The Second Address of the Promised Messiah(as) at the Annual Convention on 28 December 1897 after Zuhr Prayer

The Promised Messiah(as) said: At this time, the purpose of my address is that since there can be no guarantee of one’s life, I feel that the number of people who are gathered around me now may perhaps not be with us in the following year. Moreover, during these days, I saw in a vision that in the coming year certain friends would no longer be with us, but I cannot say who of them was referred to in this vision.

I am certain that this is because everyone individually ought to prepare themselves for their journey to the afterlife. As I have just mentioned, no names were disclosed to me, but I know for certain by knowledge given to me from Allah the Exalted that divine destiny and decree has its time. All must leave this transient world at some point or other. And so it is absolutely imperative to state that every individual and friend who is present now must not hear my words as though they were a storyteller’s tale. Rather, I counsel you from Allah and have been commissioned by Him. I address you with immense sympathy, true goodwill and with a burning heart.

Hence, I call on my friends to heed my counsel. I reiterate that you ought to listen attentively and take my words to heart. Allah is the most Supreme Being and He is the Light, for He has established His existence and Oneness in the Holy Quran with powerful and simple arguments. Those people who express doubts and harbour suspicion regarding His existence, despite witnessing the powers and miraculous wonders of this Magnificent Being, are truly the most unfortunate. In proof of His Magnificent and Powerful Being, Allah the Exalted has stated:

Meaning, can there be doubt in the existence of Allah the Exalted, who is the Creator of the heaven and earth? Now reflect, is it not perfectly clear and obvious that a created thing leads one to accept the existence of a creator? When a person sees a well-crafted shoe or chest, they are left with no choice but to immediately accept the existence of its craftsman. In the same way it is inexplicably astonishing that there should be any room for denial in the existence of Allah Almighty. How can one reject the existence of a Maker who has created thousands of wonders with which the heaven and earth are replete?

Hence, know for certain that a foolish person who doubts the Being and existence of God, even after observing these works and wonders of nature, which are beyond the power, mind or intellect of man to create, is an unfortunate person caught in the grip of Satan. Such a one ought to seek forgiveness from God. To reject the existence of God has no basis in argument or observation. In fact, to reject the existence of Allah, the Glorious, despite witnessing His powers, and the wonders of His creatures and creation at large, which fill the heaven and earth, is the height of blindness.

There are two forms of blindness: the blindness of one’s eyes and the blindness of one’s heart. A person’s physical blindness does not affect their faith. But a blinded heart does affect a person’s faith. Hence, it is necessary and absolutely imperative that every single individual constantly beseeches Allah Almighty with humility and submission so that He may grant them true divine understanding, insight and vision, and so that He may protect them from the evil whisperings of Satan.

The evil whisperings of Satan are abundant, but the most dangerous doubt and suspicion that develops in the heart of man and causes him to lose in this world, as well as in the afterlife, relates to the Hereafter.

For belief in the hereafter— among other ways and means—is a strong catalyst which moves an individual to perform good and virtuous acts. An individual who considers the Hereafter to be nothing more than a fable or tale, becomes one who is rejected, and loses in this world and the next. This is because awe of the Hereafter also arouses fear in a person, drawing them in towards the true fountain of divine understanding. And divine insight cannot be attained without the awe and fear of God. Hence, remember that when a person begins to doubt the Hereafter, this puts a person’s faith in danger and taints the prospects of a good end.

The pious, holy and righteous personages who have passed throughout history, spent their nights standing and in prostration until the sun would rise upon them. Do you believe that they possessed extraordinary physical strength? Were they well-built, strong, muscular wrestlers? Not at all. Know well that physical power and strength can never accomplish that which spiritual power and strength can. You must have observed many people who eat three or four times a day and consume many fine and nutritious foods like pilau rice, but what is the outcome? They remain asleep and go on snoring until the sun rises. They become so completely overtaken by sleep and sloth that even to offer the Isha prayer becomes an arduous and incredibly difficult task, let alone Tahajjud.

Do reflect, did the revered companions of the Holy Prophet, may Allah be pleased with all of them, prevail over the disbelievers because they were taken by a life of luxury, and exquisite food and drink? Of course not. It was foretold in earlier scriptures as well that they would stand in Prayer during the nights and fast often during the day. They would spend their nights in the remembrance of God and in contemplation. How else did they spend their lives? The following verses of the Holy Quran are a vivid illustration of the manner in which the companions spent their lives:

Meaning, tie your horses on the frontier so that the enemy of Allah and your enemy remain in fear of your preparation and readiness. O believers, be steadfast and strive to excel in steadfastness and be on your guard.

The word ‘ribat’ refers to those horses that are tied at the enemy frontier. Allah the Exalted instructs the companions to remain prepared to fight the enemy. The word ‘ribat’ draws their attention towards the fact that they should remain fully prepared in all respects. The companions were given two responsibilities. Firstly, to fight their apparent enemies and secondly, a spiritual war. The lexicon states that ‘ribat’ also refers to a person’s soul and heart. A subtle point to note is that only those horses can be brought into service that are schooled and trained. In these days, horses are trained and instructed, and schooled and taught just as children are educated in schools with great care and attention. If they are not trained and taught, they would turn out to be completely useless and instead of being beneficial, would prove to be dangerous and harmful.

This is an indication of the fact that the souls, i.e. ‘ribat’ of human beings ought to be trained as well. Their faculties and strengths ought to function within the limits set by Allah Almighty. Otherwise, they shall not be able to serve in the inner war and battle that wages on at every second and every moment between man and his arch-enemy, Satan. In war and on the field of battle, in addition to one’s physical strength, skill is also necessary. Similarly, human souls must be trained and appropriately taught for this inner war and struggle. Otherwise, as a result, Satan shall gain victory over man. Such a person shall in turn be disgraced and dishonoured. For example, if an individual possesses an arsenal of artillery such as canons and other guns, etc., but is completely ignorant on the use of these weapons, such a one can never succeed in fighting the enemy. Similarly, if a person is equipped with weapons of war and guns, etc., and knows how to use them, yet they have no strength in their arms, such a one will also be unsuccessful. This demonstrates that merely learning the method and technique required to wield a weapon is also insufficient until a person exercises and trains in order to develop power and strength in their arms. Now if there were a person who is knowledgeable in the art of swordsmanship, but they have not trained and exercised, upon entering the field of battle, after three or four manoeuvres and a few strikes, their arms will fall lifeless and they shall render themselves useless by exhaustion. Ultimately, such a one will fall prey to the enemy out of their own weakness.

So understand full well that mere knowledge of tactic and theoretical training are of no avail, until they are coupled with action, effort and practice. One ought to observe that it is precisely for this reason that governments do not allow their armies to sit idle. Even in a time of peace and comfort, they create war scenarios to keep their armies engaged, and target practice and parades, etc., are a daily routine.

As I have just mentioned, just as knowledge and skill in the use of weaponry and the like is required on the one hand, in order to gain victory in the field of battle, on the other hand, exercise and knowledge of best practice is also imperative. Similarly, in war and battle, trained horses are required—horses that do not fear the sound of guns and canons, and do not scatter and retreat at the sight of chaos; rather, advance, come what may. Similarly, the souls of mankind cannot triumph in the field of battle against the enemies of Allah without tireless exercise, rigorous practice and the best of training.

The Arabic language is extraordinary and truly matchless. The word ‘ribat,’ which appears in the aforementioned verse relates to the philosophy of physical conflict, battle and the art of warfare on the one hand, but also conveys the essence and worthy nature of one’s inner spiritual war and struggle of self-purification. This is a remarkable phenomenon. This is why the Arabic language is the Mother of Languages. It expresses that which cannot be expressed by other languages. God-willing, these insights shall be revealed with immense clarity and with all its subtleties in my book Minan-ur-Rahman, which I have begun writing to prove the superiority of Arabic and its being the Mother of Languages. As a result, it shall become evident that the research conducted by the Europeans on this subject is completely flawed and hollow. Such researchers will also come to know that the lost mother of languages has been found in this era, just as other religious verities have been uncovered, and that lost language is Arabic. Hence, the Arabic language manifests the spiritual realm in the vocabulary it uses to describe elements of the physical world. This is because the physical and material are observed through external means and we can comprehend their reality effortlessly with the utmost ease. And so it is not difficult to comprehend the philosophy of the spiritual realm and matters divine by reflecting on the material world. It is due to the special grace and blessings of Allah Almighty that in this era of darkness and misguidance, He has sent down the light of divine insight to guide those who have lost their way, and in doing so He has revealed a path and means which until now was secret. What exactly is that way? It is this process of deriving truths from the philosophy and essence of the Arabic language. Blessed are those who hold dear the bounty of Allah Almighty and remain forever ready to partake of it.

Now reflect that this very word ‘ribat’, which refers to horses that are tied at the border for defence against the enemy, is also used to refer to those souls which are trained in preparation for the inner battle against Satan that constantly wages on within. It is absolutely true that Islam was granted two strengths in war. The first strength was used in the early period of Islam for the purpose of defence and to seek retribution. When the idolaters of Arabia oppressed and persecuted the Muslims, a party of one thousand valiantly took on a hundred thousand disbelievers and exhibited this pure strength and grandeur in every trying time. As this time passed, the philosophy of the word ‘ribat’ pertaining to physical strength and skill in war became manifest.

Now, in the era that we are passing through at present, there is absolutely no need for any physical war. As a matter of fact, in the latter days, precedents were to be set in battles that would ensue within—spiritual battles. For in the present age, an elaborate arsenal of equipment has been prepared to fuel apostasy and irreligion within the hearts of people. And so it is necessary to combat these forces with similar weaponry because this is a time of peace and harmony. We enjoy every kind of comfort and security. Everyone is free to preach and propagate their religion and to follow its injunctions. Given that Islam is a true advocate for peace, rather, when Islam is the foremost religion that truly disseminates peace, harmony and safety, how can it seek to establish its earlier practice in this era of peace and freedom? Hence, it is the latter practice, i.e. the undertaking of spiritual struggle, that is needed in this day and age. As the Persian proverb goes:

There was another factor underpinning the practice of earlier times and it was to exhibit bravery, which in that era was deemed to be the most commendable and cherished quality one could possess. In the present day, war has become a science where even a person who sits at a distance can fire a canon or a gun. However, in those days, a truly courageous man was one who stood firmly under the shadow of swords. However, the art of war in this age is nothing but a mask for cowards. Now, courage amounts to nothing and those who possess advanced weapons of war and modern canons, and who are trained in their use prevail in war. The purpose and objective of war in earlier times was so that the hidden quality of bravery within the believers could come to light. And as God Almighty had willed, He manifested this quality of the believers to the world most magnificently. This is no longer required because now war has taken on the form of skill, strategy and tactic. Advanced weaponry and intricate strategies have mixed this precious and honourable merit to dust.

