Guide Posts by Bashir Ahmad Orchard

The servant of God should give minute attention in multifarious ways concerning his relationship with his fellow-beings. Foremost is the proper control of his thoughts which are the seeds of human attitudes and behaviour. The mind is similar to fertile soil. It produces whatever is planted in it. Man is the gardener of his own mind. He is free to sow seeds of his own choice which will grow and flourish externally in accordance with the kind of seeds he planted. He also has the capacity to remove whatever weeds may appear – with the help of God. Man is his own master and captain of his own soul, destiny, character and even circumstances. As the proverbs go:

“As he thinketh in his heart so is he””You can, if you think you can.”

The servant of God selects, sows and cultivates holy thoughts with the help of God. He should be ever ready to pardon and forgive an injury and endeavour to show compassion to the person who caused it. He should endeavour to harbour no feelings of rancour whatsoever and, if his emotions are aroused, he should try to subdue them through earnest prayer and positive thinking. Islam teaches that in the event of a dispute one should resume talking within three days. This initiative would go a long way in restoring a friendly relationship which may grow even stronger. God says in the Holy Quran:

“Repel evil with that which is best. And lo, he, between whom and thyself was enmity, will become as though he were a warm friend.” (41:35)

The wronged one who endures with fortitude and forgives, indeed achieves a matter of high resolve.” (42:44)

“Let them forgive and forbear. Do you not desire that Allah should forgive you ? ” (24:23)

The servant of God should cultivate love for everyone although it is not expected that his depth of love would be the same for everyone. It is natural to love some persons more than others. The endeavour, however, should be love for all, hatred for none which was the motto of Hazrat Mirza Nasir Ahmad. The servant of God should look upon all as brothers and sisters. He should overflow with sympathy for all in need, misfortune, pain or suffering of any kind. He should shed his holy benediction on all including his opponents and persecutors. This is the spirit of Islam although it does not ignore the need for condign punishment when necessary. The servant of God hates the sin in a man and not the man on account of the sin. Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement in Islam, once said, despite the fact that drinking alcohol is a sin in Islam, that if he found one of his friends lying drunk in the street he would not hesitate to lift him up and take him to his home. He had many foul-mouthed opponents yet he declared that there was not one for whom he had not prayed at least three times.

The servant of God feels distressed when he knows that someone is committing sin and he prays for that person. He knows that he himself is most imperfect and had it not been for the grace and succour of God, he himself might have been worse than the other person. Furthermore, had the other person seen the light and turned to God then again he might have well outstripped the servant of God in devotion and piety. If he thinks himself to be a person of high spiritual stature then, indeed, he is not a true servant of God, because a servant of God is such a person who is the essence of humility, ever aware of his sins, short-comings and weaknesses for which he is constantly imploring God for His forgiveness, mercy and succour. He is ever mindful of the admonition in the Holy Quran:

“Ascribe not purity to yourselves. He knows best who is truly righteous.” (53:33)

The servant of God being fully aware of his own unworthiness and that he is totally dependant on the grace and favours of God, is ever thankful for whatever spiritual fruits God has bestowed upon him. He despises nobody and displays courtesy and forbearance towards everyone. He is the well-wisher of all and considers himself a most humble servant of God in constant need of spiritual purification for which he hankers and yearns.

Scanned from:

The Review of Religions
November 1988
Vol. LXXXIII No. 11