Note: The Alislam Team assumes full responsibility for any errors or inaccuracies in this translation of the Friday Sermon.
Friday Sermon Delivered by Hazrat Mirza Bashiruddin Mahmud Ahmad(ra), Khalifatul Masih II Date: November 16, 1923 Published in: Al-Fazl, November 17, 1923
Topics: Purpose of life, spiritual striving, tabligh, community accountability
After reciting the tashahhud, ta'awwudh, and Surah Al-Fatiha, Huzur(ra) said: Every person in this world holds before him some aim and objective. Look at any individual and you will find that the vitality in his life, the enthusiasm in his actions, and the ambition in his intentions are present only so long as he is engaged in a pursuit to which his aim and purpose is bound. The moment a person is left without any aim or objective, his life is exchanged for death — though he may appear among the living, he is in reality among the dead. What, then, is the meaning of life? It means to hold before oneself some aim and purpose.
There are certainly things that have no purpose and yet continue to exist — but that is the life of animals. And the very distinction between human beings and animals is this: human beings set before themselves a purpose and pursue it, whereas for animals whatever comes before them becomes their object. A human being, by contrast, holds a thing before him as an aim and walks towards it, and when he attains it, he sets another aim, and when that is attained, yet another — and so this continues. From childhood to old age, this is the state of all human beings.
As soon as a child reaches the age of discernment, wise and sensible people place before him an aim in order to kindle in him the spirit of life. When a child plays games, his aim is to win. In our country, children commonly play kabaddi and cricket. In these games, they play with enthusiasm as long as their aim is to defeat the opposing side and win. But when the opposing side stops playing, they sit down. No one can explain what pleasure there is in striking a ball with a stick — and indeed the players' purpose is not that at all; their purpose is to send the ball to a particular point. Through this, children develop alertness and agility, and they practice the habit of keeping some aim and purpose before them. But their aim at that stage is small, attained within a matter of minutes.
Then when children enter schools, a somewhat larger aim stands before them, one that is attained in a year — at the end of the year they sit an examination and advance to the next class. If there were no examinations, many students would remain ignorant; it is the examination that compels them to work and inclines them to use their time properly. They know they must sit an examination, so they labour. Once one examination is passed, the next year's becomes their aim — then the third class, then the fourth — until when they complete their years of education, they must change their aim, and their new purpose becomes acquiring wealth so that they may live a life of comfort and ease. They labour for this, and then advance further — they marry, children are born, and they toil to provide for their upbringing and education. If all of these things were removed — if examinations were abolished, the thought of wife and children set aside, the concern for livelihood abandoned — a person would become like the dead, with nothing to do but eat when food was placed before him. Therefore it is purposes that truly manifest the life of a person, and it is from them that the spirit of life is born.
The man whose purpose is to provide food and sustenance for his wife and children will strive in one manner, and the king who has the governance of an entire nation will strive in another. There will be a difference in their efforts: the ordinary man will strive less, and the king a great deal more. Indeed, the responsibilities that rest upon the rulers of some countries are so heavy that I once read in a newspaper that the American presidency is the killer of men, for within three years it takes the best of men and destroys him, or leaves him as good as destroyed. So the greater the purpose, the greater the effort required for it, and true life is attained only through purposes.
Since we observe this general pattern and find that the lives of all human beings are bound to purposes, what greater fortune could there be than that someone should receive a purpose of such an exalted degree that no other purpose can compare with it, and should be given the opportunity to strive for it in a manner unlike any other — an effort not possible for any lesser aim.
Islam, keeping in view the truth that life is bound to purpose — and that human life has been given so that one may fulfil one's purpose and manifest God Almighty in the world — has placed before mankind this purpose: to attain God. This is so grand and magnificent a purpose that it can never come to an end. And therefore those who strive after it must never slacken. Many people say that they have accomplished all the tasks of this world — there is no longer any need to labour for food and drink for themselves, or to feed their families, for the children have grown and are looking after everything. Such a person lies on his bed and does nothing, or is unable to do anything, because his limbs have given way. This shows that worldly purposes are such that they either come to an end, or a person becomes unable to continue striving for them. Islam, however, has placed before mankind a purpose for which no amount of effort is ever too much, and for which one can strive in whatever condition one finds oneself.
Some ignorant people raise the objection: the Holy Prophet(sa) used to say اهدنا الصراط المستقيم — did he not himself have the straight path? Muslims say that he was the guide and leader of the entire world — yet he himself was apparently not upon the straight path, since he kept praying, "O God, show me the straight path." If one says that he did have the straight path, it would follow — God forbid — that he was speaking falsely; and if he did not have it, then how could he be the guide of others?
