English Translation: Khutbat-e-Mahmood V7

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They do not understand. What is called piety is actually wickedness. When they do not understand the concept, then when will these qualities emerge? So, the correctness of ethics is such a thing that the world can understand your state. If this is not the case, there is no sign of faith. You can give a hundred proofs. If the demonstration is not good, then there will be no effect. The opponent will argue that if our priest or cleric were here, he would also say the same. But if your ethical state is correct, then their eyes will open. They will see that these things are not in those priests or clerics. We talk about things that do not have an impact on them. We will explain the virtues of the Holy Quran, and they will attribute them to their own books. They cannot investigate. Because they have the word, but there is no action to witness the word. I particularly draw the attention of my loved ones to correct ethics. My purpose is that just as the series of articles about the work here was explained the other day, I should also explain about ethics. By which ethical matters are understood easily. The first step is the strength of ethics. There are hundreds of steps in the way of God. But it is strange that when the first step is taken correctly, the whole path becomes easy. And it seems that the car in which you boarded has easily traveled the whole path. The condition is the intention. When the intention is correct, then just as in the stories, when the key to magic was lifted, all doors opened by themselves. Similarly, all paths are cleared after a long journey. Take action with honesty and purify your intention. When this state is established, then impossible things become possible, and people are amazed at how this change occurred. People are afraid to not harm anyone's right. How will the passage be? Do not pray. So how will success be achieved over the enemy? But when you observe the right, leave prayer and wickedness, then it will be known that the real comfort of the heart was in that and indeed they will enjoy it. And the heart will find solace. If people pay attention, it is not difficult to leave. But fathers and grandfathers have heard these things. That is why these thoughts are frightening. But will not the Ahmadiyya community be hopeful that for the propagation of God's religion, they will make this intention not to lie. Lies do not compel anyone to speak; try it out.

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Not a single loss will occur. This change will lead to comfort and ease. Life will be lived in peace and tranquility, and it will be felt that we have drawn closer to God. May Allah grant our community the understanding and ability to act upon this. Ameen. (Al-Fazl, 6th March 1922)

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The Everlasting One Never Perishes

(February 24, 1922)

After reciting the Tashahhud, Tawuz, and the recitation of Surah Al-Fatihah, Hazrat Anwar said, "Allah's grace and favor are upon His servants. Due to this, even though one may feel weak, they can still participate in the propagation of His religion. Otherwise, those who consider themselves strong and capable are deprived of serving in the fields of power and wealth. In my opinion, our community should remember those essential matters that they should trust in the power of Allah. Do not rely on your own strength. I have mentioned this to my preachers many times, and I have personally experienced that when one trusts in Allah and negates their own existence, Allah Almighty showers such blessings upon them that it astonishes the onlookers. When the opportunity arises, Allah shows such things and mentions such delicate matters that are not only for others but also astonish oneself. The example of trust is like a child in the lap of its mother. The child who walks around will feel the mother's love for feeding and caring for them, but the one in the mother's lap will be deeply concerned. Or you can say it is like the example of a small person riding on the shoulders of a strong and tall person who trusts the one carrying them. The one who does the work trusts in Allah, and Allah corrects their actions. In the same gathering, see what Allah Almighty did. I had a cough for three months. It was not getting better with medication. It even came to mind to cancel the gathering. Because I thought I wouldn't be able to speak. So, I prepared the topic for the next day. But as many of you know, this time the discourse continued longer than usual. And the amazing thing is that the cough...

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My illness also disappeared. Doctors used to say, "Do not speak, but speaking became the cure for the cough." This was the act and behavior of God. Then, despite the weakness, in terms of it, the doctors advised to completely stop work after the gathering. But it is the help of God that I wrote a book for Prince of Wales, which is an 80-page book. The translation was continuously worked on for two to three days for the organization, incorporating the suggestions. Now, another book has been written, which is for the Amir of Afghanistan. In those days, the workload was such that sometimes work had to be done until one or two in the morning. And sometimes, meals were also skipped. But by the grace of Allah, the opportunity to work was given. Therefore, I tell the community to trust in God and not in themselves. Remember well that worldly possessions also belong to God. But sometimes, He displays His power. And besides the apparent laws of nature, there is another law of His, which He manifests for His beloved ones. Then do not look at yourself. Rather, see how God helps you. In worldly matters, also rely on Him with your belongings. But in religious matters, especially, rely on Him. Surely, worldly possessions are His. But leave what obstructs the path of religion. God will not let you be wasted. Do not compare the power of God's servants with human power. The mighty ones perish in a moment. The lives of kings end in moments. It is famous that a king became an enemy of a saint. His followers told him to leave the city as the king intended to kill him. The saint replied that the time for leaving has not yet come. As the king was about to enter the city, he was told to leave. The king entered the city and that very moment, the wall collapsed, crushing the king underneath. So, the help of those who trust in Allah comes in such a way that even they do not know. The Prophet (peace be upon him) was once in a jungle. The companions used to stay close to him. They never left him alone. But this time, they went far into the jungle, and the Prophet slept under a tree. His sword hung on the tree. A disbeliever arrived, picked up the Prophet's sword, and said, "Now who will save you?" The Prophet replied, "Allah will save me." This sentence had such an impact on him and the

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A lightning bolt struck. The sword fell from his hand. He picked it up and said, "Who will save you now?" He replied, "No one will save me. If he were a believer, he would have learned a lesson from the Noble Messenger, peace and blessings of Allah be upon him. But he said, 'You show mercy.' So, you let him go. 4. So, the power of God is vast. One who trusts in Him is never lost. Muhammad, peace and blessings of Allah be upon him, left his homeland. He became homeless. The people of Mecca were very pleased with your success. But the people of Medina inclined towards you, and in eight years, your enemies became dependent on your mercy. So, those who act tomorrow are successful. What the world considers the destruction of trust becomes the means of its success. If someone lays a hand on it, their hand becomes paralyzed. Their tongue is silenced. The heart that holds grudges is shattered. For this, Allah Almighty displays miracles. And you have seen what miracles He displayed for the Promised Messiah. If someone still does not act tomorrow, then who will be humiliated? We have seen the Living God, whom opponents have not seen. Our relationship is with the Living God. If there is fear of Him, then He is like those fish mentioned in stories who mistook a piece of wood for God, which had fallen into the sea, and they became silent from its noise. Our God is the Living God. We have seen His powers. Can denial be possible despite this? If it is, it means that the eyes are dead or the heart is dead. Remember that according to faith, actions are necessary. God does not waste a believer. If there is trouble in the world, then it is a means to attain paradise. What is eternal. The suffering here is for a few years, which will end soon, but what is received in return will not end. The person who sacrifices this world will receive blessings. The kings of that time will be like slaves. Because the King of kings will be your friend. Any worldly king whose friend becomes the Lord of the worlds, he will not suffer any loss. They say that a person left a trust with the judge. When he returned to claim it, the judge deceived him. As it used to be in old times that kings used to hear the complaints of a commoner for a day. According to that, the person went to the king. The king said that tomorrow my procession will leave. You stand near the judge. I will talk to you like a friend who met after a long time. Do not worry. So, the next day...

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The king did the same as you when will you come. Why haven't you met yet? The judge called him separately and asked him to show the sign of his coin. I am old and forgetful, he said. When he told, the judge asked why he didn't tell earlier. And he was given the coin. The purpose of Allah is to give the person what he desires. What kings cannot achieve. What a believer receives. It is that he will receive a paradise wider than the earth and the heavens. In comparison to those who sacrifice. These are just common political noises. Just because of a few thousand agreements that the English get. The Indians get. And ten to twenty laws out of thousands. They are changed. For this, people go to jail. How unfortunate it is that these people make sacrifices. And we do not. Those who seek proximity to God. These matters are obtained through faith. Whose faith is strong. Whose heart is filled with piety. He cannot prefer the world over the hereafter. The world and its kingdoms are insignificant. The one who receives kingship from God. In comparison to them, the world and its kingdoms are insignificant. The Prophet (peace be upon him) was ordered by Kisra to be captured by the governor of Yemen. His followers came to Medina. No army was taken. Just because of the thought that who can challenge Kisra's order. He was told to answer tomorrow. The next day, he said, "Your God has killed our God." These people went to Yemen and narrated the incident. The governor said to wait a few days. In the meantime, a ship came from Iran. In which a royal letter arrived stating that we have killed our father for being unjust. And we had sent an Arab person for his arrest. He was considered a traitor. These people accepted Islam after seeing this. So, no one's worldly power helps in the face of God's challenge. We should engage in the propagation of Islam. Those who are the leaders or secretaries of any group. They should pay attention here. Our example is not of a doctor but of a shepherd. Whose any lost sheep does not return, he runs around searching for it. It's not that whoever comes to us, we take news of him. But find out the reason for the one who doesn't come. Remove the weakness in it. And don't rest until there is not a single person out of the religion. It is not enough that we saved a few thousand or a few hundred. Because no person can be happy if half of his body is healthy. The population of Lahore is one million. Until one person is out of them. We should not rest. If a mother has a wound

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When one is lost, the other cannot bear to be patient. So how can we bear patience? Out of millions, thousands are outside. Do not see how many we have become, but see how many are outside of us. Therefore, I advise that time is short. Pay attention to this side. Do not take a step back. Your focus is not where I am looking. You will see these things tomorrow. I see them today. Each one of you understands that at this time, the manifestation of God in the world is the Promised Messiah, who is also the second Adam. It is my duty to continue guidance. Time is passing. What is not felt. Therefore, value time and leave laziness. After that, I inform my loved ones that after Maghrib today, those who are here and those who are far away should gather. At that time, I will give some advice and admonitions. Because my coming here benefits me and those who are coming. And the purpose for which we have gathered is fulfilled. I will also give advice and admonitions at that time. Our coming here should benefit me and those who are coming. Remember well that the appearance of Muhammad Mustafa (peace and blessings of Allah be upon him) as the Promised Messiah is now evident. My duty is to continue guidance. Time is passing, what is not felt. Therefore, value time and leave laziness. After that, I inform my loved ones that after Maghrib today, those who are here and those who are far away should gather. At that time, I will give some advice and admonitions. Because my coming here benefits me and those who are coming. And the purpose for which we have gathered is fulfilled. I will also give advice and admonitions at that time. Our coming here should benefit me and those who are coming. (Al-Fazl, March 1922)

O Hazrat Khwaja Nazam-ud-Din Auliya

2. Shah Qutb-ud-Din

Sirat-ul-Arifin, Matar, p. 100

Bukhari, Kitab Al-Maghazi, Ghazwa Zat al-Raqa

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Promotion of Islam in Punjab

(March 3, 1922)

After reciting the Tashahhud, Tawuz, and the recitation of Surah Al-Fatihah, Hazrat Anwar said, "Due to the frequent speaking engagements in Lahore, discussions continued until one or two in the morning. The throat is now more strained, and I may not be able to speak much longer, and it is possible that my voice may not reach far. However, I will give some brief advice to the members of our community. I have pondered and concluded that our community is far behind in the color of propagation. In the signs of contributions, we have progressed to a point where it can be said that it indicates our courage but not concerning the propagation. The position we have achieved in this matter cannot even be called basic because very few pay attention to it. Then very few are aware of the principles of propagation. And very few are enthusiastic about reaching that awareness. And very few apply those principles. It seems as if they can count on their fingers. The responsibility we have taken is trivial compared to it. And if this situation continues, it will take hundreds of years for our progress. But for such a long period, the zeal cannot be maintained. The Muslims of the time of the Holy Prophet (peace be upon him) had the same zeal as you. But now, see that after 1300 years, even the name and sign of that zeal no longer exist. Can anyone looking at the Muslims of that time say that there was zeal and enthusiasm among the Muslims 1300 years ago? Whatever we read in the traditions and history, if we compare it to the current Muslims, it will seem exaggerated. This is the difference between the people close to the Prophet and the people of later times. The longer the sunset, the darker it becomes. So, at the pace we are progressing, it will take hundreds of years. But this will be the first experience in the world. That our zeal

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Until now, the greatest Prophet who came, the zeal that was created did not even surpass what was a thousand years ahead. Therefore, if we want to do something, this is the time. Unfortunately, our scholars are not fully attentive. Last year, I divided the area of Qadian. But nothing happened in it. Although this is the time that if we want to attract people, we will attract them very soon. Otherwise, even with millions of rupees, we will not be able to achieve this. This year, I have again recommended that work should be seen. For the purpose of propagation, three circles have been formed. Lahore, Gujranwala, Sialkot, one circle; Shahpur Gujar Khan Jhelum, one circle; Hafiz Roshan Ali Sahib of Gurdaspur, one circle. Hafiz Sahib cannot be left idle. But with him, there are students of the preaching class. Therefore, my mind says that as much as they have time, they can work in this district in a year. The purpose of dividing these areas is that slowly all the country should be divided for this kind of propagation. Just as the government creates districts and commissioners, and the commissioner appoints deputy commissioners who are responsible for their area. Similarly, these preachers will be responsible for their respective districts. And their duty will be to change the map of these districts during this period. But remember, the preacher who writes reports and works for applause cannot be successful. Only that preacher will be successful who considers his authorities as given by God and works. And sees divine blessings on his heart and mind. The person who looks towards others for help is not a servant of God but a servant of people. Do not do any work out of fear that if not done, the Caliph will be displeased. Rather, if a work is left or done, it should be for the fear of God and for the pleasure of God. These intermediate authorities are for good management. So, I advise the representatives of all three circles to work for their tasks in such a way that they are accountable to God. Now there is a need to create a state of madness for propagation. A state that caused the opponents of the prophets to call them mad. Some people wish that when they go out, they should be alone and go in the form of a group. But this is a weakness. The status of a preacher is not like that of an ambassador. An ambassador needs many people. A preacher is enough alone. Sometimes people want to go out alone and in the form of a group, but this is a weakness. The status of a preacher is not like that of an ambassador. An ambassador needs many people. A preacher is enough alone. At one time, Hazrat

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Abu Ubaidah sought help from Hazrat Umar (may Allah be pleased with him). Hazrat Umar sent a man and wrote that this is equivalent to a thousand. At that time, people did not understand it as a joke but chanted "Allahu Akbar." It should also be remembered that missionaries cannot succeed by going to Ahmadi areas. Instead, they should go to areas where there are no Ahmadis. The success of missionaries is not in going to Ahmadis and then returning after preaching. It is in going to villages where out of a hundred, ninety are non-Ahmadis. And efforts should be made to create new missionaries and organize them. This should be done systematically. Not that whatever comes to mind is done. The big flaw is that our people do not know how to work with others. Instead of teaching others, they start doing the work themselves. Why is it that the Prophet is superior to others? Because he prepares new people. Just as Hazrat Sahib created new individuals. If we had created people, our community would have reached millions in a few years. So, missionaries should teach others and work with the people of those areas. It is evident that one person cannot tour a district alone. Some things are necessary for this. First, appropriate work should be assigned to the people there. And individuals with the ability and trust should be selected. And there should be tours and lectures in every village. A state of madness should be created within them. And they should go to areas where there are no Ahmadis. And rely on God and pray. If work is done in this way, the map of the world can change in just one year. I have announced in the sermon that those entrusted with this work should understand the importance of their work. Another advice is that since the financial condition of the community is weak, some expenses should be borne by themselves. And as much as possible, it should be taken from the community funds. After this, I inform the community for their happiness that the acceptance of the gift has been received. In which the Prince has promised to read it. We pray that whatever was possible for us, we have done it. May Allah grant Prince Sahib success in reading it. Open his heart and make him a messenger and advocate of Islam for his people. Ameen, then Ameen. (Al-Fazl, March 16, 1922)

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Every Believer is a Khalifa of Allah

(March 17, 1922)

After reciting the Tashahhud, Tawuz, and the recitation of Surah Al-Fatihah, Hazrat Anwar said, "I have repeatedly drawn the attention of my loved ones to this matter. And now, I emphasize it again. That we have taken a special and important task upon ourselves. And it is decided that we must do this task. Not only that we have to do it, but that its completion is crucial for our progress, our well-being, and our success. Moreover, it is not just about doing this work, but that if we do not undertake this task, our failure and disgrace are inevitable. What is this task? It is that we do not strengthen the relationship of Islam, i.e., obedience to Allah, within ourselves only but also establish it strongly in others. And strengthen this relationship in their hearts. This work is not an ordinary task. And it is not a task that can be accomplished in a day or two or three. It is not a task that can be achieved through ordinary efforts. It is a much greater task. A task that is not just for one generation or two but for generations to come. Because this work that we have chosen and taken responsibility for. And what responsibility have we taken? The day we were not even born, on that day, the responsibility was placed upon us to carry out the purpose of the creation of mankind. And if we do not fulfill this task, then God would not have created man. The purpose of the creation of man is that he establishes a relationship with God Almighty and causes others to establish a relationship. This is called religion. This is Islam. There is no religion beyond this. No chain. No faith. So, this task has been placed upon us not only upon us but also upon our fathers and forefathers before us. And this is such a task that we are not authorized to change it. It happens in the world that if one does not like a task, it is left, and another choice is made. For example, if someone does not want to farm, they sell the land and start a business. If someone does not want to do business, they sell their goods and start a job.

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Every Believer is a Khalifa of Allah

(March 17, 1922)

When a person invests in land, it may not appeal to someone else. They may learn a skill or profession and make a living out of it. Alternatively, they may choose not to pursue a specific profession and opt for a job. Besides, there are different types of professions. A landowner may prefer farming or renting out land. A merchant may choose to trade in textiles or grains, or any other commodity. An employee has the freedom to work in the railway if they wish or in the post office. If they don't like that, they can work in a garbage disposal. This choice is theirs. However, we do not have the authority to change the purpose of this life. The purpose of human life is like that of a traveler who is told a place to go and is instructed on the stops and paths on the way. Now, they have the freedom to walk on the left or right side of the road. They can also choose to rest at a specific place. But it is not permissible for them to leave the path to reach their destination and head in another direction. Similarly, the purpose of human life is that they meet Allah and reach Him. The path and destinations have been shown to them. They must follow this path, and this is the Shariah. The rest is their freedom to wear fine clothes or simple ones, to eat luxurious food or what is affordable, to use whatever is desired. But the actual purpose should not be forgotten, and the designated destinations should not be overlooked. That is, the commands of the Shariah should not be abandoned. No changes can be made to them. This is such a purpose of human life that no one has been able to change it from Adam till now. The world has made great progress and achieved success in significant matters. But no one has been able to make a change in this. This is not a purpose that if achieved by Muhammad (peace be upon him), then someone else can change it.

