Self-Reformation and Helping Others Reform

  • Any person serving the Jama’at should first self-reflect and see how much he is abiding by God’s commandments, change himself for the better, and then advise others — We should remember and revisit the commandments given by God in the Holy Qur’an. Those given the responsibility to remind others about the commandments should indeed do so. Those with such responsibility are missionaries and office-holders. With the grace of God, the Jama’at operates on central as well as auxiliary levels and these in turn have office-holders from national to neighborhood level. Each of these office-holders is expected to discharge of the responsibilities as helpers of Khilafat; i.e., responsibilities of Khilafat on a wider scale. If all missionaries and office-holders were to understand this, a revolutionary change could come about. This entails the person given the responsibility to have the awareness that having devoted/dedicated their life or having received a Jama’at obligation they should first self-reflect if they are abiding by God’s commandments and presenting themselves as a role model so that they can remind others about their responsibilities. If they only remind others while not practicing on the commandments themselves, it a great cause for concern and they should engage in istaghfar (seeking forgiveness from God). It should be clear to all office-holders that advising others is not just the responsibility of the Ameer, or the presidents of Ansar, Khuddam or Lajna or their respective tarbiyyat secretaries. Each secretary, for example those serving for hospitality or sports, should all present themselves as role models in this regard. If this were put in practice, it would ensure that more than fifty percent of Jama’at would abide by commandments of God, be they regarding attending the mosque or be they about paying dues of mankind. Any person serving Jama’at should first self-reflect and see how much he is abiding by the commandments, change himself for the better and then advise others. Similarly, each Ahmadi who says that he took bai’at to bring pure changes in his life, should repetitively keep God’s commandments in view. Not only would this bring about their own reformation, it will also enable them to impart true morals to the world. Special attention should be given to this and Divine commandments should be looked for and practiced. Please view 01:5708:08
  • We need to pay special attention to the recitation of the Holy Qur’an and search God’s commandments and practice them — The standards of those who accepted the Promised Messiah (on whom be peace) should be very high. With the exception of proper justification for not fasting, they should keep fasts and have a most excellent level of worship of God and read the Holy Qur’an during Ramadan. Hazrat Jibraeel used to specifically have the Holy Prophet (peace and blessings of Allah be on him) repeat the Qur’an during this month. Thus everyone should pay special attention to the recitation of the Qur’an and search God’s commandments and practice them. Taraweh Paryers are not obligatory in Ramadan. They were started in the time of Hazrat Umer (may Allah be pleased with him) to facilitate those who could not offer Tahajjud. Indeed, those who can wake up early should offer Tahajjud. It is not essential to offer Taraweh Prayers when fasting and Tahajjud is also not obligatory. However, optional Prayers should be offered during Ramadan, and Tahajjud is encouraged even outside of Ramadan. This is not a condition of keeping fast. However, reading of Holy Qur’an is desirable and commendable. Indeed, one should try and further adorn one’s worship during Ramadan and spend as much time as possible in remembrance of God. Efforts should be made in the special atmosphere of Ramadan to overcome any weakness in offering Prayers and this should be done with the intention of making it a permanent part of one’s life. Everyone should have a very clear understanding that Salat/Prayer is a one of the fundamental commandments of God. Most people focus on worship of God during Ramadan because it is a month of blessings and acceptance of prayers and they wish to seek the beneficence. It should be remembered that God knows what is in the depth of our hearts and knows our intentions and sees our practices in accordance with our intentions. Therefore we should focus on worship of God with the intention of abiding by righteousness and make the worship offered in this month, part of our life. If we get used to offering Tahajjud or optional Salat, we should try to make it a constant part of our lives. Please see 10:27—17:30.
  • We should prove from our actions that everything else is nothing to us when compared with God — We know on an intellectual level and also have belief that God created us and it is God alone Who is Ever-Living and listens to prayers and we should love Him. Still, most people do not make the needed special effort in this regard which would make everything else nothing by comparison. The special atmosphere of Ramadan takes one towards forging this connection, but afterwards gradually the process stops. We should prove from our actions that everything else is nothing to us when compared with God. The verse ‘ye men, worship your Lord Who created you and those who were before you, that you may become righteous;’ (2:22) states worship God so that you develop righteousness. The purpose of worship of God is not only to recognize God, but is also to inculcate righteousness and attain spiritual heights and develop insight into Divine attributes. Indeed insight of Divine attributes is what makes us consider everything as nothing compared to God…The Promised Messiah (on whom be peace) said: The fact is that the reason for the creation of man is worship of God alone. As stated elsewhere: ‘And I have not created the Jinn and the men but that they may worship Me.’ (51:57). In truth worship is when man clears the terrain of his heart from all manner of crookedness and hardness just as a farmer prepares his land.’ (Tafseer Hazrat Masih Maud, Vol. V, p. 237) He also said: ‘There is a great need for you to understand that God Almighty created you so that you may worship Him and become His. The world should not be your objective. This is why I repetitively mention this fact, because for me this alone is the aspect behind the creation of man and this is the aspect from which man is distant.’ It is very embarrassing when a complaint is received about an office-holder not attending mosque for Salat or not offering Salat at home. There is a great need to pay attention to this because there can be no righteousness without it. Without it one can neither pay the dues of God nor the dues of mankind and there can be no blessing and such a worker cannot be a useful part of the Jama’at. Please view 17:35—24:04.    