In the early period of Islam, defensive wars and physical battles were also necessary because those who preached the message of Islam were countered, not with reason and argumentation, but by the sword. And so, left with no other choice, the Muslims were forced to respond to the sword in kind. But now Islam is not countered with the sword, rather, it is criticised by the pen and through argumentation. Hence the reason that in this day and age God Almighty desires for us to use the pen to accomplish that which was previously done so by the sword—so that the opponents may be defeated through written argumentation. Therefore, it is inappropriate for anyone to respond to the pen by the sword.

Know for certain that in this age it is not the sword that is needed but the pen. Our opponents have spread doubts about Islam and have sought to attack the true religion sent by Allah Almighty through various sciences and strategies. I have thus been moved by God to enter this battlefield of science and academic advancement armed with a literary arsenal, and also to exhibit the spiritual valour of Islam and demonstrate the marvel of its inner strength. How could I have been capable to enter this field of battle? It is only due to the grace of Allah Almighty and His boundless beneficence that He desires to manifest the honour of His religion at the hands of a humble man like myself. On one occasion, I began to count the allegations and attacks levelled against Islam by our opponents and as I recall, their number equalled 3,000 or thereabout. And I am certain that now their number must have increased even further. No one ought to entertain the thought that it is due to Islam’s inherent weakness that it is susceptible to 3,000 allegations. This is definitely not the case. These allegations are objections in the view of the unwise and those who are foolish. However, I truthfully say that where I have counted these allegations, I have also reflected and found that in reality, many distinct truths can be discovered at the point of these very allegations, but they cannot be seen by those who raise these objections due to their lack of insight. Truly, it is the wisdom of God Almighty that wherever a blinded critic has raised an objection, it is there that a hidden treasure of verities and divine insights lie to be discovered.

God Almighty has appointed me so that I may reveal these hidden treasures to the world, and so that I may purify and cleanse the filth of those impure allegations that have been smeared upon these shining gems. The jealousy of God Almighty is vigorously roused at this time in order to clear and absolve the honour of the Holy Quran from the objections attributed to it by every malevolent enemy.

Therefore, in the case that our opponents seek to attack Islam by the pen, and indeed they do, how foolish would it be for us to come prepared to engage in physical battle against them? I tell you clearly that anyone who retaliates by way of war or conflict in the name of Islam, shall only defame the Faith. Islam has never sought to unnecessarily take up the sword without just cause. As I have said, war has turned into a mere art and no longer serves a religious objective. In fact, worldly motives have now become the centre of war. Hence, how unjust would it be to threaten critics with the sword as opposed to responding to their objections? Now, with time, the manner of war has changed. And so firstly and foremost, it is necessary that one makes use of one’s heart and mind, and purifies one’s soul. Seek support and victory from God Almighty through virtue and righteousness. It is an unchangeable law and firm principle of God Almighty that it is impossible for Muslims to succeed and gain victory over others through mere words and statements. Allah the Exalted does not value boasting and empty words, rather, it is true righteousness that He desires and it is sincere purity that He loves. In this regard, Allah the Exalted states:

We should also make use of reason because it is on account of this faculty that a human being is held accountable. No person can be compelled to accept things which stand against reason. The shariah has never compelled a person to bear anything beyond the strength and capacity of their faculties.

From this verse, it is clearly evident that the commandments of Allah Almighty are not such as are beyond the ability of one to fulfil. Furthermore, God Almighty has not disclosed His injunctions and laws to the world so that He may exhibit His eloquence and articulate speech to man, or to flaunt His lawmaking and storytelling ability—as if He had determined from the very beginning that foolish and weak human beings would never be able to act upon these injunctions. God Almighty is above and beyond such vain practices. Christians do believe, however, that no person on earth can follow divine law and fulfil the commandments of God. These foolish people do not even realise that what need then was there for God to reveal divine law at all? In their view and belief, God-forbid, it was a vain and futile act for Allah Almighty to reveal religious laws to the past Prophets. In actuality, the Christians were forced to attribute such a flaw to the Holy Being of God in order to craft the concept of the Atonement. I am amazed and astonished that in order to establish the foundation for a self-invented doctrine they did not even bother to consider the sort of vile criticism to which God’s Being becomes susceptible.

Every Commandment of the Quranic Teaching is Underpinned by Purpose and Wisdom

Indeed, a quality of the Quranic teaching is that its every commandment is underpinned by purpose and wisdom. And for this reason, there is emphasis throughout the Holy Quran to make use of reason, understanding, contemplation, intellect and faith. The clear distinction between the Quran and other scriptures is that no other scripture has dared to put its teachings up against the heavy and unrestrained criticism of rationality and reflection. The sly followers of this inarticulate Gospel and its supporters know well that the teaching of the Gospel cannot withstand the test of reason in the least. And so they have cunningly interpolated their teachings to suggest that the Trinity and Atonement are such secrets that their essence cannot be understood by the human intellect. In contrast to this, the teaching of the Holy Quran states:

Meaning, the creation of the heavens and earth, and the alternation of night and day, furnish to those who are wise, clear proof of Allah, to whom the religion of Islam invites the people. This verse explicitly commands the wise to use their mind and intellect.

It ought to be known that the God of Islam is not an indecipherable being, in whom one can believe only when one discards one’s intellect or for whose existence the Book of Nature does not furnish any proof. In fact, the extensive pages of nature’s law contain signs so abundant that they clearly demonstrate that God exists. Each and every creation of this universe is like a symbol and signpost, erected at the start of a street or alley, in order to provide information about the name of a certain road, locality or city, guiding a person towards God. Moreover, these signposts not only inform us that this Ever-Present Being exists, but also provide evidence that satisfies the hearts of people. The testimonies of heaven and earth do not support the existence of some artificial or fictitious God. On the contrary, the God that Islam presents is Living and Self-Sustaining; He is one and without partner; He begets not, nor is He begotten.

Hence, Reverend Pfander, who was among the first in India to engage in religious debates and level criticism against Islam, raises the question himself in his book Mizan-ul-Haqq that if there was an island where the doctrine of Trinity had not been conveyed, would the inhabitants of such a place be called to account on the Day of Judgement in accordance with the doctrine of Trinity? He then proceeds to provide an answer himself and states that such people would be questioned in light of belief in the Unity of God. So one may deduce from this that if the imprint of God’s Unity was not found to exist in every aspect of this universe and if the Trinity was not a false and unnatural doctrine, why would people be judged in accordance with belief in the Unity of God?

Allah says, ‘Am I not your Lord?’ They say, ‘Yea, we do bear witness.’

The instinctive nature of man and all the elements of the universe have no relation whatsoever to the concept of Trinity. Even if one observes a droplet of water, it emerges round in shape and does not fall in the form of a triangle. This also clearly establishes that the Unity of God is etched into every aspect of nature. One ought to reflect closely that a droplet of water is round. Spherical form bears the hallmark of oneness because it is free from the confines of orientation. A three-sided figure however is bound by relative direction. Similarly, observe fire and you will find that it is cone-shaped and possesses a round abstract figure. Even fire radiates with the light of God’s Oneness. If one were to take the earth for example and inquire of the Europeans as to its figure, they would say it is round. Hence, the further our investigations into the natural world advance, it is the Oneness of God that shall continue to emerge in every instance. Allah the Exalted states:

In this verse, Allah expounds that the God presented by the Quran is one in support of Whose existence the earth and heaven are full of proofs. There is an adage by a sage that I like very much where he states that if all the books in the world were thrown into the ocean, the God of Islam would still remain because He is not part of a trinity of three or a tale. In essence, a reality can only be considered firmly established if its truth does not hinge upon some other specific factor insofar that if the latter ceases to exists, then so does the former. Tales and fables leave an impress neither on the heart and nor on the Book of Nature. In fact, such tales existed only until Hindu divines, pundits and the Christian clergy retold them, but sooner or later, these stories were forgotten as unlikely tales.

That this is indeed a noble Quran, In a well-preserved Book, Which none shall touch except those who are purified.

This means that the whole of the Quran is preserved in the resolute chest of the law of nature. What is implied by the fact that this Holy Quran is preserved in a Hidden Book? This means that it is not only confined to paper, rather it is safeguarded in a Hidden Book, known as the Book of Nature. In other words, the entire teaching of the Quran is attested by every strand and fragment of the law of nature. Its teachings and its blessings are not tales and stories that may be forgotten.

Since every individual does not have the capability to reach the heights of certainty through mere reason alone, it is for this reason that we require revelation, which guides our reason through darkness in the likeness of a brilliant lamp. It is for this reason that even the greatest of philosophers were unable to find the true God depending on reason alone. As such, even a philosopher the likes of Aristotle said in the last moments of his life that he was afraid. He asked for a rooster to be sacrificed for a certain idol. What greater example can there be? The philosophy of Aristotle, and his intelligence and wisdom could not afford him the peace and tranquillity that believers enjoy. Bear well in mind that revelation is extremely essential in attaining heartfelt peace and steadfastness. What I mean to say is that first and foremost, make use of your intellect and bear in mind that a person who employs their reason shall definitely come to behold the God of Islam. For His name is written in bright letters on each and every leaf of every tree, and across the heavenly bodies. However, do not become a follower of reason alone so that the worth of divine revelation is lost to you. For without it, neither can true satisfaction be attained, nor lofty morals. The Brahamos too cannot attain peace and the true light of salvation because they do not believe in the need for revelation. I am true in my statement when I say that those who become the slaves of reason and claim that revelation is worthless, are people who do not even make use of reason itself. Those who make use of their intellect are referred to as ‘people of understanding’ in the Holy Quran. Then after this, in the same verse, Allah states:

In this verse, Allah Almighty has elaborated upon another aspect, namely, that the people of understanding and those who possess good sense are ones who remember Allah, the Glorious, at all times. Do not entertain the belief that sense and wisdom are qualities that one can attain without effort. Not at all.

