(On Friday)
Firstly, I am thankful to God Almighty that He guided the hearts of all you gentlemen and gave you the ability to join this Movement despite the fact that thousands of Muslim clerics of India and the Punjab occupied themselves in denouncing me and kept maligning me as a dajjal [deceiver] and an apostate.
It is also a great miracle of God Almighty that despite this much rejection and vilification, and despite the intense efforts of my opponents day and night, this Jama’at keeps growing. In my estimation, our Jama’at must be in excess of four hundred thousand at this point. It is a great miracle that while our opponents are toiling day and night, ardently devising schemes and exerting the utmost to put an end to this Movement, yet God continues to expand our Jama’at.
Do you know what the principle behind it is? The principle behind it is that one who is appointed by God Almighty and is undoubtedly from God, progresses and advances day by day and his Movement thrives ever more by the day, and the one who tries to stop him gets ruined and humiliated by each day and eventually his opponents and detractors die in great despondency. As you see, multitudes of those who opposed me and tried to stop my Movement have already died.
No one can thwart the will of God if it is indeed His will. No one can stop the Movement that is initiated by God and which He desires to promote. This is so because no matter how much effort one strives and schemes one conceives, if that Movement is stalled by their efforts, then it would have to be conceded that the one who tried to stop it overpowered God. But no one can overpower God.
Moreover, it is a miracle that God Almighty had already foretold in Barahin-e-Ahmadiyya about people coming to me in the hundreds of thousands. This is the book that was disseminated in Arabia, Persia, England, and other countries some twenty-five years ago. It also documented many revelations of that time period.
And it is something that no one—Jew, Christian, Muslim, Brahmu or Arya—can deny. My fiercest enemy—namely, Maulawi Muhammad Husain—had even written a review of this book at that time. This book, Barahin-e-Ahmadiyya, had very clearly recorded in it the prophecy about the masses that would come [to me]. It is no small prophecy. It is a grand prophecy.
It is as follows:
.(p. 214) یَأْتِیْکَ مِنْ کُلِّ فَجٍّ عَمِیْقٍ، یَأْتُونَ مِنْ کُلِّ فَجٍّ عَمِیْقٍ. یَنْصُرُکَ اللّٰہُ مِنْ عِنْدِہ. یَرْفَعُ اللّٰہُ ذِکْرَکَ. وَیُتِمُّ نِعْمَتَہُ عَلَیْکَ فِی الدُّنْیَا وَالْاٰخِرَۃِ
.(p. 240) إِذَا جَآءَ نَصْرُ اللّٰہِ وَالْفَتْحُ وَانْتَہَى أَمْرُ الزَّمَانِ إِلَیْنَا. أَلَیْسَ ہٰذَا بِالْحَقِّ
.(p. 491) وَمَا کَانَ اللّٰہُ لِیُتْرَکَکَ حَتّٰی یَمِیْزَ الْخَبِیْثَ مِنَ الطَّیِّبِ
.(p. 489) فَحَانَ أَنْ تُعَانَ وَتُعْرَفَ بَیْنَ النَّاسِ
1.(p. 507) إِنِّیْ نَاصِرُکَ. إِنِّیْٓ اُحَافِظُکَ. إِنِّیْ جَاعِلُکَ لِلنَّاسِ إِمَامًا
This is its text and it means that although you are alone at this time, a time is going to come upon you when you will not remain alone. People will come to you scores upon scores from far-off lands.
And you know, when so many people came, arrangements would, of course, be needed to feed them.
Therefore, it was said:
یَأْتِیْکَ مِنْ کُلِّ فَجٍّ عَمِیْقٍ
Meaning that those people would bring gifts and thousands of rupees for you. Then, God says:
وَلَا تُصَعِّرْ لِخَلْقِ اللّٰہِ وَلَا تَسْئَمْ مِّنَ النَّاسِ
Meaning that people will come to you in large numbers. Be not flustered by this multitude and do not treat them discourteously.
At the time when these revelations were published in Barahin-e-Ahmadiyya, Qadian was a not well known. It was like a wilderness and no one was even aware of it. Of all these people who are sitting here, who can say that it was a town so renowned back then? Indeed, almost all of you were unaware of this village. Now tell me, how could anyone predict—were it not the will of God—twenty-six years beforehand, when he was unknown and alone, that a time was to come upon him when thousands of people would come to him and that they would bring a variety of presents and gifts for him, and that he would be renowned all over the world with dignity?
You see, the Prophets of the past did not have a lot of miracles. In fact, some had only one miracle. However, the miracle that I have mentioned is such a magnificent miracle that it stands proven in every aspect. Unless one becomes utterly stubborn and obstinate, one has no recourse but to accept my claim. Even the Hindus of this place are witness to the period of my solitude and obscurity. They can tell how I was alone at that time and even the people in the neighbourhood did not know me.
Of course, if some Hindu denies it, he should affirm so in front of me that even at that time people used to come here in this fashion. If they say it is only by chance, then they must show its precedent from somewhere and demonstrate its likeness somewhere in the world and give the details of someone who was in a state of obscurity twenty-five years earlier and had made a prophecy at that time that people would come to him in multitude upon multitude and would come to him bearing valuables and gifts of thousands of rupees and that he would be helped by God in every way—and then, that prophecy being fulfilled to a tee.
If they show this, I will concede, but I will not accept their lame excuses otherwise, for in that case no miracle of any Prophet would remain credible. They should present an example of a liar who had made a powerful prophecy like this twenty-five years ahead of time and then it came to pass. If they do, then I will concede.
If someone were to say, ‘Well, people do see dreams and some of them get fulfilled as well’—the reply to it is that dreams are often seen even by mean and base people and come true too. Even prostitutes say that such and such dream of theirs came true. We had a sweeper in our house who often narrated her dreams, and they would come true as well. But the point to ponder is the lack of [Divine] power and [Divine] succour in them. This kind of victory and triumph for one, the ignominy of one’s enemies but the rise of one’s own fortunes, the humiliation of one’s enemies but the exaltation of one’s own status—these [kind of prophecies] are vouchsafed only to the Prophets. None other has any share in it whatsoever. This is the work of God Almighty, not mere dreams.
Barahin-e-Ahmadiyya is the book which has been distributed in every land, and people of all religions are witness to it and the Hindus of Qadian are witness to it as well. For example, Lala Malawa Mal and Sharampat, who are residents of this very Qadian, can identify that these were the things that were written down at that time. Now, think for yourself whether miracles are any greater than this? All the people and all religions—Hindus, Aryas, Christians, Muslims, Naturalists, Wahabis, friends and strangers—all had united as my enemy. The utmost effort was made for my destruction. Such stringent restrictions were imposed that if anyone said As-Salamu alaikum [the Muslim greeting; i.e., ‘Peace be upon you’] to me, he was declared an apostate; if anyone treated me cordially he, too, was declared an apostate. Such atrocities were permitted against me that a decent person cannot even bear to hear them. They stationed themselves along the streets to deter people from coming here. People were dissuaded on different pretexts. But in the end, the outcome was the same as had been foretold by God that hundreds of thousands of people would come to me and would bring thousands of rupees and gifts and presents.2
Moreover, it is peculiar that God Almighty had also informed me beforehand about their opposition and animosity. In fact, the following revelation is also recorded in that book, page 510:
یَعْصِمُکَ اللّٰہُ مِنْ عِنْدِہٖ وَإِنْ لَّمْ یَعْصِمْکَ النَّاسُ.
Meaning: Allah will protect you and He will keep you safe from the mischief of the miscreants and the schemes of the enemies. And even though people will not protect and help you, God will prove your innocence from all the accusations and calumnies the mischief mongers level against you.
Now, behold what a grand prophecy this is which was fulfilled! Those who are seeking the truth will have to accept it eventually, but what do I do about the one who is faithless? One who is not even truthful, and his faith having no value either. What a mighty miracle it is: ‘Let all these opponents do their best and do whatever they can, We [God] are going to fulfil Our promises.’
One such person was Pundit Lekh Ram [a Hindu religious leader]. He came to Qadian and stayed here for about two months. Local people misled him and persuaded him to oppose me. Ultimately, he wrote a prayer in the manner of a mubahalah [prayer duel]. In it he wrote his name and mine and then prayed most earnestly and fervently to his Parmeshwar [God] that may Parmeshwar destroy the liar out of the two [of us]. He also wrote in it that the Vedas are true, and the Rishis [Saints] and Manis [Sages] of the Vedas are also true, whereas (God forbid) the Holy Prophet (sas) and our Holy Quran are false.
In short, he wrote many such things and sought the verdict from his Parmeshwar and made a lot of supplications. He beseeched [his Parmeshwar] a lot and rubbed his nose in prostration a great deal. On my part, [a period of] six years was prophesied, but he died within just five years on account of his audacity. And he died in the exact way it was written in the prophecy; that is, he was assassinated with a knife on the second day of Eid.
In short, I have so many Signs but the time is insufficient to recount them all. For me, even this Sign should suffice that all these people come here. Every single one of them is individually a Sign. And God Almighty had informed me about all of them beforehand. All these victories and successful achievements that have accompanied me were promised beforehand by God.
But one who is a liar and fabricates against God is never accorded victory by God. On the contrary, God destroys him. You are aware that various false accusations were levelled against me, legal cases were filed against me, and attempts were made to dishonour and disgrace me in the courts. Cases of murder were brought against me. In the murder trial, Mr. Douglas, the Deputy Commissioner of Gurdaspur, who was presiding over this case, told me in the end and subsequent to making a thorough investigation, that he wished to congratulate me on my acquittal, and that I could have them [the accusers] punished by suing them.
Now tell me, how could I have achieved this kind of victory and success if God had not been with me? In that murder case, Maulawi Muhammad Husain was also a witness,3 but I had foretold that I would be acquitted. Now tell me, what did those people gain from litigation except that yet another Sign became manifest?
Remember, the work of a liar and fabricator never thrives and he never receives help and success from God. If the work of a liar could advance day by day in the same way, then even the existence of God would become suspect and it would result in chaos in the dominion of God. Since the inception of the world, it is the practice of God that the whole world turns against them [the appointees of God]. Just as dogs gather around a pedestrian and bark and make a ruckus, one who comes commissioned by God is attacked by people like dogs because he is not from among them and they raise a clamour in his opposition and try to cause him grief, but eventually God Almighty destroys them all with one glare.
One who follows a religion as pure as Islam is very fortunate. However, there is no benefit in mere verbal confession of Islam until one acts upon it with a sincere heart. Apropos for most people is the following description of the Holy Quran:
وَاِذَا لَقُوا الَّذِیۡنَ اٰمَنُوۡا قَالُوۡۤا اٰمَنَّا ۚۖ وَاِذَا خَلَوۡا اِلٰی شَیٰطِیۡنِہِمۡ ۙ قَالُوۡۤا اِنَّا مَعَکُمۡ ۙ اِنَّمَا نَحۡنُ مُسۡتَہۡزِءُوۡنَ ﴿۱۵﴾ 4
Meaning that, when they go to the Muslims, they say, ‘We are Muslim.’ And when they go to others, they say, ‘We are with you.’
These are the people who have been called hypocrites in the Holy Quran. Therefore, until one follows the Holy Quran fully, he does not fully enter Islam.
The Quran is the Holy Book which came to the world at a time when terrible iniquities ran rampant throughout the world. Many errors of belief and practice had found currency and almost all were mired in foul deeds and foul beliefs. This is what Allah the Almighty points to in the Holy Quran:
ظَہَرَ الْفَسَادُ فِی الْبَرِّ وَ الْبَحْرِ 5
Meaning that, all—be they followers of a scripture or not—were suffering from errors in their beliefs, and terrible iniquity was rampant throughout the world.
Thus, at such a time, God Almighty sent a perfect book like the Holy Quran to refute all false doctrines. It contains a rejoinder to all false religions.
In Surah al-Fatihah, which is recited in every rak’at of all five daily Prayers, all creeds are alluded to. It is said:
اَلْحَمْدُ لِلّٰہِ رَبِّ الْعٰلَمِیْنَ 6 [Alhamdulillahi Rabbul-alamin] meaning: ‘All sublime qualities are deserved by the God who has created all the worlds.’
