Ahmadiyya List of Mujaddidin

An Ahmadi scholar, Waheed Ahmad Sahib, has written a book: A Book of Religious Knowledge (for Ahmadi Muslims).  [(1995); p.352: ill; 22cm.ISBN 1 887494 05 9]. He provides the List of Mujaddidin who appeared in every century up to the last Century. He writes:

A list of various "Renovators" who have appeared during the past fourteen hundred years is given below. These mujaddids were the most outstanding saints and scholars of their time and did much to reform the religion of Islam, of their day.

In this list, only one Mujaddid is given for each century. Many Muslims, however, recognize more than one Mujaddid for some centuries.

Mujaddidin of Islam

A Mujaddid is a person who renews or renovates the religion of Islam. According to a Hadith of the Holy Prophet Muhammad (sa), which has been recorded by Abu Da'ood, renovators will appear during every century of Islam:

"Verily, God shall raise for this community, at the beginning of every century, one who will renovate for it its religion".

Many a venerable Muslim saints who lived among the members of the Community since the advent of Prophet Muhammad (sa) either declared themselves to be the Mujaddid of their respective age or else had honored some other sage with this appellation. And the Muslims have, by consensus revered, them as such. For the benefit of our readers, we are providing below the following information on the question of Mujaddidiyat in Islam available at the official website of the Ahmadiyya Muslim Community.

Demystifying the Ahmadiyya Khilafat-II

Today, the Ahmadi Muslims attribute a mystical halo around their current Khalifa Hadhrat Mirza Masroor Ahmad Sahib. This extraordinary reverence has to do with three distinct assumptions:

1) Ahmadiyya Jamaat established true Islamic Khilafat for the first time in over a millennium after the departure of the rightly-guided Khalifas of early Islam.

2) The current Khalifa is the Imam of the Age and appointed by none other than Allah Himself.

3) No one on the face of earth will get the Divine favour of a spiritual station above that of the Ahmadiyya Khalifa.

As a divinely-assured religion, Islam challenges its opponents to the battle ground of proof and evidence in favour of beliefs that they claim to uphold. Like wise, the mystical halo of the Khalifa can be assessed on the altar of Islamic spirituality and we can analyse how far the halo remains behind after a critical examination on the basis of Qur’anic doctrine.  

As we have noted in the previous installment of this essay [To access that part, click here), the idea that Ahmadiyyat restored Islamic Khilafat after a millennium is sheer nonsense, if we go by the Divine plan for Islam and the Holy Prophet’ prophecies on the issue. If you have any respect left for Promised Massih (as), you cannot argue the case that Islam failed to offer a permanent Khilafat to the Muslim Ummah or that Allah failed to raise His Khulafa in every age in the service of His chosen faith. This kind of a claim would completely contradict his belief and impassioned arguments on the subject. More significantly, such a world view depicts Islam poorly in the company of other great faiths: what is so special about Islam if it cannot produce living testimonials in favour of its majesty and grandeur in every age?

Demystifying Ahmadiyya Khilafat

In the April 2011 issue of the Review of Religions, Harris Zafar of USA has written an editorial article: Demystifying ‘Caliphate’.  The article is an eloquent argument in favour of looking at Khilafat as a spiritual phenomenon as against the tendency to look at the whole issue from a political, state-centric, power-oriented prism.

According to Mr. Zafar, the finest example of Islamic Khilafat was in the early era when the rightly guided Khalifas presided over the Muslim Community for a period of 30 years after the death of the Holy Prophet Muhammad (sa). He argues that spirituality was lost for over a millennium from the Islamic world only to be restored back with the establishment of the Ahmadiyya Khilafat. And he considers that the current Khalifa of the Ahmadiyya Community is “God- appointed”.

Mr. Zafar’s argument is, however,  riddled with a major lacuna: in the pursuit of demystifying Islamic Khilafat, he ended up reducing its profound spiritual connotations and mystifying the Ahmadiyya Khilafat. He considers only the rightly-guided Khalifas in the early Islam and the establishment of Khilafat in the Ahmadiyya Community as examples of the spiritual, real Khilafat. In other words, he has reduced Islamic Khilafat to the system of elected representatives presiding over the Community. Thus, he indirectly ends up arguing that in the more than 1400- year old history of Islam, the real Islam was in place for a mere period of 150 years or less if we combine the period of early Islamic Khilafat and the Ahmadiyya Khilafat.

