Hudhur Aqdas said with the grace of God today is an extremely happy and blessed day for the Community and it has the added blessings of Friday. It was 123 years ago today that a magnificent prophecy regarding the second phase of Islam was fulfilled. A prophecy of the Holy Prophet (peace and blessings of Allah be on him) was fulfilled in accordance with the details he had given and the Promised Mahdi and Messiah’s advent took place. With the commencement of him taking Bai’at, a Community of the latter-days which was to join the earlier ones was formed. We too are fortunate that we are part of this Community.
Each Ahmadi who claims to have taken the Bai’at of the Promised Messiah (on whom be peace) should be very acutely mindful that it is a huge responsibility. The task of the second phase of Islam which began with the Promised Messiah (on whom be peace) requires that his followers instil a revolutionary change in themselves so that they may partake the blessings that are associated with the Promised Messiah (on whom be peace).
Hudhur Aqdas said that each year on 23 March we should not be joyous merely because we are commemorating Promised Messiah Day or that Alhamdolillah, we are a part of this Community, or that we are aware of its early history or that we organise a Jalsa in this regard. Much more than this, we have to reflect whether we have fulfilled the dues of this Bai’at. Today is also a day of self-reflection and self-accountability. It is a day to ponder over the conditions of Bai’at, a day to renew our pledge and a day to generate resolve for the conditions of Bai’at. While it is a day to glorify God with profusion, it is also a day to invoke Durud on the Holy Prophet (peace and blessings of Allah be on him) hundreds of thousands of times. Hudhur Aqdas said this significance of 23 March should always be in our view. As a reminder of this, today Hudhur Aqdas gave a discourse based on the words of the Promised Messiah (on whom be peace) expounding the ten conditions of Bai’at.
The Promised Messiah stated:
‘Tauhid [Unity of God] does not simply mean that you say la ilaha illAllah with your tongue but then hide hundreds of idols in your heart. Anyone who gives reverence to his own plans, mischief or clever designs as he should revere God, or depends upon another person as one should depend upon God alone, or reveres his own ego as he should revere God alone, in all such conditions he is an idol-worshipper in the sight of Allah. Idols are not merely those that are made of gold, silver, copper or stones. Rather, everything, every statement, or every deed, which is revered in a manner that befits Almighty Allah alone, is an idol in the sight of Allah….Remember that the true Unity of God, which God requires us to affirm and upon which salvation depends, is to believe that God in His Being is free from every associate, whether it be an idol or a human being, or the Sun or Moon, or one’s ego, or one’s cunning or deceit; it is also to conceive of no one as possessing power in opposition to Him, nor to accept anyone as Sustainer, nor to hold anyone as bestowing honour or disgrace, nor to consider anyone as Helper or Supporter; and it is also to confine one’s love to Him and one’s worship, and one’s humility, and one’s hopes, and one’s fear to Him. No Unity can be complete without the following three types of particularisations. First, there is the Unity of Being—that is, to conceive the whole universe as nonexistent in contrast with Him and to consider it mortal and lacking reality. Secondly, the Unity of Attributes—that is that Rabubiyyat [Lordship] and Uluhiyyat [Godhead] are confined to His Being and that all others who appear as sustainers or benefactors are only a part of the system set up by His hand. Thirdly, the Unity of love, sincerity and devotion—that is, not to consider anyone as an associate of God in the matter of love and worship and to be entirely lost in Him. (Siraj-ud-Din ‘Isa’i ke Char Swalon ka Jawab, Ruhani Khaza’in, vol. 12, pp. 349–350 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 17 – 19)
The Promised Messiah (on whom be peace) stated:
‘The fact is that so long as a person does not renounce the selfish motives which prevent him from telling the truth, he cannot be considered truthful. If a person tells the truth only when he stands to lose nothing, but tells a lie when his honour, property or life are threatened, how can he be considered better than children and the insane? Do minors and the insane not speak this kind of truth? There is hardly anyone in the world who would tell a lie without any motive. Therefore, the truth that is forsaken when faced with possible loss can never form part of true morals. The real occasion of telling the truth is when one apprehends loss of life or property or honour. In this context, the divine teaching is: (al-Hajj, 22:31) (al-Baqarah, 2:283) (al-Baqarah, 2:284) (al-An‘am, 6:153) (al-Nisa’, 4:136) (al-Ma’idah, 5:9)
Keep away from idol worship and lying because falsehood too is an idol; one who relies upon it ceases to rely upon God. Hence, by telling lies, one loses God. When you are summoned to testify to the truth, do not refuse to do so. Do not conceal true testimony; and he who conceals it, his heart is certainly sinful. And when you speak, speak only what is absolutely true and fair, even when you testify against a close relative. Hold fast to truth and justice, and bear witness only for the sake of Allah; never utter a lie even if telling the truth may endanger your lives or your parents’ lives or other loved ones like your children. Let not hostility towards a people prevent you from giving true testimony.
