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Friday Sermon 11th
April 2008
After reading the shahadat, the ta’uz and the first
chapter of the Holy Quran, Hazrat Amirul Mo’menine Zafrullah Domun
said:
In my two previous sermons I read to you several extracts
from the translation of the book Zarooratul Imam (The Need for the Imam) by Hazrat Mirza Ghulam Ahmad (a.s)
. My objective was two-fold. First
of all, I wanted all the members of Jamaat Ahmadiyya Al Mouslemeen to
know what Hazrat Masih Maood (a.s) has said about the role, function
and characteristics of an Imam of the age. Since I have told you several
times that Allah has raised me as an Imam, I wanted you to know from
an authority figure who is that Imam so that you may assess all those
who claim to be Imams according to his writings. Secondly I wanted to
inform the Ahmadis around the world who may read what we have written,
what Hazrat Masih (a.s) has said about the function of the Imam so that
they may judge how far the person they have accepted as their Imam fulfill
those conditions. Today’s sermon is the last one that I will make
about this topic for the time being. Therefore I will read to you some
more extracts from this book.
Hazrat Mirza Ghulam Ahmad, while speaking of the moral
qualities of the Imam says:
“Since Imams come across all sorts of miscreants and mean and
foul-mouthed people, it is essential for them to possess moral strength
of the highest order, so that they remain immune against egoistic rage
and wild frenzy and people are not deprived of their blessings. It is
shameful that a person called 'a friend of God' should fall prey to
base morals, and should not even be able to tolerate a harsh word. Also,
one who proclaims himself the 'Imam of the age', and yet has such a
volatile temper that he starts frothing at the mouth and his eyes blaze
with anger at the slightest provocation, can never be called an Imam
of the age. The Imam of the age, therefore, must fully conform to the
following verse: “Innaka la a’laa kholoqin Azim”.
This verse may be translated to mean “Thou dost surely
possess high moral excellences.” Al-Qalam, 68:5
Speaking about his second characteristic, Hazrat Masih
Maood (a.s) says:
“It means that he should have the eagerness to excel in good deeds,
in acquiring Divine verities, and in his love and knowledge of God.
This means that his soul should not be pleased at any deficiency nor
be content with an imperfect state. He should be hurt if he is obstructed
in his spiritual progress. This is the innate faculty that should be
found in an Imam. Even if, perchance, people do not accept his teaching
and enlightened guidance, or follow his spiritual light, he still remains
the Imam by virtue of his innate spiritual strength. In short, this
fine spiritual point is worth remembering that Imamat is a faculty ingrained
in the very nature of the person whom the Divine Will has designated
for this office. The word 'Imamat', when translated,
means 'the power to lead'. Thus it is not a temporary office, which
is given to him afterwards. In fact, like all the other faculties—of
sight and sound and understanding—Imamat is the faculty to forge
ahead and to excel all in Divine matters. And this is what the term
Imamat implies.”
While dilating upon the third quality of the Imam
Hazrat Mirza Ghulam Ahmad (a.s) says:
“Since Imamat implies the urge to move forward in truth and knowledge,
in the essentials of love, and in sincerity and loyalty, an Imam focuses
all his energies on this purpose, and always keeps praying “O
my Lord, increase me in knowledge”(20:115). His senses
and perceptions are already equipped to perform these functions. That
is why God’s grace grants him all encompassing knowledge regarding
Divine sciences and there is no one among his contemporaries who can
equal him in the knowledge of Quranic verities, in spiritual blessings
and in incontrovertible reasoning. His considered opinion corrects the
opinion of others. Whenever someone disagrees with him with regard to
religious verities, the truth is always on his side. This is because
the light of intuition helps him understand the true verities. No one
else is granted this light with such brilliance. “That
is Allah’s grace; He bestows it on whom He pleases” (62:5)
So just as a hen sits on its eggs and hatches young
chicks, and transfers her qualities to them by keeping them under her
feathers, so does the Imam, through his spiritual knowledge, mould his
companions, and strengthens them in faith and in Divine knowledge. But
such encompassing knowledge is not essential for other recipients of
revelation and righteous people, because they are not entrusted with
the training and education of mankind. It doesn’t matter much
if such pious people and seers suffer from a little ignorance and lack
of knowledge; for they are not the captains of a ship, and are themselves
in need of one. They should not utter such absurdities as to say, 'We
do not stand in need of this spiritual captain, we are competent enough
on our own.' They should remember that they do need him, just as a woman
needs a man. Hence, God has created everyone for a purpose. And anyone
who claims to be an Imam while he has not been created for this purpose
will only invite people’s derision. He will be quite like a foolish
mendicant who had invited ridicule in the presence of a king. The story
goes that there lived a certain holy man in a city, who was righteous
and God-fearing, but was quite ignorant. The king had faith in him,
but his minister, who knew of his ignorance, did not. Once, when the
king and his minister went to see him, the mendicant, dabbling in Islamic
history, said to the king, 'Alexander of Greece, too has been a great
king in this oumma.' This provided the minister an opportunity to criticize.
Promptly he submitted: 'Your Majesty, in addition to his spiritual expertise,
the Fakir is also a great scholar of history!'
While speaking about the determination of the Imam,
I did read some sentences briefly last time. I will read a larger extract
today. Hazrat Masih Maood (a.s) says:
“Resolve means not to get tired under any condition
or to lose hope or to slacken in one’s determination. Many a time,
Prophets, Divine Messengers and Muhaddathin, who are the Imams of the
age, are confronted with such trials and calamities, as if God Almighty
has forsaken them and intends to destroy them. And many a time revelation
and inspiration is suspended and they receive no revelation for a time.
