Establishment of the Muslim Umma by the Holy Prophet (sas)

Friday Sermon, June 9, 1967, Mubarak Mosque, Rabwah.

“The promise was that as a result of the holy influence and Divine power of the Promised Reformer (sas) who came for the whole world, the noble souls the world over, in effect, would become the Muslim umma. All the evils of the Arabs, who were the first recipients of his [message], would be washed away; and having become purified and cleansed they would assemble under the benign shade of the Holy Prophet’s (sas) intercession in the court of their real Creator and the real Master. Then they would become guide for the world and establish the practice of the Holy Prophet (sas) all over the world. Thus, in harmony with the Ibrahimic prayers and the prophecies found in the earlier scriptures, Allah the Exalted raised an umma, that is, the Muslim umma, at the hands of the Holy Prophet (sas).”

After Tashahhud, Ta’wwuz and Surah Al-Fatihah, Huzoor recited the following verses:

“Our Lord, make us submissive to Thee and make of our offspring a people submissive to Thee. And show us our ways of worship, and turn to us with mercy; for Thou art Oft-Returning with compassion and Merciful. And, our Lord, raise up among them a Messenger from among themselves, who may recite to them Thy Signs and teach them the Book and Wisdom and may purify them; surely, Thou art the Mighty, the Wise.”1

And said: I have already spoken on the nineteen objectives related to the construction of the Ka‘bah. The twentieth objective has been discussed in the words (and make of our offspring a people submissive to Thee) and the promise was that as a result of the holy influence and Divine power of the Promised Reformer (sas), who came for the whole world, the noble souls the world over, in effect, would become the Muslim umma. All the evils of Arabs, who were the first recipients of his [message], would be washed away; and having become purified and cleansed they would assemble under the benign shade of the Holy Prophet’s (sas) intercession in the court of their real Creator and the real Master. Then they would become guide for the world and establish the practice of the Holy Prophet (sas) all over the world.

Thus, according to the Ibrahimic prayers and the prophecies found in the earlier scriptures, Allah the Exalted raised an umma, that is,, the Muslim umma, at the hands of the Holy Prophet (sas).

As God Almighty says in Surah Al-Hajj in the Holy Quran:

“And strive in the cause of Allah as it behoves you to strive for it. He has chosen you, and has laid no hardship upon you in religion; so follow the faith of your father Abraham (as); He named you Muslims both before and in this Book, so that the Messenger may be a witness over you, and that you may be witnesses over mankind. Therefore observe Prayer and pay the Zakat, and hold fast to Allah. He is your Master. An Excellent Master and an Excellent Helper!”2

Allah the Exalted says here that strive in the cause of Allah with all your energy, all your power and all your faculties and take this endeavour and striving to its pinnacle as it behoves you. As God has selected you and bestowed upon you nobility and gave you the perfect religion; He also descended the best injunctions for you and invested you with the energies and powers requisite to comply with the commandments, therefore, you will not be burdened when you comply with the injunctions. You are the millat of your father Ibrahim! Allah has named you Al-Muslimin and called you the Muslim umma. This name has also been used for you in earlier scriptures, and the Holy Quran, too, mentions you with the name of Ummatam Muslimatan, Al-Muslimin. This name has been given to you on account of the prayers made by Hazrat Ibrahim (as) that a Muslim umma may be raised in the world (with the advent of the best of Prophets), and his progeny may also join the Muslim umma. The Holy Quran claims in Surah Al-Hajj that the prayer (and make of our offspring a people submissive to Thee), which is one of the verses related to the objectives of the Ka‘bah, has been answered, and that the time appointed for the fulfilment of the prophecies mentioned in earlier scriptures has approached. The Holy Prophet (sas) has been raised, and the Muslim umma has also been established. The reason for its establishment is that the time for the manifestation of spiritual and moral strengths, aptitudes and powers with which man was endowed has come. Now the world will witness how man utilizes his powers in the service of his Lord, and how he perfects his aptitudes.

