Covid-19: Crisis & 'Khilafa'

In his Friday Sermon of 09 April 2021~26 Shabaan 1442 AH, Imam-Jamaat Ul Sahih Al Islam Hazrat Khalifatullah Munir A. Azim (aba) of Mauritius offers a synoptic view of the looming economic crisis engulfing nations around the world. Speaking against the backdrop of of the devastating  Covid-19 pandemic and other widely-disruptive events such the recent Suez Canal blockage, Hazrat Khalifatullah (aba) alludes that the tectonic shifts that are taking place in our midst should trigger intense soul-searching to reimagine our world: from the unsustainable inequities of the capitalist order, and the earlier failings of the socialist totalitarianisms of the Soviet era, we need to move to a more balanced, alternative economic order that upholds fair business practices, non-exploitative transactional relations, protection of public interest in common resources, and collective social welfare. In breaking with the past and imagining a new world, Muslims have the historical role and opportunity to establish the ethical teachings and principles of the Shariah for the benefit of all mankind. Based as it is on individual responsibility and accountability to Allah (swt), the laws and practices of Islam promote equity, fairness and justice. Through the discourse, Hazrat Saheb (aba) makes an eloquent appeal, exhorting the Ummah to seize the moment of crisis to reclaim the ethical and social values of Islam and be ready to fight for creating a just world under the Divinely-ordained system of Khilafat-ala-Minhaaj-Al-Nubuwwah, represented by the ranks of the Jamaat Ul Sahih Al Islam today. 

Read the Friday Sermon Below:

            وَ اللّٰہُ غَالِبٌ عَلٰۤی اَمۡرِہٖ وَ لٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ

“And Allah has full power and control over His Affairs, but most of men know not.”(Yusuf 12: 22).                        

The World Economic Crisis

A great global economic crisis is in sight in the wake of this new century. And this danger is already present in these times of psychosis due to the deadly coronavirus, Covid-19 and its variants. But that was just the straw that broke the camel’s back...

A Salafi- Ahmadi Debate in Mauritius

Revelations from Allah (swt)

By the grace of Allah, on Tuesday 08 March 2016, after the Esha prayer, I received several times a verse of the Quran as revelation. This revelation came with such force on my tongue/ my lips and this made me ponder a lot over it. That Quranic verse/ revelation is as follows:

Jaaa-al Haqqu wa Zahaqal-Baatil Innal Baatila kaana Zahuuqa.

The truth has come and falsehood has vanished; surely falsehood is bound to vanish.

The next day, 09 March 2016, I received several calls from an Ahmadi who informed me that on Youtube, Mubarak Boodhun labelled me as an “insane person/ mentally sick”. Before proceeding further with the matter, like the Quran and Hadiths teach us, I made the necessary to contact a member of the Jamaat Ul Sahih Al Islam to research on whether the news about the stupid remark is true or not. I was at that time in the midst of an important work, and after giving this instruction, I received a revelation from my Rab, my Allah (swt) who informed me (and thus confirming me the news): 

Unzur Kayfa zarabun lakal amsaala fa-zallun. 
See the kind of examples they invent for you. They have gone astray.

Debate between the Salafiyya and Ahmadiyya

When I returned home at night, I had the opportunity to see it for myself on Youtube. All this happened through a meeting which was held between the Salafiyya and Ahmadiyya, and it was the Salafiyya who posted all those Questions & Answers and subsequently the debates on their Youtube Channel. 

Shame on the Jamaat Ahmadiyya! In the year 2011, just before Ramadan, they had three meetings and debates with the Salafiyya, in Port-Louis (Plaine Verte) and afterwards in Quatre-Bornes, at the Pavillon. The Salafiyya was represented by Shabbir Chowtee and Jamaat Ahmadiyya was represented by Mubarak Boodhun.

The first question of Mubarak Boodhun was on: Who was a Muslim according to the Quran and Hadiths, especially according to the Quran and as defined by Hazrat Muhammad (pbuh)? 

The second question – from Mr. Shabbir to Mubarak Boodhun – after Hazrat Muhammad (pbuh) till Hazrat Mirza Ghulam Ahmad (as), how many prophets there were? And a series of Questions & Answers ensued whereby each of them presented his arguments – but unfortunately the arguments were not presented in the best ways – till they reached a point before the conclusion of their session when Mr. Shabbir put before Mubarak Boodhun about the fact that after Mirza Ghulam Ahmad (as), Muhyiuddin Munir Ahmad Azim was proclaiming to be prophet, therefore he wanted to have the opinion of Mubarak Boodhun on this issue. 