اَلرَّحْـمٰنْ [ar-Rahman—Most Gracious]: ‘He is the One who creates without antecedent deeds [of those created] and who bestows without requiring deeds.’
اَلرَّحِیْم [ar-Rahim—the Most Merciful]: ‘He rewards deeds.’
مَالِکِ یَوْمِ الدِّیْنِ [Maliki-Yaumid-Din—Master of the Day of Judgement].
In these four attributes, all factions of the world have been referred to.
Some people deny that it is God who is the Creator of all the worlds. They assert that jiyo—that is, ‘souls’—and purmano—that is, ‘particles’—exist on their own. As Parmeshwar has existed on His own, so have they existed on their own. And the souls with their total powers, qualities, and characteristics—on which tomes have been written—have existed on their own. And despite the fact that they have the innate ability to unite and to dissociate, they are yet in need of a Parmeshwar for their mutual interaction. This is the sect to whom God Almighty has pointed by saying رَبُّ الْعٰلَمِیْنَ [Rabbul-alamin—Lord of all the worlds].
The second sect which is alluded to in the word of اَلرَّحْـمٰنْ [ar-Rahman] is that of Sanatan Dharam. Though they believe that everything has come forth from Parmeshwar, they assert that there is no such thing as the graciousness of God. He merely recompenses deeds, even to the extent that one has been made a man—it is on account of one’s own deeds; and one has been made a woman—it is on account of one’s own deeds; and all other essentials like animals and plants etc. that have also come into existence—it is due to their respective deeds.
In short, these people deny the attribute رَحْمٰنْ [Rahman] of God Almighty. The God who created the earth, the sun, the moon, the stars, etc., and created air so we can breathe and hear each other’s voices, and created the sun and the moon etc. for light, and created them when there was still no trace or sign of the ones who breathe—can anyone say that all this was created merely because of our own deeds? Can anyone flaunt his own deeds? Can anyone claim that the sun, the moon, the stars, the air, etc., are the fruit of his own deeds?7
Thus, God’s attribute of Rahmaniyyat [Graciousness] decries this sect which does not believe that God can grant something without antecedent deeds or efforts on our part.
After this is mentioned God’s attribute of اَلرَّحِیْم [ar-Rahim]; that is, the One who appoints goodly rewards for efforts, endeavours, and deeds.
This attribute rejects the sect which considers deeds to be utterly futile. They say Fasting and [obligatory five daily] Prayers are inconsequential, and that they will enter Paradise if the غَفُوْرٌ رَّحِیْمٌ [Ghafurur-Rahim—Most Forgiving, Merciful] grants them the favour or else they will end up in Hell. At times they even say such things as: ‘We aren’t going to become saints by doing worship; it doesn’t matter whether you do it or you don’t!’
By saying He is اَلرَّحِیْم [ar-Rahim], God, in fact, refutes such people and informs us that the one who makes the effort and absorbs himself in the love and devotion to God, does become distinguished from others and does become God’s favourite. God Himself lends a helping hand to such a person as He says:
وَ الَّذِیْنَ جَاہَدُوْا فِیْنَا لَنَہْدِیَنَّہُمْ سُبُلَنَا8
Meaning that those who strive in My path, I do, ultimately, show them My path.
All the past saints, Prophets, and pious persons exerted great effort in the path of God. Thereupon, God Almighty opened His doors to them. Yet those who do not believe in this attribute of God Almighty say little can be achieved through their efforts—what is already ordained in destiny from day one, must come to pass. There is no need for their efforts—whatever will happen, will happen on its own. Perhaps thieves and robbers and other miscreants subscribe to the same doctrine deep within.
In short, it ought to be remembered that God’s actions are of two kinds. First are those where human actions have no bearing, such as [the creation of] the sun, the moon, the air, etc., which God had already fashioned through His Omnipotence long before we came into existence. The second are those wherein actions do have a bearing. The worshipper, the devout, and the pious ones worship and then attain their reward.
I have described three groups:
(1) One group is that which does not believe that God Almighty is the رَبّ [Rabb—Lord], and considers each and every particle to be a partner with God. It believes that it is beyond the power of God to create the souls and particles of the universe. As God exists, so do they. This group is refuted by asserting رَبُّ الْعٰلَمِیْنَ [i.e. God is Rabbul-alamin—Lord of all the worlds].
(2) The second group is the one which considers that God cannot give anything out of His graciousness, that whatever we have received or will receive is and will be the fruit of our own deeds. It has been rejected by the word رَحْمٰنْ [Rahman—Gracious].
(3) Then, by saying اَلرَّحِیْم [ar-Rahim—the Most Merciful] that group is refuted which considers deeds to be unnecessary.
(4) After describing these three groups, it is declared that God is مَالِکِ یَوْمِ الدِّیْنِ [Maliki-Yaumid-Din—Master of the Day of Judgement]. And this seeks to refute the group which does not believe in reward and punishment, for there does exist a group in the world which denies reward and punishment [for our deeds]. Those who do not believe God to be Rahim [Merciful] can be said to be nonchalant but those who do not believe in the attribute of مَالِکِ یَوْمِ الدِّیْنِ [Maliki-Yaumid-Din], deny the very existence of God. And since they do not believe in the existence of God, how can they accept reward and punishment?
In short, after describing these four attributes, God directs the Muslims to say اِیَّاکَ نَعْبُدُ وَاِیَّاکَ نَسْتَعِیْنُ [Iyyaka na’budu wa iyyaka nasta’in] meaning that: ‘O the God possessing these four attributes! We worship You and seek help from none else but You in this task.’
In the Hadith, it is mentioned that the Arsh [Throne] of God is borne by four angels.9 It also means that the manifestation of these four attributes [of God] is discernible. Absence of these four or even one of the four, necessitates an imperfection in the Divinity of God.
Some consider the Arsh to be something that has been created. They are in error. They need to understand that the Arsh is not something that can be called a creation. It is the beyond of the beyond station of the sanctity and transcendence [of God].
Some imagine that God is sitting on the Arsh just like a king sitting on a throne. This necessitates God to be finite. They should bear in mind that there is no mention in the Holy Quran that the Arsh is like a throne on which God is seated. If—God forbid—Arsh is understood to mean a throne, how would those verses be interpreted where it is stated that God encompasses everything; or that wherever there are three, the fourth there is their God10 and wherever there are four, the fifth there is their God?11
Then it is written that: نَحْنُ اَقْرَبُ اِلَیْہِ مِنْ حَبْلِ الْوَرِیْدِ12 and وَ ہُوَ مَعَکُمْ اَیْنَ مَا کُنْتُمْ13 Thus, it should be remembered well that the Word of God has a lot of metaphors. For instance, at one place the heart has also been called the Arsh because God manifests Himself upon the heart. Similarly, Arsh refers to that station at which the realm of creation ends. Scholars know that tashbih [similitude] is one thing and then there is tanzih [transcendence].
For instance, when it is said that He [God] is always with you wherever you might be, and that wherever there are five, the sixth there is their God—this is a kind of similitude which gives the false impression that God is finite. To remove this misunderstanding and by way of elucidating the point, it is stated that He is at the Arsh beyond the domain of creation. And it is not the kind of throne which is made of silver or gold etc., decorated with diamonds and the like. Rather, it is a lofty and exalted station which is beyond the beyond. This kind of metaphor is found abundantly in the Holy Quran. For example, it is stated by God Almighty that:
مَنْ کَانَ فِیْ ہٰذِہٖۤ اَعْمٰى فَہُوَ فِی الْاٰخِرَۃِ اَعْمٰى وَ اَضَلُّ سَبِیْلًا14
Its literal meaning is that those who are blind here, will remain blind in the Hereafter. However, who will accept this meaning when it is written elsewhere that whoso will go with faith and virtuous deeds—whether he has eyesight or not—will have eyesight, but one who remains deprived of the light of faith here and does not acquire the cognizance of God, will remain blind in the Hereafter?
This world is like the growing field for the Hereafter—what one sows here, so shall he reap, and the one who attains the ‘eyesight’ [i.e. faith and virtuous deeds] from this world will have sight [in the Hereafter].
Thereafter, God has taught the prayer:
اِہۡدِنَا الصِّرَاطَ الۡمُسۡتَقِیۡمَ ۙ﴿۶﴾ صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِمۡ ۬ۙ 15
Meaning that: ‘O God! You are رَبُّ الْعٰلَمِیْنَ [Rabbul-alamin—Lord of all the worlds], اَلرَّحْـمٰنْ [ar-Rahman—the Most Gracious], اَلرَّحِیْم [ar-Rahim—the Most Merciful], and مَالِکِ یَوْمِ الدِّیْنِ [Maliki-Yaumid-Din—Master of the Day of Judgement]. Show us that path which is the path of those people whom You blessed limitlessly and whom were bestowed great rewards and honours [by You].’
A believer should not only verbally acknowledge the God who possesses the previously mentioned four attributes, but he should make his life demonstrate that he believes God alone—not Person X or Y—to be his Rabb [Lord]. He should have the conviction that indeed it is God alone who rewards and punishes one’s actions and who is well aware of the most secret and hidden sins.16
Beware! Mere lip service means nothing. The practical condition needs to be rectified. It is not possible for one, who truly believes God to be his Rabb [Lord] and مَالِکِ یَوْمِ الدِّیْنِ [Maliki-Yaumid-Din], to commit theft, debauchery, gambling, or other detestable vices, as he knows that all these things will ruin him and it is a brazen disobedience of the commandment of God Almighty. Therefore, unless one proves with his actions that he, in reality, has true and firm faith in God, he cannot gain the blessings and bounties which are bestowed upon the ones who are near [God]. The blessings that are bestowed upon the near ones of God and godly people, are bestowed only for the reason that their faith and their practical life are par excellence and they have held God supreme over all things.
It must be understood that Islam does not mean that one should occupy oneself with just verbal prayers and supplications. One should also improve one’s practical condition to such an extent that it begins to attract the help and support of God and the bestowal of rewards and honours. All the Prophets and saints had very pure and pristine deeds. Their righteousness and honesty were of the highest order. It is not just that they followed all the Divine commandments, observed Fasting, paid the Zakat [almsgiving], bowed and prostrated in Salat [obligatory Prayers], and recited Surah al-Fatihah like these people do; rather, in their eyes, everything was as if dead. A kind of death had swept over their lives. Only the being of the One and Only God remained before their eyes. They believed only Him to be their Sustainer and the real رَبّ [Rabb—Lord]. They had a true relationship with Him alone, and perpetually remained immersed and satiated in His love alone.
Once this state is achieved, it is the practice of God since eternity that God aids and supports such a person, and provides him help from the unseen, and makes him victorious in every conflict. There have been thousands of saints in the religion of Islam. In every country, there are at least four or five of such people17 whom people remember to this day with great reverence and narrate their struggles and miracles in astonishing terms. In Delhi, a large [burial] ground is filled with such holy people.
In short, one should ponder that if one has heartfelt love for a thief or a robber, the thief may not do him much favour, but at least not steal from him. One should realize that when someone can benefit from loving even robbers and thieves, wouldn't there be any benefit attained from [loving] Allah? There is—and most certainly there is—for God is the Most Gracious and Most Merciful and is the Lord of immense grace and bounties. I do believe that those who are content with the path of transmigratory reincarnations have not even thought about this path.
When the fruits of love abound throughout this very world and when no one holds anything back in true and pure love—how could it possibly be that God is the only One whose friendship derives no benefit?
Those who ascribe repulsive allegations to God deserve blame. For example, Hindus and Aryas do not subscribe to eternal salvation. They allege that during the time that someone is admitted into Mukti Khanah [the Abode of Salvation, Paradise], Parmeshwar saves one sin and then after a while, he sends those saints, sages, and the ones who have attained salvation back in the guise of donkeys, monkeys, and swine as recompense for that one sin, and sends them to this world. This begs the question that if Parmeshwar was displeased with those holy people and deliberately wanted to expel them from Mukti Khanah, then why did he enter them in the ‘Abode of Salvation’ in the first place?
