Purpose for the Establishment of the Jama‘at — Essence of Islam Vol. 4
Introduction
In this discourse from Essence of Islam (Volume 4), Hazrat Mirza Ghulam Ahmad (AS), the Promised Messiah and Mahdi, expounds upon Purpose for the Establishment of the Jama‘at, presenting profound spiritual insights and scriptural verities.
Book Series: Essence of Islam (Volume 4)
Author: Hazrat Mirza Ghulam Ahmad of Qadian (AS)
Section: Part 5: Propagation, Establishment of a Holy Jama’at, and Instructions
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your hearts and wash your inner self. You can please everyone with hypocrisy and double dealing, but you will only earn the wrath of God by this habit. Have mercy upon yourselves and safeguard your progeny against ruin. It is not possible that God should be pleased with you while in your hearts there is someone who is dearer to you than Him. Spend yourselves in His way, and be devoted to Him, and become wholly His if you desire that you should see Him in this very life.
[Raz-e-Haqiqat, Ruhani Khaza’in, vol. 14, pp. 156-157]
[Essence of Islam, Vol. 4, p. 274]
Propagation, Establishment of a Holy Jama‘at, and Instructions their hearts, nor can they acquire the light of true understanding through them. This age has become empty of true righteousness and purity. The way of the Holy Prophetsa, which is the means of purification, has been discarded. Now God Almighty desires that the time of Prophethood should be revived in this age and the same righteousness and purity should be reestablished. Thus, the purpose of God Almighty in setting up this Jama‘at is that through it the lost understanding might be re-established in the world.
[Taqrireiń, pp. 21-22]
[Essence of Islam, Vol. 4, p. 274]
O ye people, fear God and make true peace with Him and put on the garments of righteousness. Let every mischief depart from you. God has unlimited wondrous powers. He has limitless mercy and grace. He it is Who can dry up a terrible flood in an instant. He it is Who can cast away fatal calamities with a single stroke of His hand. But these wonderful powers of His are manifested only to those who become wholly His. Only those witness these extraordinary manifestations who, for His sake, bring about a holy change in themselves and fall down prostrate at His threshold; who become pure like the drop of water which develops into a pearl; and who, being melted by the heat of love and sincerity and devotion, begin to flow towards Him. He takes care of them in misfortunes and delivers them in a wonderful manner from the conspiracies and designs of their enemies and safeguards them against situations of ignominy. He becomes their guardian and their ally and helps them in their difficulties when no human being can render them any help and His hosts descend in their support. How grateful should we be that our God is Beneficent and Powerful! Will you then desert such a Dear One? Will you transgress His limits for the sake of your unholy selves? It is better for us to die seeking His pleasure than to continue living impure lives.
[Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 341-342]
[Essence of Islam, Vol. 4, p. 275]
O my friends! O my dear people! O ye the flourishing branches of the tree of my being, who enjoy the mercy of God Almighty for having entered into the covenant of Bai‘at with me, and are devoting your lives, your comfort and your properties to this cause! Though I am aware that you will deem it your good fortune to do whatever I say to the best of your abilities, I do not desire to lay down anything by myself as an obligation upon you, so that your service should not be the result of my directive, but should proceed out of your own free will. Who is my friend and who is dear to me? Who is it that recognizes me? Only he who believes that I am one commissioned by God and accepts me as such people ought to be accepted. The world cannot accept me because I am not of the world, but those whose nature has been invested with a portion of the other world accept me and will continue to accept me. He who turns away from me turns away from Him Who has sent me, and he who establishes a relationship with me, establishes a relationship with Him from Whom I have come. I hold a lamp in my hand. He who comes to me will Propagation, Establishment of a Holy Jama‘at, and Instructions surely partake of its light, but he who turns away, out of suspicion and ill-will, will be cast into the darkness. I am the citadel of security for this age. He who enters in it will become secure against thieves, robbers and wild beasts. But he who seeks to remain away from my walls will be confronted with death from every side and even his dead body will not be in peace. Who is it who enters my citadel? Only he who discards evil and adopts piety, and gives up crookedness and treads the path of righteousness, and frees himself from the bondage of Satan and becomes an obedient servant of God Almighty. Everyone who does so, is in me and I am in him. But only he has the power to attain to this status whom God Almighty puts under the protections of the Purifying Self. The Purifying Self puts its foot in the hell of such a one’s ego and it cools down as if there had never been any fire in it. He then marches forward until the spirit of God Almighty dwells in him, and, with a special manifestation, the Lord of the worlds establishes Himself in his heart. His old humanity is then consumed and a new and pure humanity is bestowed on him, and God Almighty too becomes a new God and establishes a new and special relationship with him, and he is provided in this very life with all the pure necessaries of heavenly life.
