Majlis Khuddamul Ahmadiyya Newcastle Local Magazine

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Majlis Khuddamul Ahmadiyya Newcastle Local Magazine

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Volume- 1 | Issue - 4

Nasir

Majlis Khuddamul Ahmadiyya

Newcastle

Local Magazine


Contents

Nasir Magazine

Volume 1 - Issue 4

August 2011

Majlis Khuddamul Ahmadiyya

Newcastle Local Magazine

Sadr Majlis Khuddamul

Ahmadiyya UK

Fahim Anwer

Local Qaid

Haris Muhammad

Local Nazim Ishaat

Muhammad Akram Anjum

The Holy Qur’an | Chapter 2, Verse 186

Saying of the Holy Prophet [saw]

Writings of the Promised Messiah [as]

Friday Sermon | Seeking forgiveness in Ramadhan

Blessed month of Ramadan

Fasting

Laylatul Qadr - the Night of Destiny


The Holy Qur’an

The month of Ramadan is that in which the Qur’an was

sent down as a guidance for mankind with clear proofs of

guidance and discrimination. Therefore, whosoever of you

is present at home in this month let him fast therein. But

whoso is sick or is on a journey, shall fast the same number

of other days. Allah desires to give you facility and He

desires not hardship for you, and that you may complete the

number, and that you may exalt Allah for His having guided

you and that you may be grateful. (2:186)

Saying of the Holy Prophet [saw] :-

Narrated by Hadhrat ‘Aisha [ra_ha] :

The Prophet [saw] used to practice Itikaf in the last ten days of Ramadan till He

died and then His wives used to practice Itikaf after him.

(Bukhari)

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Writings of the Promised Messiah [as] :-

When the blessing of Allah are near at hand, He provides the pre-requisites

for the acceptance of prayer. The heart is stirred, warms up and begins to glow.

When however, the moment is not opportune for the acceptance of prayer, the

heart lacks that one exerts one’s self, the heart does not respond by exhibiting

willingness. It is so because at times God exerts His decree so that His Will be

done, and at other times He concedes to the prayer of His servants.

That is why as long as I do not perceive the signs of God’s willingness, I do

not entertain much hope for the acceptance of prayer. At such times, I submit

to the Will of my Lord with greater pleasure than that which I derive from

the acceptance of prayer. Indeed, I know that the blessings and fruits of this

submission to the Will of God are greater by far. (Malfoozat Vol.1 P 460)

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Friday Sermon:-

Seeking forgiveness in Ramadhan

Published on September 9 th , 2008 - Taken from alislam.org

NOTE: Alislam Team takes full responsibility for any errors or miscommunication in this Synopsis of the Friday Sermon

Huzur said it feels as if the blessed

month of Ramadan started just

yesterday. Even the middle ten

days of the month are nearly over and the

last ten days are upon us. In a tradition of

the Holy Prophet (peace and blessings of

Allah be on him) it is related that the first

ten days of Ramadan bring Allah’s mercy,

the middle ten days His forgiveness and

the last ten days save one from the fire of

Hell.

Huzur said he would give a discourse

about the distinction of the current ten

days of Ramadan and also the last ten

days. Allah has commanded Istaghfar

(seeking forgiveness) on believers and

as well as His prophets have enjoined

it. When Allah states ‘seek forgiveness’

He also declares ‘surely, Allah is Most

Forgiving, Merciful’ (2:200). When Allah

has His Prophet (peace and blessings of

Allah be on him) announce that this is

a month of forgiveness and also states it

Himself, then He also forgives. It is not

possible that His servants turn to Him for

forgiveness and are not forgiven. In actual

fact, forgiveness and salvation from Fire

are linked together through distancing

oneself from Satan and seeking Allah’s

nearness.

It is with His mercy alone that one is

enabled to fast and Allah forgives all of

one’s past sins and covers one with His

forgiveness. Forgiveness too is with His

mercy. The continuation of repentance

and forgiveness carries on with His mercy.

As it carries on a person endeavours to

be completely sincere with Allah, he

does good works and follows all the

commandment and as a result he is saved

from Fire. Surely Fire cannot touch one

who attains the beneficence of Allah’s

pleasure.

The three sets of 10 days of Ramadan

are interconnected and their excellences

are conditional to one’s practices, one’s

deeds. It is not just not eating food etc.

between dawn and dusk that makes a

person deserving of the beneficence of

Ramadan. Indeed Allah creates a special

environment for Ramadan where He

puts Satan in fetters and Himself comes

nearer to mankind. It is then the task of

His servants to make concerted efforts

to seek His blessings. Huzur read

an excerpt from the writings of

the Promised Messiah (on whom

be peace) elucidating Divine

forgiveness and said that Allah

states I forgive the sins of one who

repents even if the sins are [the size

of ] mountains. Huzur said when

Allah is so forgiving in ordinary

times then during Ramadan His

mercy must shower down. Fortunate

are those who take advantage of His

mercy and His forgiveness. There

is still time to seek His mercy and

forgiveness. When a person turns to

Him in absolute humility then Allah

states no one is as merciful as I am.

Huzur said in order to attain Divine

mercy and forgiveness we need

to look and search. Allah declares

especially in these days that His

door is open. Whoever will look

for Him will find His door open.

Allah has employed the words ‘I

am near’ (2:187) in the Qur’an

when citing Ramadan. Allah

says come into the refuge of My

forgiveness. Even in ordinary times My

mercy is more and My chastisement is

less but in the days of Ramadan further

doors of mercy are opened. Indeed the

Holy Qur’an states: ‘…they would have

surely found Allah Oft-Returning with

compassion, and Merciful.’(4:65). Allah

says I am Merciful and Compassionate

but man continues to wrong his soul and

does not ask for forgiveness. Huzur said

Hadith relates as well as the Promised

Messiah (on whom be peace) has said

that whenever a person ‘walks’ towards

Allah, Allah runs to him. As the Qur’an

states: ‘And as for those who strive in Our

path - We will, surely, guide them in Our

ways. And, verily, Allah is with those who

do good.’ (29:70).