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There is no need to achieve success or to achieve it for the sake of others. In Islam, it is not permissible that if one succeeds, others are entrusted with their success. Islam says that every individual can achieve their purpose by their own efforts. Islam also says that the same person can achieve their purpose who raises their own cross. That is, they must act themselves. Islam does not allow that one person acts and others benefit from it. Hazrat Messiah said, "I can only ascend behind my cross." Meaning, one must act themselves to reach their purpose. It cannot be achieved by others' efforts. So, the progress of the Holy Prophet (peace be upon him) or his companions cannot be considered as our task being completed. Instead, everyone should strive for it themselves. And until everyone is diligent, success cannot be achieved. But I see that people eat with names. When they hear or read that the Holy Prophet (peace be upon him) did a certain task, they say, "He was the Messenger of Allah who did this work, not us." It seems as if the burden of this work was placed on the Holy Prophet by God Almighty, and God forbid, there was displeasure that a condition was set for him that if he did this work, he would attain paradise. But these are the beloved ones of God who were not burdened with any work by God. Instead of saying that God Almighty has assigned this work for us, the Holy Prophet (peace be upon him) was free from it. So, even if this is also wrong, one thing was true. Therefore, the companions who had not yet reached a high rank said, "O Messenger of Allah, why do you worship so much? You are the beloved and chosen one of God." This seemed like something that could be said apparently, but it was also wrong. That why do you need to worship. But this mistake was such that it could have been a stumbling block. Regarding this, the Holy Prophet (peace be upon him) said, "If I reach a position where I do not need deeds, then my task is to worship God Almighty more, so that I worship God Almighty more, so that His favor descends upon me. And if I need deeds, then my task is to worship God Almighty so that His grace descends upon me. 2. From this, the Holy Prophet (peace be upon him) indicated that a person cannot be outside in both situations until they have not achieved a special position. Until then, they should strive to attain that position. And when they achieve it, they should strive because they have received the grace of God Almighty. So, when God's grace is received, one should work more and not abandon it. The Holy Prophet (peace be upon him)

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صلی اللہ علیہ وآلہ وسلم نے دونوں حالتوں کے متعلق یہی رکھا ہے.مگر بہت لوگ ہیں.جو رسول کے لفظ سے دھوکا کھا جاتے ہیں.کہ آپ تو رسول تھے.آپ کا فرض تھا کہ اس طرح کرتے بعض لوگ کہتے ہیں.یہ پیروں اور صوفیوں کا کام ہے.ہمارا کام نہیں.اور ہماری جماعت کے لوگ سمجھتے ہیں یہ خلیفہ کا کام ہے.حالانکہ نظیفہ کا کام کے یہ معنی ہیں کہ خلیفہ کام کو ایک انتظام میں لائے نہ یہ کہ سب اسی کا کام ہے.اور باقی سب لوگ آزاد ہیں.دیکھو ایک گھر میں خاوند بیوی بچے ہوتے ہیں لیکن خاوند کے خاوند کہلانے کے یہ معنی نہیں ہوتے کہ باقی گھر کے سب آدمی کام چھوڑ بیٹھیں اور سارے کام خاوند کو کرنے پڑیں.بلکہ بیوی بچے بھی گھر کے کاموں کے ذمہ وار ہوتے ہیں.تمام گھروں میں یہ تسلیم شدہ امر ہے.اور کوئی یہ نہیں مانے گا کہ میں خاوند ہوں اس لئے سب کام کرنا میرا ہی فرض ہے.بلکہ عام طور پر تو یہ ہوتا ہے کہ لوگ زیادہ تر کام بیوی بچوں سے کراتے ہیں.اور اپنے آپ کو حاکم سمجھتے ہیں.مگر دین کے معاملہ میں کہتے ہی کہ سب خلیفہ کا کام ہے.ہمیں کام کرنے کی کیا ضرورت ہے.گویا بالکل الٹ نقشہ ہے.کیا خاوند کے ہاتھ میں گھر کی حکومت آنے سے گھر کے دوسرے لوگوں کا کام بند ہو جاتا ہے.اس کے تو یہ معنی ہوتے ہیں کہ وہ سب کے کام تقسیم کر دے.اور اگر کوئی غلطی کرتا ہے تو اسے تنبیہ کرے.اسی طرح خلیفہ کے تعین سے اللہ کا یہ منشاء نہیں کہ سب کو آزاد کر کے سب کام اس کے ذمہ لگا دئے جائیں.بلکہ یہ ہے کہ وہ کام تقسیم کرے اور اس کی نگرانی کرے.لوگ پوچھتے ہیں کہ قرآن کریم میں یہ کیوں آیا ہے کہ اللہ تم کو خلیفہ مقرر کرے گا.اس سے بعض نادانی سے یہ استدلال کرتے ہیں کہ ایک خلیفہ کی ضرورت نہیں.انجمن ہونی چاہئیے اور بعض کہتے ہیں اس کا یہ مطلب ہے کہ ہم خلیفہ مقرر کریں گے.اور باری باری مقرر کریں گے.مگر یہ دونوں معنی غلط ہیں.صحیح معنے یہ ہیں کہ اللہ تعالیٰ کی طرف سے ہی خلیفہ مقرر ہوتا ہے.پھر اور مقرر ہوتا ہے.پھر اور اس لئے جمع کا لفظ آیا ہے پھر اس لحاظ سے جمع کا صیغہ آیا ہے کہ جو بندہ دنیا میں موجود ہے.اور خدا کا بندہ کہلاتا ہے وہ خدا کا خلیفہ ہوتا ہے.اس کا فرض ہے کہ خدا تعالیٰ کے احکام دنیا میں جاری کرے.اور دوسروں تک پہنچائے.اس لحاظ سے ہر مومن خلیفہ ہے.اور جسے خدا مقرر کرتا ہے.وہ الگ خلیفہ ہے.پس خدا تعالیٰ کے احکام جاری اور قائم کرنے کے لئے ہر ایک ومن خلیفہ ہے.اور جب تک ہماری جماعت کا ہر ایک فرد یہ نہ سمجھے کہ وہ خلیفہ ہے.اس وقت تک کامیابی نہیں ہو سکتی.جب تک لوگوں میں یہ مادہ پایا جاتا ہے کہ بعض پر کام چھوڑ کر آپ غافل بیٹھ رہتے ہیں.اس وقت تک ان کے تباہ و برباد ہونے میں کوئی شک نہیں.لیکن جب یہ احساس پیدا ہو جائے گا کہ ہر ایک سمجھ لے یہ میرا ہی کام ہے.تو اس وقت ایسی قوت اور طاقت پیدا ہو

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It will be such that no one can break it. At that time, it will be an example of the demon whose story we read in childhood. That there is a demon that if its head is cut off, ten more emerge. This is just a story. But the condition of this community will be that if one is cut off, ten will emerge. But those who say that so-and-so should do this work, when those people are not left who are considered responsible for the work and are understood to be free, then the community breaks. A community succeeds only when each individual understands that it is their responsibility to continue the chain and work. Yes, organization and management are one person's responsibility, but the rest are free. This is what I want our community members to understand. Even the simplest and most ignorant person should have this enthusiasm and thought that I am a Khalifa and the task of spreading the religion of God has been entrusted to me. If this feeling arises in our community members, then I believe that now, even if the fourth or ten-thousandth part of the community joins, the world can be conquered. But now the situation is such that most people think that spreading the religion is the responsibility of the Khalifa. Or the responsibility of the overseer or others. In this case, even if 10 crore more people join, they cannot do anything. Hazrat Masih Maud (as) used to say that if forty people come together, the world can be conquered. But he also used to say that the number of the community has reached four lakhs. Then why did he want forty people? Just so that each of them says that the spread of Islam is my responsibility. And I am responsible for fulfilling it. Even now, if forty such people come together, the map of the world can change in a few days. But if such ignorant people whose habits are such that they give a few coins to the watchman and consider themselves safe or whose example is like that pigeon that closes its eyes to escape from the cat, no matter how many there are, they cannot do anything. Until every person's heart is filled with this desire and enthusiasm that I will spread the religion of God in the world, until then success cannot be achieved. Those enthusiastic individuals, even if forty people come together, can bring about significant change in just a few days. But I regret that despite repeated reminders, this feeling has not yet arisen, and people are still sitting thinking that the responsibility for the work lies with the Khalifa or two or four individuals. While the Khalifa's job is to manage and continue the work, everyone else is free. This is what I want

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Understand, but the current situation of our community members is like that of an army where officers are appointed like a colonel. The soldiers are sitting idle, thinking that the appointed colonel will fight. Can such an army succeed? Until every soldier understands that the responsibility to save the country is as much on them as it is on the colonel, success cannot be achieved. The colonel's job is to do that, and that's why he is appointed to guide the soldiers on where to stand and how to work, not that the soldier is not responsible for the work. Similarly, in a religious community, until there is an awareness that every individual considers themselves responsible for spreading Islam, success cannot be achieved. And until then, all their claims are false, and all successes are illusory. Each one of us should understand that spreading Islam is their own responsibility, not someone else's. When such individuals emerge, nothing can stop them, no obstacle, no wealth, no obligations, no governments, no armies can hinder them. The will be like dynamite that throws mountains. They may be few, but a little gunpowder can move a mountain. This spirit should be instilled in our community. Without it, success is not possible. May Allah grant our community the ability to understand their duty and instill such a spirit in them that each individual understands they are responsible for spreading the religion. And they engage in fulfilling it. Amen. (Al-Fazl, March 23, 1922)

Al-Bukhari, Book of Tahajjud, Chapter: The Prophet's Standing (in prayer) until his feet were swollen.

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Reflect on the Rewards of God in Comparison to Your Work

(March 24, 1922)

The human life is extremely limited. It is so limited that even when comparing it to the vastness of the universe, one cannot equate human life to the expanse of an ocean. In a vast ocean, when a bubble emerges, its proportion to the ocean is not comparable to the proportion of human life to the universe. Then, for this limited period for which Allah has decreed rewards. Upon seeing these decreed rewards, a person is amazed at the mercy and generosity of the Being who created us and bestows blessings upon us. In our era, people's lifespans reach fifty, sixty, seventy, or even more than a hundred years. But even if we consider an exceptional lifespan of one and a half centuries, and one or two individuals reach this age in a century, fifty years of it pass in sleep. Then, if we subtract the time spent on eating, drinking, and attending to bodily functions, further reduction occurs. Then the time wasted in idle talk is removed, reducing it even more. Even if we assume an average lifespan of seventy to eighty years, the time for a person's work does not exceed ten, fifteen, or at most twenty years. This is a period in which a person performs some tasks, and in return, Allah has decreed a reward. The Quran succinctly describes this as "Jannat Adn" - eternal gardens where the inhabitants will remain forever, and the gardens and their fruits will also remain forever. Then it is stated, "A gift unbounded" (Surah At-Tur, 109). It will be such a reward that will never be cut off. There will never come a time when it will be said that now the reward is sufficient.

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Reflection on the Rewards of God in Comparison to Your Work

(March 24, 1922)

Instead, it will always continue to be granted. As if in this world, a human becomes the shadow of Allah. Just as Allah does not perish, similarly, a human will not perish in a particular form. The true essence belongs to Allah, from which eternity is obtained. However, humans will also attain a form of eternity, and humans will remain within Allah. But consider, what kind of reward is received as a result of this task. What will be achieved in this limited time of ten to fifteen years? Then, what is spent for Allah in these ten to fifteen years? Except for rare individuals, most people spend a lot of time in vain talk. The time for worship or service to the religion of God is divided into two or three hours a day. Thus, the portion of work is left very little, and as much time was supposed to be spent working, not all humans are involved in religion. But see, in exchange for these eight to ten years of work, such magnificent blessings will be obtained that will never end. Even Allah says that in those blessings, the concept of paradise cannot be imagined. In terms of the vastness of the reward, it is such that it is an unbounded gift. There is so much vastness and variety in it that a person cannot comprehend them. Because a person's view reaches only to the blessings of this world, and the blessings of this world cannot be compared to the blessings of paradise. Such immense and magnificent rewards are obtained in exchange for such a short period of service. Reflect on what sacrifice a person makes for these rewards. Look at the tasks of the world. A person studies for fifteen to sixteen years, works day and night. And even after spending this much time working, his life reaches fifty years. If his entire life is considered sixty years, it is as if he saved thirty years for benefiting from the year. And then, even after studying for so long, wealth and prosperity do not automatically come to his home. And the effort he made in studying will not be enough. Instead, he will have to work again. So, a person spends fifteen to sixteen years of his life for the next forty years. Then the reward, the vastness of which cannot be estimated. And for which there is no limit to the time. No matter how much sacrifice is made for it, it is less. But generally, since people do not have faith in this reward, they do not spend time for it, and if they do, it is not with the zeal with which they waste time on worldly matters. I say it is wasted because it is something that will end. And those who

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Reflection on the Rewards of God in Comparison to Your Work

(March 24, 1922)

Spending the best part of life for the rewards of worldly matters, which are temporary and last only a few days, is seen as worthwhile. People are deeply engaged in it. However, the reward awaiting in the Hereafter is not visible to them, and they do not believe in it, so they do not strive for it. If a student is told that your life will be fifty years, a part of your childhood will pass, and you will study until fifteen or sixteen years. So, you will be engrossed in studies until the age of maturity. After that, you will benefit somewhere. Therefore, it is better to stop studying. They will never accept this advice and consider the advisor foolish. But it is astonishing that people do not prepare for the reward that has no end and whose vastness is immeasurable. This negligence arises due to lack of faith. Humans truly do not understand that they will rise after death. Even those who believe it do so as a formal belief, not with certainty. There is a significant difference between belief and certainty. Generally, belief is considered something that should not be questioned; otherwise, when people are willing to sacrifice for trivial matters, why are they not willing to sacrifice for Allah? The reason is that they have real faith in worldly matters but only consider the words of God as a belief. They do not have certainty. They have heard from their parents that Allah exists. So, they also say, "Allah exists." They have heard from their parents that they will rise after death. So, they also say, "We will rise." They have heard that they will be rewarded for their wrongdoings. So, they also believe it. They acknowledge these things verbally. However, internally, they deny it because they believe in it as a formal belief. Therefore, they do not contemplate due to belief and fear that if they question, they might be misled. Such shallow and outdated beliefs they hold. Hence, when our Ahmadiyya members approach many non-Ahmadis and start preaching to them, they say, "We do not want to listen to you so that our faith does not get corrupted." Although if they truly had faith, what does it mean for it to get corrupted? Faith never gets corrupted. The point is that they only believe in the things they say verbally. They do not have evidence for their beliefs. And they fear that if they hear arguments against their beliefs, they will have to abandon them. Therefore, they do not listen and say that listening would corrupt their faith. Whereas faith is that thing which the Holy Prophet Muhammad (peace be upon him) emphasized

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They say that when faith arises in someone, the lowest level of faith is that they may fall into fire but will not leave faith. This is the lowest degree of faith. Where is faith in those people who say it gets corrupted? The person who says, "I do not listen to anyone because my faith gets corrupted," is, in fact, acknowledging that they do not have faith. Whatever they believe in due to hearing from their parents and the influence of companions, they believe in. Otherwise, they do not gain certainty. Generally, people believe in what they hear. This indicates a lack of faith in them. Because the sign of faith is that no matter how much a person is thrown into difficulties, they do not care. And until they are not thrown into the crucible of difficulties, the essence of faith is not recognized. Therefore, we continuously send trials to those who believe in the Prophets. These trials come in two forms: one that a person brings upon themselves according to their will. And the other that Allah Almighty sends down. The trials that are left upon a person's will, for example, are prayers and fasting. In these, a person can manage the tools of ease. But there are trials that are in the hands of Allah. If a person wants to make them easy, they cannot. These trials come so that Allah may manifest the state of their faith. They do not come so that Allah may not know about the person. And do not think that a person does not even know their own state. The biggest calamity is that people do not know the state of their hearts. If this is not remembered, all corruption will be removed. People have misconceptions about their hearts. A common example is that generally, brave and courageous people are very few. And more are those who fear dangers. But if you gather a hundred people and tell them about a battle, each of them will say that if they were there, they would have done this. The fighters show their weakness, and they do not say that it was due to corruption. Instead, they believe that if they were there, they would have done this. They are not lying. But when they are put in that situation, then they realize what their reality is. Similarly, people love thousands of things and hate thousands. But in reality

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Love is not for those whom one understands to love, nor is hatred for those one expresses hatred towards. At one time, a person makes peace with someone, considers them a friend, and thinks, "I can never leave them," but by evening, they abandon them. And in the morning, a person develops enmity towards someone and becomes disgusted with their appearance. But by night, they become such friends that they say, "If anyone looks at them sideways, I will kill them." Such changes occur. It is evident that generally, a person does not know the state of their heart. Allah Almighty puts a person through trials to reveal the true nature of their faith. In our era, because our conditions do not remain strong due to trials for long periods. And we lack the courage and bravery required to endure significant trials. Therefore, Allah Almighty has mercy on us and does not put us through trials like those that came for the communities of the past Prophets. Allah Almighty puts trials that a person thinks they cannot endure. But this thought is wrong, and thus, Allah is blamed for imposing a burden on them when they did not have the strength to bear it. However, Allah Almighty never does that. Allah says, "Allah does not burden a soul beyond that it can bear" (Surah Al-Baqarah, 2:287). Allah does not burden anyone with a weight beyond their capacity. Only the burden that a person can bear is placed upon them. But until the intention to destroy that community does not arise, those trials that come for the progress of a community do not go beyond the capacity to endure. Yes, those trials that lead to death are indeed beyond endurance. However, believers do not go beyond endurance in the trials they face. Yes, they think they are beyond endurance. But they are not. When a believer endures a trial, they realize how strong their faith is. Then another trial comes in the same color. Or it comes in the same color in which the previous one came. But if the believer endures it more severely and instead of harboring any complaints or grievances in their heart, they develop gratitude and thankfulness that Allah has

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By Your grace, You gave me so much strength that I endured it. Then his faith becomes firm, and he becomes ready to endure even greater trials. Just as when a person gains courage, they advance further. In the same way, his condition becomes such. As he gains courage, he advances. Thus, he realizes the firmness of his faith and gets the opportunity to progress. There are two benefits of trials. One is that a person realizes to what extent they can bear hardships in the way of Allah and how strong they can remain during difficult times. The other is that the courage to move forward is developed. The coming of trials is such a necessary thing that no community of the Prophets has been without trials. Thus, Allah Almighty says, "Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you?" (Quran, Al-Baqarah: 2:214) What do people think? That they will receive blessings and rewards that they cannot even imagine. And they will not go through the same trials that others have gone through. They will indeed go through those trials. So, do not think that you will enter Paradise until you go through the same trials that others have gone through. What happened to them? What was their state? They went through such trials that they were afflicted with physical and financial hardships. They had to leave their possessions, abandon their relatives, endure hunger, and face death. They were shaken in many ways. Just as an earthquake comes, and a building starts shaking in different directions. People observing them used to say that now they have fallen. Until their trials increased to such an extent that the enemy thought they had fallen. At that time, the Messenger of Allah and the believers started praying, "When will the help of Allah come?" The trials had reached such a level that they requested help from Allah, saying, "When will the help of Allah come?" People say that doubt arose in them about receiving help from Allah, thinking it might come or not. Whether it will come or not. This is not correct. The color of supplication also matters. When a person asks someone when they will do something, it does not mean they will not do it but that they will do it. Similarly, when someone asks a magistrate when their turn will come, it does not mean it will not come but that it will come.

