Note: The Alislam Team assumes full responsibility for any errors or inaccuracies in this translation of the Friday Sermon.
March 2, 1923
Topics: A Tree Known By Its Fruit, Berlin Mosque Campaign, Women Accepting Ahmadiyyat, Parable of the Old Man and the Tree, Sincerity of Ahmadi Women, Sign of Divine Favor
After recitation of Tashahhud, Ta'awwuz, and Surah Al-Fatihah, Huzoor-e-Anwar addressed the community:
There is a saying of Jesus (as) that points toward a universal law of nature, and I am very fond of it. He said: "A tree is known by its fruit." The value of a tree, the true nature of a tree, and the benefit a tree provides—the general usefulness of a tree and the extent to which it brings blessings to people—all of this can only be assessed through its fruit.
By "fruit," we do not mean the edible produce alone, but rather the purpose, the objective, the work, and the goal for which a tree is planted. A tree planted for its leaves—those leaves are its fruit. A tree planted for timber—its wood is its fruit. A tree planted for edible produce—that produce is its fruit. In short, whatever a tree is planted for, if it produces according to that purpose and people benefit from it, then it bears excellent fruit.
For example, consider a tree planted for medicinal purposes, whose leaves are so beneficial that they are used in medicines, or whose branches are so fine and useful that they are employed in crafts, or whose shade is so good that people find rest in it. When such a tree provides these benefits, it is a good tree because its fruit is good. However, if a tree fails to fulfill the purpose for which it was planted, it is not a good tree. Even if the whole world calls it good, it cannot be good. And if it fulfills its intended purpose, even if the whole world calls it bad, it cannot be bad.
This is such a fundamental truth that it can be applied in thousands of situations. The criterion for the truth and righteousness of a community is also whether its fruit is valuable and useful or not—whether it fulfills its purpose and objective, which is the spiritual purpose that all spiritual communities possess.
If a community proves through its effects, its influence, and its beneficial results that it is fulfilling the purpose of a spiritual community, then it is elevated and true. However, if a community does not prove its excellence through its fruits, it cannot claim to be true.
Regarding our Jama'at too, people develop doubts. How are these doubts created? It is because our Jama'at refutes and rejects the beliefs and ideas of those people, so they generally oppose the Jama'at and attempt to find faults. However, for a just and fair-minded person, making a decision becomes very easy. If they observe whether the fruits of this Jama'at are the same as those that spiritual communities have produced throughout history, and if they see such fruits, then they must acknowledge the Jama'at as spiritual. But if someone still objects after this, it will be due to their own internal defect and fault, not because the Jama'at is untrue.
Consider this: if sugar of excellent quality is being tasted by someone and they find bitterness in it, this is not a defect of the sugar but of the person tasting it. Similarly, if someone tastes a sweet fruit and bitterness arises in their mouth, this does not mean the fruit is bad but that there is an illness in the taster. In the same way, if a food has been proven to be excellent through arguments and observation, yet some people object to it saying it is bland, poorly flavored, or too salty, this does not mean the food is defective but that the fault-finders themselves are defective.
In such a situation, we would not need to change the food; rather, we would need to cure the illness of those finding fault. Their nose, tongue, and reason would not be sufficient evidence to change the food, but rather would point to the need to treat their illness. In light of this principle, the truth of our Jama'at and a new campaign related to its works has been proven at the present time.
Three or four weeks ago, I announced the campaign for the Berlin mosque. Our Jama'at is a poor and weak community. Given the expenses involved, who could have said that we would be able to collect such large sums as are required? A campaign was launched throughout India for the Khalifat (Muslim political movement). Among Muslims are such wealthy people that some individuals could give crores of rupees. Yet despite this, their collections did not exceed ten to twelve lakhs. And the impact was such that if people give for the Khalifat, there is nothing left to run our campaigns here. So much so that the Central Khalifat Committee was forced to decide to deduct money from other funds to cover local expenses.
By contrast, our Jama'at—which in terms of wealth and numbers is less than every other community here, to such an extent that even in Punjab alone, where a particular minority community resides, Ahmadis are fewer in number, and in wealth these small communities, or even individual members of these communities, possess more than our entire Jama'at—yet despite all this, look at what Allah the Almighty is having this Jama'at accomplish! How magnificent it is!
There were seven to eight crore Muslims in India, and their struggle was literally a matter of life and death for Islam. Yet when a campaign was launched for the Khalifat, collecting a few lakhs of rupees became difficult for them. The London mosque campaign was also important and blessed, but it did not mean that if the mosque were not built, we would perish. Similarly, the Berlin mosque campaign is useful, but it does not mean our Jama'at would collapse if it were not built.
Yet the Muslims' campaign was such that they themselves said: "If we do not succeed in this, Muslims will be ruined and destroyed." Despite all this, collecting a few lakhs of rupees became difficult for them. In contrast, our Jama'at—which does not even constitute one-hundredth of theirs—gave one lakh rupees for the London mosque in just a few days.
I believe that if our very survival and existence depended on it, our tiny Jama'at could collect two crores of rupees. We would not collect beyond that, not because we would not want to give more, but because we would have nothing more left to give. Regarding whatever issue becomes a matter of our life and death, there would be no limit to the money we could collect—not because we would be unwilling to give more but because we would have exhausted all we possess. We would even be willing to sacrifice our very lives.
Is this not a matter worthy of contemplation for wise and intelligent people? That a people which has been spiritually dead for so long should suddenly have such a spirit, such enthusiasm, and such fervor kindled within them? This is not an ordinary matter. This is the work of Allah the Almighty. No human being could produce such a state.
