(After Asr Prayer in Lahore)
The Promised Messiah (as) said:
The very purpose of meeting is to reflect somewhat upon matters of the Faith. I have repeatedly stated so many times that our Jama’at and the other Muslims both appear to be the same on the surface. You are Muslims and they are also called Muslims. You are reciters of the Kalimah. They are also reciters of the Kalimah. You claim to be followers of the Quran. They are also claimants of being those very followers of the Quran.
So, in short, you and they are both the same in [your] claims, but Allah the Almighty is not pleased with mere claims until they are accompanied by reality and in support of that claim there is some practical proof and a palpable change in [one’s] condition. It is for this reason that I am oftentimes dealt a severe blow from this grief. Evidently, there is a great increase in the number of followers. Every day pledges are increasingly on the rise, coming in by means of both, letters and in person.
In today’s mail as well, there is a long list of initiates who pledged allegiance, but one should attain a full awareness of the true essence of the pledge and should act upon it. The true essence of the pledge is that the initiates foster a genuine transformation within themselves and cultivate the fear of God within their hearts, and, realizing the true objective, exemplify a model of purity in their lives. Should this not exist, then the pledge is useless. On the contrary, this pledge becomes an even greater cause for punishment, because intentionally and deliberately disobeying after taking a vow is quite dangerous.
I fully understand that it is not my responsibility to implement these teachings within any heart, nor is there any such instrument with me through which I might infuse my message into anyone’s heart. However, this situation is not only applicable to me; rather, all Prophets had trodden upon this very path.
اِنَّکَ لَا تَہْدِیْ مَنْ اَحْبَبْتَ1
This guidance was given to the ever so merciful Messenger, may peace and blessings of Allah be upon him. Now, is there anyone else who of their own accord can make another adopt the path of guidance? My duty is to advise and convey the message. Anyhow, I see that this Jama’at has significantly advanced in sincerity and love. Sometimes, seeing the sincerity, love, and zeal of faith in this Jama’at, I myself am left amazed and astonished, and it goes even to the extent that our opponents are amazed.
There are thousands of people who have immensely excelled in love and sincerity, but sometimes on account of old habits or human weakness, they are so engrossed in the affairs of the world that religion is then forgotten.
My ultimate desire is that they become so absolutely pure and undefiled that they do not even think about the state of worldly affairs before their faith and they distance themselves from the various distractions that are the cause of [their] distance and separation from God. So long as this condition is not developed, until that time, one’s situation is precarious and incapable of contentment; for, so long as even an atom’s weight of these issues exist, there is a risk and a lurking fear that they may at some point gain strength and wipe out good deeds. Until there is one kind of relationship established, a state capable of contentment cannot exist.
No one knows the time of death. The days have come when the plague, cholera, earthquakes, epidemics, famine, and many types of diseases are attacking mankind. Yet if this were not to occur, even then the sudden clutch of Allah Almighty occasionally seizes a person, rendering him totally helpless. Therefore, it is necessary to continually keep in view the pledge that you will give precedence to [your] faith above all worldly objects and present the noble example of your practical life accordingly. There is no guarantee of life.
Look, several friends are parted from us every year and some foes have gone departed as well. Allah has conveyed some terrifying news [ahead], and He is Truthful in His word. Even greater fear arises from this. Those, too, are so very threatening. Diverse kinds of danger lurk all around.
Plague is another name for death. In the lexicon plague means ‘death’. Does anyone know how the wrath of God Almighty will unleash itself? May God protect us! It might be so severe as to be unbearable.
It is a matter of principle, as I had also explained yesterday, that when Divine punishment or wrath dissipates—be it cholera, plague, an epidemic, or famine—people grow complacent, realizing that the adversity has passed. Then their hearts become hardened in this way. However, your duty should be to remain humble and fearful, keeping in mind the coming promises of God Almighty. Save yourselves before that time, repenting ever so often. One who repents inclines towards virtue, and the one who does not repent advances towards sin.
