Third Address of the Promised Messiah(as) at the Annual Convention on 30 December 1897

The Promised Messiah(as) said: The fact of the matter is that my friends are a part of me, as are my limbs. We observe in our daily lives that even the smallest of parts, such as a finger for example, if subject to pain, agitates and distresses the entire body. Allah the Exalted is well-aware that in exactly the same way, constantly at every moment, I forever remain anxious and concerned about whether my friends are in a state of ease and comfort. This sympathy and compassion which I feel is not the result of any artificial effort or unnaturally. In fact, just as a mother is incessantly absorbed in ensuring that each and every one of her children are in peace and comfort, no matter their number, I find my heart replete, in the way of Allah, with the same tenderness and compassion for my friends. This sympathy is so burning that when I receive a letter from any one of my friends alluding to a grief or illness with which they are suffering, my disposition becomes restless and disturbed, and I am taken aback by grief. As our dear ones increase, this grief increases in equal proportion. There is no hour in which I am free from some form of apprehension and grief, because from among the vast number of my friends, one or the other is afflicted by some form of grief or pain. When they inform me of their worries, my heart becomes perturbed and restless. I cannot describe the amount of time that I suffer from worries. Since there is no being other than Allah Almighty who can deliver one from such worries and concerns, I engage myself constantly in prayers. The foremost prayer that I offer is for my friends to be saved from grief and worry because the thought of them overwhelms me with anguish and agony. Then, I pray in the general sense that if there is anyone who suffers from some form of grief and hardship, may Allah Almighty grant them deliverance. My entire effort and every ounce of my passion moves me to supplicate before Allah the Exalted. Much hope can be gained from the acceptance of prayer.

However, I am well aware that the word ‘every’ (kulla) refers to those prayers which if accepted, cause no harm. On the contrary, where Allah the Almighty desires improvement and reform, rejecting a prayer is also a form of acceptance. At times, a person is unsuccessful in achieving the result of their prayer. One surmises that God Almighty has rejected their supplication, even though He has actually accepted the person’s entreaty and acceptance is manifested in the form of a disapproval. In the specific case at hand, behind the apparent veil, in reality, the real advantage and benefit lies in the supplicant’s prayer being rejected. Since man is short-sighted and lacks foresight, giving importance to outward appearance, it is advisable that when he prays to Allah the Exalted and does not receive a result that seems apparently beneficial to his own preconceived notion, he should not think ill of God and conclude that his prayer has been rejected. God Almighty hears the prayer of every supplicant.

The mystery and secret is that the greatest good and benefit for the supplicant lies in their prayer being refused. This is the principle of prayer.

In the acceptance of prayer, Allah the Exalted is not subject to our thoughts and desires. One may observe how dear a mother holds her child. She desires that no harm should come to her child. But if a child should cry and insist upon the absurd idea that they be handed a sharp dagger or a bright and glowing piece of coal, would the mother, despite her true love and compassion, ever approve of her child taking hold of a flaming piece of coal and subsequently burning their hand, or cutting their hand on the sharp blade of a dagger? Of course not. The underlying principle in the acceptance of prayer can be understood in light of this example. I am myself experienced in this regard. Where a detrimental aspect exists in a certain prayer, it is not accepted in the least. One can easily understand that our knowledge is not definitive and without its faults. There are many things we do with great pleasure, considering them to be blessed, and in our own view we consider their outcomes to be blessed as well, but ultimately they turn into a grief and affliction that clings to us. Hence, it cannot be said that all the desires of man are free from harm if fulfilled. Man is but a mixture of faults and errors; thus, as one would assume, and as is the case, some of his desires are injurious. If Allah the Exalted were to accept such desires, this would clearly contravene divine mercy. It is a matter quite sure and certain that Allah the Exalted accepts the prayers of his servants and confers upon them the honour of acceptance, but not every foolish desire. Inner emotion blinds a person to what is best in the long run and moves one to pray to their own detriment. However, Allah Almighty, who desires the best for us in the truest sense and sees the ultimate end of all matters, rejects the prayer which He knows would bring about harm and detriment for the supplicant if it was accepted. This rejection of prayer actually constitutes an acceptance. Hence, those prayers which do not compromise the safety of mankind from calamity and adversity are accepted, and harmful supplications are accepted by God in the form of a rejection. I have received the following revelation countless times:

In other words, this means that any supplication that is in essence, beneficial and advantageous, will be accepted. When I reflect over this point, my soul becomes satiated with pleasure and delight. The first time that I received this revelation, about twenty-five or thirty years ago, I was immensely delighted that Allah the Almighty would accept those supplications of mine which I would make for my own person or my dear ones. Thereafter, I understood that even the slightest miserliness must not be exercised by me in this regard, because this is a divine favour and Allah the Exalted has described the righteous in the following words:

Hence, I follow an established practice for my friends, whether they remind me or not; whether they inform me of a serious matter or not, I regularly pray for their welfare in matters pertaining to their worldly and spiritual affairs.

However, pay heed with an attentive heart that there are certain preconditions for the acceptance of prayer. Some of them relate to the person making the supplication and some relate to the person for whom supplication is made. It is necessary for a person who solicits someone else to pray for them to first fear Allah Almighty themselves; such people must remain in awe of God’s Being as He is the Independent and Besought of all; they must make peaceful relations and worship of God a practice of life; they must please Allah with righteousness and piety. When this is the case, the gate of the acceptance of prayer is opened to such a one. If a person displeases God Almighty, ruins his relationship with Him and wars with Him, his mischief and evil deeds become an obstruction or a mountain that stands in the way of prayer. As a result, the door of acceptance is closed to such a person.

Hence, our friends must save our prayers from going in vain and must not allow for their path to be obstructed by any barrier that may be erected as a result of their own unacceptable actions. They ought to adopt a way of righteousness because it is righteousness alone that sums up the shariah. If one were to briefly describe what ‘shariah’ means, it could be said that its essence is righteousness. There are many ranks and levels of righteousness. However, if a seeker faithfully traverses the elementary ranks and levels of piety with steadfastness and sincerity, they ultimately attain the highest grades due to their virtue and desire to seek the truth. Allah the Exalted states:

That is to say, Allah Almighty accepts the prayers of those who are righteous. This is a divine promise and God never fails in His promise. In this context, He states:

Righteousness is a necessary precondition for the acceptance of prayer. Now if a person desires acceptance of prayer in their own favour, despite their own negligence and misguidance, would such a one not be foolish and senseless? And so it is incumbent upon our community that insofar as possible, each and every member must follow the ways of righteousness so that they can experience the pleasure and delight of the acceptance of prayer, and partake of an increase in faith.

One learns from the Holy Quran that the inner self is subject to three states. Firstly, the state known as the self that incites to evil; secondly the reproving self; and thirdly, the soul at rest. In the state where the inner self incites one to do evil, a person is seized by the clutches of Satan and is overly inclined to him. However, in the state of the reproving self, a person feels shame and embarrassment for his ill actions and turns towards God. In this state, however, a battle ensues: at times a person leans towards Satan and at times they incline towards the Gracious God. When a person reaches the stage where the soul is at rest, they become a part of that class of people who are known as the servants of the Gracious God. This rank is the highest point in contrast to which the lowest degree is that of the self which incites one to evil. Between this spectrum there is a middle state known as the reproving self which may be likened to the needle of a scale. If a person leans more towards the lower point, they are reduced to a state that is below and even inferior to animals. However, the more a person inclines towards the higher point, the closer they come to Allah the Exalted. Such people are freed from the lower, rudimentary states and partake of higher, heavenly grace.

It should also be remembered clearly that everything has a benefit. Simply observe the world around us. From the highest forms of vegetation to insects and mice, there is nothing in this world which does not benefit man in some form or another. All of these things, whether earthly or heavenly, are reflections and traces of the attributes of Allah Almighty. Now when even the attributes of God are nothing but good, how beneficent and advantageous is His Being itself ? At this instance, it ought to be remembered also that sometimes we suffer injury from various things due to our own error and lack of understanding, and not because there is an inherent harm in the things themselves; our own misjudgement and error is responsible. In the same vein, due to our own ignorance of certain divine attributes, we are afflicted by pain and hardship. For God Almighty Himself is nothing but mercy and compassion. The underlying mystery behind the cause of hardship and grief in this world is that humans suffer affliction by their own hands, as a result of their misjudgement and deficient knowledge. Therefore, it is through the skylight of God’s attributes alone that we find Allah the Exalted to be a most Merciful and Compassionate Being—a Being whose benefit cannot be fathomed. Those who are closest and nearest to God reap the benefits of His Being to a greater degree. This rank is enjoyed by those who are righteous and who are blessed with a place of nearness to Allah Almighty. As a righteous person continues to grow closer to God, they are bestowed with the light of divine guidance, which enlightens his knowledge and reason in an extraordinary manner. When a person moves further and further away from God, a destructive darkness engulfs their heart and mind, until they become a manifestation of:

This means, they become deaf, dumb and blind so they will not return, whereafter such people suffer disgrace and ruin. In contrast, however, a person blessed with divine light and illumination receives comfort and honour to the highest degree. As such, God Almighty says Himself:

Meaning, O soul at rest that has found comfort through God. Some people derive apparent comfort and satisfaction through leadership, others find contentment and satisfaction through their own wealth and status, while others still are satisfied on account of their good-looking and intelligent children and grandchildren. However, this pleasure and other diverse forms of worldly pleasure cannot grant humans true comfort and real satisfaction. Instead, they only give rise to a foul avarice, which breeds further greed and thirst. Their thirst is never quenched like a person who suffers from polydipsia7 and is never satiated until they perish. However, in this instance, God Almighty speaks of the soul that has found comfort in His Being. This rank may be attained by mankind. In this state, even though a person may possess wealth and riches, and worldly honour, dignity and glory, their true comfort lies in God alone. Gold, jewels and the world with its allures are not the cause of true happiness for these people. Until a person does not feel comfort and pleasure in God Almighty alone, they cannot attain salvation, for salvation is also another word for comfort.