Huzur said Istaghfar is the way to Allah.

The Promised Messiah (on whom be

peace) said that the real and true meanings

of Istaghfar are to supplicate to Allah that

one’s human frailties are not evident and

one is taken in the sphere of His help that

He may cover one’s natural weaknesses.

Huzur said it is not possible that one’s

human weaknesses are not evident, Satan

is ever ready to attack. Therefore it is only

possible to stay protected with continuous

Istaghfar and continually seeking Allah’s

pleasure, otherwise as the Holy Prophet

(peace and blessings of Allah be on him)

said Satan runs in a person’s bloodstream.

Huzur said we will truly avail of this when

we make all that we have attained during

Ramadan part of our lives. Otherwise just

as some diseases cannot be completely

eradicated, they stay dormant in the body

and when a person is not strong physically

they are active once again. Similarly one’s

moral and spiritual ills are curbed through

Istaghfar and Istaghfar also provides

future protection from them. It is Allah’s

grace and favour that He has commanded

us to continually focus on Istaghfar and

has also provided an ‘intensive spiritual

training’ in the form of Ramadan once a

year to facilitate our attainment of Divine

nearness and spiritual development.

If it was to be understood that one

concentrated during these ten days and

forgot about it all for the rest of the year

then these days cannot be ten days of

forgiveness. We can only achieve success

in this respect if we strive and promise not

to repeat our past mistakes. This indeed is

true Istaghfar.

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Explaining the two words Istaghfar and

Taubah (repentance) that are cited in the

Holy Qur’an many times Huzur cited

verse 4 of Surah Hud and said this is

the true Istaghfar and repentance that

Allah wants. The Promised Messiah (on

whom be peace) explained the difference

between Istaghfar and repentance and said

the Muslim ummah is granted two things,

one to attain strength and the other to put

the attained strength in practice. That is,

Istaghfar is a weapon with which Satan

can be contended with and Taubah is the

usage of this weapon. That is to say the

manifestation of those practical strengths

which will help keep Satan away and our

nafs (self ) is never vanquished. For this

one has to continually strive to do pious

deeds which are commanded, otherwise

Istaghfar does not bring any results.

During Ramadan one may fulfil all the

requisites but if he does not put the

Qur’anic commandments in practice like

not usurping one’s brother, then this will

not be real Istaghfar and repentance. When

Allah enables one to cover one’s faults and

weaknesses then one needs to promptly

replace them with good and pious things

otherwise if the vessel of one’s heart

remains empty Satan fills it up again. Allah

states in the Holy Qur’an about sincere

repentance (66:9) that through it Allah

removes the evil consequences of one’s

deeds. Huzur said it is one’s obligation to

always be mindful of honouring Allah’s

rights as well as the rights of mankind.

Huzur said sincere repentance requires

three things. Each evil first takes shape in

one’s mind. Therefore unless one purifies

one’s mind, one’s thoughts, repentance

cannot be sincere. Then, if somehow a

bad thought does come, one should get

rid of it and feel remorseful about it.

Huzur said things like arrogating others’

rights etc. are evil and take one away from

sincere repentance. A sincere repentance

would be when one is extremely anxious

even at a small mistake. Of course, one

who repents should be resolute in one’s

objective. Huzur said if these three things

are inculcated then Allah grants the

capacity for sincere repentance so much

so that one’s ills are replaced with high

morals. True repentance transforms ills

into piety as Allah states in the Qur’an

in (25:71).

Huzur said a revolutionary change is

required in that one seeks forgiveness, is

remorseful and then makes an unwavering

resolve to try and bring each deed and

each practice in accordance with Allah’s

commandment. During fasting one gets

training for resilience and fortitude - all

this combined should result in making

the ten days of forgiveness actually bring

forgiveness and facilitate reaping benefit

from the next ten days. In this way

the following month after month and

indeed year after year will make way for

forgiveness. Huzur said this is the spirit of

the [aforementioned] saying of the Holy

Prophet (peace and blessings of Allah

be on him) which we should try and

understand.

Fortunate are those who do true Istaghfar

and repentance during Ramadan and

witness its effects and are thus the

recipient of Allah’s mercy. It is man

who is negligent otherwise Allah is ever

turning to His servants and accepts their

repentance as it is cited in (4:28) in the

Holy Qur’an. Therefore it is the task of His

servants to do Istaghfar and turn to Allah

during this month when His mercy and

forgiveness is granted more than at other

times. We should try our utmost to derive

benefit from this. Citing (25:72) Huzur

said when Allah states that the middle

ten days of Ramadan are of forgiveness,

their effect will only materialise when

effort is made to aim every deed in

accordance with Divine teachings. Then

alone will the last ten days of Ramadan

bring us salvation from Fire. Citing verse

84 of Surah Al Anfal (8:34) Huzur said

during Ramadan when one is fulfilling all

requirements and is also practising good

deeds, is responding to petulant people by

simply saying, ‘I am fasting’ and is striving

to make such demeanour part of one’s

life, one will be attaining Allah’s pleasure

and as one is attaining His pleasure

one is freeing oneself from the Fire and

ultimately entering His Paradise.

Huzur said usually the so-called religious

leaders of Pakistan try and influence

people to persecute Ahmadis in emotional,

financial and spiritual ways. However,

the Promised Messiah (on whom be

peace) has taught us never to let go of

patience and steadfastness in particular

during Ramadan. Allah and His Prophet

(peace and blessings of Allah be on him)

have given glad-tidings of Paradise to

that true believer who does good works.

Then, in this specific blessed month

when one is receiving training through

enhanced praying and worship, one may

be striving to bring Paradise closer still.

It is to people who do sincere and good

works that Allah addresses in verse 13

of Surah Al Dahr (76:13) and promises

them supreme reward. Today if we are

persecuted it is because we have obeyed

Allah’s commandment. Let the enemy

transgress. Show steadfastness because

we are those who wish to seek Allah’s

pleasure. The Qur’an is full of warnings

for the transgressor and Allah knows best

how He will deal with them.