Islam means to lay one’s neck for sacrifice before his Lord, Allah the Exalted, becoming ever resigned to His will and relinquishing all his selfish desires and plans, that is, to be left with nothing for his own self; with everything given to God. And having acquired a new life from God they may spend rest of the days in the world as the best umma. The Promised Messiah (as) says in this context:

“And the technical meaning of Islam which has been pointed in the verse is,

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That is, a Muslim is he who submits his whole self to the cause of God, that is, he devotes his self to Allah in order to carry out His will and to seek His pleasure; and then he becomes firm in acts of virtue for the sake of Allah, and employs all the practical faculties of his self in His path. In other words, both in belief and practice, he becomes wholly of God. As for belief, he considers his entire self to have been created in order to recognize God, His obedience, His love and to seek His pleasure. As for practice, he carries out real acts of virtue corresponding to each of the faculties and God-given opportunities, solely for the sake of Allah, but with such enthusiasm, eagerness and attention as though he is seeing the face of his true Beloved reflecting in the mirror of his own obedience.”4

The twenty-first objective was explained in (show us our ways of worship) and was pointed out that a shariah would descend on this promised Prophet which would satisfy all the true and realistic demands of human nature. Every aptitude would benefit from it and every upright nature would partake of it as per its capacity. It will be a teaching suiting every age, every people and every individual’s aptitude.

Almanasiku is the plural of Almansaku and Almunsiku, means abstinence and worship and the deeds done to attain nearness to God.

Allah the Exalted does not say here that is, show us the perfect ways of worship; rather He says, that is, show us those perfect ways of worship which are suitable for us. The point to be kept in mind is that only the Quranic shariah provides this flexibility, whereas the earlier shariahs did not provide such flexibility. The Ibrahimic prayer saw its acceptance when the Muslim umma had been raised and the Quranic shariah had been sent down to them. The words, point to the prayer, O our Lord! enable us to choose the best deed in accordance with the occasion and place in order to discharge our obligations pertaining to Allah and His servants. Thus, the Holy Quran strongly stresses that there are various facets of the Quranic teaching. That is to say, every injunction in the Holy Quran has various meanings and interpretations. Follow an injunction from that facet which is in accordance with the occasion, situation and your aptitude. The Promised Messiah (as) says that some people strive greater than their capacity in their worships; they fast for a very long time; or reduce their sleep a great deal whereas their bodies cannot bear with this burden. Their striving does not result in nearness to Allah the Exalted. On the contrary, they go out of their senses, or they are afflicted with certain other maladies, such as pulmonary, tuberculosis, or catch certain other infections.

The prayer taught at this point is that is, show us the suitable ways of worship in order for us to discharge obligations pertaining to Allah and His servants which should be in harmony with every people and their age, and every individual of a people in any age, so that we may become immune to every malady, weakness, slip and frustration, and attain Your nearness.

The Holy Quran has very emphatically and repeatedly stressed the point of adopting the attribute of Ahsan, that is, the best manner. For instance, it says, (argue with them in a way that is best)5 that is, various ways can be adopted while exchanging ideas with others, but you should adopt the best way. Do not scare the one who listens to you amicably. Sometimes an adversary assumes that if he succeeded in making them create disorder, they would be at a disadvantage while he would profit from that. In such a situation an Ahmadi is under the obligation to endeavour his best to maintain peaceful atmosphere, according to the Quranic injunction, and carry out the discourse in the best way commanded in (argue with them in a way that is best) lest peace is breached. In numerous injunctions Allah the Exalted has alluded to the point that various ways can be adopted in carrying out an injunction, but you should adopt the best way. In principle Allah the Exalted says, the immaculate and perfect shariah of the Holy Quran has been revealed to you and you are commanded to (and follow the best teaching that has been revealed to you from your Lord).6 Your Lord, Who wants to sustain you, has revealed a shariah which meets the various aspects in demand of this attribute. The sustenance of every person, every individual, every people and every age demands that the shariah should be practicable from various facets. Hence, it encompasses every aspect. Since the Shariah was revealed by the Gracious God it is secure till the Day of Judgment. Thus, adopt the best way and carry out every injunction in the best possible manner as suits your circumstances and is in consonance with the circumstances of the age, and as a result of that your energies and your aptitudes could be nourished and sustained appropriately.