[Fat-he-Islam, Ruhani Khaza’in, vol. 3, pp. 34-35]
[Essence of Islam, Vol. 4, p. 276]
O my Jama‘at, may God Almighty be with you. May that Mighty Benefactor prepare you for the journey to the hereafter as the Companionsra of the Holy Prophetsa were prepared. Bear in mind that this world is nothing. Cursed is the life which is only for this world and unfortunate is the person all whose grief and sorrow is for the world. If there is such a one in my Jama‘at, it is in vain that he considers himself to be in my Jama‘at, for he is like a dry branch that will not bear fruit. O fortunate ones! Follow with eagerness the teaching which has been given to me for your salvation. Believe in God as One and without associate, and do not associate anything with Him either in heaven or in the earth. God does not forbid you to employ means but he who turns aside from God and depends entirely upon means is an idolater. God has ever affirmed that there is no salvation without a pure heart, so become pure-hearted and cast aside egoistic rancour and fury. Man’s ego has many impurities but the greatest of all is the filth of arrogance. Had there been no arrogance, no one would have disbelieved. So become meek of heart and have sympathy for all mankind. You preach to them about paradise, but how can your preaching be honest if you should wish them ill in this transient world? Discharge your obligations to God Almighty with fear in your hearts for you will be called to account in respect of them. Supplicate earnestly in your Prayers so that God may draw you to Himself and purify your hearts. Man is weak and sin can only be overcome by the power of God Almighty, and unless one is bestowed power by God, one cannot succeed in overcoming sin. Islam does not teach that you should Propagation, Establishment of a Holy Jama‘at, and Instructions merely recite the Kalima as a matter of form, rather the reality of Islam is that your souls should fall prostrate at the threshold of God Almighty, and that in every respect you should give preference to God and His commandments over your worldly affairs.
[Tadhkirat-ush-Shahadatain, Ruhani Khaza’in, vol. 20, p. 63]
[Essence of Islam, Vol. 4, p. 277]
My repeated admonition to my Jama‘at is that man’s life is short and transitory. It cannot be depended upon. Before you is a great task. Try by every means that your end should be good. In trying to achieve a good end, one encounters many obstacles. When a person arrives in the world, the first part of his life passes unconsciously, for he is then a child and has little knowledge. When he arrives at the age of discretion, he enters into another stage in which, though he is not unconscious as he was in his childhood, he is positively overtaken by a condition of unconsciousness, which is caused by the frenzy of youth and passions of Nafs-e-Ammarah.147 These cause negligence in these days of awareness and he is so lost in his self as if he were unconscious. Thus these two periods of mans’ life are lost. Then comes the third period when old age overtakes man and, having obtained knowledge, he becomes without knowledge, as it were. His senses and other faculties start declining. Some people, as soon as they enter upon old age, begin to exhibit signs of insanity and seem to have lost all their senses and begin to behave
like children. In many families, after the age of sixty or seventy years the senses become useless. Even if that should not be so, there is a decline in the faculties and powers of man, and even in consciousness a person behaves as if he were unconscious, and weakness and listlessness become apparent. Human life is divided into these three periods and each has its own difficulties. Just consider how many obstructions man has to encounter in order to achieve a good end.
[Taqrireiń, pp. 1-2]
[Essence of Islam, Vol. 4, p. 279]
As I have often admonished, it is essential that a person should not deliberately push himself into the pit of sin, for that means certain ruin. He who swallows poison knowingly or jumps into a well does not deserve the sympathy of his fellow beings or the mercy of God Almighty. It is therefore necessary, indeed it is essential for [members of] our Jama‘at (which God has chosen as an example for future generations) that they should shun evil companions and friends who are likely to have an ill-effect upon their spirituality. They should devote themselves to piety and should take care that in all their actions and under all circumstances they should be a guiding example for others. For this purpose, they should devise every necessary scheme to shun evil company and sinful habits. Bear in mind that to pursue plans for the acquisition of righteousness and goodness is also a subtle form of worship. Do not hold it of little account. When a person occupies himself with such an effort, it is God’s way that He opens a path for him which secures him Propagation, Establishment of a Holy Jama‘at, and Instructions against sin. But he who makes no plan to avoid sin and to do good, would seem to be content with sin. God Almighty withdraws from such a one and it becomes impossible for him to discard sin. I tell you truly that when a person, despite being caught in the wiles of his Nafs-e-Ammarah148 constantly plans to get rid of it, then, by the grace and mercy of God Almighty, his evil-directing Self liberates itself from its evil direction and becomes Nafs-e-Lawwamah149 and undergoes such a remarkable change that from being Nafs-e-Ammarah, which was accursed, the Self now achieves such honour that even God Almighty calls it to witness.
