'Struggle against Self'

 

The Advent of the Seal of all Prophets, Muhammad (pbuh)

'O Prophet, We have sent you as a witness, a bearer of good tidings, and a warner, calling people to Allah by His grace, and as a light-giving lamp.' (Al-Ahzab 33: 46-47).

 

Alhamdulillah, Summa Alhamdulillah, today, I continue to speak on our beloved Master, Hazrat Muhammad (pbuh), and his status as the greatest prophet among all prophets. As I mentioned last week, while Hazrat Muhammad (pbuh) is the greatest prophet and the last law-bearing prophet, it does not mean there will be no prophets after him. Prophets and Messengers of Allah will continue to come, but only from his own Ummah (community), and not from the communities that have rejected him (pbuh). This forms a chain of belief, where one Messenger confirms the other, and the new Messenger is born from the community and faith of the previous Messenger of Allah who has passed away.

Khalifatullah’s Book on ‘Jihad’

Jamaat Ul Sahih Al Islam International has just published a new book, entitled ‘Jihad: Reflections on Islam in the Times of Terror’. The spiritual treatise, compiled and curated by Fazil Jamal, brings together a number of Friday sermons and other special discourses given by Imam- Jamaat Ul Sahih Al Islam Muhyi-ud-Din Al Khalifatullah Hadhrat Munir Ahmad Azim (atba) of Mauritius over the last decade on this vital subject. The discourses of Imam Azim (atba), originally made in response to contemporary international political developments- including terror attacks in the name of ‘Jihad’ perpetrated in numerous countries by radicalised Muslim youths-, throw searching light on the doctrine and practice of ‘Jihad’ in Islam, especially on the basis of relevant Qur’anic framework and teachings of the Prophet Muhammad (sa).  

In his discourse on ‘Jihad’, Hadhrat Khalifatullah (atba) agrees that widespread misconceptions exist around this important Islamic obligation among both Muslim youths and the non-Muslims. Hadhrat Saheb (atba) insists that whoever looks at ‘Jihad’ as nothing but indiscriminate violence against ‘infidels’ do not fully comprehend the real teachings of Islam. He points out that the Qur’an does not promote ‘Jihad’ as the ideology of coercive religiosity, nor does it stand for senseless violence. Likewise, ‘Jihad’ is not a weapon of aggression against other peace-loving people. In Islam, ‘Jihad’ is a resistance tool against oppression when recourse to the use of force becomes inevitable against recalcitrant enemies who take up sword to destroy the whole community of believers. Except in such rare circumstances of self-preservation and existential threat, Islam rejects the instrumental role of violence. Ideas being propagated in the name of Islam contrary to the above by some Ulema, as well as others, including anti-Muslim propagandists, miss the real point about Islamic teachings on Jihad, points out Hadhrat Saheb(atba). 

‘Jihad’: The Views of Imam Al-Mahdi

Hadhrat Mirza Ghulam Ahmad (as) of Qadian, the man who claimed under Divine revelations that he is the long- awaited Messiah of the Latter Days and the Mujaddid and ‘Imam Mahdi’ of the 14th century of Islam, lived his life at a very significant period in world history (1835-1908 AD; 1250-1326 AH). The times witnessed a great political transition in India and elsewhere, with the decline and fall of the mighty Mughal Empire (1526-1857) and the simultaneous rise and rise of the British colonial suzerainty over the whole subcontinent (1857-1947) as well as other regions/nations around the world. As it happened, the Christian-missionary activities among the Muslim peoples became yet another front in the larger battle of the European imperial powers in Asia and Africa for land, riches and souls. Hence, the world of religious debates also became a battle field, with Islam coming under relentless attack at the hands of an ascendant Christianity. Hence, along with the political flux, also came profound questions of spiritual doctrine and of practical significance for the Muslims of the day. 

The debate around the doctrine of Jihad in Islam is fairly representative of the kind of issues and concerns that characterized the Muslim-Christian encounter in the colonial era in India. Against the backdrop of the anti-Muslim rhetoric by the Christian missionaries in India, there were incidents of violence involving such preachers, and those who attacked them were apparently motivated by religious hate. There are searing ironies in the whole episode: the Christian missionaries, in their zeal for tarnishing the fair name and image of Islam, propagated a false doctrine of Jihad among the ignorant masses, whereby they claimed that it is obligatory for Muslims to kill disbelievers/enemies. Certain Muslim divines, without a deeper examination of all issues, also agreed with this false notion of Jihad that legitimated extreme intolerance and indiscriminate violence against all non-Muslims. The expressions of bigotry and senseless acts of violence against innocent victims is often directly linked to the myth-making around Jihad.