Truthful men and truthful women will eary great reward. They are accustomed to counselling truth… They do not keep company with the untruthful.’ (Islami Usul ki Philosophy, Ruhani Khaza’ in, vol. 10, pp. 360–361 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 25 - 27)
The Promised Messiah (on whom be peace) further stated:
‘Do not go near adultery. That is to say, avoid all occasions that create that thought in your mind. Avoid all ways that carry a risk of getting involved in this sin. Whoever commits adultery goes to the limit of the evil. Adultery is a very evil way. It stops you from reaching your true objective and carries major risks in it.’ (Islami Usul ki Philosophy, Ruhani Khaza’in, vol. 10, p. 342 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 28 - 29)
‘The Holy Qur’an, which lays down appropriate directions with reference to the natural desires and weaknesses of man, has adopted an excellent course in this regard. (24:31) Direct the believing men to restrain their looks and to guard their furuj. That is the act through which they will attain purification. Furuj does not refer merely to the private parts. It refers to all parts of the entry in the body including the ears. It has been prohibited to hear the song of an unrelated woman. Remember, it is proven by hundreds of experiments, that if God prohibits something, man has to leave it sooner or later.’ (Malfuzat, vol. 7, p. 135 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 30 - 31)
‘Islam has enjoined men and women equally on the observations of these conditions. As women are prescribed to wear the veil, so too are men commanded to keep their eyes down. Salat [obligatory Prayer], fasting, Zakat [obligatory alms], Hajj [Pilgrimage to the House of God in Mecca], the distinction between halal [lawful] and haram [unlawful], avoiding un-Islamic customs to honour God’s commandment, are all injunctions that make the door of Islam very narrow and that is why everyone cannot enter this door. ‘ (Malfuzat, new ed., vol. 5. p. 614 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 30 - 31)
He further stated:
‘When wickedness and immorality exceeded their limits, and people started disrespecting the commandments and signs of Allah, and were lost into the affairs of the world and its adornment, God caused their ruin at the hands of Halaku and Changez Khan. It is written that at that time a cry was heard from heaven. In short, the wicked and the immoral are lower and more despicable than disbelievers in the eyes of Allah. (Malfuzat, new ed., vol. 3, p. 108 - Conditions of Bai’at and Responsibilities of an Ahmadi, p. 35)
‘Do not engage in fighting or discord with those who leave you because you have joined a Movement established by Almighty Allah; instead, pray for them in secret that Almighty Allah may grant them the insight and cognition that He has granted you. With your pious example and good behaviour, prove that you have adopted the right path. Listen! I am appointed to admonish you repeatedly to avoid all occasions of discord and disturbance. Have patience even if you hear abuse. Respond to evil with goodness. If you encounter discord, slip away from that situation or respond with kind words…. I do not like when I learn that someone has quarrelled despite being a member of my Jama‘at. Almighty Allah does not like that the jama‘at that is destined to become a model for mankind should adopt such ways, which are not the ways of righteousness. Indeed, I tell you that Almighty Allah has emphasised this matter so much that if someone—declaring his membership of the Jama‘at—does not show patience and perseverance, he does not belong to this Jama‘at. The utmost cause of your provocation might be that you hear people abusing me. Leave that matter for God to decide. You cannot judge it. Leave my affair to God; you should show patience even in the face of such abuse.’ (Malfuzat, new ed., vol. 4, p. 157 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 42 - 43)
Hudhur Aqdas said this is exactly what is instructed to the Pakistani Ahmadis that in spite of the use of extremely abusive language for the Promised Messiah (on whom be peace) there, our solution is only prayer.
