Azhar Goraya, Missionary AMJ
Love is one of the strongest emotions a person can experience. The Taj Mahal, the stories of Romeo Juliet, and Laila and Majnun, were all created to give shape to the fire of love that burns within us.
Islām is a religion that is built upon human nature and has directed us in the proper use of all of our faculties and emotions, including love. Islām is a religion of love. This may surprise some people, as it is usually Christianity that emphasizes its association with love. But it is Islām that teaches us to love both Allāh and our fellow man, and to practically show this love by fulfilling the rights of both, to an extent that is not found in other religions.
Expanding on this principle, the Holy Qur’ān has not only required our complete obedience to the Holy Prophetsa but also our sincere love. The Holy Qur’ān states:
Say, if your fathers, and your sons, and your brethren, and your wives, and your kinsfolk, and the wealth you have acquired, and the trade whose dullness you fear, and the dwellings which you love are dearer to you than Allāh and His Messenger and striving in His cause, then wait until Allāh comes with His judgment; and Allāh guides not the disobedient people (9:24).
The following Ḥadīth further enlightens us about this Qur’ānic verse:
Once, a Ṣaḥābī approached the Holy Prophetsa and stated, “O Messenger of Allāh, I love you.” The Holy Prophetsa replied, “how much do you love me?” The Ṣaḥābī replied, “As much as I love my children.” The Holy Prophetsa replied, “Then you are not a believer. More love than this is required for faith.” The Ṣaḥābī stated, “O Messenger of Allāhsa! I love you as much as I love myself.” The Holy Prophetsa remarked, “Even now you cannot be a believer. Because more love than this is required for faith.”
The Ṣaḥābī then stated, “O Messenger of Allāhsa! I love you more than my life, my wealth my wife and my children!” The Holy Prophetsa finally stated, “Now you are a believer.” (qtd. in Anwārul ‘Ulūm, Vol. 23, p.157)
This level of love was practically demonstrated by the companions of the Holy Prophetsa. They were abused and ridiculed, driven out of their homes and ostracized by friends and families for their faith. Yet never did they prefer any worldly connection to the spiritual connection of love and fidelity that they had with their Holy Master Muḥammadsa.
A small example of this love is found in the life of Hazrat Abū Bakrra. He left his home and migrated to Madīnah from Makkah with the Holy Prophetsa. He stayed with him through every trial from the first day of his prophethood to the last. When news of the death of his beloved companion reached Hazrat Abū Bakrra, he was outside of Madīnah. He went straight to the mosque without speaking to anybody. When he reached hissa body, he raised the sheet covering his blessed face, kissed him on the forehead and said, “My father and my mother be sacrificed for you, O Allāh’s Prophetsa! Allāh will not combine twodeaths on you. You have died thedeathwhich was written for you.” (Ṣaḥīḥ Bukhārī, Book of Funerals)
The depth of the devotion of the companions of the Holy Prophetsa moves us, 1500 years after their bodies were laid to rest. It is the practice of Allāh that He leaves no era of Islām without a living example to follow. We are blessed that we are in an age that has seen the advent of the greatest reformer that was to appear in Islām, the Promised Reformer and Mahdī, Hazrat Mirzā Ghulām Aḥmad Qādiānias. He has shown us what it truly means to love the Holy Prophetsa. God Himself bore witness to the love he harboured for the Holy Prophetsa.
The Promised Messiahas states:
On one occasion I received a revelation which indicated that there was a difference among the higher Angels. The indication was that the Will of God was prepared to bring about a renaissance of Islām, but the Angels had not yet been informed of the identity of the Rejuvenator. Hence that was being debated.
At the same time I saw in a dream that a search was being made for one who should revive the faith. A person appeared before me and pointing to me said:
ھَذَا رَجُلٌ یُّحِبُّ رَسُوْلَ اللّٰہِ
This man who loves
the Messengersa of Allāh.
His meaning was that the principle condition of this assignment was the love of the Holy Prophetsa and that I fulfilled that condition. (Tadhkirah, 2009, p.55)
In many of his writings he made it abundantly clear that he was ever ready to sacrifice his every possession to defend the honour and teachings of the Holy Prophetsa.
Huzooras has written in one place:
Is it not true that in a short while in India alone a hundred thousand people have become Christians, and more than sixty million books have been published in opposition to Islām, and people belonging to high families have lost their religion, and those who used to describe themselves as the descendants of the Holy Prophetsa have put on the garment of Christianity and have become his enemies, and numberless books full of vile abuse of the Holy Prophetsa have been published? My heart cries out with tears that if these people had murdered my children before my eyes, and had cut to pieces my sincere friends, and had killed me with great humiliation, and had possessed themselves of all my property, I would not have been so pained and my heart would not have been so hurt as it has been pained and hurt by the insults offered to the Holy Prophetsa. (Essence of Islām, Vol. 1, pp. 320-321)
So great was the Promised Messiah’sas love for his Holy Mastersa that prose was not enough to convey the depth of his emotion. The Promised Messiahas thus wrote poem after poem, in Arabic, Urdu and Persian, conveying the love that he had for the Holy Prophet Muḥammadsa.
