Hazrat Khalifatul Masih said that in the past few weeks he has been giving discourses with reference to extracts of the Promised Messiah (on whom be peace) on ways of attaining knowledge and understanding of God, love of God and the reality of the Being of God. In today’s sermon Huzoor presented extracts from this scholarly treasure regarding some ways to attain Divine nearness, their significance and the Promised Messiah’s (on whom be peace) expectations from his Jama’at.
Explaining that in order to find God it is important to have the insight and perception that real piety is in the Being of God and piety comes from Him alone and it can be attained by abiding by His teaching which in turn grants one Divine nearness and blessings, the Promised Messiah (on whom be peace) wrote:
'In the real sense no one is pious except God Almighty, all high morals and all pieties are in Him in their entirety. As much as one breaks free of one’s nafs (self) and one’s desires and gains nearness to God, one is able to reflect Divine qualities in his person accordingly. Whatever qualities and true refinement one attains is by virtue of Divine nearness. And so it should be since creation is nothing on its own accord. The reflection of high Divine morals reflects on the hearts of those people alone who follow the Holy Qur’an perfectly. And true experience shows that the kind of high morals which are replete with pure and clear spiritual discernment and love emanate from these people and they are incomparable in the world. Indeed, anyone can make verbal claims and everyone can boast, but only these people successfully negotiate the rather narrow passageway of true experience. If others show high morals, it is out of formality and pretence. They hide their foulness and conceal their maladies and exhibit false refinement. Their veneer comes off in trivial trials. They often consider exhibiting high morals out of formality and pretence because they deem the success of everything to do with their life and living in this. If they were to follow their inner foulness all the time, it would interfere in their escapades in life. Although they have some inherent seed of morality in them, but most of the time it is suppressed under the barbs of selfish desires and is made evident only with the adulteration of their vested interests and not purely for the sake of Allah…Only those take this inherent quality of goodness to its excellence who become God’s. Seeing their souls completely free of fondness for all else God fills them with His pure morals and makes them love those morals as much as He Himself loves them. As mortals they attain a status of Divine morals in a sense that they become instruments of God through which He demonstrates His morals and finding them thirsty and hungry, He makes them drink the lucid, pure water of His special fountain.' (Barahin e Ahmadiyya, Part 4, Ruhani Khaza’in, Vol. 1, footnote, pp. 541-542)
Explaining the concept of hypocrisy that the Promised Messiah (on whom be peace) has mentioned above, Huzoor said Hazrat Musleh Maud (may Allah be pleased with him) recounted that once an assembly of educated people belonging to high society decided to have air of informality in their gathering and this informality resulted in all manner of crass and absurd conduct exhibiting; indeed their veneer came off.