‘Accept that which is testified by intellect and human conscience and is testified by the books of God. Do not believe in God in a manner that creates discord between the books of God. Do not commit adultery. Do not tell lies. Avoid the evil look. Safeguard yourselves from wickedness, immorality, cruelty, dishonesty, and ways of rebellion. Do not be overpowered by carnal desires. Establish the five daily Prayers because human natures undergo five kinds of trials. Be grateful to your noble Messenger and invoke blessings upon him, for he is the one who showed you the way of recognising God in the age of darkness.’ (Damimah Tiryaq-ul-Qulub, Ruhani Khaza’in, vol. 15, pp. 524–526 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 48)
‘So all ye people who count yourselves as members of my Jama‘at, in heaven you shall be counted members of my following only when you truly begin to advance on the paths of righteousness. Offer your five daily Obligatory Prayers with such concentration and awe of mind as though you were seeing God in front of you. Observe the days of fasting for the sake of God in full sincerity. All among you who are liable for Zakat should never fail to discharge this important obligation. And those upon whom the pilgrimage to Mecca has become obligatory, without any obstacles standing in the way, should duly undertake that blessed journey. Do all good deeds with the proper care they deserve, forsaking evil from a real repulsion arising from the heart. Be very sure that no action, whatsoever, can take you to God if it is devoid of righteousness. The root of everything good is taqwa [righteousness]; in whatever action this root is not lost, that action will never be devoid or futile. (Kashti-e-Nuh, Ruhani Khaza’in, vol. 19, p. 15 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 54)
He also stated:
‘The Prayer is so powerful that the heavens incline towards the human with it. The one who does full justice to Prayers feels that he has died; his soul has melted and fallen at the threshold of Allah… A house in which Prayer is offered in this manner will never face destruction. It is said in hadith that if Prayer had been ordained to the people of Noah, they would not have been ruined. Hajj is obligatory but with certain prerequisites; so is fasting and Zakat. But the obligation to offer Prayer has no prerequisites. All other obligations are discharged once a year, but the Prayer is ordained five times a day. As long as the Prayer is not performed in accordance with all its requirements, it does not earn the blessings that it carries. Such allegiance [without discharging these obligations] in not of any benefit.’ (Malfuzat, new ed., vol. 3, p. 627 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 55 - 56)
‘Get up at night and supplicate that Allah the Almighty may guide you to His path. The companions of the Holy Prophet(sa) also received their training step by step. What were they before? They were like the a seed sown by a farmer. The Holy Prophet(sa) in turn watered and prayed for it. The seed was healthy, and the soil was fertile. With watering, it yielded excellent fruit. They walked the path of the Holy Prophet(sa) without hesitation. They did not wait for day or night. You should repent with a true heart. Wake up for tahajjud. Straighten your hearts. Leave your weaknesses, and make your words and deeds correspond to the will of Allah the Almighty.’ (Malfuzat, new ed., vol. 1, p. 28 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 60)
‘Man is a servant or slave. A slave is one who carries out all commandments of the master. Similarly, if you want to achieve grace through the Holy Prophet(sa) it is essential that you become his slave. Almighty Allah says in the Holy Qur’an: (39:%4) Here, slave means an obedient servant and not a creation. To become a slave of the Holy Prophetsa, it is essential to invoke Allah’s blessings upon him, not to disobey any of his commandments and to carry out all his injunctions. (Al-Badr, vol. 2, No. 14, April 24, 1903, p. 109 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 64)
‘…When one seeks strength from Allah—that is, does istighfar—[one’s] weaknesses can be removed with the help of the Holy Spirit and [one] can be safeguarded from sin like the Prophets and Messengers. And if there be someone who has already become a sinner, istighfar saves him from the consequences of his evil deeds, i.e., from punishment. For no darkness can stay in the face of light. But the wrong-doers who do not do istighfar suffer the consequences of their misdeeds.’ (Kashti-e-Nuh, Ruhani Khaza’in, vol. 19, p. 34 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 67)
