-of-life laws to protect those on the streets, what has suddenly motivated governments to treat homelessness as a public health priority? In a matter of weeks, the people huddled in hallways or camping in metro station corners are now being offered temporary housing at scale. Up until now, homelessness was seen as both a sociopolitical inevitability or a human rights issue unacceptable in purportedly progressive countries. The unacceptable was tolerated, and arguably enabled by certain economic conditions, until the indiscriminate COVID-19 showed how it could threaten the livelihood of the remainder of the society. Then, homelessness evolved from a human rights issue to a public health issue, and solutions, however short-term, were enacted with little delay. In a certain sense, the pandemic has forced the government to consider protections for vulnerable populations that otherwise would not be at the forefront of the conversation. The contagious and indiscriminate nature of COVID-19 serves as an equalizer by revealing the broken parts of seemingly developed countries. Minimum wage workers in fast-food and grocery stores are often uninsured and underpaid, but are performing crucial tasks at this uncertain time. As Newsom emphasizes, COVID-19 can and will show the morality of society’s decisions in this point in history. When the pandemic subsides, will governments allow working classes, who many currently regard as first responders, remain uninsured? Will homeless people continue to be perceived as a tolerable inevitability and be expected to return to the streets, even after their vulnerabilities have been brought to light? Ayilah Chaudhary is a journalist based in California, who has written in the past for Al Jazeera, USA Today and other respected outlets
‘Apathy to change: Will this crisis end like the last one?’
Global crises often result in waves of reformations – will Covid-19 be the straw that breaks the back of apathy and lead to meaningful change? By Farhad Ahmad, staff member at the Press & Media Office of the Ahmadiyya Muslim Community I would hate to be a killjoy whilst you’re reminiscing about the good old days before Covid-19 but I must ask, were we not already standing on the brink of a financial crisis even before this lockdown? Covid-19 is undoubtedly having an unprecedented impact on the sinking of our economic ship, yet as late as 31 January 2020 – when it was not yet considered a major global threat – Kaushik Basu, former Chief Economist of the World Bank wrote, “The World Bank has just warned us that a fourth debt wave could dwarf the first three (1982, 1997, 2008).” Whilst crises inspire dreams of the ‘golden past’, they are also said to rouse reforms. Where was the meaningful reform following the 2008 credit crunch? Unsustainable debt was the chief reason for the last financial crisis – yet a decade later in 2018, total global debt had risen to an historic peak of almost 230% of GDP. Comparing the past decade with the decade that followed the Great Depression, former Governor of the Bank of England, Mervyn King, states: “The Great Depression was followed by political upheaval and, in economics, an intellectual revolution. This time around, we’ve got the political turmoil but no comparable questioning of the ideas underpinning economic policy.” Is our apathy to consequential change so entrenched that we first need a crisis on the scale of the Great Depression before realising it may be time to scrutinise or question the very basis of our economic, political and philosophical system? If so, it appears the current situation offers us a unique chance to re-evaluate. As noted economist Nouriel Roubani writes, the shock to the global economy from the COVID-19 pandemic has been ‘faster and more severe’ than either the 2008 global financial crisis or the Great Depression. The financial crisis and Great Depression took three years to play out, this crisis is not yet three months old. A new era and a new global order In Forbes, Daniel Araya writes: “We are witnessing a restructuring of the global economic order that could lead to an entirely new civilization… Just as revolutionary movements have emerged in the past, so the combination of disease and economic contraction will provoke a new era and a new global order.” If this analysis is correct, the potential for positive or negative change is huge. On the positives, a new awakening could lay the foundations for badly needed reform. Speculating about our future unknown, if the resolve exists to realise our potential as a civilisation, the political will and resolve to reform must go far beyond a few minor tweaks to the economic system. Indeed, we witnessed small and incremental changes after the 2008 crisis that were clearly not significant enough to tackle the fundamental forces that led up to the crisis. The economic system does not exist in a vacuum. It draws life from systems so familiar to us, namely: capitalism, electoral democracy, human rights. The West prides itself on freedom of thought and the ability to export ‘democracy-building’ projects, yet the real challenge rests in its willingness to grow, adapt and challenge the relevance and effectiveness of its own systems. As George Monbiot put it, to challenge ideologies such as capitalism today is equivalent to ‘secular blasphemy’. You see, we must be willing to open our minds up to tough questions about our own strengths and weaknesses. Why not dare to venture