Several learned Muslim scholars during the period wrote treatises against the widespread distortions and grave misunderstandings that characterized the popular concept of ‘Jihad’. For instance, Maulvi Chiragh Ali of Hyderabad (1844-1895) wrote the classic ‘A Critical Exposition of the Popular Jihad’, setting forth the historic/persecuted circumstances of the early Muslim community forming the actual context of the Qur’anic verses concerning Jihad. He wrote: 

‘...A cruel or revengeful tyrant may not be justified in taking up arms in his own defence, or in seeking to redress his personal wrongs and private injuries; but the whole Muslim community at Makkah was outraged, persecuted and expelled- and the entire Muhammadan commonwealth at Madina was attacked, injured and wronged- their natural rights and privileges were disregarded- after such miseries the Muslims took up arms to protect themselves from the hostilities of their enemies and to repel force by force; and were justified by every law and justice’. (A Critical Exposition of the Popular Jihad, p. xxiv-xxv, Delhi: Idarah-i-Adabiyati Dilli, written in 1885; reprint 1984)

Likewise, Sir Syed Ahmad Khan (1817-1898), the illustrious founder of the Aligarh Muslim University and a towering Muslim personality of the age, also wrote extensively to elucidate the true concept of Jihad in Islam. He emphatically asserted that ‘as long as the Muslims can affirm their faith in One God and preach it in peace, the religion does not permit them to rise against the rulers irrespective of their faith or race’. 

Further, he avers that ‘Islam admits no scope for mischief, treachery, mutiny or rebellion. In fact, whosoever guarantees peace and security, he be a believer or disbeliever, is entitled to Muslim gratitude and obedience’.

'Jihad' and World Politics

One of the most misunderstood and much maligned concepts in the world of religion today is the doctrine of ‘Jihad’ in Islam. Unlike any other matter of devotional piety in any religion, ‘Jihad’ brings around it images of a deadly cocktail of religion, identity politics and armed violence involving wily politicians, extremists and terrorists; generating genuine anxiety, confusion and fear among the people. Indeed, ‘Jihad’ has come to mean different things to different people in our times. 

In our deeply troubled world, where powerful nations set the rules of the global game, non-State actors are also increasingly becoming vital players. In States where turbulent political conditions exist, ‘Jihad’ is almost invariably associated with the call to arms and violence by certain Muslim-groups ostensibly working to protect the collective interests of the Muslim communities concerned. For many governments with separatist movements or insurgent groups in their territorial domain; ‘Jihad’ is nothing but an ideology of unbridled violence and mayhem championed by non-State actors. In sharp contrast to this, the groups fighting States look upon ‘Jihad’ as the ideology of their political resistance against unjust regimes- the moral and ethical justification for their militant campaigns against governments that ‘oppress’ the people. Inspired by their own notions of injustice and agency; often seeking retribution for alleged past crimes of the State concerned or to induce change in State policies vis-a-vis certain matters; organized groups as well ‘lone wolfs’- including suicide bombers- perpetrate violent crimes, targeting symbols of State power. These attacks often indiscriminately impact civilians as well, leading to ‘collateral damage’- unnecessary suffering for common people caught up in such incidents.

For instance, the horrific 9/11 terror attacks in the United States of America at the beginning of this century- in the year 2001- directed at the symbols of American military and economic heft resulted also in the death of thousands of people going about their everyday lives. The terrorists who executed this most audacious attack claimed they were driven by the ideals of ‘Jihad’ in committing this mass murder. Those who waged this ‘war’ on America were seeking vengeance upon the country for its dreadful policies abroad- including military interventions that killed hundreds of thousands of innocent people, and even destroyed entire societies in the Muslim world. Despite the moral high-ground the parties in conflict- States and the terror groups- seek to assert for themselves, both State terrorism and non-State terrorism are problematic for their means and methods of warfare and also due to the profound consequences such violence has upon its innocent victims, common folks like us.

What 'Jihad' Really Means

Which Jihad ?

'Jihad' is a religious duty, an act of faith, prescribed by the Holy Quran for every Muslim. 

Alas, Islamic teachings are, on the one hand, so little known by Muslims, and on the other, so vilified by non-Muslims, that many false conceptions have settled in people’s minds. 

For many people, it seems convenient and legitimate to cover under the term jihad (holy war) any struggle to settle a dispute where their interests are at stake (and thus, all means, even the most reprehensible, seem to be good). For the non-Muslim jihad has long been equated with the holy war against non-believers, for the spread of Islam. It seems to me necessary - through this series of sermons on jihad, terrorism and Islamophobia - to return to the sources of Islam, through the Holy Quran and the traditions of the Holy Prophet (pbuh) to explain what jihad really is, for the objective minds.