“After Allāh, I am intoxicated with the love of Muḥammadsa, if this is disbelief, then by Allāh, I am a severe disbeliever” (Lecture Sialkot, Rūḥānī Khazāʼin, Vol. 20, p. 248).
In an Arabic couplet, he expresses his love as follows:
“My heart is completely submersed in the love of the land that Muḥammadsa tread upon. Alas! I wish that my birth had been in your land!” (Karāmatus-Ṣādiqīn, Rūḥānī Khazāʼin, Vol.7, p.93)
In Urdu, Huzooras writes :
“By your exalted personage my beloved Aḥmad, It is for your sake that we have taken up this entire burden” (Ā’ina Kamālāt Islām, Rūḥānī Khazāʼin, Vol. 5, p. 225).
The love he harboured for the Holy Prophetsa was not limited to his pen – the people around him were eyewitnesses to how his activities and actions shone with the love of his Holy Mastersa.
Dr. Mīr Muḥammad Ismailra narrates that when the Promised Messiahas would mention the Holy Prophetsa in his addresses or in a gathering, Huzooras would usually do so in these loving words: “Our Holy Prophetsa said such and such.” In the same way, in writing he would not just refer to the Holy Prophetsa by merely saying “He”, but he would write the full salutation after it as well, which is “Peace and Blessings of Allāh be Upon Him” (Sīratul Mahdī, Narration #547).
Hazrat Sheikh Yaqoob Alī Irfani narrated that once when he went to England in 1925, he desired to visit Padre Dr. White Brecht because this Padre had remained a missionary in Batala and had met the Promised Messiahas many times.
During their conversation, the Padre stated:
“I have observed one thing in Mirzā Ṣāḥibas that I disliked, which was that whenever an objection was made on Muḥammadsa he would become upset, and his face would show signs of displeasure.”
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Sheikh Yaqoob Ali Irfani Ṣāḥib replied:
“Padre Ṣāḥib, that aspect which you dislike is the very thing upon which has captured my heart and upon which I am sacrificed” (Hayāt Aḥmad, Vol.1, part 3, p. 22).
Once, the wife of his cousin Mirzā Ghulām Haider uttered a word against the high station of the Holy Prophetsa. Upon this, he became so upset that despite all the emotions of love and respect he had for her and his desire for reconciliation between people, he left the food he was eating at their table and never again returned there for a meal. (Sīrat Masīḥ Mau‘ūd, Vol. 2, p. 270)
In short, whoever came into contact with the Promised Messiahas, whether friend, family or foe, bore witness to the love he held for the Holy Prophetsa. And the Promised Messiahas was not satisfied that only he harbour love for the Holy Prophetsa – he had made it his mission to inculcate the love of his Holy Mastersa in all those who claimed to follow him.
He made it a requirement for anyone who wished to follow him that they send Durūd on their Holy Mastersa daily.
As the third condition of Baī‘at, Huzooras has written:
That he/she shall regularly offer the five daily Prayers in accordance with the commandments of God and the Holy Prophet Muḥammadsa and shall try his/her best to be regular in offering the Tahajjud and invoking Durūd on the Holy Prophet Muḥammadsa. That he/she shall make it his/her daily routine to ask forgiveness for his/her sins, to remember the bounties of God and to praise and glorify Him. (Conditions of Baī‘at and Responsibilities of an Aḥmadī, p. 51)
Our beloved Imām, Hazrat Khalīfatul-Masīḥ Vaa has elaborated on this aspect in the following words:
According to the commandment of Allāh, it is necessary for a believer to send Durūd on the Holy Prophetsa, without which the standard of love (for the Holy Prophetsa) is not completed, nor can they be, which a believer should have for the Holy Prophetsa. No prayer reaches the level of acceptance nor can it which is bereft of Durūd. But we should also remember that the true purpose of our Durūd should be our love for the Holy Prophetsa and this love should be superior to all other things (Friday Sermon, February 1, 2013).
Hazrat Khalīfatul-Masīḥ Vaa has said that it is incumbent upon every Muslim to invoke salutations and blessings (Durūd) on the Holy Prophetsa because without it one cannot fullfil the requisite of love for him. In addition, prayer that is without Durūd does not gain acceptance. The real motive of invoking Durūd should be love of the Prophetsa. (Friday Sermon, February 1, 2013)
May Allāh enable us all to follow the example of the Promised Messiahas and harbour greater love for the Holy Prophetsa! Amīn!