  • The Holy Prophet (saw) said: A believer may have bad habits aside from falsehood and betraying trusts; but he cannot, (by definition) have these two habits — God also commands: ‘O ye who believe! Do not betray Allah and the Messenger while you so often betray your trusts and you know it.’ (8: 28) This is a most essential commandment and requires great attention. Betrayal is not perpetrated only on a large scale, but breach of trust in small matters also constitutes betrayal. The Promised Messiah (on whom be peace) included avoiding and shunning betrayal in his second condition of Bai’at (as dishonesty).Some ills give rise to other ills and betraying trusts is one such ill…A person can assert a million times that he is regular in Salat, but the objective of worship of God is to instill righteousness, and righteousness means paying the dues of God and mankind out of love and fear of God, and betraying trusts distances one from righteousness. God does not accept the worship of such a person. Let alone be an ‘abid’ (worshipper of God), one who betrays trusts cannot even be considered as having faith. The Holy Prophet (peace and blessings of Allah be on him) said that belief and disbelief, veracity and falsehood cannot co-exist in a person’s heart. Similarly trust and betrayal of trust cannot co-exist. The Holy Prophet (peace and blessings of Allah be on him) also said: A believer may have bad habits aside from falsehood and betraying trusts; he cannot (by definition) have these two habits. The subject of betrayal of trusts is a vast subject and it is expected of a believer to know its significance and its scope. The above saying of the Holy Prophet (peace and blessings of Allah be on him) explain very well that the heart of a believer cannot breach trusts in three situations: sincerity in doing work for the sake of God, wishing well for all Muslims and living in harmony with Jama’at/community. Each person who is entrusted with serving faith should self-reflect with righteousness. This will give them an idea as to how much are they paying the dues of their trust. The Holy Prophet (peace and blessings of Allah be on him) also said that one who does not fulfill the rights of his brother betrays trust. Hurting them with words or with actions is not fulfilling their rights and is thus betrayal of trust. In fact it is obligatory on a Muslim to fulfill the rights of every human being and absence of this makes him one who breaches trusts. It is essential for every member of the Jama’at to abide by the Nizaam of Jama’at and to abide by the conditions of bai’at. Every Ahmadi makes pledge at their respective meetings, these pledges are also trusts and not fulfilling them is betrayal of trust. It is also important to be connected and obedient to Khilafat and this is repeated in the pledges…The Holy Prophet (peace and blessings of Allah be on him) said that a man who has haq mehr fixed at marriage with no intention to pay it is an adulterer, and a person who takes a loan with no intention of paying it back is a thief. If a man seeks counsel from his Muslim brother who advises him without wisdom, he betrays trust. Indeed, some people trust others and seek their advice, but they do not give them proper advice. If one does not have the required knowledge to give proper advice one should simply offer apologies and where possible give information of someone who can advise…The Promised Messiah (on whom be peace) said, ‘a man who does not repent and give up trespass of the eye, betrayal of trust, bribery and every other unwarrantable means is not from my Jama’at. Every husband who betrays the trust of his wife and every wife who betrays the trust of her husband is not from my Jama’at. After accepting God as One it is essential not to usurp the rights of His creation. A person who usurps his brother and betrays him is not an adherent of ‘here is none worthy of worship except Allah’…All obligations and rights given to us are trusts. If we wish to seek God’s beneficence we must abide by all trusts given to us. Please see 24:05—36:33 to gain greater insight into this very important point.
  • The Promised Messiah (on whom be peace) said: True believers are those who suppress anger, and forgive attacks of crude and cruel people, and do not respond to rudeness with rudeness —  The Promised Messiah (on whom be peace) advised his Jama’at and said, the purpose of preparing this Jama’at is to instill righteousness in speech, sight, hearing, and every other faculty, and a person has the light of righteousness inside and outside and is an excellent model of courtesy with no unwarrantable anger and fury. He (as) said he has observed that people in the Jama’at still had the failing of short temper and fought with each other. Such people have nothing to do with the Jama’at. He (as) said: I do not understand the problem in keeping quiet in response to an abusive person! Reformation of every community starts with high morals. What is needed is patience, and the best way is to pray with heart-felt compassion for anyone who is abusive that Allah may correct the person. Rancor and malice should not be entertained. God too has laws just as there are worldly laws. The world does not give up its laws, why would God give up His? Unless you bring about change, God will not value you. God Almighty does not like that instead of the fine qualities of forbearance, patience and forgiveness, there is barbarity. If you develop in high morals, you will reach God very quickly. Please view 36:34—48:05.  

