أَشْھَدُ أَنْ لَّا إِلٰہَ اِلَّا اللّٰہُ وَحْدَہٗ لَا شَرِیکَ لَہٗ وَأَشْھَدُ أَنَّ مُحَمَّدًا عَبْدُہٗ وَ رَسُوْلُہٗ

أَمَّا بَعْدُ فَأَعُوْذُ بِاللّٰہِ مِنَ الشَّیْطٰنِ الرَّجِیْمِ- بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْحَمْدُ لِلّٰہِ رَبِّ الْعَالَمِیْنَ۔ اَلرَّحْمٰنِ الرَّحِیْمِ۔ مٰلِکِ یَوْمِ الدِّیْنِ۔ اِیَّا کَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ۔

اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ۔ صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْھِمْ غَیْرِالْمَغْضُوْبِ عَلَیْھِمْ وَلَاالضَّآلِّیْنَ۔

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَاَطِیۡعُوا الرَّسُوۡلَ وَاُولِی الۡاَمۡرِ مِنۡکُمۡ ۚ فَاِنۡ تَنَازَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَالرَّسُوۡلِ اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ؕ ذٰلِکَ خَیۡرٌ وَّاَحۡسَنُ تَاۡوِیۡلًا

O ye who believe! Obey Allah, and obey His Messenger and those who are in authority among you. And if you differ in anything among yourselves, refer it to Allah and His Messenger if you are believers in Allah and the Last Day. That is best and most commendable in the end. (Al-Nisa: 60)

Thus, this verse lays down a fundamental principle regarding a true believer: that he must make obedience a manifest and refined quality — whether it be obedience to Allah, obedience to His Messenger, or obedience to those in authority. However, if a government issues a command that openly contradicts the clear injunctions of Allah and His Messenger, then the command of Allah and His Messenger takes precedence. But if there is no interference in religious matters, then obedience to those in authority — whether Muslim or non-Muslim — is obligatory.

The Promised Messiah (peace be upon him) states in one place:

"The Quran commands: اَطِیۡعُوا اللّٰہَ وَاَطِیۡعُوا الرَّسُوۡلَ وَاُولِی الۡاَمۡرِ مِنۡکُمۡ. There is a clear commandment to obey those in authority. And if anyone says that the government is not included in مِنْكُمْ, then that is an obvious error on his part. Whatever the government does in accordance with the Shariah is included in مِنْكُمْ. Whoever does not oppose us is among us."

He further stated: "It is established from the Quran, through Isharatun-Nass, that one ought to obey the government," meaning it is quite evident. In this verse, the indication from the Holy Quran is most clear — "that one ought to obey the government." (Risalah al-Inzar, p. 69, as cited in Tafseer Hazrat Masih Mau'ud (peace be upon him), Vol. 2, p. 246)

Thus, the Hakam and Adl of this age made it abundantly clear that, except for those commands which negate the injunctions of Allah and His Messenger, a believer's duty in matters of worldly governance is to abide by the laws of the land fully. If the Muslims of today were also to adopt this golden principle — that one must not fight against the government — much of the turmoil and unrest prevailing in many countries could be greatly alleviated. In any case, setting aside for now the question of how much blame lies with the rulers and how much with the groups sowing disorder, and to what extent the Muslim Ummah is being affected thereby, I will present before you an extract from the Promised Messiah (peace be upon him). It is a fairly lengthy extract, which encompasses within it such aspects as: the standard of obedience, the importance of obedience, the harms of disobedience, and the role of obedience in the spread of Islam. In this age, it is the Ahmadis alone who can truly manifest this quality or properly demonstrate obedience and show the world how the dignity of Muslims can be upheld. In any case, one's own practical example must come first. First, one must elevate one's own standards of obedience.