The term jihad is derived from jahada which means making intense efforts to the ultimate limit (Al-Ankabut, 29:7). Jihad is such an important injunction for Muslims that it is mentioned in no less than 36 occasions in the Holy Quran.

Three types of Jihad

In fact, it is of such importance that all the acts of faith prescribed for the believer (prayer, fasting, zakah, and pilgrimage to Mecca) are spiritual exercises designed to overcome the weaknesses of the individual and prepare him for the accomplishment of jihad. Jihad, as it appears from the reading of the the Holy Qur’an, denotes three types of fighting:

1. The fight against oneself (nafs).
2. The fight against evil in all its forms.
3. Armed combat against the visible enemy.

We can differentiate between the three types of jihad by calling them respectively Jihad-i-Akbar (greatest jihad), Jihad-i-Kabir (the great jihad) and Jihad-i-Saghir (the little/ lesser jihad). The Holy Prophet of Islam (pbuh) considered that Jihad-i-Akbar is the supreme, noblest combat and he said, when his troops returned from the Tabuk expedition: “You have accomplished the minor jihad now; there remains the supreme jihad.”

Djihad-i-Akbar:- it is the tireless fight against oneself, against one’s bad tendencies and inclinations. It is not therefore a fight of the State (the Country/ State/ Government, especially the Islamic One), but a struggle peculiar to the individual against his weak instincts/ carnal desires, such as infidelity, adultery, lies, dishonesty and materialism. However, the State has the obligation to help the citizen in this fight, creating the conditions conducive to his internal purification. It is the duty of the State to rid the social environment of any obstacle that may hinder the path of the individual to inner purity (e.g. the sale of alcoholic beverages, drugs, the practice of debauchery and games of chance).

The Holy Prophet (pbuh) said, “Purity (or Cleanliness) is half of faith.” This purity denotes the purity of the spirit. According to my analysis, a soul encumbered with unhealthy desires remains hermetically closed to divine grace. By purifying one’s soul of every bad inclination, the individual accomplishes this supreme jihad and reaches half of the faith by becoming fit to receive the grace of his Creator and to follow the path of spiritual progress.

'Jihad' and the 'Zealous Idiots'

The concept of Jihad in Islam

A religion is only worthy of the name if it rhymes with common sense. If it cannot win through this, and it must use the sword to overcome its shortcomings, it needs no other argument to prove its sham. The sword it wields cuts its own throat before it reaches its target. 

The objection that the sword was used during the early years of Islam, thus attesting to the legality of Jihad, is based on an ignorance of the conditions prevailing during this period. Islam has never allowed the use of the sword to be a source of rallying. Also the Holy Qur’an forbids constraint – the use of force – in religious matter. 

Why was the sword used?

The circumstances leading to this measure had absolutely nothing to do with the propagation of religion; they are related to the protection of life. They can be summed up as thus: the inhabitants of the deserts of Arabia were barbarians who could scarcely distinguish good from bad. They had harboured a hatred for the nascent Islam and had become its worst enemies. The reason for this hatred can be easily understood. The arguments put forward by the early Muslims concerning the uniqueness of God and the Islamic truths were devastating for the idolaters of Mecca and its environs.

Soon the inhabitants of these regions realized that it was unseemly for man, the most noble of divine creatures, to submit to stone. The Meccans were thus unable to counter the new adherents on the basis of arguments. The most reasonable ones were quick to join Islam. Family ties were broken and the son separated from his parents and the brother from his brothers. This exasperated the Meccans and it became clear to them that the only recourse to counteract the spread of the new religion – which was to the detriment of their parents’ false beliefs – was the use of extreme measures. The new Muslims were thus savagely persecuted. 

Faith Matters: No Coercion

'Jihad': Never Through Compulsion!

Allah says in the Quran: 

Laa-Ikraaha fid-Deen. 
« There is no compulsion in religion. »---(Al-Baqara, 2 : 257)

It is indeed one of the most well-known Quranic verses and, moreover, of relevance, considering the conditions that prevail today. Even those who are totally ignorant of the teachings of the Holy Quran, have already heard about them. - This verse highlights the relationship between religion - in this case Islam - and compulsion and at what level compulsion can influence religious beliefs.

Some Ulema of other Jamaats, after [the revelation of] this verse, try to prove that the use of force is absolutely legal in matters of religion, but we, the Jamaat Ul Sahih Al Islam demonstrates the opposite.