Allah’s Mercy, Forgiveness and Rewarding

  • Commentators opine that God’s mercy is of two kinds — One that He dispenses as a favor and for which man does not have to make any attempt as it is stated: ‘…My mercy encompasses all things…’ (7:157). Mankind in general avails of this mercy. The Promised Messiah (on whom be peace) explained: ‘ his verse indicates that God’s mercy is general and extensive, whereas chastisement owing to Divine attribute of justice comes into operation after specific action is taken by man. That is, this attribute comes into play once Divine law is violated. This necessitates that there is Divine law and sin is committed by contravening it. It is then that this attribute comes into play and fulfils its requisite.’ (Tafseer Hazrat Masih e Maud, Vol. II, p. 566)……The second kind of mercy is related to true believers, mercy which is conditional to good deeds as stated: ‘…Surely, the mercy of Allah is nigh unto those who do good.’ (7:57). [The Arabic word used here for those who do good is mohsin] Mohsin محسن is one who is good to others, who abides by righteousness, has knowledge and fulfills God’s work with all its requisites. God’s mercy is for those who do not commit sin deliberately, who always call unto God and remember Him and fear committing sin. If they unknowingly commit some sin, they call onto God with righteousness in heart and this is what attracts God’s mercy and their prayers are accepted. It is indeed God’s special grace that He accepts our prayers. God’s mercy is with the mohsin who spends a righteous life and who is good to others and fulfills their rights. Man does not come in the category of being a mohsin by doing ordinary good acts. This demands that one’s practices are of very high standard. Please view 04:4715:21
  • The Holy Prophet (peace and blessings of Allah be on him) defined mohsin in a way that gives rise to great cause for concern in terms of one to self-reflect — The Holy Prophet (peace and blessings of Allah be on him) said a mohsin is a person who when doing anything good is conscious that he is watching God, or at least that God is watching him. If one is conscious of this at all times, one would simply not do any wrong and will not go astray from righteousness. In fact one could not even imagine harming anyone. Commandments of Islam are such that no matter how one practices them, they end up comprising of paying rights of God and paying rights of mankind. Although we wish that our prayers are accepted and we receive God’s mercy, but the vast majority of us do not regularly make the efforts which a true believer needs to make in order to attain the status. We are delighted to experience the first ten days of Ramadan which are days of mercy, but do we also stop and ponder if we practiced during the days what we should have practiced to seek God’s mercy? Did we make short-term entreaties like a sinner, or did we try to mould our life abiding by righteousness like those mohsins who make Ramadan a true source of bringing enduring pious changes in themselves? The Holy Prophet (peace and blessings of Allah be on him) gave a treasure of a modus operandi for life in this word ‘mercy’. He told us to seek this mercy in the first ten days of Ramadan and having sought it promise to make it an enduring part of our life. However, since Satan is ever on the outlook to lead people astray, once we have attained God’s mercy, in order to stay firm we need help. What is it that we need to do regarding this? Spend the next/following ten days of Ramadan seeking help and power from God and that power is of Istighfar (seeking forgiveness from God). A true believer makes God’s quality of covering faults and His mercy a part of his life, both in terms of worship of God as well as his practices. This results in Divine forgiveness wrapping and covering him and further doors to Divine mercy opening up. Please see 15:22—24:48.
