Navigating Life in the 21st Century: Spirituality, Morality & Material Progress

No Comments | June 2015
© sergign | shutterstock.com

© sergign | shutterstock.com

Opponents of religion are raising a [certain] question with greater intensity than ever before. A lack of guidance has made them averse to religion and God, they try to influence the minds of the youth in particular, and the wider society in general. The question posed by them is that if one already displays good morals, and if worldly education can lead a person to virtues, then why accept any religion? They say religion claims it will impart good morals but we already have good morals without religion. They even go on to say that the majority of worldly people have better morals than believers in religion. Islam is particularly targeted in this reference.

Who Follows Religion Any More?

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© Mark Skalny | Shutterstock.com

We observe that the majority of followers of other religions have lost virtually all connection with their religion. Islam is the only religion in which the majority of its adherents openly express their beliefs. Even most of those who do not practise Islam still openly label themselves as Muslim and clearly associate themselves with the religion. Thus the real target of this question is towards Islam. By using various methods and different viewpoints they try to turn others away from religion and poison the minds of our children and youth. In the Western system of education greater emphasis is given to critical scrutiny and research. Indeed this is excellent and to be supported; however the right approach needs to be adopted.

Questions, Questions

We find that when the youth or children entering young adulthood approach their parents or elders with questions that arise in their minds, in search of answers or solutions, the mother or the father do not have time to answer them due to work and societal engagements or they do not have the knowledge. And for this reason, instead of answering their questions they sometimes try to suppress the children. The youth are led to think that whilst religion, regardless whether it is Islam, claims that it is the truth and it has solutions to all issues, it does not give practical solutions for the current times. Or young people think that that there is simply no answer to their questions. At times children observe a disparity between the actions of adults and the teaching given to children. They absorb the teachings and remain quiet for a period of time, but once they attain freedom, they stray away from religion and fall under the grasp of those who turn people away from religion altogether. It is for this reason that regardless of the beautiful teachings of Islam and the fact that it is a living religion, we now see Muslims who reject religion and God.

Hence, in such circumstances, there is a need for every one of us to focus our attention towards how we can make ourselves [true] followers of religion and take care of our progeny.

The Essential Link in Life

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© aluxum | Shutterstock.com

There is no doubt that Islam is a perfect and complete religion and has given us solutions to a plethora of problems. The Holy Qur’an is a complete and perfect book and the Holy Prophetsa presents the perfect illustration of this for us. This exemplary model brought about a revolutionary change in the Companionsra of the Holy Prophetsa. They properly understood religion as well as morality. Indeed, they also attained material success. However they had the perception of the appropriate position and status of each of these aspects. They understood the position of religion and how it should be juxtaposed with morals and material progression. Hence the youth, children who are entering young adulthood, and in particular adults who are responsible for caring for the future generations should remember that we need to understand the relationship between moral reformation, material progress and religion. We should then shape our lives according to this understanding. If adults fully comprehend this relationship they will be equipped to properly look after future generations. If the youth understand these inter-connections, then the paths of religious and worldly success will be laid open to them. They will learn how beautiful the teachings of Islam are and that those who speak against those teachings are liars.

The aforementioned question being raised with greater intensity in the current times by opponents of religion is nothing new. Throughout history, similar questions have often been raised. Critics of religion have always done so to try to justify and validate their objections against religion. In truth, critics have never attempted to understand the true essence of religion. Moreover, so-called religious scholars, who misunderstand religion, have forged false doctrines and incorrect solutions, and in this way further confused even the educated class.

In this age, Allah the Almighty has favoured us by sending the Promised Messiahas [Hazrat Mirza Ghulam Ahmadas of Qadian] to dispel the confusion and clarify intricacies that arise from these issues. The Promised Messiahas developed the insight in us to comprehend these concepts, making it easy for us to understand them and find a solution.

