Sunday, March 17, 2013

Prophecy on the "ARAB SPRING"


Contemporary world is characterized by an upsurge of democratic aspirations and collective struggles over fundamental human rights and freedoms and the quest for dignity and quality of living standards. And the signs of the "Latter Days"- prophecied in the Holy Qur’an -are apparent everywhere: in contemporary history, national political orders, international relations, economic systems, governance systems, human rights, women’s rights,  scientific breakthroughs, technological innovations, emergence of geological and astronomic insights, the phenomena of globalization, etc. At another level, developments in all fields of human activities and critical intellectual engagements, both in the Arab world and outside it, in our times, provide a profound testimonial to the wisdom and foresight of the author of the Holy Qur’an which contains the promise of enduring divine guidance for the believers along with the prophecies on the signs of the “Latter Days”.  It is to guide the mankind in these troublingly complex times that the Holy Qur’an prophecied about the advent of Divine Messengers in the Latter Days. 

According to the Holy Qur'an, "Allah knows  best where to place His Message" [6:125] and He raises His Messenger accordingly. We are, thus, living through a defining moment in world history: at a time when a Messenger of Allah in the person of Hadhrat Munir Ahmad Azim Sahib of Mauritius (atba) is present among the African people to guide us on the path of spiritual upliftment and material progress.  Hadhrat Khalifatullah’s statements in 2009, appears in retrospect, a prescient forecast or prophecy on events yet to unfold with the recent emergence of the Arab Spring when the Arab massess in North Africa Tunisia, Egypt, Libya, Algeria and elsewhere- revolted against their dictatorial elites and liberated themselves from decades of oppressive oligarchies.


Read the Extracts from the Friday Sermon of May 01, 2009:

The contemporary Muslim world is passing through one of the most critical yet creative periods of its history. Despite political freedom and economic resilience the pattern of life imposed upon Muslims during the period of colonial rule and strengthened in more subtle ways during the post-colonial era, has remained fundamentally unchanged. The present-day upsurge in the Muslim World is an expression of the Muslim people’s repugnance to the politico-economic systems imposed upon them either directly under foreign rule or through its continuing influence via the indigenous westernizing √©lite, who stand mostly alienated from their own people and traditions and whose interests somehow converge with the interests of the dominant √©lite of the west.

Islamic resurgence symbolises the failure of the major western models – secular democracy, territorial or linguistic nationalism, individualistic capitalism and totalitarian socialism, to mention only the leading few – to take root in Muslim society and capture the imagination of the Muslim people. That is why all efforts to introduce a secular system in the Muslim lands have taken place under the protective umbrella of severe rule. At the present moment the Muslim people are striving to reassert themselves by attempting to throw off their shoulders the yoke of various models of westernisation or more correctly “west-domination”, and also to get rid of their indigenous perpetrators.

“Islamic revolution”, symbolizing a holistic move towards a new civilization, is the target of the Ummah’s tryst with destiny, whether it be any Muslim countries. They are today grappling with the onerous task of rediscovering Islam’s relevance to their present-day problems and of formulating its answers to the challenges of the modern age. In spite of all the tensions and travails which characterize the contemporary Muslim is groping to perform the uphill task of establishing a New Social Order based on the ideals and values of Islam and capable of leading Muslims through the rough waters of the modern age. In spite of all the tensions and travails which characterise the contemporary Muslim scene, the soul of the Ummah must be engaged in producing a creative response to a multi-faced challenge.

The contemporary Muslim is groping, without a guide, to perform the uphill task of establishing a New Social Order based on the ideals and values of Islam and capable of leading Muslims through the rough waters of the modern age. The revivalist upsurge is not confined to political activism or cultural regeneration. At a deeper level there is a new awakening of Muslim thought and revivification of the entire Muslim ethos. So in this era the coming of a Caliph of Allah “Khalifatullah” is very important.