In fact, true insight and true wisdom can never be attained until one turns towards Allah the Exalted. This is why it has been stated that one ought to fear the insight of a believer, for they see with the light of God. As I have just stated, true insight and real wisdom can never be attained without righteousness.

If you wish to succeed, then utilise your reason, reflect and contemplate. The Holy Quran repeatedly emphasises the importance of reflection and contemplation. Reflect on the Hidden Book to which I have just alluded and on the Holy Quran, and develop a pious disposition. When your hearts become purified and along with this, you make use of sound reason and tread the path of righteousness, all this together shall give rise to such a state whereby the following voice will resonate from your heart:

Our Lord, Thou hast not created this in vain; nay, Holy art Thou; save us, then, from the punishment of the Fire.

At such a time, it will become clear to you that this universe has not been created in vain, but rather provides evidence in support of the existence and reality of the True Creator, and brings to light the diverse forms of knowledge and science, which lend support to religion.

God Almighty has not only blessed Muslims with the gift of reason, but has also graced them with the radiance and divine light of revelation. They should not tread the paths that dry logic and philosophers seek to lead them to. Such people are eloquent in speech but their spiritual faculties are immensely frail. Observe, therefore, that God Almighty praises His servants in the Holy Quran in the following words:

He does not say they are men of eloquent speech. This establishes that God Almighty loves those who observe both His works and words, and reflect on them, not only with their physical eyes but with their inner sight as well, and then act accordingly. And all this can never be attained without purification of the self and without cleansing our inner faculties.

If you desire to attain success in both worlds and seek to conquer the hearts of people, then strive to purify yourselves, make use of reason and follow the guidance given in the Word of God. Reform yourselves and serve as an example for others by demonstrating your sublime virtues. Then will you attain success. How wonderful a statement by someone who says:

A word which springs from the heart invariably finds place in the hearts of others.

So first and foremost, mould your own hearts. If you desire to touch the hearts of others, then develop the power to do so by practising what you preach. Without practice the force of words and human influence can be of no benefit. There are hundreds of thousands of people who make hollow statements. Many so-called Muslim clerics and scholars stand on pulpits and preach to others, declaring themselves to be representatives of the Holy Prophet(sa) and the heirs of the Prophets. They exhort people to refrain from arrogance and safeguard themselves from evil deeds, but one can gauge the quality of their own actions and behaviour by the degree to which their words have an influence on you.

If these people also possessed the power of action and first acted upon the things that they preach to others, what need was there for the Quran to say:

This verse itself demonstrates that there have always been such people in the world who do not act in accordance with the counsel they give others. Such people exist even today and shall exist in the future.

Take heed of my words and remember well that a person’s speech can never influence others if it does not spring from a sincere heart and if it is bereft of the power of action. This is a great proof in favour of the truthfulness of our Noble Prophet, peace and blessings of Allah be upon him. The success and influence that he commanded over the hearts is unparalleled in the history of the children of Adamas. All of this was achieved because there was perfect harmony between the words and actions of the Holy Prophet(sa).

I have given you this advice because you who hold a relationship with me have become my limbs. Act upon my words and make use of reason and the Word of Allah, so that the light of true insight and certainty develops within you, and so that you may become a path that leads others from darkness into light. For in this era, various allegations are raised on the basis of natural science, medicine and astronomy; it is necessary, therefore, to acquire a knowledge of the scope and background of these sciences so that we are able to understand such allegations before responding.

I consider those Muslim clerics who oppose the acquisition of knowledge in the modern sciences to be in the wrong. For in doing so, they seek to veil their own error and weakness. Their minds are set on the fact that research in the field of modern science distances people from Islam and misguides them. They assert that reason and science are, as if, completely at odds with Islam. Since they do not possess the ability to demonstrate the flaws in philosophy themselves, in order to hide their own incapability, they have formed the notion that it is unlawful to study the modern sciences at all. Their souls tremble in the face of philosophy and submit helplessly before modern research.

However, such people have not been granted knowledge of that true philosophy which comes forth from the Word of Allah and with which the Holy Quran is full to the brim. This is granted to those—and only those—who throw themselves at the threshold of Allah with extreme humility, effacing themselves; those from whose minds the stench of pride has been eliminated; those who being cognisant of their own weaknesses, fervently profess complete devotion to God.

Hence, in this day and age, it is imperative that you learn the modern sciences and study them with toil and effort for the purpose of service to the Faith and the supremacy of God’s Word. However, it is my experience—and so I would like to warn you—that those who became entangled in secular knowledge alone, and became so absorbed and engrossed in such study that they did not receive an opportunity to sit in the company of spiritual and saintly people, and were also themselves devoid of spiritual light, they too have usually stumbled. They became distanced from Islam and instead of looking at these sciences in light of Islam, they made useless attempts to bend Islam to secular thought. And by doing so, in their own fancy, they became defenders in the cause of service to country and nation. But remember, no one can accomplish this task, i.e. of serving the Faith, unless they possess within themselves heavenly light.

The fact of the matter is that education in these sciences is influenced by Christian theology and philosophical thought. As a result, people who are fond of these studies continue to instinctively adhere to the traditions of Islam on account of their favourable view of the religion. However, as such a person continues to take further steps towards secular knowledge, they continue to leave Islam further and further behind. Finally, nothing is left but mere rituals and the essence of religion is lost. This outcome does, and has previously come about, due to people becoming engrossed in one-sided investigation and education. Many who are even dubbed leaders of their nation have been unable to understand the point that acquiring knowledge in modern sciences is only beneficial when done so with the sole intention of serving religion, and if one benefits from the company of a holy and divinely inspired man of God.

It is my firm belief that the spread of atheistic naturalism is due to the fact that in order to counter or respond to those satanic onslaughts that are laced with the poison of disbelief and waged against Islam by naturalists, philosophers and astronomers, Muslims employ hollow rationalism along with conjectural and hypothetical argumentation because they deem the teachings of Islam and heavenly light to be inadequate. Consequently, such apologetics are led far away from the deeper meanings and aims of the Holy Quran. They cover their hearts with the hidden veil of irreligiousness, which sooner or later—if not for the grace of Allah Almighty—takes on the guise of atheism, leaving a tinge on the heart, which then leads to such a person’s ruin.

Another affliction which plagues the secular academics of today is that they are absolutely ignorant of religious knowledge. And so when they come across an allegation levelled by an astronomer or philosopher, they begin to harbour doubts and objections in relation to Islam. As a result, they either become Christians or atheists. In such circumstances, the parents of such people also commit a grave injustice against their children for not giving them the least bit of time so that they may be educated in religious knowledge; and they involve them in such tasks and engagements from a very young age, which deprive them of pure religion.

Another point to bear in mind is that the most appropriate and advisable time for the acquisition of religious education is during the period of childhood. How much can one achieve if they begin to learn the basics of Arabic grammar in old age? Retentive faculties are sharp in childhood. The memory is never as firm in the later stages of one’s life. I remember vividly certain things from my childhood even now, but have forgotten many instances from fifteen years ago. The reason for this is because the imprints of learning in the early stages of life become so finely impressed and deep rooted, due to this being the age in which the faculties are developing, that they can never be erased. However, this is an extensive discussion.

In short, in the practice of education, it ought to be considered and especially remembered that religious education should begin from the very beginning. I have always had a desire and this is the case even now; may Allah fulfil this wish. Observe how your neighbouring nations, such as the Aryas, have given importance to education. They have accumulated hundreds of thousands of rupees, if not more, to construct a magnificent building for a college and its necessities. If the Muslims do not take a keen interest in the education of their children, then they should take heed that a time will come when even their children will be lost to them.

The first part of this proverb may be debatable, but the second portion which states that one’s company possesses an effect is such an established fact that we need not engage in a lengthy discourse on this matter. You have witnessed the children of many noble families falling into the snare of the Christians, as well as Muslims—even the children of saints, holy men and descendants of the Holy Prophet—dishonour the Noble Messenger, peace and blessings of Allah be upon him. I have seen the progeny of Syeds whose lineage cannot be doubted and who link their ancestry to Imam Husayn, may Allah be pleased with him, embracing Christianity and God-forbid, raising all sorts of allegations against the Founder of Islam, peace and blessings be upon him. If even in such circumstances, a Muslim does not possess honour and jealousy for their religion and their Prophet, peace and blessings of Allah be upon him, then who could be more wicked?

If you do not safeguard your children from the company of the Christians, Aryas and others, or if you have no desire to protect them, then remember that you do not gravely wrong your own souls alone, rather you wrong your nation and Islam. This can only mean that you are not the least jealous for Islam and your hearts are devoid of respect for the Noble Prophet, peace and blessings of Allah be upon him.

Become Virtuous and Righteous So that Your Reason May Be Illumined and Enlightened

Comprehend and reflect! For the sake of God, make use of reason; become virtuous and righteous so that your reason may be illumined and enlightened. Pure reason comes from heaven and brings a light with itself, but it remains in search of gems that are worthy of it. The law of this pure system is in complete accordance with nature’s law. Rain descends from heaven and certain lands bring forth flowers, whereas others still grow nothing but thorns and bushes, and in other places, the same droplet of rain falls into the depth of the ocean and becomes an exquisite pearl. As they say:

If the land is uncultivable, rain is of no benefit; in fact, it is damaging and harmful. And so, heavenly light has descended and it is illumining the hearts of the people. Prepare yourself to accept it and benefit from it so that in the likeness of barren land that gains no benefit from rainfall, you too do not walk in darkness and stumble, and consequently perish, falling into a dark abyss, despite the presence of light. Allah the Exalted is more merciful than a compassionate mother. He does not wish for His creation to be wasted. He reveals to you the paths of guidance and light. But in order to tread these paths, you must utilise your reason and purify your souls. Just as planting does not occur until the soil is ploughed to prepare it, so too pure reason cannot descend from heaven until souls are purified through strenuous effort and rigorous self-discipline.