[Taqrireiń, pp. 5-6]
[Essence of Islam, Vol. 4, p. 280]
O ye people who consider yourselves members of my Jama‘at! you will be accounted as such in heaven when you truly tread upon the path of righteousness. So offer the five daily prayers in such fear and with such complete attention as if you are actually beholding God Almighty. Observe your Fasts in full sincerity for the sake of God. Let everyone who is assessable to Zakat, pay the Zakat. Let him upon whom the Pilgrimage is obligatory and there is no obstruction in his way, perform the Pilgrimage. Do good in a handsome way and discard vice with disgust. Bear well in mind that no action of yours which is empty of righteousness can reach God Almighty. Righteousness is the root of all goodness. No action that is rooted in righteousness will go in vain. It is inevitable that you should also be tried with all kinds of anguish and misfortune, just as the faithful before you were tried. Be alert, therefore, lest you should stumble. So long as you have a firm relationship with Heaven, the earth can do you no harm. Whenever harm befalls you, it will be through your own hands and not through your enemy. Even if you lose all honour on earth, God will bestow eternal honour upon you in heaven. So do not leave Him.
[Kashti-e-Nuh, Ruhani Khaza’in, vol. 19, pp. 15-16]
It is inevitable that you will be persecuted and will suffer many disappointments, but do not lose heart in such situations for it is your God Who tries you whether you are steadfast in His cause or not. If you desire that angels should praise you in heaven, then endure beating and be joyful, hear abuses and be grateful, experience failure and do not sever your relationship with God.
You are the last Jama‘at of God, so practice virtue at its best. Everyone of you who becomes slothful will be cast out of the Jama‘at like a foul thing and will die in regret and will be able to do no harm to God. I am very glad to inform you that your God truly exists. All are His creatures but He chooses the one who chooses Him. He comes to the one who goes to Him. He bestows honour upon him who honours Him. Approach Him with straight hearts and pure tongues and eyes and ears; He will then accept you. What God desires from you by way of faith is that He is One and Propagation, Establishment of a Holy Jama‘at, and Instructions Muhammadsa is His Prophet and that he is Khatam-ulAńbiya’ [Seal of the Prophets] and above all the other Prophetsas. There is no Prophet after him except one who, by way of reflection, is clad in the mantle of Muhammadiyyat, for a servant cannot be considered separate from his master, nor a branch from the trunk.
[Essence of Islam, Vol. 4, p. 281]
A true Muslim loves God Almighty dear, saying and believing that He is my Beloved and Master and Creator and Benefactor. Therefore, he places his head at His threshold. If a true Muslim is told that he will receive nothing in return for his good deeds, that there is no heaven and no hell, and no comfort and no delight, he would still not give up his righteous deeds and his love for the Divine. This is because all his worship, his relationship with God Almighty and his obedience to Him and his losing himself in submission to Him is not because he expects any reward or punishment. He regards his own being as something which has been created solely for the recognition of God Almighty and for His love and obedience and for no other purpose whatsoever. When he employs his faculties to achieve this purpose, he beholds the countenance of his True Beloved. He does not look solely towards heaven or hell. Let me say that if I were to be told that in return for my love of God Almighty and for my obedience to Him I would be subjected to the severest torments, I can affirm on oath that such is my nature that it would be prepared to endure all these pains and torments with the eagerness that comes of love. Despite the certainty of pain and torment that might be meted out to me, I would regard going one step outside the obedience of God as worse than a thousand, rather countless deaths, or a host of calamities.