  • We should understand the fine point that salvation from Hell and attainment of Paradise begins in this world — The Promised Messiah (on whom be peace) said: ‘The objective of religion is this alone that man has firm faith in the existence and perfect attributes of God Almighty and is delivered from selfish desires and instils personal love of God. In fact, this is the paradise which will manifest itself in various guises in the Hereafter. Likewise, to be unaware and distant from the true God and have no love for Him is in fact the state of hell which will appear in various forms in the Hereafter.’ (Chashma e Masih, Ruhani Khaza’in, Vol. 20, p. 352)…With true connection with God, repentance, and Istighfar, one can experience paradise in this world greater rewards of which will be granted in the Hereafter. And not seeking true connection with God, His love, mercy and forgiveness at all times is a deliberate violation of God’s commandments. The Promised Messiah (on whom be peace) said that no other book has elucidated about Heaven and Hell as the Holy Qur’an has. Explaining the verse: ‘But for him who is awed by the lofty station of his Lord, there are two gardens.'(55:47) he said: ‘That is, one paradise is attained in this world alone because fear of God stops him from evil. Pursuing wickedness fills him with anxiety and unease which is a dangerous hell in itself. A person who fears God avoids evil and is promptly saved from the torment and pain that is created by pandering to carnal and selfish desires. He develops in faithfulness and turns to God which grants him delight and rapture and thus paradisiacal life starts for him in this world. Likewise, by going contrary to this, hellish life starts.’ (Tafseer Hazrat Masih e Maud, Vol. IV, p. 300) The Islamic concept of Heaven and Hell is not limited to the Hereafter. There is also heaven and hell in this world. As the hadith of the Holy Prophet (peace and blessings of Allah be on him) explained if we think that we can see God or that God is seeing us at all times, it will stop us from going astray. Please view 31:02—39:23.   
  • Lailatul Qadr of an individual is when he is purified and has firm faith and rids himself of all evil while holding himself accountable — Explaining this point, the Promised Messiah (on whom be peace) has said that Lailatul Qadr is not only a specific night that falls during Ramadan. It has three forms: a night during Ramadan, the time of a Prophet of God, and Lailatul Qadr of an individual is also when he is purified and has firm faith, and rids himself of all evil while holding himself accountable. If this Lailatul Qadr is experienced and we become sincerely God’s, abide by His commandments and elevate our standards of worship, we have found the objective which is commanded by God. Following this, each day and each night becomes an hour of acceptance of prayer. We, the followers of the true and ardent devotee of the Holy Prophet, the Promised Messiah need to bring about a revolutionary change in ourselves and elevate our state of faith to the level where our each word and deed is to attain the pleasure of God and where we spend our lives holding ourselves accountable. Please see 39:40—47:48