into a genuine quest for alternatives? Increasingly, critics argue that we should not assume that today’s economic and political models are all perfect or inalienable. Mr Monbiot writes that “capitalism, by assuming material prosperity is the best way to achieve happiness… transformed our culture and society towards exploitation and violence.” Are the pillars of democracy holding up? Take electoral democracy. How is it holding up to the challenges of the 21st century? Economist-statistician Harold Hotelling published a paper in 1929 considered a pivotal resource in the study of electoral democracy. In the words of Mr Basu, Hotelling’s paper “showed that political parties have a propensity to drift closer to each other, eventually creating a scenario in which there is little difference between the ‘left’ and the ‘right.’ This theory implied that over time all politicians will cater to the median voter.” Rather than seeking the median voter, today’s political parties are pandering ever more to extremes traditionally located in the political hinterland. Democracy is most certainly under threat, but are there not fundamental problems that need to be addressed for a comprehensive solution? How will the systems which enable the rich to have enlarged influence upon politics and the media – cited as the backbone of democracy – be rearranged to allow greater trust in the institutions holding up democracy? These are questions we must envisage to be a part of wider reform narrative. Are Modern views on human rights really set in stone? Modern views on human rights are considered to be set in stone, yet they too must be viewed from a global perspective. Dr. Seth Kaplan, an academic at Johns Hopkins University makes an interesting observation in Foreign Policy that Westerners have played an “extraordinarily large role” in the academic work developing human rights. As a result, human rights have become part of a modernist vision in which cultural normal from one part of the world have been converted into so-called ‘universal rights’, whilst “African, Asian, and other non-Western human rights institutions and laws are marginalized.” For example, when it comes to human rights, certain countries have legally proscribed the right of women to cover their heads or parts of their faces. One can’t help but wonder if the same human rights ‘’warriors’’ would raise similar objections to women doctors wearing PPE face masks? No wonder then, that a colonial tendency to impose one part of the world’s ideology onto others without consideration for local realities, in a connected world where countries are interdependent, is causing frustrations to build
Parenting in a Pandemic: Am I Doing it Right?
By Mansoor Clarke, staff member at the Press & Media Office of the Ahmadiyya Muslim Community With schools shut and recent governmental announcements indicating no sign of imminent reopening, online classes and homeschooling have seen a significant rise. But when it comes to educating the nation, what is the best approach, and how can we as parents know if what we are doing for our children is enough? Speaking about the impact of COVID-19 on the schooling system in the UK, Waqar Ahmedi, a Secondary School teacher from Birmingham explains the circumstances that many educators find themselves in: “The effect of school closures due to the coronavirus has been enormous, impacting both teachers’ normal way of working, and students’ normal way of learning. Millions of pupils are now having to learn without the direct support of their teachers, and whilst work continues to be set and some teaching also done online…they do not and cannot replace the physical classroom environment that teachers and students are so used to.” Waqar is one of thousands of teachers across the UK who is being forced to stay at home due to lockdown, but while this is a huge change in the day to day life of millions of students and teachers alike, there are many ways in which children of all ages can continue to learn and be engaged at home. Creating the outside world inside “If your child wants to be at the zoo, try and make an environment for it. Go on Youtube and watch videos of different animals, make fact files, talk about them, draw them. Feed off of their prompts,” said Naila Ahmad, a Reception class teacher based in South London. “Listening is key,” she continued, “If they want to make a home for a bug they found, then provide them with some paper, some sticks, some leaves and leave them to create. If they want to make something, give them boxes, tape, different containers and see what they can come up with. That’s real learning, and it can be done at home,” she said. Structure is the key Many parents with older children have similar concerns. But Waqar, who is also a father of three, including an A-level student, says that it’s about structuring the day and utilising what you have at home: “The best thing to do is set a routine that combines learning, exercise, praying and relaxation. Remember one routine may work for some, but not for others, so establish one that is suited to your children’s age, temperament and interests. There is plenty for the children to be doing in the home, it’s all about managing time, keeping them engaged whatever they do and making it as productive as possible,” Waqar said. Attiya, a mother of four from Leicester, agrees and says that while each child is different and has different needs, regularity, consistency