How great was the status of the meek in the eyes of the Holy Prophet(sa) might be determined by this hadith:
Hazrat Abu Sa‘id Khudri(ra) narrates with reference to the Holy Prophet(sa) that he loved the meek. Hazrat Abu Sa‘id Khudri(ra) said that he heard the Holy Prophet(sa) praying:
O Allah keep me alive in a state of meekness, give me death in a state of meekness, and raise me from among the group of the meek.
(Sunano Ibn-e-Majah, Kitabuz-Zuhd, Babu Mujalasatil- Fuqara’i)
Thus, each Ahmadi should adopt the same path and should tread the ways on which our master the Holy Prophet(sa) was. Each Ahmadi should try and be counted among the meek, for the pledge of bai‘at states that, ‘I shall spend my life in meekness.’
It is narrated in one tradition:
Hazrat Abu Hurairah(ra) narrates that, ‘Hazrat Ja‘far(ra) Bin Abi Talib used to love the meek and needy. He would sit in their gatherings and would talk to them, and the meek and needy would talk to him. Therefore, the Holy Prophet(sa) would call Hazrat Ja‘far(ra) with the title of ‘Abul Masakin [i.e., the father of the meek].’ (Sunano Ibn-e-Majah, Kitabuz-Zuhd, Babu Mujalasatil-Fuqara’i)
The Promised Messiah(as) says:
If you wish to find Allah the Almighty, seek Him near the hearts of the meek. This is the reason Prophets of God adopted meekness. Similarly, it is required that people of bigger nations do not deride smaller nations; none should say their ancestry is higher. Allah the Almighty states that when you come before Me I shall not enquire of you about your nation; rather, the question would be, what are your deeds? Likewise, the Prophet(sa) of God said to his daughter that ‘O Fatimah, Allah the Almighty shall not enquire into one’s lineage. If you commit a wrong Allah the Almighty shall not condone you because you are the daughter of the Prophet. Thus, you should watch what you do at all times. (Malfuzat, new edition, vol. 3, p. 370)
He also states:
It was an essential requirement for ahl-e-taqwa [righteous people] that they spend their life in poverty and meekness. This is a branch of taqwa by which we are to ward off the unjustified anger. The last and most crucial stage for great pious and honest people is indeed to shun anger. Haughtiness and conceit are borne out of anger, and similarly, anger is at times a consequence of haughtiness and conceit. Anger is aroused only when man gives preference to one’s nafs [self] over the other. (Report Jalsah Salanah, 1897, p. 49)
He states:
If you wish that God in heaven is pleased with you, then be as if you are two brothers from one womb. The more esteemed among you is one who forgives the sins of his brother, and wretched is one who is obstinate and does not forgive. Such a person is not from me. (Kashti-e-Nuh, Ruhani Khaza’in, vol. 19, pp. 12–13)