Hazrat Musleh-e-Mau’udra [Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad, the Second Worldwide Head of the Ahmadiyya Muslim Community] once delivered a sermon briefly elucidating this subject where he discoursed on the Islamic viewpoint on the relationship between moral reformation, material progress and religion. Additionally, he shed light on how the Holy Prophetsa taught us Islam’s essence and reality through his actions and practical model. Today I will present this subject before you while availing of Hazrat Musleh-e-Mau’ud’sra sermon.

The Balance in Life

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© thomas koch | Shutterstock.com

We say to the world, and it is certainly true, that Islam is a religion which God the Almighty prescribed and revealed according to the exact requirements of human nature. Acknowledging that Islam is the religion compatible with man’s nature, Hazrat Musleh-e-Mau’udra says:

Religion, morality, and man’s physical and material requirements are so closely intertwined that it is difficult to distinguish between them. One who believes in religion cannot separate morality from religion. Neither can he say that through religion he is self-sufficient and independent from the world and devoid of any necessities. If a person harbours the notion that, ‘I do not need anything anymore from the world’, then the wheel of material progress will come to a halt. So all these aspects are closely linked to one another—religion, morality and material progress. However, despite this commonality there are also differences between them. Non-believers in religion try to liberate themselves by saying that good morals and material progress are needed by man. But a true Muslim will say that religion is also necessary, since it shows one the path to reach God.

Hence, there are differences in how one perceives these three aspects and how we link them with one another. Whilst all other religions are dying, Islam is the only religion that proves the inter-connection between these facets. Yet the majority of Muslims fail to understood the reality and true nature of religion and have erroneously connected certain moral characteristics with materialism—and they have greatly transgressed in doing so. Rather than presenting religion in a beautiful manner and attracting others towards it, they have turned people away from religion. Leaving aside prayers and fasting, when it comes to morals and worldly needs, while establishing an institution or organising a gathering for example, Muslim clerics generally say that this is all part of Islam in our view and the one who does not partake in it is a disbeliever and an apostate.[1]

The Islamic World Today and ISIS

This is exactly what we observe in the Islamic world. When this incorrect thinking expands it engulfs everything. It goes beyond just labeling someone a disbeliever or an apostate, and wars and battles are started. Every sect has their own Fatwas (edicts) and this is the reason that in order to penetrate society with their version of Islam, terrorist groups have created their self-constituted moral practices or laws, and they are killing each other and causing widespread devastation. In Syria, Iraq, Afghanistan, and Pakistan, their self-formed laws are causing bloodshed in the name of religion. As I have mentioned before, a French journalist stayed with members of the so-called Islamic State that has been established in Iraq and Syria. He noticed certain things in their actions and laws. According to the knowledge he had of Islam and from studying the Holy Qur’an or the sayings of the Holy Prophetsa of Islam, he mentioned to members of ISIS who he met that what they were doing was contrary to the Qur’an and the sayings of the Holy Prophetsa of Islam. The ISIS officials replied that we do not know whether this is in the Qur’an or the sayings of the Holy Prophetsa of Islam. This is our [own ISIS] law and we are acting in accordance to it. This is an example of how they have distorted the Islamic teachings.

What is happening in Yemen is also due to the same reason. Air raids are being carried out on innocent civilians because of self-serving Fatwas (edicts). It is true that both rival factions are in the wrong, but the solution is not the needless and indiscriminate killing of innocent people. As a matter of fact, if we look carefully, we find this [behaviour] in Islamic history – and it still continues today. Different scholars developed their own schools of thought as a religion. All scholars or ‘maulanas,’ have created their own religions. There is no truth left in the Islam they are following (compared to the true Islamic teaching). As a result, the majority of Muslims who follow these scholars and issuers of religious edicts have been led astray. Who knows what goes on in the name of religion and spirituality?

