Living under the Gaze of God

The Promised Messiah Hadhrat Mirza Ghulam Ahmad (as) of Qadian (1835-1908) always spoke of God as an experiential reality. For him, the quest for the Divine was not a philosophical inquiry or an intellectual fascination, but a comprehensive belief system experienced with perfect certainty. Notwithstanding the disappointments he encountered in his mission- the contrast between the Divine reality as he felt it, and the difficulty he encountered in getting people to recognize the same- the Promised Messiah (as) went on advising people on how best to lead their everyday spiritual life: calling to the sublime reality of God; exhorting them to develop God-consciousness in all that they do; and emphasizing the need for being just, respecting the sentiments and rights of others. 

In a discourse on 16 May 1898, the Promised Messiah (as) underscored the role of individual believer within the spiritual community- of the need for becoming righteous and also of joining with the beloved/saintly people of God- in shaping our destinies in these troubling times. After all, the purpose of our actions is to invite Divine approval and satisfaction, as against going in the direction of causing Divine anger and punishment. Since the essence of faith is the love and worship of the Divine- who is the Lord of the Universe and all its creatures-, believers need to conform to the Divine commandments in all their settings, including mutual relations with our fellow humans. When people rid themselves of jealousy, mockery, arrogance, hubris and other ills of evil within human nature; when people cultivate within themselves the feelings of empathy, understanding, compassion and goodwill; they form a community of righteous people attaining true solidarity and collective progress under the gaze of God, observes the Promised Messiah (as). 

Read the Extracts from the spiritual Discourse Below: 

These are truly fragile times. Everyone ought to fear the wrath of Allah Almighty, for He has no care except for those who are His pious servants. Foster brotherhood and love amongst yourselves; forsake barbarity and mutual dissension.Withdraw completely from all forms of jest and mockery, for mockery moves the heart far away from the truth. Treat one another with respect. Each and every one of you ought to give preference to the comfort of your brother over themselves.

Reconcile sincerely with Allah the Exalted and become subservient to Him once again. The wrath of Allah Almighty is descending upon the earth and only those will be saved who fully repent of all their sins and return to God.

Remember that if you bring yourself to obey the commandments of Allah Almighty and endeavour to support His chosen religion, God will remove all the obstacles in your way and you will be successful.

What 'Jihad' Really Means

Which Jihad ?

'Jihad' is a religious duty, an act of faith, prescribed by the Holy Quran for every Muslim. 

Alas, Islamic teachings are, on the one hand, so little known by Muslims, and on the other, so vilified by non-Muslims, that many false conceptions have settled in people’s minds. 

For many people, it seems convenient and legitimate to cover under the term jihad (holy war) any struggle to settle a dispute where their interests are at stake (and thus, all means, even the most reprehensible, seem to be good). For the non-Muslim jihad has long been equated with the holy war against non-believers, for the spread of Islam. It seems to me necessary - through this series of sermons on jihad, terrorism and Islamophobia - to return to the sources of Islam, through the Holy Quran and the traditions of the Holy Prophet (pbuh) to explain what jihad really is, for the objective minds.

The term jihad is derived from jahada which means making intense efforts to the ultimate limit (Al-Ankabut, 29:7). Jihad is such an important injunction for Muslims that it is mentioned in no less than 36 occasions in the Holy Quran.

Three types of Jihad

In fact, it is of such importance that all the acts of faith prescribed for the believer (prayer, fasting, zakah, and pilgrimage to Mecca) are spiritual exercises designed to overcome the weaknesses of the individual and prepare him for the accomplishment of jihad. Jihad, as it appears from the reading of the the Holy Qur’an, denotes three types of fighting:

1. The fight against oneself (nafs).
2. The fight against evil in all its forms.
3. Armed combat against the visible enemy.

We can differentiate between the three types of jihad by calling them respectively Jihad-i-Akbar (greatest jihad), Jihad-i-Kabir (the great jihad) and Jihad-i-Saghir (the little/ lesser jihad). The Holy Prophet of Islam (pbuh) considered that Jihad-i-Akbar is the supreme, noblest combat and he said, when his troops returned from the Tabuk expedition: “You have accomplished the minor jihad now; there remains the supreme jihad.”