An Indian Scientist on Satya Sai Baba

In his Friday Sermon of May 06, 2011, Hadhrat Khalifathullah Munir Ahmad Azim Sahib narrated his encounter with the Indian godman Satya Sai Baba at his den in Puttaparthy in 2005. The Khalifathullah explained how his family and he himself had to escape from mortal danger from the place under extraordinary circumstances- the situation emerging in the backdrop of his daring refusal to condone the worship of the godman as God himself, as others in the place were doing.

The criminal proclivity of the men surrounding the Sai Baba and their history of criminally assaulting inconvenient people is now independently confirmed by the distinguished Indian scientist Dr. Pushpa M. Bhargawa in an article published in the widely-respected national newspaper The Hindu Daily, May 15, 2011.

Read the Article:

The phenomenon of Satya Sai Baba

As the dust after the death of Satya Sai Baba has largely settled, it is time to evaluate him, his work and its implications, objectively and unemotionally, for there is a good deal to be learnt from his life and death.

His rise to fame from an ordinary, even humble background, was based on (i ) his claim that he was the reincarnation of Shirdi Sai Baba ; (ii) his claim that he represented divinity, that is, God himself ; (iii) that, consequently, he had powers that no mortal man had ; (iv) that he could provide succour and mental peace to people who came to him with problems of various kinds ; and (v) that he engaged himself in charitable works like opening hospitals and providing potable water to villagers.

Press Report in Kerala on the Divine Manifestation

Leading Malayalam Daily, Madhyamam, published an article on the Divine Manifestion in Mauritus and the Kerala disciples of the new Prophet of Allah on May 15, 2011.

A NEW PROPHET IN MAURITIUS

   Kodiyathoor:   

In the Qadiani sect of the Ahmadiyya Jamaat, the appearance of a new claimant to Prophethood has become a controversy.  Munir Ahmad Azim of Mauritius is the one who claims that he is a Messenger of Allah and the Reformer of the Fifteenth Century. Through his website, he has proclaimed that he is a recipient of divine revelations in English, French, German, Arabic and other languages and that the revelations contain mainly warnings  against the guilty ones of the age.

Many Indian and Pakistani Ahmadis have joined the fold of Jamaat Ul Sahih Al Islam founded by Azim. In Kerala also, its local branches have been established. Amir Jamaluddin Raother (of Kollam) informs that more than 20 Ahmadis from Karunagappally, Alappuzha, Kannur and Mathra have become members in the new movement. Qadiani writer E. Tahir (of Kannur) and his family are among them.

The current Divine Manifestation in Mauritius recognizes the Qadiani Prophet and claims that he is sent for this Century.

As a response to the claim of a Qadiani missionary that the death of the young son of the Kerala Amir is due to accepting the new Prophet, a Mubahala challenge has been issued against the missionary, according to the information available at the website.

  © Madhyamam (Malayalam) Daily, Calicut Edition, May 15, 2011

Intolerance among Kerala Ahmadis

[This is the fourth article in the series on "Kerala Ahmadis and the New Mujaddid", critically examining the responses of Kerala Ahmadi leadership towards the new Mujaddid Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius and his disciples in India, from among the Kerala Ahmadis who joined the Divine Manifestation]. 

In a recent opinion piece published in a major newspaper, Ifthikar Ahmed Sahib, an Ahmadi Professor in Kerala, underscored the need for giving space to dissenting ideas and alternative perspectives. He states: “The core aspect for all the material and spiritual ideologies is to look at dissenting perspectives with due respect and to deal with differences of opinions by engaging in productive dialogue. And the mental broadness to assimilate diverging opinions is precisely the corner stone of any democratic polity”. The Professor, then, went on to illustrate his point with reference to the decline of liberal values in Kerala society.

Is the Ahmadiyya Community an exception to this rule? Does their practice match up to what they preach? Do they show tolerance and a desire to engage with a diverging perspective from theirs? Or do they betray anger and hatred instead?