The Promised Messiah (peace be upon him), elaborating on this, states:

"That is, adopt obedience to Allah, His Messenger, and the rulers. Obedience is such a thing that if it is adopted with a sincere heart, a light enters the heart and pleasure and radiance enter the soul. Striving and self-mortification are not as necessary as obedience. But yes, the condition is that it must be true obedience — and this alone is the difficult matter. In obedience, it is necessary to slaughter one's own ego and carnal desires. Without this, obedience is impossible. And it is the carnal self alone which can become an idol even in the hearts of the greatest of monotheists. How great was the grace bestowed upon the Companions (peace be pleased with them all), and how completely they were a people annihilated in obedience to the Messenger of Allah (peace and blessings of Allah be upon him). It is a true matter that no people can be called a people, nor can the spirit of nationhood and unity be breathed into them, until they adopt the principle of obedience. And if differences of opinion and discord remain, then understand that these are signs of decline and degradation." And then there is nothing but downfall. He stated: "Among the various causes of the weakness and decline of Muslims are their mutual disagreements and internal disputes. So if they abandon differences of opinion and obey the one whom Allah has commanded to be obeyed, then whatever they wish to accomplish gets done. The Hand of Allah is upon the Jama'at. This is indeed the secret therein. Allah loves unity, and this unity cannot be established without obedience. In the time of the Prophet of God (peace and blessings of Allah be upon him), the Companions were men of great insight and opinion — Allah had created them thus — and they were also well-versed in the principles of statecraft. For indeed, when Hazrat Abu Bakr (may Allah be pleased with him) and Hazrat Umar (may Allah be pleased with him) and other noble Companions became Caliphs, and rulership came to them, the excellence and order with which they bore the heavy burden of governance make it abundantly clear what immense capacity they possessed for sound judgment. Yet in the presence of the Holy Prophet (peace and blessings of Allah be upon him), their state was such that whenever he said anything, they deemed all their own views and wisdom as utterly insignificant before it. And whatever the Prophet of God (peace and blessings of Allah be upon him) said, they considered it obligatory to act upon. Such was the degree of their self-effacement in obedience that they would seek blessings in the remaining water of his ablution and considered his blessed lips as sacred. Had they not possessed this obedience, this spirit of submission — but instead each had given precedence to his own opinion and discord had broken out — they would never have attained those exalted stations. In my view, this single argument is sufficient to settle the Shia-Sunni dispute: that among the noble Companions there was no discord — yes, no discord of any kind or enmity—for their progress and successes testify to the fact that they were as one among themselves and there was not the slightest enmity between any one of them. Ignorant opponents have said that Islam was spread by the force of the sword. But I say that this is not correct. The real matter is that the channels of the heart overflowed and poured forth with the water of obedience — it was the result of this obedience and unity that they conquered other hearts. I believe that the sword they had to raise was only for their own protection; otherwise, had they not even raised the sword, they would certainly have conquered the world by their tongue alone." He states: "سخن کز دل بروں آید نشیند لاجرم بر دل" — that is, the word that comes forth from the heart — نشیند لاجرم بر دل — there is no doubt that it surely affects the heart. The word that comes from the heart must certainly affect the heart.

He states: "They had accepted a truth and a reality, and had accepted it with sincere hearts. There was no pretence or show in it. Their sincerity itself became the means of their success. It is indeed true that the sincere person works only with the sword of his sincerity. His (the Prophet of God's, peace and blessings of Allah be upon him) countenance — upon which shone the light of trust in God, and which bore the combined attributes of majesty and beauty — possessed a magnetism and power that drew hearts to him involuntarily. And then his Jama'at displayed such a model of obedience to the Messenger and demonstrated such steadfastness — transcending all honour — that whoever saw them would be drawn irresistibly towards them. (It was the very excellence of the model they displayed, and then continued to display with steadfastness, that whoever witnessed it was drawn towards them against his own will.) In short, the condition and unity of the Companions is needed now as well, because Allah has joined this Jama'at — which is being prepared at the hand of the Promised Messiah — with the very Jama'at that the Messenger of Allah (peace and blessings of Allah be upon him) had prepared. And since the progress of a Jama'at comes through the models of such people, therefore, you, who call yourselves the Jama'at of the Promised Messiah, cherish the desire of joining with the Jama'at of the Companions, must produce within yourselves the character of the Companions. If there is to be obedience, let it be of that kind. If there is to be mutual love and brotherhood, let it be of that kind. In short, in every character, in every form, adopt the very same appearance that was the Companions'." (Al-Hakam, Vol. 5, No. 5, dated 10 February 1901, pp. 1–2, as cited in Tafseer Hazrat Masih Mau'ud (peace be upon him), Vol. 2, pp. 246–248)

In this single extract, he (peace be upon him) has clarified many things. The first point — as has already been stated — is: obey Allah, obey His Messenger, and then obey those in authority, i.e., your leaders and the government. This encompasses both the governmental system and the organizational system of the Jama'at. And the obedience to Khilafat stands above both of these, because Khilafat establishes the very commands of Allah and His Messenger. The Nizam-e-Jama'at is subordinate to Khilafat. And this is the beauty of Khilafat — that if at times a problem or dispute arises in the relationship between appointed workers running the Nizam-e-Jama'at and individual members of the Jama'at, the Khalifah of the time resolves it. This is among his duties. It should also be made clear here — as I have said, that the obedience to Khilafat is even above that of the government — that there should be no misunderstanding of any kind. The Khalifah of the time is the one most bound by the laws of the land, the one most given to observing them, and the one who ensures others observe them too.

