Huzur continued with the subject of verse 130 of Surah al Baqarah in his Friday Sermon today. The translation of the verse reads:

'And, Our Lord, raise up among them a Messenger from among themselves, who may recite to them Thy Signs and teach them the Book and Wisdom and may purify them; surely, Thou art the Mighty, the Wise'.

Huzur said today he would elucidate on the third aspect of the prayer of Hadhrat Ibrahim (on whom be peace) that indeed the above verse is. The third aspect that he prayed for the great prophet was that may he teach wisdom. Huzur said he has described the various meanings and connotation of the word ‘wisdom’ in his previous sermons; they constitute fairness, absolute justice, knowledge, astuteness and making appropriate use of something in accordance with the suitability of the occasion. Today Huzur explained this word with reference to the great Prophet (peace and blessings of Allah be on him) and the Book revealed to him.

Huzur said in the above verse wisdom connotes that the Prophet will establish absolute justice and indeed the Qur’an also asserts the fulfilment of this prayer elsewhere that this is what the Prophet did and that his teachings would continue eternally that his blessed model exemplified the perfect personification of what is in the Book; which is a Seal of the teaching of absolute justice. Huzur said it is not possible to reach the lofty station of the Prophet, however each person must try to the very best of their own capacity to follow his blessed mode.

Speaking on the wisdom of the Holy Prophet (peace and blessings of Allah be on him) with reference to its significance as absolute justice Huzur cited a couple of incidents from his blessed life.

After the battle of Hunain the Holy Prophet (peace and blessings of Allah be on him) favoured some people in the distribution of the booty to the exclusion of others; a person came and said, ‘By Allah, in this distribution justice has not been observed, nor has Allah's Pleasure been aimed at.’ The Prophet’s (peace and blessings of Allah be on him replied ‘If Allah and His Apostle did not act justly, who else would act justly.’ The Prophet (peace and blessings of Allah be on him) later explained that he had not usurped the rights of any by giving a large part of the booty to some and had used his right over the distribution of one fifth of the booty in the allocation. He also said that when he gave a larger portion to some he did so owing to their weak faith and avidity.

In another incident Huzur explained that when Surah Al Nasr was revealed the Companions realised the Prophet’s (peace and blessings of Allah be on him) time to depart from this world was near. The prophet (peace and blessings of Allah be on him) gave a sermon which was received by his Companions in an emotional state. The Prophet then announced that if anyone had any reprisal to take they should do so. On this an elderly Companion Ukasha stood up and said that in such and such battle as he had dismounted his camel which had come near the camel of the Prophet the Prophet’s stick, whether purposely or inadvertently had hit him. The Prophet responded that the Prophet of God could not purposely hit him, however, he asked for a stick to be brought and gave it to Ukasha and told him to take his revenge. Hadhrat Abu Bakr, Hadhrat Umer and Hadhrat Ali (may Allah be pleased with them all) stood up offering that the retaliation be taken from them. Then Hadhrat Hassan and Hadhrat Hussein (may Allah be pleased with them) stood up and said the retaliation should be taken from them as they were the Prophet’s grandsons. However, Ukasha insisted that he wanted to take the revenge from the Prophet (peace and blessings of Allah be on him) and added that when the stick had hit him he did not have any attire on. On this the Prophet (peace and blessings of Allah be on him) lifted the cloth from his body and said that Ukasha could strike him. The rest of the Companions started to weep with anguish, however Ukasha went forward and started kissing the blessed body of the Prophet and said who could ever abide taking revenge from him, who had taught varied principles of absolute justice and that he was merely looking for an opportunity to express his love. On the Prophet said that Ukasha either had to retaliate or forgive. Ukasha said O Prophet of God I forgive you in the hope that Allah will forgive me on the Day of Judgement. To this the Prophet (peace and blessings of Allah be on him) replied if anyone wishes to see my companion in Paradise should take a look at Ukasha.