I have seen certain people and have also read about the lives of some who possessed the wealth and riches of this world, and enjoyed the hollow pleasures of this world as well as all its diverse bounties, including children and grandchildren. When death was at hand and it dawned upon them that the time to leave this world had come, and they would be separated from its material bounties and now travel to the hereafter, the fire of regret and needless desire was ignited in them and they began to make empty cries. This too is a form of hell, which deprives a person from heartfelt peace and tranquillity, and rather hurls one into a state of anxiety and discomfort. Therefore, the fact to which my friends must not remain oblivious is that more often than not, a person becomes engrossed in the excessive and needless love of their families and wealth. It is often in the heat and intoxication of this very love that they indulge in such unlawful actions, which create a barrier between them and God Almighty; and the individual concerned is subjected to a hell. Initially the individual is unaware of this but then everything suddenly escapes them, and they are unprepared for that moment. It is then that such people suffer indescribable anxiety. One can easily understand that when a person is separated and distanced from that which they love, they are overwhelmed by grief and throbbing anguish. This issue is not only a theory; it is a logical fact, as Allah the Exalted states:

And so it is this very fire of the love of all that is besides Allah which burns the human heart and turns it to ash, subjecting it to a shocking punishment and pain. I say once again that it is a true and definite fact that without a soul at rest, man cannot attain salvation.

As I have elaborated earlier, when a person is in a state that the soul incites towards evil, they are a slave to Satan. In the state of the reproving self, however, an individual remains in a constant struggle and war against Satan. At times, such a one prevails, but at other instances Satan succeeds. However, in the state where the soul is at rest, a condition of calm and harmony prevails and the person sits peacefully.

Therefore, in the verse: 9

(O Soul at rest), the extent to which a person feels pleasure is clearly evident. The translation of this verse is: O soul at rest, return to your Lord. The apparent sense is that when a person is in their dying moments, a call comes from Allah the Exalted saying: O soul at rest, return to your Lord; He pleased with you and you pleased with Him. Since the Quran encompasses both the apparent and the hidden, the deeper meaning of this verse is: O soul that has reached the stage of comfort, return to your Lord; that is to say, the natural state to which you have arrived at, is a station of peace and tranquillity and there is no distance between you and Allah Almighty. In the state of the reproving self there is pain, but the state of the soul at rest may be likened to water that cascades down from above, where the love of God Almighty penetrates and flows into every vein and fibre of man, and he lives for the love of God. The love of all that is besides Allah, which is a burning hell for such people, is put out and replaced with a radiance and divine light. The pleasure of such a person becomes the pleasure of Allah Almighty, and whatever pleases Allah Almighty becomes his will. In this state, the love of God Almighty becomes the life of such individuals and just as the necessities of life are needed to remain alive, all that is needed by such people to remain alive is God and God alone. In other words, it is God Almighty alone who is the cause of their true happiness and absolute comfort.

A hallmark of the soul at rest is that its condition is independent of any external stimulus and it simply cannot survive without God. This is the very purpose of human existence, and so should it be. An idle person looks to activities such as hunting, chess and cards, etc. However, when the soul at rest separates itself from unlawful preoccupations, temporary enjoyments, and activities which often result in grief and pain, why then would it long for the world it has left behind? For this very reason, God alone becomes the centre of love.

Another point which must not fade from your hearts is that there are two kinds of love: unconditional love and love which is fuelled by motives, or one could say, love that one possesses due to certain temporary factors and when they cease to exist, this love turns cold and becomes the cause of pain and grief. It is unconditional love that is the source of true pleasure, because man has naturally been created for God. Allah the Exalted states:

Therefore, God Almighty has invested the inherent nature of man with an inclination towards Himself and through His utterly hidden means, has created him so that man turns to God. Hence, when a person shuns artificial, superficial and temporary forms of love, which end in pain, they become wholly devoted to God and naturally, all distance is removed, and they hasten towards God. It is this very point that is alluded to in the verse:

What is implied by God Almighty making a call in this context is that all the intervening obstructions have been removed and no distance remains. This is the highest rank of a righteous person when finally, he finds rest and comfort. At another instance, the Holy Quran has described this rest as success (falah) and steadfastness (istiqamat). In the verse 12

(Guide us in the right path) there is a subtle indication towards this very steadfastness, comfort and success by the use of the word ‘mustaqim’.

It is true that God Almighty does not do anything in an unnatural manner. The fact of the matter is that God is the Creator of means. Whether we are informed of those means or not, there are always some means. The miracles of the splitting of the moon or 13

(O fire, be thou cold and a means of safety)14 did not occur without appropriate means. In fact, they too were the result of certain unknown and hidden means and are supported by objective and impartial science. Those who are short-sighted and inclined to the dark hollows of philosophy cannot understand this fact. I am astonished that when it is an established fact that absence of evidence is not evidence of absence, why then do foolish philosophers so boldly deny miracles on the basis of their deficient knowledge of the means that cause miracles. I do believe that if Allah the Exalted so wills, He can disclose these hidden means to His servants, but this is not necessary. When a person constructs a house for themselves, where they take into consideration the provision of all other amenities, the foremost thing that they ensure is the construction of a door to enter and exit the house. If a person owns substantial furnishings, elephants, horses and carts, they will naturally construct a gate that can proportionally accommodate the inward and outward movement of their possessions, not a small opening like the one which leads into a snake’s hole.

Similarly, we find by reflecting deeply and carefully on the action of God Almighty, i.e. the law of nature, that after giving birth to His creation, God has never desired for it to defy the bounds of servitude (ubudiyyat) and detach itself from God’s providence (rububiyyat). For divine providence has never sought to divorce itself from the phenomenon known as ‘servitude.’ The true philosophy is that those who consider ‘servitude’ to be an agency that possesses any independent power in its own right are mistaken; for God Almighty has not given birth to it as such. The differing levels between us in our knowledge, thoughts and intellects, and our inability to shed ample light on all matters, is manifest evidence of the fact that without the grace of divine providence, ‘servitude’ cannot exist. Every particle and shred of our body by nature may be likened to the angels (who are obedient to God). If this were not the case, the very foundation of medicine and even more so, of prayer, would prove meaningless and ineffectual.

Observe the heaven and earth, and all that is within them, and reflect: is all of this creation, in its being and essence, independent for its own life and existence? The whole of creation from the heavenly bodies to the things of this world all inherently possess a nature of servitude to God. Every leaf reveals and every branch proclaims that God’s divinity is in full operation. The deep and profound powers of God which we cannot expound with our own thoughts and strengths—rather which we cannot even fully comprehend—are engaged in their work. Therefore, Allah the Exalted states:

Allah — there is no God but He, the Living, the Self-Subsisting and All-Sustaining.

This means, Allah Almighty is the only Being that is the compendium of all perfect attributes and who is free from each and every deficiency; it is He alone who is worthy of worship; it is His Being alone that is manifestly evident, for He is Living as an Independent Being and He is Self-Subsisting. Nothing besides him may be characterised as living or existing independently in its own right. What does this mean exactly? It means that with the exception of Allah Almighty, there is no one else that exists or lives independently without an initial cause, nor can there be any other prime cause—except for God of course—which brought about the creation of this universe with all its wise and balanced order. Hence, this discloses to us that besides God Almighty, there is no other being that can change or alter the creations of this universe or which can be described as having been the source or cause of the life and existence of all things.

Two Schools of Thought Among the Mystics—Oneness of Being and Oneness of Witnessing

A study of this verse also demonstrates that the Oneness of Being (wahdat-ul-wujud) is an ideology that has gone far from the truth and has failed to grasp the attributes of God. This concept is unable to realise the very relationship between servitude (ubudiyyat) and divinity (uluhiyyat). The reason for this, as it appears, is that from among those who subscribe to this ideology there were those blessed with visions and those engaged in spiritual struggle; when they ventured into the depths of contemplation, they were unable to distinguish between the characteristic nature of servitude (ubudiyyat) and divine providence (rububiyyat), and ultimately began to hold that the things God created are God Himself.

The Holy Quran descends upon the heart before it flows from the tongue. The heart possesses such a close affinity with the Divine that it became the recipient of God’s Word. It is understandable that some could be misled by the deep and subtle nature of this subject. However, the fact of the matter is that when a person advances on the basis of a misunderstanding, they become trapped in a vortex of difficulty. As I have just mentioned, the interactions of God Almighty with human beings are so profound and multifaceted that no human power can articulate them. For if it was within the power of man to express, divine providence and the perfect attributes of Allah Almighty would not be expounded by Him in the Quran.

Our non-existence is the very proof of God’s existence. It is certainly true that when man is helpless in every respect, he is essentially a non-entity. Certain people were unable to grasp this subtle and profound secret and as a result began to proclaim:

From among the Wujudis and Shuhudis, the former are those who declare and believe that ‘God created things and He is those things.’ The latter group, however, believe in the annihilation of perception (fana-un-nadhari) and assert that man can become so engrossed in love that he can become annihilated in God (fana fillah); whereafter such people may be described as embodiments of the following verse:

I have become you, and you me, I the body, you the soul;
So that no one can say hereafter, that you are someone, and me someone else.

All of this aside, even mystics are compelled to accept the presence of God’s independent, overarching power and control, whether they are Wujudis or Shuhudis. Various sages and masters from among them such as Bayazid Bastami(rh), Shibli(rh), Dhun-Nun(rh) and Muhy-ud-Din Ibni Arabi(rh) have generally expressed this view in their discourses, either explicitly or implicitly. However, I would like to state clearly that we are not at liberty to mock them or look down upon them. On the contrary, they were wise and intelligent people. The fact of the matter is that this subject is a subtle and profound secret that relates to understanding the essence of the Divine, and so they were unable to grasp the nature of this relationship—that is all, nothing else.

In the face of God’s supreme power and control, human beings seem as though they were lifeless creatures. When they observed man as such, they began to express the views I have just mentioned and their thoughts became inclined to such concepts.