It is mentioned in the Hadith that Allah Almighty loves the servant who repents often.2 One who does not repent is drawn towards sin, and sin gradually leads to kufr [disbelief]. Your responsibility is to develop whatever distinction there may be. Should any [meaningful] distinction be attained between you and the others, only then will the help of God verily come. Otherwise, look at the Children of Israel. When they did not attain any distinction in themselves over the others, they were made to suffer at the hands of the disbelievers, despite Moses (as) being present in their midst. A disbeliever was helped against them and they were punished.
The Prophet present, the Book present, the Law present—but they did not follow. Ultimately, they were defeated by the disbelievers. The disbelievers are ignorant of Divine commandments, and are, therefore, not held accountable in the same way as one who knows and understands.
Allah the Exalted says:
اِنَّ اللّٰہَ مَعَ الَّذِیْنَ اتَّقَوْا وَّ الَّذِیْنَ ہُمْ مُّحْسِنُوْنَ3
Those who adopt the path of piety, righteousness, and purity are with Allah, and always fear disobedience.
These days, living a hypocritical life has become the universal rule of the world. It begins with people deceiving people and they become complicit in a hypocritical manner although their hearts are filled with malice, anguish, and rancour.
Then, this habit, growing steadily, reaches such a height that he even desires a hypocritical bond with God Almighty and seeks to deceive God even though he knows that God is عَلِیْمٌۢ بِذَاتِ الصُّدُوْرِ—the Knower of what is concealed within the hearts. He is not a true believer but tries to masquerade himself as a believer before God. Can God be duped by anyone? Absolutely not!
Behold! Righteousness is such a precious item that for the sake of just one pious person, Allah Almighty bestows mercy upon others as well, and it also has an impact upon his family, friends, relatives, and acquaintances. In the very same way, if the perpetration of sin, crime, and deception occurs, it also has an effect.
In short, to fear God Almighty and to be righteous is a magnificent feat. As a result of it, God shields [one] from thousands of calamities, and except for it, one does not fall under the protection of God Almighty. No one can claim immunity from affliction, nor should anyone feel secure. Calamities descend without warning. What knowledge does anyone possess of what is to come when night falls?
It is recorded that once the Holy Prophet, may peace and blessings of Allah be upon him, stood up. He wept profusely and then, addressing the people, said that O servants of Allah! Fear God. Misfortunes and trials cling to people like ants. There is no way to be safeguarded from them except being engaged in istighfar and repentance with a sincere heart.
The meaning of repentance and forgiveness is not what people have taken it to be these days. There cannot be any benefit from saying أَسْتَغْفِرُ اللّٰہَ أَسْتَغْفِرُ اللّٰہَ [Astaghfirullah, astaghfirullah], when the meaning is not even understood by anyone. أَسْتَغْفِرُ اللّٰہَ is an expression in the Arabic language. As this was the mother tongue of those people, they had understood its meaning well. The meaning of istighfar is to seek the protection of God Almighty from one’s previous sins and the punishment of one’s offences, and to beg protection from committing sin in the future. Prophets would always engage in istighfar as did the common people as well.
Some ignorant Christian priests have criticised the istighfar of the Holy Prophet, peace and blessings of Allah be upon him, and have written that his performing istighfar is proof—God forbid!—of the sinfulness of the Holy Prophet, peace and blessings of Allah be upon him. These uninformed people do not even understand that istighfar is a lofty quality [in one’s character]. Mankind, by nature, is created such that its natural tendency is feeble and frail. Prophets experience the fear of this inherent frailty and the weakness of human nature. For this reason, they pray that O my Allah, grant us such protection that those human weaknesses are not even capable of appearing. The [Arabic] word ghafar means ‘to cover’.
The essential point is that the power that God wields is not possessed by any Prophet, nor any wali [saint] or Messenger. No one can possibly claim that they can safeguard themselves from sin through their own capability. Therefore, Prophets also stand in need of God for the sake of protection. Wherefore as a demonstration of his humble submission before God, the Holy Prophet, peace and blessings of Allah be upon him, also used to pray to God Almighty for his protection like the other Prophets [did].
This belief of those people that Jesus (as) did not engage in istighfar is false. This is their stupidity and ignorance, and they level a false allegation upon Jesus (as). A study of the New Testament reveals that he repeatedly confessed to his weaknesses and even performed istighfar. What was meant by his cry ایلی ایْلی لما سبقتانی—Eli, Eli lama sabachthani?4 Why did he not cry out اِبى اِبى Abi, Abi [‘My Father, my Father!’]? In Hebrew, God is called Ail. The very meaning of this [verse] is ‘Have mercy and help me and do not leave me abandoned like this (in other words, Protect me).’