In this age, God has shown immense grace and as He is jealous for His religion and His Prophet, peace and blessings of Allah be upon him, He has sent a man, who speaks to you now so that He may invite you towards this light. If the present era had not been plagued by such corruption and disorder and efforts to expunge religion had not been undertaken, then there would be no issue whatsoever. However, at present you can observe from east to west that nations are preoccupied in removing all traces of Islam. I remember, and I have stated this in my book Barahin-e-Ahmadiyyah as well, that 60 million books against Islam have been written and compiled, and printed already. It is strange that the Muslim population in India is 60 million and the number of books written against Islam are also equivalent in number. If we disregard the number of books that have been added to this figure, even still our opponents have handed one book to each and every Muslim in India. If the jealousy of Allah the Exalted had not surged forth and were it not for His true promise 14

(Most surely We will safeguard the Quran) know for certain that today Islam would have been wiped off the face of the earth and all traces of it would have been effaced. But no, this can never happen. The hidden hand of God is protecting it. What disappoints and pains me is that the Muslims do not care for Islam even to the extent that one cares for their marital relations. I have often had the opportunity to read that even Christian women, on death, bequeath hundreds of thousands of rupees for the propagation and spread of the Christian faith. And as far as devoting their lives for the dissemination of Christianity is concerned, this is something we observe daily. Thousands of lady-missionaries go from home to home and street to street, and strip the people of their faith in any way possible. I have yet to see a single Muslim who has bequeathed even 50,000 rupees on their deathbed for the propagation of Islam. In contrast, at marriages and for worldly customs, they spend extravagantly and even incur debt to squander their wealth relentlessly. But when it comes to Islam, they have nothing. Alas! What a pity! Could the state of the Muslims be any more deplorable?

The fact of the matter is that evil actions result in further evil actions. The natural law of God Almighty in Islam is that one righteous act gives birth to another. I remember once reading about an old fire-worshipper of ninety years of age in Tadhkira-tul-Awliya. It so happened that in a period of extended showers, the man was feeding seeds to the birds on the roof of his house. A noble man approached him and said: ‘Old man, what are you doing?’ He responded: ‘Brother, the rain has been falling incessantly for six or seven days now and so I am feeding the birds some grain.’ ‘You do so in vain,’ said the noble man, ‘You are a disbeliever, what reward can you attain for such action?’ The old man responded, ‘I will surely receive my reward.’ The noble man relates that he went for Hajj and saw the same old man circuiting the Ka’bah from a distance. The noble man was astonished to see this and relates that when he approached him, the old man was first to say: ‘Did my feeding seeds to the birds go in vain or have I received my reward?’

Now one ought to reflect that Allah Almighty did not even waste the good deed of a disbeliever, then would He let the virtuous deed of a Muslim go in vain? I am reminded of a companion who asked the Holy Prophet(sa) whether he would be rewarded for the substantial amounts of charity that he gave during the time that he was a disbeliever. The Holy Prophet(sa) responded: ‘These very alms have become the cause of your accepting Islam.’

Virtue is a ladder that lifts one towards Islam and God. But remember, what is virtue? On every route, Satan raids the people and leads them away from the path of truth. For example, let us presume that one night more bread is cooked than necessary and the following morning there is some leftover. Just before the first morsel, as one is about to begin their meal and many delicious foods are placed before them, a beggar comes to the door and calls out asking for bread. If the person says: ‘Give the leftover bread to the beggar,’ would this be deemed a good deed? The left over bread was going to remain unused anyway. Why would an indulgent person eat such bread? Allah the Exalted states:

It should also be remembered that the Arabic word ta’am used here refers to desirable food. Stale leftovers are not referred to as ta’am. Therefore, if at the sound of a beggar, the person were to give away their desirable and delicious food freshly placed in their plate just before they began to eat it, this is what constitutes a good deed.

No individual who spends that which is useless and worthless can claim to have done a good deed. The door of virtue is narrow, so bear well in mind that no one can enter it by spending things of no value. There is a clear statement in the Quran as follows:

Meaning, until you spend those things which are most beloved to you and most dear, you cannot attain the rank of being loved and held dear by God. If you do not wish to bear hardship and do not seek to adopt true piety how can you succeed and triumph? Did the noble companions reach the ranks they achieved for nothing? A person must shoulder many expenses and pains to attain worldly titles and only after this, does a person manage to secure a minor title, which does not even bring about inner satisfaction and comfort. Now reflect, was the title ‘Allah was pleased with them’, being a sign of inner comfort, tranquillity of heart and the Lord’s pleasure, attained easily without effort?

The fact is that the pleasure of God Almighty, which is the cause of true happiness, cannot be attained until one bears temporary hardships. God cannot be deceived. Blessed are those who do not care for suffering sustained in order to acquire the pleasure of Allah. For the light of eternal bliss and everlasting comfort is granted to a believer after this temporary hardship.

I openly proclaim that a person who does not give precedence to God over everything and until God can look into that person’s heart and confirm that it belongs to Him alone, they cannot become a true believer. Such a person is a believer or Muslim only by name, inasmuch that they are from the community of the Holy Prophet(sa), just as a person belonging to the scheduled caste is commonly referred to in society as a musalli or mu’min.17 A true Muslim is one who becomes an embodiment of the following:

The word wajhun refers to the face, but the word also applies to one’s person and being as a whole. Hence, only such an individual who dedicates all their strengths to Allah is worthy of being called a true Muslim. I am reminded of a Muslim who once invited a Jew to accept Islam and become a Muslim. The Muslim himself was engrossed in sin and vice. The Jew told the impious Muslim to worry about himself first and to not pride himself at being called a Muslim. God Almighty desires the essence of Islam, not a mere label or name. The Jew related his own account and said that he named his son Khalid (i.e. one who lives long), but the next day he had to bury his son in his grave. Now if names were the mere cause of blessing, then why would he have died? If someone asks a Muslim whether they are Muslim, they will respond by saying, alhamdulillah (all praise belongs to Allah).

Hence, remember that mere words and verbosity can be of no use until there is action. Mere words have no value whatsoever in the sight of Allah. As such, God Almighty has stated:

Just as it is imperative to station horses at the border to fend off the enemy so that it is unable to cross its limits, similarly, you too ought to prepare yourselves, lest the enemy encroaches the border and inflicts harm upon Islam. I have stated earlier as well that if you desire to support and serve Islam, you must first adopt piety and purity yourselves, so that you may enter the resolute fortress of God’s refuge. Then will you be granted the honour and right to offer this service. You can observe how weak the external strength of the Muslims has fallen. Other nations look towards them with abhorrence and contempt. If your inner force and strength of heart also weakens and withers away, then know that the end is nigh. Purify your souls so that they are imbued with spiritual power and so that they become firm defenders like horses that are stationed at the frontier. It is the righteous and pure who are always accompanied by the grace of Allah Almighty. Let not your morals and practices become such as would blemish Islam. Evildoers and Muslims who do not act upon the teachings of Islam stain the religion. When a Muslim consumes alcohol, at times he is found vomiting somewhere with his turban wrapped around the neck; he is found falling here and there in sewers and gutters. The police disciplines such a one, and Hindus and Christians laugh at this. Now this action, which is against the Islamic shariah, not only brings ridicule upon the Muslim who does so, but ultimately the effects of this reach Islam itself. It gives me immense pain to read such news or prison reports, when I find that such a large number of Muslims have been incarcerated for their criminal actions. My heart becomes restless to think that these people who possess direction to the right path do not inflict harm upon themselves alone due to their own misdeeds, rather, give others an opportunity to laugh at Islam as well. It is for this reason that in a previous census, Mr Ibbetson has written much on the Muslims. In this, I seek to point out that the Muslim people call themselves Muslims yet become implicated in unlawful and prohibited actions which not only bring them into question, but also Islam. In short, mould your character and conduct in such a manner that even disbelievers (who actually seek to criticise Islam) are unable to find fault in you.

Your true expression of gratitude is by adopting righteousness and purity. To merely respond by saying alhamdulillah (all praise belongs to Allah) when asked if you are a Muslim does not constitute thankfulness and appreciation. If you pay true gratitude, i.e. if you tread the ways of purity and righteousness, I give you glad tidings that when you stand at the frontier, as it were, no one can gain dominance over you. I remember that a Hindu head clerk named Jagan Nath, who was a very prejudiced man, mentioned that he was serving as head clerk in Amritsar or some place else and there was an employee—apparently a Hindu— who secretly observed the Islamic Prayer. Jagan Nath says that he along with the other Hindu employees disliked him greatly and all of them decided to have the man dismissed. Jagan Nath says that he harboured the most ill-intent at heart and lodged complaints against the Hindu many times, saying that he had committed this mistake or broken that rule, but no attention would be given to these complaints. He goes on to say: ‘However, we had determined that we would have this man dismissed and in order to succeed in our objective, we had even gathered a list of complaints and from time to time I would present these complaints to the officer in-charge as well. If ever our officer became furious and finally summoned the man, as soon as he appeared before him, his rage would subside just as water puts out a fire. The officer would lightly rebuke him in a very soft manner, as if the employee had committed no mistake at all.’

The truth is that righteousness fills others with awe as well and God Almighty does not waste those who are pious. Syed Abdul-Qadir Jilani, may Allah have mercy on him, was an illustrious saint who had a very pure soul. I read in a book that on one occasion he told his mother that his heart was greatly dismayed by the world. ‘It is my desire to search for a leader who can show me the ways of attaining tranquillity and comfort’, he said. When his mother observed that her son was not interested in worldly matters, she agreed and said: ‘Alright, I relieve you.’ After saying this, she went inside and returned with eighty coins that she had saved. Then she said, ‘Of these coins, in accordance with the Islamic shariah, forty belong to you and forty to your elder brother. And so I give you your share of forty coins.’ Then, she sewed the forty coins into the underarm of his shirt and advised him to take out the coins upon reaching a safe destination and to use them as he so required. Syed Abdul-Qadir(rh) requested his mother to give him some advice. ‘Do not lie my son’, she said, ‘This will bring with it immense blessing.’ With this advice, he embarked on his quest. It so happened that there were some robbers and pillagers who lived in the jungle that he passed through, who would loot travellers. These robbers spotted Abdul-Qadir Jilani(rh) from afar and when they came close, they found a simple ascetic. One of them mockingly inquired: ‘Do you have anything in your possession?’ A short time ago, he had just heard the advice to not speak falsehood, and so he immediately said: ‘Yes, there are forty coins in my underarm, which my mother has sewn to my shirt as a pouch.’ The first robber thought that he was only retorting sarcastically. But when the second robber inquired the same, he gave the same response. Hence, Abdul-Qadir Jilani(rh) responded to every robber in the same manner, who then took him to their leader and said that this person has been giving us all the same response. The leader said: ‘Alright, why do you not search his clothes?’ When they finished their search, the robbers found forty coins. They were astonished that this was some strange person, and that they had never seen such an individual before. The leader inquired: ‘What is the reason behind you revealing the whereabouts of your wealth?’ ‘I have set out in search of God’s religion,’ said Abdul-Qadir Jilani(rh), ‘and my mother advised me to never speak falsehood; this was my first test, so why would I lie?’ Upon hearing this, the leader of the robbers began to weep and said: ‘Alas! I did not obey God even once.’ The leader addressed the other thieves and said: ‘These words and the steadfastness of this person have transformed me. I cannot be a part of you. I repent.’ At this, the other robbers repented as well. I believe that the legendary ‘making saints out of thieves’ or

refers to this very incident. Hence, Syed Abdul-Qadir Jilani(rh) states that the first people who repented on his hand were thieves. This is why Allah the Exalted states:

Patience begins as a speck and then takes on the form of a large circle which ultimately encompasses all to the extent that it even transforms the wicked. Therefore, it is imperative for man to never let go of righteousness and tread firmly on the paths of virtue. A righteous person surely influences others and even fills the hearts of opponents with awe.