Study the Holy Quran and you will see that there is not a single example of anyone who can match the Noble Prophet, peace and blessings of Allah be upon him, who was the perfect man, nor can he be matched until the end of time. Even though the Holy Prophet(sa) was blessed with the ability to manifest miracles in which it appeared as though he could harness divine power, he was always characterised by his servitude to God. The Holy Prophet(sa) would always declare, again and again:

This was to such extent that even in the Muslim creed which professes the Unity of God, the Holy Prophet(sa) declared that it was incumbent to profess the Prophet’s servitude to God as a necessary constituent—a declaration, without which a Muslim cannot be a Muslim. Reflect again and again! To entertain in our hearts and minds those ideas previously mentioned, is absurd and inappropriate, given how our Perfect Guide lived such a life that even after attaining to the highest possible status in nearness to God, he still did not fail to acknowledge his own servitude to the Divine.

Of course, a fact which no one can deny is that the powers of Allah the Exalted are countless and unlimited. It is impossible to count and enumerate them. The more a person progresses in piety and spiritual discipline, the closer they come to Allah the Exalted; and a tinge of these divine powers begins to manifest themselves in the person of such an individual proportionately. The door to the knowledge of these divine powers is opened to such people. It seems appropriate at this instance to state that the powers of the Divine are of two kinds: one which relates to the creation of God; secondly, that which relates to the nearness of God. One form of divine power which the Prophets, peace be upon them, are under, is that which relates to their being humans, created by God, as is described, for example, in the following verse:

Their health and suffering from illness, etc. is under the control of God. Then, a unique power of the Divine is experienced by the Prophets when they traverse through the various stages of divine nearness. Allah the Exalted comes close to them in such a manner that they begin to enjoy divine discourse, and their prayers are answered, but there are some who do not understand. This is not all, in fact, a time comes when, in addition to mere discourse, the mantle of divinity is placed upon them. God Almighty shows them diverse manifestations of His own existence. A perfect similitude of this nearness and relationship may be observed in iron which is placed inside a fire. The iron absorbs the effects of the fire and appears to be a red-hot, flaming body of fire itself. The iron begins to emit a fiery light and also develops the power to burn—a characteristic of fire. However, despite all this, it is well-established that the iron does not become fire itself, or a part thereof.

Similarly, it is my experience that the godly attain such a high rank in their nearness to Allah that a divine complexion wholly and perfectly covers the traces of their human character. This may be illustrated by the example of fire which engulfs iron to the extent that apparently nothing but fire is visible. Similarly, such holy individuals become imbued with the hue of God’s attributes, by way of reflection.

At that time, without prayer or supplication to God, such a one performs actions, which possess the characteristics of divinity. The words they utter are fulfilled exactly as stated. There is clear mention in the Holy Quran of such occurrences as a result of the actions and words of the Messenger of Allah, peace and blessings of Allah be upon him. For example, there is the following verse:

There was the miracle of the splitting of the moon. Similarly, there are examples of the Holy Prophet(sa) curing a vast number of the ailing and sick. The statement of the Holy Quran 19

(He does not speak out of his own desire) in favour of our Noble Prophet, peace and blessings of Allah be upon him, alludes to the extreme and supreme divine nearness which the Messenger of Allah, peace and blessings of Allah be upon him, enjoyed. Truly, this is evidence of the immensely purified soul of the Messenger of Allah, peace and blessings of Allah be upon him, and his nearness to the Divine.

It is mentioned in a Hadith that Allah the Exalted becomes the hands, feet and eyes, etc. of a believing servant of God. This purports to say that all the limbs of such a person become so imbued in obedience to Allah that they are transformed into an instrument of the Divine, through which divine actions are manifested from time to time. Or they may be likened to a spotless mirror, which reflects with the utmost clarity, the will of God in its entirety. Or, one could say that in this state, such people relinquish their human character completely. For example, when a person speaks, they desire in their hearts that others should praise them for their eloquence, articulate speech and lucid expression. Yet, there are those who speak by divine power. When their souls become impassioned, it is from Allah the Exalted that a wave overwhelms them and inspires them in a manner that they cease to speak with their own voice and words; rather, they speak, permeated with the character, words and fervour of the Divine. Similarly, when they see, they do not see with their own concentration, as is the norm for others; but rather, their sight is free from human involvement and is illumined by the light of God Almighty—God shows them that which even the most scrupulous attention could not reveal to man.

As it is narrated:

, i.e. be cautious of the insight of a believer, for yours is forced and theirs comes naturally; yours is superficial, while theirs is the reality. Take the example of a watch, which functions as a result of its mechanical parts. You can mistakenly say that it is seven o’clock when it is actually three o’clock; but a watch, which has been produced for this very purpose, will always tell the correct time and never make an error. If a person obstinately opposes the correct time of a watch, what will they gain except for disgrace? In the same vain, remember that it does not behove a righteous person to argue and contend with those who possess the rank of divine nearness and are known to the world by various names. Hence, be fearful and never oppose a believer; always remain cautious lest you should be proven false and then suffer the worst of consequences due to wrongdoing on your part. For a believer sees with the light of Allah the Exalted, whereas you are not blessed with this light. And so, it is conceivable that you should walk crooked, but a believer will always walk straight. I ask you, can a person who treads in darkness contend with a man who marches forward with the light of a lamp? Of course not. Allah the Exalted has stated himself:

Meaning, can a blind man and one who sees be alike? Indeed not. Now when we observe this fact, how wrong is it to not derive benefit from this example?

In short, one ought to fear the insight of a believer. It does not behove the wise to rise up in opposition to a believer. One may recognise a believer through the traces and signs that we have just expounded earlier. It was the awe of this very divine insight, conferred by Allah, which inspired the noble companions, may Allah be pleased with them. This awe accompanies the Prophets, peace be upon them, as a sign from God. When the Holy Prophet(sa) made a statement, the companions would ask if it was based on revelation from God, so that if it was, they would not dare suggest an alternate view. They would be inspired by awe.

There is a grandeur and awe in the speech of a person that accords with their individual stature. One can observe that even when people stand before worldly judges, there is a difficulty and awe that they experience, because they know that the one before whom they stand possesses authority. In the same way, those who come to realise that a believer is supported by God, do not oppose such a person. If they do not understand something they have said or done, they sit in seclusion, reflect and analyse the matter deeply.

It is incumbent for all others to follow those who are cognisant and enlightened. This is the purport and meaning of the Hadith

(Fear the insight of a believer). In other words, when a believer says something, one ought to be fearful of God, because whatever they say is from God Almighty Himself. To further elaborate, the love of God, which possesses a believer, results in their being enveloped by divine light. Although this light covers the believer and consumes their human character to an extent, just as iron is transformed when thrown into a fire, yet their servitude to God and humanness do not cease to exist. This is the secret that is hidden at the depth of the following verse:

Their human nature exists but it is dyed with a divine hue. Absorbed by the will of God Almighty, all the faculties and limbs of such a person become an illustration of the desires of Allah Almighty, and become devoted to His cause. It is this very distinction which makes such an individual a guardian over the spiritual development of tens of millions and a manifestation of perfect divine providence. If this were not the case, one Prophet could never be a guide and leader for such a multitude of people.

Since our Prophet, peace and blessings of Allah be upon him, came for the spiritual development of all the people of the world, this characteristic was present in the Holy Prophet, peace and blessings be upon him, to the point of utmost perfection. It is this very status of the Holy Prophet(sa) to which the Holy Quran bears witness in numerous places. The attributes of Allah the Exalted are expounded in parallel to, and in the same manner, that the attributes of the Holy Prophet, peace and blessings of Allah be upon him, are described. For example, Allah the Exalted states:

A study of other places in the Holy Quran reveals that Allah the Exalted has referred to the Holy Prophet, peace and blessings of Allah be upon him, as ‘unlettered.’ This is because the Holy Prophet(sa) had no other teacher except for Allah the Exalted. However, even though the Holy Prophet(sa) himself was illiterate, nevertheless, philosophers and scholars of the highest calibre were to enter his fold, in addition to the uneducated and those of average learning. Allah the Exalted states:

There is a very subtle meaning alluded to in this verse that one may grasp. The word jamee’aa has two connotations: firstly, all of mankind or creation in general; secondly, people of all classes, i.e. human beings of every intellectual level, be they of average learning, the uneducated, or even philosophers of the highest calibre. In short, an individual at any intellectual level or of any disposition can develop a relationship with the Holy Prophet(sa).

When a person reads the Holy Quran, it is astonishing to note that this very unlettered person not only informed us of the Book and Wisdom, but enlightened us as to the ways that one can purify the soul, elevating people to the rank expressed in the following verse:

Observe and reflect deeply over the fact that the Holy Quran conveys a seeker of any disposition to their objective and satiates all those who are thirsty for virtue and truth. However, one ought to reflect: who was this ocean of wisdom and divine understanding, and this fountain of divine light revealed upon? The very same Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him, who on the one hand is known as unlettered, but on the other hand, from whose mouth flowed such sublimities and verities that have no parallel in the history of the world. This is the perfect grace of Allah the Exalted so that the people may comprehend the level to which man can develop a relationship with Allah the Exalted. The purpose of this discourse is to expound that the relationships of Allah the Exalted reach an immensely subtle degree. Divinity becomes so intertwined with the elect of God that those who are inclined to worship God’s creatures consider such human beings to be God Himself. It is absolutely true and correct to say:

The relationship that they enjoy with God Almighty is such that even without their supplications, He supports them. In short, the highest station among the various states of man is the soul at rest, which I discussed earlier in this discourse. In this state—rather in their every condition—people of such calibre, become so closely intertwined with God that their relationship with Him surpasses normal bounds and becomes a relationship that is truly special; this relation is no worldly or superficial one, it is a bond of the highest, heavenly nature. The purport is that this comfort can also be described as a prosperity (falah) and steadfastness (istiqamat), and has been alluded to in the following verse:

It is this very path that one has been taught to seek in prayer. This path of steadfastness is the path of those upon whom Allah has bestowed His blessings; they are those who receive the grace and favour of Allah the Exalted. The path of those upon whom Allah has bestowed His blessings has been mentioned so as to explain that though the ways of steadfastness are numerous, that steadfastness, which is synonymous with the paths of prosperity and success, are the paths of the Prophets, peace be upon them. Another point to note is that the prayer

(Guide us in the right path) is made by the tongue, heart and action of man. Now, when a person supplicates the Divine to become righteous, they feel embarassed, but it is the prayer 27

, i.e. Thee alone do we worship and Thee alone do we beseech for help, which eases the difficulty of this embarrassment.