and family time are key. “In my experience, each child is different and should, therefore, have an individual timetable setting out their day, this consistency and structure helps a lot with learning. Similarly, breaking things up into shorter sessions and smaller activities works much better than long sit-downs. I find that by giving each child their own place within the house it helps keep them concentrated and calm when it’s time to learn. This, of course, is balanced by a lot more time dedicated to family orientated activities like mealtime, games and the daily prayers,” she said. Setting an example Nassar Bhunno, a teacher from South London says that, ‘Parents are the real teachers,’ and that setting a personal example and maintaining communication with the children is crucial: “Be the person you want your child to grow into because they will copy both your good and bad habits. Explain things enthusiastically and encourage them to ask questions. Let them know that you are listening to them – if you won’t listen to your child, how can you expect them to listen to you?” It is also necessary to foster an open environment within the home says Naila. She says: “Children of course, are at the centre of this all – remember we as adults are struggling with isolation but children are also finding it hard. Help them learn, let them relax and create an atmosphere at home of love and care so that your children can open up to you as they would to their teachers.” What can communities do? As demand for online content increases, organisations such as the Ahmadiyya Muslim Community (AMC) have stepped up to the mark in providing support for the public. Nadimur Rahman, a Former Assistant Head Teacher with more than 18 years of teaching experience, is also the UK National Secretary of the AMC’s Education Department. He explains the efforts he is overseeing to ensure everyone has access to education: “The Ahmadiyya Muslim Community UK is leading a programme delivering free online lessons for students. An exhaustive schedule of lessons has been drawn up, covering a variety of national curriculum, GCSE and A level subjects and taught by professional teachers. Within just two weeks of launching, 100 teachers and more than 1,000 students have registered. 4,500 bookings have already been made for the 140+ lessons offered, with children from all over the world taking part,” he said. Initiatives such as the one headed by Nadim are crucial in maintaining an environment of learning. Waqar says that where we should utilise the online resources available, we must also be conscious about how much of our day is spent in front of a screen. “Teachers are providing or referring students to resources specific to their subjects. The BBC is also developing a comprehensive set of learning resources on its Bitesize section. In addition, look at the Ta’lim website for a list of useful websites for home learning. But children also need attention and love. That can’t be achieved with everyone fixed on screens. Parents will need to change their own habits if they wish to see an improvement in those of their kids,” Waqar said. How do students feel? Fareed (16) and Anam (18) are both
Looking for something to do in Lockdown? How about learning Arabic?
The Importance of Arabic By Akram Ghauri As we all bide our time in a nationwide Covid-19 enforced lockdown, there’s definitely a case for encouraging people to try something new. The Founder of the Ahmadiyya Muslim Community, the Promised Messiah (peace be upon him) instructed members of his own community to “make an effort to learn Arabic little by little”[1]. So why not use this time to start? Admittedly, Arabic is viewed by some as being both mysterious and even inaccessible. However, it is a language of great importance, as it is not only intriguing linguistically, but also central to the rise of Islam and the history of the Arab world. Firstly, Arabic is very precise and intricate, which can understandably make a translator’s life difficult. For example, when it comes to talking about camels, you need to be fairly exact. Whether your camel is obese, thirsty, weak or bad-tempered, there’s a specific term to use for each. Arabic also employs an intriguing root system, in which words revolving around a certain concept are derived from the same three letters. For instance, a kitaab is a “book”, a maktaba is a “library” and a maktuub is a “letter”, yet all three words contain the letters “k”, “t” and “b”. In fact, the more you think about this system, the more you realise its profound logic. Say an Arab was to stumble across a word they’d never seen before – by delving into their vocabulary and plucking out words with the same consonants, they would most likely be able to figure out its rough meaning. Additionally, the Promised Messiah (peace be upon him) writes how Arabic has the ability to express “the most delicate and deep things”[2]. This eloquence made Arabic the perfect language for the Quran. Since the time of the Holy Prophet Muhammad (peace and blessings be upon him), many Muslims have been able to memorise the entire holy book. This is a testament to the Quran’s succinct, poetic nature and its preservation in its original form. Compare this to the Bible – written in a less memorable prosaic style and almost ten times longer than the Quran, this would be much more susceptible to being altered, or even forgotten, over time. Besides, Hazrat Mirza Ghulam Ahmad (peace be upon him) even declares how other languages appear “lame, maimed, blind, deaf” [3] in comparison to Arabic. Arabic was also important in creating a sense of unity among Muslims during Islam’s infancy. As Islam united the Persians and Arabs, the cultural barrier softened as the former began using Arabic as the language of religious and legal learning. Outside of Islam, some Eastern churches even started using Arabic, as well as the Jews living in Spain under the Umayyads. Furthermore, many intellectuals and academics ought to be grateful to the Arabs because, without them, we would not be so well-acquainted with the works of Plato, Aristotle and Hippocrates. Many medical and scientific texts were sent from Byzantium for translation into Arabic. Syrian Christians converted the Greek texts into Arabic, often using their native Syriac as an intermediary. Centres were set up in Umayyad Spain where the Arabic translations were rendered into Latin form. These works, along with other works and developments by Muslim philosophers and scientists were ultimately availed by the rest of Europe, enlightening them with some of the most profound philosophical ideas. If you didn’t enjoy maths at school, your love for Arabic might start to dwindle! As the Persian mathematician, al Khwarizmi, is often called the “father of algebra” and from his own name, “algorithm” is derived. Next time you see someone doing a Rubik’s Cube, they are actually doing a Rubik’s Ka’ab, and always remember a right angle originally had ninety daraja before it had ninety degrees. However, the most crucial part of Arab mathematics was arguably Arabic numerals. Originally invented in India but developed further by the Arabs and Persians, this numeral system was to almost completely replace the Roman one in Europe by the fifteenth century. The main reason for this was the rise of the printing press: no-one wanted to waste ink writing LXXXVIII when you could just say 88. Some of the world’s best folk tales also came from the Arabs. “One Thousand and One Nights” is a collection of Middle Eastern tales and gave us the likes of Aladdin, Sinbad the Sailor and Ali Baba. Finally, Arabic is still really important in today’s society. Globally, there are over 300 million Arabic speakers, making it the fifth most spoken language. Of course, to the 1.8 billion Muslims out there, the exposure to the Quran and prayer from a young age has instilled within them the idea of Arabic as a higher form of communication. Ultimately, as stated by the Promised Messiah (peace be upon him), a person cannot enjoy the Holy Quran without knowing Arabic well[4]. Akram will be starting a Bachelor’s Degree in ‘Arabic and Islamic Studies’ at the University of Oxford later this year [1] Malfoozaat, Part II, Page 17 [2] ‘Arabic Mother of all languages’ by Hazrat Mirza Ghulam Ahmad of Qadianas, page 17 [3] Dia-ul-Haq, Ruhani Khaza’in, vol. 9, pp. 250 [4] Malfoozaat, Part II, Page 17
Guidance of His Holiness, Hazrat Mirza Masroor Ahmad, Head of the Ahmadiyya Muslim Community Regarding Covid-19
Since the start of the Covid-19, His Holiness, Hazrat Mirza Masroor Ahmad has instructed Ahmadi Muslims worldwide to take necessary precautions and to follow all instructions or guidance received from their Government. In light of the current situation, His Holiness has instructed Ahmadi Muslims in the United Kingdom of the following: Ahmadi Muslims (members) must follow all directions of the Government and public health authorities pertaining to Covid-19. In terms of social distancing, His Holiness has instructed members to avoid all unnecessary travel, as per the instructions of the UK Government, and to maintain proper social distancing rules during essential travel. Congregational prayers and any other services in Mosques or centres should be suspended until deemed safe by the authorities. Similarly, all forthcoming Mosque events are to be postponed or cancelled until deemed safe by the authorities. Members should offer daily prayers and the weekly Friday prayers within their home with members of their household only. All members must practice good hygiene at all times to minimise the risk of spreading the virus i.e. regular handwashing and the use of sanitiser where water is not available. Further, all surfaces they come into contact with should be kept clean and wiped down with anti-bacterial wipes. His Holiness has also instructed all members to do whatever they can to remain well. For example, he has advised they maintain a healthy diet and rest as much as possible in order to keep their immune system resilient. In terms of mental wellness, His Holiness has advised members to use their time at home productively, to keep a routine, keep themselves intellectually stimulated by reading and learning and to take benefit of the increased opportunity to spend quality time with their families. His Holiness has instructed the Ahmadiyya Muslim Community in the UK and in other countries to serve their country and vulnerable members of society, according to the rules and regulations of society. For example, many members of the Ahmadiyya Muslim Community in the UK have joined the NHS Volunteer scheme set up by the UK Government in response to Covid-19. Furthermore, the Ahmadiyya Muslim Youth Association UK has contacted all local councils in order to offer its assistance in delivering medicines, groceries etc to vulnerable people or assisting in any other way required.