There are many aspects of righteousness. To abstain from arrogance, conceit and unlawful wealth and to safeguard oneself from immorality is also righteousness. Even the enemies of those who demonstrate exemplary morals are turned into friends. Allah Almighty states:

Now contemplate, what does this guidance teach? The will of Allah Almighty in this injunction is that if an opponent uses abusive language, one ought not to respond in kind, but rather ought to demonstrate patience. As a result, the abuser will be won over by your greatness and feel remorseful and ashamed of themselves. And this punishment is far greater than any punishment you can inflict through retribution. In situations like these, even an insignificant person may go as far as attempted murder, but the demands of humanity and righteousness dictate otherwise. Good morals are a merit that affect even the most viperous of people. How wonderful a statement someone has made:

Those wicked individuals who opposed the Prophets, peace be upon them, especially those who fought against our Prophet, peace and blessings of Allah be upon him, did not accept Islam due to miracles, nor were miracles and extraordinary happenings enough to satisfy them. On the contrary, it was upon witnessing the exemplary morals of the Holy Prophet, peace and blessings of Allah be upon him, that they were convinced of his truthfulness. Miracles of a moral nature can achieve that which other extraordinary happenings cannot. This is exactly what is meant by:

You may experience for yourselves and observe the wonders that are manifested by steadfastness. In fact, a miracle does not really attract a great degree of attention, especially in these days. However, if people realise that a certain individual is a very moral person, the manner in which people are inclined to such a person is no hidden matter. Praiseworthy morals will affect even those who cannot find peace and comfort by witnessing signs of any sort. It is true that some people do believe upon witnessing apparent miracles and extraordinary happenings, while others are moved by divine truths and insights. However, the majority of people are those who find guidance and peace through lofty morals and courtesy.

It is for this reason that our Noble Prophet, peace and blessings of Allah be upon him, was blessed with all sorts of miracles and wonders. How shall I even begin to speak of their grandeur? In any aspect that you observe, countless miracles can be found. The Holy Prophet(sa) collectively partook of all the three categories of miracles just mentioned. There were miracles that could be observed apparently, such as the splitting of the moon, and others which exceed 3,000 in number. Furthermore, the Holy Quran is replete with miracles of divine truth and insight and in this respect, fresh miracles are manifested anew in every era. As far as miracles of moral character are concerned, the very person of this blessed Prophet, peace and blessings be upon him, was an embodiment of:

And if you are in doubt as to what We have sent down to Our servant, then produce a Chapter like it.

These miracles are spiritual in nature. Just as the Holy Quran furnishes irrefutable evidence in support of God’s Unity, so too it has presented such wisdom, eloquence and clarity of language that man cannot create the like of it. At another instance, Allah the Exalted states:

If mankind and the Jinn gathered together to produce the like of this Quran, they could not produce the like thereof.

Hence, in the context of spiritual miracles, no one ought to surmise that these are miracles only in the view and fancy of Muslims. Not only the naturalists of today, but even those who oppose naturalism, do not believe that the Quran is a miracle. Syed Ahmad has also faltered in this respect and does not accept the eloquence and articulacy of the Holy Quran to be a miracle. When I reflect, it is disappointing that Syed Ahmad rejects miracles. The fact of the matter is that Syed Sahib cannot accept this miracle in any case because he says that an individual of any calibre—high or low—can produce the like thereof. However, it is regrettable that he does not even know that the man who brought the Quran is so great that the book he brought is described as such by God:

That is to say, it is a book which is a compendium of all books and of every truth. The word ‘book’ here generally implies and refers to those admirable principles that a human being naturally finds worthy of adherence.

The Holy Quran is a compendium of wisdom and insight. It is not an indiscriminate collection of ideas. It expounds every matter itself and contains provision for requirements of every kind. It is a sign in every respect. If someone denies this, I am prepared to demonstrate its miraculous nature in every respect. In the present age, many vigorous onslaughts are being waged against the Unity of Allah and His existence. The Christians have also exerted their best efforts and written extensively, but everything they have stated and written is with relation to the God of Islam and not about the dead god who was crucified and is but helpless. I can confidently claim that anyone who endeavours to write in defence of the Being and existence of Allah Almighty will ultimately have no choice but to accept the God presented by Islam. For every page of the Book of Nature testifies to His Being and man naturally bears the impress of the very same God in his person. Hence, when such people take a step, they invariably advance towards the field of Islam. This too is a magnificent miracle.

If a person rejects this miracle of the Holy Quran, one method alone is sufficient to put such people to test. In other words, if someone does not accept the Quran to be the Word of God, then in this age of enlightenment and science, such a claimant ought to write arguments in favour of the existence of God; and I shall demonstrate that all such arguments already exist in the Holy Quran. Further, if someone were to pen arguments in support of the Unity of God, we shall present the same arguments from the Holy Quran as well. Such people ought to present arguments that they claim are not to be found in the Holy Quran or put forth such truths and pure teachings, which they deem are found nowhere in the Holy Quran and we shall clearly demonstrate to them how truthful and clear the following claim of the Quran is:

Moreover, if a person seeks to write arguments in support of the true religion that accords with the nature of man, I shall demonstrate the miraculous nature of the Holy Quran in every respect and shall prove that every truth and pure teaching is present in the Holy Quran. Therefore, the Holy Quran is a book that contains insights and secrets of every kind. But I say once again, that in order to discover them, that very same spiritual power which is referred to by Allah Almighty Himself in the following verse, is required:

Similarly, in respect of eloquence and articulacy, if the sequence of the verses in Surah Fatihah, for example, were altered, the superlative meanings and lofty objectives in the current sequence could never be expressed in any other manner.

Take any chapter of the Holy Quran, even if it is Surah Ikhlas: 29

(Say, ‘He is Allah, the One’). The insights and verities that have been expounded in the Holy Quran in such an exquisite and subtle manner cannot be matched by anyone. This too is a miracle of the Quran. I am astonished when certain ignorant people, in their attempt to attack the unparalleled nature of the Holy Quran, assert that the Maqamat-e-Hariri and Sab’ah Mu’allaqah are matchless and peerless. They do not even understand that the author of Hariri has never claimed that his work is unequalled, and further, even he himself was convinced of the miraculously eloquent nature of the Quran. Such critics disregard the truth and virtue present in the Holy Quran and give preference to mere words. Books of this nature are devoid of truth and wisdom.

The excellence and grounds for a miracle is that it takes every aspect into consideration. It ought to maintain eloquence and articulacy but preserve truth and wisdom as well. This miracle is specific to the Holy Quran alone, which shines like the sun and which possesses a miraculous power in every sense. The Quran is not composed of mere words and expressions like the Gospel, which states that one ought to turn the cheek after being struck on the first. This does not consider or take into account whether such a teaching brings about wise action and whether it accords with man’s nature.

In comparison, if one reads the teachings of the Quran, it becomes clear that the human mind does not have the power to address all issues, and a complete and flawless teaching of such nature can neither be the result of the human intellect, nor the product of the human brain. If there were a thousand people in need before us, and we were to provide for one or two, would this be deemed sufficient? In a similar manner, the Gospel focuses on a single aspect and has not given the least consideration to other situations. For this, we do not blame the Gospel, rather, this was on account of the evil deeds of the Jews. The Gospel was sent down in accordance with their capacity. As the proverb goes: ‘The soul determines the sort of angels that accompany it.’ How can anyone else be blamed?

I should like to elaborate that the Gospel was a law specific to a particular time, place and people. In a similar fashion, the British also impose laws that are specific to a particular time and place; after a certain period in time these laws are no longer applicable. In the same manner, the Gospel is also a specific law, limited in its scope. The expanse of the Holy Quran, however, is very far-reaching. Until the Day of Judgement it shall remain an unchanged law, serving all people in every era. As such, God Almighty states:

Meaning, We go on revealing our treasures in determined measure. The need for the Gospel was limited to its own time—its entire teaching could be summarised in one page.

The task of the Holy Quran was to reform people of all eras. The objective of the Quran was to transform mankind from an animal state to a human state, and thence to make of humans civilised individuals by inculcating good manners, so that a transformation could be brought about by acting within the dictates of the shariah and its injunctions; and finally, so that they could be made into godly people. These words are brief, but they encompass thousands of facets. Since the Jews, naturalists, fire-worshippers and other nations were engrossed in evil practices, it is for this reason that upon the instruction of Allah, the Holy Prophet, peace and blessings of Allah be upon him, addressed all the people, saying:

And so it was necessary for the Holy Quran to gather within itself all those teachings that had been instituted at various points in time and to possess all the truths that were conveyed from heaven to the people of the world in various times through numerous Prophets. The Holy Quran had the whole of humanity in view, not a specific people, country or era. The Gospel, on the other hand, had a specific people in view and this is why the Messiah, on whom be peace, repeatedly said: ‘I have come in search of the lost tribes of Israel.’

