The Ahmadiyya Movement
by Hazrat Mirza Ghulam Ahmad of Qadian
The Light (UK), June 1996 Issue (pp. 1–2)
I have decided that there is a need for a few words at this time because one cannot depend on death. No one can say about himself: how long is my life and how many days are left. Thus, I often worry, lest there is someone from among my Jamaat [Movement] who does not understand, that he should become aware of Allah’s purpose in establishing this Movement and what our Jamaat should do. It is a mistake to believe that entering into the baiat [pledge] as a formality is enough for salvation. That is why the need arose for me to explain the real purpose and what Allah demands.
All you people: Remember, to enter into baiat as formality or to accept me as the Imam is not sufficient for salvation. Allah looks at hearts. He does not look at mere talk. Allah has repeatedly said what is needed for salvation. That is to believe with a true heart that Allah is without associates, to believe the Holy Prophet Muhammad (peace be upon him) to be a true prophet and to believe the Quran to be the Book of Allah. It is such a book after which no book or law shall come to the Last Day. In other words, after the Quran no book or law is needed.
Look, remember well that the Holy Prophet is the Last of the prophets. That is to say that after our Holy Prophet (peace be upon him) no new law and no new book will come. This book and this law shall remain forever. That, in my books the words prophet or messenger have appeared, most certainly does not mean that a new law should be brought or new Commandants taught. On the contrary, the meaning is that when, at the time of need, Allah appoints someone, then He bestows upon him the dignity of receiving Divine Converse and gives him the news of the unseen. In this way, the word prophet is also used for such a Divine appointee, and he is given the title of prophet. It does not mean that he is given a new law or that he abrogates the law of the Holy Prophet Muhammad (peace be on him). On the contrary, whatever he receives is through true and complete obedience of the Holy Prophet (peace be on him) and, without it, it is impossible.
It is necessary that at a time when sins are committed in abundance and people of the world do not understand true faith and only the skin or the bones are left with them, not the essence and the wisdom. The strength of faith is weakened and evil influences increase; sweetness and faith are not there. It is Allah’s established law to bestow the dignity of His Converse upon a perfect servant who is totally effaced in true obedience of God, at such time. And now, at this time, He has sent me as a Divine appointee for this is the time when love of God has totally cooled.
Though, it is seen with the ordinary sight that people believe in “there is no God but Allah” and, with the tongue, support the Holy Prophet Muhammad (peace be on him). On the face of it, they too say prayers and fast. But the fact is that spirit is totally missing. On the other hand, as their actions are contrary to righteous deeds, they bear witness that such things are not done as deeds of righteousness but out of habit or custom for there is not a particle of sincerity and spirit in them. Remember well that unless these deeds are done with a true heart and with the right spirit, there will be no benefit and such deeds are of no use. Righteous deeds are only called righteous when there is no mischief in them. Goodness is the opposite of mischief. Good is he who is deprived of all mischief. Those, whose prayers have mischief and worldly desires hidden behind them, their prayer is not for Allah. These prayers do not rise above the ground by a hand’s length for the soul, sincerity and spirit is not in them.
Many people raise this objection: “what need is there for this Movement. Do we not pray and fast”? They deceive in this way. It is not surprising that some members, those not fully aware, may fall prey to this deception by listening to such talk. They may join others in saying that when we all pray, fast and say the darood, why was this dissension created. Remember, such talk is the result of a lack of understanding. This is not my doing. If dissension has been created, it is Allah who did so; it is He who established this Movement. The condition of belief was such that the strength of faith had totally gone. Allah wants to breath in to people the spirit of true faith and He has determined to do so through this Movement. Thus, this objection by these people is frivolous. Remember such doubts should not appear in your heart; if careful thought and consideration is given such doubts cannot appear. Doubts arise with a lack of thought when looking at the outward condition. Man is soon destroyed by them.
I have seen some letters of such people who, on the face of it, are members of our Movement. They say that when they were asked what need was there of a new Movement when other Muslims too pray, recite the kalima [pronouncement of faith], fast, do good deeds and seem to be pious. Such people, despite having entered in to our baiat, after hearing these objections and doubts write that they had no answer. After reading these letters, I feel sorry for them for they have not understood my real purpose. They only see that these people carry out Islamic devotions and carry out God’s Commandments as a formality while the real spirit is missing. They do not consider that I want to develop real faith that saves man from the death of sin. This is not found in those who follow habit or custom. Their eyes are on the outward form not the truth.
Remember God looks at the soul and the spirit. He does not look at outward deeds. He looks at their inward condition and real spirit to see whether selfishness underlies them or sincerity and true obedience of Allah. However, man is sometimes deceived by the appearance of good deeds….
Prayer is called real prayer when there is a true and pure relationship with Allah. After one is effaced in Allah’s obedience and Will to such a degree, and holds religion over the world to such an extent, that one is ready to lay down one’s life in God’s way. When such a condition develops in man then it will be said that his prayer is prayer. If this is not developed in man and he does not display an example of true sincerity and loyalty, his prayers and other deeds are without affect.
There are many that people consider to be true Muslims and righteous. But in the heavens they are called disbelievers. Thus, the true believer and righteous in reality, is the one who is called the true believer in the heavens, even though in the eyes of the world he may by a kafir [non-Muslim]. The fact is that it is a difficult mountain to climb so that man really believes and sets forth an example of true sincerity and loyalty to God. When man truly believes then there are many signs of it. The signs of true believers given in the Holy Quran appear in him. One of the greatest of these signs is that, just as a snake sheds its skin, man tramples the world under his feet and separates himself from it. In the same way, when man sheds selfishness then he is a true believer and the signs of true faith are found in him. Thus, it is said that without doubt Allah is with those who follow the right path.
The right path is to avoid even the small paths of sin. But remember virtue is not just that a person says that he is virtuous because he has not usurped someone’s property, he has not burgled, he has not committed adultery. This is laughable. Real virtue is to serve humanity and to show perfect loyalty and truthfulness in Allah’s way and be ready to lay down his life. That is why it is said that Allah is with those who avoid sin and also do good.
Remember well that just to refrain from evil is no great virtue until it is followed by good deeds. There must be many people who have not committed adultery, stolen, robbed and so on. Despite all this they have not shown any sign of steadfastness in the way of God or served humanity. Thus, ignorant is the person who presents these things and includes such a person amongst the righteous.
Source: Malfuzat (Discourses), Vol. 6, pp. 235–242.