Djihad-i-Akbar:- it is the tireless fight against oneself, against one’s bad tendencies and inclinations. It is not therefore a fight of the State (the Country/ State/ Government, especially the Islamic One), but a struggle peculiar to the individual against his weak instincts/ carnal desires, such as infidelity, adultery, lies, dishonesty and materialism. However, the State has the obligation to help the citizen in this fight, creating the conditions conducive to his internal purification. It is the duty of the State to rid the social environment of any obstacle that may hinder the path of the individual to inner purity (e.g. the sale of alcoholic beverages, drugs, the practice of debauchery and games of chance).

The Holy Prophet (pbuh) said, “Purity (or Cleanliness) is half of faith.” This purity denotes the purity of the spirit. According to my analysis, a soul encumbered with unhealthy desires remains hermetically closed to divine grace. By purifying one’s soul of every bad inclination, the individual accomplishes this supreme jihad and reaches half of the faith by becoming fit to receive the grace of his Creator and to follow the path of spiritual progress.

A Prayer at the Ka'baa Shareef

‘The first House (of worship) to be established for all mankind was the one at Bakka. It's a blessed place; a source of guidance for all people; there were clear signs in it; it is the place where Abraham stood to pray; whoever enters it is safe. Pilgrimage to the House is a duty owed to God by people who are able to undertake it’. (3:97) 

Remember the time when Abraham and Ishmael raised the foundations of the House, praying, ‘Our Lord, accept this from us; for You are the All-Hearing, the All-Knowing. Our Lord, make us devoted to You; make our descendants into a community devoted to You. Show us how to worship and accept our repentance, for You are the Ever Relenting, the Most Merciful’. (2:128-129) 

The Promised Messiah, Al Imam Al Mahdi, Hadhrat Mirza Ghulam Ahmad (as) of Qadian (1835-1908 AD) never had the chance during his lifetime to visit Makkah to offer his obeisance at the holy Ka’baa Sanctuary. Yet, some of his disciples could make that sublime spiritual journey during his time, and one of them was Pir Munshi Ahmad Jan. When the Pir Saheb was about to go on Hajj pilgrimage in the year 1302 AH/ 1902 AD, Hadhrat Massih Mauod (as) gave him several instructions on fervent prayers to be invoked on his own behalf while at the Ka’baa Sheriff in Makkah. In this context, when the journey for Hajj pilgrimage was to take place, the Promised Messiah (as) wrote to Pir Saheb in a letter:

‘Remember the request of my humble and unworthy being that when by the grace of Allah the Almighty you are granted the honour of visiting the House of Allah, please pray on behalf of this humblest of Allah’s servants with great humility and submission at that praiseworthy and blessed place in the following words:

‘O Most Merciful of all the mercifuls, a servant of yours –humble, unworthy, full of shortcomings, and unskilled—Ghulam Ahmad, who resides in the country of India, prays that:

O Most Merciful, be pleased with me.

Forgive my faults and sins, as You are Most Forgiving and Merciful.

Grant me the ability to do what pleases you greatly.

Create a separation between me and my self as East is separated from the West.

Let my life and my death and all my capacities be an offering in Your way.

Grant me life in Your love, and let me die in Your love.

'Jihad' and the 'Zealous Idiots'

The concept of Jihad in Islam

A religion is only worthy of the name if it rhymes with common sense. If it cannot win through this, and it must use the sword to overcome its shortcomings, it needs no other argument to prove its sham. The sword it wields cuts its own throat before it reaches its target. 

The objection that the sword was used during the early years of Islam, thus attesting to the legality of Jihad, is based on an ignorance of the conditions prevailing during this period. Islam has never allowed the use of the sword to be a source of rallying. Also the Holy Qur’an forbids constraint – the use of force – in religious matter. 

Why was the sword used?

The circumstances leading to this measure had absolutely nothing to do with the propagation of religion; they are related to the protection of life. They can be summed up as thus: the inhabitants of the deserts of Arabia were barbarians who could scarcely distinguish good from bad. They had harboured a hatred for the nascent Islam and had become its worst enemies. The reason for this hatred can be easily understood. The arguments put forward by the early Muslims concerning the uniqueness of God and the Islamic truths were devastating for the idolaters of Mecca and its environs.