But this objection arises from ignorance. The Holy Prophet(sa) did indeed have the straight path — but it is a path that can never come to an end. Those who raise this objection understand the supplication Ihdinas-Siratal-Mustaqim in the manner of children asking for sweets — once the sweets are received, their purpose is fulfilled. But what the Holy Prophet(sa) was asking for was a purpose that can never end. Even if he had advanced billions of degrees beyond the station he had already reached, his purpose could still not be exhausted. It was this sublime purpose that had produced in the Holy Prophet(sa) a spirit such that not a single moment of his life was wasted, for he knew that his aim was so elevated that however much he strove for it, the road ahead would still remain. Ignorant, therefore, are those who are astonished that the Holy Prophet(sa), with all his greatness, should have prayed Ihdinas-Siratal-Mustaqim. We say that his life apart, even now he is advancing ever further; the spiritual station he held on the day of his death is not what he holds today, and what he holds today will not be what he holds hereafter — for at every moment and every hour he is advancing and pressing ever forward, because he chose a path that can never end.
Moreover, Islam has placed before mankind a purpose such that even if a person's hands and feet are paralysed, he cannot abandon it nor separate himself from it — for the condition attached to it is that one strives in accordance with the means available and the circumstances one is in. No person can abandon this purpose on the ground of insufficient means; and when one strives even in such conditions, God Almighty Himself makes up whatever is lacking. Worldly purposes are such that if, for example, a person is travelling in a motor car and it breaks down, he cannot proceed. But Islam says that whatever condition you are in, and whatever strength you possess, if you spend it — God Himself will make the necessary arrangement and bring you to your destination. If your carriage breaks down, no matter — the angels of God will carry you in their arms to His presence. The condition, however, is that you must exert yourself to the fullest. If a person has legs and does not use them, no help will come from God. But if a person has legs and uses them, then whatever is lacking, God's angels will supply.
Thus, if a lame person cannot go to the mosque to pray in congregation, or if a person without wealth cannot give zakat, he will attain his purpose just as surely as the person who has wealth and spends it for God, or who has hands and feet and uses them in the path of God. Once, the Holy Prophet(sa) was going out to participate in a battle when he said: "There are in Medina people who will receive the same reward as you who have gone out for battle. You will not pass through any valley but they will be with you, and you will not undergo any hardship but they will share in its reward." The Companions said it was strange that those sitting comfortably in their homes should receive the same reward as those who had gone out for battle. He (saw) said: "They are people whose hearts desire to go out just as you have gone, but they have no means and are helpless — therefore God will give them the same reward as you."¹
So there are two great distinctions between worldly purposes and spiritual purposes. A spiritual purpose never changes — it continues from the beginning to the very end, without any variation. The second distinction is that one strives for it according to one's ability, and whatever is lacking, God Almighty Himself makes up.
In schools, if a student is dull of mind, he fails the examination. But in this [spiritual] matter, however dull a person may be, if he makes an effort he will not fail. And it is such a vast knowledge that the account of religion has not even been entrusted to human beings. Ignorant people say: if reward in Islam is commensurate with deeds, then an intelligent person will advance in deeds and attain a high rank, while a person of lesser capacity will be deprived. But this objection is resolved by understanding that the deficiencies with which a person has been naturally endowed will be taken into account, and reward for deeds will be given with due consideration for them. This is why God Almighty has kept the giving of reward in His own hands — because no human being can make a correct judgement about another. It is possible that a person may be unable to perform a religious duty due to some compulsion, and people may think he is doing so out of laziness and neglect — but God Almighty knows what deficiency has been placed in him and understands that he acts as he does on account of it, and will therefore grant him the same reward as if there had been no weakness in him.
In the face of such a magnificent purpose and such recompense, if anyone fails to strive for it, he is greatly to be pitied. If someone has no purpose before him, he can say: "What am I to do?" But a Muslim cannot say this — for he will be told that the straight path indicated in Surah Al-Fatiha can never come to an end. And if he says, "We have no means — what are we to do?" he will be told that Islam says: use whatever means you have, and God will give you the reward for the rest.
With such ease and such an exalted purpose, if anyone is slothful, he is greatly to be pitied. But I say with regret that there are people within my own Community who have not yet even understood their purpose. At one time they examined certain issues — the death of Jesus(as), the prophethood of the Promised Messiah(as) — the questions were resolved, so they took the pledge of allegiance (bai'at). But then they did not ask themselves: why do we contend with Hindus, Sikhs, Christians, and non-Ahmadis (by contention I mean contention by argument) — if we have brought about no change in ourselves, what is the benefit of differing from others? The truth is that such people sat down without understanding their purpose and aim. They thought that accepting the Promised Messiah(as) was sufficient. But accepting him is like asking the way to a certain destination — how can one reach that destination merely by asking the way? Accepting the Promised Messiah(as) is like asking the way; the stage of action begins after that. But they do not act — and how can success come to one who merely says, "I have accepted," but does not labour onwards?
If those who accepted the Promised Messiah(as) show no difference — in their sacrifices and devotion of life — from others, then their acceptance is like reaching the door but not entering. And the condition of such people is worse than those who have not yet learned of that place. Consider: if a person is thirsty but does not know where water is, he is not blameworthy — he is pitiable. But a person who is thirsty, knows where the water is, and still does not drink — he is both pitiable and blameworthy. It grieves me that I see within my Community people who examined the claims of the Promised Messiah(as), accepted them, but then did not advance — and some are not only failing to present it to others, but have not even done what was necessary for the protection of their own souls. They accepted the Promised Messiah(as) without obtaining the true purpose through that acceptance, and without attaining salvation.