In reality, the difficulty is that the true meaning and purpose of istighfar is lost in India due to the burden of a difference in language. These prayers are considered the magic words, whether it be Salat [obligatory Prayers], istighfar, or repentance. If you advise someone to do istighfar, they reply that they recite istighfar one or two hundred times on a rosary, but if you ask them its meaning, they know absolutely nothing. Istighfar is an Arabic term that means seeking forgiveness, that O my God, protect me from the consequences of previous sins—as sin is a poison that has an inevitable effect—and grant me such protection in the future that I will not commit sin. Mere verbal repetition of the words will not serve the purpose.
Taubah means to turn away from sin through repentance and remorse. There is no harm in it. On the contrary, it is written that Allah immensely loves the servant who repents. In addition, a name of God Almighty is Tawwab, the meaning of which is that when a person repents of his sins and becomes remorseful, vowing to avoid them in the future, then God Almighty turns to him with mercy. God turns to man more than the repentance of man, as it is reported in the noble hadith that if a person advances towards God by a distance of a portion of his hand, then God advances towards him by a measure of a full hand. If someone comes walking [towards Him], God Almighty comes running.5 Meaning that, if a person turns towards God, then Allah Almighty also favours him with the utmost degree of mercy, grace, and forgiveness, but if he turns his face away from God, then what care should God Almighty have?
Look, these are the ways of attaining the abundant bounties of God Almighty. Currently, the doors are open so the sunlight enters accordingly and we are benefiting, but if we now close all the doors in this house, then it is obvious that the light coming in will discontinue, and instead of light, darkness will abound. Therefore, in this very way of shutting the doors of one’s heart, the darkness of sin and crime come to exist, and this is the way one grows greatly aloof from the favours of God’s grace and mercy. So this demands that taubah and istighfar be not repeated like the magical words of some incantation; rather, keeping in view their true meaning and understanding, pray before God Almighty with a sincere yearning and restlessness. Inherent within taubah is the hidden promise that whatever sin one used to commit, that sin will no longer be committed going forward. In essence, God Almighty conceals the weaknesses of mankind because He is Sattar [Concealer (of weaknesses)]. This concealment of God Almighty has made so many people appear noble; otherwise, if God Almighty were not to conceal [their weaknesses], then all the filth that lay hidden in people would become known.
The perfection of man’s faith lies in the emulation of Allah’s virtues. In other words, one should follow to the best of one’s ability the various perfect virtues and attributes that exist in Allah, and try to dye oneself in the hues of God Almighty. For example, forgiveness exists within God Almighty; man should also forgive. There is mercy, compassion, and benevolence. Man should also be merciful, compassionate, and benevolent with people. God Almighty is Sattar. Man should also partake from this quality of concealment and should forgive the flaws and sins of his fellow brethren.
Some people have the habit that when they see any weakness or shortcoming of anyone, their food won’t digest until they publicly trumpet it all over. It is mentioned in a hadith6 that God Almighty conceals the sins of the one who conceals the sins of his brother. Man should not be impudent and shameless, nor behave rudely with the creation of God. Deal with them with love and kindness.
Do not hold a grudge against anyone out of selfish reasons. Be strict or lenient as is appropriate for the situation and circumstances. Should rectitude be required in any situation, then execute it in a manner as if carrying out the orders commanded to a deputy or an appointee. Prophets had to be harsh at times, but it was not out of selfish zeal; rather, it was only due to the command of God Almighty and the sake of reformation.
I read an account in a book. It was written that Hazrat Ali (ra) was in combat with a disbeliever. Having been overpowered during the battle, the disbeliever ran off. Hazrat Ali, may Allah honour and exalt him, pursued him and ultimately seized him; wrestling him, he pinned him.