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It will never come. Rather, it will come today. So, the Messengers of Allah started praying when the trials increased, "O Allah, the trials have intensified; now, send help." In response, Allah Almighty says, "Indeed, the help of Allah is near." With every trial, help comes. When trials come for your progress, you should not fear destruction. If there is corruption in your souls and you know that Allah wants to destroy you, then help will not come. But if there is no corruption in your souls, your faith is strong, and you are walking on the path of righteousness, then trials cannot be a source of fear and danger for you. A believer is never afraid. When a trial comes upon them, they understand that along with the trial, the help of Allah is also coming. Maulana Rumi expressed this concept as: "Every nation is given a trial, beneath which lies a treasure of blessings." Therefore, the essence of the trial is not destruction. Because with the trial, it means that Allah will grant progress. Fear and anxiety are states of the soul. It should be assessed and observed whether anything has emerged that could lead to destruction. If doubts do not arise and if there is no emergence of suspicions, then if faith is strong and the heart is filled with gratitude and thankfulness, one should be happy because in such a state, the trial is not a cause for fear but rather good news. However, if doubts and suspicions arise during the trial, indicating weakness in faith, then understand that this trial will not be a cause for progress but for destruction. So, during the time of trial, one should not look towards the trial but should look at oneself. If your soul is content, if no shortcomings or weaknesses have emerged, then be happy that the time for your progress has come, and you are moving forward. But if there is corruption in the soul, weakness in faith, and doubts in the heart, then understand that destruction has arrived. Trials are necessary for our community, and they have come. But compared to the trials of the early communities, there is nothing. The Companions of the Prophet faced trials to an extent that is unimaginable. They faced trials all at once. But for us, it has not been so. Instead, with mercy and leniency, trials are coming upon us. When the strength to endure a trial is gained, then another one comes, following our trials

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For example, consider the trials of prayer and fasting. If it is cold, warm water can be used. If standing and praying causes discomfort, one can sit and pray. And if fasting is not observed, it can be made up at another time. However, the trials faced by the Companions were not like this. Rather, it was as if a building suddenly collapsed or as if after working hard all year, the crops were ready, and then a fire broke out. The trials coming upon our community, if compared to the trials of the early communities, are not considered trials. Because when compared to the trials of the early communities, they are seen as insignificant. But still, they are the adornment of progress. If the people of our community endure them, they will reach the highest levels of progress and the highest degrees of faith. And true and real faith is attained only after passing through trials. So, reflect on your faith. What kind of faith do you have that you deserve a fifty-year life in return? If not, then how will you attain eternal life? It is necessary that trials come upon you. And your faith becomes firm. Because after that, eternal life is obtained. May Allah Almighty bestow His grace upon us. And solely by His mercy, grant us closeness. And may He bless us with such faith. After which eternal life is attained. [Reference: Sahih al-Bukhari, Book of Faith, Chapter: The Sweetness of Faith, Hadith 16, April 16, 1922]

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The Need and Importance of Divine Words

(April 14, 1922)

After reciting the Tashahhud, Ta'awwuz, and Surah Al-Fatihah, Hazrat Anwar stated. Today, due to a throat illness, I did not get the opportunity to teach the Quran. Instead of the usual content, the intention in today's sermon is to teach a portion of one Ruku of the Quran. Because when a lesson is left, a long time passes. Just as life exists in humans, life also exists in actions. And by not paying attention, they fade away. I thought that by establishing a connection in this series, if Allah grants success, this series will become regular. The root of all destructions and their source is one thing. And all the religious differences that have arisen are due to this that "And they did not appraise Allah with true appraisal" (Quran, Surah Al-Anam: 6:91). How can a person appraise Allah Almighty? When a person cannot appraise those things that are just like Him, then what estimation can be made of that existence which not only is like Him but also creates Him? So, how can a person estimate something that they cannot estimate, which is not only like Him but also creates Him? Many people, out of ignorance and error, start measuring God Almighty according to their own standards. And they want to estimate it with their intellect. Although human intellect is so limited that it only relates to very limited things. And even those things that are visible cannot be fully estimated. Look at your own existence. Has human intellect estimated it? Many diseases were once considered incurable but now their treatment has emerged. Various new strengths are becoming apparent in humans. Today, the strengths that existed a hundred years ago are now more. And it will not be long before they increase even more. Microscopes have shown such delicate veins in the human body that no one had ever thought of before. Just take this into account. The five senses are famous, but

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Current knowledge has discovered four more senses, and now? Those that are understood are such that anyone can know them. But even they are not fully understood. For example, it was not known that there is a sense of feeling heat and cold. And people did not know that there are nerves that detect heat and some detect cold. Or there are nerves that indicate where a certain organ is located. Just as through nerves, white, red, soft, hard, high, and low sounds are perceived. Similarly, it is also understood where the hand is placed and where the foot is. But previously, it was not known that there is also a sense for this. And if this is struck, then a person cannot know where their hand and foot are. No, when a person has not conducted investigations about their own self, then how can they estimate about Allah Almighty, who not only resembles Him but also creates Him? Children play games among themselves. It is not known whether they are playing or not. But their game is such that even philosophers are astonished, and they have no solution. They tell a boy to catch someone. And when he catches and places his hand on a body part, he is told, for example, if he catches the hand, it is said, "This is the hand, not me." If he catches the waist, it is said, "This is the waist, not me." If he catches the neck, it is said, "This is the neck, not me." Just as in children's games, it is not known what "I" is. Similarly, philosophers are astonished in their investigations about what "I" is and have not yet discovered it. So, if one cannot discover "I," how can they claim to understand God Almighty with their intellect? It is foolish. When a Prophet explains the reality of Allah Almighty, people say they will not believe. They estimate with their intellect. As if their condition is like that of children. Just as a small child sometimes says when they are about to eat something, "I will eat it myself," and puts their hand in their mouth. Similarly, those who estimate Allah Almighty with their intellect and do not accept the guidance of the Prophets make thousands of mistakes and face hundreds of stumbling blocks. And they fall to the extent that they are like those nations that believe in many gods and are convinced that God appears in the form of animals, idols, etc. Furthermore, there are those whose thoughts are not suitable to be expressed scientifically. They consider God to be extremely vile and in a very obscene manner.

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It has been made apparent. Then there is a nation that has progressed greatly in worldly terms, the Christians. What magnificent creations it has made, what sciences it has derived, and to what extent it has progressed. But even God has been spat upon by measuring Him with one's intellect to such an extent that a person who eats and drinks like other humans, but proved to be weaker in some respects, was hanged. Yet they say he is the son of God. Then you say that Christ said if someone slaps you on one cheek, turn the other also towards them. And it is also said to show mercy to your enemies and forgive sinners. But when it comes to God, they say He cannot show mercy to anyone. He cannot forgive sins. As if He, who is the source of all goodness and possesses all attributes, cannot show mercy. But He who is filled with weaknesses and is said to have the effect of Adam's sin can show mercy and forgive sins. Allah Almighty says, "And they did not appraise Allah with true appraisal" (Quran, Surah Al-Anam: 6:91). Because they did not apply it. Therefore, they have stumbled. They have created new religions. Their example of eating is that they said Allah did not reveal any words to a person. But they did not understand that He is perfect. And He who created all the provisions for the human body, made the moon, sun, earth, and heavens, and produced thousands of blessings, did He not create anything for the spiritual benefit of humans? But for the body, which is temporary and short-lived, He has provided so much. But for the soul, which is not subject to annihilation, has He not provided anything? Can this be possible? Certainly not. So, when they said that Allah does not reveal words to a person, they made a big mistake, and this mistake was due to not estimating Allah correctly. Allah always reveals words to His servants. He says, "Say, 'Who revealed the Scripture that Moses brought as light and guidance to the people? You [Jews] make it into pages, disclosing [some of] it and concealing much. And you were taught that which you knew not, neither you nor your fathers.' Say, 'Allah [revealed it].' Then leave them in their [empty] discourse, amusing themselves" (Quran, Surah Al-Baqarah: 2:91). That is, He has become a source of light and guidance. But you have torn it apart. You have hidden some of its commands. Some you reveal, and some you conceal, depending on your desires. You reveal what suits your thoughts and hide what goes against them.

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Here arises a question, and that is what Allah says. People say that God did not reveal words to a person. This is because they did not estimate Allah correctly. This is correct. But the question is, for whom are these arguments presented to reject the thoughts of those who say that a book was revealed to Moses? If they were Jews, they could not say that God does not reveal words to a person. Just as a Muslim cannot say that God did not reveal any book. Yes, a non-Jew could say who does not believe that God's words are revealed to a person. But how can this argument be useful for such people that a book was revealed to Moses, who does not believe in the revelation of God's words? How will he understand that a book was revealed to Hazrat Moses, who believes that God's words are not revealed to a person? He will understand it as if there was a gathering where it was announced that Hazrat Mirza Sahib received the revelation of Allah Almighty, and a Muslim says that revelation cannot be revealed and never descends upon a person. So, we can say that the Quran, which was revealed, why can't revelation be revealed? But if someone insists that revelation cannot be revealed, then the Quran cannot be presented. Because they will say they do not believe in the Quran as the revelation of God. So, who are those people who denied the revelation of God's words? Jews could not say that God does not reveal words to a person because they believe in the Torah as God's words. If Jews did not say it, someone else said it, who does not believe in revelation. Then what is the significance of this argument that a book was revealed to Moses? He will say that the book of Moses was made by Moses himself. So, this argument cannot be valid. Remember the answer to those who have only interpreted this verse to mean that God does not reveal words to a person; they have made a mistake. Their interpretation is that they say that at that time, God did not reveal words to a person. As if they say that at that time, there was no knowledge in the world. Just as Muslims say that no revelation can come after the Prophet and the chain of revelation has ended. This thought has always prevailed that after every great Prophet, people said that no Prophet will come after him. So, it is mentioned about Hazrat Yusuf that after him, people said no Prophet will come. Similarly, after Hazrat Isa, it was said no Prophet will come. Now, even after the Prophet Muhammad, it is said that the word of God cannot be revealed to anyone, and no Prophet can come.

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So, these meanings indicate that at that time, God's word does not descend upon anyone. Not that it never descends. First, the mention of disbelievers and polytheists is coming. Polytheists do not believe in revelation. Both Jews and deniers are addressed. And the beauty of the Holy Quran is that it uses the same sentence that has very broad meanings. In response to both, it is stated that when a Jew denies revelation, then the meaning is that at that time, God's word does not descend upon anyone. And when a polytheist says, then the meaning is the same, that God's word never descends upon anyone. Regarding the Jews, it is said, "Tell me, who revealed the book to Moses if you say that God's word did not descend upon that person?" In response, the Jews will say that it was revealed by God. And when they say this, they are caught. Because it is written in it that Moses was told, "A prophet like you will be raised among your brothers." If the Torah is God's word, then it is necessary that a prophet comes at that time. And if this prophet does not come, then Moses's book becomes false because it contains the prophecy of his coming. In this way, they become speechless. If they say that no prophet can come now, then the Torah becomes false. Because it is written that a prophet like you will be raised among your brothers. And if they say that a prophet can come and the Torah is false, then this argument becomes invalid that God's word cannot descend upon anyone. Now, as for those people who have the notion that God never reveals His word to a person, the answer given to them is in the Quran, "And you were taught that which you knew not, neither you nor your fathers." In this book, things have been stated that you and your forefathers could not know. Hidden matters have been revealed. Can you or your forefathers state such things? Certainly not. Rather, the point is that these are not the words of a human but the words of God. Because no human can state such things. So, it is said to them, "Say, 'Who revealed the Scripture that Moses brought as light and guidance to the people? You [Jews] make it into pages, disclosing [some of] it and concealing much. And you were taught that which you knew not, neither you nor your fathers.' Say, 'Allah [revealed it].' Then leave them in their [empty] discourse, amusing themselves." You say that God does not reveal His word to a person, whereas this is a book that we have revealed.

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The Attributes of Divine Words

This is its first attribute. And the second attribute is that all goodness is present within it. If there is no speech, then present a book created by a person that is flawless like it. In which all the necessities of daily life are found. This is a proof for those deniers who say that revelation never descends. And those who believe that revelation descends but say that it does not descend on anyone now, the first books that have been revealed and the prophets who have come are constantly mentioned. Therefore, if you deny it, you will have to deny your religion as well. Because the mention of the coming one is present in it. And the confirmation of that speech is found. "And warn the people of the nearest town and those around it." This book was sent so that you may fear the mother of towns, i.e., the people who we have made the mother of the whole world. Because the earth is round, so the whole world is included around a center. Therefore, this book was sent for the whole world. "Those who believe in the Hereafter believe in it and are maintaining their prayers." It is good. We present another evidence, and that is that no further speech will come against it, and whoever does not believe in the confirmation of this messenger, i.e., Muhammad (peace be upon him), will not be able to believe in any further speech. Here, the believers in the Hereafter do not mean the Day of Judgment. Rather, those who believe in the revelation that will come later. They will believe in the Quran. Without believing in the Quran, no revelation can come to anyone. In the future, they will receive the same inspiration and revelation that follows this messenger. And those people will be honored with this gift. And they will be the preservers of their prayers. And if we take the meaning of the Day of Judgment, it will mean that whoever believes in the Day of Judgment will also believe in this speech. Because they will think about keeping their deeds good. And for the correction of deeds, they will believe in the Quran.

And who is more unjust than one who invents about Allah a lie or says, "It has been inspired to me," while nothing has been inspired to him, and one who says, "I will reveal [something] like what Allah revealed." And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], "Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth, and [that] you were, toward His verses, being arrogant."

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Both types of people are unjust. The one who claims that God inspired him is unjust. Indeed, God did not inspire, and also the one who hears God's words and says, "This is just ordinary talk; we can also say such things." If you could see when the wrongdoers are in the overwhelming pangs of death, and the angels extend their hands, saying, "Discharge your souls! Today you will be awarded the punishment of extreme humiliation for what you used to say against Allah other than the truth, and that you were, toward His verses, being arrogant."

Today you will be humiliated for your false claims about Allah and your arrogance towards His revelations. You will be disgraced, and you will face humiliation for denying the truth. It is as if you said, "Why would God speak to us? We are self-sufficient." So today, you will taste disgrace both in your hearts and bodies. You displayed arrogance outwardly and had pride within. Today, you will be treated accordingly.

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With what arrogance you came, taking with you the wealth you were proud of. Where is your wealth and status now? When you were born into this world, you were born alone and empty-handed. Then Allah bestowed upon you everything that you left behind. We gave you wealth and prosperity, dear relationships, so that you could seek closeness to God through them. But you did not benefit from it. Instead, you turned towards greater evils, which resulted in the opportunity to achieve true greatness slipping away from your hands. And today, you have been humiliated and disgraced. Indeed, all your ties have been severed, and all your claims have proven false. If you had accepted this Messenger, you would have come to us with honor. But you rejected him and started estimating Allah with your intellect. The consequence was that you fell into hell. Just like a small child says, "I will climb the mountain by myself. I don't need anyone's help." The result is that he falls and perishes in the cave. Similarly, if you had caught the finger of God's Prophet and obeyed him, why are you in this state today?

It is as if you said, "Why would God speak to us? We are self-sufficient." So today, you will taste disgrace both in your hearts and bodies. You displayed arrogance outwardly and had pride within. Today, you will be treated accordingly. (April 24, 1922)

Al-Mumin: 35

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The Benefits and Etiquette of Consultation

(Stated on April 21, 1922)

After the recitation of Tashahhud, Ta'awwuz, and the recitation of Surah Al-Fatihah, Hazrat (may Allah be pleased with him) said: During this week, the consultative meeting of our community was held. Consultation always takes place. Those who are capable of giving advice are consulted. Advice is sought from them. Taking advantage of the facilities of the present time and the progress made in means of communication, I also invited those members of my community who reside outside Qadian. In reality, coming together, discussing, and making decisions with mutual consultation is essential and necessary for human progress. The entire world that exists is the result of the efforts of different individuals. However, we never consider how much involvement of others is there in every matter. If we ponder, it becomes clear that the business of the whole world is the result of the work of different individuals. There is a famous saying of a great personality, Mirza Mazhar Jan Janan, a famous elder who resided in Delhi. One day, his successor who came after him was sitting in his assembly when a person brought some sweets. He picked up two sweets and gave them to his beloved disciple. After some time, it was realized that Mr. Ghulam Ali had given you two sweets. Where are they? He said, "Huzoor, I ate both." He said, "Did you really eat both?" He replied, "Yes, I ate both." Upon this, they were astonished. There, they were astonished at his eating, and here, the disciple was astonished at what the Pir Sahib was saying. They were small sweets, and they started saying, "Is it true that you ate both?" He said, "Yes, I ate both." They were amazed. Finally, the disciple thought about it and said, "How are sweets eaten?"

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He asked, "Tell me how should it have been eaten?" He said, "Then whenever you come. Remember this time. After a few days, someone brought a box again. The disciple had previously mentioned that when the box arrives, the way of eating will be explained. So, he spread his handkerchief and placed a sweet on it. Addressing the disciple, he started saying, "Look, this sweet is made up of various things. It has sugar, ghee, flour. It was cooked over fire and prepared. Many things were used in its preparation. There was a stove, wood, a person to light the fire, utensils, people asking for the sweets. Then he broke off a small piece from the sweet, which was like a few grains of sand, and said, "This is the work that Allah Almighty is doing for him. Mirza Mazhar Jan Janan used to say, 'Where did this iron come from that was used to make the plow and how was it refined?' Similarly, by explaining each thing and praising Allah, they started mentioning the work of all those involved. And if it is observed, no profession remains in which there is no connection and communication with others. Those who work are also sick. And doctors serve them. They were explaining this when the call to prayer was made. And the box was placed there to read the prayer. This does not mean that they were not eating anything. If they had eaten in the same way, how would they have lived? In fact, the lesson they gave to their disciple was that when eating everything, one should think in their heart as they were saying with their mouth. And since they were teaching the disciple with words, they could not eat. Otherwise, if they did not speak with their tongue, they would have internalized those thoughts and also eaten the sweet. Thus, they explained that even the smallest tasks have thousands and millions of people involved in them.

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And so many different tastes of people come together. That's why work gets done. Just like this work cannot be done if people do not come together. Similarly, correct opinions cannot be known until different people give advice. Because there is something that is not apparent but is bad from within. And it can be understood from the differences in natures that some will find it bad, and some will not. For example, murder, deceit, theft, adultery, all natures consider them bad, but there are some evils that some do not consider bad, and some do. Similarly, some virtues are such that some understand them, and some do not. But when different natures come together and deliberate, it becomes easy to find a middle path. And it becomes clear that almost everyone can walk on it. So, the benefit of consultation is realized. That is why the prophets who come keep consulting. But it is astonishing that as much as a person is weak in intellect, he considers himself free from consultation. It seems as if people have a contrary attitude towards this matter. It is a rule in the world that the more someone is sick, the more attentive he is towards the doctor. And the better he gets, the freer he becomes from the doctor. But concerning consultation, this is that the more perfect one is in intellect, the more emphasis he puts on consultation. And the weaker one is in intellect, the freer he is in consultation. Ultimately, natures progress more and more. As I mentioned in the previous sermon. They even consider themselves independent of Allah Almighty. The word of consultation cannot be spoken concerning Allah Almighty. Because guidance comes from Allah Almighty. But this also provides guidance because it shows the way. So, people progress in intellectual development here and say that we do not need Allah. But this is their ignorance. The work of a believer is to seek advice and respect the opinions of others. In the world, as many disputes and fights arise, it is because people emphasize their own opinions. Even if their opinion is correct, they are in ignorance. Because they are walking on a path where once their opinion is correct, they will stick to it even if they are wrong ten times. Because they get the idea that they do not need anyone's advice. But this is not the work of a believer. The more corruption and fights arise, it is because people take offense at their opinions being correct. And when something is said against their opinion and intention, they are not ready to accept it. This way, their arrogance becomes apparent. Besides the benefits of consultation, it also instills the habit of obedience. Because if a person consults and acts according to the advice of his subordinates,

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When someone accepts advice, they also accept the opinions of their subordinates. This instills the habit of obedience, and a person can happily accept the words of elders because they become accustomed to it. However, those who do not seek advice do not develop the element of obedience within them. It has been observed that in comparison, those who are beneath them take work lightly. They do not perform the work well. But in Europe, it has been seen that those who seek advice and obey have the complete right of obedience and compliance. For example, when a colonel is given an order to attack a certain place, if someone disagrees with the order, they say, "The attack should not be carried out as it will lead to losses." But if the higher officer insists, then the attack is carried out without any hesitation, utilizing all available means to ensure the success of the attack. Numerous examples are always available. Governments seek advice on how to proceed with certain tasks. Some people are stubborn in their ways, insisting on doing things a certain way. But when the government makes a decision contrary to some opinions, it does not mean that those whose opinions were against it obstruct the implementation of the decision. Instead, they proceed with the same enthusiasm as if it was their own suggestion. Even if there is no success, they put all their effort into proving their point. This is a significant flaw that leads to extremely dangerous consequences. Many empires have been ruined because those who opposed the opinions made efforts against them. I regret that to some extent, this attitude is also found in our community. When advice is sought, and 99 opinions are accepted, but one is not, then that person remembers it and tries to convince the subordinates that what he said was correct. Such examples have been presented before me, indicating that the workers consider their opinions as a challenge to religion. It is not out of arrogance but out of respect for our honor and dignity. And what we used to say is proven right. Until this habit is not eradicated from its roots, real progress is impossible. No person exists who can accomplish all tasks based solely on their opinion. Look, the honor of the prophets lies in the fact that they consider their opinions as subordinate to religion. It is not done out of stubbornness but out of respect and honor. And what we used to say is proven right. Unless this habit is uprooted from its core, true progress is impossible. No person exists who can accomplish all tasks based solely on their opinion. Look, the honor of the prophets lies in the fact that they consider their opinions as subordinate to religion. It is not done out of stubbornness but out of respect and honor. And what we used to say is proven right. As long as this habit is not eradicated from its roots, real progress is impossible. No person exists who can accomplish all tasks based solely on their opinion. Look, the honor of the prophets lies in the fact that they consider their opinions as subordinate to religion. It is not done out of stubbornness but out of respect and honor. And what we used to say is proven right. As long as this habit is not eradicated from its roots, real progress is impossible. No person exists who can accomplish all tasks based solely on their opinion. Look, the honor of the prophets lies in the fact that they consider their opinions as subordinate to religion. It is not done out of stubbornness but out of respect and honor. And what we used to say is proven right. As long as this habit is not eradicated from its roots, real progress is impossible.