The Western Approach

At the other extreme, those who do not believe in religion—the Western civilised and advanced world—endeavour to explain away spirituality and morality in material terms. Even if they consider divine revelation a theoretical possibility, they say that it is a part of human actions. Morality, according to them, is for man’s material gain only (that morality is for material gain); and religion is a means for the uneducated or the less educated to save themselves from crime. They believe that the only benefit from religion is a degree of moral improvement, but only to the extent that [the uneducated] start fearing [the punishments prescribed in] religion and even then, only if the correct religion is followed. Their contention is, what need is there for religion for those who already possess morality?

Distinguishing between Materialism, Religion and Morality

A deeper analysis, however, reveals that materialism, morality and religion are so closely intertwined that a lay person does not even realise where one finishes and the other begins. In order to understand this distinction, we [should] look at the pure life of the Holy Prophetsa. He is the world’s material reformer, moral reformer, as well as its spiritual reformer. His pure life is all-encompassing and inclusive of all these things. On the one hand, he says that 2015-June-Arabic_Inserts-Finalised-V1_pdf__1_page_Prayer is at the heart of worship”, and on the other he emphasises spirituality. In other words simply offering regular [ritual] prayer is not enough nor will it resolve all problems. One has to improve the quality of one’s prayer and enhance his spirituality by progressing through its various stages. Man’s relationship with God through supplications has been likened to that between a mother and her child. Dua [prayer] literally means ‘to call out.’ One calls out only if one is confident that there will be someone who will come to his aid. One does not call one’s enemy for help. What should we take into account when we pray (or call out) or want to pray?

According to Hazrat Musleh Mau’udra we require three things to make our prayers successful:

– One should have full confidence that the prayer will be answered.

– One should have complete faith that whoever is being called upon has complete powers to extend help.

– One should have a natural inclination that takes him/herself away from all other associations and instead leads one towards Allah alone, or whoever the loved one is, being called upon for help.

The first two points are logical. It would be completely nonsensical to pray to such an entity if one does not believe that his prayer will be answered or if the entity being called out is incapable of helping. In that case, it is futile to pray. The third point is the natural inclination that turns one away from everything else, and takes the person solely towards the beloved. The example of a mother and child has been used before. The natural inclination of the child towards his mother makes him call out to her regardless of her ability to help or not. If a child is about to drown, even when he knows that his mother cannot swim, he will still call out to her and her alone, if she is close by. The child will not call out to anyone else. This is an emotional connection, about which the Holy Prophetsa has said that 2015-June-Arabic_Inserts-Finalised-V1_pdf__1_page_Dua (prayer) is at the heart of worship”; that is, faith is incomplete without prayers. Thus, the Holy Prophetsa has likened this relationship (of faith and prayers) to that between a mother and a child, such that man runs blindfolded towards God. The second aspect is morality. We find such subtle and intricate demonstrations of morality in every aspect of the Holy Prophet’ssa life, that are impossible to appreciate even for the keenest of observers. These subtleties can only be appreciated if he guides us towards them himself.

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© Evgeny Atamanenko | Shutterstock.com

Take the relationship with wives and the expression of one’s love as an example, which are very essential for a harmonious family life. It is one of the basic morals. With regards to his wives, the Holy Prophetsa was so careful about the subtleties of behaviour, that he would drink water putting his lips exactly where the lips of his wife had touched the vessel. This is seemingly a very small gesture, but in fact it is a subtle point of human nature. The depth of human love becomes evident not only through grand gestures, but through such small ones too. Looking at his life sketch, one also comes across so many major virtues which he displayed peerlessly. It seems that he spent all his life studying and teaching only morality. His example and teaching about things such as human relations, inter-family relationships and details of one’s personal character such as refraining from falsehood, dishonesty and ill assumption are all so complete that no else can demonstrate such exemplary behaviour even in twenty lifetimes.