[Malfuzat, vol. 3, pp. 182-183]
[Essence of Islam, Vol. 4, p. 283]
It is incumbent upon the members of our Jama‘at that they should now adopt the ways of righteousness and should try to become Allah’s friends. Today earthly resources will not avail, nor will your schemes or excuses be of any use. Why should you love the world, and why should you depend upon it? It is more than enough that one should make peace with God Almighty and now is the time for it. They should take advantage of this opportunity to make their peace with God through Himself. There are many illnesses which operate as go-betweens and lead man to God. The members of our Jama‘at should carry out in one stroke the change that they would otherwise have achieved in ten years. They have no other place of refuge. If they supplicate God Almighty, relying fully upon Him, they will surely receive glad tidings from Him and peace and tranquillity will descend upon them just as it descended upon the Companionsra of the Holy Prophetsa. The Companionsra did not know what would happen, but they were sure in their hearts that God Almighty would not let them be destroyed. This feeling of assurance is the source of tranquillity. If I were to be afflicted with the plague and my life seemed to be coming to an end, I would still never Propagation, Establishment of a Holy Jama‘at, and Instructions imagine that I would be destroyed. Why? It is because of my strong relationship with God. This is a Godgiven opportunity for you to reform yourselves. Wake up in the nights and occupy yourselves with prayers and also rest awhile. But he who is slothful is doing great wrong to his progeny and his family, for he is like the root and they are his branches.
Some trial is inevitable, as is written: 150In Mecca, the Holy Prophetsa was being given tidings of victory while even his own life was not secure. Only God knows what would have happened if it was not the heart of a Prophet that sustained him. Some trials are sent only to bring about a change. Our own practical example should also be such as to induce positive change in others. The change should be such that the person concerned should feel that he is not the same as before, rather he should become a totally different person. Win the pleasure of God Almighty now so that you might receive glad tidings. While writing yesterday, I came across an old revelation: 151 150 Do men think that they will be left alone because they say, ‘We believe,’ and that they will not be tested?—Al-‘Ankabut, 29:3 [Publisher] 151 Days of the wrath of Allah. I am greatly wroth. We shall deliver those who adhere to good. [Publisher] ‘Those who adhere to good’ means the ones who furnish practical proof of their sincerity. The faith that is confined to the tongue is no good. The Companions of the Holy Prophetsa proved their sincerity by being ever ready to lay down their lives and even the lives of their children. Today if we ask someone to travel a hundred miles, he puts forth all sorts of excuses with regard to his preoccupations with his business or some matter of honour and prestige, so that he may not have to undertake the journey. But the Companionsra attached not the least importance to their lives, their properties or their honour and prestige.
[Malfuzat, vol. 4, pp. 279-281]
Some people complain that even though they have entered into the covenant of Bai‘at, they have had to endure such and such hardships. I have repeatedly admonished our Jama‘at that mere verbal affirmation and mere Bai‘at is of no use. What is required is that they should lose themselves in God and take on a new existence. Nowhere in the entire Qur’an are we asked to merely believe. Everywhere, we are called upon to prove our faith with righteous actions. In short, God requires from us a death. It is my experience that God never imposes two deaths upon a believer, one for His sake and one for the abuse and derision of the world. At this critical juncture, our Jama‘at should realize its responsibility and become straight like an arrow. Should thousands die of the plague, I would never blame God and would only affirm that it is they who have departed from the path of righteousness. Propagation, Establishment of a Holy Jama‘at, and Instructions 152
[Essence of Islam, Vol. 4, p. 284]
Partake of the Holy Spirit through sympathy and purification of your selves, for true righteousness cannot be achieved without the Holy Spirit. Leaving all carnal passions, adopt, for the sake of winning the pleasure of God, the path narrow than which there should no other. Do not be infatuated with the pleasures of the world, for they estrange man from God. Adopt a life of hardship for the sake of God. The pain with which God is pleased is better than the pleasure which displeases Him. The defeat which pleases God is better than the victory which should become the occasion of His wrath. Give up the love which brings you close to God’s fury. If you come to Him with a pure heart, He will help you in every situation and no enemy will be able to harm you. You cannot win the pleasure of God except by giving up your own pleasure, your joy, your honour, your property and your life, and enduring for His sake such bitterness as should bring you virtually face to face with death. If you will endure bitterness, you will be taken up into the lap of God like a dear child and you will become heirs to the righteous ones who have passed before you, and the doors of every bounty will be opened for you. But few are such people. God has addressed me and said that righteousness is the tree that should be 152 Surely, Allah suffers not the reward for those who do good to be lost.—Al-Taubah, 9:120 [Publisher] planted in the heart. The water that nourishes it irrigates the whole garden. Righteousness is a root without which nothing is of any value, but if this root flourishes, everything flourishes. What shall it profit a man to claim by word of mouth that he is seeking God, when he does not step forth with sincerity? Reflect, for I tell you truly that the person who pollutes his faith with the least desire for the world will be ruined. Hell is very close to him all whose designs are not for God, but some are for God and others are for the world. If you have the least amalgamation of the world in your objectives, all your worship is in vain. In such a case, you do not follow God but Satan, and you should never expect God to help you, for you would be like an insect of the earth, and within a few days you would be destroyed like an insect. God will not be in you. Indeed, it will please Him to destroy you. If you truly impose a death upon yourself, then you will appear in God and God will be with you. The house wherein you dwell will be blessed, and God’s mercy will descend on the walls of your house, and the city wherein you reside will be hallowed. If your life and your death and your every movement and your mildness and your wrath will become solely for the sake of God, and you will not seek to try God at the time of every hardship and misfortune, and will not cut asunder from Him but will ever go forward, then I tell you truly that you will become a chosen people of God. You are human beings as I am, and my God is your God. Do not waste your pure faculPropagation, Establishment of a Holy Jama‘at, and Instructions ties. If you will lean wholly towards God, then I tell you, according to God’s will, that you will become an exalted people of God. Let the greatness of God be established in your hearts, and affirm His Unity not only with the tongue but also in practice, so that God too should practically manifest His grace and beneficence for you. Shun all rancour and have true sympathy with mankind. Adopt every way of goodness, for you do not know by which way you may be accepted.
