Some time back I spoke about some extracts from a speech of Hazrat Mirza Ghulam Ahmad as which has been translated into English from Urdu and which was published in parts in the “Review of Religion” in the late 1990s. Today I will share with you and comment on some extracts from the first portion of that document which was in fact a speech which was delivered by the Promised Messiah in the year 1899. Personally I have benefited enormously from the writings of Hazrat Masih as and I wish to help you all to benefit likewise if not more from what he said. And I take this opportunity to advise you all specially our young ones to try to profit from the enormous spiritual heritage that Hazrat Masih as has bequeathed to all of us through his writings. May Allah help all Ahmadis that they use these writings of Hazrat Mirza Ghulam Ahmad as a light that will always show them the way throughout their life incha Allah.

In the following extract he is telling us how we should be forewarned of satanic influences when we are listening to a speech.

The reason why I have stated that one should not be influenced by the apparent form of a speech is that in every good work there is a portion for Satan. Doubtless, the enjoining of good and admonishment against evil is an excellent thing but the person delivering such a sermon should be fearful lest in his speech there is a portion hidden for Satan. Some of this portion may come to the person delivering the sermon and some may go to the listeners.

The reason for the existence of a Satanic element is the nature of the speaker's purpose. When he .stands to deliver his speech and his purpose and heartfelt desire is only that he should make a speech that pleases his audience. His aim is only that he should speak such words and imitate those who try to get as much praise from their audiences as possible or that of traders and dealers unashamedly touting for business.

In short, when there is a large gathering of people there will be persons present who are at different levels and have different tastes and, with very few exceptions, it will be bereft of any consideration for God. If the speaker in such gatherings speaks with the sole purpose of winning praise with claps and cheers then this is the element of Satan which is in the speaker. The element of Satan that is in the audience of such gatherings is that they like the speaker's ability to speak well, to show good mastery over the language, his ability to use poetic verses at appropriate junctures as well as stories and jokes in order that they, the audience, may show their appreciation and thereby display their own taste for culture. Their aim is in itself distanced from God as is the speaker's purpose. He speaks but not for God. They listen but without giving what they hear a place in their hearts and that is because they do not listen for the sake of God. Why is it so? It is so because participation in such gath­erings takes place for pleasure. Remember that a human being is a compound of two types of pleasure. One is pleasure of the soul and the other the pleasure of the 'self'.”

Here we see that Hazrat Masih^as is advising us to listen for the sake of Allah. We should always make it a habit that we listen to a speech to try to find out how it can benefit us with regard to our journey towards Allah. If we just listen without a view to profit by what is being said, it will not do us any good. Hence our attitude should always be to try to profit by what we are hearing. This will help us to make spiritual progress or else it is a real waste of time. Hazrat Masih goes on to speak about the difference between worldly pleasures and spiritual pleasures. He says:

“Pleasure of the soul is such a deep and subtle secret that if someone knew of it and tasted its exhil­arating joy only once in his lifetime, he would become totally immersed in its 'intoxicating' effect. Worldly pleasures, on the other hand, are fleeting pleasures and the enjoyment they give does not distinguish between the pleasure of watching a dancing girl or the pleasure of listening to the speech of a cleric who delivers it in a popular and pleasing manner as if he was performing a song. A woman of bad character sings and they enjoy that also. This points to the fact that the worldly sense of enjoyment makes no distinction (between good and bad). It can find pleasure both in the sermon of a cleric as well as in the songs sung by a woman of a low character even though the person enjoying it is fully aware that she is of a bad character whose way of life is abhorrent - he feels no aversion and cannot smell the 'stench' "arising from it. When a person finds pleasure in listening to the singing of such women and he does not feel an aversion, then know for certain that it is a pleasure of the 'self' (not of the soul). The soul can never be pleased with such a contemptible and decadent thing. The pitiable speaker (who seeks only the praise of his audience) does not realize that he has no share of piety. Similarly, his listeners do not understand that they are there only for the pursuit of some selfish pleasure and that there is no share in that for God.

Hence, I seek refuge with God (against such aspects) and pray. that He should extricate from both the speakers and the listeners who attend our gatherings, any share of impurity and in its place there should be a total dedication to God. Whatever we say should be for the sake of God and for the sake of gaining His pleasure and whatever we hear should be considered as being uttered for the sake of God and heard with the intention of acting upon it. It. should not be the case that all we take away from a speech is the sound of the words, 'that was a very good speech'!