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Refusing to accept advice displeases God. However, some matters also require the acceptance of others' opinions. For example, when a person is ill, the physician or doctor instructs them on what to do. If they resist, they suffer. In the traditions of the Holy Prophet Muhammad (peace and blessings be upon him), it is mentioned that he once instructed someone on how to cultivate the land, but the outcome was not fruitful. When this matter was presented before the Holy Prophet, he said, "I had suggested a way, but perhaps it was not right." The people understood that the way the Messenger of God had advised should have been followed, but success was not achieved. Therefore, even the prophets of God seek consultation. It is not right for anyone to insist on their own opinion and not accept it until their opinion is implemented. One should only emphasize their opinion when there is a clear danger and loss apparent. However, if the general opinion is not accepted, it should be understood that one's own opinion is incorrect. Until people realize this, a foundation cannot be laid for the construction of a magnificent structure. This is the first step towards progress. Forcing others to accept one's opinion is not as commendable as sacrificing one's opinion for the majority's agreement. To make this successful, even those whose opinions are against it should strive as others do. At this point, it cannot be said that the community is safe from dangers. Therefore, I advise my friends not to be stubborn about their opinions. I have personally experienced that a matter seemed correct to me, but when I sought advice, it became apparent that either the opinion was wrong, or new aspects emerged. I always accepted them happily, and their acceptance proved beneficial. It also happened that due to people's insistence, I accepted something that was wrong, and the result was negative. However, it had a good impact as well. When people saw that the one who had been granted authority by God to enforce their opinions accepted others' opinions, it became essential for them to accept as well. There is immense blessing in seeking advice and acting upon it joyfully. Conversely, insisting on one's own opinion and opposing the decision made based on it leads to dangerous consequences. Many empires have collapsed due to opposition to opinions. I regret to say that to some extent, this attitude is also present in our community. When advice is sought, and 99 opinions are accepted, but one is not, then that person remembers it and tries to convince others that his opinion was correct. Such examples have been brought to my attention, indicating that workers consider their opinions a challenge to religion. It is not out of arrogance but out of respect for our honor and dignity. Until this habit is eradicated from its roots, real progress is impossible.

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In the search for this moment when the time comes for my opinion to be correct, it is disastrous. The people of our community should give the right opinion during consultation. And when the Khalifa or those appointed make a decision against their opinion, they should strive so that there is no deficiency in their work, preventing anyone from saying that because this decision was made against their opinion, they ruined it. At this point, I do not need to mention names. But there are some who either try to ruin the work or do not work with the enthusiasm they should. This should not happen. After this, I advise the workers to follow the advice. When the decisions made by the Consultative Assembly of Qadian's responsibilities are fulfilled, for example, the amount of charity given by each community every year was given in these two months. Under this recommendation, the responsibility of raising twelve thousand rupees for the district of Gurdaspur has been fulfilled. In addition to the monthly charity. A meeting should also be held in Qadian. In the tenth part of this, I had taken my responsibility, and another friend has pledged one thousand as well. Now, 9800 rupees are remaining, which the Ahmadis of the Gurdaspur district need to collect. Examples should be set for the people of Qadian so that external communities are also pressured. And the burden that has fallen on the series can be removed. Its effect has reached the point where the Department of Supervision and the Association have separated. There is no money in the shops. So, the people of Qadian should set an example. There is no doubt that in Qadian, most of the people are burdened. And now taking something from them puts more burden on them. But this burden will be a source of ease for them when these people, despite this situation, lift the burden, and other communities will also lift it. This will remove their burden. Therefore, the people of Qadian and outsiders should accept the recommendations given. There is no doubt that in Qadian, most of the people are burdened. And now taking something from them puts more burden on them. But this burden will be a source of ease for them when these people, despite this situation, lift the burden, and other communities will also lift it. This will remove their burden. Therefore, the people of Qadian and outsiders should accept the recommendations given. Similarly, through the sermon (since the sermon will be printed), I announce to external communities that the decision made in the Consultative Assembly regarding financial needs should be fulfilled. We have lifted this burden with joy. And it is hoped that Allah Almighty will give very great rewards in return. But to a certain extent, lifting it and keeping it aside causes disgrace in religion and the world. Therefore, communities should understand very well that now it is not possible to remove their neck from under this burden. Dying on this path is not disgrace. Because the real reward will be received after death, but removing the burden from the head is destruction. The person who does not enter into the religion of God is also deserving of punishment. But a great punishment has been given to the apostate. We, Hazrat Masih

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By accepting the Promised One, we cannot retreat now. No matter what happens, even if we have to make great sacrifices. Undoubtedly, this burden seems very heavy. But when we lift it, it will be known that it is light. We used to be afraid. May Allah Almighty grant success to the local and external communities to fulfill the responsibilities that fall upon them from Allah Almighty. And may He help us so that we can fulfill them completely. (Al-Fadl, 1st May 1922)

In the Muslim book Al-Fazail, in the chapter on the obligation of obeying what the honorable one said without mentioning what the Prophet (peace be upon him) said about the virtues of the world based on opinion.

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48

28th Ramadan 1340 AH (28th April 1922 AD)

After reciting the Tashahhud, Ta'awwuz, and Surah Al-Fatihah, His Holiness performed the twenty-third Ruku' of Surah Al-Baqarah. It is by Allah's grace and favor upon people that despite His greatness, His glory, and His exalted status, He provides such provisions for insignificant, weak, and unworthy creatures like humans, who, despite their creation and the vastness of the universe, do not hold any reality. Through His grace and favor, He provides such provisions that elevate them above all creation and enable them to attain closeness to their Creator. If Allah Almighty's special grace did not encompass human beings, if His mercy did not reach them, if His nurturing did not come upon them, what scope did humans have to establish a relationship with Allah Almighty? Small worldly advancements present great challenges to humans. How many people in the world can attain the proximity of kings and governors? Then how many can reach the proximity of district rulers? A very limited number can boast of the proximity of governors and their deputies. But who can estimate the reality of Allah Almighty's grandeur in comparison to kings and what can be said about their deputies? Allah Almighty's decree makes kings and dismisses them with a single command. No effort is required to make them kings, nor is there any need for any endeavor to remove them. When He bestows kingship, He does so in such a way that the world is astonished, and when He removes it, He does so in a manner that leaves onlookers amazed. The Noble Messenger (peace and blessings be upon him) was an ordinary merchant or a common landowner. Not all were landowners but were the people of Medina. However, those who could potentially hold the caliphate were traders by profession. Among them

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Even the biggest merchants, owners of 8-10 thousand, have nowadays the possessions that are usually found with ordinary village car owners. But they left their possessions, their properties, their loved ones, their homelands, and their comforts for the sake of Allah. And the world saw that they were once honored, but by accepting Muhammad (peace be upon him), they became humble. They were once wealthy. But by accepting you, they became poor. They once owned properties, but by accepting you, they became homeless. It seemed as if they were not progressing in the eyes and minds of the world but had decided in their hearts that our honors, our possessions, our properties, our loved ones, and our relationships are all connected to the Holy Prophet. Therefore, they left everything that had to be left for your sake and did not care about it. Some had something and left it, and some were those who had nothing but came with the desire that if we had something, we would sacrifice it today. Their actions do not prove that they sacrificed. Because they had nothing. But their hearts were filled with enthusiasm for sacrifice. There were two types of people who were considered very insignificant and humble in the eyes of the world. But Allah decided to elevate them now. And make them kings of the world. Therefore, the one who was Abu Bakr, an ordinary merchant, was made a king. And he also made a nation that had never been willing to accept anyone as a king. The people of Arabia did not consider anyone a king. They did not know how to obey anyone. And did not consider obeying anyone permissible. This was the reason that great conquerors never turned towards Arabia. Even though Alexander, who conquered up to India, did not turn towards Arabia. Because he was told that they would die but not obey. There is a famous incident of a king who was part of Arabia, who was a civilian. He had gained control over the people of Arabia through wealth and other means. Once he mentioned in his court that he had come after hunting. He started saying to his friends, "Is there a leader in Arabia who does not obey me, and obeying me is considered a disgrace for him?" Someone said, "Yes, there are such people." The king said, "Take someone's name." He said, "His name is Amr bin Kulthum." The king said, "Call him." A message was sent, and he came. It was also written to him that my mother wants to meet your mother; bring her along. He brought his mother along. When he arrived, the king said he should be tested. Someone who believes in my words should be brought.

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Whether it is right or not. For this, what conversation was held is not that someone attacked a certain kingdom, do my job, but it is that when people were sitting to eat, the king's mother said to the chief's mother, "Hold this vessel." It seemed that he could not even think of working for this king or something else, but the point was that when his mother was distributing food, the chief's mother said to the king's mother, "Hold this vessel." And this was a common thing. And such a common thing that it even makes the officer bow down, but the king's mother said it in such a way that it had to come out of his mouth that the chief's mother had insulted the people. At that time, his son was sitting right next to the king, eating. He did not even ask what had happened. And the king took his sword and beheaded him. After that, he went out and told his tribe to loot those people. So, those free tribes had so much freedom that they considered obeying someone an insult. But what happened to those free tribes? They did not believe in Muhammad (peace be upon him) as the Prophet of God. So, they obeyed you. After you, Abu Bakr, who was esteemed in terms of lineage, but was not considered from those lineages that could be kings, became a king. And he also made a nation that had never been willing to accept anyone as a king. The people of Arabia did not consider anyone a king. They did not know how to obey anyone. And did not consider obeying anyone permissible. This was the reason that great conquerors never turned towards Arabia. Even though Alexander, who conquered up to India, did not turn towards Arabia. Because he was told that they would die but not obey. There is a famous incident of a king who was part of Arabia, who was a civilian. He had gained control over the people of Arabia through wealth and other means. Once he mentioned in his court that he had come after hunting. He started saying to his friends, "Is there a leader in Arabia who does not obey me, and obeying me is considered a disgrace for him?" Someone said, "Yes, there are such people." The king said, "Take someone's name." He said, "His name is Amr bin Kulthum." The king said, "Call him." A message was sent, and he came. It was also written to him that my mother wants to meet your mother; bring her along. He brought his mother along. When he arrived, the king said he should be tested. Someone who believes in my words should be brought.

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When you act in this way, then who will carry out the work of Khilafat. Then it stopped. In terms of wealth, they were in this state. And in terms of lineage, they were from esteemed families. But their family was not so esteemed that they could rule over other families. Then they did not have any power or strength. If there was something, it was that Allah Almighty had decided that now the servants of Muhammad (peace be upon him) should be given kingship and Allah had made this decision, so there was no delay in it. And no one could stop it. Then when Allah Almighty appoints, He appoints in such a way that no one can stop it. There was a time when if a Muslim boy went into the rule of Christians, he would tremble to touch the governor. And would say. Do not consider him a boy, the power of all Muslims is behind him. Then there were Muslims who were so secure from the kings of today. But where did the governments and powers go. Neither were there honors left nor were there ranks left. Rather, Muslims are considered the most insignificant and humble. Hindus who have no kingdom. And those who are not outside India. Peace is desired from them. But Muslims who are spread all over the world. No one even wants to take their name. It is the grip of God that He has humiliated Muslims in this way. This Almighty God who makes and breaks kingdoms in such a way. He has no reality on individuals who do not have anything in comparison to kingdoms. He is so merciful that He Himself comes towards humans and says. Hold my hand so that I can take you to the throne. But how much sorrow and regret it is that a person who joins hands in front of his own kind. God who descends. And to his servants

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He sends them away. They turn their faces away. And with their own hands, they close the paths of God's grace and mercy. But still, God shows mercy to them. Humans abandon them. But He does not abandon them. Humans tie them up. But He does not tie them up. He always extends His hand towards them and says, "If you don't come tomorrow, come today." But humans reject it. The hands of the messengers and caliphs are the hands of God Himself. Those whom humans want to cut off, bark like dogs. But He still says, "Come now." And humans reject it. Lucky is the one who believes and dies. And reaches a place where the comforts of the world and worldly kingdoms hold no value. And if one does not believe, he faces the fate of a rebel king. This topic was vast. But since it took a lot of time in explanation, it will be continued next Friday. The paths through which a person can reach God. It is Ramadan. Allah Almighty says, "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous." (Al-Baqarah 2:184) O believers! Just as fasting has been made obligatory upon you before, it has also been made obligatory upon you for your benefit. But how many are there who fast for their own benefit and gain? Many fast because people would say so-and-so does not fast. Many fast because it has become a habit. If they do not fast, there is unease. Just as someone who does not eat when sick or traveling feels unease. They do not bring the conditions that God has prescribed. They fast in conditions where God says not to fast, like in illness and travel. They do not have any intention. They do not bring any conditions. In places where God says not to fast, they fast. And there are few who fast according to those conditions that God has prescribed. Our friends should fast according to the teachings God has given. The rest of the details, if God wills, will be explained. (Al-Fadl, May 1922)

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Chapter 9, Page 181

And so, we move on to the next chapter, diving into the historical accounts of the Caliphs. Let us explore the circumstances surrounding the blessed pledge of allegiance of our leader, Hazrat Abu Bakr (may Allah be pleased with him).

Hisham bin Abd al-Rahman

History of the Saracens (Islamic History by Syed Amir Ali, p. 480)

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Chapter 9, Page 181

And so, we move on to the next chapter, diving into the historical accounts of the Caliphs. Let us explore the circumstances surrounding the blessed pledge of allegiance of our leader, Hazrat Abu Bakr (may Allah be pleased with him).

Hisham bin Abd al-Rahman

History of the Saracens (Islamic History by Syed Amir Ali, p. 480)

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Chapter 9, Page 181

49

5th May 1922 AD

After reciting the Tashahhud, Ta'awwuz, Surah Al-Fatihah, and the verse "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous." (Al-Baqarah 2:184), His Holiness stated. I have recited only one verse due to illness. And briefly, I would like to explain about it. Last Friday, I mentioned that it is a great favor of Allah that He speaks for the help of weak humans and opens the door for their progress. It was not the right of humans to be given such powers. Birds were not given these powers. They were not given these mental strengths. Animals can run away, but trees cannot. Cows can moo, but mango or mulberry trees cannot make a sound. They were not given these powers, but Allah is not unjust. So if humans did not have the power to reach high positions, they would not be called unjust because humans are His creation. Giving humans these powers is His favor. And to explain the means of using those powers is part of His favors. It is a blessed moment when a guidance letter from Allah Almighty is received. No prophet of Allah Almighty is such that those who believe in him do not feel extreme joy in believing in him. But if the law was cursed, the Prophet would be considered the most insignificant. Because the most humiliated oppressor in the world is cursed, and no one wants to love an oppressor. What is the reason that those who believe in the prophets who bring the law consider them extremely beloved? Those people who bring the law are considered extremely beloved. Those who do not have any kingdom. And those who are not outside India. Peace is desired from them. But Muslims who are spread all over the world. No one even wants to take their name. It is the grip of God that He has humiliated Muslims in this way. This Almighty God who makes and breaks kingdoms in such a way. He has no reality on individuals who do not have anything in comparison to kingdoms. He is so merciful that He Himself comes towards humans and says. Hold my hand so that I can take you to the throne. But how much sorrow and regret it is that a person who joins hands in front of his own kind. God who descends. And to his servants

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They do not like to sit with others. And they do not want to gather under one roof. When people recognize the prophets, they are willing to sacrifice their lives, wealth, honor, and everything for their cause. In the world, they are only beloved and cherished for walking in their path. Most of the relatives of the Holy Prophet (peace be upon him) were opponents and deniers. But the people of all Arabia who accepted you held you dearer than their own possessions. If the law was cursed, the Prophet would be considered the most insignificant. But on the contrary, it happens that those who bring the law are not cursed but are held in high esteem. Hazrat Amr bin al-As opposed for twenty years. He was not an ordinary opponent. He was such a fierce opponent that he himself says that when he was an opponent, he could not even think of looking at the Holy Prophet. And when you were recognized, he said that you became so beloved in his eyes that due to love, he could not even look at you. And now if someone asks what was the character of the Holy Prophet, I cannot tell because at one time, I could not bear to see him due to hatred, and at another time, I could not bear to see him due to extreme love. In the Battle of Hunain, many people from Mecca joined the Islamic warriors, and those who joined felt that they were not lagging behind in serving Islam. The disbelievers made a plan that on a narrow path, they would place arrows on both sides. At that time, what would be the situation when a ten thousand army is running away? A companion says that we did not know where we were going. We knew that the Holy Prophet was behind us. Our animals were running so fast and with such force that we were pulling the reins of our camels so hard that blood was flowing from our hands, and the camel's neck was pulled alongside its tail. This was the situation, and suddenly whatever happens creates this situation because humans are not prepared for it. If someone stands up in the gathering where the Friday sermon is being delivered, it creates a commotion.

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When a snake appears or a scorpion starts stinging, many people run away. Because they are distracted. The companions were also distracted at that time. At that time, the Holy Prophet's voice was very loud. He said, "Tell loudly, O Ansar, the Messenger of God is calling you. A twelve-thousand army is fleeing in fear of animals. At that time, this situation seemed as if the trumpets of Israel were being blown. At that time, the situation was such that we were turning the animals. If they turned, it was good; otherwise, we would cut their necks with swords and leave them. And we were running away. If we were running away, it was good; otherwise, we would cut their necks with swords and leave them. This love and loyalty can only be for a person who thinks that he is unjust and who thinks that he eats and drinks as he wishes. He said to the ruler, "Tell in the way I say, this is how you will eat and drink." But he said, "No, where I say, there you will spend because I am the standing place of God. In this way, my honor was snatched away. It was said that whatever we say, you will do. My law was what I made. He said, "No, you will follow the law that I give you, and it will be of two types. One will be the one that God has given you, and you will act on it, and the other will be the one that I will give you after excluding you from God's law, and you will act on it. You will have to separate from your relatives and leave your homeland. Your homeland will be what I recommend for you. You will have to go to serve in foreign lands. If people had such thoughts about the Noble Prophet and attributed oppression to you, they would not gather around you when you called them. If they considered prayers, giving Zakat, leaving their homeland, jihad for the sake of Allah as destruction and considered those commands as curses, then they would never sacrifice themselves in this way. If they observe and do not understand with their minds that these commands are not for hardship but for learning, and if they do not understand that the benefits outweigh the losses, and all our sacrifices are insignificant in comparison to those benefits. Then they curse the arrival of Muhammad (peace be upon him) and testify that our forefathers acted before us on the commands of God, which are not for human suffering but for comfort. And they are among those favors of God that are for human progress. But we should introspect whether we implement those commands happily and consider the implementation of those commands as comfort and our comfort is such

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As they were. We are rare and unique in that we did not find in our inheritance that we will follow the commands of Muhammad (peace be upon him). When we did not even manage our senses, it is echoing in our ears that we are following the commands of Muhammad (peace be upon him). But do many of us have the same condition? We see people who used to bear every hardship and every humiliation with joy in that path. If today someone is informed that he will be given ten square lands, he will not rise with joy and excitement as those people used to rise upon hearing this news. That joy and excitement with which those people used to rise upon this news that they are called to sacrifice for the sake of God. A companion in the battle was eating with satisfaction that victory had been achieved. The news came that victory had turned into defeat. And that companion of the Holy Prophet (peace be upon him) became a martyr. Hearing this, he threw dates and said, "Look, these are between me and paradise." Saying this, he reached the battlefield and became a martyr. It was evident from his actions that he had seen and understood. And understood with his intellect that there is much benefit in those commands. If we recite prayers, God loves us and calls us to Him. The Creator of the earth and the heavens calls us beloved and cherished in comparison to sacrifices which are absolutely insignificant. The example of this is like fire, and when one jumps into it, there is a garden inside. So, the troubles of the world that come from following those commands are the means of progress. Allah Almighty says in the Noble Quran, "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous." (Al-Baqarah 2:184) I have previously explained the meaning of this verse that, "O people, we have made fasting obligatory upon you. And there is no injustice in it because obligations were also placed upon those before you. But today, I tell you the meaning that, "O believers, today we are making fasting obligatory upon you as a favor. Which was previously made obligatory upon you as a favor. And we do not want to deprive you of this favor which is that you become righteous. Because fasting is the means of righteousness. Therefore, it is a favor. In what color fasting is the means of righteousness. This was a long discourse. I will explain further next time, God willing. Now I am drawing so much attention that divine commands are favors. If this were not the case, love would not be shown to those who bring the commands. What does love from those people indicate? It indicates that those who love consider it beneficial. It is foolish not to benefit from the experiences of the predecessors. Those who do not benefit from the experiences of the predecessors are foolish. They do not understand that the commands are not for hardship but for comfort. And they are among those favors of God that are for human progress. But we should introspect whether we implement those commands happily and consider the implementation of those commands as comfort and our comfort is such