The Jamaat Ul Sahih Al Islam accepts this verse in its entirety, and fully appreciates its message. Another aspect of this teaching, different from that of the Orthodox, was put forward by the Jamaat Ul Sahih Al Islam. Not only is there no doubt about the prohibition of the use of force, whatever its form in matters of faith, but it is impossible to achieve the goal sought by such means. This is what the following verse tells us.

   

Two Forms of Compulsion

Compulsion can be in two ways:

1. The use of force to spread a religion.

2. Forcibly remove someone from his religion.

So this verse tells us that we cannot force someone to accept a new faith, much less, we cannot force him to give up his faith. But those who do their utmost to dissociate Islam from its most faithful believers, will not succeed, because the verse tells us, further.

“... and whoever believes in Allah will surely have grasped a solid and unbreakable handhold ...” (Al-Baqara 2: 257).

This is the most tangible meaning of this verse. Those who are not convinced that one cannot force anyone to embrace or renounce a religion, need only try it. Besides, history confirms the veracity of this Quranic verse.

Mauritius: Politics over 'Jihad'

'Jihad' in the times of Political Crossfire

The Vice Prime Minister (VPM) and Minister of Housing and Lands, Showkutally Soodhun caused much harm against the honour and values of Islam when he used unacceptable (wrong) words during an Eid-ul-Fitr dinner/ celebration at Flacq on Tuesday 18 July 2017. He used such words which dirtied the teachings of Islam and his behaviour was not at all like how a true Muslim should act. And he dared to say this in an assembly which was supposed to advocate the values ​​of Islam but on the contrary, what happened? With the words which he pronounced there, despite being surrounded by several Mawlanas, he committed a blunder through the bad language which he used against the Leader of the Opposition Xavier-Luc Duval. And no one at that time deemed it necessary to stop him.

This scandal was triggered first in the Parliament in the Private Notice Question (PNQ) on the subject of the Communiqué (Release) which he himself issued, taking upon himself to break all ties with Qatar (to boycott Qatar) in favour of Saudi Arabia. And the VPM Soodhun was really hurt that the Leader of the Opposition had insulted King Salman. So, during a dinner to celebrate Eid-ul-Fitr in Flacq, he made the following declaration (concerning that which transpired in the Parliament): “Had my bodyguard given me a revolver (gun), I would have killed Xavier Duval in Parliament. I would have killed him… Anyway this is what is called Jihad. Because, I have good relations with Saudi Arabia.” 

In his stupidity, VPM Soodhun gave a death threat to the Leader of the Opposition and linked the whole thing to Islam by using the word Jihad, and he thus started a scandal, a controversy for which he (VPM Soodhun) is the culprit. He was the one to issue the release against Qatar when it was verily not his role/ work to do so. If there was a need to issue a release, if any, on the subject, then it was the role of the Prime Minister or the Ministry of Foreign Affairs to do so. So, VPM Soodhun acted wrongfully when he issued the Communiqué on 06 June 2017 and after committing this blunder, he used the platform of an Eid party/ celebration to issue a death threat and he used the word Jihad.

The words he used was an incitement to racial hatred. 

Mauritius is a rainbow country which shelters several cultures and religions, and all religions live in harmony, with each one respecting the religions of others. But with this skidding of Soodhun with the words he used, this caused a controversy which is being inflamed day after day. Because of a chap like Soodhun, it is Islam which is being targeted (and wounded). The Religion of Islam with its excellent teachings is a religion which preaches peace (and not the use of swords) and peaceful living so that others may acquire peace through your (i.e. the Muslims') peaceful behaviour.

The Leader of the Opposition accused VPM Showkutally Soodhun that he violated the article 288 of the penal code and he denounced the false accusations which VPM Soodhun put on him (Xavier Duval). He denounced the words which VPM Soodhun wrongly attributed to him, denying that which he never said against Saudi Arabia and the Muslim faith. So, the Leader of the Opposition filed a complaint against VPM Soodhun under the Prevention of Terrorism Act. He lodged this complaint after VPM Soodhun issued the death threat against him. If VPM Soodhun has used the word Jihad without knowing its meaning, why use it then? Does he really know the meaning of Jihad? All this scandal came as a means to allow people in their ignorance to speak against Jihad, and thus to speak also indirectly against Islam. Some are saying that Jihad means violence, killing, blood shedding, etc. It is really sad that (regarding this case) there is no Mawlana who has been able to give the true meaning of Jihad.

Excesses in the name of Islam

So you see, when you establish innovations in Islam, where all this would lead you! Where have these people learnt to organise Eid Parties or Diners and politicising the whole event by inviting politicians? More than a month has passed since Eid-ul-Fitr; they are still organising Eid parties? 