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© Naeblys | Shutterstock.com

Thirdly, the teachings of the Holy Prophetsa provide guidance in material and worldly affairs as well. For example when new cities or developments are planned and populated, aspects of civic life such as keeping the roads wide and the provision of clean water are carefully considered by major civil engineers and other top experts. The Holy Prophetsa also guided us towards such matters. He guided us to keep the streets clean. He guided us to make the houses spacious and well-ventilated. He has provided guidance for all material and worldly aspects of life, be it the affairs of the state, cultural aspects of life or civilisation or matters of trade, commerce and industry. A study of his life gives details of all of these aspects from his example. Despite this, unlike today’s religious leaders, he did not declare all of these aspects of life as part of religion.

An Illustration of this Link from the Life of the Founder of Islam

Here is an incident, reported from his life, highlighting this distinction. Once some farmers were planting date palms, and were pollinating male and female seeds manually (male and female seeds are different for date palms). The Holy Prophetsa happened to pass by and made the observation whether it was necessary to mix the two, and would they not naturally pollinate by wind? As a result, the farmers stopped mixing the two. That year, or the following year, date production fell far below that of the previous years. When the Holy Prophetsa asked for the reason, the farmers said [that they had stopped manually pollinating the male and female seeds], “O Messenger of Allah, we did so on your saying so.” He said that he had [only given a suggestion] and not an order, as the farmers understood these material things better than himself.

According to Hazrat Musleh Maudra, this example indicates that the Holy Prophetsa separated the religious affairs from the material. The Prophetsa who had asked the farmers why they were manually fertilising the plants was the same Prophetsa who brought Allah’s Commandments, yet even though the words came out of Allah’s Prophet’ssa mouth, he himself declared this to be a worldly affair. He said that the farmers knew more than he did on the subject. Today’s Muslim clergy however, start judging people’s Islam and apostasy as well as their inclusion and exclusion from Islam based on their own pronouncements, however impractical.

How the Concept of God Formed According to Western Understanding

On the other hand, there is the Western, civilised or so-called developed countries. According to them, faith is unimportant, religious teachings have no value and morality has no reverence. Instead, everything is material; to the extent that, according to Hazrat Musleh Mau’udra the question for today’s philosophers is not how God created man, but how man created God (God forbid!). For them the existence of God is a result of human evolution. And even if God exists, it is nothing but the final link in the chain of the human mind’s evolution. According to them, man needed a role model; and when he could not find an exemplary one from among humans, he created an imaginary role model outside the realms of human existence. The initial attempt at creating this role model was unsuccessful. But upon further pondering and evolution of thought, he created a perfect image and called it God. This is the concept of God according to the philosophers of the time, and for some even today.

According to Hazrat Musleh Mau’udra, these people have thus declared God to be a part of the material world.[2]

During this time, when philosophers had created for themselves an image of God, many of them actually believed in this God which was the result of their own imaginations. But as a result of this materialism and the belief that God is a material existence, the modern and advanced philosophers have moved so far away from religion, that they have become atheists. In fact, the majority of people in Western countries have started denying the existence of God altogether in the name of education and modernity. To them material progress and [secular] morality is the be-all and end-all. Today’s Muslim clergy has added fuel to these atheistic views by declaring their personal views as religion, which is such ignorance. Deeper analysis shows that not only are today’s religious scholars mistaken, but so are those who deny religion by calling it material.

Islamic Understanding of these Inter-Connections – Moderation in Life is Most Important

We Ahmadis are fortunate that the Promised Messiahas has saved us from [such ignorance] and guided us towards the Holy Prophetsa in order to obtain the truth. The Holy Prophetsa guided us to the fact that moderation is essential in everything. That is true religion. He says undoubtedly worship is essential, that it is quintessential—it is the purpose for the creation of man, but:

2015-June-Arabic_Inserts-Finalised-V1_pdf__1_page_  2015-June-Arabic_Inserts-Finalised-V1_pdf__1_page_   2015-June-Arabic_Inserts-Finalised-V1_pdf__1_page_