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Do not consider it ordinary. Rather, bring it with joy. Then you will see that your sacrifice is not a cause of destruction for you but a blessing. And act upon it with happiness... The Emigrants, Part Two, Author Shah Moin-ud-Din Nadvi, p. 152 Sirat Ibn Hisham, Volume 2, Events of the Battle of Hunain Bukhari, Book of Campaigns, Chapter: Battle of Uhud (Al-Fadl, 5th May 1922 AD)

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Chapter 50

The Philosophy of Fasting and Prayer

(Stated on 12th May 1922 AD)

After reciting the Tashahhud, Ta'awwuz, Surah Al-Fatihah, and the verse "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous." (Al-Baqarah 2:184), His Holiness stated. I have previously explained that the commandments are for the benefit of humans. That is, their purpose is not to take something from humans but to give something. Therefore, in this verse as well, which I have recited, the reason for fasting being made obligatory is explained that it may lead you to righteousness. Fasting makes you righteous. How does fasting make people righteous? And what is righteousness? The solution to these two questions leads to the resolution of this verse. Because when the definition of something is known, it becomes clear how it can be achieved. If it is not known what bread is, and someone says, "Bring fire, bake bread," it will not be understood that baking bread is related to fire. But if someone knows that for baking bread, first you knead the dough and then bake it over the fire, he will say that baking bread is not related to the knife but bread is made by kneading dough and baking it over fire. So, we should first understand the purpose, then the correlation will be understood. Therefore, we need to know how righteousness is achieved through fasting. Before explaining the meaning of this verse

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The Meaning of Taqwa

It is necessary to explain what Taqwa is. Taqwa originates from the root word "وقی" which means to preserve, protect, prevent harm, or reform. It means to save something from its inherent corruption, protect it from harm, or reform it from defects. The meaning of Taqwa is to bring forth a quality within oneself, i.e., to save oneself from harm. To protect oneself from the harms and defects of other things. Or it may also mean to develop a state within oneself that leads to internal improvement. Then what does Taqwa of Allah mean? It means to avoid anything that may cause a rift between us and Allah. It does not mean that Allah is harmed by avoiding it. Rather, it means to avoid those things that can create a gap in our relationship with Allah. This is called Taqwa. Avoiding those things that displease Allah or that generate internal reform. So, perhaps "تتقون" means that Allah has ordained fasting so that you can avoid carrying burdens that displease Allah or reform yourself internally. Or it means to avoid those things, whether external or internal, that displease Allah. This is Taqwa of Allah. The next question is how fasting can lead to the Taqwa of Allah and how can it help avoid those causes that distance us from Allah. It is essential to understand this connection because only when the connection is known, the work is done well. Before explaining the connection, I will categorize the actions that lead to righteousness or those that are being performed in the world. Some actions are taken to achieve goodness or success, and some are not. For example, we please our parents to strengthen our relationship with them. But they will only be pleased if we do some things for them and not others. Then there is our own health, which is essential for its maintenance that we eat some things in a specific quantity and not others. If we eat those things. If we eat less than the prescribed amount

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To maintain our health, we must not consider it ordinary. Instead, we should embrace it with joy. Then we will realize that our sacrifices are not detrimental but a blessing. Just as we act differently with friends, rulers, and masters, some things are done for their sake, while others are left for them. Similarly, to learn skills, one must follow a certain process. No one can learn a skill without performing some tasks and avoiding others. For instance, when baking bread, it is essential to add water to the flour to a suitable extent. If too much water is added, the dough will become thin. Then knead it to a specific extent and shape it round. If it is stretched too much, the bread won't bake, and if it is not stretched enough, it will burn. This is also true for a landlord who has to do certain things to fulfill his duties and refrain from others. For example, a farmer is compelled to plow the land but is also compelled not to mix the seeds too closely or not to plant under a dense tree. If mixed closely, the field will be ruined. Therefore, tasks can only be completed when some are done and some are not. Similarly, our relationship with God can be strengthened by doing some actions and refraining from others. God Almighty has given us commands that include prayer and fasting. Prayer involves actions that are to be performed, while fasting involves actions that are to be avoided. Both types of commands are central and foundational. That is, the commands related to actions are under the domain of prayer, and the commands related to inaction are under the domain of fasting. Through both types of commands, the Taqwa of Allah is developed. Without implementing both types of commands, the Taqwa of Allah cannot be achieved. The act of praying means that I perform this task according to the command of God, and fasting implies that I leave this task according to the command of God. Since prayer is not mentioned here, I will leave its detailed explanation and focus on fasting. In fasting, there is a command to do this and not do that. For example, the command may be not to eat bread, not to drink water, not to approach the relationships of a husband. And in prayer, there is a command to perform ablution and do it in a specific manner. Stand up and do this, stand in that direction, bow down, and so on. It seems that in prayer and fasting, the command is received to act in prayer according to Allah's command and to refrain from certain actions in fasting according to Allah's command. No human action is beyond the control of Allah.

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An individual who acts under the command of God and refrains from what God has forbidden, all of his actions are under the control of God. Therefore, all of man's actions have been brought under God's control. So, man should develop this habit and ability within himself that whatever he does, he does it for God and whatever he refrains from, he refrains from it by God's command. Prayer and fasting are for this practice. And every task requires practice. Just as soldiers are trained to dig trenches and shoot, even though there is no enemy in front of them at that time. The purpose of all these tasks is practice. Because without practice, no work can be done in the world. For example, people see masons and carpenters working daily and think this work is easy. And everyone can easily lay bricks. But this cannot happen without practice. Neither can bricks be laid nor walls built. It is a famous anecdote that a prince started learning archery. Wherever he aimed, the arrow would land elsewhere. A poor man who was watching this scene got up from his place and sat on the target. The prince's companions scolded him, saying, "Are you crazy? Your life is in danger." The poor man said, "This is where life is meant to be. Because I see that your arrows are landing off target. If they don't hit the target, they won't hit the mark. So, even if someone has a sincere intention for any task, without practice, a sincere intention can never accomplish anything. For example, if someone's enemy raises a sword against his son, and the person has a gun. But if he has no practice in shooting, even if he has a sincere intention to shoot to save his son out of love and to protect him, he might end up killing his own son instead of the enemy. Contrary to this, people, as a spectacle, place an apple on their child's head and shoot it with a bullet, and the child is unharmed. They put their beloved child in danger for the sake of entertainment and play, but

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Despite being unaware, one who intends to rescue from danger and acts on it, his life is taken by it. Similarly, a soldier confronts the enemy with a few rupees based on practice and defeats those who are stronger and more powerful than him. But the one who lacks practice cannot even protect his life. For instance, a skilled archer shoots for a few minutes just to cool off in summer or for warmth, but another person who doesn't know archery, if he falls into the river, cannot even save his own life. Some people dive into the sea for a few coins near the shores. They tell people to throw money into the water, and they retrieve it before the money reaches the ground. But another person who doesn't know swimming cannot save his drowning child. And if the child has drowned, he cannot even retrieve his dead child to bury him. This proves that those who have practice find difficult tasks easy. And those without practice cannot even save their own or their beloved child's precious life during danger. So, the Shariah has given commands, some are about doing and some about refraining, and their core is prayer and fasting. So that a person practices through them that when a command of God comes, I will fulfill it. And when a command comes to refrain from something, I will abstain. When this practice is done, success will come on time, and if there is no practice, the opportunity will be missed. Look, when soldiers dig trenches. At that time, if someone says, "What a useless act is this, who is the enemy in front?" This will be his foolishness and ignorance. Because making soldiers dig trenches, practice archery, and do hard work strengthens their steps in battle. And when the opportunity comes, they confront the enemy well due to digging those trenches and practicing archery. But those who relax and lack practice can never succeed in battle. It is well known, and Allah Almighty knows best, where the truth lies. Once, a foolish king thought that a lot of money was spent on the army, why not break the army and work with courtiers. They also shed blood. So, the soldiers were disbanded. When it became known that all the wealth was looted, he regretted it. And the king gathered the courtiers for battle. But they returned running. When the king asked the reason for their return, they said, "King, they are safe"

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They neither see the vein nor the blind, they strike in the fog. What can we do there? Because a soldier knows how to die and kill. If he sees that he cannot kill the enemy, he dies for the protection of the country. And dying seems better than fleeing. But a butcher only knows to sharpen the knife and slaughter quickly. Therefore, he can stand against others in battle. So, the Shariah has also trained us. In which the condition is that a person, while offering prayers or observing fasts, intends that he is doing this for the sake of God's command. And when this training is perfected, then fulfilling anything for the sake of Allah will be easy. Do not say that one who prays will leave his country for the sake of God. Because he will have developed a habit of working for God. When he has to leave his country for the sake of God, he will leave. Look, soldiers practice digging trenches and shooting arrows even though there is no enemy in front of them at that time. The purpose of such actions is practice. Because without practice, no work can be done in the world. For example, when a child eats mud or does something against ethics, or sits on the ground and you stop him, then your intention is not that he should not sit on the ground or eat mud because he will leave these things on his own when he grows up. Yes, you are extracting the habit of disobedience and teaching the practice of obedience. Similarly, prayer is not just the practice of offering prayers but the practice of working for God. And fasting is not just the practice of leaving something but leaving it for the sake of God and leaving whatever may need to be done or left in the future for the sake of God. Doing actions for the sake of God and refraining for the sake of God. The practice of working for God in prayer and the practice of refraining from actions in fasting are essential. The personal benefits of fasting will be discussed next time, God willing. For now, understand that just as soldiers are trained in the army. And they are commanded "March," so they march. And where they need to stop, they are commanded "Halt," so they return home. Training in this march and halt is essential so that when the command to work is given, do it. And when the command to stop working is given, stop. Similarly, training in working through prayer and refraining through fasting is essential. It is as if these are also commands like march and halt. Both of these commands are separate. And both have benefits from which training is provided. And the condition is that a person knows that he is working under God's command. But if prayer is not recited with this intention that I am praying for the sake of God's command

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I recite under the command. And fasting will not be observed with the intention that I am observing it for the sake of God's command, then this practice will not be established. So, one benefit of prayer and fasting is that a person is trained to work for the sake of Allah and to refrain from actions for the sake of Allah. And when an opportunity arises where Allah's command is to work, he can do that task easily and happily. And where Allah's command is to stop that task, he can stop easily. Besides this, fasting has its personal benefits as well. If granted success, I will explain them next time. (May 18, 1922 AD)

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How Taqwa is Attained through Fasting

(Stated on May 19, 1922 AD)

After reciting the Tashahhud, seeking refuge, Surah Al-Fatihah, and the noble verse "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous" (Al-Baqarah 2:184), it was stated. Last Friday, I explained that this verse signifies that fasting is ordained so that you may become righteous. It was necessary to understand what Taqwa means and how it is connected to fasting. If Taqwa is not understood, then even if there are shortcomings, and if the connection between fasting and Taqwa is not known, then the inclination towards fasting may not develop. I briefly explained the meaning of Taqwa and elaborated on the relationship with striving for God and enduring hardships for His sake. And when the need arises, the regular faster will endure hardships for the sake of God. Through fasting, a person becomes accustomed to enduring hardships for God's sake. And when the call from God comes, he immediately responds. This was a common reason. Now, I will mention a few specific points that clarify the connection between fasting and Taqwa. Every country has a system of counting. We also have a system of counting. And that is the system of degrees. I will briefly explain one degree that is related to fasting and Taqwa. And since it is the last ten days of Ramadan, I will conclude this topic today. The general connection of Taqwa with fasting, as I mentioned, is to develop a habit of obedience. And through this, a habit of working for God is formed, which comes into play when the time of need arises for human actions. And the obedience and submission to God's command is called Taqwa. I will now explain another relationship that was mentioned by the first Caliph and he greatly appreciated it. He used to say that a person dislikes something inferior. If something permissible is available, a person does not try to obtain it unlawfully. For example, if someone finds a fine garment, they do not try to take it from someone else. For instance, if someone finds a well-made dress, they do not try to take it from someone else.

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He does not put it back. If he has a rupee, he does not look at someone else's belongings. Those who become accustomed, their condition is as such. But the beginning is also from their need. A child steals when he has no money. And if he finds something to eat, he does not take it himself. When the need arises, only then he takes it. And when he repeatedly takes it, he becomes accustomed. So, as many tasks are considered faults, they are done when needed. Now, needs are of two types. First, in such a way that the necessary thing is provided. Second, in such a way that the thought of that thing is left, and the person does not feel the need for it. For example, a person is used to a coat. Or he needs shoes. His need can be fulfilled in two ways. Either he gets a coat or whatever is found. Or he leaves those things and manages without them. Hazrat Khalifah the First used to say that a person who leaves his things for God in fasting, which is not a legal or ethical crime to use, he develops a habit that he does not try to use others' things unlawfully. And his eyes cannot fall on unlawful things when he leaves permissible things for God. The Holy Prophet (peace be upon him) said that what is forbidden and what is permissible is clear. But between them, there are doubtful matters. One who leaves doubtful matters saves himself from the forbidden. But one who uses them is in danger because if someone grazes near a royal enclosure, it is possible that the animals may also enter the enclosure. These two points have been made. Now, I will mention the third. The source of all evils is four things. The rest are derived from these four. First, eating. Second, drinking. Third, desires. Fourth, avoiding movement. All faults are related to these four things. Fasting is kept to prevent them from evil. For example, a person commits treachery because he wants to avoid hard work. That is, he does not want to work hard by working and does not want to eat. And he eats the property of others. But the fasting person has to wake up in the majority of the night for worship. He wakes up for pre-dawn meal. He keeps his mouth shut all day. It is difficult. A fasting person has to endure hardship for a month. He becomes accustomed to it. And he feels a push against the habit of negligence. Then evils arise from eating, drinking, and desires. Fasting is also kept for them. A person leaves eating and drinking. He leaves the necessities of life and the luxuries of life. So, the needs that cause a person to fall into sin are temporarily stopped. Just as the reason for eating is habit.

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People fall into sin due to good food. And there is no money for more food. So, they seize unlawful wealth. Some people eat all the time. Or the English are cold, and they work, so they eat five times a day. Some people become so accustomed to eating that food items are always on their desks. They work and eat. City dwellers become accustomed to eating more. Street vendors keep moving. Someone sells sweets. Someone sells ice cream or peanuts. When a street vendor comes, they immediately buy for the children's sake. They eat themselves and feed them. This way, they develop a habit of eating. For which there is a need for money. And they do not hesitate to seize unlawful things. But fasting requires giving up the habit of eating and drinking. And when they suppress permissible desires, unnatural and unlawful desires disappear. The fourth point is the relationship between fasting and righteousness. And I emphasized this last year as well that some things are personal. And some come from outside. Some types of goodness are known through feelings and knowledge. And until there is knowledge, a person remains deprived of those goodness. The famous anecdote is that a king gave his barber 1500 Ashrafis. At first, since such a large sum was not seen, he used to return them. His comings and goings were also with other courtiers. When he went to another noble's place, they started making fun of him. When he went to a noble's place, they asked, "What is the city's condition?" He said, "The city is starving." The noble said, "Here, take your bag back, the city is not starving." The point is that one does not feel the pain of something that does not affect them. Because they do not go through those situations that the poor have to go through. So, they do not feel their pain. For example, the rich do not complain of hunger. If they do complain, it is of indigestion. And they need to use medicines for stomach power. If their servant is late in bringing food for a minute, they get angry. And if told that he is eating bread, they say, "Was he about to die?" Then they eat. They work all day. And when told to eat bread, they say, "Eat later." Because they do not feel the hunger

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They do not feel the emotions of the poor. They keep the poor awake at night. But they do not feel the pain of this hardship. They have no idea that there are people who do not have food. But when the rich are told to wake up at night and have pre-dawn meal, they feel a disruption in their comfort. They eat. But their eating is scheduled at specific times. They spend their mornings thinking that food will be ready. And they eat breakfast in the morning. But the poor, who have no expectations of receiving food today or not, feel the pain of this hardship. The rich think that they count the hours to know when the call to prayer will come and when they will eat. But the poor, who have no idea how many nights and days they have spent like this, do not keep fasts. But when the poor are sick and the doctor tells them to drink milk according to his duty, he feels embarrassed and bows his head, saying, "I don't even have bread, where should I get milk from?" The doctor will suggest rice, but there won't even be flour in his house. Then the fast of the rich is their fast, but the poor feel the pain of their illness or their children's illness where the hardship of starvation is felt, and they have no medicine. If a poor person is sick and the doctor tells him to drink milk according to his duty, he feels embarrassed and bows his head, saying, "I don't even have bread, where should I get milk from?" The doctor will suggest rice, but there won't even be flour in his house. Then the fast of the rich is their fast, but the poor feel the pain of their illness or their children's illness where the hardship of starvation is felt, and they have no medicine. If a poor person is sick and the doctor tells him to drink milk according to his duty, he feels embarrassed and bows his head, saying, "I don't even have bread, where should I get milk from?" The doctor will suggest rice, but there won't even be flour in his house. Then the fast of the rich is their fast, but the poor feel the pain of their illness or their children's illness where the hardship of starvation is felt, and they have no medicine. The rich do not eat themselves. But their children eat. Therefore, the rich's hardship is limited to their own bodies, but the poor's hardship affects their soul. Because they also feel the hunger of their little children with their own hunger. The rich do not feel this hunger

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The stinginess decreases, and the one who is not stingy develops the habit of generosity and shows more compassion towards God's creation, and becomes more empathetic. Through this generosity and empathy, which are part of faith, a person becomes humane. A human body consists of two things: the body and the soul. The soul is pleased not by eating and drinking but by separating from those things and progressing towards its essence. Unlike the body, which finds comfort in eating and drinking. It is pleased by separating from those things and progressing towards its essence. It seems as if there is a difference between the two, like an easterner and a westerner. The manifestation of the soul occurs through the body or the body is like a ride and a horse. It has a little power of speech. Therefore, it makes its point heard and takes wherever it wants to go. Because there is practical power in it. And it is pleased with the things of eating and drinking. But during the month of Ramadan, eating and drinking decrease, and worldly relationships diminish. Therefore, the soul gains freedom from the body, and it eliminates its deficiencies and moves towards righteousness. A vivid example is that when the soul gains freedom from the body, it ascends towards spirituality. Some crazy people sometimes say things that are impossible to fulfill. But some ignorant people consider them saints. However, the truth is that the soul of the crazy person has weakened its connection with the body because of the defects in the brain, the connection between the body and the brain weakens. And the government of the brain does not remain on the body. As a result, the soul becomes free and understands subtle matters. Hazrat Sahib used to say that there was a madman in Lahore who used to abuse people, and sometimes he said things that were impossible to fulfill. Someone insisted that you should go meet him. You thought he was crazy. It's not strange to abuse, and by this act, that person made a decision about me and rejected me. You refused to go. But when he insisted, and you saw that it was better to go, you went. But either he was abusing people, but when you went, he sat politely. And there was a melon with him. Presented it to Hazrat Sahib and said, "This is your gift." It was a reverse behavior. Otherwise, it was possible that he would have abused. So, even the crazy person, due to being free from physical thoughts, reaches a state where someone can say something of a high degree. So, for the health of the body and the soundness of the mind, reduce eating and drinking for the sake of a relationship with God. Then spirituality is born. And the body acts like a balloon. Through which spirituality is achieved.