Great leaders have arisen who have gained control over people's minds and understanding. But their influence was temporary and short-lived. Mr. Gandhi reached such heights of prominence, but it was temporary. Muhammad Ali and Shaukat Ali were elevated so highly by the people, but it was temporary. Some time ago, Mr. Gandhi had so much influence, yet in just two years, he does not possess even one-tenth of the influence he previously had.
Such temporary enthusiasm is like flowers that bloom on roadside rocks and wither in a few days. But the flowers in a garden are cared for by the gardener. When one withers, another is planted in its place. Thus, the enthusiasm created by humans is not lasting. But the enthusiasm created by Allah the Almighty has permanence. Whenever some slackness appears, Allah produces fresh enthusiasm.
Regarding the Berlin mosque campaign, it has been observed that women have displayed such an elevated example of sincerity that it cannot be found anywhere else. So far, twenty-five thousand rupees in pledges have been made, and it is no wonder if the collected amount exceeds this significantly, as many Jama'ats' contributions have not yet arrived.
Regarding this campaign too, if one observes it, the same principle applies: a tree is known by its fruit. Allah the Almighty has produced certain results that indicate He accepts this campaign. While other people experience such a condition that people become apostate due to spending money, we have experienced something new. I had set the condition that this mosque would be built from the donations of Ahmadi women, presented as a gift to their newly Muslim brothers.
Instead of the women, who are considered weak, retreating after hearing this campaign, a remarkable sight has been witnessed: eleven women have thus far entered Ahmadiyyat on account of this campaign, so that they could also participate in this donation. This news has reached us so far. There may be others whose information we have not yet received.
I believe these women were likely Ahmadi before, as no one changes religion merely to give a donation. They were Ahmadi, but they lacked the courage to openly declare their Ahmadiyyat. Now, seeing this opportunity, they realized that if they did not act now, they would miss this reward. Thus, in a sense, this campaign has saved eleven souls from ruin. And this is the first fruit we have tasted from this campaign: eleven souls have been saved from destruction.
There is a famous parable that applies here perfectly. It is said that a king was passing by when he saw an old man, eighty to ninety years of age, planting a tree. It was a tree that would bear fruit only after a long time. The king said to the old man: "This tree will bear fruit only after a very long time. What benefit can you derive from it?"
The old man replied: "Your Majesty, the matter is this: our ancestors planted trees from which we have enjoyed fruit. Now we are planting trees so that those who come after us will enjoy their fruit."
When the king heard this, he said: "Wah!" (What a wonderful thing you have said!) And he had a practice that whoever received his "Wah," should be given four thousand rupees. When the king said "Wah," a purse of four thousand rupees was given to the old man.
The old man, holding the purse, said: "Your Majesty, you said that I would enjoy the fruit of this tree—but other people's trees bear fruit after a long time. My tree has begun bearing fruit as I was planting it!"
The king said "Wah!" again, and the treasurer gave another purse of four thousand rupees. The old man took the second purse and said: "Your Majesty, other people's trees bear fruit once a year, but my tree has borne fruit twice while I was merely sitting!"
The king said "Wah!" again, and a third purse was given. Then the king said: "This old man will rob us!" and he departed.
The Berlin mosque campaign also presents a "Wah!" situation. Other people's mosques are built so that those who have believed can pray in them. But in our mosque campaigns, people come to believe! This is the fruit of the tree—evidence that the tree possesses certain excellent qualities. The fruit reveals the tree's excellence.
What a magnificent tree this is that has been planted with eleven souls' water of faith watering its roots! What excellent fruit will it bear in its time? After this, I address the people of this Jama'at and their women, and the Jama'ats outside and their women: many Jama'ats' contributions have not yet arrived.
The reward and joy obtained from doing a work promptly is not the same as when done later. And the rank attained by those who are foremost (the Sabiqoon) is much higher than those who come later. One Companion became Abu Bakr, while another Companion who came later is so unknown that no one even knows their name. Why is this? Because Abu Bakr accepted faith when the word reached his ears, while others came later. Thus, even the reward diminishes when work is done late.
Therefore, I appeal to the women here who have not given pledges or paid them, and to the women of communities outside who have not pledged or paid: one penny given at the right time can provide as much benefit as thousands of rupees given at the wrong time.
Therefore, the sisters who have pledged should pay quickly, and brothers should continue to encourage them. Although men's donations were not included in this work, they can earn reward by encouraging women to give.
Some are writing in panic saying: "Our women are not Ahmadi. What should we do?" I say: this is the consequence of your negligence. Why did you not make them Ahmadi? And since you have shown such negligence, now is the time when you should feel the pain and realize how much you have fallen short.
Moreover, this is also a sign of faith: several people are writing asking for prayers so their wives do not falter in giving donations. It is said that when a preacher launched a donation campaign among women, even his own wife was sitting there, and she also gave an earring. When he returned home and learned that his wife had also given, he said: "Why did you give? This campaign was for others, not for our house." But our Jama'at's condition is such that they are writing asking for prayers so their wives do not fall short in giving.
Furthermore, some are writing asking for permission to give donations on behalf of deceased wives. In short, this is a sight that has no parallel and whose example is found only in the time of the Companions—it appears that if it were necessary to sacrifice our very lives for Allah, our Jama'at would not hesitate.
Friends should encourage women, as much as possible, to quickly earn this reward, for if the mosque begins to be constructed now, it can be built with this amount of money. Otherwise, later it may not be possible to build it even with ten lakhs. Therefore, men should hasten in the campaign and women should hasten in giving donations.
May Allah the Almighty grant us the understanding of our responsibilities and the ability to fulfill them, and keep us steadfast on guidance.
Published in Al-Fazl, March 8, 1923
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