After all, he must have been pleased with them to admit them. It is not as if he pushed them into Mukti Khanah randomly. Pleasure [of God] and sins [of man] cannot coexist, which implies that Parmeshwar was not pleased with them in the first place.18 And if he was pleased, then one has to concede that he was not aware of their sins [at that time] because as soon as he became aware of these sins, he expelled them from Mukti Khanah.
Some Aryas respond by saying that the reason for their expulsion from Mukti Khanah was that their deeds were finite, and since their deeds were finite, their reward—therefore—had to be finite as well. Little do they realize that these poor pious people had suffered greatly in the path of Parmeshwar and had sacrificed every particle in his path—all this was not for the sake of a few days’ trip to Mukti Khanah and to be sent back in any filthy guise thereafter.
One should look at their intent. If their intent was only to love Parmeshwar for a few years and to abandon it afterwards, then one can understand. Otherwise, as إِنَّمَا الْأَعْمَالُ بِالنِّیَّاتِ19 [‘Verily, deeds are (judged) by intentions’], what was the fault of those who attained salvation? The fault lies with Parmeshwar that he caused them to die because, had they remained alive, they would have never given up the love of Parmeshwar. They had borne extreme hardships in the path of Parmeshwar only for the objective that they would live devoted to Parmeshwar as long as they lived. They did not even imagine being disloyal to Parmeshwar. If a lover dies singing praises of the beloved, can we say that he has carried some grudge [against the beloved] with him?
Moreover, one should also ponder over that Parmeshwar must have left a sin in their account to justify their expulsion from Mukti Khanah that must have been of the same kind. It is not fair to expel one person for one sin, while another person for some other sin, but is it fair that at the time of expulsion—despite having the same type of sin—one was made a man, another a woman, one was made a donkey, and another a monkey?
In short, by mentioning His most perfect attributes in Surah al-Fatihah, God Almighty has negated the false religions which are widely prevalent in the world.
This Surah, which is called ‘the Mother of the Book’, is recited in each rak’at of every of the five daily Prayers because it embodies the teachings of the religion of Islam, and is the gist of the Holy Quran in a sense. By mentioning His four attributes, God has desired to show a perfect portrait. He has outlined Islam as an extremely blessed religion, which guides one towards Him. He was neither born from the womb of a woman—like the God of the Christians—nor is He such that He is—like the Parmeshwar of the Aryas—incapable of granting salvation and falsely claims that deeds are finite, while the truth is that he does not have the power to grant salvation because the souls have not been created by him. Just as he is by himself, similarly, souls are by themselves. It cannot be that he could create more souls. Therefore, out of the fear that if souls are granted eternal salvation, a time would eventually come when all the souls would escape his control having attained salvation, and this entire established set up would suffer disruption. Therefore, he saves one sin in their account as an excuse, thereby keeping this cycle running.20
Islam’s God, on the other hand, is such a Holy and All-Powerful God that even if the entire world tries to find a flaw in Him, it cannot. Our God is the Creator of all the worlds. He is free from every blemish or flaw. How can one who has any flaw be God and how can we pray to such a god and how can we pin any hopes on him if he himself is flawed and imperfect? In contrast, Islam has presented an Omnipotent God who suffers no shortcoming, from whom we can beg and through whom we can attain the fulfilment of our greatest desires.
It is indeed for this very reason that He has taught us to pray in this same Surah al-Fatihah that you should supplicate to Me:
اِہۡدِنَا الصِّرَاطَ الۡمُسۡتَقِیۡمَ ۙ﴿۶﴾ صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِمۡ ۬ۙ 21
Meaning that: ‘O Allah! Show us that right path of those who were bestowed great blessings and bounties by You.’
The point of this supplication is that one should not be content merely having believed [in Islam]. One must act thereafter in such a way that would draw the bounties that are bestowed upon those who become dear to God.
Some people go to the mosques to offer their Prayers and observe other fundamental principles of Islam, yet Allah’s support and succour does not accompany them. There is no palpable change in their morals and habits. This shows that they are following a routine of rituals.
There is no substance in them because compliance with Allah’s commandments is like sowing a seed. It influences both, the body and the soul. After watering and sowing with meticulous hard work, if nothing sprouts after a few weeks, then one has to admit that the seed was bad. A similar concept applies to the worship of Allah. If a person believes in the Oneness of God, performs Salat, observes the Fasts, and seemingly follows the commandments of God, but no exclusive help from God Almighty is bestowed upon him, then one must admit that the seed he is sowing is itself bad.
It was through these prayers that many became Qutb [saints] and Abdal [spiritual guiding stars]. For you, despite offering the same prayers, no impact is evident.22 It is a basic principle that when you use a medicine yet do not feel any improvement from it, you would have to admit that the medicine was not effective. The same is the case for Salat.
بر کريمان کارہا دشوار نيست
Nothing is difficult for the brave.
One who comes to God Almighty with true passion and c0mplete honesty and sincerity, is never wasted. It is absolutely certain and true that God belongs to those who belong to God. He provides help and assistance to them in every conflict. In fact, He bestows such honour and favour upon them that people draw blessings even from their garments.23 God Almighty has taught this prayer to caution you to be mindful of the result your deeds may produce. If one does something but it produces no result, then one ought to scrutinize his own actions to see why there was no impact.
After it, God says:
غَیْرِ الْمَغْضُوْبِ عَلَیْہِمْ وَ لَا الضَّآلِّیْنَ24
Meaning that: ‘O Muslims! You should continue to supplicate to God, “O Allah! Do not cause us to be counted among those who were inflicted with Your wrath in this life, nor cause us to walk on the path of those who deviated from the right path.”’
What God Almighty has stated here is not by way of a story or tale. He was well aware that just as the earlier nations had committed foul deeds and had exceeded all bounds in rejection and transgression against the Prophets, a time would come upon the Muslims when they would exceed all bounds in sin and iniquity, and they would perpetrate the very things that had incited the wrath of God Almighty against those earlier nations, and the wrath of God would thereby descend upon them as well.
The commentators of the Holy Quran and the sayings of the Holy Prophet (sas), have taken maghzub [مَغْضُوْبِ—those who incurred God’s wrath] to be the Jews. The Jews had jeered and mocked the Prophets of God many times. They had distressed Jesus, peace be upon him, in particular and had exhibited much cheek and impertinence to him. The ultimate result was that God’s wrath struck them in this very world.
No one should misconstrue here the wrath of God to mean that (God forbid) God becomes irritated. Rather, it means that man falls away from the Most Holy and Pure God on account of his own sins. Alternatively, it may be understood by the example of a man who is sitting in a room which has four doors—if he opens those doors, the radiance and the light of the sun will keep coming in, but if he shuts all the doors, the entry of the light will cease as a consequence.
In short, it is absolutely true that it is the Divine norm that when man does something, his action elicits a natural reaction from God Almighty, like the man who had unfortunately shut all four doors. The act of God in response to it was that the place became all dark. Making it dark would be considered the wrath of God.
Do not take God’s wrath to be like the wrath of a human being because God is God and a man is a man. God does not work in the same way human beings do. God listens but does He need air to hear like a human? Is His hearing similar to a human where hearing is clearer on the side that the wind is blowing from? Or the eyesight—a human being cannot see unless there is light from the sun, the moon, or a lamp—is God also dependent on light [to be able to see]? Thus, to be able to see something for a man is different from God. The understanding of its true nature should be consigned to God.25
The criticism that the Aryas etc. have about God being called wrathful in the Holy Quran—it is an obvious error on their part. They should have checked other references in the Holy Quran. It is clearly written there that:
عَذَابِیۡۤ اُصِیۡبُ بِہٖ مَنۡ اَشَآءُ ۚ وَرَحۡمَتِیۡ وَسِعَتۡ کُلَّ شَیۡءٍ ؕ26
God’s mercy encompasses everything. Their difficulty is that they do not believe in the mercy of God in the first place. According to their religious doctrine, even if someone manages to attain salvation with the utmost difficulty, he will have to depart from there eventually.
Therefore, remember it well that the Word of God Almighty is not susceptible to any objection. As God is free from any flaw, so is His Word free from any error.
When it is said غَیْرِ الْمَغْضُوْبِ عَلَیْہِمْ وَ لَا الضَّآلِّیْنَ27 it refers to the Jews which was the nation that believed in the Torah. They had vehemently rejected Jesus, peace be upon him, and had treated him with grave insolence to the extent that they had repeatedly plotted to kill him.
It is a matter of principle that when one takes a skill to its perfection, he becomes very renowned and famous. Whenever the discussion about that particular skill starts, it is his name that will come up. For instance, there have been many wrestlers in the world and are present even today but ‘Rustam’ is especially recognized. Rather, if someone is given a title for his wrestling prowess, he is called ‘The Rustam of India’ etc. Similar is the case of the Jews. There has hardly been any Prophet who was not insolently treated by them. And they opposed Jesus, peace be upon him, to the extent that they did not shy away from putting him on the cross. They committed every mischief against him.
Of course, if the question arises that whereas Jews treated the Prophets with insolence and mischief, and whereas now the chain of prophethood has ended—what was the need for the prayer of غَیْرِ الْمَغْضُوْبِ عَلَیْہِمْ ? Its answer is that since God Almighty knew that the Promised Messiah (as) would descend in the Latter Days, and the Muslims would, by denying him, become like the Jews, and they would advance in various ways of insolence and mischief—therefore, the prayer of غَیْرِ الْمَغْضُوْبِ عَلَیْہِمْ was taught that: ‘O Muslims! You ought to pray in each rak’at of every one of the five daily Salat that, “O God! Keep us away from the path of those who were struck with Your wrath in this very world and who were made to taste varied earthly and heavenly calamities on account of opposing Your Messiah.”’
Therefore, one should be mindful that this is the time to which the verse of غَیْرِ الْمَغْضُوْبِ عَلَیْہِمْ points. And he who is speaking among you at this time is indeed the true Messiah of God.
Keep in mind that God has been patient for twenty-five years. They have not left any stone unturned in my opposition. They have been insolent in every way. A host of allegations were levelled against me. Full zeal was employed in these mischievous and villainous acts. Great effort was made in every way for my destruction and annihilation. A variety of fatwas [religious verdicts] denouncing us as kafir [disbelievers] were drawn up. We were even considered worse than the Christians and the Jews—this notwithstanding the fact that we believed in the creed لَآ إِلٰہَ إِلَّا اللّٰہُ مُحَمَّدٌ رَّسُوْلُ اللّٰہِ [‘There is no one worthy of worship except Allah, Muhammad is the Messenger of Allah’] with all our heart and soul; and that we believed the Holy Quran to be the True and Perfect Book of God Almighty and to be the Khatamul-Kutub [Seal of the Books] with sincerity of heart; and that we considered the Holy Prophet, peace and blessings of Allah be upon him, to be Khatamun-Nabiyyin [the Seal of the Prophets] with sincerity of heart; and that we had the same Salat, the same Qiblah; and that we did fast in the month of Ramadan in the same fashion; and that there was no difference with regard to Hajj [the Pilgrimage] and Zakat [almsgiving].
Still, for reasons unknown, they declared us to be even worse than the Christians and the Jews, and it was considered [by them] worthy of reward to abuse us day and night.29 After all, there is something called decency! This kind of course is adopted by those whose faith gets snatched and whose hearts are blackened.
In short, since God knew that a time would come when Muslims would become Jews in character, He taught the prayer of غَیْرِ الْمَغْضُوْبِ عَلَیْہِمْ .
Then, God says وَ لَا الضَّآلِّیْنَ30 meaning that, ‘Do not let us follow the path of those who deviated from Your true and right path.’ This alludes to the Christians who were taught by God Almighty through the Injil [Gospel] to believe in God to be One without any partner. But they abandoned this teaching and took the son of a woman to be God.
One should not think that مَغْضُوْبِ عَلَیْہِمْ is a rather harsh word and ضَآلِّیْن [Zallin—those who have gone astray] is mild. It is not mild. The issue is that the sin of the Jews was lesser. They adhered to the Torah and followed its commandments. Though they had surpassed in mischief and insolence, they were vehemently averse to taking anyone to be God or the Son of God.31 They have been mentioned in Surah al-Fatihah first, not because their sins were greater, but because they were punished in this very world.