[Al-Wasiyyat, Ruhani Khaza’in, vol. 20, pp. 307-309]
I give you the glad tiding that the realm of achieving nearness to God is empty. All people have fallen in love with the world and no one pays attention to that which would please God. Those who wish to enter through this door with full eagerness, have the opportunity to prove their mettle and to be bestowed special favour from God.
[Essence of Islam, Vol. 4, p. 287]
Remember that true and pure morals are the miracles of the righteous in which they have no equal. Those who are not lost in God are not bestowed strength from above. They cannot, therefore, acquire the pure morals. Establish a pure and straightforward relationship with God. Discard all mockery, derision, rancour, abuse, greed, falsehood, unchastity, casting evil-glances, sinful thoughts, world-worship, arrogance, pride, self-love, mischief, and vain talk. You will then be bestowed everything from heaven. Until you are strengthened by the heavenly power which should lift you up, and until the Holy Spirit which bestows life enters you, you are very weak and are in darkness. In fact, you are dead and devoid of all life. In such a case, you cannot contend against any misfortune nor can you escape arrogance and pride when in a position of eminence and wealth, and you are overcome by Satan and your own ego in all respects. Your only effective remedy is that the Holy Spirit, which specially descends from the hand of God, should turn your faces towards virtue and righteousness. Become the children of heaven and not the children of earth. And become the heirs of light, not the lovers of darkness, so that you might escape the highways of Satan. Satan is ever concerned with the night and not with the day, for he is an old thief and steps forth in the darkness.
[Kashti-e-Nuh, Ruhani Khaza’in, vol. 19, p. 45]
[Essence of Islam, Vol. 4, p. 289]
Dear people! you are living during a time which had been foretold by all the Prophetsas and you have seen the person—i.e., the Promised Messiah—whom many Prophets had desired to see. Hence, fortify your faiths, and set right your paths, and purify your hearts and win the pleasure of your Lord. Friends! you are in this temporary abode but for a few days, and you must remember your ultimate abode. Every year some of your friends depart from you, and soon it will be you departing from your friends. So be alert and let not the poison of this corrupt age affect you. Cleanse your morals, purge yourselves of rancour, malice and pride, and display moral miracles to the world. Propagation, Establishment of a Holy Jama‘at, and Instructions
[Arba‘in, Ruhani Khaza’in, vol. 17, pp. 442-443]
[Essence of Islam, Vol. 4, p. 290]
Remember that a righteous believer entertains no evil in his heart. The more he advances in righteousness, the more he dislikes punishing and chastising others. A Muslim can never entertain rancour, while other people are so full of rancour that they never put it out of their hearts and they ever strive to avenge themselves. We know how our opponents have treated us. They have subjected us to every pain and difficulty within their power. Yet we are ready to forgive them their thousands of mischievous deeds. You who have established a relationship with me, must remember that you must have sympathy for every person of whatever religion he might be, and that you should do good without distinction of caste and creed.
[Taqrirein, p. 29]
[Essence of Islam, Vol. 4, p. 291]
It is our principle to have sympathy for the whole of mankind. If a person sees that fire has broken out in the house of a Hindu neighbour and he does not get up to help put it out, I tell you truly that he is not of me. If one of my followers sees a Christian being killed and he does not go to rescue him, I tell you very truly that he is not of us…. I say it on oath and in truth that I have no enmity with any people. I do however desire, as far as possible, to reform their beliefs. If anyone abuses me, I refer my plaint to God and not to any other court. Despite all this, it is our obligation to have sympathy with the whole of mankind.