Did Hazrat Muhammad (pbuh) use to organise/ celebrate all these? What lessons have we learnt in the month of Ramadan? And I talked about this during Ramadan and even after Ramadan, that Ramadan is a blessed month wherein you take a great spiritual bath and do all the actions which Allah (swt) has told you to so, and all these are acts of worship. And after a month of Ramadan, after the end of fasting, Allah (swt) is pleased with you and gives you a day to rejoice, and this is what we call Eid.

Eid-ul-Fitr is a one day celebration and the next day (after Eid), one has the right to accomplish his/ her voluntary fasts (or for those who missed some fasts, to replace them). And this is a month of training also for it helps you to prepare yourselves in respect of the accomplishment of good deeds for the remaining eleven months to come after the Ramadan. And one of its good teachings is that you need to be a good human being, honest and not quarrelsome. Had Ramadan not taught us that whenever a person comes to seek quarrel with us, we need to tell him that we are fasting? As Muslim, it is a really deplorable thing which the VPM Soodhun had done. On top of that, just after Ramadan, during the organisation of a party on the theme of Eid-ul-Fitr, this party was politicised and thus wronging the very notion of Eid-ul-Fitr which is very sacred for us, Muslims. After a month of fasting, wherein we made all kinds of sacrifices only for the cause of Allah (swt) and indeed Eid-ul-Fitr is for those who have made such sacrifices for the cause of Allah during the blessed and sacred month of Ramadan, as a sign of obedience to Him, our Creator, and it is for such people that Allah has given such a Rejoicing Day (Eid-ul-Fitr).

So, see what the politicians along with the Mullahs are doing with our Eid-ul-Fitr celebration. Hear what kind of language Soodhun has used after the blessed month (of Ramadan). Indeed Allah has given the festival of Eid-ul-Fitr to the Muttaqeen (those who have the fear of Allah in their hearts) as a day of contentment, and it is most unfortunate that this Eid-ul-Fitr party - in name only - has become a stage for the VPM Soodhun to trampled (hurt) the teachings of Islam and the practices of our beloved Hazrat Muhammad (pbuh). In this celebration made more than one month after that sacred festival, he should have given the right example for all Muslims. Not only him, but all of us, Muslims. 

Our conduct influences public perception

We should be role models for the world and continue to do the good acts we used to do during the month of Ramadan. We should not threaten or use words such as Jihad and revolver as means to threaten someone, anyone. 

Is this the lesson that you have learnt in the month of Ramadhan? Moreover, all the Mullahs and Muslims who were listening to him that night, could they not have stopped him when he used such foul words against the Leader of the Opposition? And they (i.e. these kinds of Mullahs and Muslims) shall voice out that it is them who are true Muslims despite the fact that they are supporting or lending a deaf ear and blind eye to all wrongs which are being added to Islam. Now, with this controversy on Jihad, they are not defending Islam and the true nature of Jihad like they deserve, and now the media as well as many Mauritians are causing much upheaval against the very notion of Jihad, and racial hatred has penetrated the hearts of many against the Muslims.

On the other hand, it is most unfortunate to see the Ahmadiyya Muslim Association of Mauritius holding, they also, an Eid Party on Monday 17 July 2017, inviting politicians to address the audience. Much money have been spent for this event, and what is not at all good is that this platform has been used to invite politicians and other guests and broadcasting a film on the fifth caliph. Is this the philosophy of Eid-ul-Fitr? And on top of that, with all the Ahmadis who live in Mauritius, every time it is the same faces, families who are seen and taken as important members of the Jamaat. The poor people, the common people - the other Chanda contributors - are not to be seen. Ahmadiyya of Mauritius has also lost the Nur (light) of Allah. And moreover, there is no Pardah when a woman, the Speaker of the National Assembly had been invited and placed amidst all men. I do not condemn inviting women for spiritual functions, but women should be with women. There is a Sadr (chief) for the women. So the Ahmadi women should have been there, in Pardah to receive their high profiled female guest (or any woman for that matter!). It is not in vain that Allah (swt) has raised another Jamaat and raised His chosen servant.

So, as the chosen servant of Allah of this era, it is my duty to give well detailed explanations on the word Jihad which the extremists have spoilt and dirtied.

The true conception of 'Jihad'

The term Jihad is derived from Jahada which means making intense efforts or struggle to the ultimate limit. Jihad, as it appears in the Holy Quran, and not as per what the VPM Soodhun or the terrorists or ignorant people in the world would like to make you believe, is in three (3) categories:

1) Jihad-i-Akbar (The Greatest Jihad which exists)..

2) Jihad-i-Kabir (the Great Jihad)

3) Jihad-i-Saghir or Jihad-i-Asghar (the lesser Jihad).