‘Of these, the first moral quality is forgiveness, that is, to forgive someone’s sins. The virtue in this is that the person who commits a sin causes harm to someone else and, therefore, becomes liable to be punished or to be put in jail or to be fined or be chastised with direct action. Thus, to forgive him, if forgiveness is appropriate, would be a good deed. In this connection the teaching of the Holy Qur’an is:
…and Allah loves those who do good. (Al-e-‘Imran, 3:135) (Al-e-‘Imran, 3:135)
That is, the virtuous are those who suppress their anger when it is appropriate and forgive when it is appropriate to forgive sins. A bad deed should be requited with an equal amount and in situations where forgiveness of sin is corrective without causing any harm—that is, forgiveness is granted when the occasion warrants and not otherwise—then it merits reward. (Islami Usul ki Philosophy, Ruhani Khaza’in, vol. 10, p. 351 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 79 – 80)
‘…Seek forgiveness of Allah before the punishment of God comes to close the door of forgiveness. While the laws of this world are feared, why is it the laws of God are not? When calamities have occurred one has to go through them. Everyone should try to get up for tahajjud and to include qunut in the five daily Prayers as well. Repent from everything that would incur the wrath of Allah. Repentance means giving up all evil deeds and everything that goes against the pleasure of God and undergoing a true change and making progress and adopting the way of righteousness. In this, too, lies the mercy of Allah. Make your habits decent. Shun anger, replacing it with gentleness and meekness. Along with adopting good morals you should give charity as well. (76:9) Which means that for seeking the pleasure of God you feed the poor, the orphans, and the needy, and you say that you perform these acts only for the pleasure of the Almighty Allah, and you fear that extremely terrible Day. In brief, pray, ask forgiveness and keep giving charity, so that the Almighty Allah may deal with you with His Grace and Mercy.’ (Malfuzat,new ed., vol. 1, pp. 134–135 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 88)
‘The people of the highest grade among the people—that is, people who are completely lost in the pleasure of Allah, and sell their selves to earn the pleasure of God—are the people upon whom the mercy of Allah descends.… In this verse Allah the Almighty says, ‘Only he is delivered from all tribulations who sells his self in My way and for My pleasure. He proves with his utmost endeavours that he belongs to God and considers his entire being as something that has been fashioned for obedience of the Creator and service to the creation…’ (Report Jalsah A‘zam Madhahib, pp. 131–132 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 92)
‘A loved one of God sells his being in the way of God. In return, he earns the pleasure of God. Such are the ones upon whom the special mercy of God descends. (Report Jalsah A‘zam Madhahib, p. 188 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 92)
‘Every true believer passes through such circumstances. If he becomes His with sincerity and fidelity, Allah becomes his friend. But if the structure of faith is weak, there are dangers. We have no knowledge of the secrets of anybody’s heart… but anyone who totally belong to God receives His protection. Although He is the God of everyone, He manifests especially to those who hand themselves over to God. To hand oneself over to God means that the self be totally demolished and nothing should remain of it. That is why I tell my Jama‘at again and again that they should take no pride in taking the pledge. If the heart is not purified, there is no merit in placing their hands in my hand.… But anyone who makes a true pledge attains forgiveness of even major sins and receives a new life.’ (Malfuzat, new ed., vol. 3, p. 65 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 98 - 99)
Hudhur Aqdas cited the following Hadith:
Hadrat ‘Amr Bin al-‘Aufra has narrated that the Holy Prophet(sa) said, ‘The person who revives any one of my sunnah so that others start practicing it, he will reap the reward equal to all those persons’ rewards who act upon that sunnah, and their reward shall remain with them as well. The person who introduces an innovation and others adopt it, he shall share in the sins of all those who act on it, and their sins will remain with them as well.’