[Siraj-e-Munir, Ruhani Khaza’in, vol. 12, p. 28]
[Essence of Islam, Vol. 4, p. 291]
I particularly wish to admonish my Jama‘at, who believe in me as the Promised Messiah, that they should eschew these impure habits. Since God has sent me as the Promised Messiah and has clothed me in the garb of Jesus son of Maryas, I admonish you to shun mischief and be sympathetic towards mankind. Cleanse your hearts of all ill-will and rancour. By so doing you will become like angels. Dirty and impure is the creed which does not inculcate sympathy for mankind. How impure is the path which is studded with the thorns of prejudice? You, who are with me, should avoid being such. You should reflect as to what, after all, is to be gained from religion? It is surely not that you should be bent upon inflicting pain on mankind. The purpose of religion is to acquire the life which is lived in God. That life has never been acquired and cannot be acquired except through developing Divine attributes in oneself. Have mercy on everyone for the sake of God so that you might receive mercy from heaven. Come, let me show you the path by following which your light shall prevail over all lights. This path is that you should give up all rancour and envy, be sympathetic to mankind, and lose the self wholly in God, and thereby acquire purity of the highest order. This is how miracles are worked and prayers are heard and angels descend to help. But this is not something you can achieve in a day. You must march on and on. Learn a lesson from the washer-man who first boils dirty clothes over a furnace and continues this process until the fire separates Propagation, Establishment of a Holy Jama‘at, and Instructions all dirt and filth from the clothes. Then he gets up early next morning and carries the laundry to the water and after wetting the clothes strikes them repeatedly against smooth stones until the dirt, which had stuck to the clothes and had become part of the laundry, begins to depart. As a result of both the boiling and being beaten against stones, the clothes become as white as new. This is also the way of cleansing the human self. Your salvation depends entirely upon acquiring this pristine whiteness. This is what God Almighty says in the Holy Qur’an: 153
[Government Angrezi aur Jihad, Ruhani Khaza’in, vol. 17, pp. 14-15]
[Essence of Islam, Vol. 4, p. 291]
So long as a person does not set right his affair with God Almighty in every situation and does not discharge fully the two kinds of obligations that he owes, he cannot achieve his purpose. As I have mentioned, obligations are of two kinds: those due to Allah, and those due to His creatures. The latter are of two kinds: those that are owed to brethren in faith— whether they are related as father, son, or brother, they are still brothers in faith—and the other obligation is to mankind in general, by way of true sympathy. The principal obligation due to God Almighty is that He should be worshipped and this worship should 153 He indeed truly prospers who purifies it [the soul].—Al-Shams, 91:10 [Publisher] have no personal objective. Even if there were no heaven and no hell, this worship should be carried on, and it should make no difference to the personal love which creatures should bear to their Creator. Thus heaven and hell should be irrelevant with reference to the obligations due to Allah. As regards sympathy with mankind, it is my belief that until one prays for one’s enemy, one’s mind cannot by wholly cleansed. God in His injunctions:
وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡ ۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِي سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ
“And your Lord says: ‘Pray unto Me; I will answer your prayer. But those who are too proud to worship Me will surely enter Hell, despised.’” (Surah Pray unto Me; I will answer your prayers.—Al-Mu’min, 40:61)
has not placed any restriction that He will not accept a prayer in respect of an enemy. I believe that to pray for an enemy was also the practice of the Holy Prophetsa. It was as a result of such a prayer that Hadrat ‘Umarra became a Muslim. The Holy Prophetsa had often supplicated in respect of him. One should not harbour personal enmity with anyone based on miserliness, nor should one be cruel. I am grateful to God that I cannot recall even one among my enemies for whom I have not prayed at least two or three times. This is what I also ask of you and teach you. God Almighty is as averse to anyone being persecuted and being unjustly treated with animosity out of sheer obduracy, as He is to someone being associated with Him. In one relationship, He does not desire cutting asunder; and in the other, He does not desire association. He does not desire that mankind should cut 154 Pray unto Me; I will answer your prayers.—Al-Mu’min, 40:61 [Publisher] Propagation, Establishment of a Holy Jama‘at, and Instructions asunder from each other and He does not desire that anyone should be associated with Him. This is the channel that opens for us the ways of praying for those who deny us. Thereby one’s mind is cleansed and broadened and one’s resolve becomes fortified. Until our Jama‘at adopts this attitude, there will be little distinction between them and others. I deem it necessary that when a person befriends another for the sake of faith, he should treat the relatives of his friend with love and kindness, even if any of them should be of a low status. It is an attribute of God that: 155