Similarly, in another verse Allah the Exalted says: that, My servants who listen to the word that is, the best shariah, and follow the best thereof, give them good tidings: that Allah will cause the means of their guidance and it is they who will be 7 the men of understanding in the sight of Allah. The verse points out that Allah includes such a man among the men of understanding so that he should follow it for carrying out the injunctions of the Islamic shariah, and that he should use his brains for perceiving appropriate occasion and time. For instance, while exchanging ideas with somebody he should know the other person’s psychology and decide on the certain mode of discourse that will influence his addressee.

Hence, very explicitly glad tidings have been conveyed to those who listen to the Quranic shariah and comply with it in the best way. Glad tidings have not been conveyed to those who, though listen to the Holy Quran but do not use their brains, hence, adopt a course of action other than the best. Thus, Allah does not give glad tidings of guidance to such men in the Holy Quran, that is, He does not give them glad tidings of good ending. One implication therefore is that those who listen to that is, this shariah, and follow it in the best possible manner will enjoy good ending, but those who do not act thus will not enjoy good ending.

The twenty-second objective was discussed in the words (turn to us with mercy) and it was indicated in it that the final shariah to be descended here would be closely associated with the Lord, Who accepts repentance. This basic fact that the attainment of Divine cognition and pleasure is not possible without repentance and seeking forgiveness would be clear to the followers of that shariah. Therefore, where they will be rendering repeated sacrifices in His cause, they will also gain strength by seeking forgiveness repeatedly, and will turn to Him repenting as well, and will not assume their effort, endeavour and sacrifices to be free of any fault and error.

The phrase means that is, Allah has honoured the repentance of a person who repents sincerely. At this point, the prayer (and turn to us with mercy) indicates that that umma will be able to understand, in true sense, the reality of repentance and forgiveness and that they will be given a shariah which will explain these things to them clearly.

According to the shariah and Islamic terminology the word, Taubah has four connotations:

1. Abstinence from sin: For example a person given to lie is involved in sin; his abstinence from lying is one aspect of Taubah.

2. To regret after committing a sin: There’s hardly anyone who always tells lies. But if somebody does not lie for a considerable period of time, say for example, six months, that would mean that the person refrained from committing sin for six months, and not that he has repented. For, besides eschewing sin, repentance must involve a feeling of regret after committing a sin.

3. Determination: That I will not return to a certain evil. In other words the person renounces an evil with full determination.

4. Some sins are of a nature that can be recompensed. For instance, if somebody has wrongfully withheld someone’s one hundred rupees, in that event repentance does not only mean that one has repented from withholding somebody’s money wrongfully but with remorseful feeling, he expresses the determination that he will never have recourse to such sins. Notwithstanding he is in easy circumstances and he does not pay the owed hundred rupees, or that his circumstances are not such that he cannot pay hundred rupees; in such a case that repentance is no repentance at all.

To carry out all these four things we need to gain strength from our Creator, as abstinence from sin is not possible without help from Allah the Exalted. To repent after committing a sin is impossible without seeking help from Him. So far as determination is concerned, how can a man dare claim that without seeking strength from Allah the Exalted he can have the resolve and determination not to commit sin in future. God’s help, therefore, is required in this regard as well. And as far as remedying is possible, Divine help and strength is required for that as well.

