Coping with Disasters

  

In his Friday Sermon of 03 March 2023~10 Shabaan 1444 AH, Imam- Jamaat Ul Sahih Al Islam International Hazrat Muhyiuddin Al Khalifatullah Munir Ahmad Azim (aba) of Mauritius continues his profound reflections on the larger meaning of the recent, devastating earthquakes in Turkey and Syria.  

Every disaster is a grim reminder of the mighty forces of nature at work: be it floods, earthquakes, land slides, forest fires. Man needs to learn his lessons from experiences and observations, and act wisely. With prudence and responsible behaviour, much of the disaster-related damage and destruction can be contained, if not prevented altogether. Collective choices of a society in terms of development model pursued can make a difference. Consider for instance, ecological sensitivity and fragility of certain regions. Public consciousness around environmental protection and wider issues of sustainability need to be foregrounded in rules and regulations for common welfare. Moreover, we owe a duty to care for our neighbours, to help them in times of distress and disaster, to mitigate their suffering through selfless service, reminds Hazrat Khalifatullah (aba) in this discourse.  

Read the Friday Sermon Below: 

'Halal' Food in the Qur'an

Qur'anic Commandments- 4

Let man consider the food he eats! We pour down abundant water and cause the soil to split open. We make grain grow, and vines, fresh vegetation, olive trees, date palms, luscious gardens, fruits, and fodder: all for you and your livestock to enjoy. (80:25-33)

'It is He who produces both trellised and untrellised gardens, date palms, crops of diverse flavours, the olive, the pomegranate, alike yet different. So when they bear fruit, eat some of it, paying what is due on the day of harvest, but do not be wasteful: God does not like wasteful people. [He gave you] livestock, as beasts of burden and as food. So eat what God has provided for you and do not follow in Satan’s footsteps: he is your sworn enemy. (6:142-143)

‘Lord, send down to us a feast from heaven so that we can have a festival– the first and last of us– and a sign from You. Provide for us: You are the best provider.’ (5:115)

The food that we consume affects our physical well being, internal disposition and external conduct in such subtle yet profound ways that it requires deeper consideration for its implications on our morals and manners. Historically and spiritually, the criterion of discrimination between the bad and the good, the unlawful and the licit, has been Divinely-ordained for the knowledge and guidance of man from the dawn of civilization. Hence, dietary restrictions and regulations are found in almost all religions of the past. Indeed, the Islamic tradition of ‘Halal’ is the quality process of purity and wholesomeness that makes something lawful and appropriate for consumption and beneficial enjoyment. 

The Holy Qur’an offers vital guidance on the lawful and the unlawful when it comes to consumption of food. The Word of God points to the intimate connection between the consumption of food and the spiritual disposition, urging believers to remain within the confines of the lawful, and to shun the evil of excesses and immoderation. To keep the Satanic impulses in chains, it is important to avoid the consumption of the unlawful, including the intoxicants. Whereas certain harmful foods and deviant/idolatrous practices are to be avoided under the Shariah, all good foods are licit in moderation. Further, the Qur’an addresses issues of healthy eating and community dining, attacking tribal prejudices and facilitating social interactions around shared food.  Reproduced below are Qur’anic verses that speak of dietary regulations:

The Ethics of Democratic Renewal

 Towards a Political Revivification-I

The Muslim world discovered over the 15^th century of the Hegira, especially during the last fifteen years, a political revival. This is evident, at least in form, both internationally and locally. From Baghdad (in Iraq) to Beirut (in Lebanon) via Riyadh (in Saudi Arabia) and Ramallah (in Palestine), the time seems to have come, or will come, for the people to verily choose, the democratic process that is still in its infancy [as we say in Creole, it is still in ‘kindergarten’, in a trial and error course], as if the heads of state, the leaders do not want the people to come up front to practice true democracy. The free practice of democracy is not yet fully liberated. 

For example, Palestine till today does not have a democratic system where people can freely elect their President. From the start of Yasser Arafat’s reign in 1989 until his death in 2004, and now even after his death after Mahmoud Abbas became the ruler of the country, it is a small group of people who elect the President and in all these offices / political positions, it is Mahmoud Abbas himself who is the President, and thus he can do whatever he wants to do, without having to account for his actions to the people, and then this tradition that they have, to keep the power to govern for them [i.e. the heads of state], is perpetuated.

 

Democracy, the democratic process is certainly present at least on the lips, but in truth it is an autocracy [or authoritarianism], a terrible dictatorship, especially in the Muslim countries that reign there. But despite this, in the global aspect, in the world despite the trial and error stage of this democracy and the time it takes to be fully practiced, but it cannot be denied that there is an evolution where, previously, the Authoritarianism, if not dictatorship, was the only mode of operation. But the question arises: Does this really mean that democracy will solve all problems?

Teachings for A Blissful Life

The Book of God, the Holy Qur’an, contains enduring teachings, useful for our every day life. The wisdom underlying those ethical principles are so profound and so true that it is by following those teachings that humans can hope for remaining on the correct and straight path of spiritual quest- the Way of seeking God. In his writings, the Promised Messiah and Mahdi Hadhrat Mirza Ghulam Ahmad (as) of Qadian used to provide fascinating interpretative expositions on Qur’anic verses in order to substantiate and illuminate his spiritual themes. While not a literal translation of Qur’anic verses, these explanations of the Promised Messiah (as) often tease out the subtle points of wisdom contained within those verses in a succinct and accessible language for everyone. 

Reproduced below is a collection of Qur’anic verses, as explained by the Promised Messiah (as), revealing the ethical and moral universe in which God expects and invites man to abide by, so as to enable him to attain a blissful and heavenly life in this very world.