The Promised Messiah (peace be upon him) states in one place:

"By Ulil-Amr is meant, in the physical sense, kings, and in the spiritual sense, the Imam of the Age." (Zaruratul Imam, Ruhani Khaza'in, Vol. 13, p. 493)

Thus, within the worldly governmental system, a spiritual system can also operate — and does operate — and we are fortunate that we are part of this spiritual system. And it is precisely to perpetuate the system of the Imam of the Age that Allah has also established the institution of Khilafat, which strives to establish the governance of Allah and His Messenger in people's hearts, and in cases of dispute — as Allah commands — makes its decisions in accordance with the injunction of Allah and His Messenger.

This too is a favour of Allah upon us — that the institution of Khilafat is operational among us — for otherwise, regarding the matter of referring back to Allah and His Messenger, different sects and jurists have their own separate interpretations and commentaries; some of which, rather than resolving matters, are the sort that entangle and can continue to entangle them. Likewise, in dealings with the government of the time, varying viewpoints can generate various problems. Thus, an independent judgment and decision can only be made by remaining under the umbrella of Khilafat, and no matter how much gratitude Ahmadis express for this, it is insufficient. And the expression of this gratitude can only be through complete obedience to Khilafat.

The Promised Messiah (peace be upon him) further stated — and this is a most important point — that if obedience is rendered with a sincere heart, a light enters the heart and pleasure and radiance enter the soul. And certainly, by this is meant obedience to the spiritual system, and the standard by which each person can measure his own obedience is: Is a light being produced in my heart? Is pleasure and radiance entering the soul through obedience? If each person reflects on this himself, he will gauge for himself the degree of his obedience — how much he is obeying Allah, how much he is obeying the Messenger, and how much he is obeying the system of Khilafat established through the Promised Messiah (peace be upon him). He stated that if, after obeying Allah and His Messenger, no light is attained, then there is no benefit in it. Obedience to the government will bring peace and tranquillity, but spiritual radiance and spiritual pleasure are to be found only in obedience to the spiritual system.

Then, for elevating one's spiritual standard, he stated a key point:

"Striving and self-mortification are not as necessary as obedience." A person may engage in as much striving as he wishes, but if there is no obedience, neither spiritual pleasure and radiance can be attained, nor can tranquillity of life be achieved. Thus, those who are greatly proud of their prayers and acts of worship yet step outside the bounds of obedience cannot become heirs to the bounties of Allah.

Then, for attaining the standard of obedience, he stated an important matter: that in obedience, it is necessary to slaughter one's carnal self. One will have to slay one's arrogance, draw the knife across one's ego, and align one's desires with the pleasure of Allah and His Messenger (peace and blessings of Allah be upon him) — only then will the standard of obedience be attained. Without this, he said, obedience is simply impossible. He stated that idols can form even in the hearts of the greatest of monotheists. Such people — those who worship the One God — claim that they worship one God, that the remembrance of Allah, in their own words, is ever in their hearts. He said that even in their hearts idols can form. There may well be a claim to worship one God, but the idols of self-admiration and pride will sit enthroned in the heart, which at some point then cause a person to step outside even the most ordinary bounds of obedience — let alone the greater matters, which are an entirely different matter. He made it clear that the noble Companions (may Allah be pleased with them) attained the highest results of their worship only after true obedience — results which stand as a model for us today. How should obedience be? A hadith states that the Prophet (peace and blessings of Allah be upon him) said: if even an Abyssinian slave is appointed as your Amir — indeed, he also said: even one with a head like a raisin, that is, even if he has some intellectual deficiency — still obey him. (Sahih al-Bukhari, Kitab al-Ahkam, Bab al-Sam'i wa al-Ta'at…, Hadith No. 7142)