Next Huzur cited Quranic verses on absolute justice. Citing verse 91 of Surah Al Nahl (16:91) Huzur said this was a most sagacious teaching which carries solutions for societal problems as well as matters of international significance. When evil is avoided high standards of absolute justice are established. Absolute justice is greater then favour and kindness and comes to pass by forsaking what is bad owing to fear of Allah. Absolute justice is not merely recompense or punishment because these do not necessarily reform. Absolute justice is in accordance to the situation. The Promised Messiah (on whom be peace) said that kindness at the wrong juncture is wrong just as it is wrong not to do an act of kindness at the appropriate time. He enjoined to have the courteousness that a mother shows to her child. He said doing good can be on three degrees, the first is where one does good in return of good, the second is where one does good of one’s own accord and is of help/benefit to another, then there is the conducting of good, where there is no thought of doing a favour or no expectation of gratefulness, it is good done in the way a mother does good to her child. Indeed, doing good and justice when applied without any wisdom are not good morals.

Huzur cited verse 9 of Surah Al Maidah (5:9) and said when one claims to have faith then a believer has to staunch in supporting justice. When one acquires this thought-process one naturally exudes absolute justice. The Promised Messiah (on whom be peace) said absolute justice cannot be achieved without honesty.

Wisdom also connotes perfection of knowledge. Huzur said as he had expounded in his previous sermon that in Islam and through the Holy Qur’an Allah perfected religion. Indeed this blessed Book carries many prophecies which have been fulfilled, prophecies which let alone people of 1400 hundreds ago, even the people of a couple of hundred years had no idea.

Huzur cited verses 20 to 24 of Surah Al Rahman (55:20-24) and explained that the reference in these verses of two waters merging has been seen in the form of the Red Sea and the Mediterranean Sea coming together through the Suez Canal as well as the Panama Canal connecting the Atlantic and the Pacific Oceans. Huzur said this was prophesied at a time when there was no knowledge of where these seas could have been.

Verse 31 of Surah Al Anbiya (21:31) clearly expounds the scientific concept that we now know as the Big Bang. In expounding verse 48 of Surah Al Dhariyat (51:48) Huzur said as human knowledge of the world increases this verse (and other verses of the Qur’an) can be translated accordingly. Hadhrat Khalifa tul Masih (may Allah have mercy on him) translated it as: ‘And We have built the heaven with might and We continue to expand it indeed’ in light of the discovery by Edwin Hubble that the universe was continuously expanding. Huzur said at the time of the revelation of this verse there was no concept whatsoever of the universe expanding. Huzur said a few months ago an journal had reported that they now thing the universe is expanding at a greater speed than before.

Huzur said Muslim scientists in particular Ahmadi scientists would not ponder on the Quranic assertions ‘after’ making discoveries, indeed they would base their research on the Quranic words as Dr. Abdus Salam did. Huzur said the Holy Qur’an is full of gems that shall continue to make disclosures till the end of time. As for the wisdom in the commandments of the Shariah as stated in the Holy Qur’an Huzur cited verse 46 of Surah Al Ankabut (29:46) which extols the virtues of Salat. Huzur said this commandment is for the ummah and it illustrates the ways and means to make Divine connection. The Promised Messiah (on whom be peace) said that Salat is an instrument to safeguard oneself and that Salat is the essence of blessings.

Huzur cited part of verse 31 of Surah Al Hajj (22:31) and said that here speaking of untruth is mentioned in conjunction with idolatry to emphasise its seriousness. Huzur said one who uses false speech considers that the ‘idol’ of falsehood would deliver him/her whereas only truth triumphs ultimately. The Promised Messish (on whom be peace) said there was nothing as abominable as falsehood. He said he had seven court cases against him but he did not tell a single lie during these and indeed was exonerated from every single of these cases.

Huzur cited verse 35 of Surah Al Ahzab, (33:35) the translation reads:

‘And remember what is rehearsed in your houses of the Signs of Allah and of wisdom. Verily Allah is the Knower of subtleties, All-Aware’.

Huzur explained that there is indeed reward in reciting the Qur’an, however, the real objective of reading the Qur’an would only be fulfilled when its teachings are put in practice and when the blessed model of the Holy Prophet (peace and blessings of Allah be on him) would be at the forefront of our minds. Huzur said the mention of the Divine attribute of Al Latif (Knowner of subtleties) in the above verse signifies that Allah is aware of what is what is apparent about us and what is hidden/concealed about us. Unless we implement the great teaching of the great Prophet (peace and blessings of Allah be on him) in our lives we cannot be true believers. May Allah enable us to understand this sagacious teaching and to put it in practice.