1) Jihad-i-Akbar, is the tireless struggle against oneself, against one’s evil tendencies and inclinations, against our nafs (ego/ passions). This is the greatest battle or Jihad which exists and which we have the duty to do every day of our lives. And in this greatest battle/ struggle, we aim to come out of our animalistic state, the savage or anti-gregarious state and we progress to the state of becoming truly humane/ human, imbibed with true moral values as well as spirituality.

2) Jihad-i-Kabir, is the battle or mostly duty which we have as a Muslim to propagate the message of Islam, the message of truth around us. We need to recall the admonition of Allah from the Holy Quran, in which Allah says: “There should be no compulsion in religion” (Al-Baqara, 2: 257).

Our duty as Muslims is to spread the message of peace with peace and tranquillity of heart. And it is forbidden for us to use coercion or armaments to force people to recognise or accept that there is only One God (Allah) and to enter the fold of Islam, despite the fact that we know that Islam is the best religion and way of life which Allah has established for us so that we may succeed in accomplishing the greatest Jihad which exists, i.e. the Jihad against our own nafs. We need to pass through the stage of Jihad-i-Akbar with success so that we may come to an honourable position/ level and with peace and help from Allah, we may call people to Allah, to Islam, i.e. calling them to submit themselves completely to Allah.

3) Jihad-i-Saghir or Jihad-i-Asghar is the minor/ lesser Jihad, , and it mainly concerns the State. And here I need to stress that this Jihad is such a Jihad, a battle or struggle which we do, even if we have to take up arms, but only, and I repeat ONLY, to defend ourselves whenever the enemy comes to attack us. It is then, and then only that we have the permission from Allah and His Messenger, Hazrat Muhammad (pbuh) to defend ourselves. Anyway, this type of Jihad is what the other non-Islamic governments coin as a defensive war, or self-defence. And Jihad-i-Saghir is such a Jihad which we do to protect our lives and honour as a Muslim, and as protectors of the religion of Islam, only when the enemy comes with the intention to finish Islam. This kind of Jihad is thus only a defensive battle and not an offensive one.

Jihad-i-Saghir does not mean to attack your other Muslim or even non-Muslim brothers so as to take over their mundane status/ positions in the world, their wealth and mundane powers which they have. It does not mean to kill to acquire lands and kingdoms. We establish the Jihad-i-Saghir ONLY for the cause of Allah, to preserve the identity and presence of Islam in the world. And this Jihad can be done even without arms. 

If it happens that someone comes to kill you only because you are a Muslim, then if you do not have a revolver/ gun, then with your good words and with the will of Allah and your duahs (supplications to Allah), that person can have a sudden change of heart and he stops causing you harm, and he can even become Muslim. A most appropriate example of this truth is what transpired during the times of Hazrat Muhammad (pbuh) at the beginning of Islam when Umar Ibn Al-Khattab, who was a fierce enemy of Islam, took his sword to come and kill the Prophet of Allah (pbuh). But along the way, he learnt that his sister and brother-in-law had accepted Islam. He thus changed his route and came to confront his sister and brother-in-law at their home. It was with great fury and armed with his sword that he went to meet his sister and brother-in-law but when he came at their place he heard the recitation of the Surah Taha (Chapter 20 of the Holy Quran).

At first, he began to fight with his sister and brother-in-law but when he hurt his sister (and saw blood on her), he regretted his action and he asked to read the divine revelations which they were reciting. But his sister asked him to go purify himself first before he touched the words of Allah. He went to purify himself and then read the verses of the Surah Taha. Afterwards he went to meet the Holy Prophet Muhammad (pbuh) but instead of killing him like he planned to, his heart which once was filled with hatred against Islam finally gave way to Islam and he became Muslim. And afterwards he learnt that Hazrat Muhammad (pbuh) had prayed for either him or Abu Jahl - two great enemies of Islam - to become Muslim. With duah (prayer/ supplications to Allah), what was impossible to achieve became possible by the grace of Allah. A great enemy of Islam became after this incident one of the greatest protectors of Islam, he became the second caliph of Islam, and till today we call him (respectfully) as Hazrat Umar Al-Farooq (i.e. The Distinguisher between truth and falsehood).

Follow the example of the greatest of prophets who ever existed, our beloved prophet Hazrat Muhammad (pbuh). He did not wage any Jihad for his own cause or family feeling. He waged all wars, in all their forms which exist only for the pleasure of Allah and solely under divine instructions so as to protect the honour, identity and presence of Islam in Arabia and the world.