Your body has a right over you, your wife has a right over you and your neighbour has a right over you.” There are three ways to achieve these [standards]. First is prayer, bowing before the Lord, worshipping Him. Second is controlling one’s desires and self, keeping one’s emotions and passions in check and analysing human psychology. Third, is seeking scientific knowledge and honestly performing one’s professional and worldly responsibilities, which are all essential.[3]

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© Zurijeta | Shutterstock.com

If we think about it carefully, in order to give the body what rightfully belongs to it, one needs to pray and build a relationship with Allah. To keep one’s emotions in check is necessary. It is the unchecked emotions that sometimes deny the body its rights, or even makes it commit excesses. By being honest we can improve our moral, spiritual and financial situation by improving our knowledge, morality and spirituality. Similarly, giving the family and children their rights can be achieved through prayers, controlling one’s emotions and fulfilling their material needs. Similarly, there are neighbours. Allah says that neighbours have rights over us. Paying society its rights is possible by praying for them, discharging their dues, understanding their psychology and accordingly conveying the message of Deen (Islam). It is their right that we convey this message to them. Also it is within the realms of giving neighbours and society their rights that we improve our knowledge and work hard in order to contribute to the progress of the entire country. When every member of society works with this ethos, it will become an exemplary society in terms of spiritual, moral, material and every other type of progress.

Why are Muslims in Disarray?

Muslims are presently in disarray because they have stopped giving priority to Allah and His religion and forgot about the aforementioned values I have described. Instead, they have started calling their personal whims and desires part of religion. The cause of the decline of Muslims is that they followed their personal and egotistical desires and labelled this religion. They did not make the religion of God their first and foremost priority. If they had given priority to their religion then they would have cared about the other matters as well. Today, Muslims are following their selfish desires in the name of religion. As a result, Muslims are in no position to tell others about the good qualities of Islam. By adopting this self-made religion based on selfishness, Muslims are killing one another. They have attained neither worldly nor religious success. They beg world leaders to solve their problems. This indeed is the state of affairs of the majority of Muslims we see in the world today. It would seem that the Western nations have made their religion subservient to their worldly systems. For them religion is unimportant and worldly things are the be-all and end-all. Nonetheless, they have at least achieved success in this world. Indeed, they are misguided but they have accomplished what they regard as their objective in life, even if it may be a wrong approach. However Muslims, they have nothing; neither the world, nor the blessings of the religion!

The Promised Messiahas Explains the Correct Juxtaposition

The Promised Messiahas was commissioned by Allah the Almighty in this era to reform both groups of people. Indeed, God sends His chosen ones in these situations so that they can provide correct guidance on how to find the right juxtaposition between religion, morality and material progress. Their teachings appear to be only spiritual, but their message has a deep connection with all three [spirituality, morality and material progress]. With spiritual progress and excellence, an improvement in morals is inevitable; and high moral practices are the key to material progress. On the other hand, worldly success does not always lead to high morals. Similarly, it does not necessarily go hand in hand that those who possess good morals also have true faith. There is a reason for this. The main objective of God is that the people should strive towards their God. This is the purpose of the creation of man. Hence God Almighty has made moral reformation and material progress subservient to religion. This is so that one who pays heed to God, will automatically have all his other needs fulfilled. Allah the Exalted says that a perfect believer attains all sorts of successes, while those whose efforts are aimed at worldly pursuits only [4]  2015-June-Arabic_Inserts-Finalised-V1_pdf__1_page_All their hard work will disappear with this world.” Hazrat Musleh Mau’udra explained this with an example that people who pursue spirituality are like those at a higher level who have stairs to access the lower levels. However, those at lower levels do not have access to the stairs to ascend to the higher level.

© zhangyang13576997233 | Shutterstock.com

© zhangyang13576997233 | Shutterstock.com

How do we Attain Success in all Three Aspects?