The Promised Messiah (on whom be peace) expounded:
‘Look, Allah the Almighty says in the Holy Qur’an: (3:32) The only way to please Allah the Almighty is to be fully obedient to the Holy Prophetsa; and there is no other way that will lead you to the communion with God. The final objective of man should always be to find the One God who is without any partner. He should shun associating anyone with God and indulging in innovations! He should be obeying the Messenger(sa) and not following his personal lusts and base desires. Listen, I say it again: Man cannot succeed in any other way but by treading the true path of the Messenger(sa) of Allah. We have only one Messengersa; and only one Holy Qur’an was revealed to that Messengersa—obeying whom we can find
God. The innovations introduced by the present day fuqara’ [hermits] and the methods of durud and waza’if [prayer incantations] invented by the leaders of the hermitages are all a tool that leads a man astray. Stay away from them. These people have tried to break the Seal of the Prophets and in a way have made a different shari‘ah. You should remember that the key for opening the door of Allah’s blessings and grace is only to adhere to the injunctions of the Holy Qur’an and to follow the Holy Prophet(sa) and to establish Prayer and keep fasting in the established manner. That person is lost who adopts any new path instead of following those established ways. That person shall end up dying in failure who does not comply with the dictates of Allah and His Messenger and walks divergent paths.’ (Malfuzat, new ed., vol. 3, pp. 102–103 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 117 - 118)
‘I tell you truly that on the Day of Judgement after ‘shirk’—associating partners with Allah—there will be no evil like arrogance. It is an evil that disgraces man in both the worlds. Divine mercy redresses everyone who believes in the Unity of God, but not the arrogant. Satan, too, claimed to believe in One God; however, he was arrogant and contemptuous towards Adam whom God loved. Satan criticised him and was ruined, and the yoke of curse hung around his neck. So, the first sin for which a person was eternally ruined was indeed arrogance.’ (A’inah-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, p. 598 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 128)
He goes on to state:
‘If you have any element of arrogance, hypocrisy, conceit, or indolence, then you are not worthy of acceptance. Do not deceive yourselves over a few things, in that you have achieved what you could, because God wishes that your entire being should go through a complete revolution. He demands a death from you, after which He shall give you life. (Kashti-e-Nuh,Ruhani Khaza’in, vol. 19, p. 12 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 128 - 129)
‘If you wish to find Allah the Almighty, seek Him near the hearts of the meek. This is the reason Prophets of God adopted meekness. Similarly, it is required that people of
bigger nations do not deride smaller nations; none should say their ancestry is higher. Allah the Almighty states that when you come before Me I shall not enquire of you about your nation; rather, the question would be, what are your deeds? Likewise, the Prophet(sa) of God said to his daughter that ‘O Fatimah, Allah the Almighty shall not enquire into one’s lineage. If you commit a wrong Allah the Almighty shall not condone you because you are the daughter of the Prophet. Thus, you should watch what you do at all times.’ (Malfuzat, new ed., vol. 3, p. 370 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 137 - 138)
‘Revival of Islam demands a ransom from us. What is it? It is us dying in this very path. This is the death upon which the life of Islam, the life of Muslims, and the manifestation of the Living God depend. This is exactly what is called Islam, and God now wants to revive this very Islam. To bring about this great undertaking, it is essential that a grand enterprise that would be effective in every aspect should be established by His own initiative. So, the Wise and Powerful God did exactly that by sending this humble one for the reformation of mankind.’ (Fat-he-Islam, Ruhani Khaza’in, vol. 3, pp. 10–12 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 143 - 144)
‘…Remember that God the Almighty likes good deeds very much, and He desires that sympathy be shown for His creation. If He desired harm, He would have directed us to be bad; but the Majesty of God is free from this. (Holy is Allah and Great is His station)…Therefore, all of you who have established a relationship with me should remember that you should show compassion for everyone regardless of their religion; and be good to all without any discrimination because this is the teaching of Holy Qur’an: (76:9) Those captives and prisoners [at the time of the Prophetsa] were mostly non-believers. Now, you can see the scope of kindness in Islam. In my opinion, perfect moral teaching is not found anywhere except in Islam.’ (Malfuzat, new ed., vol. 4, pp. 218 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 152 - 153)
‘I am deeply grieved when I see or hear that someone did something that does not fully conform to Islamic teachings. I am not happy about these incidents. I still view my Jama‘at like a child who takes two steps and falls four times. But I do believe that Allah the Almighty will make it perfect. Therefore, you should make an effort, plan, strive, and pray continuously that Allah may show His grace, because nothing is possible without His grace. When He favours, He opens up all ways.’ (Malfuzat, new ed., vol. 4, pp.219 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 153)