This factor has played a major role in the decline and downfall of the Muslims. A great number of con­ferences are held, unions and meetings take place where great orators and lecturers give lectures and make speeches and poets of the nation read their laments on the state of the nation yet none of it appears to have any effect at all. Day by day, instead of progressing, our nation is declining. The reason is that those entering and leaving large gath­erings do not do so with sincerity. As I have mentioned above, the lecturers and speakers, whether they are clerics or the newly educated scholars or Sufis, their purpose is only to hear proclamations of their own appreciation. At the time of the speech their 'gods' are the audience whose pleasure and agreement is their desired aim rather than the pleasure of God.”

“The truthful and godly people, on the other hand, have God as their desired aim and purpose as well as the sincere and true sympathy for mankind which is a great means of gaining God's pleasure. They seek to show the world what they have themselves seen and what they desire is the manifestation of the majestic Glory of God. That is why whatever they say, they say it without any· fear of condemnation by the people. In the eyes of such truthful persons, the audience has as little significance as that of a dead insect. They seek no reward from their audiences nor do they care for their applause. This is the reason why during their speeches people sometimes become restless and some get up in the middle and leave. Sometimes they even swear and hurl abuse and, not being satisfied with this, they try to hurt them with, painful physical abuse.

It is quite evident from this as to who is desirous of selfish pleasure and what the pleasure of the 'self" in fact is! To watch the dance of a 'street girl' they' are ready to stay awake all night and are willing to 'buy a headache in return for gold', as the saying goes. In comparison, listening to a few words of a truthful speaker, uttered in true sincerity and true sympathy becomes so very difficult for such people. However, the truthful speakers do not shy away or tire from such a reaction. How is this possible? This is because before them is God with His infinite and boundless powers and strength upon strength, Who manifests Himself to them and this brings solace to them and grants them the strength to remain steadfast. When such is the case, why should they be concerned about the reactions of the worldly people?

It should be remembered that in the creation that is man, there is a part for the soul and a part for the 'self' and the latter is spread wide. Now, this should easily be understood by everyone that a thing which is more powerful will have a greater influence. The influence of the soul, on the other hand, is similar to that of a person who goes to live in a foreign land, unfamiliar with the other inhab­itants. Hence, the soul that exists in a state of obscurity has very little influence.”

Next Hazrat Masih tells us about what differentiates the speeches of the Godly from those who are worldly. He says

“The sign of the effect of the soul is this that when a righteous and true reformer speaks, he considers the audience as if they were non­existent and as such he becomes a messenger who is passing on a message. Consequently, the soul begins to melt until it becomes like the water of a waterfall that falls from the highest peak of a mountain towards the ground. The soul begins to flow uncontrollably towards God and it feels such pleasure and joy in this that words cannot express it. In short, the righteous speaker sees the face of God in his expression and in his speech. He is totally indifferent to the audience and their reaction as his pleasure and enjoyment come from a different direction. He is inwardly pleased that he IS delivering the message of his Master and Sovereign. Any hardship or difficulty he may experience in the delivery of this message also becomes for him a source of sweet pleasure.

It is because such people have deep concern for the welfare of mankind that they are engrossed, day and night, in finding out ways in which people may return to the right path and drink from that fountain. This concern and sympathy for mankind was so deep and intense in our Holy Prophet Muhammad^saw) that it is impossible to imagine anyone exceeding it. His concern for mankind had reached such an extreme that God has Himself described it by referring to it in the Holy Qur'an in the words:

“La’allaka bakhe’oune nafsaka alla yakounou mo’menine”(26:4)

that is, 'Wouldst thou destroy yourself in the grief that they do not become believers!' If people fail to fully appreciate the true reality of this verse then that is a separate matter but its reality circulates in my heart as blood circulates in the body.”

Then the Promised Messiah as mentions a few Persian verses which are translated as follows:

“I cannot describe in words the pain that is in my heart For those who seek the truth.”

Then he said:

“I understand fully the extent of the concern the true and sincere speakers have for the reform of people.”

Incha Allah next week I will continue with some more extracts from Hazrat Masih’s writings. By the Grace of Allah, these days I can tell you frankly and sincerely that my aim also is to help the people to understand the truth from what is not true. That is why I have repeatedly said that those who think that they also know about the Truth should come forward and have a dialogue with us. If they enlighten us we would be most grateful to them. But unfortunately we are forced to say as Hazrat Mirza Ghulam as

“ Azma’ish keh liye koyi na aaya har chand

Har mokhalif ko moqabil pe boulaya ham neh”

The translation is:

“No one has come forward to test us

although we have called every opponent to do so”

May Allah always keep us on the right path and may He remind us if we stray away from the path. All praise belongs to Him.