We learn from this that although any one of these objectives can be attained through independent means, there is a common way to achieve all three of these objectives. That way is to establish a perfect bond with God. If one strives for morality, one can attain that. If one makes an effort for material progress, that is achievable. But the progress as a result of these efforts will be limited within the respective spheres. Such efforts do not have the capacity to deliver a wider circle of success. But those who strive for spiritual progress, will be able to attain everything, i.e., moral progress and material success. When the Companionsra of the Holy Prophetsa took Bai’at (the oath of allegiance), they did not pledge that they would make the thoroughfare wide, focus on cleanliness or pay attention to other material things. Instead, they pledged that “There is no God but Allah and Muhammadsa is His Servant and His Messenger”. This pledge led to their moral reformation, which certainly led to improvements in their other worldly matters. The level of truthfulness of Muslims at the time was so high that it set the benchmark for the world to follow. Muslims had such a reputation for being fair in their business dealings that worldly people were very readily willing for Muslims to oversee their business affairs. Muslim rulers were so just with their people that they wished Muslims to be their rulers. During the reign of Hazrat Umarra, Muslims had to hand over the government of Syria to the Romans, as it would have been difficult to fight an extremely large Roman Army. At that, the Syrian people cried and pleaded with the Muslims not to leave their land. The Syrian people offered to help the Muslims defend the land, despite the fact that both the Romans and Syrians were Christians. Even then the good morals and excellent government by Muslims compelled the Syrian Christians to prefer Muslims over a Christian power. And so while to rule and govern is a worldly affair, Muslims did not regard this as a worldly matter. Muslims achieved the position of being rulers by following their religion; therefore they conducted the business of the government based on religious teachings. That is why their government was so good that, despite religious differences, the public wanted the Muslim kingdom to rule them. Muslims achieved “kingdom” by virtue of the KalimaThere is no God but Allah and Muhammadsa is His Servant and Messenger.” However, this declaration of faith was not just a verbal expression but also a practical one for Muslims. Those who only make verbal claims of faith end up losing this world as well. But those who attain true faith acquire high morals and find material success. May Muslim rulers of today understand this point and lead their government on these principles.

The Story of the Judge and the Bag of Money

Hazrat Musleh Mau’udra said that the Promised Messiahas used to narrate the story of a trader to explain the concept of developing a bond with God. Once a trader gave a large sum of money to the Qazi (judge) of his town for safekeeping. The trader went on a business trip. On his return journey, he asked the Qazi for his money bag but the Qazi refused point blank. The Qazi said that he did not take anything from anyone for safekeeping and that he did not involve himself in such matters. He had no money bag! The trader tried to remind the Qazi by mentioning many marks of the bag but the Qazi remained adamant that he never got involved in the safekeeping of anything! This naturally worried the trader. Someone told the trader that the King held an open Court on a certain day and everyone had access to the King on that day; maybe the trader should try and take his matter to the King. The trader did so, but he had no evidence. The King said that we cannot apprehend the Qazi without any evidence. However, the King came up with a plan. He told the trader that the King’s procession will come to his town on such and such a date and time. The King asked the trader to stand next to the Qazi with the dignitaries who have come to welcome the King’s procession. The King said to the trader that during the procession, “I will speak to you in a friendly, informal manner.” The King instructed the trader to act as if they were familiar friends and not to fear talking to the King in a familiar way. The King said, “I will say to you that I have not seen you for a long while, and you should respond by saying that I have been on a business trip for some time. I have returned now and am trying to get my money back from someone, to whom I gave the money for safekeeping—and I am stuck in this quarrel with him.” The King said, “At this point, I will say to you in front of the Qazi that you should have come to me to get this matter sorted. At this you should say, ‘Alright, if this matter is not resolved soon, then I will come to you for help.’” So when the King’s procession came on the appointed day, the trader followed the plan. The Qazi, who was there to welcome the King, saw everything. When the procession passed on, the Qazi came to the trader and said that the other day you were talking about some money for safekeeping; my memory is weak, maybe you could be so kind to remind me by telling me more about this. The trader reminded the Qazi of all the marks of the bag he had given before. As the Qazi had now seen the familiarity between the King and the trader, so on hearing the same account, the Qazi promptly said, “Why did you not tell me earlier? I indeed have your money bag for safekeeping and will go and get it for you straight away!”