Its example is that of a revenue officer who levies a fine only on those whose offence is not beyond his jurisdiction. If the offence is beyond his jurisdiction, he refers the offender to the relevant authority. For instance, suppose he can fine up to a maximum of 50 or 60 rupees for the most grievous offence, but the offender deserves greater penalty. He would refer his case to the higher authority by acknowledging that the penalty is beyond his authority, and therefore, he could not sentence him at that time. In the same way, the wickedness and the insolence of the Jews were such that their punishment could have been administered in this world. But this world could not bear the punishment for the ضَآلِّیْن [Zallin—those who have gone astray] as their doctrine is so repulsive. God says in the Holy Quran, in its description:
تَکَادُ السَّمٰوٰتُ یَتَفَطَّرۡنَ مِنۡہُ وَتَنۡشَقُّ الۡاَرۡضُ وَتَخِرُّ الۡجِبَالُ ہَدًّا ﴿ۙ۹۱﴾ اَنۡ دَعَوۡا لِلرَّحۡمٰنِ وَلَدًا ﴿ۚ۹۲﴾ 32
Meaning that it is such a terrible act that the heavens and earth might well-nigh burst thereat and the mountains might shatter into pieces.
In short, since the punishment of the Jews was less, it was administered to them in this very world, but the punishment for the Christians is so severe that this world cannot withstand it. Therefore, the other world is appointed for their punishment. Moreover, it is also worth remembering that these Christians are not only themselves zall [misguided], but they are also muzill [one who misguides others]. It is their vocation to misguide others day and night. Thousands—rather, hundreds of thousands—of newspapers are published each day and a myriad of tactics are employed for the propagation of this false faith.
Keep in mind that the government has nothing to do with these priests. An Englishman came here [Qadian]. Upon his return, he asked if any priests lived on his way back. This was because he hated the priests bitterly.33 These people are very fair-minded. If they were not just, their rule would not have lasted. It should be kept in mind that their rule is also a blessing of God.
Consider the Sikh era. They would kill even for calling out the Azan [Muslim call for the Prayers]. But under the present government, with the blessing of God Almighty, there is freedom in every way. And its presence has been a source of great blessings for us. Even in our village, Qadian, there was an administrative office where our mosque is located now. I was a child at that time, but I have heard this from reliable people that even after the English took over, the previous ordinance remained in effect for a while.
It was in those days that a Government Administrator was visiting here. He had a Muslim soldier with him. The soldier came to the mosque and asked the moazzin [the person who calls the Azan] to call the Azan. The man did so in a low fearful voice. The soldier asked him if that was the way he regularly called the Azan. The man replied that this was how it was done here. The soldier chided him and told him to get on to the rooftop and call the Azan in as loud a voice as possible. He [the moazzin] was scared but eventually did so on the urging of the soldier.34
At this, a Hindu mob gathered and grabbed the mullah. The poor man was terribly frightened that the Administrator would hang him. The soldier reassured him that he would stand by him. Ultimately, they took him to the Administrator and pleaded that he had profaned them. The Administrator knew that the government had changed and the Sikh rule was over so he asked the person somewhat timidly why he had called out the Azan loudly. The soldier stepped forward and said that it was him, and not the mullah, who had called the Azan. The Administrator scolded the Hindu mob as to why they were complaining about the Azan when cows [which are holy to the Hindus] were being openly slaughtered in the city of Lahore. He told them to disperse and stop complaining.
Similarly, there is an incident that took place in Batala. A Sayyed [person with lineage to the Holy Prophet, peace be upon him] who was a local resident, came to the gate from outside. There was a herd of cows there, and with the tip of his sword, he tried to disperse the animals. The hide of a cow got mildly scratched. For this, the poor soul was arrested and people insisted that he should be killed. After much mediation, his life was spared but they did cut his hand off. Similarly, in a dispute over a cow, five thousand unfortunate Muslims were killed.
Now, see for yourself whether this government is a blessing or not. It is stated in a hadith that if your ruler is bad, then it is not him, but in fact, you who are bad.35 Therefore, bear in mind that these people [the British] are very just. Even in the litigation against me,36 Atma Ram had fined me 700 rupees. But when those records were put up before the Sessions Judge, he spent an entire day reviewing them for the sake of justice even though he was a Christian, and after a thorough review and deliberation, he summoned Karam Din and told him: ‘You translate la’im as ‘bastard’ and kazzab as ‘a great liar’, but if someone is called an owl, what difference does it make to be called a small or a big owl? The verdict Atma Ram made was flawed. I am refunding the fine. This man had the right to call you something even worse than la’im and kazzab.’
Muslims, therefore, should not trust the Hindus. If the English leave today, the Hindus will tear the Muslims apart.
The conclusion is that here when I have said ضَآلِّیْن [Zallin—those who have gone astray], I mean the Christians and their priests. I do not mean the British by it, because most among the British have not read the Bible even once in their lifetime. Islam is a very grave challenge to these priests because they know that Islam is the only religion that they cannot overrun.
What challenge can the Aryas pose! Their religion has the repulsive custom of Niyoga. They are enjoined to have their young and beloved wives sleep with other men for the sake of begetting children, and they may beget up to ten sons by having their wives sleep with other young men despite themselves being healthy and strong. And their Parmeshwar [God] is not capable of creating a fly; nay, not even a single particle! How can they prevail over any [other] religion?
Christians can no way stand up against Islam because they have taken a human being—who had a father, had four brothers and two sisters, and who also kept getting physically abused by the Jews—as their ‘God’. And they have accepted that he died an accursed death for their salvation whereas there is no precedent in the world that if Person X hits his head with a rock because Person Y has a headache, it would make the headache of Person Y go away.37 One should ponder what kind of justice it is that the sin is committed by Person Y but Person X should go to the gallows for it in his place. The fact of the matter is that these people are just beating the drum that has been strapped round their neck. Otherwise, their hearts despise this doctrine and now the breeze of Tauhid [the Oneness of God] is blowing on the behest of God and many are beginning to renounce this worship of a mortal and to accept the worship of God.38
When I mentioned the ضَآلِّیْن [Zallin—Misguided], I was referring to the Christian priests who are not only themselves misguided, but also do their utmost to misguide others as well. The Dajjal [Antichrist] mentioned in the Hadith is the same as the Zallin. If the Dajjal is not taken to mean the Zallin, then it would have to be admitted that God Almighty not only mentioned the Zallin in the Holy Quran but even taught the prayer to safeguard against their monstrous mischief, yet failed to mention the Dajjal even though it was such a monstrous threat that it was going to cause millions of people to go astray.
The truth is that Dajjal and Zallin are the two names for the same group which goes around misguiding people. During this time of the Latter Days, they are at their strongest and are trying to misguide the masses with every kind of deception and guile. Since Dajjal, too, means the one who misguides, therefore, this word has been used in the Hadith instead.
Another reason for the use of the word Dajjal instead of Zallin in the Hadith is that Allah knew people would concoct an imaginary Dajjal and credit him with strange characteristics, such as he would have Paradise in one hand and Hell in the other; and he would also proclaim Divinity and prophethood; and the word kafir [disbeliever] would be written on his forehead; and he would have a donkey with so much a span between its ears, and it would have such and such other features, etc. That is why God says that the Dajjal group is indeed that of Zallin, who go around misleading people in many different ways. They have changes and interpolations made in Divine Scriptures by promising big rewards, and are making people completely turn away from the commandments of God. They have proclaimed a foul thing like swine to be lawful even though swine was specifically forbidden and Jesus (as) also uttered the words ‘Do not cast your pearls before swine.’
Similarly, by concocting the doctrine of Atonement, they have prepared a vast field for sins. By acknowledging Jesus to be God or the Son of God, one would be absolved of all sins, regardless of how grave a sin he has committed, and he would find salvation. Now tell me, is it not clear to understand that this is the misguiding group that has been called the Dajjal in the Hadith and the Zallin in the Holy Quran?
It should also be kept in mind that it is written in Sahih al-Bukhari, viz the Messiah to come (who has now come), that:
یَکْسِرُ الصَّلِیْبَ وَیَقْتُلُ الْخِنْزِیْرَ.39
Meaning that he would break the Crosses and kill the Swines. This does not mean that he would be hunting in the jungles like crude and crass people, or would climb the churches to break the crosses. The real purport is that one who eats filth is called ‘swine’, and it is not necessary that that filth only be the excrement of animals. The filth of falsehood and fabrication is the most repulsive and stinking filth. Therefore, God has named those who constantly misguide the world with their lies and deceptions as ‘swine’.
And when he said یَکْسِرُ الصَّلِیْبَ [‘He will break the Cross’], it did not mean that when the Messiah comes, he would go around breaking crosses made of stone, copper, and wood etc. that are sold for pennies. What it means is that he would demolish the foundation of Christianity. The entire basis of their religion rests upon Jesus being alive. It is not just that, like other Prophets, he is living but his being alive entails that he is going to come to this world a second time and will judge people. I do not know how the precept of Jesus being alive found its way into the Muslims. And, unfortunately, they began concurring with the Christians.
In short, it should be understood that the foundation of Christianity is Jesus being alive. If he dies, their religion dies with it.
Once a pastor came to me in Ludhiana. During the conversation, I told him that the death of Jesus was a minor point; what would be the harm if he were to accept that Jesus had died?
Upon this, he said, ‘Is it a minor point?! Our religion is entirely based on that very point.’40
Similarly, when I went to Delhi, many people came to me in a group and said, ‘Jesus is alive and it is he who would come again.’
I asked them what had been its effect except that several thousand people have renounced [Islam]?
They had no answer.
Then I told them, ‘Well! You have tested this prescription; it turned out to be wrong. Now try my prescription for a few days and see the result.’41
Thereupon, one of them stood up and said, ‘No one else is doing what you are doing for the welfare of Islam. By all means, continue your work.’
In short, Muslims are in a terrible plight—retreat at every step, defeat at every place. According to them, our Holy Prophet, peace and blessings of Allah be upon him, has died but Jesus is still alive. And (God forbid) our Holy Prophet, peace and blessings of God be upon him, was not immune from the touch of Satan but Jesus was. Moreover the one who was born without a father—was Jesus; the one who fashioned birds—was Jesus; the one who brought the dead back to life—was Jesus; the one who ascended to Heaven and will descend—is Jesus.
Now, tell me what can be the result of all this except for one to apostatize? In short, Jesus being alive is an instrument to cause apostasy. People convert to Christianity upon hearing these things that I have mentioned.
Once a bishop was giving a lecture in Lahore and was arguing that Muhammad (sas) had died and his grave is present in Madinah, but with regard to Jesus, the Messiah, even Muslims themselves admit that he is present in the heavens alive, etc. And then he went on to say, ‘O Muslims! Be fair and see whether these facts are true or not.’
At this point our Mufti [Muhammad Sadiq (ra)] Sahib stepped up and asked the bishop to show him where those things were written in the Holy Quran that the Holy Prophet, peace and blessings of Allah be upon him, had died but Jesus is in the heavens alive. And he said that the death of Jesus was clearly mentioned in the Holy Quran and the verse فَلَمَّا تَوَفَّیْتَنِیْ42 testified that Jesus had died.
The bishop could find no escape and could only make the remark: ‘It seems that you are a Mirza’i.’
Afterwards, when the audience of the lecture came out they said, ‘Though Mirza’i are disbelievers, they have saved our honour on this day.’
When Allah bestows dominance upon someone, He also blesses him with weapons. Nowadays, Europe is entirely dominant in the secular sense, but don’t you see that it is Europe indeed that has invented amazing weapons of every kind to the extent that even if the Sultan of Turkey needs any weapon, he sends the request to them? In the same way, the spiritual weapons are now in our hands.43 How can one dominate without possession of the required weaponry?
But now—wherever you go—you will proclaim that Jesus has died and his death is mentioned in the Holy Quran, in the authentic Hadith; our Holy Prophet, peace and blessings of Allah be upon him, testified that he saw him [Jesus] among the other dead during the Mi’raj [Spiritual Ascension]; and he [the Holy Prophet (sas)] demonstrated by his own death that all the Prophets who had come before him had died. God Almighty has placed these and many other similar brilliant arguments in your hands that confound the opponents.