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The soul ascends towards its fellow angels. So, when eating decreases in Ramadan, the soul heads towards the angels, as if it had forgotten them before. But when it sees them, it strives towards them. Just like a person forgets their relatives but when they meet them or see them in a dream, their love prevails. Similarly, when the opportunity arises for the soul to ascend in Ramadan, it continues to strive for ascension throughout the year. And thus, fasting helps in developing divine attributes. Enduring the difficulties of fasting makes a person aware of their weaknesses. One becomes aware of the condition of the poor. Another becomes aware of their own weaknesses. In the intensity of summer when water is scarce, and a state akin to death arises, the thought of annihilation comes to mind. And this thought persists for eleven months. So, in prescribing fasts, there is also the benefit that a person becomes attentive to their weaknesses because when a person feels their weakness, they turn towards God. It is well-known that when a person indulges in materialism, their attention is diverted towards material things. But when a person refrains from material things, their attention turns towards the Kaaba. Initially, the soul in Ramadan becomes attentive towards the angels. Now, it happens that the angels want to establish a connection with it and do good deeds. There are incidents in which the angels are mentioned. For example, it is mentioned in Hadiths that in the blessed month of Ramadan, the Angel Gabriel used to visit the Noble Prophet with the Quran. See, Gabriel used to visit you even without Ramadan, but in Ramadan, his coming had a different status. In the early days, he used to come as an obligation, but in Ramadan, he used to come as a friend. So, in Ramadan, a person establishes a relationship with the angels. During the days of Ramadan, a person wakes up for Sehri (pre-dawn meal) and thus gets the opportunity for worship. At that time, they offer Tahajjud prayers and it is necessary for the rectification of the soul. Although waking up in Ramadan is for eating, shame arises that when one wakes up and there is time, why not offer Tahajjud prayers. And when one does offer them, they attain spirituality because the rectification of the soul and its improvement are necessary as Allah says, "The rising by night is indeed most potent for governing the soul and most suitable for understanding the Word." (Quran, 73:6)

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It is a big weapon, so when a person rises to eat, they also read what is intense and is a means of reforming the soul. And this practice of one month is beneficial for the whole year. Just as staying on a mountain for a month is beneficial for the whole year. Or weakness eliminates health issues. And in this one month, the body benefits greatly. Similarly, reading Tahajjud in Ramadan for a month becomes beneficial. Furthermore, special prayers are accepted during the days of Ramadan. One is that through Tahajjud, one gets more opportunities for worship. And Tasbeeh and Tahajjud are increased. Besides, there are more opportunities for prayers. And there is a special connection between the acceptance of prayers and Ramadan as Allah says, "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (Al-Baqarah 2:187) When people ask me about myself, tell them that I am near and I listen to the prayer of the supplicant. Because in these days, the whole Islamic world is engaged in prayers. Therefore, prayers are listened to more. Because the rule is that when more people collectively do something, it becomes more effective and good. So, worship is increased during the fasts. Secondly, prayers are more accepted. And through this, there is progress in spirituality. The tenth relationship is that sins' habit diminishes. A person who steals or lies, if they understand God's command in the month of Ramadan and keeps fasts for His sake, they feel ashamed of doing evil. Because they think that if they do not refrain, fasting will be in vain. There will be no benefit. In this way, they avoid lying and stealing and benefit from avoiding evil through the practice of this one month. Then when a fasting person leaves their sustenance for the sake of Allah, Allah becomes their caretaker. And this is their duty. The word "duty" cannot be used for Allah, but it is said "duty" because He Himself takes responsibility for it. That He provides sustenance. And He provides better than what a person leaves for Him. As it is said, "And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]." (An-Nisa 4:86) When a person leaves physical sustenance for Allah, Allah provides them with spiritual sustenance. This is why fasting became necessary for progressing in spirituality and for having a noble conversation with God. And the Holy Prophet (peace be upon him) kept fasts before the descent of revelation, and the Promised Messiah (peace be upon him)

Chapter: Sam Al-Rasam

Sam Al-Rasam also observed fasts for six months. Thus, spirituality and piety progress through fasting. The reason or the twelfth relationship between fasting and piety is that a person's pre-dawn meal during fasting also enters into rewards. Because the time of pre-dawn meal is not actually for eating. The soul does not desire to wake up and eat at that time. It does not want to eat at that time. But a person wakes up according to God's command and eats. Therefore, they receive rewards for it. Then their heart desires to eat during the day. But they are told not to eat at that time. And the command to eat is given at night. They also receive rewards for that. Because if they had eaten at their own will, they would have felt hungry before the time. But they delayed eating according to God's command, so they receive rewards for that. Therefore, rewards are received in both meal times during fasting. Because at the time when one does not desire to eat, the command to eat is given, and when the desire for eating arises in their heart, they are told not to eat at that time. And the command to eat is given at night. They also receive rewards for that. So, rewards are received in both meal times during fasting. Because the time when one does not desire to eat, the command to eat is given, and the desire for eating arises in their heart. It is said, "Eat now." Then it is said, "Not now, eat later." Then the congregation, because it is forbidden to eat during the day in the state of fasting, and permission is given at night. It also becomes an act of worship as if every action of a person during these days becomes an act of worship. It is mentioned in the Holy Quran, "Eat of the good things and do righteous deeds." (Al-Mu'minun 23:51) Why is pork forbidden? Because eating pork leads to sinful deeds. And eating pure things prepares a pure body. In Ramadan, because the body is prepared through worship, the deeds that are issued are also purified and pure. Previously, the soul used to ascend from the body. But now the body is prepared through the soul. Which is a certainty. In fact, such a person reaches a state where eating and drinking according to God's command becomes an act of worship. Worship is issued from the body prepared through worship. And worship is also issued from the body. As it is said, "Wheat from wheat, walnuts from walnuts." This particular way of obtaining piety through fasting. If this content is expanded, it can spread widely, but I have briefly explained the virtues of fasting. There is another point about the virtues of fasting that in the last ten days of this month, there is a night. Which is called Laylat al-Qadr. It especially occurs in the odd nights of these ten days. This night is very blessed. Search for this night in these days.

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And seek blessings in it. So, I advise my friends to pray for themselves. And understand your responsibilities. You have pledged to spread the name of God. But there are some obstacles in its path, and it is regrettable that some of these obstacles are self-created. For example, your quarrels are also a major obstacle. The quarrels among you are related to Laylat al-Qadr. And that is because the Holy Prophet (peace be upon him) forgot the time of Laylat al-Qadr. Once the Holy Prophet came out and you saw that two people were arguing. You said, "God Almighty had given me knowledge about the time of Laylat al-Qadr. But I forgot it due to your quarrel." So, the benefit that was supposed to come to the entire Muslim community through the knowledge of Laylat al-Qadr was deprived of due to the quarrels of two individuals. It is the night in which good prayers are accepted. But to gain something from God, a sacrifice is needed. And where is the nation that can sacrifice for each other's sake? Some fight, and they sacrifice collective and national benefits for personal benefits or quarrels. But such people do not realize that personal honor is also the honor of the community. And if the community's honor is lost, its individuals will also be humiliated. For example, someone said, "The condition of the school is very bad now. The number of boys is decreasing, but it was found out. So, it became clear that the statement made about the community was better when there were more boys and the result was also good. Then what was the point that this person made? He said that he was dissatisfied with Qazi Abdullah Sahib, so he did not refrain from defaming a national work. We see that even animals hide their faults. A cat hides its excrement. Then those people who do not hide the faults of their brothers become worse than cats. If someone has a fault, cover it up. And keep away. Do not give him fame. If you do this, how can you receive God's blessings? If the community is defamed, people will not pay attention to it. They will say, "Why do we need to enter a defamed community, leave home and family, separate from loved ones, endure difficulties, and hear abuses?" Do not think that defaming a person is just that person's defamation, but its impact falls on the entire community. Whether it's Qazi Abdullah, Master Muhammad Din, Molvi Sher Ali, Molvi Syed Sarwar Shah, Hafiz Roshan Ali, Miyan Bashir Ahmad, or Mir Muhammad Ishaq, if these people are defamed, remember, the entire community will be defamed. So, in your progress, the most important thing is

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There are significant obstacles in your quarrels among yourselves. Remove them. If you see a fault in a brother, cover it up. The one who conceals the fault of a person, God Almighty conceals his fault. Because concealing the fault of Zaid is not actually concealing Zaid's fault but concealing the fault of Islam. The impact of Zaid's backbiting falls on Islam. So, I advise you to bring about a change within yourselves and eliminate this evil. Personal enmity and grudges cause harm to the community. The one who does so sacrifices religion for personal interests and enmity. I say it truthfully that such a person sacrifices the nation for personal interests. Some people fight, causing the loss of collective and national benefits for personal interests or disputes. But they fail to realize that personal honor is also the honor of the community. If the community's honor is tarnished, its individuals will also face humiliation. For instance, someone remarked, "The state of the school is deteriorating. The number of students is decreasing." But upon investigation, it was found that the statement made about the community was better when there were more students, and the outcome was positive. So, what was the point of that person's statement? He expressed dissatisfaction with Qazi Abdullah Sahib, thus defaming a national effort. Even animals conceal their waste. Therefore, those who do not hide the faults of their brothers are worse than animals. If someone has a fault, cover it up and keep away. Do not give them notoriety. By doing so, how can you expect blessings from God? If the community is disgraced, people will not pay attention to it. They will question, "Why should we join a disgraced community, leave our homes and families, endure hardships, and face insults?" Do not think that defaming an individual only affects that person; its repercussions extend to the entire community. Whether it's Qazi Abdullah, Master Muhammad Din, Molvi Sher Ali, Molvi Syed Sarwar Shah, Hafiz Roshan Ali, Miyan Bashir Ahmad, or Mir Muhammad Ishaq, if these individuals are defamed, remember, the entire community will be defamed. So, the most crucial aspect of your progress is

Chapter: Nearness to God's Path

Recorded on May 36, 1932, after reciting Tashahhud, seeking refuge, and reciting Surah Al-Fatihah, the following verse was recited. And it was said, "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (Al-Baqarah 2:186)

This is the last Friday of Ramadan, if Allah wills, those who are granted success will observe one or two fasts after this. Then again, when will Ramadan come upon whom and upon whom it will not come, this knowledge is with none but Allah. And who will get the opportunity to observe fasts in the coming Ramadan is also known only to Him. Therefore, whatever benefit can be obtained from this Ramadan should be availed. Ramadan is a source of spiritual blessings and progress for humans. If the ways that are observed during Ramadan are utilized, a person can benefit greatly. Today, I want to explain a verse related to Ramadan. I have read it. It mentions the mention of days before and after fasting. It is evident that this verse is related to fasting days. This verse is not random or out of context. In the Holy Quran, no word is out of place. The word placed where Allah has placed it is for a reason and due to its relevance. Quranic verses are not randomly scattered. This verse has a special connection with Ramadan. I had also hinted towards it. Today, I want to mention another point related to the virtues of fasting. The Holy Prophet (peace be upon him) said, "Allah says, 'Every good deed has a reward, but fasting is for Me and I will reward for it.' It means every good deed is rewarded by Allah, but the reward for fasting is given by Allah Himself. This is what the Holy Prophet (peace be upon him) said. It was not said from his own self but from Allah."

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It is argued from the verse and it is said, "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (Al-Baqarah 2:186) This verse indicates the first chapter of spiritual progress. When a person takes the first step towards God, three changes occur. Until these three changes happen, closeness to Allah cannot be achieved. Yes, if these changes occur, closeness to Allah is attained. The first change is that a person should seek God. When this desire arises, paths to success open up. However, thousands of people are born and die. No desire is born in their hearts. Rather, those in whose hearts this desire arises are laughed at for their thoughts. This is a sign of misery. Such people cannot benefit. So, the first thing that makes a person attentive to something is what I should search for. When this desire arises, knowledge progresses. Then Allah says, "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." This verse is the first step towards spiritual progress. The Holy Prophet (peace be upon him) said, "Allah says, 'Every good deed has a reward, but fasting is for Me and I will reward for it.' It means every good deed is rewarded by Allah, but the reward for fasting is given by Allah Himself. This is what the Holy Prophet (peace be upon him) said. It was not said from his own self but from Allah."

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The third essential aspect necessary for closeness to God is that their question should be about Him. That is, their sole purpose should be to attain God. People enter religions for various purposes. Some join merely to be part of a group, some for moral values, or some due to societal or cultural considerations. But here it is stated that their inquiry should be solely about the essence of God, how one can attain Him. If other benefits are obtained, then so be it. Religion should not be pursued for other benefits but solely for God. Yes, if other benefits are acquired, then that's fine. Religion should be pursued solely for God. This is the first step necessary to achieve closeness to God. Remember, in the Arabic language, the rule is that when "ana" is followed by "fa," it means that as a result of the first action, the second will occur. So, "fa" does not mean closeness is near to Allah, but it also means that when these three aspects come together, that is when the desire to seek God arises, then knowledge progresses. Then Allah says, "And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." This verse is the first step towards spiritual progress. The Holy Prophet (peace be upon him) said, "Allah says, 'Every good deed has a reward, but fasting is for Me and I will reward for it.' It means every good deed is rewarded by Allah, but the reward for fasting is given by Allah Himself. This is what the Holy Prophet (peace be upon him) said. It was not said from his own self but from Allah."

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Rasul Kareem asks, meaning when a person's heart desires to seek God and they inquire if they can find Him, then involuntarily they say, "O Allah, I desire Your nearness, I want to meet You." Then it is said from the side of Allah, "Come here. I respond to the call of the caller when he calls upon Me." This is the second nearness. The first was that a person was searching for Him. The second is that it is said from Allah's side, "Yes, I am near." Then what happens? It is said, "So do not stop at this, but respond to Me and believe in Me, so that you may be guided." Just as it is a rule in the paths of trees that when you search for something and it hears your voice, it tells you, "Come here." So, Allah also reveals His ways of meeting. He creates new opportunities. If a person utilizes them and puts their trust in Allah, one day they will reach Allah. Thus, the state of vision is achieved or the station of union is attained. These three stages of nearness to God are mentioned in this verse. Our community members have been granted the first opportunity by the grace of God that firstly, we are in search of God. Secondly, we did not inquire from the clerics but asked a Prophet. Thirdly, what is the question about God Almighty that He should show us the path to His nearness. By the grace of Allah, we have obtained the opportunity for prayers in this Ramadan. And soon, everyone will make this prayer, "O Allah, I desire Your nearness." Now, the next stage is that the opportunities that will be created for attaining goodness and rewards, we should act upon them. Because through them, we will attain nearness to Allah.

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Difficulties will also arise for us. But the result will be success. As it has been said, every calamity is a right given to the nation. Under the treasure of grace, it is established. So now, if we have to endure difficulties for the sake of the mission, we should not hesitate. Instead, we should respond to this call with our sacrifices. Because you have raised your voice. You have prayed, "O Allah, we want to meet You, we desire Your nearness." And it is not necessary for the acceptance of these prayers that you only pray. You also have to show the paths of goodness. So, in return for these prayers, you will be given opportunities to do good deeds. Therefore, be vigilant and alert so that when these opportunities arise, you do not overlook them in negligence. Lest your example be like the one who calls his companion, but when he arrives, he moves away from there or is like the one who knocks on his friend's door, but when his friend comes, he goes to another place or falls asleep. You have started seeking God. And you have inquired about it from Muhammad (peace be upon him). And what is the relationship with God. You have observed fasts and spent nights awake. So that the path to God's nearness may open for you, you have raised your voices. Now it is your duty to benefit from the opportunities that come your way for goodness. Treat the servants of God with kindness. If there is a need for wealth for preaching, give it. If there is a need for time for religion, give it. If there is a need for life, give it. And if honor needs to be sacrificed for the sake of religion, then sacrifice it. Accept every good initiative. When this state is achieved, what will happen? Closeness to God will be attained. This is not the ultimate closeness. There are degrees of nearness as well. The essence of God is infinite. Therefore, the paths to His nearness also keep opening. This divine nearness mentioned in this verse is the first stage of nearness. After that, the state of doubt and hesitation continues. But after that, a life of comfort and satisfaction is lived. When you walk on that path, more and more paths to His nearness will open up. This path of satisfaction has been shown to us in Ramadan. Walk on it and benefit from it. So that you may attain a life of contentment. (June 1922 CE)

Chapter: Two Matters

The Importance of Inviting to Allah and the Practice of Preaching

Delivered on June 2, 1922, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, after reciting the Tashahhud, seeking refuge, and reciting Surah Al-Fatihah, briefly mentioned two separate matters. It has been some time since the establishment of these three circles and work has begun in them. Around three months have passed under this arrangement. What actions have been taken and what results have been obtained, I am not certain. However, based on my knowledge and it is possible that I may be wrong because I am not the Knower of the Unseen, the matter brought before me is what I have knowledge of. My opinion is that no particular work has been done under this arrangement, and work has commenced in other circles, and success has been achieved in them. Nothing significant has happened in the regions around Qadian. Our expectation was that this year, the name of Hazrat Masih would reach the ears of every individual in this district and the evidence of your call would reach every ear. Within a short period, many people would become Ahmadis. Just as people used to become Ahmadis in various ways before, they are still doing so. However, under this movement, perhaps not a single person has become an Ahmadi. If this situation continues, this year will also pass, and year after year will pass, and our work will remain incomplete. Because until work is initiated, its end cannot be reached. And leaving the end, its beginning cannot be made. If you walk, you will move forward. And if you sit, you will remain seated. So, even if a hundred years pass in this state, the first day will still be there. And our work will lag behind for a hundred years.

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Therefore, first of all, I draw the attention of the missionaries towards this and all other community members should also pay full attention to this because work happens by doing, and if work does not start, nothing can be achieved. Knowing the evidence does not lead to anything until action is taken. Therefore, I draw the attention of one group towards this, and if not, then make this district your focus. There is no place among Ahmadis where they are the same and have no impact on others. Where the community gathers, there is an impact, and there is no impact in scattered form. During the days of the gatherings, a few thousand Ahmadis gather. This indicates that there is a community. At the time of my lecture in Amritsar, a few hundred people had gathered. So people used to say that there are many Ahmadis. Yes, we are in the hundreds of thousands, but because we are in different places, it does not have an impact on others. And among Ahmadis, there is not even a small piece where only Ahmadis are present. Establish at least one area as a center where there are no others. Until such a center is established, you cannot carry out activities according to the purpose. And neither can ethical education be imparted completely. Therefore, the Noble Prophet (peace be upon him) had commanded to expel the polytheists from Mecca and Hijaz. We do not have such an area at this time where even if it is small, there are no others. Until this happens, our work is very difficult. If this does not happen, then the work will become even more difficult. If this work had to be completed in a hundred years and we had started earlier, today you would have been out of the hundreds in forty years. But until now, all the work is still the same, and nothing has changed in a hundred years. Move forward. Then the work will be done. The way to work is to do it. Near Qadian and its villages, there are about a thousand people who can preach. If fifteen people give fifteen days, forty to forty-five people can work every day. Where so many people work every day, how much change can happen if the central work is left and I only sit with that work, then, God willing, a great change can occur. Because work happens by doing. One person had asked Hazrat Masih Maood that the heart does not feel inclined towards prayer and there is no pleasure. You had said, "Engage your heart." So there is no doubt that the way to work is to work. The way to acquire knowledge is to seek knowledge. The way to earn wealth is to earn wealth. The way to meet God is to strive to meet Him. The way to increase the community is to increase the community. The work that you start will begin.

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Hazrat Masih-e-Maood (as) had a common belief among Muslims that Islam could not spread. But even when Hazrat Sahib was alone, at that time Mr. Webb became a Muslim in America. You also stand up like your leader. And from here, you can preach to the whole world. Hazrat Masih-e-Maood did not know English, but see, without knowing English, he preached in English-speaking areas. Can't you preach in your district? So, abandon your negligence and leave your laziness. Allah Almighty wants to establish this community. But He also wants you to make an effort. Until action is taken, no result can be achieved. If Allah wills, He can create a child without parents. But He wanted humans to work and then produce a child. Allah can make the whole world Muslim and Ahmadi through you. But He also wants you to fulfill His will. That's why He sent Hazrat Masih-e-Maood. So, align yourself with the will of Allah because until you do not align yourself with His will, you cannot inherit His rewards. As I have severe pain in my head and throat and cannot speak much, I will briefly state another matter. After pondering, I have realized that our people cannot accomplish many tasks due to lack of practice. Sometimes, students and preachers who come to me lack experience, and this is something I have mentioned incidentally. But when they sometimes narrate the conditions of preaching, I realize that they are immature and inexperienced. When they speak, they become nervous, and they cannot express their thoughts correctly. They cannot organize their speech properly and cannot use words that make their speech effective. It is evident that they have not been trained. They have been taught things but not put into practice. Similarly, the situation of English students is such that when an English-speaking person comes, even graduates cannot interpret. In such situations, our English students try to find the vessel of translation from them. Just as Hazrat Masih had tried to make the cup of death disappear. Similarly, our English students try to find the vessel of translation from them. Sometimes it feels like I am saying something and they are saying something else. The difficulty is that I know and understand English to some extent, so I assume their mistakes. This causes me discomfort. If I did not know English, I would not feel this. The reason for this deficiency is that they have knowledge but do not use it. If they keep talking and lecturing without utilizing it, they do not realize this deficiency. At that time, it is evident that they have knowledge but do not apply it.