Many a time their prophecies appear in the guise of trials and people
at large do not understand their truth. Often the realization of their
objective is delayed for some time. And many a time, they are like those
who are forsaken, abandoned, cursed and rejected. Everyone who hurls
abuses at them thinks that he is doing something laudable. Everyone
despises them and looks down upon them with disgust and doesn’t
even like to respond to their salutations. It is at such moments that
their resolve is put to the test. By no means do they lose heart during
such trials, nor do they relent in the performance of their task until
Divine succour arrives.”
Speaking about the Imam’s trust in Allah Hazrat
Masih Maood (a.s) says:
“And the trust which the Imam of the age places
in God, i.e., his absorption in God, is more profound and effective
than that of all the friends of Allah (Auliya)’.For instance,
Moses (a.s)was the Imam of his age, and Balaam was the Wali of his time.
He enjoyed communion with God and his prayers were accepted. When, however,
Balaam confronted Moses (a.s), the contest destroyed Balaam, just as
a sharp sword instantly severs the head from the body. The unfortunate
Balaam, however, was unaware of the philosophy that, though God Almighty
may speak to someone and declare him to be His beloved and elect, but
when he confronts one who is more immersed in the waters of Divine grace,
he will certainly be destroyed. Neither any revelation nor the fact
that his prayers used to be accepted could save him. This was one Balaam,
but thousands of such Balaams perished in the time of our Holy Prophet
(s.a.w), for most of the Jewish rabbis had become like Balaam after
the demise of Christianity.”
Speaking about Satanic revelations Hazrat Masih Maood
(a.s) said:
“Let it be clearly understood that satanic inspirations are a
fact, and ordinary seekers do receive them. Similarly, there is a self-suggestion
known as confused dreams. Anyone who denies it, denies the Holy Quran,
for it testifies to their existence. God Almighty says that as long
as man’s self is not fully cleansed and purified, it is possible
for him to experience satanic inspirations, and he is described as:
“They descend] on every great liar and sinner”(26:233).But
the righteous are immediately informed about any satanic suggestion.”
Hazrat Masih Maood (a.s) will go on to give two examples
as to how Satan tried to make good servants of Allah stumble. He says:
“Satan can only become dominant over those who succumb to his
temptations and inspirations. But those who strike Satan from a distance
with the arrow of light, and smite him in the face with the lash of
rebuke, and refuse to submit to any of his nonsense, are exempt from
his sway. But since God Almighty wants these people to see the kingdom
of heaven and earth, and Satan belongs to the kingdom of the earth,
therefore, in order to attain full knowledge of the creation, they must
have a glimpse of the face of this bizarre creature known as Satan and
hear his speech. But this does not in any way tarnish their purity and
chastity. The Satan, in keeping with his age-old method of planting
doubts, mischievously made a request to Jesus(a.s),which his pious nature
spontaneously rejected and refused to accept. This did not in any way
detract him from his lofty station. Do not villains sometimes speak
in the presence of kings? It was thus, in spiritual terms, that Satan
put his word into his heart. Jesus (a.s) did not accept this satanic
inspiration and simply rejected it. This was indeed something praiseworthy.
To criticize it is a folly and amounts to ignorance of spiritual philosophy.
Not every saint or sufi can repel and expose the filth of satanic suggestion
as Jesus(a.s) did with the whip of his light.
Sayyid Abdul Qadir Jilani (r.a) says "I too received
a satanic inspiration once. Satan said: 'O Abdul Qadir! All your prayers
are accepted. From now on whatsoever is forbidden to others is lawful
to you. You are even exempt from obligatory prayers. Do whatever you
please.' At this, I said, 'Be off O Satan! How can something that was
not permissible for the Holy Prophet (s.a.w) be permissible for me!'
After this, Satan disappeared from my sight along with his golden throne."
Now, when even a man of God and a unique human like
Abdul Qadir (ra) received a satanic inspiration, how can ordinary humans,
who have not yet fully accomplished their spiritual journey, be secure
against it, for—unlike Sayyid Abdul Qadir (r.a) and Jesus(a.s)—they
lack the spiritual eyes with which to recognize satanic inspirations.
Let it be remembered that the soothsayers who were found in large numbers
in Arabia before the advent of the Holy Prophet (s.a.w), frequently
experienced satanic inspirations, on the basis of which they sometimes
made prophecies. Curiously enough, some of their prophecies turned out
to be true. Islamic literature is replete with such stories. Anyone,
therefore, who denies satanic inspiration, denies all the teachings
of the Prophets (a.s) as well as the very institution of Prophethood.
It is recorded in the Bible that once four hundred prophets experienced
a satanic inspiration and prophesied the victory of a king, having been
fooled by a lying spirit. But the king was killed in disgrace in the
same battle, and his army suffered a great defeat. But there was one
Prophet who had received a revelation through Gabriel, and had predicted
beforehand that the king would be killed, dogs would eat his corpse
and it would be a great defeat. This prophecy came to pass, but the
prediction of four hundred prophets turned out to be wrong.” This
incident is found in the Bible at Kings 22:6.23.
Hence there is a need for all Ahmadis particularly
to read what Hazrat Mirza Ghulam Ahmad (a.s) has said about the true
Imam. Definitely he is not appointed by any group of men. His spiritual
knowledge comes from Allah and he is given a light that others do not
have. When Allah appoints an Imam and others reject him, they are rejecting
the decision of Allah. To be sincerely devoted to Allah means to accept
what comes from Allah and to receive fresh spiritual food instead of
saying that we prefer those of yesterday because we do not like the
one who is making the new distribution. May Allah preserve all of us
from making the mistake of not recognizing His signs when they have
appeared. Jamaat Ahmadiyya has always said that the Imam appointed by
Allah is more important than the one appointed by men. May Allah have
mercy on all of you.
Ameen. |