Some assert, what has the Quran brought? Nothing more than what is already contained in the Torah. It is this very misconception which has moved certain Christians to write treatises on the uselessness of the Holy Quran. If only they had partaken of true wisdom and real insight, they would not have gone astray. Such people state that the Torah forbids one to commit adultery and likewise, the Quran too forbids adultery. The Quran teaches the Unity of God and the Torah also teaches a person to worship the One God. So what then is the difference? At face value, this seems like a complicated question. If this question was posed to an uninformed person, he would be flustered. In actual fact, intricate and twisted questions like these can only be resolved by the special grace of Allah Almighty. It is these very Quranic insights, which are revealed at their appropriate time. In reality, there is definitely a similarity between the Holy Quran and the Torah— we do not deny this. However, the Torah has only presented a mere text without any argumentation, proof or commentary. However, the Holy Quran takes a rational approach on all matters. This is because the faculties of the people of that time possessed an uncultivated nature. And so, the Quran adopted the practice of expounding the benefits of worship and morality. Moreover, it not only puts forth the benefit, but rather presents them with the support of argumentation and proof in a rational manner, so that those who possess a sound intellect are left with no room for denial. As I have just mentioned, in the time of the Quran, faculties were bent towards rationality, whereas in the time of the Torah, a more primitive state existed. From the time of Adamas humans continued to develop and when the Quran appeared, this development had reached its completion, in the likeness of a circle. It is related in the Hadith that the age assumed the form of a ‘full circle.’ Allah the Exalted states:

Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.

Necessity is the engine that fuels prophethood, as it were. Dark nights draw in the light that delivers the world from darkness. It was due to this need that the system of prophethood began, and upon reaching the era of the Quran, it attained to completion. Now every need has been fulfilled. This establishes that the Holy Prophet, peace and blessings of Allah be upon him, was the Seal of the Prophets. Indeed, one significant and evident hallmark of this is that the Quran presents reasoned argumentation, while the Torah has not done so even to a minor degree.

The second difference is that the Torah has only addressed the Children of Israel and never had any concern for, or association with, any other nation. This is the very reason that it has laid no emphasis on argumentation and evidence, because the Torah did not have in view any other denominations such as atheists, philosophers or Brahamos. Since the Quran considered every community and every nation, and since no further needs were to arise, the Quran provided sound argumentation to support its doctrines and practical injunctions. As such, the Quran states:

Meaning, say to the believers, do not lustfully look at the private parts of others and also safeguard your other furuj or organs as well. It is necessary for a man to keep their gazes low, lest they succumb to temptation at the sight of a woman that is a non-mahram. Even the ears are implied by the word furuj, which may lead one to temptation by listening to ill-natured stories. This is why it is generally instructed that you ought to safeguard all your furuj or ‘openings’ and keep them closed because:

In other words, this is best for them and such practice bears the hallmarks of the highest level of purity, which if possessed shall keep you away from evildoers.

Just observe how the Quran has expounded in its own words and manner this one concept alone—an injunction that is present in the Torah as well—with such clarity and detail, supported by arguments and proofs. This is the very miracle of the Quran, in that it does not leave its follower to depend on anything else, rather makes them independent of all else, by putting forth its own arguments and proofs as well. The Holy Quran has put forth its injunctions along with their reasoning and has furnished sound logic for each and every commandment individually. As such, these are two clear differences between the Torah and the Quran. The former book does not stand by a methodology that encourages rationality and when it makes a claim, one is compelled to search for the arguments themselves. The latter, however, reinforces its claim with arguments of every kind and then presents them as well. It does not force others to believe in the commandments of God, but rather moves them to proclaim with their own mouths that they concede to the truth of its teachings. It does not compel and force others, rather wins them over by its use of subtle argumentation; its commands are accepted instinctively. The addressees of the Torah are a specific group, whereas the addressees of the Quran are all those who shall be born until the end of time. Then tell me how the Quran and Torah can be one and the same and how can there be no need for the Quran after the Torah? When the Quran instructs one to abstain from adultery, it addresses all of humanity; but when the same words are stated by the Torah, its refers to and addresses only the Children of Israel. This also demonstrates the limited scope and unrefined nature of the Torah, but only to one who possesses foresight and a God-fearing heart.

Another stark difference between the Torah and the Quran is that the Quran possesses all sorts of miracles within it, whether physical or spiritual. For example, the miracle of the splitting of the moon falls under the category of miracles that are physical in nature.

Certain ignorant people hide behind the law of nature and object against the miracle of the splitting of the moon. But they are oblivious to the basic fact that the powers and laws of God Almighty cannot be fully encompassed and measured. Alas! On the one hand they believe in God, but on other occasions, when their hearts and souls ought to fall prostrate upon witnessing the magnificent and immensely hidden powers of God Almighty, they forget Him completely. If the Being of God and His capabilities are limited in power and strength to the extent of our own thoughts and estimations, then what need is there for prayer? But nay! I disclose to you that God’s powers and objectives cannot be encompassed by anyone. A person who makes such a claim is a disbeliever in God. How unfortunate is the ignorant person who considers Allah Almighty to be the possessor of infinite powers, yet asserts that the miracle of the splitting of the moon is against the law of nature. Know that such a man is bereft of intelligence and insight of the heart. Bear well in mind that you ought not to build your foundation on the law of nature; that is to say, do not place a limit on the law of nature, as if the secret of God’s divinity are restricted to this. For in such a case, the entirety of God’s divine nature would be within your grasp. Nay, man ought not to show such audacity and boldness that leads him to fall from the rank of servitude to God, the result of which is ruin. No believer can be so foolish and senseless as to limit and confine the powers of God. Imam Fakhr-ud-Din Razi is very true in his statement that an individual who intends to judge God Almighty with the measure of reason is foolish. Now reflect how it is with a mere droplet of sperm that Allah the Exalted has created man. It is very easy and simple to say this, and this seems to be a very insignificant thing, but it is a wondrous secret and mystery that God creates man from a mere droplet of fluid and then through it, vests in him wondrous faculties. Can the power of reason reach the depth and detail of all this? Naturalists and philosophers have exerted their best efforts but have not been able to fully understand this phenomenon. Similarly, each and every particle is subservient to God Almighty. And Allah the Exalted is powerful enough to manifest a miraculous event despite the apparent system remaining unchanged. Insightful people understand such facts well and derive a pleasure from them. Certain people raise objections over the most trivial matters and fall into doubt. For example, the fire did not burn Abraham, on whom be peace. This event was also like the splitting of the moon. God knows full well the threshold at which fire burns and the factors which cause it to subside. If such an element, which prevents fire from burning was discovered, or disclosed by someone, the people would accept its efficacy immediately. However, in such a case, how would the worth and merit of belief in the unseen and thinking well of God become manifest? I have never suggested that God does not create means, but certain means are apparent, while others are not clearly visible. The purpose is because the actions of God are diverse. The power of God Almighty is never incapable nor does God tire. His greatness may be expounded as such:

And He knows every kind of creation full well... Have We then become weary with the first creation?

Irrespective of how discerning and knowledgeable a person may be of God’s infinite powers and actions, man cannot fully gauge them and must concede his own humility and incapability.

I remember an incident of which doctors are well aware. A man named Abdul-Karim visited me. There was a tumour in his body that was growing towards his rear. The doctors told him that there was no cure for this and it was better for him to be euthanised by gunshot. There are many illnesses of this sort, the nature of which doctors cannot fully grasp. For example, the plague and cholera are such illnesses that if a medical official is assigned to plague duty, they contract diarrhoea themselves. A human being may study insofar as possible and become absorbed in philosophical investigation, but ultimately he will realise that he has encompassed nothing. It is related in a Hadith that we come to encompass the insights and mysteries of God’s words and actions, to the extent that a bird on the edge of the ocean is able to fill its beak with water. Then how can insignificant humans and ignorant philosophers, by virtue of their deficient knowledge, go on to boastfully object against the splitting of the moon, which is an action of God Almighty, and declare it to be against the law of nature. I do not say that one should not object. Nay, one may freely object. Rather, gladly object with pleasure, but keep two things in mind: firstly, fear of God; and secondly, even the greatest of philosophers have ultimately been forced to concede that they were ignorant. The human intellect even at its pinnacle must concede to its utter ignorance. For example, although physicians know of the optic nerve and understand its intricacies, let someone inquire of them as to the substance and reality of light. If someone asks them about the essence of sound, they will explain that the ear drums are affected in such and such way, but will be unable to explain even remotely the actual inherent nature of sound itself. If they are asked why fire is hot and water is cold, they will be unable to answer. To discover the deeper essence of things is not the work of a physician or philosopher. One may observe that our face is reflected in a mirror, but our head does not sever itself from our bodies and physically enter into the mirror. We remain physically sound and our face can also be seen in the mirror. So remember, Allah the Exalted is well aware that it is possible for the moon to be split, and despite it being rent asunder, for no disruption to take place in the system of the universe. The actual fact to note is that these matters relate to the inherent qualities of things and who can claim to know all these intricacies? Therefore, only those who are impatient and ignorant deny and hasten to reject the wonders and miracles of God Almighty.

It is unwise to deem the powers and wonders of God to be limited. Man does not even know and comprehend his own intrinsic nature yet passes judgements on matters divine. It is such people to which the following refers:

Have you put in order your earthly matters; So that you have now turned to heavenly matters?

It is incumbent on man to not interfere in a manner that is beyond his reach. Doctors do not know of the causes and symptoms of many illnesses and diseases. When this is the extent of man’s weakness, does it befit him to pass judgements on matters that are beyond him? Not at all. In fact, servitude to God demands that one remains with those who proclaim:

One may observe that stars—such vast bodies—are suspended in the sky without any pillars and even the sky itself has been raised without any apparent support for many millennia. Every night, the moon reveals itself in immaculate form. The sun rises every morning and follows a well-timed and proper course. We tend to commit some error or other in our own tasks, but just observe the work of Allah Almighty in that this very sun and moon follow their course without fail. If one ponders on these matters daily, in that the sun rises according to a fixed routine day in and day out, and gives us a sense of direction, one is confounded. We go through a multitude of varying states, but the sun does not. If a person were to purchase a watch for 2,000 rupees and at 12 o’clock it showed the time to be 10 o’clock for example, or vice versa, it would be deemed worthless and faulty. But the watch of God Almighty is such that it does not move off course even slightly; it neither requires a key, nor cleaning. Can anyone enumerate the powers of such a Creator? Man is astonished when he observes that his possessions, clothes, vessels, etc., which remain in constant use eventually begin to wear in. Children grow to adolescence and then die in old age. However, the sun that rose the day before, is still the very same sun we see today. It has carried through as such for countless ages and shall continue as such. However, despite this, it is not ruined, nor does it falter with the passage of time. How insolent it is for a mere insect to attack the Exalted Being of God and hastily pass the judgement that God does not possess all power.