You, who have established a relationship with me, should become a people concerning whom it has been said: i.e., they are such that whosoever keeps company with them will not encounter misfortune. This is the purport of the teaching presented in the saying: 156
[Malfuzat, vol. 3, pp. 96-97]
[Essence of Islam, Vol. 4, p. 293]
Today I have seen an announcement published the Chashma Nur Press, Amritsar, by the Arya Samaj of
Qadian and bearing the date of 7th February 1903. It is headed: Kadyani Pope Ke Cheiloń ki eik Ding ka Jawab157. In this announcement, our lord and master, the Honourable Messenger of Allahsa and myself and my respected friends have been reviled in such harsh terms that my heart shrank from addressing a reply to such people. But God Almighty, through specific revelation, has commanded me: ‘Write a reply. I am with you in preparing it.’ I was much comforted by the glad tiding that I was not to be alone in this task. So, having been bestowed the strength from God, I got up and composed this booklet with the support of His spirit. God supported me in my design that I should overlook the abuse which had been heaped upon my master the Holy Prophetsa and upon me and should compose a gentle answer and then commit the whole matter to God Almighty. But before I proceed to write a reply to the announcement, I would advise the members of my Jama‘at to endure with patience the harsh language which the publishers of the handbill and their associates have employed for the purpose of causing pain to us and blaspheming our Holy Prophetsa, and the language that they have employed concerning me, calling me a cheat and a liar and a perfidious one, and their calling the members of my Jama‘at swine, dogs, devourers of carrion, donkeys and apes and dubbing them as Malich [unclean]. I realize fully the provocaPropagation, Establishment of a Holy Jama‘at, and Instructions tion and incitation which a person feels when he finds not only himself but his Prophet and Leader and Imam insulted and are referred to with contempt. But I say that if you will not endure all this abuse and foul language steadfastly, then what will be the difference between you and others? After all you have not been called upon to endure something which none before you have experienced. Every true dispensation that was established in the world has always been the victim of the world’s enmity. As you are the heirs of truth, you are bound to be treated with enmity. Then be warned and let not your egos prevail over you. Endure every harshness and reply gently to all abuse so that you may be rewarded in heaven. Do not use harsh language concerning the Rishis and elders of the Aryas lest they should revile God, the Holy, and His Holy Messengersa. As they are not endowed with true understanding, they would not realize whom they are reviling. Bear in mind that a person who is liable to be carried away by egoistic passions is not one whose lips can utter words of wisdom and understanding. Everything that such a one says is full of poisonous germs and nothing else. If you wish to speak under the instruction of the Holy Spirit, then cast out all egoistic passions and fury, then your lips will set forth the mysteries of pure and true knowledge, and in heaven you will be accounted something that is beneficial for the world and you will have long lives. Do not deride and do not indulge in mockery. Your speech should betray no meanness or ribaldry so that the fountain of wisdom may be opened for you. Wise words conquer hearts. Ridicule and use of vulgar language promotes disorder. As far as possible, put forth the truth in gentle language so that the listeners are not hurt. He who does not reflect on the reality and, being prompted by his rebellious spirit, uses vulgar language and designs mischief, is unholy. The way to God is never opened for him, nor do the words of wisdom and truth issue from his mouth. If you desire that the way to God should be opened to you, then keep away from egoistic passions and do not indulge in playful discussions for they amount to nothing and are a waste of time. Do not return evil for evil, neither in word nor in deed so that God should support you. You should present the truth to people with a compassionate heart and not by way of mockery and derision. Dead is the heart that makes mockery and derision its practice, and impure is the soul which does not adopt the way of wisdom and truth, nor does it let others do so. If you wish to inherit pure knowledge, do not utter anything out of anger, for such a thing would be empty of wisdom and true understanding. Do not be persuaded to reply to your opponent in contemptuous and derisive terms as employed by the mean and the low and the vulgar. Return a true and wise answer out of the righteousness of your heart, so that you may become heirs to heavenly mysteries.
