After reciting the tashahud, ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) recited the following verse of Surah Aal-e-‘Imran:

فَبِمَا رَحۡمَۃٍ مِّنَ اللّٰہِ لِنۡتَ لَہُمۡ ۚ وَلَوۡ کُنۡتَ فَظًّا غَلِیۡظَ الۡقَلۡبِ لَانۡفَضُّوۡا مِنۡ حَوۡلِکَ ۪ فَاعۡفُ عَنۡہُمۡ وَاسۡتَغۡفِرۡ لَہُمۡ وَشَاوِرۡہُمۡ فِی الۡاَمۡرِ ۚ فَاِذَا عَزَمۡتَ فَتَوَکَّلۡ عَلَی اللّٰہِ ؕ اِنَّ اللّٰہَ یُحِبُّ الۡمُتَوَکِّلِیۡنَ

Huzoor^(aba) then stated:

The translation of the verse is: “And it is by the [great] mercy of Allah that thou art kind towards them, and if thou hadst been rough [and] hard-hearted, they would surely have dispersed from around thee. So pardon them and ask forgiveness for them, and consult them in matters [of administration]; and when thou art resolved, then put thy trust in Allah. Surely, Allah loves those who put their trust [in Him].” [Surah Aal-e-‘Imran, Ch.3: V.160]

These days, the majalis-e-shura [meetings of the consultative body] of the Jamaat are being held in various countries. In some countries, they have already taken place. In other countries, they are being held this week and in the coming week. They are commencing today in Germany, as well as many other countries. Similarly, the Majlis-e-Shura of the UK will be held next week, along with many other countries.

I have previously drawn attention to the importance of Shura and the responsibilities of the delegates in my sermons. However, since several years have passed, I considered it appropriate to once again say a few words today in light of the commandments of Allah the Almighty, the example of the Holy Prophet^(sa) and the traditions and established practices of the Jamaat. Where the majalis-e-shura have already taken place, the Shura delegates can, nevertheless, benefit from the guidance in relation to the responsibilities of the members of the Shura. This is because certain responsibilities of the members [of Majlis-e-Shura] take effect only after the recommendations proposed by Majlis-e-Shura are decided upon by the Khalifa of the time. It is the duty of every member of the Shura to fulfil these responsibilities and play their role. Nevertheless, before drawing your attention towards these responsibilities, I will say a few words in light of the verse I recited and I will mention the example and the practice of the Holy Prophet^(sa). This verse testifies to the fact that the Holy Prophet^(sa) was extremely soft-hearted towards the members of his Ummah [followers] as a result of the special mercy of Allah the Almighty. At the same time God Almighty has also guided us and drawn our attention towards the fact that those who will be entrusted with advancing the mission of the Holy Prophet^(sa) and those who are to complete the mission of the Promised Messiah and Mahdi who, in accordance with the prophecies of the Holy Prophet^(sa), was to come in servitude to him, must act with love, affection and kindness. Allah the Almighty says that if you are not kind, but heard-hearted and easily angered, then these people will disperse from you. Hence, Allah the Almighty commands us to pardon and seek forgiveness, and along with this, He has also commanded us to seek counsel.

Thus, the majalis-e-shura are held in accordance with this teaching. However, as is evident from the name, the majlis [body] only puts forth its suggestions and does not make any decisions. Thus, Allah the Almighty has stated that whatever decision you make after these suggestions, do so by placing your complete trust in Allah the Almighty. Furthermore, once you place your trust in Allah the Almighty, He will bring forth the results, filled with immense blessings. We see the greatest example of placing one’s trust in Allah the Almighty through the example of the Holy Prophet^(sa). In many matters, the Holy Prophet^(sa) received guidance directly from Allah the Almighty. However, in relation to matters where clear commandments of Allah the Almighty were not present, he would make sure to seek counsel. This practice of his and this commandment of Allah the Almighty teach us about what the attitude of the Jamaat’s office bearers should be towards the members of the Jamaat and that we should perform our duties through mutual consultation.

It is a great blessing of Allah the Almighty that He has blessed the Ahmadiyya Jamaat with the institution of Khilafat. As such and in accordance with the commandments of Allah the Almighty and the traditions of the Holy Prophet^(sa), the Khalifa of the time also consults the jamaats across the world based on their local circumstances. There is no doubt that if Allah the Almighty desired to directly guide the Holy Prophet^(sa) in every matter, He would have done so. However, commanding him to seek counsel in certain matters and for the Holy Prophet^(sa) to actually seek counsel in various matters, in fact, serves as a guide for us to tread on the right path, to perform our duties through mutual consultation and to establish unity within the Ummah. A hadith elucidates this.

