On his morning walk, whilst discussing the concept of heaven and hell, the Promised Messiah (as) said: “It is our belief that a man will only remain in hell for a limited period of time and then he will be taken out. In other words, those who could not be reformed by prophethood will be reformed by hell. It is narrated in a Hadith that a time would come when not a single person would remain in hell and its gates would be heard to rattle in the blowing breeze.
On the contrary, in relation to the bounties of paradise, the Holy Quran states:
عَطَآءً غَيْرَ مَجْذُوْذٍ1
A gift that shall not be cut off.
And this is exactly how it should have been, because if it had been otherwise, people would lose hope and despair. On witnessing the limitless span over which the bounties of paradise will continue, one swells with joy. Then, on observing the limited period of hell, one gains hope through the promise of God Almighty. A poet has described this in the following words:
گویند کہ بحشر جستجو خواہد بود
واں یار عزیز تندخو خواہد بود
از خیر محض شرے نیاید ہرگز
خوش باش کہ انجام بخیر خواہد بود
They say on the Day of Resurrection there will be a thorough reckoning;
On that day, they say that Dear Beloved will be harsh.
Ill treatment is not possible from a Being that epitomises sheer goodness;
Rest assured the end will be good.”2
During the course of a discussion on the miracles of the Messiah (as), His Holiness (as) said: “Miracles are of three kinds: those manifested through prayer, those which serve as a harbinger, and those which are manifested through the spiritual power of Prophets. Miracles which serve as forerunners are not manifested through the influence of prayer. Miracles that are manifested through the spiritual power of Prophets are of the nature where the Messenger of Allah, peace and blessings of Allah be upon him, dipped his fingers into a limited source of water and a large number of people continued to drink. On one occasion, he put his blessed spittle into a well and its water became sweet. The Messiah (as) also manifested miracles of this nature. Allah the Exalted has even addressed me and said: ‘Kings will seek blessings from thy garments.’”
The Promised Messiah (as) said: “There is a stark difference between hypnotism and the prayer of Prophets, peace be upon them. The mesmerism of hypnotists is an acquired knowledge, but the influence that results from prayer is a bestowal from the Divine. When a Prophet is touched to feel sympathy for mankind, God Almighty transforms their disposition to become fully absorbed in prayer and makes it so that their voice is heard and accepted.”3
A couplet of the Promised Messiah (as):
آن خدائے کہ از و اہل جہاں بے خبر اند
بر من او جلوہ نمود ست گر اہلی بپذیر
The God of whom the people of the world are uninformed
Has manifested Himself to me, so if you are worthy, then accept.
The Promised Messiah (as) said: “Every nation claims that there are many from among their people who love God Almighty, but what needs to be established is whether God Almighty loves them or not. God’s expression of love is that He first removes the veil which covers a person’s heart—the veil that prevents man from believing with certainty in the existence of God Almighty. On account of this, a person does believe in God, but only with a blurred and obscure understanding. In fact, often in times of trial, such a one denies God’s existence altogether. This veil cannot be lifted in any other way except through converse with the Divine. Hence, man plunges into the fountain of true divine insight on the day that God Almighty addresses him with the glad tiding:
اَنَا الْمَوْجُوْد
I am present.
It is then that a person’s understanding of the Divine no longer remains confined to mere conjecture or argumentation. In fact, such a one grows so near to God Almighty that he, as if, sees Him. It is absolutely true that perfect faith in God is granted to a person on the day that Allah, the Lord of Glory Himself, informs them of His own existence.