The entreaty

(Thee alone do we worship) precedes the submission

(Thee alone do we implore for help), because when a person supplicates God Almighty, they come to Him after the full use of all their faculties. It is disrespectful and impertinent to come before God without first making use of one’s own faculties and following the rules of nature’s law. For example, if a farmer were to pray: ‘O Lord! Make this crop blooming and fruitful’, without first sowing the seed, this would be an act of insolence and mockery. This is equivalent to testing God and putting Him on trial, which is prohibited. We have been instructed to never test God, as clearly alluded to in the incident of the sending down from heaven, a table spread with food, in the context of the Messiah, on whom be peace. Contemplate and reflect over this point.

It is true to say that a person who does not perform appropriate action does not truly pray, but rather tests God. So, before one prays it is necessary to make full use of one’s faculties and this is the meaning of the supplication just mentioned. First it is incumbent upon a person to analyse their own beliefs and actions. It is the custom of God Almighty to bring about reformation through the use of means. He creates some sort of means, which become the cause for a person’s reformation. Those people who say that when there is prayer, means have no use, should reflect. Do such foolish ones not realise that even prayer itself is a subtle means that gives rise to other means? The clause

(Thee alone do we worship) which precedes the supplication

(Thee alone do we implore for help) expounds this very point. Therefore, this is the way of Allah that we observe, whereby He creates means. Observe how God provides water to quench our thirst and grants us food to satisfy our hunger, but He does so through means. Therefore, this phenomenon of means functions as I have just described. Means must be created to achieve one’s ends, because God has two names. As Maulvi Muhammad Ahsan Sahib mentioned earlier, Allah the Almighty states:

By virtue of His name Aziz (the Mighty), God does whatever is needed and the name Hakeem (the Wise) denotes that His every action is done with wisdom, and done properly and adequately in accordance with the appropriate time and place. Just observe how plants and vegetation possess diverse properties. Even a tolah or two of turpethum is enough to clear the bowels, so too is the case with scammonia. Allah the Exalted has the power to clear a person’s bowels without the use of any medicine, or to quench one’s thirst without water, but it was necessary for mankind to learn of the wonders of nature. For the extent to which a person increases in their awareness and knowledge of the wonders of nature, is the degree to which they are increased in their understanding of the attributes of Allah Almighty; and this enables one to attain the nearness of God. Through medicine and astronomy we discover thousands of qualities present in nature.

What are the sciences? They are nothing more than a knowledge of the properties of things. If the celestial bodies, stars and vegetation did not possess effects, it would become difficult for mankind to believe in the attribute of Allah Almighty known as Aleem (the All-Knowing).

It is a certain fact that the foundation of our knowledge is based on our insight into the properties of things. The purpose in this is so that we may learn wisdom. The sciences have also been referred to as wisdom (hikmat). As such, Allah the Exalted states:

The Purpose of the Supplication ‘Guide Us in the Right Path’

Hence, the purpose of the prayer

(Guide us in the right path) is that when a person makes this supplication, they ought to emulate the deeds, morals and beliefs of ‘those upon whom God has bestowed His blessings’. In so far as possible, a person must not neglect the importance of doctrine, morals and deeds. You can understand with your own observation that until a person makes use of their faculties, they cannot progress. Or if a person is turned away from their actual purpose and objective, and are made to work in a way for which they have not been created, in this case as well, they will not progress.

If the eye were to be kept shut for forty days, it would lose its capacity to see. It is necessary to first engage one’s faculties in the work for which they have been created, after which further progress may be achieved. It is my own personal experience that when I make the utmost use of my own practical capacities, Allah the Exalted blesses them even further. The essence is that first a person must correct their own doctrines, morals and deeds and then pray

(Guide us in the right path). It is then that this supplication will truly manifest its effects.

It becomes particularly evident that this blessed community has been born in an era of newly emerging calamities. Mankind is advancing towards sin and vice at the rate of a falling rock. The reason this ummah has been described as a community blessed with divine mercy (ummat-e-marhumah) is due to the rampant proliferation of sin. In this context, Allah the Exalted states:

A study of these verses makes it evident that in both instances Allah the Exalted has provided two illustrations. In the first verse, God describes the era in which our Noble Prophet, peace and blessings of Allah be upon him, was born. At that time, since the state of the world had become immensely pitiable and cried for mercy, and all traces of morality, good deeds and sound doctrine had vanished, this community was referred to as ‘a community blessed with divine mercy.’ For in that era there was a dire need for God’s mercy and this is why the Messenger of Allah, peace and blessings of Allah be upon him, was addressed in the following terms:

A person who is in a pitiable state and deserving of mercy is the one who is ordered to traverse a snake-infested land, in other words he is faced with grave dangers and severe calamities. And so, this nation was described as a ‘community blessed with divine mercy’ because it was in a difficult state. When someone is assigned a difficult task, their challenging situation arouses pity and they become deserving of mercy. The Holy Prophet(sa) was confronted by a people who were experienced in the ways of mischief, were malevolent and hardened in evil. But the Holy Prophet(sa), as he stated himself, was unlettered and was untaught in the secular sciences. And so, those who were unlettered contended with those who were seasoned in scheming and mischief. This is why Islam has been referred to as marhumah (blessed with divine mercy). How pleased should the Muslims be, for Allah the Exalted has deemed them worthy of receiving His blessings and mercy. Previously, Prophets and other preachers appeared in times when the people were not experienced in plotting schemes. Some of these guides came to their own people. But in today’s age the people are seasoned experts in fraud, and in secular knowledge and skill, as well as in philosophy and science. However, the righteous are scarcely involved in the field of secular knowledge; they have no interest in worldly mindsets, or its intricacies and artifices. It has been related in a Hadith that Allah Almighty said: ‘O Jesus! I shall create a community after you who will be both devoid of sense and bereft of knowledge’, i.e. they will be ignorant. Jesus responded:

, i.e. ‘O Allah! When they shall be deprived of knowledge and sense, how then shall they recognise you?’ Allah the Exalted responded: ‘I shall confer upon them knowledge and sense.’

This is a great glad tiding. For just as our opponents have a special relationship with secular knowledge, the Muslims have an affinity with heavenly knowledge. The true visions and dreams of an unsophisticated Muslim are far more powerful than the visions of renowned philosophers, bishops and pundits. As Allah the Almighty states:

And so it is incumbent upon the Muslims to be grateful to their True Benefactor. For Allah the Exalted states:

This means, if you are thankful to me, I shall increase for you the favour that I have conferred upon you, but if you are ungrateful, then my punishment is severe. Remember that since this community has been referred to as one that is deserving of divine mercy (marhumah), and it has been honoured with divine knowledge, gratitude must be paid in practice. Therefore, in the prayer

(Guide us in the right path) it is necessary for all Muslims to always give due regard to the words:

(Thee alone do we worship). For the words:

(Thee alone do we worship) have been given precedence to

(Thee alone do we implore for help). Hence, before anything else, a person must demonstrate their gratitude practically; this is the underlying significance of the words

. In other words, before making a supplication, it is incumbent for one to show due regard for and seek recourse to apparent means, and then turn to supplication. First and foremost, one must reform their own beliefs, morals and habits and then offer the prayer

Now I wish to mention an extremely important point. The significance of this matter cannot be understated. Our community must not listen to my words with an air of carelessness and inattention. Remember that morals are the sign of a person’s piety. The general definition of a Muslim as narrated in the Hadith is that a Muslim is one from whose hand and tongue another Muslim is safe.

Note: The Promised Messiah(as) had delivered his address to this point, when it was time for Asr prayer. Hence, the Promised Messiah(as) and all of the attendees offered the Asr prayer with immense sincerity and true passion. Afterwards, they all began to listen attentively to this Man of God, and the Promised Messiah(as) resumed his address. —From the Editor

I brought my discussion to a hold on the point that in teaching us the prayer

(Guide us in the right path) Allah the Exalted wishes for man to keep three aspects in consideration: firstly, his own moral state; secondly the state of his doctrines; thirdly, the state of his actions. In summary, a person must first strive to reform his own state through the use of their God-given faculties and then supplicate before God. This does not mean, however, that a person need not pray once they have reformed themselves. Even in such a case, one should continue to pray. The words

(Thee alone do we worship) appear together along with

(Thee alone do we implore for help), however, the former clause takes precedence even in the context of time. For by virtue of divine graciousness (rahmaniyyat), God made us human, and blessed us with a vast array of faculties and bounties, without any prayer or request on our part. When all this was conferred upon us we had not prayed, this was merely on account of God’s grace—that is why these words are first in sequence.

One ought to remember that there are two forms of beneficence. Firstly, there is graciousness (rahmaniyyat); and secondly, mercy (rahimiyyat). The divine grace of rahmaniyyat is that which was in practice even before our beings came into existence. For example, before anything else, through the insight of His eternal knowledge, Allah Almighty created a heaven and earth and other worldly things and heavenly bodies, which would all fulfil some purpose in our lives—and so they do. It is humans that ultimately benefit from all of these creations. When goats and sheep, and other animals are themselves beneficial to man, what benefit do they derive in the real sense? Among those things that are physical, just observe how humans consume many exquisite and excellent forms of food. High-quality meat is reserved for humans whereas scraps and bones are thrown to dogs. At a physical level, the pleasures and comforts that humans enjoy are experienced by animals as well, but they are the primary privilege of mankind. Animals do not partake of spiritual pleasure. Hence, there are two forms of beneficence. Firstly, that which resulted, since the earliest times, even before our existence, in the creation of the elements and matter, and which are bound to our service. All of these things were present even before our own existence, human desire or prayer, by virtue of the demands of rahmaniyyat.