Soon the inhabitants of these regions realized that it was unseemly for man, the most noble of divine creatures, to submit to stone. The Meccans were thus unable to counter the new adherents on the basis of arguments. The most reasonable ones were quick to join Islam. Family ties were broken and the son separated from his parents and the brother from his brothers. This exasperated the Meccans and it became clear to them that the only recourse to counteract the spread of the new religion – which was to the detriment of their parents’ false beliefs – was the use of extreme measures. The new Muslims were thus savagely persecuted. 

Mystical Journeying: 'Isra' and 'Mi'raj'

'..Before concluding my sermon, I would also like to say a few words about the Isra and Mi'raj of the Holy Prophet Muhammad (pbuh). It was indeed two of the most important visions and communications that the Holy Prophet Muhammad (pbuh) received from God the Almighty, for it was during one of those spiritual - and not physical - journeys that Allah ordered Hazrat Muhammad (pbuh) and his Ummah (his community) to worship (Salat) five times a day.

Importance must be given to these blessed days, not because the Holy Prophet (pbuh) made “physical” journeys to heaven, but because all communication between Allah and His Messenger was and will always be special. These experiences were purely spiritual, lived by the Holy Prophet Muhammad (pbuh) in a state between awakening and sleep, called “Kashf” (vision). 

Keep in mind that man can never rise to the Pleiades physically, even if he tastes the final death. His corpse remains on earth, while the soul goes back where it is destined to go.

When the unbelievers had asked the Holy Prophet (pbuh) to go up to heaven and bring them a book, here is the answer he gave them: “Am I not only a human-messenger?” (Al-Isra 17: 94)

The “Kashf” is not a definitive death. The soul is spiritually awake and connected to God through His revelation and Divine Force that draws him to Him and to a world of temporary spiritual well-being. The Holy Prophet Muhammad (pbuh) lived the most perfect “Kashf” because Allah made him cross the seven heavens to meet Him in an intimate and loving way.

Khalifatullah @ Gandhi Bhavan

Visit to Gandhi Bhavan 

During the recently concluded tour of South India, Imam-Jamaat Ul Sahih Al Islam International Hadhrat Muhyi-ud-Din Al Khalifatullah Munir Ahmad Azim Saheb (atba) of Mauritius and the respected and honoured members of the holy family-, apart from attending Jamaat programmes and meeting disciples, also made it a point to visit some of the charitable institutions in the region that serve the larger cause of humanity in our broken-times. An important programme in this context was the visit to the famous Gandhi Bhavan at Pathanapuram, Kerala. 

Situated on the banks of Kallada River in Kundyam, near Pathanapuram of Kollam District, the Gandhi Bhavan  is built up by a group of people inspired by the Gandhian Path of service to humanity and is led by the  humanitarian activist Dr. Punalur Somarajan. The space is dedicated for the care-giving of the destitute persons, regardless of their religious and other social origins. 

Empathy in the Time of Racist Terror

In a world riven by bigotry and hatred, the people of New Zealand shows what solidarity and love can accomplish even in a moment of national tragedy like the recent Christchurch mosque attacks. Muslims constitute just over one percent of the country's population, yet Prime Minister Jacinda Ardern led the nation in reaching out to the stricken victims with spontaneous compassion. Religious leaders of different faiths- Christian, Jewish, Sikh, etc- came out in iridescent solidarity with the Muslim community, and attended joint prayers in mosques. Stu Cameron, Minister of New-life Church on the Gold Coast, said: "Good neighbours always weep when the other is weeping, and stand together in solidarity when the other feels threatened".  Attending a  prayer meeting at a mosque with her head covered with a black dupatta, New Zealand Prime Minister Ardern quoted Prophet Muhammad (sa). "According to Prophet Muhammad...the believers in their mutual kindness, compassion, and sympathy are just like one body. When any part of the body suffers, the whole body feels pain" she said. "New Zealand mourns with you; we are one". Earlier too, when Ms. Ardern visited the mourning families to comfort them, she covered her head to show respect to the people's traditions. As she embraced them, her face mirrored their pain, making plain to those who had lost their dear ones in the shootings that she shared their suffering.