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They are in a state where they bury knowledge alive and people strive for intellectual progress. They do not make this effort. There should be various societies for intellectual progress where everyone sits together and strives for intellectual growth. Through interaction, intellectual progress is made, and some useful work is done. But when this does not happen, a deadly silence prevails. And until now, the situation is like that of children who work under supervision. And when they are made to stand, they stand. Guidance is needed in every task they undertake. Therefore, for the correction of this situation, I think there should be a society where I can sit for some time, and hopefully, it will work. Regular meetings should be held, and everyone should participate as in the council of guidance. Or it could be a session for practicing lectures. Because people are engaged in religion and work. And allocating more time for it is difficult, so fifteen days should be dedicated to this meeting, and on Fridays, this meeting should take place. Instead of imposing more restrictions, informal activities should be conducted, which in English is called "Informal." In this meeting, lectures should be given in every language. And there should be lectures on various subjects. Then this will be better adopted. I have already mentioned that people should be prepared. After the prayer next Friday, Insha'Allah, the first meeting will be held. Those whose speeches are scheduled should be prepared and not be nervous suddenly. I hope this method will be beneficial, Insha'Allah, and a stable society will be established where people will become familiar with the art of lecturing. The third matter is that today I will start reading out the draft of a new book I have written. It is estimated that it cannot be completed in one meeting. It will take seven to eight hours. Because I have a sore throat, it will be read out in two days, some today and some tomorrow. Those who are consulted will be informed. They must attend. Others can also listen. I read out the draft for this reason because many people do not get the opportunity, and they listen in this way. And something heard is remembered later. Before concluding the sermon, I draw your attention again to understand your duties and not waste time in negligence and laziness. Understand the importance of duties and comprehend the significance of your life.

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Manifestations are apparent. Millions of people have become Christians just because they see the effects of life in Christians. They have no arguments of the kind that have veiled reason. It is just their actions that influence people. If these actions are aligned with the truth, how beneficial the outcome would be. So, manifest your life's effects and cultivate the habit of working under discipline. As a result, a great revolution will surely be established. May Allah grant you success to act, participate in the propagation of His religion, and yield the best fruits from our efforts. (June 12, 1922 CE)

Chapter: Safeguarding Faith

The Preservation of Faith and Its Importance

Delivered on June 9, 1922, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, after reciting the Tashahhud, seeking refuge, and reciting Surah Al-Fatihah, stated, "When a person engages in any task, they also take some measures for its protection and survival. A person planting a tree builds a fence around it. And understands that animals will not put their mouths in it. And they will not eat its tender leaves. Sometimes, they build walls around it. While understanding that the tree is valuable. And it cannot bear any harm. Sometimes, they work harder and only bear. And appoint a person for the protection of that tree who remains engaged in its care day and night. And sees that no animal harms it. They prevent insects and pests from damaging it. They take measures to prevent storms. To save the tree from breaking. The purpose is that as valuable as the tree is, so is its protection. Similarly, the protection of the field is done. Sometimes, rain is beneficial. Sometimes harmful. If it is beneficial, the farmer builds embankments in the fields to stop the water so that it remains collected in the field. And the field flourishes. And sometimes rainwater is harmful. At that time, they do not let it stay in the field. Instead, they break the embankment to remove it. Then they build fences so that animals do not enter and destroy the field. And people do not make paths. And when the fields ripen, they sit between the fields with fences to protect them from animals. Or they stay day and night on the mountain fields to protect them from bears. Similarly, a person runs a shop. Putting in money, they protect it. They do not just fill the shop with goods, they do not feel happy.

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When a person engages in any task, they also take some measures for its protection and survival. A person planting a tree builds a fence around it. And understands that animals will not put their mouths in it. And they will not eat its tender leaves. Sometimes, they build walls around it. While understanding that the tree is valuable. And it cannot bear any harm. Sometimes, they work harder and only bear. And appoint a person for the protection of that tree who remains engaged in its care day and night. And sees that no animal harms it. They prevent insects and pests from damaging it. They take measures to prevent storms. To save the tree from breaking. The purpose is that as valuable as the tree is, so is its protection. Similarly, the protection of the field is done. Sometimes, rain is beneficial. Sometimes harmful. If it is beneficial, the farmer builds embankments in the fields to stop the water so that it remains collected in the field. And the field flourishes. And sometimes rainwater is harmful. At that time, they do not let it stay in the field. Instead, they break the embankment to remove it. Then they build fences so that animals do not enter and destroy the field. And people do not make paths. And when the fields ripen, they sit between the fields with fences to protect them from animals. Or they stay day and night on the mountain fields to protect them from bears. Similarly, a person runs a shop. Putting in money, they protect it. They do not just fill the shop with goods, they do not feel happy.

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They cause harm rather than benefit themselves, like those who burn nurseries. Some cause harm out of foolishness, like those who run in the fields. Some cause harm out of sheer ignorance, like those who feel happy seeing the leaves of a tree and pluck them. They gain nothing from it, nor do they have enmity with the tree, but they know what the consequence of their action will be. Some out of natural aversion cause harm, like worms and pests that spoil some things. Therefore, the rule of the wise is that they protect each of their things and do not neglect them. Except for the insane, everyone takes care of their belongings and protects them from harm. A landowner protects the seeds sown in the field until they are taken to the granary. But it is surprising that the seed of faith is such that it is left to grow, and its protection is not considered. People plant trees. They protect them. They plant fields and take care of them. They take measures for their protection. They build houses and take care of them. They appoint someone to look after them. But the seed of faith is left unattended. Even though if the field is destroyed, one can manage by borrowing from someone and survive. And faith is such that no one can fulfill it for another nor can one's faith suffice for others. The Holy Prophet (peace be upon him) gathered his people and told them to abandon the worship of idols and worship one God. And obey the Messenger of God. I cannot suffice for someone who goes against God. Nor can I suffice for my children. Hazrat Noah was also there. But his faith was not enough for his son. And he could not save him. Even though others were saved, his son was not saved. Similarly, Hazrat Lut was a prophet, but his faith did not benefit his wife. People protect fields. They protect houses. They protect trees. They protect businesses. But the seed of faith is left unattended. Many people strive to attain faith, but when faith is attained, they do not make efforts to protect it. Instead, they feel secure after attaining faith. Whereas the delicate time is when faith is attained. Because many enemies arise who attack the gates of faith. Sometimes Satan attacks faith. Sometimes someone wants to harm faith for their benefit. Sometimes someone wants to harm faith for some reason. Some

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People become victims of their ignorance and foolishness, but many are unaware of these attacks. They do not consider that once the treasure of faith is lost, it becomes difficult to regain it. Look, just as Allah Almighty taught prayers for acquiring faith, He also taught prayers for its protection. Just as "Guide us on the Straight Path" has come, so has "Not the path of those who have evoked [Your] anger or of those who are astray." Many people acquire faith but do not protect it and die as disbelievers. They are given the opportunity for Jihad in the way of Allah, charity, and spending in the way of Allah. But when they die, they die as enemies of Allah. And taking faith to the lowest ranks of hell. A thief is punished for theft. But if a government official commits rebellion, the punishment for him is much greater than others. Similarly, if one who is called a believer does not act like believers, they should fear because they are more under the grip of Allah. Despite multiple prayers for acquiring and protecting faith, it is regrettable that many people do not value faith and do not pay attention to its protection. After years of hard work, they understand the reality of faith. And when faith is acquired, they do not protect it. Whereas the protection of the seed is most necessary when it sprouts. Until the sprout emerges, there is no danger. Because its existence was also not there. Similarly, when a person decides after much research, it seems as if faith sprouts from that decision. At that time, various enemies want to attack it, sometimes the self becomes its enemy, sometimes Satan wants to destroy the tree of faith due to his eternal enmity, sometimes out of animosity, sometimes out of ignorance, and sometimes for personal gain, and sometimes out of sheer foolishness. It is time to protect faith. But generally, people do not understand this time. In fact, the time for protecting faith is when a person transcends from evidence to recognition. A person who believes based on evidence also leaves based on evidence. Hundreds of beliefs that were previously accepted based on evidence are now rejected based on evidence. The issue of the existence of the heavens was such that people of various religions trembled because of this issue. And great scholars and theologians were engaged in responding to the objections arising from it. But today, even a school child will be formed on the fallacy of this idea and will call it foolishness. Similarly, today

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There are many things that are called matters of intellect. It is possible that at one time, they are called foolish and wrong things, and they are rejected by intellect. By this, I do not mean that you should not believe in religious matters with intellect and believe in foolish things. Instead, I say that the foundation of your faith should not be based solely on intellectual evidence. Because it may happen that you believe in something based on evidence one day and the next day you hear an argument that makes you realize it is against that belief. So, I mean that the foundation of faith should be based on observation after passing through evidence. If a person has observed about their own self and for others, what kind of fever benefits them and how the fever subsides by using it. But some fevers do not provide any benefit. Then that person will not deny the benefits of quinine. Because they have experienced and observed its benefits. Similarly, if a person's faith is at the level of recognition, then no evidence can remove their faith. So, the one who has seen the vision of Allah Almighty and has not seen any material thing that can be seen, but their heart is affected by the actions and the heart feels it. They become of God. And God becomes theirs. And their soul is under His control. So, their faith is saved from all dangers. And the place of not those who have evoked [Your] anger or of those who are astray should also be attained. That is the place of observation. So that no evidence or pain can remove them from there. If the fire has been put out by putting a hand in it and it has burned, if it has been cooked, it has been cooked, if it has been extinguished, it has turned into ashes. How can the denial of fire be possible by gathering so many observations? In comparison, no evidence can deny the existence of fire and its effects. Similarly, when faith reaches the level of observation, then it cannot be turned away from wealth and riches, knowledge and honor, relationships, and all other types of relationships by religion. It becomes as secure as a child in the mother's lap. Therefore, it is necessary that "Guide us on the Straight Path" is not sufficient. But also, "Not the path of those who have evoked [Your] anger or of those who are astray" should be acted upon. That is, faith should be protected. No wise person will like to extract pearls with great effort and hardship and then throw them in front of a dog. If someone does that, they will be foolish. You have heard all kinds of objections. And all of them

Having found the truth and accepted the right path, now do not fall prey to enemies of faith lest you be destroyed. Let your example not be like that woman mentioned in the verse: "The example of those who take allies other than Allah is like that of the spider that takes a home. And indeed, the weakest of homes is the home of the spider if they only knew." (Quran, An-Nahl, 16:93) So, now that you have attained faith, also consider safeguarding it and protect it from every opposing influence. Attain the station of observation where no danger remains. (June 15, 1923 CE)

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The Source of Comfort is Faith

Stated on June 16, 1922, after reciting the Tashahhud, seeking refuge, and reciting Surah Al-Fatihah, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad said, "The greatest desire of a person in the world is to find comfort, to remain happy. They strive for success, whether it be worldly affairs or religious. The primary goal is to attain comfort. Students work hard with the aim of gaining mental and financial comfort because happiness comes to a person through knowledge. When a person learns something new, they feel happy. Allah Almighty has placed this material to draw attention towards knowledge. If this material did not exist, attention would not be there. Look, the desire in a person reaches a point where when two people are talking, the third ear starts listening. The person desires comfort, respect, and honor. The purpose in all these actions is to attain comfort. This purpose is the greatest. But there are also degrees in it. The more happiness one can get, the more a person desires it. They are happy with a rupee because it gets them the thing that brings them comfort. But there is more love for a pound. Because compared to a rupee, a more luxurious item is obtained. Or there is more love for a pound compared to a command because compared to a rupee, the thing that brings comfort to a person in relation to a command is more. But if the value of a rupee and a pound were the same, the value of a pound would not be higher than a rupee. The happiness of a pound compared to a rupee is more because its value is higher. Every person understands the concept of less and more. Place two things in front of a child. And place another two things on the other side, the child will lean towards those two things. This fact is known to every ignorant person.

Ignorant people also feel it. Therefore, a person should ponder that when the purpose of all actions is to attain comfort and ease, then it should be seen what is that thing which can bring the most comfort to a person. When they ponder, they will realize that the thing that can bring the most happiness is faith. Faith emerges from trust, which means blessings. So, it seems that faith is a door of blessings. If it is acquired, then it is pure comfort. The Holy Quran has explained this point with simplicity. And the map of faith is drawn in this way. It is said, "In the name of Allah, the Entirely Merciful, the Especially Merciful." I start every task with the name of Allah, the Most Gracious, the Most Merciful. And I have brought faith in Him. What will be the necessary consequence of this? He will say, "Praise be to Allah, Lord of all the worlds." When one brings faith in God, they feel true happiness from it. A person says "Alhamdulillah" at that time when they receive comfort. Those who are not inclined towards religion also say "Thank God" in times of happiness. So, after "Bismillah," that is, after acquiring faith, the word "Alhamdulillah, Lord of all the worlds" continues on the tongue of a believer. And the final words of a believer are also the same. "And their final prayer is, 'Praise to Allah, Lord of all the worlds.'" That is, the beginning of faith is also with happiness and the end is also with happiness. The Holy Quran provides evidence along with supplication. Now a question may arise, why does a believer feel happy? What is the reason that they say "Alhamdulillah, Lord of all the worlds"? The reason is that happiness in the world comes in four degrees. If there is a deficiency in them, a person is deprived of happiness. The first degree is that some comforts come under natural desires. Some delicate necessities are such that if they are not fulfilled, a person does not attain comfort and they become unhappy. Some desires for eating and drinking bring comfort. When they eat, they feel at ease. When they smell something, they feel happy. Sometimes worms are found in illnesses. They are seen and then health garments come inside which bring comfort. The burden of this change is due to various reasons. Which are not apparent. Comfort or sorrow comes from them. Just as the items of comfort are hidden, similarly, the essence of Allah Almighty is hidden. A believer says "Alhamdulillah, Lord of all the worlds" I have brought faith in God. All praise belongs to the Lord of all the worlds. He has a hold on every delicate thing. When friendship with God is established, then they have a grip on the finest of fine things. When faith is attained, then it is as if they have acquired the most valuable treasure. So, the believer should strive to protect this treasure and not let it be lost. (June 15, 1923 CE)

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Protection from harms has been achieved. Because it is a rule that the friends of the homeowner, such as servants and others, also serve. When a person becomes God's, worldly things confirm it. Sometimes a person desires something but does not realize its benefit. Because it is possible that what they perceive as beneficial is not actually so. God is the Lord of all the worlds. He has made it clear that this thing should not be given. Look, when a child starts falling into fire, parents stop them even if the child cries, but they save them from the fire. If someone objects that how are these parents who let the child cry and do not let them fall into the fire, then they are foolish. If a believer prays for something that is not accepted according to their wishes, they cannot be happy because they know there will be harm in it for them. There is a story that a special kind of snake was caught, tied up, and it was thought that it would be easy to earn a living through it. A relative took it away. When it was seen, the snake was gone. It was searched everywhere but not found. It was very shocking, and many prayers were made. In all this, it was informed that a relative had died. When they went there, it was found that the same snake that was caught had bitten him and taken him away. See, if their prayer had been accepted, instead of the person, their body would have been found. If a believer's prayer is not accepted, they understand that it is God Almighty who stops it for their benefit. They are comforted by this, and they say "Alhamdulillah, Lord of all the worlds." The second stage is that a person desires that things that bring them happiness reach them. For this, it is said, "Praise be to Allah, Lord of all the worlds, the Entirely Merciful." That God who is Merciful will automatically provide them with the things that bring them happiness. The third thing is that a person gets good results from using the items. If money is put in a shop and no benefit is gained, what is the use? So, a believer gets the third degree through the means of mercy that the reward for their actions is given by God Almighty and their love is not lost. The fourth thing is that a person reaches perfection. A student studies daily, listens to the teacher, and cheers after hearing. An annual exam is held, an intern's exam is passed, and a university's top exam is passed. It seems they have achieved perfection. And this is the result of Judgment Day. So

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A believer's work becomes perfect, and the result is revealed, then their happiness is complete, and at that moment, they say "Alhamdulillah." See, what a high degree of faith it is, from which every calamity and destruction a person is saved. Therefore, it is advisable that the wise person thinks about creating faith. When this state is achieved, no comfort escapes from their grasp. It is said that Umar Ayyar had a spider that he used to take out whatever he wanted. This is a story, but faith is such a thing that every essential comfort comes out of it. So, acquire faith. And strengthen it. This is the key to comfort. If this is obtained, no sorrow remains. (June 22, 1922 CE)

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Advice for the Business Profession of Ahmadis

Expressed on June 23, 1922, after reciting the Tashahhud, seeking refuge, and reciting Surah Al-Fatihah, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad said, "Today, I wish to discuss some points regarding a specific segment of my community. However, these points are beneficial for the entire community. This segment pertains to the traders. You all know that I naturally desire and every Ahmadi should desire progress for this community, both in religion and in the world. And for the progress, whatever permissible means exist within good morals should be utilized. No religion prohibits the use of means. This desire is within me, and it will be in the heart of every Ahmadi. But for every task, there are certain means. I have drawn attention to this many times that it becomes evident from the Holy Quran that for any task, God has set paths and means upon which success can be achieved by following them and failure results from abandoning them. People of different religions have misconceptions about not using means for work. They consider mere empty efforts as a means of success. Such people think that if a person works for God all day and stays awake all night for Him, why should they be born if they do not believe in Muhammad (peace be upon him)? They say the real thing is love for God. If a person does not understand the essence of true prayer and worships in their own way. If they fast not in the days of Ramadan but starve themselves. Or instead of performing Hajj to the House of Allah, they leave their home and family for the sake of a non-existent God. Or instead of giving Zakat in the prescribed manner, they do not give a fortieth part of their wealth but

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It gives a lot. So, why can't he find God? We say, for every thing, there are prescribed means to obtain it. And unless they are used, that thing cannot be acquired. For example, if five rupees are required to place an order, then four annas are set on them. If a person fills out the form and instead of giving it at the post office, goes to the police station and gives two rupees instead of every item, they will not reach their rupees. The police will return their rupees. And if some people have ill intentions, they will eat up seven rupees. Similarly, to plow the land, a plow is used, and to a certain depth. But if a person instead of plowing the land, digs deep and puts seeds in wells, will their field be ready? No, because they left the path that was set for the field, so their seeds will be wasted in the ground. Even though they worked harder than the one who plowed. But since they abandoned the correct path, the seeds will be lost. Just as for quenching thirst, water is drawn from a well. But it is not a means that a thirsty person picks up buckets and runs away. So, whatever way is for doing a task, it should be followed, then it will happen, otherwise it won't. Similarly, the condition of religions is such. Some religions have many hardships and toils compared to Islam, but they yield nothing. For example, there is the Hindu religion. People hang upside down and knead flour while hanging upside down and bake bread in that state. And they consider it worship. But will they nurture God's pleasure and the highest place in paradise through this? No. Because success is not achieved in the wrong way work is done. So, if someone wants to approach God on the wrong path, it will be rejected. In our community, there is a desire for progress, whether it be religious or worldly. But for this, it is necessary that the right path is followed. In some cases, here, some restrictions have been imposed on pre-sales. Because these conditions have forced us to do so. If those conditions are removed, these restrictions cannot remain. Apparently, these restrictions are temporary. If any benefit is gained from them, it is not real. In reality, the benefit is what is obtained through one's merit and capability. But people

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Understanding the True Value

They do not understand the essence. They do not comprehend that in the market, an item that is sold and bought. From this, a person considers it expensive below, saying, "This is my item, I can sell it at whatever price I want." And in this way, they think taking a higher price is their right. But their saying this is wrong until buyers are restricted, and if someone is forced not to buy from the seller but from Khalid, and Khalid raises the price of the item compared to the market, and Zaid is forced to buy from him, then Zaid has no right to benefit from this compulsion, and he cannot say, "This is my item, I can sell it at whatever price I want." Saying this is wrong. They should consider the market rate. Look, if a person has some bread and a beggar comes to ask for it, it is not his right to say, "I won't give it," so when a poor person who doesn't even have a penny doesn't give bread, it is wrong and unjust. So, a person who "buys an item and the shopkeeper does not sell it at the market rate, he is also unjust. If a person sets a higher price than the market rate, it is dishonest, and they take advantage of people's compulsion and ignorance. Yes, if a shopkeeper declares and writes on a board that he buys things from Amritsar for two pennies and sells them here for three pennies, but in the market, they are sold for two pennies, and then a customer goes to his shop and buys from him, then it may be his right, but people generally do not know the market rate. Therefore, they are charged more due to their ignorance, and this is dishonesty. And this dishonesty is due to their mistake and ignorance, and the impact of their mistake is put on others that we bought expensive. So, they should bear it themselves. Those who continue this practice neither succeed in their business nor gain knowledge of trade. This is why none of our shops are in good condition. People do not work hard and do not acquire knowledge of trade. And they want to run their shop through dishonest means. Their desire is that this restriction related to pre-sales should continue, and what one brings, the other should not bring. But they do not work hard themselves. These are dishonest or temporary means. If they work on the right means, they will not need these means. And they do not wish for these restrictions to continue. Because these are also temporary. If circumstances change today, these restrictions will not remain.