The second form of beneficence is divine mercy (rahimiyyat); that is to say, when we pray, Allah the Exalted bestows. If one contemplates, it becomes evident that the relationship which underpins the law of nature is the exact relationship found to exist in prayer. Some people consider prayer to be a self-invented belief. However, I would also like to elaborate on the relationship that our prayer has with God Almighty.

When a child becomes restless with hunger and screams and wails for milk, a woman’s breast begins to fill with milk. A child has no conception of prayer, but how do the cries of a child bring forth milk? Everyone is experienced in this regard. At times, it has been noted that a mother feels no milk in her bosom, but as soon as her child cries, milk begins to flow forth. Now can our cries before Allah the Exalted bring forth nothing? Indeed, divine favour does flow forth and all our cries are heard, but those who are blind, and consider themselves to be scholars and philosophers are unable to see. If an individual keeps in mind the relationship that a child has with its mother and reflects over the philosophy of prayer, it becomes very simple and easy to understand. The second form of beneficence teaches us that one form of grace is received by asking for it. If a person continues to beg, they shall continue to receive. Allah the Exalted states:

This is not as an empty phrase; rather, this is an inherent characteristic of human nature.

To beg is human and to bestow is divine. A person who does not understand and accept this fact is false. The example of the child which I have just given clarifies amply the philosophy of prayer. The beneficence of graciousness (rahmaniyyat) and mercy (rahimiyyat) are not two independent phenomena. Therefore, an individual who abandons one and seeks the other cannot benefit from either. The demands of graciousness are to develop within us the strength to benefit from the grace of God’s mercy. One who does not do this is ungrateful for divine favour. The words

mean that we worship Allah alone, whilst always giving due consideration to the apparent ways and means that He has made available to us. If language, which is the product of our nerves and muscles, had not existed, we would not be able to speak. We were granted a language, which for the purpose of prayer, has the ability to articulate the very sentiments of our heart. If we never make use of our tongues to pray, this is our own misfortune. There are many illnesses, which if contracted by the tongue, can deprive it of its ability to function all at once, to the extent that a person becomes a mute. What a beautiful manifestation of divine mercy it is that we have been bestowed a tongue. Similarly, if the form of our ears became corrupted, we would not be able to hear a thing. So too is the case of the heart. If the state of fear and humility, and the faculties of contemplation and reflection with which man has been vested become corrupted, all these faculties, more or less, become useless. Just observe those who are mad and see how their faculties become futile. Is it not then incumbent upon us to value these God-given favours that we have been granted? If we abandon the faculties that Allah Almighty has blessed us with on account of His immense grace, so that they should rot, then we are invariably ungrateful for the favours of God. Hence, remember that if you leave your faculties and strength to hang idle and offer prayer, then such supplications will be of no benefit. For when we have failed to make use of the gift that has already been bestowed to us, how can we be expected to make good and beneficial use of another?

Hence, the words

(Thee alone do we worship), proclaim that: ‘O Lord of all the worlds! We have not abandoned the gift you have bestowed upon us already as a thing ruined and wasted.’ In the prayer:

we have been taught that man should seek true insight from God Almighty. For if His grace and bounty do not come to our aid, we as humble human beings, are plunged in such gloom and darkness that we cannot even make recourse to prayer. Hence, until one derives benefit from the grace of God, which reaches them through the bounty of graciousness (rahmaniyyat), and prays, no fruitful result can be attained.

I found, some time ago, that even in British law, in order to secure an agricultural loan, one is required to furnish proof of some assets. In the same manner, one ought to keep in view the law of nature and ask: have we made good use of that which has already been bestowed upon us? If having been blessed with reason, good sense, eyes and ears, we have not gone astray, and have not pursued ways of foolishness and ignorance, then you shall receive further divine grace through prayer, otherwise there are warning signs of destitution and misfortune.

Our friends will meet Christians often. They will observe that there is nothing in the religion of these uninformed people which may be attributed to the All-Wise God. What is the meaning of wisdom? It is as the Arabic phrase goes:

(The placing of a thing in its proper place). However, in the Christian faith you will find that no action or injunction falls true to this definition. When we closely reflect upon

(Guide us in the right path) the wording of this verse makes it clear that we have been taught to pray so that we may be guided to the straight path. However, the aforementioned verse is preceded by the following:

This alludes to the fact that we must first derive benefit from this verse. That is to say, in order to traverse the stages on the path of righteousness, one must engage their faculties before seeking the assistance of Allah.

Now one should reflect over what things are worth asking for? Firstly, morals, which raise a person to the status of a human being. One should not surmise that gentle behaviour alone is what constitutes good morals. Creation (khalq) and morals (khulq) are two Arabic words which give corresponding meanings. The word khalq refers to physical birth, i.e. the creation of one’s ears, nose, hair, etc., whereas khulq refers to inner, spiritual birth. As such, inner faculties which are the distinguishing factor between a human and non-human are all encompassed in the term khulq. Even a person’s intellect and thoughts, etc., and all their other faculties are a part of khulq.

Through khulq a person reforms their human character. If a person had no responsibilities, one would have to ask whether they were a human, a donkey or something else. When a person’s khulq becomes corrupted, nothing is left but their physical form. For example, if one loses one’s senses, they are deemed mad, and are considered to be a human only by virtue of their apparent figure. Hence, morals are to attain the pleasure of God Almighty (which is personified in the practical life of the Messenger of Allah, peace and blessings of Allah be upon him). For this reason, it is necessary for us to mould our own lives in accordance with the life of the Messenger of Allah, peace and blessings of Allah be upon him. These morals are a foundation and if this foundation is weak, an edifice cannot be built upon it. Morals are to place one brick over another. If one brick is misaligned, the entire wall shall be crooked. Someone has rightly stated:

When the builder lays crooked the very first brick;
The wall will remain crooked even if it reaches the heaven.

One ought to pay close attention to these matters. I have seen many men and analysed them closely to find that some are generous, but are also prone to anger and they are easily irritated. There are some who show forbearance but they are also miserly. There are some who are so bold that they will wound a person, striking them with bats in a state of anger and fury, but have no traces of humility and modesty in them. Then, I have observed some who are humble and modest to the utmost extent but are bereft of the quality of bravery, to the extent that they become petrified by even hearing about plague or cholera. I do not say that those who suffer a lack of bravery are devoid of faith. There were some from among the companions of the Holy Prophet(sa) who did not have the strength and courage for battle. The Messenger of Allah, peace and blessings of Allah be upon him, would consider them excused. There are numerous aspects of morality. In my address at the Conference of Great Religions, I have described all of these aspects clearly and at length. All people neither possesses every moral quality, nor are they completely deprived either.

The Holy Prophet, peace and blessings of Allah be upon him, is the most perfect model and example, who was a perfect compendium of every moral quality. This is why Allah the Exalted honours him by stating:

At times, the Holy Prophet(sa) would confound the congregation with his immensely eloquent speech. At other times he would make a valiant display in the field of battle. When it came to generosity, he would give mountains of gold. When it came to demonstrating the greatness of his forbearance, he would forgive criminals worthy of death. In short, God Almighty has showcased the unparalleled and perfect model of His Messenger, peace and blessings of Allah be upon him, and it may be likened to a magnificent tree in whose shade a person can sit to fulfil their needs from its every part: its fruit and flowers; its bark and leaves; in summary, every aspect of the tree is beneficial. The Holy Prophet, peace and blessings of Allah be upon him, is like a magnificent tree that grants shade to tens of millions of creatures, who find comfort and refuge under it—just like under the wings of a hen. In battle, those who were with the Holy Prophet, peace and blessings of Allah be upon him, were considered to be the bravest. For the Holy Prophet(sa) would be in the most dangerous place. Holy is Allah! How impressive! In Uhud, he was showered with swords, and such carnage ensued that the companions found it difficult to bear, but this valiant warrior stood firm like a rock and went on fighting. No blame lies on the companions, for Allah the Exalted forgave them. The underlying secret in this incident was to exhibit the bravery of the Messenger of Allah, peace and blessings of Allah be upon him. On one occasion, he was struck by swords repeatedly, but he would firmly proclaim that he was Muhammad, the Messenger of Allah. It is said that the Holy Prophet(sa) sustained seventy wounds to his forehead. They were light wounds nonetheless, but this displays his exalted character.

There was a time when the Holy Prophet(sa) owned even more sheep and goats than the Caesar and Chosroes. The Holy Prophet(sa) granted them all to a person who asked for them. If he had not come to own anything, how could he have demonstrated his immense generosity. If he had never been a ruler, how would it be established that despite having the power to seek revenge, he had it within him to forgive the disbelievers of Mecca, who were deserving of death—the very same disbelievers who inflicted the harshest of torments upon the companions, the Holy Prophet, peace and blessings be upon him, and the Muslim women. When they were presented before him, he announced:

, meaning, on this day I have forgiven you. If such opportunities had not arisen, how would the lofty morals of the Holy Prophet(sa) have come to light? This greatness is unique to the Holy Prophet(sa). Name a single moral quality that the Holy Prophet(sa) did not possess—and that too to the utmost level of perfection.

When one studies the life of the Messiah, on whom be peace, it must be said that his morals remained hidden. The evil from among the Jews who were given seats of honour by the government, and the Roman government respected them due to their influence, continued to trouble the Messiah, but during his life there was no time when he was in power, so that one could judge the degree to which he would exhibit forgiveness, despite having the authority to exact revenge. However, in contrast to this, the morals of the Holy Prophet, peace and blessings of Allah be upon him, were such that they were established to be perfect on the touchstone of observation and experience. His morals are not imaginary notions, rather, we possess evidence of their reality just as the principles of mathematics and numbers are a fact and known to be true. We can establish evidence of his morals just as one is able to prove that two and two equal four. However, the follower of no other Prophet can do so. This is why the Holy Prophet(sa) is like a tree whose every element, be it the roots, bark, fruit, flowers, or leaves, are all beneficial, and rather, prove to be beneficial to the highest degree; they bestow comfort and grant pleasure. After the Honourable Chief of the Universe, on whom be salutations, discord eventually arose among the Muslims and so as a community, it no longer preserved its good morals collectively. Instead, their collective morals were divided and dispersed across various factions of the community. This is why certain individuals are able to adopt selective morals with greater ease.