The truth is that Muslims have failed to understand [the reason for] the plight of Islam. There is a person (Abdul Hakeem) who used to be my follower for twenty years. He would endorse me in every way. He used to tell people of his dreams that testified to my truth. Now, after repudiating [his affiliation with me] he has written a book which he has named—in reference to me—Kana Dajjal [‘The One-Eyed Dajjal ’], but the fact of the matter is that he has no idea of the grave plight of Islam.
In his estimation, those who are the cause of people renouncing Islam with their deception and guile are not dajjal [deceivers], and he nowhere mentions them in his books; on the contrary, in his estimation the Dajjal [Antichrist] is the one who unveils the face of the living Islam and supports it with fresh Signs, defending Islam in every way and giving crushing rejoinders to the enemies of Islam!
It needs to be understood that clarity of thinking is itself achieved through taqwa [righteousness]. This is why Allah says in the Holy Quran:
الٓـمّٓ ۚ﴿۲﴾ ذٰلِکَ الۡکِتٰبُ لَا رَیۡبَ ۚۖۛ فِیۡہِ ۚۛ ہُدًی لِّلۡمُتَّقِیۡنَ ۙ﴿۳﴾ 44
Meaning that, this book bestows guidance only upon those who adopt taqwa, and those who do not have taqwa are blind.45
If one explores it with purity of heart and fear of God Almighty, then he is able to see everything in it. On the other hand, if he wears the blindfold of obstinacy and prejudice upon his eyes, he cannot see anything out of it.
It should be noted that the Dajjal [Antichrist], which means ‘the one who misleads’, in reality refers to the one who is the embodiment of Satan. It was written in the earlier scriptures in regard to the Latter Days that many a battle would ensue with Satan during that period, but Satan would eventually be defeated.
Though Satan was subdued during the time of every Prophet, it was only in a virtual sense. It was really destined for the Messiah to truly subdue it. God Almighty has promised victory of such a magnitude that He said:
جَاعِلُ الَّذِیْنَ اتَّبَعُوْکَ فَوْقَ الَّذِیْنَ کَفَرُوْۤا اِلٰى یَوْمِ الْقِیٰمَۃِ 46
That is: ‘I will keep your true followers dominant over others till the Day of Judgement.’
Therefore, Satan is battling with full force in these Latter Days, but the final victory will indeed be ours. You know it well and it is common knowledge for you that Jesus has died, and in this subject, you have achieved the victory in every way.47
But the death of Satan is still pending because I see it still has a considerable hold on you. Many people will be going back after doing the Bai’at [Pledge of Allegiance] here, but will write a letter of renunciation after reaching their homes. And the reason is that they meet some maulawi who causes them to slip by telling them all kinds of stories and fabricating various false allegations against me. Since such people still have a good portion of Satan in them, they readily fall into the trap of people with a satanic character.
Since I have expounded my claim at length in the book Haqiqatul-Wahi [The Philosophy of Divine Revelation], and you have already read it too, it will prolong the speech if I say something pertaining to it here. However, you need to comprehend the concept of the death of Satan at this time. You have already succeeded in putting an end to the widely held belief in the illusory life of Jesus, but Satan still needs to be killed.
Beware! It won’t die by simply saying that Satan has died with your tongue. You must demonstrate through your deeds that Satan has died. The death of Satan should be evident in your deeds, not in your words.
It has been promised by God that Satan will die completely in the time of the last Messiah. Though Satan accompanies every person, the Satan of the Holy Prophet (sas) had become a Muslim [i.e. had submitted to the will of God].
Similarly, God Almighty had promised that Satan would be completely uprooted in this age [of the Promised Messiah]. You already know that Satan runs away from لَاحَوْل 48 [La haul] But it is not so naïve that it would run away merely by your verbal proclamation of لَاحَوْل. It would not run away even if لَاحَوْل is recited like that a hundred times. The fact of the matter is that those who are permeated by لَاحَوْل in every particle of their being, and who constantly beseech God Almighty alone for help and assistance, and who continually receive the blessings from Him—are the ones who are saved from Satan. And those are the people who will achieve success.
God Almighty has begun the Holy Quran with a prayer and has ended it with a prayer as well. This signifies that man is so weak that without the grace of God, one cannot be cleansed, and without His help and assistance, one cannot excel in virtue.49 In one hadith it is said that all are dead except for the one who is revived by God, and all are lost except for the one who is guided by God, and all are blind except the one who is granted sight by God.
In short, the truth is that the shackle of worldly love remains as a chain wrapped around one’s neck until one is bestowed the grace of God. Only those shed it who are blessed by God, but it should be kept in mind that even the grace of God needs supplication for its initiation.
Do not imagine that supplication is only the babbling of some words. On the contrary, supplication is a kind of death after which life is gained as is expressed in a Punjabi couplet:
جو منگن جائے سومَررہے
جو مَرے سو منگن جا
One who begs has to die first
And one has to die first to be able to beg.50
Supplication has a magnetic effect. It attracts grace and blessing. What kind of supplication is it when one continually repeats اِہْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ51 with the tongue while he is preoccupied with the mundane thoughts of how he is going to make such and such transaction, or such and such task remains unfinished, or something should have happened that way, or he would do this if the situation changes that way? This is just squandering away one’s life. Until one gives precedence to the Word of God and acts in compliance with it, his prayers are merely a waste of time.
It is clearly written in the Holy Quran:
قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَ ۙ﴿۲﴾ الَّذِیۡنَ ہُمۡ فِیۡ صَلَاتِہِمۡ خٰشِعُوۡنَ ۙ﴿۳﴾ 52
Meaning that when the heart of a person is melted in the course of supplication; and he throws himself down before the Divine threshold with such devotion and sincerity as if he is totally lost in Him; and while abandoning all other thoughts, he begs grace and succour only from Him; and he is able to attain such concentration of mind that a kind of pathos and poignancy is created—then the door of success is flung open and thereby the love of the world is cooled off. This is so because two loves cannot coexist in one place. So it is said:
ہم خدا خواہی و ہم دنیاےدون
اِین خیالاست و محالاست و جنون
Claiming we simultaneously love God and the world
Is wishful thinking; it is impossible and sheer insanity.
This is why God says right after it that وَ الَّذِیْنَ ہُمْ عَنِ اللَّغْوِ مُعْرِضُوْنَ53 here ‘vain’ implies the world.
Once man starts to experience pathos and poignancy in his Prayers then the love of this world is cooled off in his heart. It does not mean that he then quits his job, farming, or trade, etc. He starts to shun those mundane activities that involve deceit and distract him from God.54 The result of crying, beseeching, humbling, and showing humility before God is that for such a person the love of his faith becomes his priority over everything else—the love of the world, greed, covetousness, luxury, and opulence. This is because as a matter of principle, one virtuous deed attracts the next, and one sinful act incites the next. When they show pathos and humility in their Prayers, it leads them to shun vanity instinctively and they escape this foul world. The love of this world is cooled off and the love of God is aroused within them. The result is ہُمْ لِلزَّکٰوۃِ فٰعِلُوْنَ55 that is, they spend in the way of God. This is one consequence of عَنِ اللَّغْوِ مُعْرِضُوْنَ56 because the love of the world will become cooled off,57 it will be the natural consequence that they would spend in the way of God, and they would not mind and would not hesitate in giving in the path of God even if they had the treasures of Qarun [Korah].58
There are thousands who do not pay the Zakat even though many of the poor and destitute of their nation get ruined and destroyed. They do not even care for them albeit God has obligated the giving of Zakat on everything, even jewellery—though pearls etc. are exempt. The rich and affluent have been ordered to count their wealth and pay Zakat according to the ordinances of the Shariah, but they don’t. That is why God says that the state of عَنِ اللَّغْوِ مُعْرِضُوْنَ would develop in them only when they would give Zakat. Thus, the giving of Zakat is one outcome of abstention from all that is vain.59
Then it is said وَ الَّذِیْنَ ہُمْ لِفُرُوْجِہِمْ حٰفِظُوْنَ60 meaning that, when they would have pathos and humility in their Prayers, and would shun all that is vain and would give the Zakat, then its natural consequence would be that they would guard their chastity.
When one gives precedence to his faith over the world and spends his wealth in the path of God, why would he want to acquire the wealth of someone else unlawfully and why would he want to usurp the rights of others?61 And when he does not hesitate to sacrifice a precious thing like his wealth in the path of God, why would he use his eyes, nose, ear, tongue, etc. at inappropriate occasions? It is a matter of principle that when one is diligent about the higher virtues, virtuous acts of a lower level are persistently carried out impulsively. For instance, when he starts to supplicate with pathos and humility, he would have to shun the vain. And when he shuns the vain, he becomes resolute in paying the Zakat. And when he becomes so particular with regard to his wealth, he starts to abstain to the utmost from usurping the rights of others.
Therefore, it is stated next that:
وَ الَّذِیْنَ ہُمْ لِاَمٰنٰتِہِمْ وَ عَہْدِہِمْ رٰعُوْنَ62
Because one who does not trespass the rights of others and discharges his own obligations, it is but natural that he would be resolute in his pledges and he would eschew violating his trusts. Therefore, it is stated as a natural consequence that since such qualities are found in these people, it is but natural that they would be resolute in their pledges as well.
After all these things, it is said:
وَ الَّذِیْنَ ہُمْ عَلٰى صَلَوٰتِہِمْ یُحَافِظُوْنَ63
Meaning that, these are the very people who guard their Salat [obligatory Prayers] and never miss any. This is the very purpose of the creation of man that he should learn the essence of Salat as is stated by God:
وَ مَا خَلَقْتُ الْجِنَّ وَ الْاِنْسَ اِلَّا لِیَعْبُدُوْنِ64
Thus, it should be remembered that Salat is the very thing that helps ease all difficulties and wards off all calamities. But this Salat does not mean the Salat that common people offer as a ritual. Rather, it is that Salat in which a person’s heart becomes tender while prostrating at the threshold of God, so much so that it becomes captivated as if the heart is melting.
Moreover, it should also be understood that Salat is to be guarded not because God needs Salat. God has no need for our Salat. He is غَنِیٌّ عَنِ الْعٰلَمِیْنَ. That is, He is not in need of anything. This means that man is the one who needs Salat. It is axiomatic that man desires good for himself and this is why he seeks help from God. Establishing a bond with God means obtaining real welfare. If the entire world turns against such a person and seeks his destruction, it can cause no harm to him since God would destroy tens of millions for his sake if He needs to. God destroys millions in exchange of that single individual.
Salat is something that causes worldly and spiritual affairs to be set right, but most who pray are cursed by their Salat65 as is said by God:
فَوَیۡلٌ لِّلۡمُصَلِّیۡنَ ۙ﴿۵﴾ الَّذِیۡنَ ہُمۡ عَنۡ صَلَاتِہِمۡ سَاہُوۡنَ ۙ﴿۶﴾ 66
This states that, the curse is upon those worshippers who are oblivious of the essence of Salat.
Indeed, Salat is something which saves one from every kind of evil deed, but as I have mentioned before, it is not in one’s own control to offer this kind of Salat. This kind [of Salat] cannot be achieved without the help and assistance of God. This kind of pathos and anguish cannot develop unless man keeps supplicating. Therefore, it behoves that none of your days or nights—indeed not even a single moment of your life—should be without supplication.
Remember difficult days are ahead in which the world will have to face frightening adversities and calamities. God has informed me that terrible epidemics and various heavenly and earthly calamities are soon to befall. And He has already given the news that there will be a severe earthquake which will be reminiscent of Doomsday, concerning which God has said بَغْتَۃً [baghtatan] implying that the earthquake will come suddenly. There are many other terrifying prophecies that God has already given. If you could know what I am seeing, your days and nights would be consumed crying before God. In this one month, there have been three earthquakes, all of which are a harbinger.67
In the time of Moses, initially there were only chastisements of locusts, lice, and frogs which the opponents had taken as a kind of amusement.68 And the real reason for it was that those wretched people did not know that a specific miracle would appear that would force [Pharaoh] to cry out:
اٰمَنْتُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا الَّذِیْۤ اٰمَنَتْ بِہٖ بَنُوْۤا اِسْرَآءِیْلَ69
Therefore, remember it well that if you heed the early warnings and, fearing God Almighty, occupy yourself in Istighfar [seeking forgiveness] and لَاحَوْل [La haul…—‘There is no power nor strength except from Allah the High’] and other virtuous deeds; it would bode well for you. But when that time finally comes, one who is heedless will have to face destruction in terrible humility and desperation, and weeping and wailing at that time would be of no avail, and then he would be forced to abandon the very world for which he had turned away from religion, in great despondency.