Huzur said during these days we should

pray for mankind in general and Muslims

in particular. The majority of Muslims are

highly charged and emotional about faith

but rather unaware of religious teachings

or perhaps frightened of the so-called

religious scholars who lead them astray.

During the last ten days of Ramadan we

should exercise patience, do good works

and pledge to tread the path of taqwa. We

will then be those who save themselves

from the Fire and who attain Paradise.

We should endeavour to be counted

among people who are cited in (50:32) of

the Holy Qur’an. We should try and

spend the last few days of Ramadan in

the manner which Allah and His Prophet

(peace and blessings of Allah be on him)

commanded. May we be enabled to gather

blessings in the last ten days and do good

works.

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Blessed month of Ramadan

Friday Sermon - September 9th, 2008 - Taken from alislam.org

NOTE: Alislam Team takes full responsibility for any errors or miscommunication in this Synopsis of the Friday Sermon

Huzur cited verse 187 of Surah

Al Baqarah, the translation

reads, ‘And when My servants

ask thee about Me, say: ‘I am near. I answer

the prayer of the supplicant when he prays

to Me. So they should hearken to Me and

believe in Me, that they may follow the right

way.’ (2:187)

Huzur said it is an immense favour of

God that we are experiencing yet another

blessed month of Ramadan and today

with His grace and His grace alone we are

going through the sixth day of fasting.

When God states in Surah Al Ankabut,

‘And as for those who strive in Our path

— We will surely guide them in Our ways.

And verily Allah is with those who do good’

(29:70) it signifies that He accepts those

who endeavour for His nearness.

It has been the way of God from time

immemorial that He sent His Prophets in

every age who guided people on the paths

that led to Him. When mankind, having

gone through evolution, reached a stage

of spiritual maturity, God sent the Holy

Prophet (peace and blessings of Allah be

on him) to this world with the perfect

religious law (Shariah) so that mankind

may set forth on the ways that leads to

God.

One of these ways and means, is Ramadan.

The verses preceding the aforementioned

verse (2:187) mention that God had

prescribed fasting on earlier people, just

as it is prescribed to Muslims now. As

Islam is the perfect religion, it expounds

the details of fasting in a most excellent

manner.

The Holy Qur’an clearly states the

conditions under which one may not fast,

for example when ailing or travelling.

The missed fasts should be made up later

on. If one can, one may also give fidya

(expiation). People with chronic illnesses

should pay fidya.

This is a most blessed month and minor

ailments should not be made an excuse

to miss fasting. During the month of

Ramadan God puts special arrangements

in place for forgiveness of sins.

In verse 29:70 the word Sobolona (in

Our ways) signifies that the grace is for

anyone who makes an endeavour with

purity of intention. However, a special

beneficence has been made available for

those who make sacrifices during the

month of Ramadan to attain nearness to

God. He creates an atmosphere in this

month which facilitates attaining piety.

He brings closer all the remote ways of

acceptance of prayer.

Hadith relates that during Ramadan

God opens the door to Paradise and

shuts down the doors leading to Hell

and restrains Satan. Huzur said what an

excellent illustration the Hadith gives of

the grace of Ramadan. Is it then not our

utter good fortune to be experiencing the

grace of yet another Ramadan.

Satan has been given free rein and

many pious people are deceived by him.

At times he leads people to badness

through apparent piety. However, in the

aforementioned Hadith the Prophet

(peace and blessings of Allah be on him)

having been informed by God, declared

that during Ramadan Satan is restrained

as are his accomplices.

Thus we have an opportunity to benefit

from the spirituality of this month and

enter Paradise from as many doors as we

can. Try and reach those heights where

Satan dare not reach and then make an

effort to make what we have attained a

part of our life.

Try and emulate the blessed model of

the Holy Prophet (peace and blessings

of Allah be on him) in worship of God,

in alms-giving etc. these are tremendous

sources of attaining nearness to God. To

abide by the commandments of the Holy

Qur’an is also a source of attaining God’s

pleasure. Fortunate will we be if we tried

and gained maximum benefit from these

special blessings of the month.

One Hadith relates that God states

every deed of son of man is for himself

apart from fasting. God states, ‘fasting

is for Me’. The Hadith goes on to relate

that fasting is like a shield. If someone

tries to quarrel with one who is fasting,

his response should be simply; ‘I am

fasting’. Hadith also relates that there are

two delights for man; one when he opens

his fast and the other when he meets his

Lord and his Lord will be pleased with

him for his fasting.

Huzur said our fasts should be such

that until we depart from this world

they should make all we do be pleasing

to God and thus take us closer to Him.

A person who fasts without fulfilling

the requisites of fasting, upon meeting

his Maker, will not be a substantiation

of what the Hadith states, i.e. God will

be pleased with him for his fasting. God

does not need a person to give up his food

and drink if he does not forsake falsehood

during Ramadan.

Huzur said all sorts of people inhabit

this world. There are those who fast

but kill people, there are those who fast

but consider persecuting Ahmadis a

meritorious task. Huzur remarked, is

Paradise opened up for these as it is

opened for those who do good Will these

be protected from Hell just as the virtuous

are protected from Hell and those whose

satans are restrained Huzur said had the

satans of these perpetrators been restricted

how could they do the satanic deeds

Indeed this matter is conditional. During

Ramadan, God will facilitate arrangement

which will be enhanced from ordinary

days for one who will endeavour in the

way of God. It is therefore important that

we benefit from this special facility and

turn to Him ever more to seek His grace.

God has preserved the glad-tiding in the

Holy Qur’an by placing the verse 2:187

amidst the commandments for fasting

and thus given the tiding of acceptance

of prayers. God has also mentioned some

conditions therein, along with mentioning

nearness to Him and acceptance of

prayers. By stating ‘My servants’ He has

made it clear that this beneficence is not

just for anyone but is for those who wish

to become servants of God and those who

are His servants. Whose each deed is an

expression of ‘Thee alone do we worship

and Thee alone do we implore for help’

(1:5) When they pray their prayer is not

worldly, but it is to seek God (2:187).