Even when the enemies provoked the death of his own daughter - Zaynab [and grand-child], he did not extract any personal revenge, but he showed instead worth being a perfect human being and prophet, by always making the dignity and honour of Allah as his first priority, and he thus forgave the assassin of his daughter [and grand-child]. All his actions were based on the preservation of the religion by excellence of Allah, so as to change the hearts of those people, and so that they recognize the grandeur of Allah. Of course, he did not have the power to change the hearts of people, but it is Allah Who helped him a lot. Thus, when he made the necessary efforts, Allah also put in the weight of His power (and breath) in this humble effort of his and changed those barbarous hearts and enabled them to become Muslims. Likewise, through divine help, Hazrat Muhammad (pbuh) succeeded in teaching people how to make the Jihad-i-Akbar, Jihad-i-Kabir and Jihad-i-Saghir in all spheres of all lives.

This is briefly the true explanation on Jihad which lots of Muslims remain unaware about. I hope that this explanation can help our members, my dear disciples in the Jamaat Ul Sahih Al Islam, and our other Muslim brothers and sisters throughout the world, as well as the non-Muslims who really want to know about the true meaning of Jihad. Jihad is not a word, which when heard, is to be feared. On the contrary, Jihad is a beautiful term which represents our legal battle (not an illegal one) to spread peace in the world (like in the times of the Promised Messiah (as) when he proclaimed that the Jihad he has come to wage is with the Pen, with his solid arguments in favour of Islam), to spread the true Islam, the Sahih al Islam. Insha-Allah, Ameen.

---Friday Sermon of 28 July 2017(04 Dhul Qaddah 1438 AH) delivered by Muhyi-ud-Din Al Khalifatullah Hadhrat Munir Ahmad Azim (atba) of Mauritius. 

God's Approval as Spiritual Reward

The spiritual training of Ramadan

Alhamdulillah - by the grace of Allah - we have spent the month of Ramadan in a very good way, and all that which we have been able to do during that month must be continued for the rest of the eleven months to come, Insha-Allah. If we have succeeded in putting into practice that which we did during the month of Ramadan, then we need to say Alhamdulillah Summa Alhamdulillah that the Ramadan has brought for us loads of spiritual blessings and benefits. These benefits touched our physical bodies as well as our souls, and they helped us in putting into practice the divine commandments, with hard striving and much effort. We also asked of Allah to help us to put these instructions of His into practice despite the weaknesses which are found in us.

Now, if you have been able to do so much effort during (such) a month, it is with the help of Allah that you have been able to do so. You have done all these to reap the pleasure of Allah and His forgiveness, and you even strived to get Allah (swt) Himself as your reward. Ramadan has left us (be it in Mauritius and the rest of the world) and went after 29 or 30 days of spiritual training; such training which would enable us to preserve and do all the more good deeds for the rest of the eleven months to come (before the next Ramadan).

Beyond Ramadan: Sustain the Jihad against Satan  

If you are not careful, then you can lose all these (blessings) and even lose Allah (swt) and return back to the olden days when Satan was once your intimate friend. Then to what avail would be the benefits of Ramadan to us? Lots of sacrifices in that blessed month, but when it went away, our good deeds which we did when it was among us have also gone away along with it, and we return back to the unislamic practices like before? If so, then the Ramadan that you fasted and preserved diligently to seek the pleasure of Allah and to seek Allah Himself as your reward would come to naught. And like Allah (swt) says in the Holy Quran, it is the acts you did that led you to your lost. (If Ramadan was not of any benefit to you) You have instead attracted the wrath of Allah upon you, for your attachment to the attractions of this world led you far from the paths of good deeds and led you to the path of divine punishment. In other words, you did not succeed in doing a Jihad (holy war) against Satan and you did not succeed in bringing about his great defeat and to convert him to Islam and making him a sincere believer and Muslim.

If after the passage of Ramadan, we (i.e. all Muslims) return back to the rusted vices we used to indulge in, this means that we have not benefited anything from the month of Ramadan. Therefore, you people (i.e. those who have let go of the spiritual blessings after Ramadan) have lost the valuable rewards you once obtained from Allah (swt) during Ramadan. A sincere believer who loves Allah a lot must know that for each good deed he does, there is a reward which the divine law has promised him/ her. And that reward is not a simple reward. The value of that reward is measured according to the one who gives that reward. The gift of a common person and that of a king is different, and we need not mention it here (for we all know about it).

Reclaim Islam from 'Jihadi' Terrorists

On Monday, 22 May 2017, the city of Manchester (United Kingdom) witnessed a deadly terror attack, claiming the lives of 22 people, including many children and young people; moments after US singer Miss Ariana Grande finished performing, at around 10:30 pm. Investigators have identified the suicide bomber as Salman Abedi, a 22 year-old youth, Manchester-born British national of Libyan-Arab-Muslim-refugee-descent. 