Beware, the plague is about to come too. The world says that it is now over and its reign has ended, but God says that soon a plague is going to spread that will be much more severe than the earlier one. He has also said that a severe epidemic will spread which cannot even be named.
But after all this, I tell you that the gifts of Almighty God’s mercy are vaster than the oceans. If He is Shadidul-Iqab [Severe in punishment], then He is Ghafurur-Rahim [Most Forgiving, Merciful] as well. The one who repents—occupying himself with Istighfar and La haul and making his faith his priority over the world—is most certainly saved. It is a precept agreed upon by 124,000 Prophets that those who are fearful of His punishment and occupied in remembrance of God, are most certainly saved when the chastisement suddenly seizes them. But those who weep, wail, and lament when the punishment is already upon them, and beg and repent at that time when even the most courageous will be trembling and scared—they are faithless and are not saved at all.
I don’t know how many of you truly believe what I am saying, but still, I affirm the same—that the days that are coming are most difficult. Evil beliefs and evil deeds have incited the wrath of God. All Prophets foretold about this time that an epidemic will break out and deaths will be plenty.
Then it is written in the Hadith that the disbelievers would die as far as the gaze of the Messiah would reach.70 This does not mean that everyone upon whom he casts his eye would be destroyed. What it means is that those who would become a target in his eye would be destroyed and killed. However, it seems that the whole world is becoming the target, whereas God Almighty says:
وَ مَا خَلَقْتُ الْجِنَّ وَ الْاِنْسَ اِلَّا لِیَعْبُدُوْنِ71
Meaning that, all the Jinn and men were created only for the objective that they would advance in cognizance of God Almighty and would abide by the commands of the Prophets.
Now, you can see for yourself how many are living with piety and are giving precedence to the Faith over the world. You can stand on a major intersection of a big city like Kolkata, Delhi, Peshawar, Lahore, Amritsar, etc. and see for yourself. Hundreds of thousands of people are running from here to there, but all of this running around of these people is only for this world. You will find very few who are busy in religious work with this attentiveness. There are many who show high resolve in the face of great hardships for the sake of this world but are found worthless in the matter of faith. They do not shy away from eating something as filthy as falsehood when faced even with a minor trial, and use everything to fulfil their selfish desires, as if there is no God.
Wouldn’t God be pleased if one makes as much of an effort for Him as he makes to please his wife and to fulfil her needs and desires? He would be—and He most certainly would be—but has anyone made the effort? When someone is unable to have children, he suffers immensely for the sake of one child. What means and methods he utilizes to conceive and how he suffers by running to all kinds of resources—as if, in his calculus, God does not even exist!
In short, it should be remembered that when man becomes neglectful of the real purpose of his life, he runs around stupefied and bewildered in such worries and pursuits. One should try to establish his relationship with God as soon as possible. Until a relationship with Him is established, everything is futile. It is mentioned in one hadith that if a person advances towards God slowly, God comes to him hastily, and if man advances quickly in His path, God comes running towards him.72 However, if one becomes heedless of God and becomes indolent, then its result corresponds to it.
Once I was studying Surah al-Kahf in which Zul-Qarnain is mentioned.73 A closer study of that account revealed that it has recorded the exact condition of this present age. It is written that when he journeyed, he reached a place where it seemed as if the sun had set in sludge. This was his western journey. Then he reached people who were in the sun’s rays and had no shade on them. Then he met another nation who sought help from him after recounting the particulars of Gog and Magog.
This is what God has mentioned as an illustration, but Zul-Qarnain also refers to one who encountered two centuries. I have had such a long share of two centuries that there can be no occasion for any objection. I have had a share from two centuries according to every calendar. You can confirm it yourself. These accounts that are found in the Holy Quran are not mere tales and stories but are grand prophecies. He is not a Muslim who considers them mere tales and stories. By this account, I have to be accepted as Zul-Qarnain. One of the Religious Imams also took Zul-Qarnain to be the Messiah.
In this account, God has described two nations, eastern and western. The western nation implies those who were given the pristine water of the Injil or other Scriptures, but they wasted the luminous teachings for themselves with slime and filth. And the eastern nation implies the Muslims who did not come under the shade of the Imam [of the Age]74 and are getting scorched by the rays of the sun. Our Jama’at [Community] is very fortunate75 and should be grateful to God for guiding its members out of His benevolence, but it is only the primitive state.
I am well aware that many weaknesses still exist in it. Therefore, it should be appreciated that God says in the Holy Quran:
قَدۡ اَفۡلَحَ مَنۡ زَکّٰٮہَا ۪ۙ﴿۱۰﴾وَقَدۡ خَابَ مَنۡ دَسّٰٮہَا ﴿ؕ۱۱﴾ 76
This states that the one who purified his soul found salvation, and the one who remained deprived of it ended up being unsuccessful and frustrated. Therefore, you should understand now what is meant by tadhkiyah nafs [purification of the self].
Accordingly, a Muslim should always be ready to discharge the rights of God and the rights of fellow beings. As a Muslim, he proclaims with his tongue that God is One without any associate in His being and His attributes, and he should practically demonstrate it to be so. He should treat His creation with sympathy and gentleness; and should not carry any kind of grudge, jealousy, or rancour for his brethren; and should distance himself from backbiting altogether. But I see it is still far off that you become so engrossed and absorbed in God Almighty as if you only belong to Him. Just as you proclaim with your tongue, you should show it with your actions as well. Many of you do not duly discharge the rights of God’s creation yet. Many harbour enmity and dissent among themselves and look upon those who are weaker and poorer than them with disdain, treating them rudely; and backbite against each other, carrying grudges and rancour in their hearts; whereas God admonishes the believers to become as a single body.77 And when you become as a single body, then it could be said that you have purified your souls, because until your mutual interaction is not set straight, your interaction with God cannot be set aright.78 Though God’s right is the greater of the two, the dealings with His creation are like a mirror. One who does not deals with his brethren straightforwardly, cannot discharge the rights of God Almighty either.
Keep in mind, it is not easy to be totally sincere with your brethren. On the contrary, it is a very difficult task. It is one thing to interact with others hypocritically but it is another thing to interact with true love and sympathy. Beware, that if this Jama’at does not have genuine sympathy, it will perish and God will create some other Jama’at in its place.79
In the Jama’at our Holy Prophet (sas) created, everyone had a purified soul and every one of them had committed his life for the Faith. Not one of them led a hypocritical life. All of them discharged the rights of God and the rights of His creation. So, keep in mind that God desires this Jama’at to follow their example and wants this Jama’at to acquire the same colour. Anyone who lives a hypocritical life will ultimately be severed from this Jama’at.
This is the promise of God. The bad and good can never stay together. There is still time to reform yourselves. The heart of a man is like the house of God. The place for God and the place for man cannot coexist in the same space. Unless one cleanses his heart80 thoroughly and prepares to suffer for his brother, the dealing with God cannot be rectified. I am mentioning these things lest those who have come to Qadian return as empty [as when they came].
One cannot trust life. Does anyone know who will be living and who will be dead by next year? Therefore, one should repent with a sincere heart. God Almighty says:
یٰۤاَیُّہَا الَّذِیْنَ اٰمَنُوْا تُوْبُوْۤا اِلَى اللّٰہِ تَوْبَۃً نَّصُوْحًا81
Therefore, it behoves man that when he repents, he should repent sincerely. Repentance actually means ‘return’. One becomes used to saying the words. Therefore, God Almighty doesn’t say that you should just repeat the words of repentance with your tongue; instead, He states that you should revert to Him, the Almighty, befittingly. When one moves from one of the two opposite sides towards the other, then the place of origin starts to become distant and the destination towards which he goes becomes closer. This, indeed, is the purport of repentance. When man reverts to God and moves towards Him day by day, the end result is that he becomes distant from Satan and near to God. And it is a matter of principle that one hears him whom he is close to. Therefore, the blessings and bounties of God descend upon such a person who, in deeds, becomes distant from Satan and near to God. And he is cleansed off the filth of carnal impurities as is then said:
عَسٰى رَبُّکُمْ اَنْ یُّکَفِّرَ عَنْکُمْ سَیِّاٰتِکُمْ82
Because one quality of repentance is that the earlier sins are forgiven on account of it. Similarly, God Almighty says at another place:
اِنَّ اللّٰہَ یُحِبُّ التَّوَّابِیْنَ وَ یُحِبُّ الْمُتَطَہِّرِیْنَ83
This shows that there are the tawwab and there are the mutatahhir. Those who turn to God completely are designated as tawwab. Those who continue to do spiritual exercises and striving are designated as mutatahhir; they have a craving to be cleansed of their impurities and to become a pure soul by completely overcoming the passions of nafs-e-ammarah [the self that incites to evil].
In the Quran three kinds of nafs [the self] have been mentioned: (1) Nafs-e-ammarah [the self that incites to evil], (2) Nafs-e-lawwamah [the self-reproaching self], and (3) Nafs-e-mutma’innah [the soul at rest].
Nafs-e-ammarah is what desires nothing but evil as is said: اِنَّ النَّفْسَ لَاَمَّارَۃٌۢ بِالسُّوْٓءِ84 meaning that nafs-e-ammarah has this characteristic that it bends man towards sin and wants him to walk on undesirable and sinful paths. All the adulterers, thieves, and robbers found in the world function under this very nafs. One who is under the sway of this nafs can do any evil deed. I have seen a man who killed a young boy only for twelve annas [coins used at that time].
حضرتِ انسان کہ حد مشترک را جامع است
مے تواند شد مسیحا مے تواند شد خرے
Human capacities encompass a union of two extremes—
He may choose to be a messiah or he may choose to be a donkey!
Thus, one who is subservient to nafs-e-ammarah considers every evil to be wholesome like a mother’s milk. As long as he remains in this condition, evils deeds cannot be removed from him.
Then, the second kind of nafs is nafs-e-lawwamah as God Almighty says: وَ لَاۤ اُقْسِمُ بِالنَّفْسِ اللَّوَّامَۃِ85 meaning that, I swear by the nafs that rebukes him on evil deeds and every kind of transgression.
If any sin is enacted by such a person, he becomes cognisant of it quickly and rebukes himself upon that foul act. Hence, it has been designated as nafs-e-lawwamah; that is, what rebukes a lot. One who is subservient to this nafs is not fully capable of performing virtuous deeds and, from time to time, natural passions overwhelm him, although he wants to come out of this state and continues to be contrite about his vulnerability.
After this, the third kind of nafs is nafs-e-mutma’innah as is said by Allah the Almighty:
یٰۤاَیَّتُہَا النَّفۡسُ الۡمُطۡمَئِنَّۃُ ﴿٭ۖ۲۸﴾ ارۡجِعِیۡۤ اِلٰی رَبِّکِ رَاضِیَۃً مَّرۡضِیَّۃً ﴿ۚ۲۹﴾ فَادۡخُلِیۡ فِیۡ عِبٰدِیۡ ﴿ۙ۳۰﴾وَادۡخُلِیۡ جَنَّتِیۡ ﴿٪۳۱﴾86
Meaning that: ‘O the Soul that is at peace with God! Return to your Lord, you being pleased with God and God being pleased with you. Therefore, join My servants and enter My Paradise.’
In short, this stage is when man is bestowed complete solace by God and he has no anxiety remaining. He establishes such a bond with God that he cannot possibly live without Him. One with nafs-e-lawwamah is still in much danger as there is the risk that he may regress and become nafs-e-ammarah again, but the station of nafs-e-mutma’innah is one in which the soul shrugs off all weaknesses and becomes charged with spiritual powers.
