Jamaat Ahmadiyya al Mouslemeen

Friday Sermon of
Hazrat Amirul Momeneen
Zafrullah Domun

08 May 2009

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At Bait-ul-Rahma Mosque
Les Guibies, Pailles
MAURITUS

 

After reciting the Tashahhud, the Ta’uz and the first chapter Al Fatiha of the Holy Quran, Hazrat Amirul Mo’emenine,Zafrullah Domun said:

In his Friday sermon of last week, that is 1st May 2009, the present caliph of the Ahmadiyya mainstream Jamaat commented upon verse 165 of chapter two of the Holy Quran. A summary of his speech is published at www.alislam.org/archives/friday/FSS20090501-EN.html. When I read that summary I was really surprised by what the caliph was saying. Many times in the past I have been saying that the Jamaat says something but it does another. Thinking well of the caliph, I cannot but conclude that he knows full well what he is telling the members. Unlike Many of his opponents I do not think that these sermons are just prefabricated speeches that are given to him to read while he is totally oblivious of what he says. In order to help you to understand his comments I will give you the translation of the verse he was commenting upon. It is as follows:

‘Verily, in the creation of the heavens and the earth and in the alternation of night and day, and in the ships which sail in the sea with that which profits men, and in the water which Allah sends down from the sky and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the change of the winds, and the clouds pressed into service between the heaven and the earth — are indeed Signs for the people who understand.’ (2:165)

This is indeed one of the most beautiful verses of the Holy Quran. Personally, whenever I read it, my heart is filled with a deep sense of the sublime. There is no denying the fact that all verses of the Holy Quran are sublime but some are sublimer. It is with this perspective that I think the verse of the throne is the most important verse as we have been told by the Holy Prophet Mohammad saw. Anyhow this was the verse that the caliph commented upon last week. From the published summary of his speech we read:

"Huzur said the spiritual world is even more extensive than the physical world and in the example of the alternation of day and night is a message of the Divine arrangement of dispelling darkness through spiritual light. God has never been remote in manifesting this light in any age at all. In this age, in accordance with His promise, He sent the Promised Messiah. Just as God has provided the means of transport in the physical world in the form of ships and vessels similarly He sends His people to this world who arrange for spiritual vessels to take people to their spiritual destination. This favour of God has never ceased."

Can we argue with this comment? Not at all! What has been said is well said and it cannot be denied. This is an Ahmadiyya point of view as has been explained to us by Hazrat Masih Maoodas. Before commenting more thoroughly on this extract let me give you another one and we will make a general comment afterward. A bit further down in his sermon he said:

"The world is caught up in all sorts of troubles. Many diseases are spread all over the world; the new and current epidemic of swine flu is one of them. All this is a cause for concern and should make us pay attention to ourselves whether we are trying to put the teaching of God, His Prophet and the Imam of the age in practice or not. When we will make the endeavour to practice what God commands we will attain beneficence from the spiritual water about which God has said in the aforementioned verse ‘…quickens therewith the earth after its death…’. Huzur said the spiritual water which God sends through His Prophets and those He commissions brings new life, however, only those gain from this water who have the capacity, like good soil, to benefit from it. God’s grace in general sends down water but ‘fertility’ of hearts is required for it to be advantageous."

Now let us pause and reflect. The changing of the night into the day and the day into the night is a daily phenomenon that can be observed by all and sundry. By drawing our attention to this phenomenon the caliph observes that the dispelling of darkness by light is, so to say, a practice of Allah especially in the spiritual domain. Whenever people are groping in spiritual darkness, Allah sends His light. This light may come as prophets or those who are commissioned by Allah to bring this new light. When these people come they "arrange for spiritual vessels" to take people to their spiritual destinations. If this is Allah’s practice it can never stop. Whenever there is a need Allah will send someone. And who can know the need more than Allah? Hence if someone stands up in the Jamaat of Hazrat Masih Maood as and tells the Jamaat that he is from Allah, commissioned by Allah to take the people to light, should not such person be listened to? If such a person is rejected where is the problem with the person or with the people? I will again quote from the caliph’s reported speech. It says:

"Huzur cited a Hadith in which the Holy Prophet (peace and blessings of Allah be on him) explained this extremely well. He said there are three types of people. Those like good soil, which is soft and has the capacity to absorb water and as a result produces good crop. When rain falls on such soil, it increases it moisture by absorbing the water and is beneficial by producing good crops. The second kind of soil is that which is hard and cannot absorb water well but collects water, like ponds and lakes. This soil  is not directly beneficial but by collecting water it provides water for the animals and people to drink and is also useful for irrigation. The third kind of soil is rocky, gritty or is sloped and does not absorb water or has the capacity to collect water. Such soil neither benefits itself nor does it provide any advantage to others. The first kind of soil is like that learned person who not only seeks religious knowledge himself but also imparts it to others. The person who is like the third kind of soil is one who does not get any beneficence from the spiritual water and one who does not benefit others. Huzur said the Hadith does not cite the second type of person but it is obvious from the earlier citation that it is that person who does not attain any benefit for himself but is beneficial to others. In other words does not put what he knows into practice himself but teaches others to do so.  Huzur said true believers should try and be among the first category then alone will they really derive benefit from Al Nafi."