The Significance of Jumu’ah Prayers

  • Ahmadis should not entertain the misguided concept of a Farewell Friday whereby exceptional significance is given only to the last Friday of Ramadan. Rather, we need to remember the significance of each Friday, without any exception, the attending of which is an important aspect of faith — Huzoor (aba) said that today is Friday, a day the vast majority of us regularly observe, but there are also many who give a lot of significance to [only] the last Friday of Ramadan. The Jama’at is expanding all over the world and people from various sections of society are entering the Jama’at and their previous practices leave an impression. There will be some who will give special significance to the last Friday of Ramadan and consider that attending this Friday Prayer, which is called Farewell Friday, will be a means of salvation from their yearlong ills and perhaps by observing this Friday Prayer they will fulfil the dues of Fridays of the entire year. Even if such people are very few, Hazrat Khalifatul Masih (aba) reminded them that attending this Friday does not fulfill the objective of our life. It is evident from the sayings of the Holy Prophet (peace and blessings of Allah be on him) that only attending the last Friday of Ramadan is not a source of our salvation. Our youngsters and those who are negligent about Friday Prayers should remember that there may be a concept of Farewell Friday among non-Ahmadis, but in accordance with the teachings of God and the Holy Prophet (peace and blessings of Allah be on him) Ahmadis should not hold such a concept. Indeed, if a person attends the Friday Prayer on this day with special attentiveness, mindful of ridding himself of his weaknesses from today, then certainly this day and this Friday is of special significance. For him this moment of pure change will become Lailatul Qadr (Night of Destiny) for him; where he will enter into light after a night of darkness. As explained in last Friday’s sermon, the Promised Messiah (on whom be peace) expounded that Lailatul Qadr is also the time of purification for a person when he turns to God. As the verses of the Holy Quran (Ch:62 verses 10-11) clarify that God has drawn attention to attend Friday Prayers with righteousness and by putting everything else aside. There is no specific mention of Fridays during Ramadan or indeed the last Friday in Ramadan. Rather, the significance of Friday without any exception is stated and it is stated to leave off one’s businesses on the day and attend Prayer, stressing the significance of attending an important aspect of faith. Those who do not attend Friday Prayer with no warrantable/genuine excuse should be concerned about the state of their faith. Those who come to Friday Prayers late should also think about it. They should wrap up their work in good time to come to Friday Prayers…We should neither think that we have bidden farewell to Friday nor should we think that we have bidden farewell to Ramadan. Such thoughts would take us away from the objective of our creation. And one who is distant from the objective of our creation is distant from righteousness, and one who is distant from righteousness cannot attain God’s blessings.  Please view 04:1416:30
  • We should engage in durood profusely on each Friday — Citing the beauty and importance of Friday, the Holy Prophet (peace and blessings of Allah be on him) said Friday is the best day among days. Invoke durood (salutations) profusely on me on this day; durood invoked on this day is presented before me. This of course is yet another universal blessing of Friday. It is not stated anywhere that durood invoked on the last Friday of Ramadan will be presented before the Holy Prophet (saw). Fortunate are those who avail of this beneficence. Please see 30:10—31:46.
  • The Promised Messiah (on whom be peace) said read the Holy Qur’an again and again and make a list of all that is forbidden in it. Then try with God’s help and grace to avoid those ills, and furthermore, to replace them with pious acts — God has said that the consequence of fasting in Ramadan is righteousness. Today we need to reflect whether we have attained this or not, or at the very least, have we taken some steps towards it. Did we promise to stay steadfast on whatever we achieved during Ramadan and will we make efforts to further enhance in it. The Promised Messiah (on whom be peace) said read the Holy Qur’an again and again and make a list of all that is forbidden in it. Then try with God’s help and grace to avoid those ills. This is the first stage of righteousness. This alone does not gain God’s pleasure. Indeed, evil should be avoided and should be replaced with pious acts; there can be no sincerity without this. One who is proud of the fact that he does no evil is foolish. Islam does not take man to this stage and lets off; in fact it wants man to fulfill both clauses. That is, completely abandon evil and practice piety with absolute sincerity. Salvation cannot be attained without both these aspects. This Ramadan, Friday, and our worship should make us realize that while we have abandoned evil as the first stage of righteousness, we also have to embark on the next stage of righteousness and fulfill all pieties with absolute sincerity. It should not be that we should feel proud that we have become regular in Salat and after saying Salat while still in the mosque we start criticizing others or talk about matters which have nothing to do with piety. This way we would not have even traversed the first stage of righteousness! Please view 37:53—43:37.   

