21 January 1898

Seeking Forgiveness Is a Shield in the Face of Divine Chastisement and Grievous Calamities

The plague epidemic itself is a grievous affliction. Yet, another law that is even more severe exists above this; another calamity that far outweighs the phenomenon of disease. Women and children too are separated and houses are emptied at its behest. Reflecting over this illness and the law that governs it, I felt a pain in my heart, so I supplicated in my Tahajjud prayer upon which I received the revelation:

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Surely, Allah changes not the condition of a people until they change that which is in their hearts.

I now consider that perhaps the revelation: ‘O Lightning, do not strike from heaven’, relates to this as well.

I would like you to understand that Allah the Exalted has mercy on those who supplicate before the descent of affliction, and who seek forgiveness from Him and give charity, and He saves them from divine chastisement. Do not listen to my words as though they were mere tales. I advise you for the sake of Allah that you ought to ponder over your circumstances. You ought to not only engage in prayer yourself, but exhort your friends to do the same. Seeking forgiveness from God serves as a shield in the face of divine chastisement and grievous calamities. In the Holy Quran, Allah the Exalted states:

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Allah would not punish them while they sought forgiveness.

Therefore, if you desire to be safeguarded from this divine chastisement, then seek forgiveness abundantly.

The government has the right to put the infected in quarantine. In other words, those that are isolated will be grappling with death. There will be no distinction between the rich and poor, male or female, nor old or young. Therefore, if God-forbid the plague spreads to a locality in which any of you reside, I instruct you to be among the first who obey the laws of the government.

There are reports that in most areas the police forces have been met with confrontation. In my view, to oppose the laws of the government is rebellion, which is a terrible crime. It is, however, an obligation of the government to appoint such officials who are well-mannered and honest, and who are aware of the traditions, customs and religious practices of the land. In short, take it upon yourselves to obey the laws, and inform your friends and neighbours of the advantages that are attached to these regulations. I say repeatedly that now is the time for prayers; it appears that this epidemic has turned its face towards the Punjab. Therefore, it is necessary for each and every one to be forewarned and awakened so that they may supplicate and seek forgiveness from God. It is the stance of the Holy Quran that once divine punishment descends, seeking forgiveness cannot save one from chastisement.

How to Save Oneself from Divine Chastisement

Hence, before divine punishment arrives to close the door of repentance, seek repentance. When worldly laws arouse such fear, then why should people not fear the law of God Almighty? A person is left with no choice but to taste a calamity once it has arrived. Every one of you ought to strive and wake for Tahajjud prayer; and also offer special supplications in your five daily Prayers when you stand after the ruku. Repent from anything and everything which displeases God. Repentance is to abandon all the evil deeds and situations which cause the displeasure of God, and to bring about a sincere change; to move forward and adopt righteousness. One ought to hold morality in high regard, for this too brings the mercy of God; refine your habits; be free from anger and replace it with humility and meekness. Along with the reformation of your morals, give charity to the extent of your means as well. Allah Almighty states: 3, i.e. they feed, for the pleasure of God, the poor, orphans, and prisoners, and they say: ‘We give you only for the pleasure of Allah Almighty, and fear a day that is most terrifying.’ In short, engage yourselves in prayer and repentance, and continue to give charity so that Allah the Exalted may treat you with grace and compassion.

A Course of Morality for the Community

Your moral state ought to be so admirable, that with pure intentions, when you seek to advise someone or direct their attention towards an error they have committed, you ought to do so in an appropriate atmosphere so that the person is not offended. Do not view anyone with contempt. Do not break anyone’s heart. There should be no mutual discord within the community. Never look down upon your poor brethren in faith. Do not take pride unjustly in your wealth and riches, or in the distinction of your family background and consider others to be inferior and unworthy. In the sight of God Almighty, honourable is the one who is righteous. As such, Allah the Exalted states:

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Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you.

One should treat others also with the best morals, for those who exhibit ignoble morals do not act with goodness. People search for excuses to engage in litigation against the community. While the people are afflicted with one plague, our community is faced with two plagues. If even one person from an entire community commits an evil, that sole individual tarnishes the whole community. Increase your capacity in wisdom, forbearance and forgiveness. Respond to even the most foolish of people with dignity and goodness. Nonsense must not be returned with similar absurdity. I am certain that the teaching of Jesus, on whom be peace, prescribed a similar wise practice, for if it were not so, Jesus(as) would have gone about suffering physical abuse daily. The Romans were in rule, and the Jewish priests and Pharisees were held in high regard by the government. In that era, if Jesus(as) had not turned the other cheek upon being slapped on one, he would be assaulted and made to stand trial every other day. Even though Jesus(as) imparted such a soft teaching, the Jews would not leave him in peace. In that day and age the prevalent circumstances, as it would seem, called for a teaching like the Gospel. At present, our community is almost in a similar state. Do you not see how in the case brought against me by a Christian man named Martyn Clark, even Muhammad Husain gave testimony in his support? Now you should know that we can expect nothing from even our own people. As far as the government is concerned, it is provoked to harbour mistrust against me; and in a way the government is excused if it does happen to think ill of me, because after all, it does not possess knowledge of the unseen. For this reason, I have been compelled to submit memorials to the government and inform them of my circumstances personally, so that they could be apprised of the true and honest facts. It is befitting in these trying times to subdue the inner self and adopt righteousness. My only desire in this discourse is to advise you so that this may serve as an admonition. The world is a transient abode and ultimately all must die. Happiness lies in religious objectives. Religion is our very purpose.

The Essence of Ramadan

The Arabic word ramadun refers to the heat of the sun. In Ramadan, a person restrains themselves from food and drink, and all other physical pleasures. Further, an individual develops within themselves a burning passion and fervour to fulfil the commandments of Allah Almighty. Therefore, spiritual and physical warmth and heat constitute the Arabic word known in dual form as ramadan. It is my view that those lexicographers who suggest that the word ramadan has its etymological roots in the fact that this was a month of heat is incorrect, because this is no distinguishing factor in Arabia. Spiritual ‘heat’ refers to spiritual fervour and joy, and religious zeal. The word ramadun also alludes to that heat which causes rocks and the like to become heated.5