Their angst is to find God, they are

restless to seek Him. While the world is

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inclined towards atheism, they have only

one desire and that is to attain sufficient

spiritual knowledge to combat any worldly

temptation that may test their faith and

for this, they fast during Ramadan.

Those who are Muslims and endeavour

to become Muslims in the true sense of

the word are the ones God assures in

the verse (2:187) that He is near and He

listens to the prayer of the supplicant and

He answers.

Huzur said if a sequence of questions

and answers [with God] is to be initiated

then one has to seek God with absolute

sincerity. One has to abide by all the

commandments of the Holy Qur’an and

have deep love for the Holy Prophet

(peace and blessings of Allah be on him).

One also has to have allegiance to the

Imam of the age.

For this, one may not devise one’s own

definition of perfect faith, rather needs to

adopt the way that God and His Prophet

(peace and blessings of Allah be on him)

have taught. God states in 2:187 that

belief in Him is made possible when

people hearken to Him and this in turn

will be when all the commandments of

the Holy Qur’an are abided by. It will

come to pass when the rights due to God

and the rights due to mankind are both

being fulfilled. If some of these dues are

being honoured and not others then one

may not be termed a muttaqi (righteous).

Huzur said during this Ramadan we

should try and worship God with

complete sincerity. We should develop a

good understanding of Unity of God and

honour it and we should honour Salat.

Huzur said he is amazed and concerned

when people say that they try but

cannot quite manage the five daily Salat.

Huzur said when we miss [something

as fundamental as] Salat how can we

supplicate for acceptance of our prayers.

Similarly one needs to pray with one’s

heart and soul to adopt high morals.

Ramadan is a source to attain high

standards of spirituality and should be

fully availed of. We should try and enter

Paradise through all the doors that are

opened. This is a most special month of

acceptance of prayer and the greatest

prayer is when God’s nearness is sought,

communion with Him is prayed for.

When one finds God all of one’s other

wishes and desires are taken care of.

Huzur prayed that may God grant us the

spiritual cognisance that would unfold

the reality of prayer to us as well as the

philosophy of attaining communion with

Him. May each deed of ours be pleasing

to Him. May we acquire the change which

comes to pass by virtue of prayers made

during Ramadan through which God

comes near, a change that will distinguish

us from others.

May God keep the Community safe

against all evil. May He enable us to

pray abundantly and bring about pious

changes in ourselves and may we attain

His communion.

Next, Huzur paid tribute to Maulana

Dost Muhammad Shahid sahib who

passed away on 26 August ’09. He was a

high ranking scholar of the Community,

may God continue to elevate his status.

He was referred to as the ‘Historian of

Ahmadiyyat’ as he had penned the history

of the Community of which twenty

volumes have been published, while work

on the Fifth Khilafat was in progress.

Huzur said he was not simply an historian;

rather his life was a chapter of the history

of Ahmadiyyat. He was a luminary who

was ever ready to spread Ahmadiyyat, the

true Islam. He had an incredible memory.

Huzur said it would not be out of place to

say that he was an encyclopaedic person.

In fact, Huzur said, Hadhrat Khalifatul

Masih IV (may Allah have mercy on him)

did indeed make this observation. Huzur

said he retained extensive information

on the lives of early saints and mujaddad

(reformers) to the point of remembering

the name of the relevant book and the

page number where certain information

was.

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Huzur said he would make only a few

observations from his many personal

qualities. He was a most selfless person

who spent most of his time in the way

of serving religion. He was a life-devotee

who had an intense connection with

Khilafat. He was an extremely pious and

prayerful person but whenever people

requested him to pray for them he would

say ‘do not ask me, write to Khalifa of the

time.’ He was utterly humble. Huzur said

every time he read something new he sent

Huzur a photo-copy of the material. He

deserves to be referred to as a scholar who

practised his scholarship. Huzur said it

is natural to be concerned at the passing

away of such great obliging associates but

one prays that God will always provide us

with great, obliging associates.

Khilafat was always the axis of his thoughts

and he maintained that once the Khalifa

of the time had said something there was

no need to look elsewhere. Huzur said the

Ameer sahib of Saudi Arabia wished to

write the history of the Jama’at there. It

was suggested to him to visit Maulana

who collated all the information for him

within half an hour. Huzur said he was

the champion of references. Someone

once went to his office to ask for some

help with a reference. The person picked

up a pen and paper from Maulana’s desk

and started making notes. Maulana took

the pen and paper back and said as the

person had come for a personal reason, he

should use his own material.

Huzur related an incident from his life

where someone arranged for him to

travel in a rickshaw. On the return trip

he ensured that a taxi was arranged and

paid for was his entitlement. Huzur said

exercising one’s entitlement also signifies

obedience and he was always aware of

maintaining the dignity of the scholars of

the Community.

He received his early education from

Madrassa Ahmadiyya, Qadian, and then

joined the Jami’a. He obtained a Maulwi

Fazal degree from the Punjab University.

He served the Community for sixty three

years. He was asked by the Khalifa of the

time to write the history of Ahmadiyyat

in 1953. He leaves behind one son, Dr.

Sultan Mubasher sahib, who works at the

Fazl e Umer hospital and five daughters.

He wrote a research article on Jama’at

e Islami in 1951 under the guidance of

Hadhrat Musleh Maud (may Allah be

pleased with him). He has over forty

publications.

When Hadhrat Khalifatul Masih III (may

Allah have mercy on him) went to the

National Assembly of Pakistan in 1974,

Maulana was a member of the delegation

that accompanied Huzur. He was the

last surviving member of that delegation.

His responsibility at the National

Assembly was to look for information and

references and he amazed members of the

Assembly with his efficiency. He was an

honorary member of the Majlis e Shura

Pakistan, an appointment that Khalifa

of the time makes, till the end. In 1992,

he was awarded ‘Man of the Year’ by an

international institution of Cambridge,

UK, ‘International Biographical Centre’.

This award is given to scholarly persons. In

1982 he also experienced imprisonment

for a few days in the way of God. In

1988, he was imprisoned in Gujaranwala

District Jail. He continued to give Dars

ul Qur’an in the Jail and also did Tabligh.