When Ali, may Allah be pleased with him, sat upon his chest, taking his dagger out to kill him, the disbeliever spat upon his face. Upon this, Hazrat Ali, may Allah honour and exalt him, getting off his chest, stood up and released him. The disbeliever was surprised at this incident and, out of astonishment, inquired about it. Hazrat Ali, may Allah honour and exalt him, said, the essential point is that we fight you only for the sake of God’s command, and not out of any personal motives. On the contrary, we love you all. I seized you for Allah’s sake, but when you spat on my face, I became angry as a result of human nature. At this I feared that if my personal emotions interfered in my killing of you right now, all of my deeds would go to ruin, and as a result of the interference of my personal emotions, my works which are purely for the sake of Allah might go to waste. After witnessing this incident of how these [Muslim] people have such refined righteousness [taqwa], the disbeliever said that I cannot believe that the religion of such people could be false. For this reason he became a Muslim.
In the very same way our Jama’at has conflicts. We should not allow personal emotions to interfere with them. Look, if we are not disbelievers or deceivers in the estimation of Allah, then anyone’s calling us disbelievers, deceivers, etc., does us no harm. However, if we are actually found to be unacceptable and rejected in the presence of God Almighty, then anyone’s calling us good and virtuous cannot protect us from the clutch of God Almighty.
Bear in mind that gentleness is a precious virtue. Without tenderness, our work cannot proceed. Victory will not come through war. What is accomplished if someone suffers injury through war?
You should conquer hearts and hearts are not conquered through wars, but through superior morals. If one patiently bears the offences of enemies for the sake of Allah, then ultimately such a day will even come when the thought arises in the heart of the enemy itself and has an impact. When he witnesses the blessings, bounties, and Divine help and he observes the conduct of superior morals, then the thought naturally arises in his heart that if this person were, in fact, a liar and imputing falsehood upon God Almighty, then this aid and strength would never have materialised.
These people have not hurled these insults to me alone; rather, this situation has been recurring with all Prophets. The Holy Prophet, peace and blessings of Allah be upon him, used to be thought of as a liar, a magician, a madman, an imposter, and various other words. Open the Injil [Gospel] and look, for you will understand that the very same conduct was meted out to Jesus (as). Insults had been hurled at Moses (as) as well. Essentially, this is a situation of تَشَابَہَتْ قُلُوْبُہُمْ similar mindsets. Allah Almighty Himself says:
یٰحَسۡرَۃً عَلَی الۡعِبَادِ ۚؑ مَا یَاۡتِیۡہِمۡ مِّنۡ رَّسُوۡلٍ اِلَّا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ ﴿۳۱﴾ 7
There has never come any true Prophet who was honoured right from the beginning. How could I be an exception to the [established] practice of Allah? The issue was quite simple and the affair was rather clear, but those mischievous connivers had obscured it.
Is it true that I insult the Prophets? I have been sent to spread the message of Allah and I am doing it. Look at my books. Allah Almighty knows better how every single particle of my being is sacrificed in devotion to the cause of God Almighty.
As for the issue that I have claimed prophethood, it is a dispute over semantics. Even they themselves acknowledge spoken dialogue [with Allah]. Allah Almighty has called this very communication ‘prophethood’. Otherwise, I have made it clear time and time again that I have never ever claimed
tashri’i-nubuwwat [law-bearing prophethood]. I declare any claimant to a prophethood which deviates from the Quran and rebels against the Noble Messenger, peace and blessings of Allah be upon him, to be wajibul-qatl [worthy of death] and accursed. I consider the one who claims the type of prophethood that would supersede the prophethood of the Holy Prophet, peace and blessings of Allah be upon him, as accursed and wajibul-qatl.
Whatever bounty of God Almighty is [bestowed] upon me, is purely through the blessings of the most merciful Messenger (sas). Without the Holy Prophet, peace and blessings of Allah be upon him, I truly confess that I am absolutely nothing—not even dust. The honour and dignity of the Holy Prophet, peace and blessings of Allah be upon him, so thoroughly permeates my heart and every vein and fibre [of my body] that they do not have so much as a clue about this stage. Anyone may perform a thousand penances, repeatedly murmur prayers on a rosary, and reduce themselves to a mere fistful of bones through excruciating austerity and toil, but without following and obeying the Holy Prophet, peace and blessings of Allah be upon him, no one can ever attain any true spiritual bounty nor is it even possible. Now, given that this is my position and such is my belief, then what does it matter if they call me a kafir [disbeliever] and a dajjal [deceiver]?