In other words, He who purifies their soul will receive salvation, and ruined is the one who has corrupted their soul. The word falhun means to cleave asunder. The word filahah means cultivation in the context of agriculture. A kind of cultivation or ploughing is required in the purification of the soul as well. Spiritual struggle frees the soul of man from its deficiencies and hardened nature so that it may be sown with true faith. Then the tree of faith becomes capable of yielding fruit. In the early stages, since a righteous person is confronted with great adversity and hardship, the similitude of tearing apart is relevant in this context.

In this verse, Allah the Exalted describes the state of the disbelievers, saying: ruined are those guilty of conjecture; whose souls are plunged in a state of ghamrah. The word ghamrah refers to something that weighs down with heavy pressure and prevents one from raising one’s head. A form of ghamrah overtakes crops as well in the form of the pre-emergence crust on soil. Allah the Almighty says: perished are those who resort to conjecture, for at present their souls are drowned in a state of ghamrah. In this verse, a believer is given a parable and admonished that until a person’s state of ghamrah is not removed, they cannot progress with full insight and cannot be classed among those who are enlightened. Here, Allah the Exalted uses the word qutila (i.e. to be cursed) in the passive form, because this alludes to the divine mercy with which they are blessed; that is to say, such people are themselves the perpetrators of the action that is responsible for their own ruin. There are certain individuals who are more prone to speaking with conjecture than others. They do not act with insight and far-sightedness, rather they lean towards ill thoughts and speculation. They consider this to be their greatness. My intent was to demonstrate before you the perfect example of the Messenger of Allah, peace and blessings of Allah be upon him, in the field of morals. Indeed, he was the epitome of perfection. After him, people have taken a portion from his morals selectively and individually. One person took a particular moral quality, while someone else took another, ultimately each suffering a deficiency or ghamrah in adopting the other quality. Just as it is necessary for a farmer to do away with the ghamrah that plagues his crop, so that the other plants do not suffer, in the same vein, it is incumbent that every individual cleanses themselves of the ghamrah within their souls. If not, there is a possibility that this may eat into their other good qualities as well.

It is not true to say that a person has the power to adopt certain morals but not others. Not at all! There is a cure for every ailment, or in other words

. It is a pity that people do not give due regard to this blessed saying of the Holy Prophet(sa) and consider its scope limited to physical illnesses alone. How ignorant and erroneous is such a view! Just as there are means available for the improvement and well-being of the physical body, how is it possible that Allah Almighty would have provided no remedy for the spiritual ailments of man? Indeed, there are, without a doubt!

It is a sure and certain fact that Allah the Exalted helps those who help themselves. However, the indolent and idle, are ultimately ruined.

Man is faced with a time when his physical form begins to weaken and this is known as old age. At this time the eyes lose their ability to see, while the ears are unable to hear. In summary, every part of the body becomes almost useless and incapable. Remember that there are two forms of old age: natural and unnatural. The natural form is as we have described just now. The unnatural form is when a person neglects the illnesses that they suffer from. In turn, such a person grows weak and begins to enter into old age prematurely, as it were. As this is the phenomenon in the physical realm, so too is the case in the inner, spiritual realm. If a person does not endeavour to transform their immoral ways into exemplary morals and good qualities, their moral compass is shattered completely. The guidance of the Messenger of Allah, peace and blessings of Allah be upon him, and the teaching of the Holy Quran, clearly prove the fact that every illness has a cure. However, if indolence and sloth overtake a person, what other avenue is there except for ruin? If a person leads a life of carelessness like an old person, how can they be saved?

Until a person undertakes a struggle and seeks recourse to prayer, the overwhelming weight of ignorance that overtakes the heart cannot be removed. As such, Allah the Exalted has stated:

Meaning, God Almighty does not dispel the diverse afflictions and calamities that befall a nation until its people themselves do not endeavour to remove them. If there is no determination and courage, how can a transformation be brought about? This is an unchangeable custom of Allah the Exalted, as He states:

Therefore, whether it is our community or anyone else, it is only through effort and prayer that a transformation of morals is possible. There is no other way.

The philosophers hold two views on the transformation of morals. There are those who hold that man has the strength to reform his morals, and there are some who say that man does not have the capacity for such reformation. The fact of the matter is that if an individual does not act indolently and out of sloth, and if they make an effort, a transformation is within their power. Here, I am reminded of a story. It is said that a person came to the renowned Greek philosopher, Plato, and when he arrived at the door, he sent word inside. It was Plato’s practice that he would not allow anyone to enter until he was first apprised of their appearance and features. By virtue of his experience in physiognomy, he would come to a conclusion about the character of the person in question. Regardless, Plato’s servant entered and described the person’s physical features as was the routine, to which Plato responded: ‘Tell the person that since you are a man of many ignoble morals, I do not wish to see you.’ When the person at the door heard this response from Plato, he asked the attendant to go in and say: ‘Whatever you have stated is true, but I have forsaken my evil habits and have reformed myself.’ At this, Plato said: ‘Indeed, that is a possibility.’ And so the man was called in and Plato met with him very respectfully, showing him honour. Those scholars who believe that a transformation of morals is beyond the strength of man have erred. We have observed that when certain employees who once habitually accepted bribes offer true repentance, if after this, someone offers them a mountain of gold, they do not even care to cast a glance upon it.

Repentance, in actuality, truly enables and reinforces the acquisition of good morals and makes a person complete. In other words, a person who desires a change in their immoral habits must first repent with a true heart and firm resolve. It ought to be borne in mind also that there are three conditions for repentance, without fulfilment of which true repentance cannot be achieved.

The first of these three conditions is referred to as iqla in the Arabic language. That is to say, the discarding of one’s evil thoughts, which arouse evil propensities. The fact of the matter is that one’s ideas bear a very heavy influence. For every action takes on a form in our minds before it is manifested in the realm of deeds. Hence, the first condition for repentance is to abandon one’s evil thoughts and ill fancies. For example, if a person has an illicit relationship with a woman, in order to repent, it is necessary for him to conceive of her as ugly and call to mind all her ignoble qualities. As I have said, the effect of one’s thoughts are very powerful indeed. I have read in the accounts of various Sufis that they were able to carry their thoughts to such a degree that they were able to see a human being in the form of an ape or a pig. In short, everything takes on a hue that is consistent with our own thoughts. Therefore, those thoughts which arouse evil pleasures must be uprooted. This is the first condition.

The second condition is known as nadam in Arabic. In other words, to feel regret and remorse. Everyone’s conscience is powerful enough to admonish a person when they commit an evil, but an ill-natured person neglects this conscience. Hence, a sinner must show remorse when he commits a sin or an evil action, and he should realise that the pleasures he derives are temporary and will last for a short span of time. He should also consider that on every instance there is a decrease in his pleasure and enjoyment. Ultimately, in old age when the faculties become weak and ineffectual, all of these pleasures of the world will have to be relinquished. Now, when all of these pleasures will ultimately escape us in this very life, then what is to be gained by indulging in them now? Truly fortunate is the one who turns to repentance, and whose attention is turned towards discarding and uprooting all of their evil thoughts and fancies. When an individual is purged of this filth and impurity, they must be remorseful and feel ashamed for what they have done.

The third condition is called azm in Arabic. In other words, this means to make a firm resolve to never revert to these vices in the future. When a person remains firm in this resolve, Allah the Exalted shall grant them the strength needed for true repentance, to the extent that they will be wholly cleansed of their sins, and good morals and praiseworthy actions will take their place. This is a triumph of morals. It is the work of Allah Almighty to grant a person strength and ability in this regard, because it is He alone who is the Master of all strengths and faculties. God Almighty states:

All of our faculties are to be exerted in the way of Allah Almighty. For man is frail and weak. His reality is expounded in the following verse:

Therefore, in order to seek strength from God Almighty, if a person follows the three conditions mentioned earlier to the fullest extent and forsakes indolence and sloth, and becomes fully prepared to improve, and prays to God Almighty, then surely, Allah the Exalted will transform their morals.

Our community does not require people who possess the physical strength of mighty wrestlers. Instead, we require people who possess the strength to continue working towards the transformation of their morals. Without doubt, a truly mighty and powerful person is not one who can move a mountain from its place—not in the least. True courage is to muster the strength to reform one’s morals. So remember, strive with all your strength and resolve to improve your morals, because this is true strength and bravery.

I stated yesterday or perhaps the day before yesterday that high moral excellences are a magnificent miracle, which can even leave behind other extraordinary happenings. For example, if today, the miracle of the splitting of the moon took place, experts of astronomy and physics, and those who are enthralled by science, would immediately assert that this is an occurrence which may be categorised as a form of solar or lunar eclipse; and by doing so would seek to bring down the grandeur of the occurrence. If the previous instance of this miracle is presented, they simply disregard it as being a fabricated tale of the past. For example, take the solar and lunar eclipses which took place in the month of Ramadan, and which served as a heavenly sign from among the signs of the Mahdi. I have heard that some people allege that in light of astronomy, it was already established that this natural occurrence was bound to occur in the month of Ramadan. By saying so, they seek to diminish the value of this Hadith, which has been related by Imam Muhammad Baqir, on whom be peace. But these foolish people do not even realise that no ordinary individual can fulfil the requirements of prophethood. Prophethood means ‘to make prophecy,’ and it is not within the power of any ordinary person to go about making prophecies. The Prophet of God, peace and blessings of Allah be upon him, foretold that in the era of the one who claims to be the Mahdi and Messiah, the solar and lunar eclipse would occur in the month of Ramadan, and this has never occurred since the creation of the heavens and earth. Hence, if there is any difficulty from a logical standpoint, those who object to this prophecy, may go ahead and see if they can lessen the grandeur of this prophecy in light of history. In other words, they ought to inform us of an era in time when the solar and lunar eclipse occurred in the month of Ramadan, where before the occurrence of this sign, a claimant had already announced his claim. Moreover, they should tell us of any era in which a Prophet prophesied that the solar and lunar eclipses would occur in the month of Ramadan to support the claim of a person who was to appear. However, it is impossible for anyone to show us any other such example.