Since the hadith quoted is an important one, I have searched for it and have found this version from Bokhari. There may be other versions. In view of its importance I will read the whole hadith for you. It says

"Abu Musa reported that Nabi ( aw) said: 
"The similitude of the guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance. Another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and irrigated their land for cultivation. And a portion of it was barren which could neither hold the water nor bring forth vegetation. The first is the example of the person who comprehends Allah’s religion and gets benefit (from that knowledge) which Allah, the Exalted, has revealed through me and learns then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me." [Reported by Al-Bukhari]

Now my question is what type of person is the caliph himself and the Ahmadi who are his followers? Are they of the first type or the second or the third type? If they are, as they should be of the first type their attitude would have been different from what it is. Are they? If they were they would have tried to follow the guidance that comes from Allah instead of adamantly trying to say that their khilafat is sufficient for them. That is why I have been saying that unfortunately the caliph says the right words but does not act accordingly. He has the responsibility of a whole Jamaat on his shoulders. He should be careful with what he says and does. His diehard followers follow him blindly. They think that the caliph knows best and they have left the end of their souls in his hands. But the Holy Quran tells us that each one will have to answer for his own self. Hence each individual should be concerned about his own end and he should make the proper inquiries to know what is true from what is false.

The truth is that according to what Hazrat Masih Maoodas has told us any divinely established Jamaat is subject to decay after about hundred years. This has been amply explained by him in his book "The triumph of Islam" and several times I have quoted these extracts in my sermons and writings. We cannot deny what the Promised Messiah tells us. But this decay is cured by the sending of a person from Allah who, so to say, "purifies" the Jamaat of its decaying parts. This is the method by which the divine Jamaat is preserved from decay. There is no man-made system that can help it to stay fresh and alive. It is only by receiving fresh water from heaven that the Jamaat stays alive. This is exactly what the caliph is saying in this sermon but yet he does not take his line of reasoning to its logical conclusion because he continues to dwell in denial mode about any one who may claim that he is from Allah. The fresh water that we are talking about here means "revelation".

Those who are familiar with the history of the Jamaat know quite well the exertion of Hazrat Masih Maoodas to help his opponents to understand his point of view. He debated with them; he explained his position and refuted their arguments in writing. But these days this is no longer the case. The Jamaat presents its dogmas and it wants them to be accepted without demur. Should any one have any opinion that goes against the Jamaat’s official line of thinking he is thrown not outside the pale of Islam as the others have done with us but outside the establishment of the Jamaat. When the situation becomes intolerable Allah sends freshwater ‘to quicken the earth after its death" so that it might bring forth its green vegetation again.

Now we may rightfully ask " Have all Ahmadis become of the type of earth that is found on slopes or hard earth that can retain water that will be beneficial to other men and animals but not to themselves." Did Hazrat Masih Maoodas come to create this type of Jamaat or did he come to create a Jamaat whose members are like you, those of Jamaat Ahmadiyya Al Mouslemine who recognize the truth when they see it. You are the earth which when it receives water from the sky it is revived and sends forth a luxurious vegetation. There is no doubt that Jamaat Ahmadiyya was created in the first place by Hazrat Masih Maood as from the first type of earth that has been mentioned in the hadith. It is really sad that in the course of time its majority has become "hard" and can only hold water for others to use it and not for its own benefit. But Allah’s promise to Hazrat Masih Maoodas has been proved to be true because He has sent someone from Himself so that this earth may be revived with fresh water and it may bring forth its plenty of vegetation for all creatures to benefit.

Hence all members of Jamaat Ahmadiyya Al Mouslemeen should always be conscious of their responsibilities because of the privilege that Allah has opened their heart to accept someone that He has sent. Because you worship Allah alone you have understood that you should accept that person and help him to keep the real teachings of The Holy Prophet Mohammadsaw as explained by Hazrat Masih Maoodas alive in the world today. Members of the mainstream Jamaat will tell you that they are the keepers of these teachings. But by rejecting what has come from Allah they have proved by their actions that their claim is false. May Allah keep all of us under the shadow of His Mercy and may He make us always attached to Tauhid by His Will.