During imprisonment he had to do hard

labour, but this fact was only disclosed

after his release.

He was engaged day and night in serving

religion. If he was given a task by the

Khalifa of the time, regardless of time

of the day, he would immediately start

working on it and did not stop until the

task was complete. He would say that he

was the soldier of the Khalifa of the time

and a soldier never leaves his trenches. He

had no concept of taking time off. A few

days prior to passing away he dreamed that

Dr. Abdus Salam said ‘Assalamoalaikum’

to him. At the time of every concern/

distress he would say, ‘write to the Khalifa

of the time, give alms and do Istaghfar in

abundance.’ He had eight thousand books

in his personal library. He used to say that

a representative of the Community should

be mindful of his dignity and take care

of his appearance. He never complained

about anything.

Once Hadhrat Khalifatul Masih III (may

Allah have mercy on him) called for him

but he could not be found anywhere.

When he arrived for Asr Salat, Huzur

asked him where had he been. He replied

that he was in the library. The library had

been locked from outside, so he had scaled

a wall to get inside. He could not afford a

bicycle and would walk everywhere until

1979, when the Community provided

him with a bicycle. He would sit in

assemblies of the Khalifa of the time with

his head bowed and would say this was

how Hadhrat Khalifatul Masih I (may

Allah be pleased with him) sat in the

august company of the Promised Messiah

(on whom be peace). One day he came

home most excited and on asking said

that he had been with Hadhrat Khalifatul

Masih III (may Allah have mercy on

him) and Huzur left the room for a short

while when he spotted Huzur’s shoes and

had the opportunity to wipe the shoes

clean with his handkerchief. Huzur said

someone has rightly written about him

that tasks for which organisations are

formed in the world, this person did by

alone. Huzur said such was his dedication

to work that his children would not see

him for months as he left home while

they slept and returned while they slept.

Huzur said an incident of his life has

significant counsel for all life-devotees.

In 1965, on the first Friday of the Third

Khilafat, Hadhrat Khalifatul Masih III

(may Allah have mercy on him) called

him and said that although Friday was

a day off he had unconvinced Maulana.

Maulana said it was very pleasing that

he was called. Hadhrat Khalifatul Masih

III (may Allah have mercy on him) said

that he had called Maulana because

when Huzur had filled the form for lifedevotion

and presented it to Hadhrat

Musleh Maud (may Allah be pleased

with him) he said that he had fulfilled his

secret desire by devoting his life. He had

added that he should remember that now

that his life was devoted, he had no time

off till his death. Maulana told Huzur that

he too pledged that he would work day

and night for the cause of faith.

Huzur said even while he was hospitalised

(for the last time), he would say that he

should be discharged as a lot of work

given by the Khalifa of the time awaited

him. He thus honoured his pledge till

the very end. May God elevate his status

and enable his children to follow in his

footsteps. May God enable his son, Dr.

Sultan Mubasher sahib to fulfil his lifedevotion

in the real sense.

Huzur said he would lead the funeral

Prayer in absentia of Maulana along with

two others; Maulana’s younger brother

Muhammad Aslam sahib, who passed

away an hour after Maulana’s death. He

was a Moosi and a devoted member of

the Community. Naseem Begum sahiba,

wife of Bashir Ahmad sahib of Sargodha

and mother of our missionary Arif Bashir

sahib who is currently serving in Tanzania.

She was a Moosia. May God elevate the

station of all the deceased and fulfil the

pious desires they had for their offspring.

Nasir - Newcastle Local Magazine Vol-1 Issue-4 | 7


Fasting

Fasting is another form of worship

found universally in the world

religions. Although there are

vast differences regarding the mode of

fasting and the conditions applied to

it, the central idea of fasting is present

everywhere. Where it is not mentioned

clearly, it is likely that it may gradually

have either been discontinued or have

petered out through gradual decay

in practice. The case of Buddha is an

interesting example. He started his quest

for truth with a severe form of fasting,

but later on it is said that he abandoned

this practice because it had adversely

affected his health. In view of this one can

understand why he discontinued, but

this does not in any way indicate that

he had ceased to believe in fasting.

Perhaps that is why some Buddhists,

here and there, still observe some

form of fasting.

Fasting in Islam is a highly developed

institution, and needs to be studied

in depth. There are two types of

injunctions with regards to fasting.

One relates to obligatory fasting and

the other to optional. Obligatory

fasting is further divided into two

categories:

1. There is one full month in every year in

which fasting is prescribed for Muslims

all over the world. As the month is

a lunar month, so it keeps changing

around the year in relation to the solar

months. This creates a universal balance

for the worshippers. Sometimes the

fasting in winter months is easy as far

as the days go, in comparison to the

long winter nights, while during the

summer months the days become long

and exacting. As the lunar months keep

rotating around the year, so Muslims in

all parts of the world have some periods

of easy fasting and some of arduous

fasting.

Fasting in Islam begins everywhere at

the first appearance of dawn, and ends

with sunset. During this period one is

expected to abstain from all food and

drink completely. It is not just physical

hunger and thirst that constitute the

Muslim fast, but the nights prior to the

beginning of the fast acquire a far more

important character and play a central role

in the institution of fasting. The Muslims

wake up many hours before dawn for

individual prayer and the remembrance of

God. Also the Holy Qur’an is recited in

every Muslim house much more than in

ordinary days. A greater part of the night

is thus spent in spiritual exercises which

make up so the very essence of fasting.

During the day, apart from restraining

from food and water, all is Muslims are

particularly exhorted from vain talk,

quarrels and fights, or from any such

occupation as is below the dignity of a

true believer. No indulgence in carnal

pleasure is allowed; even husband and

wife during the day lead separate lives,

except for the formal human relationship

common to all people.

In Islam, alms-giving and care for the

destitute is so highly emphasised that

it becomes part of a Muslim’s daily life.