Thus, it should be remembered that, unless one reaches this stage, he is vulnerable. Therefore, until man achieves this rank, one should continue to strive [spiritually].
One should reflect that if a spot of leprosy appears on a person’s body, what kind of thoughts appear in his mind, what kind of conclusions does he draw, and how sad does he become by imagining his future predicament? Sometimes, he thinks that perhaps people will now start to hate him and treat him badly. And sometimes he thinks about the terrible condition he might slip into and all the grief he might suffer. But alas! One does not even bother to imagine what it would feel like to die one day and give an account of his deeds. The thought of it getting worse or the pain which might come with it are all causes of concern. However, this leprosy [which affects the body] is such that it will end with death, but the leprosy that afflicts the soul stays till eternity. Have you ever worried about that?
Those who move towards God Almighty with honesty and sincerity are never wasted. They are given the bounties of both worlds as Allah the Almighty says:
وَ لِمَنْ خَافَ مَقَامَ رَبِّہٖ جَنَّتٰنِ87
Here, God states that no one should think that those who turn towards Me lose this world. Rather, there are two Paradises for them—one is the paradise in this very world and the other will be in the Hereafter.
So many Prophets have passed. Did any of them see ignominy and humiliation in this world? All of them have left this world being successful, victorious, and triumphant. God Almighty placed them on the throne of honour and glory and decimated their enemies. Had they pursued the world, they might have landed a job of—at the most—ten to twelve rupees per month because they were straightforward and unpretentious people, but when they gave up this world for the sake of God, the world was made to obey them.
Ponder over it—if they gave up this world for the sake of God, what loss did they suffer? Just look at Hazrat Abu Bakr Siddiq (ra)! He was returning from the land of Syria when he met someone on the way. Abu Bakr asked him if there was any news. He replied, ‘There was nothing new except that your friend Muhammad (peace and blessings of Allah be upon him) has claimed to be a Prophet.’
Thereupon, Abu Bakr said, ‘If he has claimed to be a Prophet, then he must be one. He cannot be a liar.’
Then Hazrat Abu Bakr (ra) proceeded directly to the house of the Holy Prophet (sas) and, addressing him, said, ‘Please be a witness that I am the first to believe in you.’
He did not ask the Holy Prophet (sas) for a miracle. He believed in him because of the blessing of previous acquaintance with him.
Keep in mind: Miracles are demanded by those who do not share any acquaintance. For one who is an intimate friend, the knowledge of previous life events is the miracle. Thereafter, Hazrat Abu Bakr (ra) faced great difficulties. He had to suffer many hardships and terrible adversities. Where he suffered the most and was tortured the most, he also was the first to sit on the throne of the Holy Prophet (sas) [after him].
Look at the contrast—the business in which he had to jostle all day and then the honour of being appointed as the very first Successor of the Holy Prophet, peace and blessings of Allah be upon him!
One should refrain from mistrusting God Almighty as it ultimately results in one’s own ruination, as Allah the Exalted says:
وَ ذٰلِکُمْ ظَنُّکُمُ الَّذِیْ ظَنَنْتُمْ بِرَبِّکُمْ اَرْدٰىکُمْ فَاَصْبَحْتُمْ مِّنَ الْخٰسِرِیْنَ 88
Therefore, it should be understood that mistrusting God Almighty is, in reality, planting the seed of disbelief which ultimately results in one’s ruination.
Whenever God Almighty sends one as His Messenger, the one who opposes him gets destroyed.
Beware, when an Appointee of God comes, turning away from him is, in reality, turning away from God. The government peon is a lowly employee who has a paltry salary of five rupees a month. When he goes to landlords with an official order and the landlords give him a hard time thinking that he is only a ‘five-rupee-a-month’ employee and, instead of implementing his order, beat him up and maltreat him—do you think the government would not punish such people?
It would and most certainly would! Because to disrespect and dishonour the peon of the government is, in effect, disrespecting and dishonouring the government. Similarly, one who opposes the Appointee of God, does not oppose him but, in reality, opposes God.89
Beware! Though God Almighty is mild in punishment, those who do not retract from their mischiefs and—instead of acknowledging their sins and bowing before God—torment and grieve the Messenger of God Almighty, are eventually apprehended, and are certainly apprehended.
Look, extremely uncertain days are approaching. Therefore, you should repent before God sincerely, and supplicate to Him day and night with humility and pathos. May God Almighty enable you. Let’s pray now.
After this, the Promised Messiah (as) raised his hands, along with the audience, and prayed to God Almighty with the utmost sincerity.
رَبَّنَاۤ اِنَّنَا سَمِعۡنَا مُنَادِیًا یُّنَادِیۡ لِلۡاِیۡمَانِ اَنۡ اٰمِنُوۡا بِرَبِّکُمۡ فَاٰمَنَّا ٭ۖ رَبَّنَا فَاغۡفِرۡ لَنَا ذُنُوۡبَنَا وَکَفِّرۡ عَنَّا سَیِّاٰتِنَا وَتَوَفَّنَا مَعَ الۡاَبۡرَارِ ﴿۱۹۴﴾ۚ رَبَّنَا وَاٰتِنَا مَا وَعَدۡتَّنَا عَلٰی رُسُلِکَ وَلَا تُخۡزِنَا یَوۡمَ الۡقِیٰمَۃِ ؕ اِنَّکَ لَا تُخۡلِفُ الۡمِیۡعَادَ ﴿۱۹۵﴾ 90,91
1 Help will come to you by every distant track. People will come to you so that the track will become deep due to excessive travel. So many people will come to you that the track on which they travel will become deep. Allah will help you from Himself. Allah will exalt your name and perfect His bounty upon you in this world and the Hereafter (241*). When the help of Allah comes, and victory, and the hosts turn to us, it will be asked: ‘Was this not true?’(240*) Allah is not such as to leave you until He clearly distinguishes between the foul and the pure (491*). The time has come that you should be helped and be made well known among people (489*). I will help you. I shall protect you. I shall make you a leader of men (507*).
* These page references are from Barahin-e-Ahamdiyya, edition 1; in Ruhani Khaza’in, volume 1, the corresponding page numbers are indicated in the side margin. [Publisher]
2 From Badr: Now just think for yourself, is it within the ability of a mortal to overcome his adversities all by himself? I do not coerce anyone to accept it. Rather, everyone should analyse this on his own and try to understand whether I speak the truth or not (Badr, vol. 7, no. 1, p. 4, dated 9 January 1908).
3 From Badr: Those people tried their utmost. Were God not with me, I would have been crushed. These days you can have someone hanged by presenting three or four witnesses. They presented eight witnesses (Badr, vol. 7, no. 1, p. 5, dated 9 January 1908).
4 Surah al-Baqarah, 2:15 [Publisher]
5 Surah ar-Rum, 30:42 [Publisher]
6 All praise belongs to Allah, Lord of all the worlds (Surah al-Fatihah, 1:2). [Publisher]
7 From Badr: These people are oblivious and trapped in disbelief. The truth is indeed that it is (all by) the grace of Allah. Many bounties are such in which there is no involvement of actions and many are such that do involve actions. As for example, the virtuous live a life of servitude [to Allah] and receive the reward for it (Badr, vol. 7, no. 1, p. 5, dated 9 January 1908).
8 Surah al-‘Ankabut, 29:70 [Publisher]
9 See Al-‘Azmah, Abi ash-Sheikh al-Asbahani, Juzw 1, p. 957–958, Darul-‘Asimah Riyadh. [Publisher]
10 From Badr: The ignorant do not realize that if on the one hand, it is mentioned in the Quran: اَلرَّحْمٰنُ عَلَى الْعَرْشِ اسْتَوٰى [‘He is the Gracious God Who has settled Himself on the Throne,’ (Surah Ta Ha, 20:6)] then on the other hand it is also said ‘There are no three persons where He is not the fourth, and there are no five persons, where He is not the sixth’ [58:8]. Moreover, He says that ‘I am with you wherever you may be’ (Badr, vol. 7, no. 1, p. 5, dated 9 January 1908).
11 It shows that sometimes the scribes do not record the exact words of the Promised Messiah (as) but write down its purport and their own understanding [of the subject]. What Badr has written is according to the verse of the Holy Quran. Al-Hakam, on the other hand, seems to have mentioned four after three according to his own understanding. The Promised Messiah (as) must have said what is mentioned in Badr as that is what corresponds with the verse of the Holy Quran. ([Maulana Jalal-ud-Din] Shams)
12 And We are nearer to him than even his jugular vein (Surah Qaf, 50:17). [Publisher]
13 And He is with you wheresoever you may be (Surah al-Hadid, 57:5). [Publisher]
14 Surah Bani Isra’il, 17:73 [Publisher]
15 Surah al-Fatihah, 1:6–7 [Publisher]
16 Al-Hakam, vol. 12, no. 1, p. 4–6, dated 2 January 1908
17 From Badr: Even in the land of infidels and idolaters, there is hardly any place which does not have a few graves of such holy men, who were renowned as saints (Badr, vol. 7, no. 1, p. 6, dated 9 January 1908).
18 From Badr: When a person says to the other that ‘I am now pleased with you’, is it meant that his sin was also forgiven? It cannot be that one is pleased yet has not forgiven the sin (Badr, vol. 7, no. 1, p. 6, dated 9 January 1908).
19 Sahih al-Bukhari, Kitab Bad’ul-Wahi, Bab Kaifa Kana Bad’ul-Wahi ila Rasul-illahi, Hadith 1 [Publisher]
20 From Badr: In this world some deny [His ability of] creation, some [His] graciousness, some [His] mercy, and some Him being the Master of the Day of Judgement. All religions have this kind of conflict but Islam is such a pristine religion which gathered all the most perfect attributes (Badr, vol. 7, no. 1, p. 6, dated 9 January 1908).
21 Surah al-Fatihah, 1:6–7 [Publisher]
22 From Badr: Thus, ponder over that it was this Salat which made people Qutb and Ghaus [Saints]. And you are still on the basest level. What is the matter? (Badr, vol. 7, no. 1, p. 7, dated 9 January 1908).
23 From Badr: He [God] bestows great blessings on His select servants so much so that He makes the heaven and the earth subservient to them (Badr, vol. 7, no. 1, p. 7 dated 9 January 1908).
24 Surah al-Fatihah, 1:7 [Publisher]
25 From Badr: God’s wrath and God’s mercy are unique as is His hearing and seeing. One should believe it. And it behoves a believer to consign the understanding of its true nature to God (Badr, vol. 7, no. 1, p. 7, dated 9 January 1908).
26 I will inflict My punishment on whom I will; but My mercy encompasses all things (Surah al-‘Araf, 7:157). [Publisher]
27 Those who have not incurred displeasure, and those who have not gone astray (Surah al-Fatihah, 1:7). [Publisher]
28 Those who have not incurred displeasure (Surah al-Fatihah, 1:7). [Publisher]
29 From Badr: I have seen written in their fatwa of my infidelity that his disbelief is worse than the disbelief of the Jews and the Christians. It is odd that those who proclaim the Kalimah [creed of Islam], pray five times a day facing towards the Qiblah [direction of the Ka’bah in Makkah] and call the name of the Holy Prophet, peace and blessings of Allah be upon him, with reverence, and are prepared to lay their lives for him—are they worse than those who abuse the Holy Prophet, peace and blessings of Allah be upon him, all the time?’ (Badr, vol. 7, no. 1, p. 7, dated 9 January 1908).
30 Surah al-Fatihah, 1:7 [Publisher]
31 From Badr: I inquired from a Jew concerning his religion. He replied that their belief concerning God was the same as mentioned in the Quran, and that they had not taken any human being to be God even to that day. In this respect, they are better than the ضَآلِّیْن albeit they have excelled the ضَآلِّیْن in mischief and wickedness. Therefore, they are mentioned first because they were punished in this world (Badr, vol. 7, no. 1, p. 7, dated 9 January 1908).