The Head of Ahmadiyya Muslim Community Addresses Coronavirus Pandemic
Hazrat Mirza Masroor Ahmad says Coronavirus pandemic forcing people to consider limitations of human endeavour Following the outbreak of the Coronavirus, the World Head of the Ahmadiyya Muslim Community, the Fifth Khalifa (Caliph), His Holiness, Hazrat Mirza Masroor Ahmad drew attention towards adopting precautionary measures against the virus and becoming more devoted towards God. Speaking at the Mubarak Mosque in Islamabad, Tilford during his Friday Sermon delivered on 20 March 2020, His Holiness said that the outbreak of the Coronavirus (Covid-19) is forcing people to consider the limitations of human endeavour and may lead to people being drawn back towards religion and a return to faith. His Holiness quoted several media articles published in the recent days about the impact of the Coronavirus on society and how the 21st century has seen an exponential rise in infectious diseases. Amongst others, His Holiness quoted a recent article published in the Daily Telegraph, in which columnist Philip Johnston writes how the world has been turned upside down in the span of a couple of weeks. The columnist spoke of how the virus had exposed the vulnerabilities of the seemingly impregnable might of Western society. His Holiness said that after highlighting that these are extraordinary times unimaginable to those born after World War Two, Mr Johnston concludes: “How many times have we heard people say “Everything will be OK because scientists will work something out”, whether it be global warming or the pandemic? We are about to find out whether such optimism is justified. If it isn’t then I might be heading back to church.” Referencing the column, Hazrat Mirza Masroor Ahmad said: “This virus has forced people to think about returning towards God. The true God and the Living God is that of Islam. He is the One Who has announced that He will guide those Who make an effort in coming towards God. He has stated that he will come fast towards those who take even one step towards Him and has said that He will take them into His shelter.” Hazrat Mirza Masroor Ahmad further stated: “In these circumstances, not only does it become more important for us to reform ourselves, it also becomes incumbent to increase in informing others about the peaceful message of Islam… We must tell people that for the ultimate result to be good, we must turn towards God and realise that true life is that which is in the Hereafter and we must not associate any partners with Him and fulfil the rights of His creation” Furthermore, His Holiness once again cautioned all members of the Ahmadiyya Muslim Community to strictly follow the precautionary measures and instructions of the government and health authorities. Amongst other measures, His Holiness said that the elderly and those suffering from illnesses should avoid leaving their homes as much as possible and Ahmadi Muslims should only pray in their local Mosques in smaller gatherings rather than the central Mosques where more people come into contact with one another. His Holiness also said that in addition to drinking plenty of water, people should rest sufficiently and adopt a healthy diet avoiding junk foods. After emphasising the significance of the precautionary measures that should be adopted, Hazrat Mirza Masroor Ahmad said: “The ultimate tool we have at our disposal is that of prayer. We should all pray for the entire world that Allah the Almighty may save mankind from the harmful effects of this virus. Furthermore, may Allah grant health to all Ahmadi Muslims alongside the ability to become stronger in their faith.”
The Head of Ahmadiyya Muslim Community Calls on Muslims to Adopt Precautionary Measures to Curb the Spread of Coronavirus
Hazrat Mirza Masroor Ahmad says that Islamic teachings require Muslims to maintain personal hygiene and to avoid unnecessary physical contact 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 sanitisers should be used. If one’s hands are dirty, they should avoid contact with the face until cleaned. 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 sanitisers that are already reported to be in short supply.” His Holiness said that Islam emphasises 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 organisations 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 criticised 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 Muslim 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.”