Global political fault-lines, especially its searing manifestations in the Arab-Islamic world in recent decades, have created the cult of violence called "Jihadism". Accentuated by revolting political realities such as the prolonged Zionist military occupation of Muslim lands; the strategic and economic subjugation of the Persian Gulf nations by the US-led western powers; the suppression of political and personal liberty in the Arab world by the hedonistic oligarchs working in alliance with their western masters; internecine conflicts forcing widespread displacement of people, rendering millions into refugees and stateless persons- the simmering political conditions in many parts of the world are conducive for the flourishing of extremist ideologies and the radicalization of youth. 

Likewise, the apparently remote and self-contained western world's 'racist democracies' also face humongous challenges of multicultural integration: their policies are currently designed to discriminate, oppress and ghettoize the non-European peoples among them, especially of the North-African Arab descent. 'The wrenching process of remaking life and society in all their aspects (social, economic, existential) frequently collapses in violence'. Hence, the completely-alienated youths in many of these countries are increasingly drawn to entities such as the "Islamic State" in their quest for seeking 'resistance' and 'vengeance' against the perceived, oppressor "infidels" through all means possible, including 'martyrdom' (Shahada) operations/suicidal attacks. While devout Muslims find the horrific terror attacks completely at odds with the teachings of their religion, the 'material' (and as we shall see below, even the religious and spiritual) explanation for these attacks cannot avoid the role of extremist preachers who 'condition' the mindset of would-be assassins/potential suicide bombers by offering them the deadly cocktail of 'radical' theology as political praxis. Mindless violence needs to be condemned, more so in an age of widening rift in inter-community relations. This is regardless of who perpetrated it, or in the name of which group identity- races, tribes, religions, languages, nations, peoples- it was executed. 

In a message issued on 23 May 2017, the Muhyi-ud-Din Al Khalifatullah of this era, Hazrat Munir Ahmad Azim Saheb (atba) of Mauritius calls our attention to the profoundly negative implications and potentially enormous consequences of such extreme brutalities, being perpetrated in the name of the religion and community of the Muslims, for everyone: the victims; the perpetrators; for wider inter-community relations and social peace; public perceptions on Islam and the Muslims in everyday life settings; and even on international relations. 

Hazrat Khalifatullah (atba) addresses all humanity, especially Muslims, on the complex challenges that we face today- in an era of deep sectarian divisions among the Muslims, the hardening of denominational identities leads to much injustice and strife within. The bloodshed and killings are regrettably becoming routinized in many societies- Syria, Iraq, Palestine, Egypt, Sudan, Yemen, Libya, Afghanistan, Pakistan. Among the innumerable sects within the Muslims, interpretational differences over even basic spiritual doctrines abound and the very definition of being 'Muslim' is under intense disputation, with profound implications for the basic human rights and political entitlements of 'legally excluded' Muslim sects and denominational groups, such as the Ahmadis in Pakistan and elsewhere. To establish peace and reconciliation across our multiple divides in society, Muslims need to be role models for others.  In reclaiming the heart of our faith and our own spiritual identity as devout Muslims in this difficult era, Hazrat Saheb (atba) exhorts us to be people who stand in awe of God, and who display the spiritual humility of non-judgmental affection and residual goodwill for all of His creatures-fellow Muslims (of different sects) and the non-Muslims alike. 

Read the Special Statement on the Terror Attack in Manchester Below:  

First of all, in my own name as the Khalifatullah and reformer of this era - for humanity as a whole and particularly for all Muslims - and on behalf of the Jamaat Ul Sahih Al Islam, I present our sincere condolences and sympathy for what transpired - a really painful event- in Manchester, United Kingdom. It is a very deplorable situation that those who take themselves as great defenders of Islam are in fact doing much harm to the perfect religion which Islam is. They have taken themselves as great defenders of Islam but they have stooped very low in their acts. They have harmed the very religion that Allah has perfected and named: ISLAM.

Islam means a complete submission to the will of Allah, and it means peace and submission. Peace should come first, then submission (to the will of Allah). Islam has never taught/ preached acts of barbarism such as the atrocious acts they have perpetrated (in Manchester, UK). As the Khalifatullah (Caliph of Allah) and the Mujaddid (Reformer) of this era, for me personally, and for my Jamaat (Community) also, and also I am sure for the other Muslims from the other Jamaats, we sincerely and strongly condemn these acts (of terrorism). What happened (in Manchester, UK) is really heartbreaking.