However when it comes to Ramadhan, the

month of fasting, Muslims are required to

redouble their efforts in this field. It is

reported of the Holy Prophet [saw]

that spending in the cause of the poor was

a routine daily practice with him which

has been likened unto a breeze, never

ceasing to bring comfort and solace to the

needy. However during Ramadhan, the

reporters of the Ahadith — the sayings

of the Holy Prophet [saw] remind us

that the breeze seemed to pick up speed

and began to blow like strong winds.

Alms-giving and care for the destitute are

so highly emphasised, that in no period

during the year do Muslims engage in

such philanthropic purposes as they do

during the month of Ramadhan.

2. Other obligatory fasting is most often

related to the condoning of sins by

God. This also includes violation of the

obligatory fasts.

The optional fasting is so well promoted

that it becomes a part of the righteous

Muslim’s way of life. Although a majority

of Muslims do not go beyond the month

of obligatory fasting, some keep fasts now

and then particularly when in trouble.

As it is expected that the prayers offered

in fasting are more productive, some

people keep extra fasts to ward off their

problems, but some do it only for the sake

of winning Allah’s special favours. There

no limit to this, except that the founder

of Islam strongly discouraged those who

had vowed to fast continuously for their

whole life. When the Holy Prophet

[saw] came to learn of one such case,

he disapproved of the practice and

censured the man for attempting

to achieve liberation as if by

forcing his will upon himself.

He told the person concerned

that: “Just by putting yourself

to trouble or discomfort, not

only will you be unable to please

God, but you may even earn His

displeasure.” He pointed out

that over emphasis on austerity

is likely to make one negligent

towards one›s wife and children,

kith and kin, friends etc.

The Holy Prophet [saw] reminded

him specifically of his responsibilities in

the area of human relationship: Do your

duty to God as well as the creation of

God equitably’ was the advice. To some,

after their insistent petulant begging,

he permitted optional fasts only in the

style of David, peace be upon him. The

Holy Founder of Islam told them that

it was the practice of David to fast one

day and abstain from doing so the next.

Throughout his life, after he made this

vow, he kept the fast on alternate days.

So the Holy Prophet [saw] said ‘I can

only permit you that much and no more.’

The institution of fasting is extremely

important because it cultivates the believer

in almost every area of his spiritual life.

Among other things, he learns through

personal experience about what hunger,

poverty, loneliness and discomforts mean

to the less fortunate sections of society.

Abstention from even such practices

during the month of Ramadhan as

are permissible in everyday life plays a

constructive role in refining the human

character.

Nasir - Newcastle Local Magazine Vol-1 Issue-4 |8


Laylatul Qadr - the Night of Destiny

Friday Sermon - August 27th, 2010 - Taken from alislam.org

NOTE: Alislam Team takes full responsibility for any errors or miscommunication in this Synopsis of the Friday Sermon

Hudhur gave a discourse on

Laylatul Qadr, (the Night of

Destiny) and the last ten days of

Ramadan. Hudhur began by recitation of

Surah Al Qadr. The translation reads:

In the name of Allah, Most Gracious,

Ever Merciful

Surely, We sent it down on the Night of

Destiny.

And what should make thee know what

the Night of Destiny is

The Night of Destiny is better than a

thousand months.

Therein descend angels and the Spirit

with their Lord’s decree concerning

everything.

Peace – so will it be even at the rising of

the dawn. (97:1-6)

Hudhur said in a few days we will enter

the last ten days of Ramadan, during

which, according to traditions, Laylatul

Qadr falls. This is a night of particular

spirituality in which God looks down on

His servants in a special way. Muslims in

general give a lot of significance to the last

ten days of Ramadan. Even those who

are not so attentive in the first two sets

of ten days of the month try and improve

their spiritual condition in the last ten

days. People in our Community are also

inclined to enhance their worship of God

in the last ten days. Ahadith prove that

Laylatul Qadr falls in the last ten days of

Ramadan and it is a night of tremendous

significance. However, can it make one

a true believer and servant of God if

effort is only made in the last ten days of

Ramadan and the rest of the year is spent

in disregard God states that He created

men and Jinn so that they may worship

Him. Concentration of worship in search

of a special spiritual night in the last ten

days of Ramadan to make up for an entire

life time’s worship takes one away from

this basic objective of creation.

If God so wills, He manifests His special

grace for the consolation of His servant,

creating a condition, by virtue of which

this special night is granted. His servant

experiences a wondrous spiritual state.

That is, fulfilling the pledge of worship

of God, in which man notices spiritual

development and enhancement every

moment, indeed should notice it. When

man fasts while reading and reflecting

on the Qur’an and primarily fasting in

order to enhance his devotion to God,

indeed God sees that man is putting the

commandments in practice to the best of

his ability, and is supplicating and calling

God in view of: ‘I am near. I answer the

prayer of the supplicant when he prays

to Me.’ (2:187), not only does God listen

to prayers, rather He grants Laylatul Qadr

in accordance to His promise during

which He comes down to earth, near His

servants. When man fulfils his pledge,

God raises man’s spiritual state. If there

is ever any deficiency, it is on our part, in

our effort and our practices. God provides

this blessed month every year with its last

ten days and Laylatul Qadr, which is the

highest point of attaining nearness to God.

How much effort should then be made

on man’s part! The spiritual experience of

this special night brings about amazing

transformation in a person and so it

should, otherwise the due of the night

is not fulfilled. If one believes one has

experienced Laylatul Qadr, the worship

of which night is better than the worship

of 1000 months, and thinks he does not

need any more worship, he is misled. In

fact Lalilatul Qadr makes one a servant

of God in an enhanced manner and in

such a situation Divine beneficence flows.

God states that when man endeavours to

gain His nearness, honours and nurtures

his pledge, He listens to prayers and

continues to bestow.

The Promised Messiah (on whom

be peace) said that Laylatul Qadr is a

time of purification for man so that

he may become compliant to all God’s

commandments. Hudhur said the month

of Ramadan comes so that we may bring

about such a transformation, search for

Laylatul Qadr in the last ten days. The

Holy Prophet (peace and blessings of

Allah be on him) made special effort

during the last ten days of Ramadan and

strove hard in worship of God. He would

stay up at night and wake his family up.