 

Khalifatul Masih II: Pearls of Wisdom

  • It is the obligation of believers to listen to those sent by God — Rather than forming one’s own view and interpretation, if a believer listens to and understands those sent by God in letter and spirit, his/her faith will not be wasted.  Please view 19:1819:35
  • We should continually be engaged in prayers so as to make Almighty Allah’s grace and blessings on our Jama’at everlasting — Hazrat Musleh Maud (may Allah be pleased with him) said that the opposition of the Jama’at has been going on since the time of the Promised Messiah (on whom be peace), but the Jama’at continues to advance. The Jama’at has traversed a very thorny path to reach success and this tells us that God’s grace has been with it. In order to make this grace everlasting the Jama’at should be ever engaged in prayers. Please see 24:45—25:45.
  • Visiting blessed locations and praying by remembering the promises God made to His Prophets, and supplicating to Him to have those promises fulfilled in our persons is a spiritual reality and it is obligatory on true believers to seek such blessed locations to avail of them. What is forbidden is to assume that the deceased person can give us something — Hazrat Musleh Maud (may Allah be pleased with him) said that it is written in the newspaper Badr as well as he remembered it well that on one of his visits to Delhi, the Promised Messiah (on whom be peace) went to the shrines of various saints for prayer. These saints were: Khawaja Baqi Billa Sahib, Hazrat Qutb Sahib, Khawaja Nizam ud Din Sahib Aulia, Shah Wali Ullah Sahib, Hazrat Khawaja Mir Dard Sahib and Naseer ud Din Sahib Chiragh. Although it is not recorded in the diary of the time, but what Hazrat Musleh Maud remembered well was that the Promised Messiah (on whom be peace) prayed: the hearts of people of Delhi have died. We wanted to go to the graves of the deceased saints to pray for them, for their progeny and also for the people of Delhi so that the spirits of these saints would be enthused to pray for their guidance. Hazrat Musleh Maud said the account recorded in the diary is only this much that the Promised Messiah (on whom be peace) prayed at the shrines of the saints for them, for himself and for a few other matters. In his book The Narrative of Two Martyrdoms (Tadkiratush Shahadatain), the Promised Messiah (on whom be peace) says: ‘when I began to write this book, it was my intention to complete it and take it with me to Gurdaspur… But it so happened that I suffered a severe attack of pain in my kidney and I apprehended that my design would remain unfulfilled as the time was running short… God Almighty then directed my attention to prayer. It was three in the early morning and I told my wife that I was going to pray to Allah and she should say ‘Amen’ after me. In that terrible state and bearing in mind Sahibzada Abdul Latif I began to implore God and supplicated that I had desired to write this booklet in his memory…I was completely cured before six o’clock in the morning and I finished writing half the book that very day.’ He wrote this account under the heading: A New Miracle of the late Maulawi Abdul Latif Sahib. It is proven that the Holy Prophet (peace and blessings of Allah be on him) himself prayed many times in this manner. What is forbidden is to assume about a deceased person that he can give us something. This is wrong and Islam deems it haram. Other than this, going to such locations and praying generates tenderness and humility in heart or praying by remembering the promises God made to His Prophets and supplicating to have those promises fulfilled in our persons is a spiritual reality and it is obligatory on true believers to seek such blessed locations to avail of them. For example, we can pray to God at the tomb of the Promised Messiah (on whom be peace) that this is the person with whom was Your promise to revive the faith of Islam. It was Your promise to take his name to the ends of the earth. Enable us to be part of that promise and fulfill our responsibilities for the completion of his mission. May God enable us to experience the true illustration of Islam for ourselves and also to show it to the world! Please view 46:06—51:29.    