My intent in relating this incident is merely to point out that people always find some excuse or other in relation to extraordinary happenings and seek to discredit them. However, an exemplary moral state is a miracle in which no one can find fault. This is the very reason that the greatest and most powerful miracle granted to our Messenger of Allah, peace and blessings of Allah be upon him, was that of lofty morals. To this effect, the Holy Quran states:

Notwithstanding this, even the extraordinary occurrences that took place at the hand of the Holy Prophet, peace and blessings of Allah be upon him, are established with far greater evidence than the miracles of the other Prophets, peace be upon them. However, his miracle of morals stands at the very top, and it has no parallel in the history of the world, and will never be matched until the end of time.

It is my belief that any individual who forsakes their evil morals and ignoble habits, and adopts good qualities, shows a miracle. For example if a stern and rough-natured person, or someone who succumbs to anger, abandons these ill habits and adopts the qualities of forbearance and forgiveness, or if a person rids themselves of miserliness and becomes generous, or if a person develops sympathy in the place of malice, this is undoubtedly a miracle. Similarly, if a person forsakes self-conceit and self-admiration, and replaces it with lowliness and humility, then this very humility is a miracle. Who from among you does not desire that miracles be shown at their hands? I know that everyone holds this desire. Therefore, an everlasting and living miracle is if an individual reforms his moral state. For this is a miracle the effects of which never fade away; rather, its benefits carry on far and wide. A believer ought to become one who shows miracles before one’s Creator and God’s creation. Many immoral and decadent people have been seen to remain unmoved by signs of extraordinary happening, but they ultimately bowed their heads upon witnessing high morals; they were left with no other choice but to proclaim their acceptance and belief. You will find this underlying factor in the biographies of many people, who accepted the Islam, Religion of Truth, moved by the miracle of lofty morals.

Note: The Promised Messiah(as) was delivering his address in an immensely passionate and heart-touching manner when a few Sikhs, dressed like beggars, came in a state of intoxication and began to speak so inappropriately that the atmosphere of this spiritual gathering may well-nigh have been ruined. However, our True Leader, the Promised Messiah, on whom be peace, demonstrated by his practical example the miracle of morality, which he had been alluding to in his address. The audience was so moved by this example that many of them burst into tears and began to weep emotionally. These evil people were ultimately handed over to the police, reprimanded and their drugs were confiscated.—Editor

Hence, I loudly proclaim once again, and my friends ought to take heed, that they must not disregard my words of advice and view them as the tales of a storyteller. Everything that I have said to you, I have said with a burning heart and true sympathy, which are inherently a part of my soul. Heed my words with the ear of your heart and act upon them.

Bear well in mind and know for certain that one day you shall be presented before Allah the Exalted. Therefore, if we depart from this world in an excellent state then this is cause for us to rejoice and enjoy felicitations, otherwise, there are grave dangers. Remember that when a person falls into a dreadful state their hell—a far off place44—begins in this very world; that is to say, a change begins to take effect in them in the last moments of their life, even here on earth. Allah the Exalted states:

This means that any individual who comes to his Lord a sinner—for him is Hell; he shall neither die therein nor live. How clear is this statement. True pleasure is derived from the comfort and joy of life; and a person can only be deemed living when they are in a state of peace and comfort in every respect. If an individual is afflicted by some sort of pain, such as colic or toothache, their state becomes worse than the dead. The state of such a person is that they are neither truly alive, nor truly dead. Now judge from this, how dreadful a state one will suffer on account of the painful punishment of hell.

A Sinner is One Who Severs their Relationship with God Almighty in This Life

A sinner is one who severs their relationship with God Almighty in this very life. For such a person was instructed to become devoted to God Almighty and to keep in the company of the truthful, but they instead became slaves to passion and desire, and joined hands with the wicked and those who were the enemies of God and His Messenger. In other words, they have demonstrated through their practical example that they have severed their relationship with God Almighty. It is the way of Allah that when an individual takes a step in one direction, they move further away from the opposing direction. If a person separates themselves from God Almighty and becomes a slave to carnal desires and passions, God, in turn, moves further and further away from them. As a person grows closer to their own passions and desires, their connection with God is weakened. As the proverb goes: ‘love begets love’. Therefore, if a person demonstrates that they are averse to God in practice, then they ought to know that God too is averse to them. If, on the other hand, a person loves God Almighty and flows towards Him like water, then they ought to know that God is Gracious. When a person loves Allah the Exalted, He in turn shows him greater love. He is a God who sends down blessings upon those who love Him. God makes them feel that He is with them, to the extent that He blesses their words and their lips. The garments of such an individual and their every word become a source of blessing for others. In the ummah of Prophet Muhammad(sa) there exists categorical proof of this even now, that when a person becomes devoted to God, God too befriends him.

When a person strives and exerts an effort towards God Almighty, He does not allow for it to go in vain. A landowner may lose his crop, an employee may cause harm to someone who dismisses them, and a person who is tested may fail, but a person who strives towards God is never met with failure. The promise of Allah the Almighty is true:

As for those who strive in Our path — We will surely guide them in Our ways.

A seeker of the avenues that lead to God Almighty ultimately reaches his final destination. If we feel sympathy upon witnessing the effort and conditions of students who spend day and night preparing for worldly examinations, how can Allah the Exalted, who is boundless and infinite in His mercy and compassion, waste the effort of a person who strives towards Him? Of course not. Never would He do so. Allah the Exalted does not allow anyone’s effort to go in vain. God Almighty states:

We observe that every year thousands of students weep and commit suicide when they see their efforts and labours of many years washed away due to some reason or other. However, the grace of Allah the Exalted does not disregard even the most insignificant of actions. What a pity then that man becomes so engrossed in labouring for the sake of uncertain and insecure objectives to the extent that he deprives himself as it were of every kind of comfort; he bears a thousand pains and hardships merely on the tenuous hope that perhaps he will succeed. A businessman will invest hundreds and thousands of rupees in the hopes of profit, but even he is unaware for certain if this will bring guaranteed returns. However, I do not observe the same toil and effort by those who seek God Almighty (Whose promises are definite and categorical, and towards Whom an advance through even the slightest effort is never wasted). Why do these people not understand? Why do they not fear that they will have to die one day? Even after witnessing these other failures, are they not moved to consider this bargain, in which there is no prospect of loss or failure, and in which profit is guaranteed? How great an effort does a farmer invest in the cultivation of his crop, but who can say for certain that the result will prove fruitful?

How Merciful is Allah the Almighty! He is a treasure from whom one can collect a cowrie, a rupee or even a gold coin. Here, there is no fear of thieves and robbers, nor a chance of bankruptcy. It is narrated in a Hadith that if a person removes a thorn from the path, they shall receive a spiritual reward for this as well. If when fetching water, a person pours a bucket into his brother’s vessel, God Almighty does not allow it to go unrewarded. Remember that the path on which man can never fail is the path of God. The path of this world is full of obstacles that cause a person to stumble at every step, and hurdles threatening failure obstruct the way. Those who abandoned their rule of entire kingdoms were, surely, not out of their minds. People like Ibrahim ibn Adham, Shah Shuja, and King Abdul-Aziz, who is also known as a Reformer (Mujaddid), gave up their worldly rule, sovereignty and majesty. The reason is that there are obstacles at every step, which cause one to stumble. God is a pearl and when a person gains insight into His Being, he begins to view materialistic things with such contempt and scorn that he must force and compel himself to even cast a glance upon such matters. Hence, seek true insight of God Almighty and take your every step in His direction. For it is in this that all success lies.

The demands of faith are that a person seeks their own reformation from Allah the Exalted, while employing their own strength. It is narrated in a Hadith that Allah Almighty does not disregard the prayer of a person who raises their hands with firm faith. And so, beg of God, and implore him with firm faith and sincere resolve. I advise you once again that to exhibit good morals is no less than showing a miracle. If any of you assert that it is not your desire to show miracles, then realise that Satan has deceived you. By the manifestation of miracles, I am not referring to pride and conceit. Miracles enlighten people of the truth and veracity of Islam, and become a source of guidance. I proclaim once again that pride and conceit have no part in the miracle of morals to which I refer. Such a thought is the incitement of Satan. There are tens of millions of Muslims that can be seen to exist in various parts of the world. Have these Muslims come to Islam by the dint of the sword through compulsion and force? Absolutely not. This is completely false. It is the miraculous effect of Islam which has drawn them in. Miracles are of various kinds. Among these varying types, there is one form known as the miracle of morals, and it reigns supreme in all fields. Those who accepted Islam did so merely by witnessing the miracles of the righteous—miracles that left an impression upon them. It was Islam itself in which they witnessed an honourable light. The sword did not convert them. Many renowned and reputable British scholars have had to accept that the truthful spirit of Islam itself is so powerful that it compels people of other religions to join the fold.

An individual who exhibits a change in their morals, so that their neighbour may see how they were before and what they have become, manifests a miracle, as it were. This has a deep and lasting impression upon one’s neighbour. People raise objections against our community and allege that they can see no improvement in those who have joined us and allege that our followers indulge in falsehood and do not restrain their temper and rage. Are such people not embarrassed that others flock to the community considering it to be exemplary? An obedient son becomes a source of honour for his father. Likewise, a person who swears an oath of allegiance to a divinely appointed one is also like a son. This is why the blessed wives of the Holy Prophet, peace and blessings of Allah be upon him, are known as the Mothers of the Believers. In other words, the Holy Prophet(sa) is a father to the Muslim community at large. A biological father brings a child into the world, becoming a cause for worldly life, but a spiritual father takes their child, as it were, into heaven and returns them to the original source from which they sprang (i.e. God). Would you view in a positive light the son who dishonours his father? What if a son were to visit prostitutes, indulge in gambling, consume alcohol, and commit other immoral actions which disgrace his father? I know that there can be no one who would approve of such actions. But nonetheless, when the undutiful son acts in this manner, the voice of the people cannot be silenced. The people will speak with reference to the father and say that the son of so-and-so indulges in such and such wrongdoing. Hence, the undutiful son himself becomes a means of disgrace for his father. Similarly, when an individual joins a religious community and does not remain mindful of its dignity and honour, and acts against its teachings, he is worthy of blame in the sight of God. For such a one does not only ruin themselves, but deprives others from the path of blessing and guidance due to their own immoral example. Therefore, insofar as is within your power, seek the assistance of God and endeavour to eliminate your weaknesses with all your strength and resolve. Wherever you fall weak, raise your hands in prayer with sincerity and faith. For hands that are raised with a spirit of humility and meekness as a result of sincerity and faith are never returned empty. I can say from experience that thousands of my prayers have been accepted, and continue to be accepted even now.