Hazrat Ibn Abbas^(ra) narrates that when the verse شَاوِرۡھُمۡ فِی الۡاَمۡر [consult them in matters of administration] was revealed, the Holy Prophet^(sa) said, “Although Allah and His Messenger are exempt from this. However, Allah the Almighty has decreed it as a means of mercy for my nation. Therefore, those who consult will not be bereft of guidance, however, those who do not consult will not be able to avoid humiliation.” (Al-Jami’ li Sha’b al-Iman, Vol. 10, p. 41, Hadith 7136,  Maktabah al-Rushd Nashiroon, Riyad, 2003)

Thus, even though the Holy Prophet^(sa) was not bound to consultation, he still sought consultation in order to establish an example for his followers that would enable them to always partake of Allah the Almighty’s mercy and continuously tread the paths of guidance while avoiding humiliation. It is a special favour of Allah the Almighty upon us that we have an established system of Shura [i.e., the system of consultation]. All Ahmadis, especially the members of Shura, must honour this and be grateful to Allah the Almighty for establishing the means for our guidance. I will mention some of the occasions in history when the Holy Prophet^(sa) sought consultation and how he went about doing so. This was also the same practice adopted by the Rightly Guided Caliphs. And in this era, the Promised Messiah^(as) also implemented this practice.

Generally, we find three methods by which consultation was sought:

1. One way was that when a matter requiring consultation arose, a person would announce for people to gather and hence people would come together. Then, based on the suggestions and opinions, the Holy Prophet^(sa) and [later in the era of] the Rightly Guided Caliphs would make a decision; that in light of the consultation, such and such was their decision which was to be implemented. Because there were chieftains at that time, despite the fact that the tribespeople had gathered in large numbers, the opinions would be expressed by the chieftains or the leaders as representatives. The people used to be perfectly happy for their chief or leader to represent them and present their opinions. In fact, if out of passion someone contradicted the established tradition and tried to express their opinion, the Holy Prophet^(sa) would instruct them to convey it to their chief or leader so that they may present it, otherwise, their opinion would be given no merit. This was one of the methods [of consultation].
2. The second method was that the Holy Prophet^(sa) would summon those people who he considered appropriate for consultation rather than generally inviting everyone. He would then consult with that specific group of people.
3. The third method was that when the Holy Prophet^(sa) deemed it was best for even two people to not gather, he would call people individually and consult with them. He would first consult with one person and then would call another. (Khitabat-e-Shura, Majlis-e-Mushawarat 1922, Vol. 1, pp. 6-7)

These were the three methods by which the Holy Prophet^(sa) would seek consultation, and these were the same methods adopted by the Rightly Guided Caliphs. As it has already been mentioned, the Holy Prophet^(sa) said that Allah and His Messenger^(sa) were exempt from consultation, but despite this, history tells us that the Holy Prophet^(sa) sought consultation on various occasions. In fact, he used to consult his Companions a great deal. Hazrat Abu Hurairah^(ra) relates, “I never found anyone to seek consultation from his companions as much as the Holy Prophet^(sa).” (Sunan at-Tirmidhi, Abwab al-Jihad Bab Ma Ja’a fi al-Mashwarati, Hadith 1714)

As I mentioned before, if the Messenger^(sa) of Allah, who received direct guidance from Allah the Almighty, could seek consultation, then this shows the degree to which one must strive to understand the importance of consultation. I will mention an instance in which the Holy Prophet^(sa) sought consultation. It is mentioned in a narration:

Hazrat Ma’az^(ra) bin Jabal says, “When the Holy Prophet^(sa) was deciding about sending me to Yemen, he consulted many Companions. They included Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Uthman^(ra), Hazrat Talha^(ra), Hazrat Zubair^(ra) and many others. Hazrat Abu Bakr^(ra) said, ‘Had the Holy Prophet^(sa) not consulted us, we would not have said anything.’ Upon this, the Holy Prophet^(sa) said, ‘I am just like you in matters regarding which I have not received any revelation.’” Ma’az^(ra) states, “Upon this statement of the Holy Prophet^(sa) that people should give their opinions when the Holy Prophet^(sa) was asking, everyone expressed their opinions after which the Holy Prophet^(sa) said, ‘Ma’az, you tell me, what is your opinion?’ I said, ‘I concur with the opinion of Hazrat Abu Bakr^(ra).’” (Al-Mu’jam al-Kabir li al-Tibrani, Vol. 20, Hadith 124, Dar Ihya’ al-Turaf al-Arabiyy, Beirut, p. 67)

The Holy Prophet^(sa) even asked him [Hazrat Ma’az^(ra)]. Not only does this expression of the Holy Prophet^(sa) show his simplicity, humility, and the importance of consultation, but it is also an excellent example for us as to the importance we should give to consultation. The examples of the Companions show us that when they gave their opinions upon the command of the Holy Prophet^(sa), then whilst treading the path of righteousness, they would give their opinions according to their capabilities and experience.