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Wisdom in Action

An alert person works with wisdom and achieves success. But if wisdom is combined with piety, then this becomes a matter of great excellence. If there is no wisdom but foolishness, then success is difficult, and the desire to benefit becomes hidden mischief. Our friends should excel in every matter. A believer is zealous and does not like to lag behind in any matter. There is an incident of Hazrat Shah Isma'il Shaheed Dehlawi that a Sikh had a skill in archery that no one could match. Hearing this, you started practicing archery. And you excelled in it to such an extent that no one could compete with you. You did this so that a non-Muslim should not excel Muslims in small matters. And whether it is a matter of religion or the world, a believer strives to excel others. We have no doubt that the world is separate and religion is separate. But even in this, there is no doubt that worldly matters have an impact on religion. The one who is intoxicated in the world is also intoxicated in religion. The one who is lazy in worldly affairs will also be lazy in religion. When the limit of benefit in worldly matters was restricted, for example, up to this limit, the benefit is permissible, and beyond that, it is impermissible. And it is established that the thing should come into the market at the actual price. And it is also considered that buyers do not make compromises among themselves. That is, it should not happen that ten or fifteen shopkeepers decide among themselves to sell at a certain price, if this happens, it is impermissible. And the benefit obtained through compromise is also a kind of conflict. But if a person gains extra benefit through their merit, then it is permissible. For example, people generally bring things from Amritsar and sell them here at a certain price. Another person, if with honesty, brings it cheaper here and sells it at the same price, earning more than others, then there is no blame on him. Or if in Karachi, a particular item is available at a very low price, and a person brings it from there and sells it here at a much lower price than others, then there is no blame on him. I have seen that generally, complaints about shopkeepers are incorrect

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Some shopkeepers say, "It is our right that our brothers buy things from us." It is true that they have the right that their brothers buy from them. But it is also the right of brothers not to take undue advantage of them. What harm is there if a person remembers their right but forgets the right of others? Whereas the hallmark of a believer is that they forego their own right and uphold the rights of others. The Companions of the Prophet (peace be upon him) were very mindful of the rights of others. It is narrated that a horse was being sold by a Companion, and he had fixed its price at, for example, two thousand. On the other hand, the buyer, who was also a Companion, was quoting four thousand. There was a dispute between them about this. The seller argued that he had set a low price, and the buyer was offering more. The believer is one who is very mindful of the rights of others. It is necessary to be mindful of the rights of others. And it is forbidden to act unfairly. For a believer, it is essential to act with vigilance and diligence. The shopkeepers' claim that "It is our item, we can set its price as we wish" is neither correct in principle nor ethical. Generally, shopkeepers make the mistake of acquiring whatever they can due to their ignorance and do not search for cheaper and better options. Then they shift the burden of their cheapness onto the buyer. If they have to bear the consequences of their cheapness and sell below the market rate, they should be vigilant for the future. But so far, people have not understood this. This is the reason why they cannot run a shop well and why their customers are not happy with them. The result of this is that the shop eventually closes. I cannot believe that someone who is called an Ahmadi deliberately deceives. Because I cannot believe that someone is an Ahmadi and then deceives knowingly. My heart is not made to think such thoughts about anyone. Yes, mistakes happen due to negligence or ignorance. But even if a mistake is made due to negligence, it is still a mistake. And its consequence must be borne. Look, if a person shoots someone and later claims they mistook them for an animal, if this is proven correct, they may not receive the death penalty. But a penalty will still be imposed. The same applies to other matters. So, rid yourself of negligence so you can compete in the world and achieve success. When the Prophet stood for the next sermon, he said, "If someone spoke during the sermon, let them say what they wanted to say now." It was mentioned that someone had made a loud prayer. He said, "When the Imam is leading, speaking is permissible. Otherwise, speaking during the sermon is a grave mistake and a great sin... If a prayer

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Actions should be done slowly and quietly so as not to deceive others. It has been reported from some places that people speak during the sermon. This is a mistake and a sin. Special care should be taken about this. Then, while reciting "Alhamdulillah, we praise Him and seek His help," he said, "Success has been defined as following the correct path shown by Allah. Then seek forgiveness from God for sins and pray to be saved from negligence. Then choose the path that Allah has prescribed for any task. And rely on Him, and be confident that Allah will surely grant success to those who rely on Him. Because those who trust in Him do not remain unsuccessful. If there is no God, then everything is deception. And if there is, then those who trust in Him and act upon His commands cannot be humiliated. (June 29, 1922 CE)

Slow and quiet actions should be taken to avoid deceiving others. It has been reported from some places that people speak during the sermon. This is a mistake and a sin. Special care should be taken about this.

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The Obligation of Peace and Security for a Believer

Expressed on June 30, 1922, after reciting the Tashahhud, seeking refuge, and reciting Surah Al-Fatihah, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad said, "In this world, Allah has established certain rules for maintaining peace and justice. These laws are such that neglecting them and being indifferent to them will not bring peace to oneself or to others. You cannot claim that anyone can have peace without security. All the restlessness in the world is a result of insecurity. Indeed, uncertainty itself is a form of insecurity. Consider, when any part of a person's body is in turmoil, can they be at peace? All the restlessness related to the body arises only when there is insecurity in any part of the body. The same goes for emotions and thoughts. In matters of relationships, religious affairs, civilization, or political situations, unrest is only the result of insecurity. Are those countries also restless that have no fear of any enemy and are not attacked? The purpose is that restlessness and unrest are simply the absence of peace. When peace is disturbed or there is a fear of disturbance, unrest arises. So, no one can say that there is no need for peace. Or that we do not need tranquility and peace. Everyone seeks comfort and peace. Even if asked by a foolish and ignorant person whether they want peace and tranquility or unrest and insecurity, they will say that they need peace and tranquility. All the efforts in human life are solely for peace and comfort. Why does a person eat? Why do they wear clothes? Why do they build houses? Why do they seek knowledge?

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The Importance of Peace and Security

And why does one endure hardship and toil? Because they seek comfort. All human endeavors aim for comfort and happiness. It is evident that happiness cannot be achieved without peace. Every form of restlessness is a result of insecurity. Human efforts are directed towards peace and tranquility. It is a misconception to think that peace can be achieved through war. The truth is that peace is established by following the correct path shown by Allah. When any part of a person's body is in turmoil, they cannot be at peace. The same applies to emotions, thoughts, relationships, religious affairs, civilization, or political situations. Restlessness arises from insecurity in any aspect of life. It is essential to maintain peace for a happy and secure life. People sometimes deceive themselves by believing that peace can be attained through war. It is necessary to consider the benefits of others in every situation. Those who expand their territory without considering the benefits of others will face consequences. Peace is not the result of corruption or bloodshed; it is the means to prevent further bloodshed and corruption. For instance, when a person's eye is infected, a doctor applies a cast or some other medicine to remove the impurity. Similarly, if there is a wound on the body, a bandage is applied, or surgery is performed. The outcome of these treatments is not health but the prevention of severe illnesses. However, people often fail to understand this and overlook the importance of peace. War only occurs where there is no alternative to peace.

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The Battle Against the Messenger of Allah (peace be upon him)

The people of Mecca planned a religious battle against the Messenger of Allah (peace be upon him) and wanted to divert the attention of one God's servants from His worship and servitude towards idols and men. Now, the person who believes in the resurrection after death and has faith that the soul never dies but remains alive forever, how can they tolerate abandoning worship of Allah for idol worship? In their view, no event in this world will occur. They will consider every relationship against the relationship with God as death. So, since they wanted to harm the soul along with the body, the sword was drawn against their spiritual attacks. And this battle was fought so that by fighting this small battle, they would not have to face a larger battle and a greater calamity. Applying a cast to the eye is not for health but to expel the impurity causing harm. Health is not achieved through plasters or swords, but in response to internal corruption, a small scratch is created from which the corrupt material is expelled, leading to health. So remember that sometimes small battles are fought to avoid larger wars. It should not be understood from this that corruption is also a means of peace or that peace is not essential. The fact is that peace is a significant aspect in the world, and the whole world should strive for it. It is the duty of every Muslim to maintain peace. A Muslim has two names. The third name is not known to us from the Holy Quran. One is a believer, the other is a Muslim. Both these words mean the one who brings peace to people. A Muslim emerges from safety, and a believer from peace. The purpose of Islam is to establish peace in the world. To fulfill this purpose, many times, losses have to be borne. But faith and Islam's sign is that even if the opportunity arises, peace is maintained by enduring losses. Do not think that those who establish peace will be crushed by the world. As long as you follow Allah's commands, you cannot be destroyed. If you perish while adhering to divine commands, it will prove that there is no God. Because how can it be that God gives a command, and humans obey it, and then they are destroyed and ruined. If a person is crushed by acting on the teachings of Islam, there is no doubt that Islam is false. Nature itself cannot accept that there is one God, and He is on His throne, watching a person being active in His religion and sacrificing everything in His way. However, if they are destroyed in every way

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He is alert and vigilant, and there is no laziness in him; he acts solely for the sake of Allah. But if he is allowed to be destroyed, it is impossible for one who acts according to Islamic teachings to be destroyed. If evil people wish to unlawfully benefit from a peace-loving person and do not desist from mischief, then war against them is permissible. However, the nature of this war is similar to that of plasters and swords. The Holy Prophet (peace be upon him) made the peace treaty of Hudaybiyyah at a time when some Muslims said that it was a capitulation. As it is said about us, some Companions thought that the rights of Islam were not being fully protected. But what the Prophet Muhammad (peace be upon him) did was in accordance with the teachings of Allah the Almighty. Therefore, no harm could have come to you from it. The conditions of this treaty were such that they were considered weak. One condition was that if a person apostatized and left the Prophet's side to go to the Meccans, he would not be returned. And if a Muslim came back to the Prophet's side after being with the Meccans, he would be returned to the Meccans. Apparently, this condition seemed weak. Some Meccans who had become Muslims fled from Mecca. And Meccans pursued them. When they reached the Prophet's service, the disbelievers said that the treaty was that you should return those who came from Mecca. You fulfilled your treaty. Now I have come back on my own. You said, "Go away, we cannot violate the treaty." He left and sat on the road to Sham, where Meccan caravans passed. And when Meccans and nine Muslims met him, and since they were at war with them, they started looting the Meccan caravans. As a result, the Meccans themselves requested that you call them back, and we will return with this condition. The second condition was that whoever wanted to meet a tribe could do so. They thought that people met him out of fear of the Prophet. When we accepted this condition, everyone separated from you and came to us after separating from them. But when this condition was fulfilled, some tribes joined you, and some joined the Meccans. And it was also a condition that no attack would be made on each other's allies. But the Meccans brutally attacked one of the Prophet's allies, killing and injuring many of them. This was no hidden matter. When you found out, you climbed Mecca. They were defeated.

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The place where you were not allowed to enter for Umrah, you entered as a conqueror. The people of Mecca could not object to it. Hazrat (peace be upon him) did not commit treachery against the people of Mecca, but the Meccans acted treacherously by breaking the treaty. And that very peace which they considered a victory for themselves turned into a calamity for them... So, those who act according to the commands of Allah Almighty, Allah Himself ensures their success and well-being. Do not think that one who sacrifices and leaves their rights for the sake of God will be ruined. The one who follows the teachings of God can be saved even from the losses caused by the oppressor. (July 6, 1922 CE)

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Understanding the Purpose of Religion

Expressed on July 7, 1922, after reciting the Tashahhud, seeking refuge, and reciting Surah Al-Fatihah, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad said, "Various religions are observed in the world. Consider four or five major religions. However, the fact is that thousands of religions exist in the world. For example, some among us who are unaware consider Hinduism as one religion. Whereas it is not. Hinduism means one of the religions born in India. And hundreds of religions are found in India. They are not branches of one religion but independent religions. Their beliefs, worship, and scriptures are entirely different from each other. Certainly, there are those who consider the Vedas as God's word. And we also believe that the Vedas were God's word. But there are also those who believe in the Vedas and the book's opposition. Some do not believe in the Vedas. Instead, they say that they have guidance and follow them. There are also religions in China. In Japan. And hundreds of religions in Africa. Among them, the names of God are different. The methods of worship are different. Whether they are of the lowest opinion. But their existence is necessary. There is also a multitude of religions in Europe and America. Christianity is a collection of different religions, for example, two different beliefs cannot coexist in one religion. One group says that Christ is human. And the other says no, he is God. But both are called Christians. One is those who adhere to the Torah's law. And one is those who curse the law. These are two different religions. But their name is Christian. So, there are thousands of religions in the world. Europeans have written a book, the Encyclopedia of Religions, in which they have counted thousands of religions. There is so much difference in these religions that the followers of one religion do not like the progress of the followers of another religion. Muslims cannot see Hindus progressing. And Hindus do not see Muslims progressing.

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They want to. Christians are enemies of Jews. Jews are hostile to Christians, and the situation is such that if they get a chance, they devour each other. And if forcibly, they bring people into their religion or kill them. People blow small differences out of proportion. This difference has progressed to the extent in Europe and America that people are killed due to color. It was published in newspapers last year that an Ethiopian boy passed through a road designated for white Americans. Many civilized Americans gathered and stoned him. I do not remember if they killed him or severely injured him. In Europe, not much time has passed when people were burned alive because they belonged to a certain sect. Why is there so much opposition among themselves? Why is there so much antagonism? If there is no difference, why do conflicts arise? People should ponder why they want others to abandon all their relatives and neighbors. Muslims should consider why they say that they have something valuable. If people do not accept it, they will perish. What is it that if Muslims say that God is one, Jews also say that God is one. Sikhs also believe that God is one, and there are sects among Christians who believe that God is one. Arya Samajis also accept one God. If accepting God as one is a great thing and for Islam, people should leave everything, Muslims are not alone in this belief. I have mentioned that there are other sects that believe this. And if Muslims say that they believe in the Holy Prophet (peace be upon him), then the Holy Prophet was a human. It would be utter foolishness if someone says that they do not understand Islam but only believe in the Holy Prophet Muhammad (peace be upon him). Whereas in the Holy Quran, it is stated in your language: "I am only a human like you" (Al-Kahf: 110). To believe in the Prophethood of Muhammad (peace be upon him) was not such that everything should be abandoned for it. If it is said that Islam has worship, other religions also have worship. In fact, they have more and are stricter. People stay in water during cold, sit on burning coals during heat, and suffer more than Muslims. And if fasting is kept empty, it is such that others also observe it. So, there are others who fast. If all these things are capable of causing a person to leave their religion and accept Islam based on their external appearance, then these things are also present with them. They have beliefs, they have actions. Then what is the reason for corruption.

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Wars are fought for songs. The ongoing battle in the name of religion indicates that religions possess valuable treasures. The battle of religions is not merely about accepting or rejecting a prophet. The essence of the battle of religions is that God is ours. God is an inexhaustible treasure that never ends. To the extent one strives for His proximity and pleasure, they should do so. There is no battle in religions except for this, and nothing else is worth fighting for. We take pride in Muhammad (peace be upon him) because he showed us the path to this treasure. And he revealed how this treasure can be attained. If we fail to acquire this treasure, then this dispute is futile. Will any wise person fight over a pearl that is in the depths of the sea? That pearl is ours, not in anyone else's possession. The Prophet (peace be upon him) handed us that pearl. If we do not obtain this pearl and engage in worldly battles, our situation will not be good. The door to the treasure was closed. The Prophet (peace be upon him) first paved the way to it and then opened the door. But if we do not take hold of this treasure, our empty claims lead to nothing. All religions of the world claim that God is attained through them. Hindus say God is attained through them. Christians say God is attained through Christianity. Sikhs say God is attained through Sikhism. We say God is attained through Islam. If despite this, we do not find God, then what? It is a matter of joy that God is found. Therefore, a believer's task is to strive to find God. God manifests Himself in a believer, while others continue to make claims. In this era, God manifested Himself through the Promised Messiah. He showed us the way and opened the door to this treasure. But it is not a matter of joy that we found out about God. The real joy lies in finding God. If the doors are closed and someone does not find the treasure, they are deprived. And if the doors are open, and one does not take it, they are also deprived. If a person is thirsty and does not find water, they are parched. And if water is available, and they do not drink, they are still thirsty. Their thirst remains the same. Both are in anguish. So, the one who does not find God has no place for joy. But for the one for whom the doors are open, and who knows that God can be found but still does not find Him, their situation is the same.

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Seeking God's Proximity Through Worship

In Surah Al-Fatihah, attention is drawn towards finding God. The purpose of accepting religion is to seek God. Efforts should be made for this. Islam has shown the way to attain God through it. The vastness of Islamic prayers is not due to its difficulty but its beauty. Fasting is not about hunger but about its beauty. The purpose of charity is not to extract wealth from people but to be a means of meeting God. If the greatness and honor of Islamic beliefs are derived from meeting God through them, then all efforts will be in vain if the real purpose is not kept in mind. Allah Almighty first revealed where the treasure lies: "Praise be to Allah, the Lord of all the worlds, the Most Gracious, the Most Merciful, Master of the Day of Judgment." Then He showed the means to acquire that precious treasure and the fruitful garden. He said, "Now go, become a servant. You can enter that treasure and that garden. And for this, it was said, 'If you want to take the treasure, first enroll among the servants.' Because for servants, there is no prohibition to enter the master's treasures and gardens. And a servant also has the right to ask for the use of the master's things. This is also a form of partnership. But then the next level was revealed, 'It is You we worship, and You we ask for help.' After becoming a servant, the right to ask is also obtained. It is a jest that a person's mother said to him, 'Go and work as a servant, and when your master is pleased with you, ask for a reward.' The son asked, 'How will I know when the master is pleased?' The mother replied, 'When he is pleased, you will understand.' So, he went and got a job. One night, it was raining heavily. The master said, 'Go and see if it is raining now or has stopped.' The servant replied, 'It is raining.' The master asked, 'How do you know?' He answered, 'I felt the rain on his body.' It was then understood. The master said, 'Alright, put out the lamp.' The servant said, 'Sir, take a cloth on your face. It will become dark.' The master said, 'Close the window.' The servant said, 'Sir, I have done two tasks for you. You do the third yourself.' The master laughed and immediately stood up and said, 'Give him a reward.' Such service does not lead to a reward. Rather, deserving a reward comes from serving with a sincere heart and in the right sense. And after serving excellently, the servant desires to receive a reward. There are two things in asking for a reward: wealth and the master's satisfaction. Worship

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Levels of Seeking God's Proximity

The first level is that one asks the Master for something and the Master grants it. And then as one progresses, their focus is not on those things but on the Master Himself, desiring to hold the Master's hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then proximity to God takes various forms. Even a servant who pleases the Master is granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very high status. Initially, if the desire is to meet Him, one stands at the station of those not under wrath nor astray. And at that moment, the wish is that if you have shown your face, do not hide, and always be available. So, Allah Almighty has shown the means to attain His proximity. This is what a Muslim strives for. And at that moment, their state is such that they are not concerned about worldly matters but are focused on the Master and desire to hold His hand. They separate themselves from all rewards and say, "I ask only You. May I find You." Then various levels of proximity exist. A servant may also be granted proximity, but the one who attains proximity to the Minister holds a very