With every fiber of arrogance and boastfulness, Mubarak Boodhun said, concerning me: “He has nothing to do with the Jamaat (Jamaat Ahmadiyya); he has been expelled from the Jamaat.” And therefore Mr. Shabbir insisted on his question, to make that arrogant and boastful man confess if whether a prophet can really come after Mirza Ghulam Ahmad (as) or not?

Upon the insistence of Mr. Shabbir, Mubarak Boodhun did not know what to say; he was put in a fix and did not know whether to say yes or no! Therefore, in a confused state, he began saying that no prophet shall come (after Hazrat Mirza Ghulam Ahmad (as)) and afterwards he retracts his words and confess that the POSSIBILITY exists that prophets shall come after Hazrat Mirza Ghulam Ahmad (as). He said: “No, no one will come… (Pause, then he said)… The possibility exists but I have not witness (the advent of) any (such prophet/s).” 

Then Mr. Shabbir said: “If he (that prophet) comes and you people don’t have faith (believe) in him, then this means that you are a Kafir?” He gave precision to his words and told Mubarak: “If Muhyiuddin Munir Ahmad Azim (I have seen his photo on the internet) is a TRUE prophet, this means you are a Kafir?” Mubarak replied: “Not only me, but every one of us!” 

Why A Divinely-Elected Imam Now?

The Advent of Divine Elects

The main reason for the arrival of new non-Law-bearing prophets in the Muhammadan Ummah (pbuh) is that Islam came for the whole world and must be propagated. And for this important work two arrangements are necessary: first the internal reform among Muslims (i.e., the strengthening of their faith in Islam), and second, the spread of Islam around the world. These two needs cannot be achieved without strict discipline, a leader, an Imam.

In the Quran, Allah (swt) talks about this discipline in these terms:

“Allah would not leave the believers in that (state) you are in (presently) until He separates the evil from the good. Nor would Allah reveal to you the unseen. But (instead), Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward.” (3:180).

Here it is said to the believers: Oh you who claim to have faith, as long as there shall be no difference between the good and the bad you will remain mixed up with the result that Islam will be weakened. Allah does not like such a situation. Surely He will send a prophet to separate the bad from the good. Since only God knows who is good and who is not, and He alone knows how to separate, He will choose a pious Muslim to operate that separation of/ distinction between (the good and evil/ bad ones). O you who believe! “So believe in Allah and His messengers.”

On the other hand, if there should not come a prophet, why did Allah (swt) say to those who believe in Hazrat Muhammad (pbuh) that a time will come when there will be no difference between good and evil and that He shall then send a prophet? Why did He give the command to believe in the Prophet and to fear (i.e., to reform)? There is in all this food for thought.

Divine Favours on Abraham's Family

“The religion of your father Abraham; He (Allah) named you Muslims.”---(Al-Hajj 22: 79).

Favours: Temporal and Spiritual

O Muslims! Remember that we are the promised children of Abraham (as). There are great promises of God concerning us. God has made us the best of all (Khairi Uman). He gave us until the end of days the development of temporal favours in the form of royalty and also the development of spiritual favours in the form of prophethood, for we are the seed of Abraham (Ibrahim).

God had kept His promise to Abraham’s posterity from the branch of Israel (Jacob / Yaqub) as long as they did not become evil, and thus the system of royalty and that of prophethood were reserved for him. 

Divine Favours change Trajectory

But when they became wicked, God changed the trajectory of His Light and (while still holding firm to His promise to Abraham) gave that favour to the posterity of Ismail where we had the Rahmatul-lil-Aalameen (blessing for the entire universe) to bless all nations and whose coming was promised as a manifestation of God. This awaited perfect messenger was indeed the seal of the prophets, the founder of Islam, our beloved prophet Muhammad (pbuh) who came with a perfect divine book, i.e. the Holy Quran.

The Divine Khilafat and Nubuwwat

In his Friday Sermon of September 13, 2013 the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius, delivered from the Reunion Island, continued the theme of spiritual guidance in an age of material corruption and religious deviations. The establishment of the system of Divine Khilafat to safeguard the Sahih Al Islam in every age is directly linked to the blessings of Nubuwwat-e-Muhammadiyya. As the physical embodiment of such lofty blessings on the Ummah, it is incumbent upon all Muslims to recognize, accept and obey and help the Khalifatullah of their age. Instead of the administrative assemblies of the faithful seeking to control and regulate, define and delimit the freedoms and space of the Khalifatullah, it would be in their spiritual interest to await and follow the Divine instructions descending through him.

Read the Extracts from the Friday Sermon:  

“Corruption has appeared throughout the land and sea by what the hands of people have earned so He may let them taste part of (the consequence of) what they have done that perhaps they will return (to righteousness).” (30: 42).