The Promised Messiah (peace be upon him) also tied national progress to obedience, making it clear that no people can be called a people, nor can the spirit of nationhood and unity be breathed into them, unless they adopt the principle of obedience. Thus, adopting this principle is the very secret of progress. The Holy Prophet (peace and blessings of Allah be upon him) has also stated that progress is to be found only in remaining with the Jama'at, in listening to the words of the Imam of the time, and in obedience. Without these, progress cannot be attained. If Muslims today were also to understand this principle, they would become such a mighty power that no force in the world could match them. But we who are called Ahmadis must strive to attain the standards of complete obedience. For spiritual Jama'ats, Allah has already declared obedience to be the best in terms of outcome. And it is indeed the case that when obedience is rendered, the outcome will be better, which will bring about a revolution. But even in worldly systems, we observe what extraordinary things the spirit of obedience can accomplish.

We read in history about Napoleon — it is said that he took charge of France at a time when it was declining from its zenith, descending lower and lower, with the condition of the country deteriorating from bad to worse. Napoleon told the people that as long as there is division and fracture among you, you cannot succeed. If you develop within yourselves the quality of obedience and compliance, you will win, you will attain progress, you will reclaim your standing. And so he cultivated such a spirit that those who were around him — those who were willing to accept everything, who were well-wishers of the country — accepted his word and began to gather around him, acknowledged him as their leader, and displayed the finest model of obedience and compliance. Indeed, it is said that such a model was displayed that it transformed Napoleon's own life as well. Despite being the one who called others to obedience, when obedience came before him in practical form, he produced within himself a further revolution.

In any case, there came a time when, after a major battle, Napoleon was defeated and imprisoned on an island off Italy. After some time, with the assistance of certain individuals, he was freed. He returned to the shores of France. By this time, a new government had been established in France. There was a new order. The king had summoned clergymen and, through them, had made generals and soldiers place their hands on the Bible and take oaths — a pledge that they would render obedience and compliance to the new government. The king had made them take oaths on the Bible because he knew that Napoleon had cultivated such a spirit of obedience and compliance in the people that if he returned, the people would join him again. When Napoleon was freed from captivity through some means, with the assistance of some companions, he returned to France. There, he began to gather around him such people — landowners and ordinary folk — those among the public who were loyal to him. They were not experienced soldiers. They did not have much weaponry. In any case, when the king learned of this, he sent a general with a military force to eliminate him. As it happened, they came face to face in a place where there was a narrow mountain pass — so narrow that only men walking shoulder to shoulder could pass through it. Napoleon ordered his soldiers to advance. They moved forward, but the government's soldiers cut them down with a hail of bullets. Then he sent more men — they too were killed, meeting the same end. At last, the soldiers said there was no way to advance: the enemy is in front, the space is narrow, and we cannot spread out on either side. And they also said that they had taken oaths on the Bible to support the government and to eliminate Napoleon's soldiers, and so they could not attack with full force because the pass was narrow and they were being killed. For Napoleon himself had trained these government soldiers, instilling in them the spirit of obedience and compliance. He told his own soldiers — those now with him — to go and stand in the pass and say that Napoleon commands you to clear the way. But even at this, the government soldiers continued to rain down bullets, saying: We have taken oaths on the Bible. So we cannot obey Napoleon's command now. Napoleon could not believe this, because his view was that his training had been such that it was simply impossible that they would not obey him, for it was he who had instilled in them the quality of compliance, the quality of obedience. How could it be that they would fire bullets at his soldiers? Then he sent more men, and further soldiers were killed. The same end resulted. At last Napoleon himself went, saying: I shall see for myself how they can refuse to obey me. So he went and said: I am Napoleon, and I tell you to clear the way. The officer of the government force said: Those days are gone. We have taken an oath of loyalty to the new government. But Napoleon was confident that the lesson of compliance was one he had given to the people, and they could not forget that lesson so quickly. Napoleon told those very government soldiers: my forces will certainly advance regardless. If you have forgotten the lesson I taught you, then here I stand before you. Whichever soldier so wishes may fire a bullet into Napoleon's chest. I alone have until now ruled over you. If you wish to kill your king, here I stand — fire a bullet into my chest. When Napoleon said this, the old spirit of loyalty and compliance came rushing back to those soldiers. They cried out "Vive Napoleon!" and ran to join him — indeed, it is said that some of them were weeping like children. When this news reached the general who was at the rear with the larger portion of the army, and he advanced to attack, upon hearing Napoleon's voice in his ears — "Your King Napoleon calls you" — that army and general too forgot their later pledge and joined him, remaining steadfast upon their first pledge of compliance. In any case, these were Napoleon's efforts — by resolving France's severe discord, he had cultivated the spirit of obedience and compliance. Hazrat Musleh Mau'ud (may Allah be pleased with him), after relating this example in one place, states that Napoleon and other similar leaders did not possess the divine support that is available to a true religion. Yet still they brought about a revolution. But those who pledge allegiance are in a different situation altogether. The very meaning of Bai'at is to annihilate oneself in obedience. And this meaning is so elevated that worldly compliance cannot even compare to it. He stated that this formula — اَطِیۡعُوا اللّٰہَ وَاَطِیۡعُوا الرَّسُوۡلَ وَاُولِی الۡاَمۡرِ مِنۡکُمۡ — is such that as long as any people do not act upon it — whether they follow a true religion or are unacquainted with it — they can never succeed. (Taken from Khutbat-e-Mahmud, Vol. 17, pp. 509–512)