The second sign of God’s love is that He not only informs His beloved servants of His own existence, but also manifests especially to them the signs of His mercy and grace, by accepting their prayers concerning matters which are beyond apparent hope, and informing them of this through His revelation and word. It is then that their hearts are reassured that their God is a Powerful God who listens to their prayers and informs them, delivering them from difficulties. It is at this point that one understands the mystery of salvation as well and one truly learns of God’s existence. In order to awaken and warn, it is occasionally possible that other people may experience true dreams as well; but the experience of converse with God is unique in nature, majesty and quality. This form of divine discourse is reserved for those special servants of God who enjoy His nearness. When a chosen one of God supplicates, God Almighty manifests Himself to such a person with divine majesty, and sends down His Spirit upon him, and gives him glad tidings of the acceptance of his prayer with His loving words. Anyone who experiences this divine converse frequently is referred to as a Prophet or Muhaddath.
The sign of a true religion is that its teachings continue to produce such virtuous individuals who attain the station of a Muhaddath—to whom God Almighty speaks directly. The principal sign of Islam’s divine origin and truth is that righteous people with whom God Almighty converses, always appear within it.
تَتَنَزَّلُ عَلَيْهِمُ الْمَلٰٓىِٕكَةُ اَلَّا تَخَافُوْا وَ لَا تَحْزَنُوْ4
The angels descend on them, saying: ‘Fear ye not, nor grieve.’
So, this is the criterion for a truthful, living and divinely accepted religion. I know for a fact that this light is possessed only by Islam and other religions are bereft of this light. The one argument which outweighs a thousand, and which establishes the falsity of these religions, is that the dead can never contest against the living, nor can a blind man be equal to one who sees.
کوئی مذہب نہیں ایسا کہ نشاں دکھلائے
یہ ثمر باغِ محمدؐ سے ہی کھایا ہم نے
There is no other Faith that can manifest a sign;
It is from the orchard of Muhammad (sas) that we have partaken of this fruit.”
The Promised Messiah (as) said: “My humble self has been sent to convey to mankind the message that of all the present Faiths, the true religion which accords with the will of God Almighty is the one brought by the Holy Quran, and that the gate to enter the House of Salvation, as it were, is:
لَآ اِلٰہَ اِلَّا اللّٰہُ مُحَمَّدٌ رَّسُوْلُ اللّٰہِ
There is none worthy of worship except Allah, Muhammad is the Messenger of Allah.”
The Promised Messiah (as) said: “The thought came to my mind that the Holy Quran states:
اَلْحَمْدُ لِلّٰہِ رَبِّ الْعٰلَمِيْنَ الرَّحْمٰنِ الرَّحِيْمِ مٰلِكِ يَوْمِ الدِّيْنِ5
All praise belongs to Allah, Lord of all the worlds, the Gracious, the Merciful, Master of the Day of Judgement.
There is an indication in these words that man ought to develop these attributes within himself. So all praiseworthy attributes belong to Allah Almighty, who is the Lord or Nourisher of all realms, i.e. in every state of creation, from the sperm to when it becomes a shapeless lump, etc. In short, He is the Provider in all spheres. Then, in every realm, He is also the Gracious, the Merciful and Master of the Day of Judgement. Now, when a person says: اِيَّاكَ نَعْبُدُ (thee alone do we worship), an individual ought to inculcate within themselves the qualities of providence, graciousness, mercy and mastership by way of reflection. The pinnacle of man’s servitude and devotion to God is for them to embody:
تَخَلَّقُوْا بِاَخْلَاقِ اللهِ
This means, imbue yourselves in the hue of Allah Almighty; and until you reach this state, do not tire or lose hope. After this, an attraction and magnetic force develops itself which draws a person to the worship of God. It is at this point that the following becomes applicable to them:
يَفْعَلُوْنَ مَا يُؤْمَرُوْنَ6
They do what they are commanded.”7
1 Hud, 11:109
2 Al-Hakam, vol. 5, no. 19, dated 24 May 1901, p. 3
3 Al-Hakam, vol. 5, no. 19, dated 24 May 1901, pp. 3-4
4 Ha Mim as-Sajdah, 41:31
5 al-Fatihah, 1:2-4
6 an-Nahl, 16:51
7 Al-Hakam, vol. 5, no. 19, dated 24 May 1901, p. 4