32 Surah Maryam, 19:91–92 [Publisher]
33 In Badr, it is further written: There was another Englishman in whose court my case was tried. The opposite party was a priest who presented even seven or eight witnesses. Besides, you know the administrators have all the authority and he had the same nationality as well. But I heard that he point blankly said that he couldn’t do the mean thing to punish an innocent person. He sent for me and congratulated me. If these people did not have these qualities, they would not have become our rulers either. When Muslims deteriorated to the extent that they started fighting among themselves like dogs fighting over a bone thrown at them, and there was no brotherhood and compassion left, the superior wisdom of God took away the governance from them (Badr, vol. 7, no. 1, p. 8, dated 9 January 1908).
34 From Badr: And he called out the Azan loudly. No one had called out Azan for the last forty years (Badr, vol. 7, no. 1, p. 8, dated 9 January 1908).
35 Mirqatul Mafatih Sharh Mishkat al-Masabih, Ali bin Sultan Muhammad al-Qari, Juzw 7, p. 266–267, Kitab al-Imarati wal-Qada’, Hadith Number 3717, Darul-Kutub al-‘Ilmiyyah, Beirut, Lebanon 2001 [Publisher]
36 Al-Hakam, vol. 12, no. 2, p. 2–4, dated 6 January 1908
37 From Badr: I profess very strongly that a Muslim child cannot accept such nonsense (Badr, vol. 7, no. 1, p. 8, dated 9 January 1908).
38 From Badr: The wise among the British are themselves abandoning this absurdity. The blessed time is come. The breeze of Tauhid is blowing. Soon the world will realize that besides Islam, there is misguidance everywhere’ (Badr, vol. 7, no. 1, p. 8, dated 9 January 1908).
39 Sahih al-Bukhari, Kitabul-Mazalim, Bab Kasris-Salib wa Qatlil-Khinzir, Hadith 2476 [Publisher]
40 From Badr: He [the Christian] said, ‘If there was no doctrine of Jesus being alive, all Christians would instantly become Muslims. This is the soul of our religion and when this departs, we will be lifeless’ (Badr, vol. 7, no. 1, p. 9, dated 9 January 1908).
41 From Badr: Now try my remedy and see for yourself whether or not there is life for Islam and death for Christianity in accepting the death of Jesus (Badr, vol. 7, no. 1, p. 9, dated 9 January 1908).
42 But since You did cause me to die (Surah al-Ma’idah, 5:118). [Publisher]
43 From Badr: God Almighty has conferred spiritual weapons upon us. It is a special blessing of God Almighty. A nation without weapons is bound to be destroyed. Bear in mind that weapons mean spiritual powers and irrefutable arguments. Physical materials are not needed in religious matters. Look, if the weapon of the death of Jesus were not there, you would not stand a chance against them (Badr, vol. 7, no. 1, p. 9, dated 9 January 1908).
44 Surah al-Baqarah, 2:2–3 [Publisher]
45 From Badr: Just as a blind person cannot benefit at all from the sun, one who is not a muttaqi [God-fearing individual] would not derive any light from the refulgence of the Quran. One who looks with prejudice and yields to scepticism in every issue, would not believe even if an angel appears, let alone believing a mortal (Badr, vol. 7, no. 1, p. 9, dated 9 January 1908).
46 Surah Aal-e-‘Imran, 3:56 [Publisher]
47 From Badr: My presence is for two objectives. One is to kill a Prophet and the other is to kill Satan (Badr, vol. 7, no. 1, p. 9, dated 9 January 1908).
48 The complete words are لَا حَوْلَ وَلَا قُوَّۃَ إِلَّا بِاللّٰہِ الْعَلِیِّ الْعَظِیْمِ, ‘there is no power nor strength except from Allah the High, the Exalted.’ [Publisher]
49 From Badr: Don’t claim purity for yourself, for no one is pure until God purifies him (Badr, vol. 7, no. 1, p. 10, dated 9 January 1908).
50 From Badr: جو منگن سو مر رہے مرے سو منگن جا (Badr, vol. 7, no. 1, p. 10, dated 9 January 1908).
51 Guide us in the right path (Surah al-Fatihah, 1:6). [Publisher]
52 Surah al-Mu’minun, 23:2–3 [Publisher]
53 And who shun all that which is vain (Surah al-Mu’minun, 23:4). [Publisher]
54 From Badr: The Promised Messiah said رِجَالٌ لَّا تُلْہِیْہِمْ تِجَارَۃٌ وَّ لَا بَیْعٌ عَنْ ذِکْرِ اللّٰہِ [Surah an-Nur, 24:38] Meaning that: There are those of Our servants who do not forget Me even for a moment in their big business enterprises. One who has a relationship with God is not called a worldly person. A worldly person is one who does not have God in his mind (Badr, vol. 7, no. 1, p. 10, dated 9 January 1908).
55 Surah al-Mu’minun, 23:5 [Publisher]
56 Who shun all that which is vain (Surah al-Mu’minun, 23:4). [Publisher]
57 From Badr: Worldly love makes one miserly. It is strongly forbidden to inculcate worldly love and forget the Hereafter (Badr, vol. 7, no. 1, p. 10, dated 9 January 1908).
58 Qarun was one of the people of Moses (as), but he later became a chieftain of Pharaoh. His enormous wealth and pride is mentioned in Surah al-Qasas, 28:77 of the Holy Quran. [Publisher]
59 From Badr: The strength to pay Zakat is achieved on withdrawing from all that is vain. Therefore, you should reduce the love for this world or rather not do it altogether so that you may develop the strength to give Zakat and thus be successful (Badr, vol. 7, no. 1, p. 10, dated 9 January 1908).
60 Surah al-Mu’minun, 23:6 [Publisher]
61 From Badr: The greatest obligation is that one should not even look at someone else’s wife lustfully (Badr, vol. 7, no. 1, p. 10, dated 9 January 1908).
62 Surah al-Mu’minun 23:9 [Publisher]
63 Surah al-Mu’minun, 23:10 [Publisher]
64 And I have not created the Jinn and the men but that they may worship Me (Surah adh-Dhariyat 51:57). [Publisher]
65 From Badr: In a hadith it is mentioned that many reciters of the Quran are such that the Quran curses them [Ruhul Bayan fi Tafsiril-Quran, by Ismail Haqqi bin Mustafa, Juzw 10, p. 209, Tafsir Surah al-Muzzammil, verses 2–4]. What it means is that unless one acts upon it and has his heart in it, a given worship is like a snake—beautiful and attractive to look at but full of harmful venom on the inside (Badr, vol. 7, no. 1, p. 11, dated 9 January 1908).
66 Surah al-Ma‘un,107:5–6 [Publisher]
67 From Badr: Allah’s chastisement commences with mildness (Badr, vol. 7, no. 1, p. 11, dated 9 January 1908).
68 From Badr: Initially there were mild chastisements—insects appeared, there was blood, there was famine. Pharaoh did not think much of famine. He might have found it amusing as the famine affects the poor. Little did he know that the day of severe seizing was to come when he would uncontrollably cry out: اٰمَنْتُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا الَّذِیْۤ اٰمَنَتْ بِہٖ بَنُوْۤا اِسْرَآءِیْلَ [‘I believe that there is no God but He in Whom the children of Israel believe’, Surah Yunus, 10:91] (Badr, vol. 7, no. 1, p. 11, dated 9 January 1908).
69 I believe that there is no God but He in Whom the children of Israel believe (Surah Yunus, 10:91). [Publisher]
70 Sahih Muslim, Kitabul-Fitan, wa Ishrat al-Sa‘iat Bab adh-Dhikr ad-Dajjal, Hadith Number 3773 [Publisher]
71 Surah adh-Dhariyat 51:57 [Publisher]
72 Sahih Muslim, Kitabudh-Dhikr wa-Du‘a wat-Taubah wal-Istighfar, Hadith 2675 [Publisher]
73 From Badr: Once I had perused the account of Zul-Qarnain in the Holy Quran. When I pondered over it, I realized that it is, in fact, about this age as a prophecy (Badr, vol. 7, no. 1, p. 11, dated 9 January 1908).
74 From Badr: They are unable to benefit from the Holy Quran and are dying of ignorance. It is said: مَنْ مَاتَ وَلَمْ یَعْرِفْ إِمَامَ زَمَانِہِ فَقَدْ مَاتَ میْتَۃً جَاہِلِیَّۃً [‘Whoever dies without recognizing the Imam of his time, dies the death of ignorance’ (Mirqatul Mafatih Sharh Mishkat al-Masabih, Ali bin Sultan Muhammad al-Qari, Juzw 7, p. 234, Kitab al-Imarati wal-Qada’, Hadith Number 3674, Darul-Kutub al-‘Ilmiyyah, Beirut, Lebanon 2001)] (Badr, vol. 7, no. 1, p. 12, dated 9 January 1908).
75 From Badr: The third is our nation which is very fortunate. They have come under the shade of the Imam and they desired that a barrier against Gog and Magog be made for them (Badr, vol. 7, no. 1, p. 12, dated 9 January 1908).
76 Surah ash-Shams, 91:10–11 [Publisher]
77 Al-Hakam, vol. 12, no. 3, p. 2–5, dated 10 January 1908
78 Tadhkiyah nafs means to be mindful of the rights of both Creator and creation (Badr, vol. 7, no. 1, p. 12, dated 9 January 1908).
79 From Badr: Until you become brotherly and become, for each other, like the limbs of a single body, you will not succeed. This is what God wants. If one is not straight with his brother, he is not straight with God either. No doubt the right of God is greater but the mirror to see whether the right of God is being discharged is to see if the right of the creation is being discharged or not. If one cannot come clean with his brother, he is not clean with God either. This is not easy. It is a difficult thing. Genuine love is a thing different from hypocrisy. There are many rights of a believer over the other. Believers have great rights on each other. He should visit him when he falls sick. And go to his funeral when he passes away. He should not quarrel with him on petty matters and show clemency. God does not desire that you remain the same. If genuine brotherhood is not there, the Jama’at will perish (Badr, vol. 7, no. 1, p. 12, dated 9 January 1908).
80 From Badr: Clear this house of its idols so it can be called the house of God. God said طَہِّرَا بَیْتِیَ لِلطَّآىِٕفِیْنَ. Surah al-Baqarah, 2:126; meaning: Clean my house for the angels. A person’s heart is the dwelling of God. It will be called the house of God and will become the place for the angels to circuit around when it is totally cleansed and purged of false conjectures and evil beliefs. Until one’s heart is cleansed, his actions cannot become reformed. Look, this is the time. Do what you need to do now lest you depart empty-handed in respect of faith as well. You are already being deprived of the world due to the opposition (Badr, vol. 7, no. 1, p. 12, dated 9 January 1908).
81 O ye who believe! turn to Allah in sincere repentance (Surah at-Tahrim 66:9). [Publisher]
82 It may be that your Lord will remove the evil consequences of your deeds (Surah at-Tahrim, 66:9). [Publisher]
83 Allah loves those who turn to Him and loves those who keep themselves clean (Surah al-Baqarah, 2:223). [Publisher]
84 The soul is surely prone to enjoin evil (Surah Yusuf, 12:54). [Publisher]
85 Surah al-Qiyamah, 75:3 [Publisher]
86 Surah al-Fajr, 89:28–31 [Publisher]
87 But for him who is awed by the lofty station of his Lord, there are two gardens (Surah ar-Rahman, 55:47). [Publisher]
88 And that thought of yours, which you entertained concerning your Lord, has ruined you. So now you have become of those who are lost (Surah Ha Mim as-Sajdah, 41:24). [Publisher]
89 From Badr: God who is the King of Kings and no one has any glory when compared with His Majesty and Glory–does He remain silent upon seeing the insolence towards His Messenger? Of course not. Disrespect of the Appointee [of God] is, in fact, disrespect of God Almighty (Badr, vol. 7, no. 1, p. 13, dated 9 January 1908).
90 Our Lord, we have heard a Crier calling us unto faith, ‘Believe in your Lord,’ and we have believed. Our Lord, forgive us, therefore, our sins and remove from us our evils, and in death join us with the righteous. Our Lord, give us what You have promised to us through Your Messengers; and disgrace us not on the Day of Resurrection. Surely, You break not Your promise (Surah Aal-e-‘Imran, 3:194–195).
91 Al-Hakam, vol. 12, no. 4, p. 2–3, dated 14 January 1908; Badr, vol. 7, no. 1, p. 2–13, dated 9 January 1908