Not only did he increase his own worship

in these days he could not tolerate that

his family should be deprived of the

immense blessings of God’s grace in the

last ten days. Even the duration of his

worship during ordinary times as well as

its beauty cannot be assessed, let alone the

state of his worship in the last ten days; it

is beyond our imagination. Thus was the

model he established for us. May God

enable us to create such an environment

in our homes to facilitate our forgiveness.

The Holy Prophet (peace and blessings of

Allah be on him) said that one who fasts

with fervour of belief and to gain pleasure

of God, has his/her previous sins forgiven

and one who wakes up for Laylatul Qadr

with a passion of belief will have his/her

previous sins forgiven. Hudhur explained

fasting in Ramadan is conditional that it is

done to strengthen belief and gain God’s

pleasure, otherwise God has no interest

in a person staying hungry. Observation

of Laylatul Qadr is also conditional that

it is done to gain sincere pleasure of God

and not for the fulfilment of any worldly

reasons. Hudhur said God’s pleasure

should be foremost in our prayers.

The Holy Prophet (peace and blessings

of Allah be on him) said that Laylatul

Qadr should be searched in the last ten

days. If one is weak and vulnerable he/

she should never be overcome in the

last seven nights. Hudhur explained that

if for some reason one cannot avail of

the blessing of Ramadan, every excuse

should be discarded in the last ten days.

In another tradition the Holy Prophet

(peace and blessings of Allah be on him)

said, ‘it [Laylatul Qadr] has been shown to

some of you in the first seven nights of the

last ten days and to others in the last seven

nights.’ Hudhur said this clarifies the

earlier Hadith that there is no specifically

appointed night, rather it can fall on any

night of the last ten days. Some ahadith

mention looking for it in the odd nights

of the last ten days.

Hudhur explained that whoever

experiences Laylatul Qadr does so by

virtue of a very special blessing of God. It

is most important to value this experience

and that can be by continually developing

in one’s spirituality. The worship of this

one night is better than that of a 1000

months. Hudhur said 83 years make up

Nasir - Newcastle Local Magazine Vol-1 Issue-4 | 9


1000 months. Thus if one experiences it,

one’s lifetime’s prayers - that are good for

a believer - are accepted. All prayers made

are not good in God’s sight; He thus

accepts what He deems good. This night

also gives a believer a higher spiritual

status and the descent of angels brings

a revolutionary change in a believer’s

connection with God. And one night’s

worship becomes equal to a lifetime’s

worship. This is because one attains the

objective of one’s creation; for once having

attained it, a believer continually strives to

develop in this.

Hudhur said this night has extensive

significance as explained by the Promised

Messiah (on whom be peace). One

significance of the Quranic verse ‘Surely,

We sent it down on the Night of Destiny’

is the revelation of the Holy Qur’an. The

complete Shariah that was revealed in the

month of Ramadan, as the Qur’an also

declares: ‘The month of Ramadan is that

in which the Qur’an was sent down …’

(2:186). Not only did its revelation begin

in Ramadan, but angel Gabriel (on whom

be peace) would repeat its recitation each

Ramadan with the Holy Prophet (peace

and blessings of Allah be on him). It

also signifies that it was a need of the

time that a perfect guidance is revealed,

as the Qur’an states, it was a time when:

‘Corruption has appeared on land and

sea…’ (30:42). The disorder that engulfed

the world at the time was of incomparable

scale and it was required that a perfect

Book be revealed. As the Qur’an states:

‘The Praiseworthy, the Lord of Honour,

By this perspicuous Book.

Truly, We revealed it in a blessed Night.

Truly, We have ever been warning against

evil

In it all wise things are decided,

By Our own command. Verily, We have

ever been sending Messengers,

As a mercy from thy Lord. Verily, He is

the All-Hearing, the All-knowing,’

(44:2-7).

Hudhur said thus this clear and open

Book of guidance was revealed in this

blessed time and night to the perfect

man who was restless for mankind to

worship the One God and consider Him

All Powerful, rather than make a humble

mortal son of God and make his death a

source of salvation. It was in acceptance of

the prayers of the perfect man (peace and

blessings of Allah be on him) that this

perfect Shariah was revealed which not

only became a source of enlightenment

in the dark era 1400 years ago, rather,

it will continue to do so till the Day of

Judgement, just as the Prophet (peace

and blessings of Allah be on him) will

remain the Seal of all the Prophets and

the last law-bearing Prophet. And each

time, distraught by the state of the world,

God’s servants will supplicate to Him

and implore Him, He will console them

by fulfilling: ‘…Verily, He is the All-

Hearing, the All-knowing,’.

The Promised Messiah (on whom be

peace) who was the true and ardent

devotee of the Prophet (peace and

blessings be on him) and was sent in

his complete subordination said that an

exquisite point found in Surah Al Qadr

is that when a reformer descends from

heavens, angels descend with him and

attract eager people to the truth. Thus, at

a time of spiritual darkness when people

are inclined towards religion, it is a sign

that a reformer is about to come down

from the heavens. At this time two types

of actions take place. One that grants

purification of the soul to people and as

a result hones their wisdom. The second

action although sharpens wisdom but the

soul does not reach the truth, rather it

becomes an evidence of: ‘In their hearts

was a disease, and Allah has increased

their disease to them…’ (2:11) just as it

happened in the times of all Prophets of

God. When angels descend with Prophets

of God each soul is stirred. Those who

have truthful nature are drawn to the

truth but others who were inclined to

satanic ways although are stirred and also

drawn towards religious matters but they

do not turn to the truth. The effect on the

Nasir - Newcastle Local Magazine Vol-1 Issue-4 |10


good-natured is good and bad on the badnatured.

Each Prophet’s era has a Laylatul

Qadr when the Book that has been given

to him is revealed. The greatest Laylatul

Qadr was that of the Holy Prophet (peace

and blessings of Allah be on him) and

the extent of his Laylatul Qadr reaches

up to the Day of Judgement. At a time

when a deputy of the Holy Prophet

(peace and blessings of Allah be on him)

is about to come, hearts are stirred again.