‘Be kind and merciful to humanity, for all are His creatures. Do not oppress them with your tongue, your hands, or in any other way. Always work for the good of mankind. Never unduly assert yourself with pride over others, even those who are placed under you. Never use abusive language for anyone, even if he abuses you. Be humble in spirit, kind, gentle, and forgiving, sympathetic towards all, and wish them well, so that you may be accepted…. If you are big, have mercy on those who are small and not contempt. If you are wise and well-versed in learning, serve the ignorant with words of wisdom. Never desire to bring disgrace on their lack of knowledge by trying to show off your own learning. If you are rich, instead of treating them with self-centred, disdainful pride, you should serve the poor. (Kashti-e-Nuh, Ruhani Khaza’in, vol. 19, pp. 11–12 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 164 - 165)
‘This Prophet directs you in matters that are not opposed to sane reason. And he prohibits you from things that common sense also prohibits you from. And he makes pure things lawful and impure things unlawful. And he removes the burdens from the nations that they were buried under. And he frees them from shackles that were preventing their necks from being straightened. Therefore, those people who will believe in him and will strengthen him by joining him and will help him and will follow the light that has been brought down with him, they will escape the hardships of this world and the hereafter.’ (Barahin-e-Ahmadiyyah, vol. 5, Ruhani Khaza’in, vol. 21 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 201 - 202)
The Promised Messiah (on whom be peace stated:
‘Now rush towards me because this is the time that he who runs toward me now is like the one who gets on board the ship right at the time of a storm. But if someone does not accept me, I see that he is throwing himself into a storm and has no means of saving himself. I am a true intercessor as a shadow and reflection of that Exalted intercessor, who was not accepted by the ignorant people of that age and who was gravely insulted, that is Hadrat Muhammad the Chosen one, may peace and blessings of Allah be upon him. (Dafi‘ul-Bala’. Ruhani Khaza’in, vol. 18, p. 233 - Conditions of Bai’at and Responsibilities of an Ahmadi, p 192)
‘O ye dear ones, O ye the flourishing branches of the tree of my being, who, by the mercy of God Almighty, which you enjoy because of having entered into the covenant of bai‘at with me! you are devoting your lives, comfort, and properties to this cause. I am aware that you will deem it your good fortune to carry out whatever I might impose upon you to the full extent of your capacity. But I do not desire to lay down anything by myself as an obligation upon you, so that your service should not be the result of my directive, but should proceed out of your own free will. Who is my friend and who is dear to me? Only he who recognises me. Only he who believes that I have been sent and accepts me as those are accepted who are sent. The world cannot accept me because I am not of the world, but those whose natures have been invested with a portion of the other world accept me and will accept me. He who turns away from me, turns aside from Him Who has sent me. And he who establishes a relationship with me establishes a relationship with Him from Whom I have come. I hold a lamp in my hand. He who comes to me will surely partake of its light, but he who, out of ill-thinking, runs away will be cast into the darkness. I am the citadel of security for this age. He who enters therein will be secure against thieves and robbers and wild beasts. He who seeks to remain away from my walls will be confronted with death from every direction, and even his dead body will not be saved. Who is it who enters my citadel? Only he who discards vice and adopts goodness, and gives up crookedness and treads along the path of truth, and frees himself from the bondage of Satan and becomes an obedient servant of Allah the Almighty. Everyone who does that is in me, and I am in him. But only he has the power to attain to this upon whom Allah the Almighty bestows a pure soul. Then He places His Foot in the hell of such a one’s inner self, and it becomes cool as if there had never been any fire in it. Then he marches forward till the spirit of Allah the Almighty dwells in him, and, with a special manifestation, the Lord of the world establishes Himself in his heart. Then his old humanity is consumed and a new and pure humanity is bestowed on him. For him Allah the
Almighty becomes a new Allah and establishes a special relationship with him and he is equipped in this very life with the pure fittings of a heavenly life.’ (Fat-he-Islam, Ruhani Khaza’in, vol. 3, pp. 34–35 - Conditions of Bai’at and Responsibilities of an Ahmadi, pp. 193 - 195)
Hudhur Aqdas said this is the teaching of the Promised Messiah (on whom be peace) which he expects of us. Today we need to self-reflect and self-examine in terms of these conditions of Bai’at. May God forgive our weaknesses and may He remove them and bring about pious change in us. May we be able to fulfil the objective of the advent of the Promised Messiah (on whom be peace).
Next Hudhur Aqdas said that 23 March is also commemorated as Pakistan Day and addressing Pakistan Ahmadis Hudhur asked them to pray for the country in the critical juncture that it is going through. May God save Pakistan, may He save Pakistan for the sake of the Ahmadis. Hudhur Aqdas read out extracts from the general media of the sub-continent while highlighted the significant role Ahmadis played in the creation of Pakistan.