Thus, the need remains, at all times, to keep before oneself the guidance of the Promised Messiah (peace be upon him): that for a people to become a people, unity and obedience are absolutely essential, and without them there will be nothing but degradation and decline. The Holy Quran has also made this clear to us. Allah says:

وَاعۡتَصِمُوۡا بِحَبۡلِ اللّٰہِ جَمِیۡعًا وَّلَا تَفَرَّقُوۡا ۪ وَاذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ اِذۡ کُنۡتُمۡ اَعۡدَآءً فَاَلَّفَ بَیۡنَ قُلُوۡبِکُمۡ فَاَصۡبَحۡتُمۡ بِنِعۡمَتِہٖۤ اِخۡوَانًا ۚ وَکُنۡتُمۡ عَلٰی شَفَا حُفۡرَۃٍ مِّنَ النَّارِ فَاَنۡقَذَکُمۡ مِّنۡہَا ؕ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمۡ اٰیٰتِہٖ لَعَلَّکُمۡ تَہۡتَدُوۡنَ(Al-Imran: 104)

That is: Hold fast, all of you, to the rope of Allah, and be not divided; and remember Allah's favour upon you when you were enemies, and He united your hearts, and by His grace you became brothers. And you were on the brink of a pit of fire, and He rescued you from it. Thus does Allah make His Signs clear to you, that you may be guided.

This then is Allah's clear injunction. Yet it is the misfortune of the Muslims that, despite this clear directive, they have reached the extreme of division and have forgotten the favours that were bestowed upon them, and are, for this reason, touching the very extremes of decline and degradation. From the time of the Promised Messiah (peace be upon him), this was the condition of the Muslims — as he stated — and now it has reached its furthest point. Compared to that age, it has now reached its limit, yet they do not understand. The Promised Messiah (peace be upon him) said: if you abandon differences of opinion and obey the one — meaning the Imam of the Age, for the one whom Allah has sent in this age as the true servant of the Holy Prophet (peace and blessings of Allah be upon him) is none other than the Promised Messiah — then watch how blessing descends upon every undertaking. May Allah grant them wisdom. He stated that the Hand of Allah is upon the Jama'at — and this same thing is found in the teachings of the Holy Prophet (peace and blessings of Allah be upon him) as well. And until this unity is established, neither will God be found, nor will other successes be attainable. God is found only by those, and true comprehension of Divine unity is achieved only by those who possess unity among themselves.

Thus, we too should not be content merely with having pledged Bai'at. There is a need to attain the standard of Bai'at, which, as the very word suggests, means to sell oneself completely. Only then will we become heirs to the bounties of Allah. The Promised Messiah (peace be upon him), by citing the examples of Hazrat Abu Bakr (may Allah be pleased with him) and Hazrat Umar (may Allah be pleased with him), and by making a general mention of other Companions, showed that these were people of sound judgment, possessed of worldly and political acumen, and when the time came these qualities were manifested in them and they governed in a most excellent and orderly manner — yet during the life of the Holy Prophet (peace and blessings of Allah be upon him) they appeared to know nothing. Complete obedience, compliance, and following of commands was their business. They deemed all their opinions, wisdom, and intellectual faculties utterly insignificant, and then the world saw how one day the Companions guided the entire world. It was this very training which, in the era of Khilafat-e-Rashidah as well, produced the highest models of unity.