Thus, this help and strength is sought by seeking forgiveness from God Almighty. He who is a man of God considers his Lord the fountainhead of all powers and strength and finds no power within himself. Therefore, before starting any task, he turns to his Lord and seeks forgiveness, and says, O my Lord! You are the fountainhead and source of all powers and energies, bestow upon me the energy and aptitudes so that I totally abstain from evils and truly establish myself on virtues. In this sense seeking forgiveness comes first and repentance later as repentance is not at all possible without seeking forgiveness. The Promised Messiah (as) has shed light on this topic in great detail. He says:

“Istighfar and Taubah are two [different] things. Istighfar has precedence over Taubah for a certain reason. Istighfar is the help and power which is sought from God and Taubah is standing on your own feet. It is the practice of God that when man seeks help from Him, He gives him strength, and with that strength man stands up on his own feet and finds within him an urge and strength for carrying out virtuous deeds, which is called [turn to Him]. Therefore, the natural order is also the same. In short, there is a set formula in it for the seekers, that in all circumstances a seeker should seek help from God. A seeker can do nothing [on his own] unless he seeks strength from God Almighty. The power to do Taubah is given after Istighfar, and remember for sure that in the absence of Istighfar the strength for Taubah dies away. If you seek forgiveness of your Lord in this way and then turn to Him the result will be, 8 (Hud 11:4). God’s continued practice is that if you seek forgiveness and turn to God repentantly, you will achieve your goals. Everyone has a sphere of his own within which he achieves the stages of his progress.”9

He says, keeping within your respective spheres try to attain the Divinely heights as far as is possible for you and attain them by the virtue of Istighfar and Taubah.

At another place the Promised Messiah (as) says:

“All this detail reveals that the real significance of the request in Istighfar is that it is not because a right has been denied; but it is prompted with the desire that the right may not be denied. And the human nature, realizing its own weakness, naturally seeks strength from God … And this is indicative of the fact that man can attain a high station in chastity and intercession only when he keeps praying all the time for his failings to be suppressed, and for others, to be saved from the poison of sin; and he draws the attention of God towards himself with his entreaties; and then such a person wishes for others, who establish a relationship with Him through the bond of faith, to also partake of it. The reason why a sinless person stands in need of strength from God is that human nature, in itself, possesses no excellence, rather all the time it acquires excellence from God. It possesses no strength of its own, rather all the time it acquires strength from God. And it does not possess any perfect light of its own, rather light descends on it from God. The real secret behind all this is that the perfect nature is bestowed upon only the ability to attract, so that it could attract the Superior power towards itself; but the source of power is God Himself. The angels also derive power for themselves from the same source. So does a perfect man, from the same source and through the ways of servitude, derives the power of sinlessness and grace,… So, what is Istighfar? It is like a device that channels power through itself. The entire secret of Tauhid [the Unity of God] is associated with the principle, that, sinlessness in man should not be regarded as the permanent property of man; rather God alone should be regarded as the fountainhead for achieving it.”10

When God’s protection is secured and man has acquired power from God only then he gets the opportunity of Taubah (that is, turning to God) and then his Taubah is granted acceptance by Allah the Almighty. The Promised Messiah (as) says:

“Rise up, therefore, and turn to God, and please your Master with virtuous deeds. Remember that the errors of doctrinal beliefs are punishable only after death and the decision about someone being a Hindu, or a Christian, or a Muslim will be made on the Judgement Day. But whoso exceeds the limits of oppression, tyranny, impiety and sinfulness, he is punished in this very world. Then on no account he can escape the punishment of God. Therefore, hasten to please your God before that day comes … Make peace with God. He is extremely generous. He can pardon the sins of seventy years with a single Taubah sought with a melting heart. And say not that Taubah is not accepted. Remember! you can never be saved on account of your deeds. It is always the grace that saves, and not the deeds. O’ the Generous and Merciful God! bless us all with Your grace, for we are Thy servants lying on Thy threshold. Amen.”11

I have felt slightly distressed today because of heat and it is too hot in the mosque also. A lengthy sermon may add to the difficulty of the people as well. Therefore, I end it here. The rest of the subject, with the help and grace of God, will be discussed in the next sermon.12