It is an invariable fact that if an individual does not possess within their hearts the fervour of sympathy for mankind, then they are miserly. If I see a path that leads to goodness and benefit, it is my responsibility to loudly proclaim it to the people, irrespective of whether anyone follows it or not.

If even a single soul emerges with life, then this is sufficient. I loudly proclaim that it does not behove me to give you this counsel out of a desire for spiritual reward. Not at all! On the contrary, my soul is imbued with an extreme fervour and pain. Though I do not know why I possess this fervour, there cannot be even an iota of doubt regarding the fact that I cannot stop myself from feeling this way. Therefore, all of you ought to consider my advice to be the words bequeathed by a man who you may not be fortunate enough to hear in the future; thus adhere so perfectly to my counsel that you become examples for others. You must teach those who are far from us through your own actions and words. If there is no need for action in the manner that I have explained, then tell me why anyone should come here? I do not want a hidden change in you; I require a noticeable transformation, so that our opponents are overcome with shame; and so that the hearts of the people are illuminated instantly, they lose hope in our opponents and realise that they are in a state of misguidance. Even the most wicked people repented at the hand of Allah’s Messenger, peace and blessings of Allah be upon him. How so? It was the magnificent transformation that took place in the companions of the Holy Prophet(sa) and their model, which was worthy of emulating, and which moved the evil to feel contrition.

You have perhaps heard of the account of Ikrimah. It was he who was the mastermind behind the misfortune at Uhud. His father was Abu Jahl, but ultimately it was the example of the companions of the Holy Prophet(sa) which put him to shame. It is my belief that extraordinary happenings did not leave as lasting an impression on the people, and did not astonish them, as much as the pure model of the companions of the Holy Prophet(sa) and the change that they witnessed in them. The people were amazed to see the heights that their relatives had attained. Ultimately, they were forced to accept that they were in the wrong. There was a time when Ikrimah waged an attack against the very person of the Holy Prophet, peace and blessings of Allah be upon him, but then came a time when he annihilated the army of the disbelievers. Therefore, today we can present with pride—in the form of arguments and signs—the model which the companions exhibited during the era of the Holy Prophet(sa). As such, take the example of Ikrimah. In his days of disbelief, he was prey to disbelief, and other ignoble traits such as conceit, etc., and it was his utmost desire to expunge Islam from the face of the earth. But when the grace of God Almighty embraced him and he was blessed with Islam, he developed such lofty morals that not even the slightest traces of arrogance and conceit were left in him, and he became so humble and meek that his humility became a conclusive proof in favour of Islam and an argument in favour of the truth of Islam. On one occasion, there was a battle with the disbelievers and Ikrimah was the General of the Muslim army. The disbelievers waged a powerful onslaught to the extent that the Muslim army had almost drowned in defeat. When Ikrimah saw this condition, he dismounted from his horse and the people asked: ‘Why have you dismounted? Your horse will help you when the time comes to move swiftly.’ Ikrimah responded: ‘At this hour, I am reminded of the time when I would fight against the Prophet of God, peace and blessings of Allah be upon him. It is my desire to lay down my life as an atonement for my sins.’ Now just observe the heights to which this person reached, where time and again he is remembered with praise. Remember that the pleasure of God Almighty is with those who endeavour to gather it within themselves. In countless places, Allah the Exalted has referred to these people as: ‘those with whom Allah was pleased.’ I advise each and every one of you to adopt these morals.

In addition to what I have mentioned already, there are two aspects which a genuine and sincere individual ought to bear in mind. One aspect is sound doctrine. It is an immense grace of Allah Almighty that He showed us the path of perfect and complete doctrine that is sound, through His Noble Prophet, peace and blessings of Allah be upon him, without any toil and effort on our part. There are many scholars who are deprived of the path, which you have been shown in this day and age. So be thankful for this grace and bounty of God Almighty upon you. In this context, true gratitude is to pure-heartedly perform those good deeds, which follows on from holding sound doctrine. Seek assistance through practical action and supplicate to God Almighty that He may keep you steadfast in adhering to sound doctrine and so that He may enable you to do good works. In the matter of worship, Prayer, fasting and zakat, etc., other matters are also included. Consider the example of Prayer. This is a practice that has come to earth but does not spring from the earth. The Holy Prophet, peace and blessings of Allah be upon him, says:

(The delight of my eyes is in the Prayer).

The Timings of Prayer Are an Illustration that Reflect Man’s Spiritual Conditions

You ought to bear in mind that the five times appointed for Prayer have not been set as a form of compulsion or to flaunt authority. In fact, if one ponders, it becomes evident that these timings are a reflection of the varying spiritual states of man. Allah the Exalted says: 49

, i.e. observe Prayer from duluk-ush-shams (the declining and paling of the sun). Now one can observe that in this instance Allah the Exalted states that the observance of Prayer begins from the time known as duluk-ush-shams. The word duluk—though there is a difference of opinion in its meaning—refers to the afternoon, when the sun begins to decline from its zenith. Now, from the time of duluk, five Prayers have been appointed. What is the wisdom and underlying mystery in this? The law of nature demonstrates that the stages of humility and meekness in the spiritual state of man begins with duluk, after which man experiences only five conditions.

Therefore, Prayer, which accords with our natural state, begins from the time when signs of grief, pain and agony arise in man. When a person is afflicted by some calamity or misfortune, they show immense humility and meekness. At this time, if there were an earthquake, you could appreciate how emotional and humble one’s disposition becomes. Similarly, presume for example, if someone were subject to legal proceedings, upon the issuance of a summons or warrant, the individual comes to know that he has been charged under such and such section of the criminal or civil code. After the individual in question sees the warrant, their condition declines, just as the midday sun begins to decline in the afternoon. For before the issuance of the summons or warrant, the individual in question had no knowledge of the charge. It is at this time that a person thinks to themselves whether or not they will be able to find a barrister in court to defend them. Such apprehensions and concerns are the very decline that are illustrated in the state of duluk. This is the first state that is represented by the Zuhr prayer and it is this Zuhr prayer which symbolically reflects this initial condition. The second state that overtakes a person is when they are stood in the courtroom. The opposing party and court are engaged in questioning and cross-questioning. This is a most uncomfortable state and it is this condition and time which is illustrated in the Asr prayer. For the word ‘asr’ means to suffocate and strain. When the state of affairs becomes even more delicate and a charge-sheet is prepared against the person in question, despair and desperation grow. For at this time the individual in question believes that they will be sentenced. This is the time which is symbolically reflected in the Maghrib prayer. Then, when the verdict is announced and the individual is handed over to the constable or court inspector, this is representative of the spiritual condition symbolically illustrated by the Isha prayer. Finally, the dawn of Prayer arrives and the state of 50

(Verily, there is ease after hardship) is manifested. This is the time which parallels the spiritual condition that is symbolically reflected in the Fajr prayer.

In short, I address you and say once again that the purpose for which you should forge a sincere relationship with me should only be to bring about a noticeable transformation in your morals and habits, so that as a result, you may become a source of guidance and blessing for others.51

1 al-Mu’min, 40:61

2 al-Baqarah, 2:4

3 al-Ma’idah, 5:28

4 ar-Ra’d, 13:32

5 al-Baqarah, 2:19

6 al-Fajr, 89:28-29

7 A medical term for pathologically excessive thirst or excess drinking. [Publisher]

8 al-Humazah, 104:7-8

9 al-Fajr, 89:28

10 adh-Dhariyat, 51:57

11 al-Fajr, 89:28

12 al-Fatihah, 1:6

13 al-Anbiya, 21:70

14 It is recorded in the Holy Quran, that when the opponents of Abraham(as) threw him into a burning fire to put an end to his life, Allah Almighty saved him miraculously and did not allow the fire to burn his body. [Publisher]

15 al-Baqarah, 2:256

16 al-Kahf, 18:111

17 al-Furqan, 25:8

18 al-Anfal, 8:18

19 an-Najm, 53:4

20 al-An’am, 6:51

21 al-Kahf, 18:111

22 al-Anbiya, 21:108

23 al-A’raf, 7:159

24 al-A’raf, 7:159

25 al-Mujadalah, 58:23

26 al-Fatihah, 1:6

27 al-Fatihah, 1:5

28 an-Nisa, 4:159

29 al-Baqarah, 2:270

30 ar-Rum, 30:42

31 ar-Rum, 30:20

32 al-Anbiya, 21:108

33 al-Jumu’ah, 62:5

34 Ibrahim, 14:8

35 al-Mu’min, 40:61

36 al-Qalam, 68:5

37 ash-Shams, 91:10-11

38 adh-Dhariyat, 51:11-12

39 ar-Ra’d, 13:12

40 al-Ahzab, 33:63

41 al-Baqarah, 2:166

42 an-Nisa, 4:29

43 al-Qalam, 68:5

44 In this instance, the Promised Messiah(as) is alluding to al-Furqan (25:12-13) in which the blazing fire of hell is referred to as makanim-ba’eed or ‘a place far off.’ [Publisher]

45 Taha, 20:75

46 al-Ankabut, 29:70

47 at-Tawbah, 9:120

48 az-Zilzal, 99:8

49 Bani Isra’il, 14:79

50 al-Inshirah, 94:7

51 Report on the Jalsa Salana of 1897, p. 130-167