Love and Reverence for The Holy Quran

  • The Holy Qur’an should be taught to foster its love and eagerness to read — Indeed, the main thing is love for the Holy Qur’an and reading it in a moving way. Simply making guttural sounds for pretence like a qari is not the objective. God commands to read the Holy Qur’an slowly, thoughtfully and with one’s best pronunciation. It is not easy to enunciate the Qur’an like Arabs, some Arabic letters cannot be pronounced with pin-point accuracy by non-Arabs unless they are raised among Arabs…The main thing is love for the Word of God and not affected recitation like a qari. No qari nor Arab can be a match for the loving grace of God and His Messenger (may Allah be pleased with him) had for Hazrat Bilal (may Allah be pleased with him) owing to the fact that he could not pronounce some Arabic letters…Teachers of the Holy Qur’an should teach it in a manner that instils love and an eagerness to learn it. The main objective is not to recite the Qur’an like a qari; of course it is important to continue to read the Qur’an in an improved way, but it is not right to simply stop reading it just because we cannot pronounce some letters. What we should do is attempt to make our pronunciation as close as possible to the original and continue to improve ourselves. Hazrat Musleh Maud (may Allah be pleased with him) said that it is not right to attempt to pronounce each word of the Qur’an like a qari because God has not given us the capacity to do so…Islam has to win hearts of all ethnicities and make them familiar with the Word of God, in fact instill its love in hearts. However, people read it with their own accents and owing to love for the Qur’an everyone tries to read it in their best way possible. Indeed, attention should be given to read it thoughtfully and properly and those who know the correct pronunciation should help others rather than ridicule them. Please view 02:5313:36
  • A living miracle is one that man experiences on a personal level, and through one’s righteousness each one of us has the capability and should have the aspiration to experience such miracles —While explaining how we can reform ourselves and establish a true connection with Allah the Exalted, Hazrat Musleh Maud (may Allah be pleased with him) exhorted us that if you instill righteousness and piety and inculcate the habit of prayer and remembrance of God, invoke Durood and offer Tahajjud, most certainly God will bless you with true dreams and visions and will speak to you. He said a living miracle is one which man experiences on a personal level. No doubt Hazrat Ibrahim, Hazrat Musa and Hazrat Isa (peace be on them) showed many miracles, but only that miracle is great for a person which he observes on a personal level. Please see 19:50—23:28 to understand Huzoor’s (aba) explanation of this important point.
  • Philosophical faith on its own avails nothing for man. Only faith which has the sweetness of devoted, ardent love is of advantage to man — One who recognizes the truth from God with the eye of his heart cannot be deceived by anyone because the mind inspires philosophy whereas the heart inspires ardent love and devotion…Hazrat Musleh Maud (may Allah be pleased with him) said that the companions of the Promised Messiah (on whom be peace) established a high model of ardent love and devotion. Members of our Jama’at may have weaknesses and they may be negligent, but if the companions of Hazrat Musa (on whom be peace) present their models, we too can present the models of these people (the companions of the Promised Messiah) to match them, and if the companions of Hazrat Isa (on whom be peace) were to present their model on the Day of Judgement, we too can proudly present the model of these companions of the Promised Messiah (on whom be peace). When the Holy Prophet (peace and blessings of Allah be on him) said that he could not say what was the difference between his ummah and the ummah of the Mahdi, it was in fact on the back of such people. These were people who were ever ready to make all kinds of sacrifices like Hazrat Abu Bakr (may Allah be pleased with him), like Hazrat Umer (may Allah be pleased with him), like Hazrat Usman (may Allah be pleased with him) and like Hazrat Ali (may Allah be pleased with him). Please view 43:17—46:33.    

 

 

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