The God of Islam is a powerful God. No one has the right to object against His powers. The miracles manifested by Prophets, peace be upon them, are also for the very reason that they are beyond the understanding of human experience; and when a person witnesses these extraordinary happenings, they are compelled to admit at the outset that these miracles are from God Almighty. However, if such a person employs his reason alone, and does not benefit from divine understanding, both avenues are blocked completely. On the one hand, a person will reject miracles, and on the other hand, flaunt his own defective reason. As a result, these foolish people toil to comprehend the intricate reality at the heart of miracles, the philosophy of which cannot be discovered by earthly intellect and superficial logic. This then drives an individual to further denial until such a one begins to reject the very essence of prophethood itself and gathers a collection of doubts and objections that become the cause of his misfortune. At times, they state that this man is also one like us, he eats, drinks and has physical needs. How then can his faculties be greater than ours? How can his spiritual power and influence in the acceptance of his prayers be so distinct? Alas! These people make such statements and level allegations, which as I have mentioned, cause them to reject the very nature of prophethood as well. This example requires contemplation and comprehension in that the belief of such people is scant, and yet they vigorously raise objections. Now if such behaviour is not a deliberate and clear rejection of the existence of Prophets then what is? Do they pride themselves on such intellect and learning whereby they have become atheists and idol-worshippers after being dubbed philosophers? The hidden powers of Allah Almighty cannot manifest their marvel without revelation and divine inspiration. It is only through revelation and divine inspiration that they are brought to light.

It is due to the grace of God Almighty and His mercy that He has sent Prophets to the world. Intelligent is the one who recognises the Prophet, for in doing so they recognise God. And foolish is the one who rejects a Prophet because to deny prophethood is to deny God. One who recognises a saint recognises the Prophet. In other words, one could say that the Prophet is like an iron nail that underpins divinity, and a saint serves the same purpose for a Prophet. Now, one ought to reflect upon the fact with an objective mind that God established this religion on earth 1,300 years ago through the Holy Prophet, peace and blessings of Allah be upon him. But today 1,300 years have passed; in fact it has been 15 years since the dawn of the fourteenth century. If one mentions these facts to the Aryas, Brahamos, naturalists, atheists and Christians, they laugh and mock. But nonetheless in this time of peril, on the one hand there is enlightenment in the modern sciences, and on the other hand, the dispositions of people have undergone a significant transformation, and various denominations and religions have abounded. Hence, it has become a very difficult task to present these matters to the people so that they might accept them. People began to consider Islam and what it presents to be nothing more than tales and fables. However, Allah the Exalted had promised the following:

Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.

As such, God Almighty took it upon Himself to safeguard the Quran and Islam, and saved the Muslims from ruin and did not allow them to fall prey to trial. Blessed are those who value this institution and derive benefit from it. The fact is that in the absence of evidence—as the human disposition tends to immediately incline towards scepticism—even people within the fold would renounce their belief in the Quran and Islam, considering both to be nothing but tales and fables. For example, if a sound comes from within a room, a person outside would assume that there must be someone inside the room. However, when the person observes that no one has exited the room for three or four days, their initial thought begins to change. Moreover, without even entering the room, the person infers that if someone was in the room, they would require food and drink, and exit the room. And so, in this era of philosophy and secular enlightenment, if the light and blessings of prophethood, which come in the form of divine revelation, had not been manifested, Muslim children living in Muslim homes would have taken Islam and the Quran to be tales and fables, and they would have become completely detached and distanced from Islam. In this way, a constant means to destroy Islam would have been secured. But no! How could the jealousy of God and His passion to fulfil His promise have allowed for this to happen? As I have just stated, God Almighty has promised:

Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.

Now observe how the Quran has been named ‘The Reminder’ (Adh-Dhikr), because it reminds mankind of the law present within. When a subject-noun is converted to the infinitive form, this also brings it to the measure of the superlative degree. Let us presume that someone said:

What would this mean? This means that Zayd is exceedingly just. The Quran has not brought a new law, but rather reminds man of the inner law present within man in the form of various faculties. There is forbearance, kindness, bravery, might, anger, contentment, etc. Hence, the Quran has reminded us of the nature vested within us. Just as Allah the Exalted states:

In other words, this is the hidden scripture present in the Book of Nature, which all people did not have the ability to see. As such, this book was named ‘The Reminder’ so that when it is recited, it reminds us of the inner, spiritual faculties, and the light of the heart vested in man from heaven. Hence, Allah the Exalted has manifested a spiritual miracle by sending down the Quran, so that man may discover the insights, verities and spiritual wonders of which he was previously unaware. The ultimate cause of the Quran is:

It is unfortunate, however, that this has been forgotten and the Holy Quran is considered to be nothing more than a collection of a few stories. Like the idolaters of Arabia, they indifferently and insolently declare the Quran to be tales of the past and turn a blind eye to this book. The previous age was the era in which the Holy Prophet, peace and blessings of Allah be upon him, appeared and in which the Quran was revealed, reminding people of that age of their inner strengths. Now that era has arrived about which the Holy Prophet, peace and blessings of Allah be upon him, had prophesied that the people would recite the Quran, but it would not go beyond their throats. You can now see with your own eyes how people melodiously and beautifully recite the Holy Quran, but the Quran does not go deeper than their throats. Therefore, the Holy Quran, which is also named ‘The Reminder’, came in this early period to remind people of the hidden and forgotten truths and innate qualities within man.

In light of the firm promise made by Allah the Exalted 42

(Most surely We will safeguard the Quran) even in the present era a teacher has come from heaven who is the awaited one, in fulfilment of the following verse:

That man is the one who speaks to you now. Once again, I return to the prophecy of the Noble Messenger, peace and blessings of Allah be upon him, and say that it was this very era about which the Holy Prophet(sa) foretold that people would recite the Quran but it would not go beyond their throats. Now our opponents—nay, those who disparage the promises of Allah Almighty and those who pay no heed to the words of the Holy Prophet, peace and blessings of Allah be upon him—strain their throats and read the verses of the Quran 44

(O Jesus, I will cause thee to die a natural death and will exalt thee to Myself) and 45

(But since Thou didst cause me to die) in such a strange accent. However, they do not understand the true meaning. And what is most unfortunate is that if a well-intentioned counsellor graciously seeks to advise them, they do not make the least effort to understand. So be it, but the least they can do is listen to the other person’s point of view! But why would they bother? For this requires ears that are willing to hear. This also requires them to demonstrate patience and think well of others. If God Almighty had not turned to the earth with His grace, the religion of Islam would have also become lifeless, like a mere tale, just as the other religions have become. A dead Faith cannot give life to anyone, but Islam, in this day and age, is capable of granting life. It is the custom of Allah that He does nothing except through means—however, it is another matter as to whether we can observe them or not—but there is no question that God most certainly utilises means. In this manner, light descends from heaven and takes on the form of means when it reaches the earth. When Allah the Exalted found the era of the Holy Prophet, peace and blessings of Allah be upon him, plunged in darkness and misguidance, with dark clouds of wrongdoing and gloom sweeping over the earth in every direction, He raised the Holy Prophet, peace and blessings of Allah be upon him, shining forth as a brilliant lamp from the mountains of Paran, to dispel the darkness, and to transform misguidance into guidance and virtue.

In the same way, in this present era, religious capacities have died away, and sin and impiety have taken their place. The mutual interaction of people on the one hand and their worship on the other—everything has become corrupted. If this affliction was all that plagued the people, there was no harm or danger. But in addition to all these things, the greatest calamity, regarding which I am compelled to speak time and again, and which every heart possessing sympathy for Islam has already felt or can feel, is the poisonous effect of today’s natural medicine, astronomy and flawed philosophy, which is attacking Islam and Muslims. The scholars pay no attention to this because they can barely find time from their wars with one another, waging internal conflicts, and declaring one another disbelievers. If the ascetics sat in seclusion and did so much as to pray, even that could bring about positive effects, but they are engrossed in debates on the worship of saints and the permissibility of the Sufi practice of sama, etc. A few traditions, which are not to be found in the Quran and Sunnah, have taken the place of true Sufism. Therefore, from every direction Islam is victim to the arrows of the foolish and the ignorant. In this age, those necessary conditions, which undoubtedly call for the advent of a reformer, have reached their pinnacle. Everyone believes in their own individual religious tradition. Deducing from all these factors and circumstances, the age of Islam seemed to be at its end. When doctors and physicians find that the body of a patient struck by cholera is as cold as ice or is afflicted by a state of delirium, they slip away, declaring the person to be incurable. Upon witnessing a grim state of affairs, even the most skilled physician expresses disappointment and dismay. There is no doubt that in the present age Islam had reached a hopeless state. However, if this faith had been the result of human thought or the fruit of mortal efforts, in these times of misfortune and tribulation, on being struck from all fronts and its internal state having fallen frail due to discord within the fold, at the very least, it could not have endured; especially when its adversaries were and are exerting their best efforts to destroy it. Not a year goes by that a new means to attack Islam is not contrived. If a new invention or machine is designed, the newly discovered principles to produce that respective invention are then used to fuel attacks against Islam.

Hence, in a time of such disorder it was inevitable that the enemies of Islam should together, with a single strike, turn Muslims away from their faith. But the mighty hand of Allah the Exalted protected Islam and this too is a proof of the truth of Islam. The advancement of this day and age is also a miracle of Islam. Simply observe how the opponents of Islam employed the sum total of their force and strength, and even their own lives and wealth to destroy Islam. However, Allah Almighty had promised:

Meaning, God Himself is the one Who reminds man of the nature etched within him and shall safeguard Islam in a time of peril. The ark of Islam had sailed into peril. At the expense of tens of millions of rupees, the Christian priests waged onslaughts in an attempt to make the people think ill of Islam by luring them with all sorts of rewards and promises, and even by showing them shameless displays of sensual pleasure. Along with this, they denigrate Islamic doctrines. Reflect! At a time of drought, the Prayer for seeking rain is offered. If through some device the people are able to induce rainfall—as some are engaged in such efforts in America and other places—this would bring about the end of an Islamic injunction. Hence, to what extent should I go on? Islam is being attacked on all fronts and efforts are being undertaken to dishonour it—indeed, unrelenting efforts. But what harm can the schemes and contrivances of these people inflict? God desires to preserve Islam from these machinations Himself and in this era of advancement, He has not left Islam without support. In fact, He has protected Islam and has proven true the promises of His Truthful Messenger, peace and blessings of Allah be upon him. Moreover, God has disclosed the reality of His Prophet’s blessed prophecies and in the present century, He has raised a man from Himself. I proclaim again and again, that man is the one who speaks before you now and he it is who shall breathe the spirit of truth back into Islam. He is the same man that brings lost verities from heaven and conveys them to the people. He desires to dispel ill-thinking and weaknesses in faith.