1. ‘God commands you to abide by justice and fairness. But if you wish to attain greater perfection, then treat people with compassion and do good even to those who have done you no good. And if you aspire to even higher perfection, then be of service to others out of personal sympathy and natural impulse, without any desire to win gratitude or to put anyone under obligation, and be kind to them just as a mother is kind to her children out of a natural urge. God also forbids you to commit excesses, to remind people of the good you have done them, or to be ungrateful to those who have been kind to you’. (Al-Nahl, 16:91).

2. This theme is further elaborated in the following verse: ‘when the truly righteous feed the poor, the orphan and the captive, they do so selflessly, only out of love for God, and say to them: ‘We only serve you for the sake of God, from you we require neither gratitude nor reward.’’ (Al-Dahr, 76:9-10)

3. With regard to retribution or forgiveness, the Holy Quran teaches us: 

The retribution for an injury is an injury to the same extent. Tooth for a tooth, eye for an eye, and abuse for an abuse, but whosoever forgives — and the forgiveness results in reformation rather than mischief, and he who has been forgiven rectifies his behaviour and desists from evil — his forgiveness is better than retribution, and the forgiver shall have his reward [with God]. It does not teach us that, having been struck on one cheek, we should in all circumstances turn the other cheek also, for this goes against true wisdom. Doing good to an evil-doer can be as unjust as doing evil to a good man. (Al-Shura, 42:41)

4. The Holy Quran further says:  

i.e., if someone is kind to you, show him even greater kindness. All rancour between you will thus turn into a friendship so close that it borders upon kinship. (Ha-Mim al-Sajdah, 41:35)

The Dangers in Digital Space

The Youth of the Ummah in Peril- II

More than ever before, our times are bearing witness to phenomenal changes in technological innovations and human lives are increasingly organized around smartphones and other technology-based instruments. Thanks to the convergence of communication technologies and the consequent emergence of social media platforms in cyber-space, virtual interactions with people anywhere is easily feasible in our globalized world. Certainly, advanced technologies are vital enablers and a force-multiplier for doing good, allowing individuals and nations to come together on common platforms to discuss specific concerns and to share best practices for addressing challenges. At the same time, we need to be critically-aware of the negative side effects- the many dangers and harmful impacts lurking behind the unprecedented ‘opening-up’ made possible by the new mediums of the digital space, especially for the young people.  

In his Friday Sermon of 22 February 2019~17 Jamadi’ul Aakhir 1440 AH, Imam- Jamaat Ul Sahih Al Islam Hadhrat Muhyi-ud-Din Al Khalifatullah Munir Ahmad Azim Saheb (atba) of Mauritius continues the theme of the perils affecting modern-day youth in our societies. Hadhrat Khalifatullah (atba) warns against the increasingly unabashed pursuit of synthetic happiness- be it in drugs and other deadly cocktails by the youth in our times, and points to the critical need for comprehensive intervention at various levels by the social stakeholders to ensure that our deeply-vulnerable young people are weaned-away from fatal attractions and dangerous choices in their lives, with profound consequences for families and societies as well.

Likewise, Hadhrat Khalifatullah (atba) alludes to the many dangers of the new "addictions" of the youth, represented by their 'trendy gadgets', and the virtual access to social media platforms. The extraordinary reach of the new mediums to capture our emotions, thoughts as well as other inanities through photos, videos and other forms of self- expressions, coupled with the temptations of the young to share it all with both friends and complete strangers can have profoundly negative implications for our emotional happiness, psychological well-being and mental health, especially for the people who are  virtually "addicted" to these devices. As the communication devices are 'neutral' enablers, the danger of criminality and immorality are ever-present, and as such, the new challenges of ubiquitous access requires careful handling, and the prudent deployment of vital ethical teachings on decent engagements and appropriate behaviour. The task ahead for the social actors is to ensure that the youth are constantly-educated and enabled to deal with the challenges and pitfalls of the new platforms so that they may only exploit their true potential in the most appropriate and creative ways for their own progress and the social common good, points out Hadhrat Saheb (atba). 

Read the Friday Sermon Below: 

By the grace of Allah, I continue today the second part of my sermon on “The Youth of the Ummah in Peril”. Last Friday I told you how young people also have a mission to accomplish. The youth are our future, and they must be protected from the harmful effects of globalisation. The Islamic faith of the youth of our Ummah must be protected and safeguarded. 

Moral Values, Changing Times

Today we live in a time when the values ​​of yesteryears have almost disappeared. No more respect for the elders! For example, in the past, teachers were invaluable to their students (the latter had great respect for them), but nowadays this value is lost. Parents are unable to control their children despite religious preaching, the work of NGOs, and the advice of psychologists. Despite all efforts, the situation is not improving. We live in a changing society. With globalization, we are carried away by the current of modernization that takes us away from our values ​​of yesteryears.

The new generation is just following the evolution of society. In the past, schools, Madrasas, as well as parents played their role perfectly to maintain a balance between moral values ​​and the detrimental effects of modernization. But nowadays, parents have lost their authority over their children. Most children do not obey their parents anymore.

Why are our young people devoid of moral values? Could this be due to a loophole in our education system? Are we robotizing our young people through high technology? Politeness and courtesy are almost non-existent among young people. Where are the greetings of yesteryears that flowed from the bottom of our hearts, full of love and friendship?

So who is to blame? We should not play the blame game because all parties are to blame. The parents, the central core of the family have lost their connection with their children. Today, everything is allowed for children. There are no restrictions. Both father and mother are working and the children are left to their own devices without guidance and a good discipline. Now, in a highly technological world, the old-fashioned logic of family unity has given way to a global connection of people of all kinds. Although technology brings some benefits, but unfortunately we are dealing nowadays with its multiple disadvantages as well, those that ruin the physical, moral and spiritual health of children.