“I have God as My Witness –Will You Believe?”

“A Fresh Sign, Shock of a Fresh Sign”.

Divine Message received on Thursday 24 October 2013 (After Zuhr prayer at 1.20 pm)

The prophecy apparently speaks of an earthquake but the description of this earthquake indicates that it was to be a worldwide calamity resembling an earthquake. Other revelations on the subject also indicated a calamity other than an earthquake. I first write the revelation which I am receiving today containing the prophecy:

“A fresh sign, Shock of a fresh sign”.  An earthquake resembling the Doomsday. Save your lives. I descended for your sake. We will show many signs for your sake. We will destroy whatever the world is building. We will destroy the Zalim of this era, whatever big, big plots making against My Khalifatullah. Say, “I have God as my witness –will you believe?”

JIHAD in Islam: Concept and Practice

Friday Sermon of 01 November 2013:

“O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them.” (9: 73).

This verse is a clear call to Jihad, but does not mention the taking of arms. The Holy Prophet (pbuh) indeed engaged in defensive wars against the non-believers of Makkah, but never took up arms against the hypocrites of Medina, even after their betrayal in the battle of Uhud. It is therefore clear that the above mentioned jihad is not the armed jihad. The term jihad is derived from Jahada which means making intense efforts to the ultimate limit (29: 6). Jihad is an important injunction for Muslims; it is mentioned in no less than 36 places in the Holy Quran.

Jihad, as it is apparent from reading the Holy Quran denotes three types of battles:

1) The battle against the self (nafs).

2) The battle against evil in all its forms.

3) The armed battle against the visible enemy.

We can differentiate between the three types of jihad by respectively calling them Jihad-i-Akbar (the supreme jihad), Jihad-i-Kabir (the greater jihad) and jihad-i-Saghir (the lesser jihad). The Holy Prophet of Islam (pbuh) believed that the Jihad-i-Akbar is the ultimate battle, the noblest and he said, to his troops upon returning from the campaign of Tabuk: “We have returned from the lesser Jihad to the greater Jihad”. In which sense did he say that?

‘True Happiness Lies in ‘TAQWAH’

Friday Sermon of 25 October 2013 ~ (19 Dhul-Hijjah 1434 Hijri delivered by the Khalifatullah Hadhrat Mun ir Ahmad Azim Sahib (atba) of Mauritius:

This Book, there is no doubt in it, is a guidance to the pious. (2: 3)

                                             

These are Verses of the Wise Book, a Guide and a Mercy to the Doers of Good. (31: 3-4)

The Holy Quran affirms that it is a ‘Guide’, a ‘Direction’, only for the pious, the beneficent, the righteous. Not for others who are not pious or righteous, who do not put into practice what Allah says in the Holy Quran, (those) who read the Quran just like parrots, only on the lips and do not understand anything (of the Quran). For those people who are Muslims only in names, then the Holy Quran does not apply to these kinds of people. The righteous are those who already believe in the existence of God, although they cannot see Him, who already ‘raise and straighten’ the Salat, those who already observe fasting, already spend in the cause of God from among the goods granted to them, and they already believe in the truthfulness of the Quran and other scriptures revealed before the Quran (2: 3-5).

A Debate on “Ummati-Nabi”

What a wonderful perfection has Khatm-i-Risalat shown to the world!

It has made the river of Nabuwwat (Prophethood) to flow in the Ummat.

On the basis of this blessing we have achieved the foremost position,

in comparison with the other Ummats.

What is the harm, among the followers of the Holy Prophet Mohammad, if

one has appeared among us as a Prophet? 

For the true Believer, if there is any glad tiding, it lies in this point, and whatever miracle is

now possible among the Muslims, it is only on this account!

                                               -Paigham-i-Sulha, February 12, 1914)

In a recent series of conversations over e-mail, Ahmadi brothers of different denominational groups- Ahmadiyya Muslim Jamaat, Lahore Ahmadiyya Movement, Jamaat-e-Ahmadiyya (Haqiqi), Jamaat-e- Ahmadiyya Al Muslimeen and the Jamaat Ul Sahih Al Islam- shared their differing perceptions on the meaning and scope, ambit and purpose of the spiritual title of “Ummati-Nabi” as applicable to the Promised Massih (as).   

It is instructive to note that till the death of Khalifatul Massih Awwal Hadhrat Maulvi Hakkim Nur-ud-Din (ra) in March 1914, all Ahmadis, including those who went on to form the Lahore Ahmadiyya Movement (LAM) and unjustly ACCUSE Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad (ra) of doctrinal revision, believed that the Promised Massih (as) was indeed a Nabi in the Ummat-e-Muhammadiyya. Yet, after the Great Split in the Jamaat, the Lahore Ahmadis indulged in doctrinal revisions to position themselves away from their own previous beliefs and proclamations.( See the poem published in their Journal a month before the Split in March 1914). 

‘Sacrifice’ is a Call of Duty

The spirit of Eid-ul-Adha ought to pervade the faith and practices of the believer in his everyday life. He could, should and would be ready to sacrifice all that he values and cherishes in furtherance of the cause of God and to fulfil His wishes. Being submissive to the command of God and the willingness to sacrifice in the Divine Path is a call of duty for all Muslims, to be discharged throughout their lives. It is through the practical demonstration of obedience to Divine commandments in their own everyday life that the believers will be able to inherit and follow in the footsteps of the noble Messengers and saints of the past, points out the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius, in his Friday Sermon of 18 October 2013.

“And when he reached the age of travelling with him, he said: ‘My son, while I was sleeping I saw that I shall slaughter (sacrifice) you, tell me what is your opinion.’ He replied: ‘Father, do as you are ordered (by Allah). Allah willing, you shall find me one of those who are steadfast.’” (37: 103)

Exclusion of Ahmadis from HAJJ: A Grave Error

Performance of Hajj is one of the fundamental religious obligations of the Muslims. Yet, today Ahmadi Muslims are legally prohibited from enlisting themselves for the same, as the Ulema in Pakistan have succeeded in writing their bigotry and intolerance into legal injunctions. The Saudi Arabian authorities who take pride in the title of “Custodians of the Holy Mosques” have failed to estimate the gravity of their mistake in preventing those who believe in Allah (twa) and His Messenger from doing Hajj. The Kaaba, in the course of its several millennium of history, had witnessed some tragic transgressions, including the installation of idols and the taking away of the Black Stone itself for a period of time. Allah the Most High has informed the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius that the present legal restrictions/ religious prohibitions would also be thrown into the dustbin of history as it unjustly prevent the Ahmadi Muslims from being able to perform the Hajj.   

Read the Extracts from the Eid-ul-Adha Sermon, delivered on 16 October 2013: 

 And who is more unjust than he who prevents (men) from the Mosques of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter. (2: 115)

Final Sermon of Prophet Muhammad

Prophet Muhammad (peace be upon him) delivered his last sermon (Khutbah) on the ninth of Dhul Hijjah (12th and last month of the Islamic year), 10 years after Hijrah (migration from Makkah to Madinah) in the Uranah Valley of mount Arafat. His words were quite clear and concise and were directed to the entire humanity.

After praising, and thanking Allah, the Holy Prophet (sa) said: “O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.