The Laylatul Qadr appointed for the time

of the descent of this deputy is in fact a

branch or a shadow of the Laylatul Qadr

of the Holy Prophet (peace and blessings

of Allah be on him). During this time,

which will last till the Day of Judgement,

and regarding which the Qur’an states:

‘In it all wise things are decided’ (44:5)

spiritual knowledge will be spread all over

the world. It is the way of God that His

word is revealed during Laylatul Qadr just

as His Prophet comes at this time. This is

also when His angels descend and people

are drawn to piety. The angels start from

the dark night of ignorance till the break

of dawn attracting eager people to the

truth.

Remarking on the beautiful writing of the

Promised Messiah (on whom be peace)

Hudhur said if the world, especially the

Muslims, understood his message, rather

than oppose it, they would become his

helpers. Hudhur said the reasoning given

by the Promised Messiah is very strong

and those who wish for peace and are

looking for a reformer and are awaiting

the Messiah should think and reflect

as the Promised Messiah (on whom be

peace) said that if at a time of spiritual

darkness people are inclined towards

religion, it is a sign that a reformer is

about to come down from the heavens.

At the time of his advent people were

desperately waiting for someone but

when he made his claim, a section of the

society opposed him while some accepted

him and thus accomplished their worldly

life and the Hereafter. Hudhur said time

and again the Muslims announce that

Khilafat is needed to take care of the

Islamic world. How can there be Khilafat,

unless the Messiah comes In the time of

the Holy Prophet (peace and blessings

of Allah be on him) the pious-natured

recognised him but people like Abu Jahl

who considered himself very wise was

destroyed. In the time of the Promised

Messiah (on whom be peace) we see the

example of Hadhrat Maulana Nur-uddin

and Sahibzada Abdul Lateef shaheed

(may Allah be pleased with them both)

who in spite of hailing from far off places

came to him and accepted him. Whereas

Maulwi Muhammad Hussain Batalwi

was close by but remained deprived. Those

who do not have the capacity to accept

piety are arrogant and self-centred and

their wisdom also becomes negative and

because of their negativity their spiritual

condition deteriorates.

Hudhur said the condition of those who

reject the Promised Messiah (on whom

be peace) in the current times is the

same. In their assumption they make

pious statements but they have no effect

because they are the detractors of one who

has been sent by God.

Hudhur said Tahir Nadeem sahib has been

chronicling about the Arab Ahmadis in

Al Fazl. Writing about the events leading

up to the acceptance of Tahir Hani sahib,

a life devotee who is working very hard, he

relates that initially he tried every scheme

to reject the message of Ahmadiyyat. He

then read some books which took him

to a religious scholar, who in his opinion

had the capability to refute the message.

However all he did was scoff at the books.

Hani sahib arranged a debate of the

scholar with Mustapha Thabit sahib in

which he did not measure up. Eventually

he left the scholar and God guided him

to Ahmadiyyat. Hudhur said in spite of

possessing religious knowledge those who

reject the Promised Messiah (on whom

be peace) run out of reasoning. Today

too, those who claim to know religion

follow satanic practices. As the Promised

Messiah (on whom be peace) has

explained the period of the Laylatul Qadr

granted to the Holy Prophet (peace and

blessings of Allah be on him) extends till

the Day of Judgement and it is through

it that pious-natured are coming to the

message of truth. However, the wretched

are losing the way. Hudhur said this era of

Laylatul Qadr has been re-established on

a shadowy basis because of his deputy, the

Promised Messiah (on whom be peace).

In the current age we can attain Laylatul

Qadr by valuing and recognising this

Laylatul Qadr.

There are various states of people:

follow religion properly, avail of Divine

beneficence by virtue of pious nature

or presume oneself to be the caretaker

of religion and create oppression and

brutality in the name of religion, similarly

use of certain inventions to trample

human morals and values, while other

[inventions] are beneficial to the believers

and are becoming a source to spread

the word of God. All these positive and

negative aspects are a proof of the advent

of one sent by God and Laylatul Qadr. It

is worth noting here that God states that

the descent of angels continues till ‘the

rising of the dawn’. The angels have been

descending from the time of the Holy

Prophet (peace and blessings of Allah

be on him) when Islam was triumphant.

That was the ‘rising of the dawn’ which

cannot and will not return. This is when

religion was perfected. However, as the

Promised Messiah (on whom be peace)

said this condition continues to manifest

in the time of the ‘deputy’ in a shadowlike

basis. This light remained for thirty

years during the era of Khilafat e Rashida.

Gradually spiritual darkness spread and

was followed by complete darkness. Today,

again it has re-emerged with the advent

of the Promised Messiah in a shadow-like

basis. This is the age following the ‘rising

of the dawn’ which, in a way came to an

end at the passing away of the Promised

Messiah (on whom be peace).

In order to seek beneficence from this

new day that has dawned, in order to

protect the triumphs that are destined

for Ahmadiyyat Islam from worldly

flamboyance and to continue to raise the

levels of spirituality, God reminds us of

Laylatul Qadr each year in Ramadan.

In one way the era of the Holy Prophet’s

Laylatul Qadr finished at his passing

away with and the revelation of the Holy

Qur’an at ‘the rising of the dawn’, but

in another way it will continue with the

message for the Ummah to pay the dues

of the Qur’an and Ramadan and reap

the benefits of this very special night. By

creating this recurrent spiritual ambiance,

God has bestowed a huge favour. If, in

appreciation of this, we discharge of our

obligations, we will continue to avail

of the beneficence issued by the Holy

Prophet (peace and blessings of Allah

be on him). May God always confer His

blessings on us. Our detractors, in their

presumption, harass us and wish to see

us in darkness, wish our destruction and

in their presumption hope to devastate

us, but Divine communities are not

wasted nor can they be destroyed. May

the harassment that has been ongoing

in Pakistan bring about an arrangement

of Laylatul Qadr and may we see that

manifestation of ‘the rising of the dawn’

which manifests in the form of enduring

peace and triumph.

Nasir - Newcastle Local Magazine Vol-1 Issue-4 | 11

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