So the friendship with a worldly King, who has only limited powers, can give someone such status that even people in a position of great power will fear them. So is it not clearly comprehensible that someone with a true bond of friendship with God will be able to conquer the world, which will most certainly submit to him! The success of the Companionsra of the Holy Prophetsa was not through worldly means; rather they succeeded in the world by following the teachings of their religion. However, this requires the strength of faith that attracts the pleasure of God. A person, who has attained the perfect faith, can never be devoid of perfect morals. If a person attains all aspects of morality and acts on these, he will possess the attributes of truthfulness, honesty, trustworthiness, righteousness and purity. The given consequence of this is that he will acquire knowledge, skill, competence, ability and diligence. The natural outcome of all this would be achievement of material success. So, a believer should give maximum attention to his spiritual development. Do not be like others, who believe a verbal expression of faith is enough. The love of God is expressed only from the heart and not from the tongue. Once the love of God is achieved, one can accomplish anything in any matter.[5]

Conclusion

One cannot be worthy of a prize, until one excels in a given task, similarly in the matter of religion, all gains come from excellence, so we should aspire for excellence.

The Promised Messiahas says that “Only those people benefit from our existence who have a strong bond with us. Those who oppose us with full vigour like Maulvi Sanaullah Sahib and others, achieve no benefit (as no one gives any importance to maulvis) compared to those who have a perfect bond of commitment. If a person starts a journey towards God, he will be rewarded in the same way as people of earlier times. The success seen by earlier Muslims can be seen today also. This can only happen if a person makes a true and concerted effort. God is no one’s enemy. What is required is that we show perfect submission to God. If we dedicate ourselves to the threshold of God, everything will be given to us automatically. All the resources needed for our progress will be granted to us. There is an easily understandable example that if one sits close to a fire, every part of his body warms up. So it is not possible for someone to remain deprived of Divine blessings if they give up everything in order to be close to God.”[6]

Thus, we should try to reach God, strive to understand the religion of God and make the love of God part of our nature. Indeed, this will lead us to the highest morals and perpetual material success. We can benefit from its blessings, if we make a true effort to see the light of God. If we make a concerted and earnest effort to seek Divine light (Nur), then falsehood (which is darkness) will be dispelled. The darkness of idleness, deception, dishonesty and all other sins such as usurping the rights of others will be dissipated by the light of God (Nur); our morals will constantly improve and we will attain worldly success. So while living in this society, if we wish to save our next generations from the evils of the material world and if we want them to understand the connection between our religion and morality, then we must strengthen their bond with religion. We must show them that material progress is attained by sincerely following the true religion. Indeed, the younger generation should make a sincere effort to develop a true bond with God. May Allah the Exalted enable us to do so.

*This was a Friday Sermon delivered by Hazrat Mirza Masroor Ahmadaba, worldwide Head of the Ahmadiyya Muslim Community on 24 April 2015 from the Baitul Futuh Mosque in London, the largest mosque in the UK.

 

Endnotes

  1. Khutbat-e-Mahmood, Vol. 17, pp. 462-463.
  2. Khutbat-e-Mahmood, Vol. 17, pp. 463-466.
  3. Khutbat-e-Mahmood, Vol. 17, pp. 466-467.
  4. Holy Qur’an, Surah Al-Kahaf, Verse 105.
  5. Khutbat-e-Mahmood, Vol. 17, pp. 467-470.
  6. Khutbat-e-Mahmood, Vol. 17, pp. 470-471.

 

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