I say to the members of my Community: mere acceptance will bring no benefit. If you wish to benefit, live your life in such a manner that there is a clear and evident difference between you and others. In my view, the comparison between an Ahmadi and a non-Ahmadi is this: the non-Ahmadi is wandering lost in a jungle, while the Ahmadi has found the path. But up to this point, there is no great distinction — it may even be that the one wandering in the jungle, searching for the path, finds it and reaches his destination. But the Ahmadi who, after accepting the Promised Messiah(as) — that is, after covering some portion of the path — simply sits down, may die in that state and attain nothing. The greater the importance of the purpose, the more effort must be made — and until that effort is commensurate, success cannot be attained.
The people of our Community must bring about such a change in their lives and kindle such a spirit as is required for the attainment of this purpose — for half-heartedness never suffices. Look at the last war that was fought in Europe — how the entire world was drawn into it. That war was five thousand miles away from our country, yet our entire country trembled at it and all the people were engaged in it. But what is that war compared to the one that faces you? In that war, swords were taken up and men were slaughtered. But we have to conquer the hearts of men. That war was between a few nations and a few other nations; our war is against the entire world. Therefore our war is far greater than that war, for killing is not as difficult as conquering a heart. Murder can be committed, and is committed, even by vagrants and scoundrels — but can a wicked and corrupt person bring anyone from evil to goodness? Such a person bringing others to virtue is another matter entirely — many a righteous person fails at it. Because our sword cuts slowly, our task is more difficult — but it is also more magnificent, for a visible wound may heal, but the wound of our sword cannot be stitched.
Furthermore, in the Great War, the forces engaged were not vastly unequal — but we bear no proportion to the world. We are very few, and those against whom we contend are very many. From this, gauge how much we need to cultivate life and acquire the spirit of working. Would any Englishman sleep comfortably at night during a time of war? Certainly not. If they could not sleep, and we were to sleep peacefully in this war, it would indicate either that we do not know what our purpose and aim is, or that we are knowingly neglecting our responsibilities.
I must say with regret that the Lahore Jama'at — to which I address myself at this moment — though I have been drawing its attention for years to the fact that this city, being the centre of the province, deserves particular effort in tabligh, and that it must come alive and work — despite repeated appeals, no effect is visible. Associations for tabligh are formed and then dissolved. When I ask those who work in it, they say others do not work, so after a while they give up too. I say: a person's relationship with God is far closer than with wife and children — yet does one work for a few days for wife and children and then stop? Never. Then why do you abandon the work of God?
This must be well remembered: a believer has no rest in this world — and until you understand this, success cannot be attained. The time of rest for a believer comes after his death. That is why the people of God say that the moment of joy for a believer is when death comes to him, while for an unbeliever it is a moment of distress — for the unbeliever thinks that his comfort has now ended and suffering is beginning. But the believer sees that his suffering has ended and comfort is beginning. Therefore, whoever sits at ease in this world and does not bear hardships in the path of God is not a believer, for the believer's time of rest is when he dies.
So understand this and correct your deeds. Faintheartedness and inconstancy are most lamentable. And to regard oneself as dependent on the oversight and direction of others is also foolishness. Children need oversight — but the believer is an adult, and he regards God alone as his overseer, for it is God alone who can truly oversee. Look: the Holy Prophet(sa) passed away, and the Promised Messiah(as) passed away — who then can be the perpetual overseer? There come times when there is no overseeing guide — as was the case for Muslims when the institution of the Caliphate and Imamate was no longer among them. The believer must therefore recognise his own duty and not need any reminder. This is a special time when by working you can attain great rewards. The Promised Messiah(as) has said in verse:²
امروز قوم من نه شناسد مقام من روزی بگریه یاد کند وقت خوشترم
"Today my people do not recognise my station — but a day will come when they will weep and say: would that we had believed and had not been deprived of this blessing."
When time passes, a person repents. I therefore draw your attention: though this is not the time of the one commissioned by God, it is the time of closeness to him. His teachings are present; those who beheld him are still present. Therefore regard this time with esteem, and reform yourselves. Do not be slothful in tabligh — convey the message to others — for faith and sloth cannot coexist in one place. May God grant that you understand this and recognise your duty, so that soon there may come the day when we see that disbelief is wiped out and everywhere there is Islam alone.
(Al-Fazl, November 17, 1923)
References
¹ Sahih al-Bukhari, Hadith 2839 — on the reward of those prevented from joining the expedition. https://readhadith.app/hadith/bukhari-2839
² Verse (Persian couplet) of the Promised Messiah, Hazrat Mirza Ghulam Ahmad(as), from his Persian poetry. The couplet may be found in Durr-e-Samin Farsi Volume I: https://new.alislam.org/library/books/durre-samin-farsi-vol-1?option=options&page=280 as well as in Izala-e-Auham Part 1: https://new.alislam.org/library/books/rk-izala-auham-part-1?option=options&page=226
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