There is an incident in history about the wisdom, selflessness, and regard for the national interest of Hazrat Abu Ubaidah (may Allah be pleased with him): during a battle, Hazrat Abu Ubaidah received a letter from Hazrat Umar in which the death of Hazrat Abu Bakr (may Allah be pleased with him) was mentioned, and Hazrat Umar had dismissed Hazrat Khalid bin Walid while appointing Hazrat Abu Ubaidah as Commander of the Army. In the greater national interest, Hazrat Abu Ubaidah did not inform Hazrat Khalid of this until a peace settlement had been concluded with the people of Damascus. And the peace treaty itself was signed by Hazrat Khalid bin Walid at his request. Hazrat Khalid bin Walid later learned that he had, in fact, been dismissed and Abu Ubaidah had been appointed Commander; he expressed his grievance, but Abu Ubaidah deflected the matter and satisfied him by praising his achievements. The Islamic General Hazrat Khalid bin Walid, on this occasion, displayed a most magnificent model of obedience to Khilafat, saying: "O people, over you have been appointed the trustee of this Ummah as Amir." (The Holy Prophet (peace and blessings of Allah be upon him) had bestowed upon Hazrat Abu Ubaidah the title of Amin — the trustworthy.) Hazrat Abu Ubaidah replied: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Khalid is one of the swords of Allah, and the finest young man of his tribe." (Tarikh al-Tabari, Part 4, p. 82, Thumma dakhalat sanat thalatha 'ashara…; p. 242, Thumma dakhalat sanat sab'a 'ashara…, Dar al-Fikr, Beirut, Lebanon, 2002) (Musnad Ahmad ibn Hanbal, Vol. 5, p. 751, Musnad Khalid ibn Walid, Hadith Nos. 16947, 16948, Alam al-Kutub, Beirut, 1998)

This, then, was what it meant to accept the decision of the Khalifah of the time with a willing heart. Even today, such incidents occasionally occur — not generally, for by the grace of Allah, the spirit of obedience exists in the Jama'at — but there are some. When someone is removed from an office, the question arises: Why was I removed? For what reason? What deficiency was in me? If one were to keep before oneself those models that history shows us, questions of this kind would never arise. In any case, we must remember that the same Quran exists today, in which are the commands of Allah. We follow the same Messenger who guided us, and in the books of Hadith, that guidance is also available to us. But what is the condition of the Muslims? Either there is internal strife and disorder, or they stand with hands outstretched before the world. The Promised Messiah (peace be upon him) said that the divisions today — the Shia-Sunni disputes (and indeed, now there have come about even further divisions) — are the result of stepping outside the bounds of obedience. This is the decline. If today they were to unite with one another, even those objections of opponents would disappear — that Islam was spread by the force of the sword. The unity and obedience of the Companions were such that they conquered hearts. This unity is what is needed, and particularly the Jama'at of the Promised Messiah — he drew the attention of his own Jama'at: produce within yourselves the model of the Companions, so that the sword of your sincerity may cleave through your enemies. And this will come about when perfect obedience and compliance are produced within each one of us — when each one of us strives to produce it within himself. If there is perfect obedience to Allah and His Messenger, then a share will also be received of that light which was given to the Holy Prophet (peace and blessings of Allah be upon him).

This, therefore, is a most weighty responsibility of an Ahmadi — that having entered the Bai'at of the Promised Messiah (peace be upon him), he should become such a model of اَطِیۡعُوا اللّٰہَ وَاَطِیۡعُوا الرَّسُوۡلَ وَاُولِی الۡاَمۡرِ مِنۡکُمۡ as draws the attention of the world to itself. And this is the very weapon with which we can win the hearts of the world, with which we can bring the world to the feet of Allah and His Messenger (peace and blessings of Allah be upon him), with which we can guide the world, with which we can end the strife of the world. Because, as I have said, we have the commands of Allah in the form of the Holy Quran, which are incumbent upon us to obey and act upon. We have the example of the Messenger (peace and blessings of Allah be upon him) whose obedience has been made obligatory upon us. We have among us the spiritual system of Ulil-Amr, which continues to draw our attention towards the commands of Allah and His Messenger (peace and blessings of Allah be upon him). There is thus no reason why we should not be able to create a clear and distinct distinction between ourselves and others. May Allah grant all of us the ability to do so, and may we always be those who fulfil the expectations that the Promised Messiah (peace be upon him) held of us.