[Nasim-e-Da‘wat, Ruhani Khaza’in, vol. 19, pp. 363-366]
[Essence of Islam, Vol. 4, p. 295]
Propagation, Establishment of a Holy Jama‘at, and Instructions Be happy and jump for joy that God is with you. If you stand firm upon the truth and faith, angels will teach you, heavenly comfort will descend upon you and you will be helped through the Holy Spirit. God will be with you at every step and no one will be able to prevail over you. Wait patiently for the grace of God. Hear abuse and keep silent, submit to being beaten and remain steadfast. Refrain, as far as possible, from challenging evil so that you may be accepted in heaven. Bear in mind that God is with those who fear Him and whose hearts melt in awe of Him. He becomes the enemy of their enemies. The world does not even look at a righteous one but God, Who is All-Knowing and All-Aware, watches him and safeguards him with His Own hand. Do you not love a person who loves you truly and is prepared to lay down his life for you, and does as you wish, and leaves everyone else for your sake? Do you not hold such a one as dearer than any other? So while you, being men, return love for love, will not God do the same? He knows well who is His faithful friend and who is treacherous and prefers the world to Him. If you will become truly faithful, God’s hand will establish a distinction between you and others.
[Tadhkirat-ush-Shahadatain, Ruhani Khaza’in, vol. 20, p. 68]
[Essence of Islam, Vol. 4, p. 298]
Here I consider it necessary to say that not all those who have entered into the covenant of Bai‘at with me are such that I could express a positive opinion about them. I view some of them as dry branches whom my God, Who is my Guardian, will cut off from me and cast into the firewood. There are some who were sincere in the beginning and possessed anguished hearts, but now they are greatly constricted and no longer exhibit the eager sincerity and light of loving discipleship. Like Bal‘am they are only left with their cunning and, like a rotten tooth, they deserve only to be pulled out and cast underfoot. They have become tired and fatigued and this worthless world has caught them in its fraudulent trap. I tell you truly that they will soon be cut asunder from me, except such of them whom the hand of God Almighty should take hold of afresh. Still, there are many whom God has given me forever and they are the flourishing branches of the tree of my being.
[Fat-he-Islam, Ruhani Khaza’in, vol. 3, p. 40]
[Essence of Islam, Vol. 4, p. 299]
Though I am grateful to God Almighty for such good friends, yet it is a part of my faith that even if there remains not a single person with me and all of them go their way leaving me alone, I would still have no fear. I know that God Almighty is with me. Even if I am trampled underfoot and crushed and become less than a particle, and experience persecution and abuse and curses from every direction, still I shall ultimately be victorious. No one knows me, but He is with me. I cannot be destroyed. Vain are the efforts of my enemies and useless are the designs of the envious ones. O ye foolish and blind ones! was there ever a righteous one before me who was ruined so that I should be ruined? Was there ever a truly faithful one who Propagation, Establishment of a Holy Jama‘at, and Instructions was destroyed by God in humiliation, so that He should destroy me? Listen carefully and remember that my soul is not liable to destruction and that my nature is not prone to failure. I have been bestowed such courage and veracity against which mountains are as nothing. I am not afraid of anyone. I was alone and was not unhappy at being alone. Will God then desert me? Never. Will He destroy me? Never. My enemies will be humiliated and those envious of me will be put to shame, and God will bestow victory upon His servant in every field. I am with Him and He is with me. Nothing can break our relationship. I swear by His honour and glory that I hold nothing dearer in this world and in the hereafter, than that the greatness of His religion may be manifested, His glory may shine forth and His Word may be exalted. By His grace, I am not afraid of any trial, even if I am confronted not with one but with ten million trials. I have been bestowed strength in the field of trials and in the jungle of agonizing persecutions. 158 He who does not wish to follow me is free to leave me. I do not know how many terrible and thorny deserts I may yet have to traverse. Why do those who are tender-footed put themselves to trouble with me?
158 I am not one whose back you will see on the day of the battle; I am the one whose head you will espy in the midst of dust and blood. [Publisher] Those who are mine cannot depart from me, neither on account of misfortune, nor in consequence of the vilification by people, nor through heavenly trials and tribulations. Those who are not mine, vain are their affirmations of friendship, for they will soon be separated from me and their last state will be worse than their first. Shall we be afraid of earthquakes? Shall we become frightened by trials in the cause of God Almighty? Can we be separated by any trial which comes from our Beloved God? Certainly not, but even this can only be through His grace and mercy. Those who wish to leave me are free to do so, we bid them farewell. But they should remember that after thinking ill and cutting asunder if they should at any time again incline towards me, such inclination would not receive such honour from God as is bestowed upon the faithful, for the stain of ill-thinking and treachery is a colossal stain.
[Anwar-ul-Islam, Ruhani Khaza’in, vol. 9, pp. 23-24]
[Essence of Islam, Vol. 4, p. 300]
Book Series: Essence of Islam (Volume 4)
Author: Hazrat Mirza Ghulam Ahmad of Qadian (AS)
Section: Part 5: Propagation, Establishment of a Holy Jama’at, and Instructions
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