It has now been a few days since I received a newly published fatwa [religious verdict] in which I have been called many names. However, I know those statements can do me no harm. If I am accepted in the eyes of God Almighty, then their fatwas cannot cause any harm. Those who declare me a disbeliever are themselves not spared from [this allegation of] kufr [disbelief]. Furthermore, their disbelief is a truly unquestionable disbelief. It has been written for them that if one of them enters a mosque, it cannot be cleansed by washing alone. The bricks in its floor must be replaced before it can be purified again. For me, at least, this case does not apply.
It is a strange phenomenon that of all the pious men of God who have passed away, absolutely none were spared these accusations of apostasy. How very pious and blessed they were! Even Hazrat Sayyed Abdul Qadir Jilani, may Allah shower His mercy upon him, had a decree of apostasy written against him by nearly 200 scholars of the time. Ibn al-Jawzi, who was the Hadith expert of his day, wrote a frightful book about this decree of apostasy against Hazrat Sayyed Abdul Qadir Jilani, and titled it Talbis Iblis. I have heard that a verdict of disbelief was also issued against Shah Waliullah. This ‘disbelief’ must indeed be a blessing, for it always falls in the very lot of the Auliya [Friends of Allah] and the holy ones of God Almighty!
At this time our essential goal is that we should always remain fearful [of Allah] lest this ‘disbelief’ be proven true. If one is worthy of Divine wrath and punishment in the estimation of God Almighty, then the statements of the enemies will certainly come to pass. One should avoid empty boasting, arrogance, and conceit, and should adopt humility and courteousness.
Look, an example of the humility and courteousness of the Holy Prophet, peace and blessings of Allah be upon him, who was truly the greatest of all and the most worthy of reverence, is found in the Holy Quran. It is written that a blind man used to come to study the Quran with the Holy Prophet, peace and blessings of Allah be upon him. One day the nobles of Makkah and the chieftains of the city were gathered around the Holy Prophet (sas), and he was engaged in conversation with them. As a result of being preoccupied in the conversation, the ensuing delay caused the blind man to get up and leave. This was a trivial matter, but Allah Almighty revealed a chapter [in the Quran] about this. Upon this, the Holy Prophet, peace and blessings of Allah be upon him, went to his house, brought him back and, spreading his own blessed mantle, seated him upon it.
The essential point is that it is incumbent upon those people in whose hearts dwells the grandeur of Allah to be humble and servile, for they constantly quake and quiver before the self-sufficiency of God Almighty.
آنانکہ عارف تراند ترسان تر
[He who has greater insight, has greater fear.]
In the same way that Allah Almighty is the One to cherish the smallest act [of virtue], so is He the One to rebuke the smallest act [of error]. Should He be angered at any offence, everything would end in an instant. Therefore, you should reflect over these points, remember them, and act upon them.8
1 Surely you will not be able to guide all whom you love (Surah al-Qasas, 28:57). [Publisher]
2 Al-Maqsid al-‘Aliyyu fi Zawa’idi Abi Ya‘la al-Mausiliyyi, Kitab at-Taubah wa al-Istighfar, Bab fi Tawwab, Hadith No. 1739, Part 4, p. 370, Darul-Kutub al-‘Ilmiyyah, Beirut, Lebanon [Publisher]
3 Verily, Allah is with those who are righteous and those who do good (Surah an-Nahl, 16:129). [Publisher]
4 Meaning, ‘My God, my God, why hast thou forsaken me?’—See Matthew, 27:46. [Publisher]
5 Sahih Muslim, Kitabudh-Dhikr wa-Du‘a wat-Taubah wal-Istighfar, Hadith 2675 [Publisher]
6 Sunan Ibn Majah, Kitabul-Hudud, Babus-Satri ‘alal-Mo’mini wa Daf‘il-Hududi bish-Shubuhat, Hadith 2546 [Publisher]
7 Alas for mankind! there comes not a Messenger to them but they mock at him (Surah Ya Sin, 36:31). [Publisher]
8 Al-Hakam, vol. 12, no. 34, p. 1–4, dated 18 May 1908 [Publisher]