The ailment of ill-thinking is so wretched an affliction that it blinds a man and hurls him into the dark pit of ruin. It is ill-thinking which resulted in the worship of a dead man. Indeed, it is ill-thinking which moves people to strip God Almighty of His attributes of creation, mercy and granting provision, etc., reducing Him, God forbid, to an idle and useless being. Therefore, it is due to this very ill-thinking that a vast part of hell shall be occupied, rather it would not be an exaggeration to state that the entirety of it would be filled by such people. Those who think ill of the ones appointed by God Almighty look contemptuously towards the bounty and grace of Almighty God. Hence, when a person rejects this community, which God Almighty has established by His own hand, I am grieved that alas, another soul knocks at the gate of destruction. This movement is so clearly recognisable that if a person listens to my teachings for even two hours with a willing heart, they would find the truth.

Now it is my desire to say a few more words and then conclude this address. I briefly return, for some time, to my discourse in the way of miracles. The first category of miracles are those of an academic nature, such as the splitting of the moon, etc., and the second are of those which relate to divine verities and insights. The third category of miracles, is that which relates to morality.

Moral miracles possess great influence. Philosophers cannot fully be satisfied by verities and insights, but exemplary morals have a deep and penetrating impact on them. One of the miracles of the Holy Prophet, the Chief of the Messengers, peace and blessings of Allah be upon him, in the way of moral miracles is that once the Prophet of Islam lay asleep under a tree when suddenly he was awoken by a hue and cry. Upon waking he noticed a Bedouin of the desert standing above him, sword in hand, who said: ‘O Muhammad! Tell me, who now can save you from my hands?’ ‘Allah,’ replied the Prophet of Islam, with the complete satisfaction and true repose that he was blessed with. This response of the Holy Prophet(sa) was not superficial as others would say. The name ‘Allah,’ which is the personal name of God Almighty and which is that compendium of all perfect attributes, came forth from the mouth of the Messenger with such heartfelt emotion that it touched the heart of the Bedouin. It is said that this is the Greatest Name (ism-e-azam) of God and it possesses tremendous blessings. But as for one who does not even remember Allah, what benefit can such a one derive from this name? Hence, the word ‘Allah’ was uttered by the Holy Prophet(sa) in such a way that the Bedouin was struck by awe and his hand began to tremble. His sword fell to the ground. The Holy Prophet(sa) then took hold of the same sword and said: ‘Now you tell me, who can save you from my hands?’ Who could this weak-hearted desert-nomad of the desert name? Ultimately, the Holy Prophet, peace and blessings of Allah be upon him, exhibited his sublime virtues and said: ‘Go, I release you. Learn of clemency and bravery from me.’ This miracle of morality had such an influence on this man that he became a Muslim.

It is narrated in books of history that once a man came to Abul-Hasan Kharqani. On his return, the man confronted a lion to which he said: ‘For the sake of Allah clear my way.’ The lion attacked. But then the man said: ‘Leave me for the sake of Abul-Hasan’, and the lion left him. This event disturbed the person in question spiritually, and he turned back from his journey. Upon returning, he narrated this mystery to Abul-Hasan who said: ‘This is not a difficult matter. You were not actually acquainted with Allah’s name. The true majesty and awe of Allah was not present in your heart. But as for me, you knew me well and in your heart you held me in high regard.’ Hence, there are many a great blessing and merit in Allah’s name, provided that one gives it a place in the heart and seeks to learn its deeper essence.

Similarly, among the miracles of the Holy Prophet, peace and blessings of Allah be upon him, in the way of morality, there is another that on one occasion, the Prophet(sa) had at his disposal a large number of sheep. One person is reported to have said that never in his life had he seen anyone possess such abundant wealth. The Holy Prophet(sa) gave the entire flock to that person upon which the man immediately said: ‘Without doubt, you are a true Prophet, for such generosity cannot be exhibited by anyone else.’ Hence, the exemplary morals of the Holy Prophet(sa) were such that the Quran makes the following statement:

And so, it is incumbent upon our community to make progress in morality. As the proverb has it:

They ought to remember that if someone behaves harshly towards them, they should insofar as possible respond in a soft and gentle manner. Even at a time of retribution, they ought to avoid cruelty and severity. Humans possess an inner self as well, which is of three types: one which incites to evil, one which reproves man for evil and the soul at rest. In the state that incites man towards evil, a person is unable to restrain their emotions and inappropriate passions, and fails to remain within appropriate bounds, falling from a state of morality. However, in the state of self-reproof, a person manages to restrain themselves. I am reminded of an anecdote written by Sa’di in his book Bustan, in which he states that once a noble man was bitten by a dog. When he returned home, his house-folk noticed the dog bite. A simple and innocent girl who was present said: ‘Why did you not bite the dog in revenge?’ The man responded: ‘Humans cannot behave like dogs.’ Similarly, when a person is abused and cursed by a wretch, it is incumbent upon a believer to abstain from responding in kind. Otherwise, this example of dog-like behaviour shall be applicable to such people. The beloved of God have been abused with the worst of invectives and are grieved in the worst possible manner. However, they were always addressed in the following words:

Even the perfect man, our Prophet, peace and blessings of Allah be upon him, was given immense anguish; he was abused, reviled and insulted, but how did this paragon of morality respond? He prayed for those who inflicted this upon him and Allah the Exalted promised that if the Holy Prophet(sa) turned away from the ignorant, He would protect and safeguard the Prophet’s life and honour, and save him from the attacks of such miscreants. And so it proved to be. The opponents of the Holy Prophet(sa) were unable to tar his honour and only humiliated and disgraced themselves, ultimately falling at the Prophet’s feet or perishing before his eyes. Hence, it is a characteristic of the reproving self that even in a state of struggle, one is able to bring about reformation. It is a common fact that if an ignorant person or some wretch unleashes abuse or creates mischief, the more one distances oneself from such people, the more one’s dignity is preserved. The extent to which you wrangle and contend with such people is the extent to which you will suffer ruin and disgrace. In a state when the soul is at rest, one becomes inclined towards piety and goodness, and one severs one’s ties with the world and all that is beside Allah. Such a person walks about on earth and interacts with the people of this world, but in reality they are not present here on earth. They live in a different realm altogether, where the heaven and earth is of a different kind.

And I will place those who follow thee above those who disbelieve, until the Day of Resurrection

This reassuring promise was given to the son of Mary who was born in Nazareth. But I give you the good news that the son of Mary who has appeared in the name of Jesus the Messiah has been addressed by Allah Almighty and given glad tidings in the very same words. Now reflect for yourself: can those who desire to maintain a relationship with me, and wish to be a part of this grand promise and glad-tiding, be such people who are steeped in the state that incites one to evil and who tread the path of sin and impiety? Nay! Of course not! Those who truly value this promise of Allah and do not consider my words to be mere tales and fables ought to remember this and listen with their hearts. I address the people once again and proclaim that as for those who hold a relationship with me—a relationship that is firm and unwavering; a relationship whose effects are not limited only to my person, but rather which leads one to the God; who guided even myself to the perfect, divinely chosen man, a man who brought the spirit of truth and righteousness to this world—if the whole affair were limited to my person alone I would have no fear, worry or concern, but this is not the case. This matter escalates to our Noble Prophet, peace and blessings of Allah be upon him, and ultimately reaches the Holy Being of God Almighty. In this case, bear well in mind and take heed that if you desire to partake of this glad-tiding and hope to be part of this prophecy’s fulfilment, and if you possess a true thirst for this grand victory (that is to prevail over the disbelievers until the Day of Resurrection), then my entire message for you shall not secure this success until you advance from the state where the soul reproaches one’s inner self for having committed evil, to the towering state where the soul is at rest and naturally inclines to goodness.

Apart from this, I have nothing more to say. You are bound to a man who is commissioned by Allah. Therefore, listen to his words with the ear of your heart and remain fully disposed to act accordingly, lest you become of those who fall into the filth of denial after having accepted the truth, and thus become the recipients of divine wrath.

1 Ibrahim, 14:11

2 al-Anfal, 8:61

3 Aal-e-Imran, 3:201

4 an-Nahl, 8:129

5 al-Baqarah, 2:287

6 Aal-e-Imran, 3:191-192

7 al-A’raf, 7:173

8 Aal-e-Imran, 3:191

9 al-Waqi’ah, 56:78-80

10 Aal-e-Imran, 3:192

11 Aal-e-Imran, 3:192

12 Saad, 38:46

13 as-Saff, 61:3

14 al-Hijr, 15:10

15 ad-Dahr, 76:9

16 Aal-e-Imran, 3:93

17 Historically, in the subcontinent, Hindus belonging to the lowest, socially disadvantaged class were officially referred to as the scheduled caste and considered ‘untouchable’ according to Hindu scripture. A Hindu of the scheduled caste who converted to Islam was referred to as a musalli (literally, one who prays) or a mu’min (a believer), even if they were not practising Muslims. [Publisher]

18 al-Baqarah, 2:113

19 as-Saff: 61:4

20 Aal-e-Imran, 3:201

21 Aal-e-Imran, 3:201

22 al-Mu’minun, 23:97

23 al-Qalam, 68:5

24 al-Baqarah, 2:24

25 Bani Isra’il, 17:89

26 al-Bayyinah, 98:3-4

27 al-Bayyinah, 98:4

28 al-Waqi’ah, 56:80

29 al-Ikhlas, 112:2

30 al-Hijr, 15:22

31 al-A’raf, 7:159

32 al-Ahzab, 33:41

33 an-Nur, 24:31

34 an-Nur, 24:31

35 Yasin, 36:80

36 Qaf, 50:16

37 al-Baqarah, 2:33

38 al-Hijr, 15:10

39 al-Hijr, 15:10

40 al-Waqi’ah, 56:79

41 al-Baqarah, 2:3

42 al-Hijr, 15:10

43 al-Jumu’ah, 62:4

44 Aal-e-Imran, 3:56

45 al-Ma’idah, 5:118

46 al-Hijr, 15:10

47 al-Qalam, 68:5

48 al-A’raf, 7:200

49 Aal-e-Imran, 3:56