Then, even after migrating to Medina, when the disbelievers of Mecca tried to destroy the peace and security of the Muslims, the Holy Prophet^(sa) consulted with the Companions about preventing this from happening. He included the chieftains of both the Ansar and the Muhajireen. Then, after consulting with the chieftains of the Muhajireen and the Ansar and with their agreement, the Holy Prophet^(sa) set out for Badr. At the time of this consultation, the chieftains of the Ansar displayed an example of great sincerity and made a pledge, upon which the Holy Prophet^(sa) was extremely pleased and expressed his contentment. (The Life & Character of the Seal of Prophets, Vol II, pp. 139-140)

This was because consultation is not merely to the extent of giving opinions; rather, the ones giving consultation also make a pledge regarding their actions and conduct, and to be the first to implement their suggestions. If they do not pledge their actions and then do not truly act upon them either, then their consultation is rendered useless. We see how, on the battlefield of Badr, those same Companions also practically exhibited sincerity and loyalty. Not only did they make the suggestions, but they also risked their lives. Therefore, wherever our Shura delegates may be from, they should always remember that not only should they give consultation, but they should prepare themselves to be the first to implement whatever decision is made in light of their proposal, or whatever the Khalifa of the time decides, and they will be prepared to offer any sacrifice in order to implement it. When they establish their own practical examples, then the rest of the members of the Community will also be ready to happily offer themselves for whatever sacrifices may be required. The members of the Shura should always bear in mind that every Ahmadi has pledged loyalty and obedience to Khilafat, the highest example of which must be shown by the office holders and members of the Shura, because they have been made members of an institution that serves to help the institution of Khilafat and the system of the Jamaat.

Always remember that while the Khalifa of the time is commanded to act according to the practice of the Holy Prophet^(sa) and to consult with his people about important matters in faith, and he is commanded to be tender-hearted and to pray, at the same time, those who are consulted are also commanded to give suggestions with pure intentions and while treading the path of righteousness. Those giving suggestions should always remember that their suggestions should conform to the highest standards of pure intentions and righteousness. Hence, those presenting suggestions bear a great responsibility to assess themselves and the standard of their righteousness. A narration by Hazrat Ali^(ra) explains this to such an extent; he says:

شَاوِرُوْا الْفُقَھَاءَ وَالْعَابِدِیْنَ

Meaning, “Consult those who are intelligent and devoted to worship”. (Kanz al-‘Ummal, Vol. 3, Hadith 7191, Mu’athathah al-Risalah, Beirut, 1985, p. 411)

Not everyone [can be consulted]. This is the standard [required] of the delegates. This is also a lesson for those who select the Shura delegates, to select those from among them who possess sound judgement, have excellent religious knowledge, and have a high standard of worship. Whenever these criteria are kept in mind whilst selecting the delegates, I have observed that there is a clear distinction in the opinions presented by such delegates. It is also the responsibility of those delegates that, if the members of the Community have thought positively about them and selected them as a Shura delegate, they must step up to the mark of that positive thinking. One cannot achieve high standards of knowledge or the depths of faith in a day or a matter of weeks, however, everyone can tread upon righteousness whilst giving suggestions that are above any sort of personal gain. Similarly, wherever the Shura is being held, the delegates should prostrate before Allah, seeking His help and giving their suggestions after having prayed, instead of conforming their opinions with those of others upon being influenced by a speech delivered by someone else or while being mindful of a relationship or friendship with someone. Also, one should not change their opinions out of any sort of fear or consideration for another. In fact, it is only when opinions are given whilst keeping righteousness in mind and keeping the overall benefit of the Community at the forefront that one can do justice to being a member [of Majlis-e-Shura].

It should always be remembered that Allah the Almighty knows the state of our hearts and watches over everything we do; [one should consider that] if they do not act with this in mind then they may be incurring the displeasure of Allah the Almighty. Similarly, in those places where the Shura has already taken place, the members of Shura there can now fulfil their responsibilities by vowing to always remain mindful of their practical examples, their spiritual and their practical states. Furthermore, they should strive to implement, and ensure the implementation of whatever decisions have been made whilst treading with righteousness. It is only when we establish this condition that we can become those who draw the mercy of Allah the Almighty and our decisions will also be blessed. Otherwise, our gathering and delivering persuasive speeches about our opinions will be no different from those worldly assemblies that are bereft of righteousness and at times make decisions that utterly destroy morality and also contradict the commandments of Allah the Almighty. They consider only the agendas of their own party. Sometimes, the ill effects of such decisions that destroy peace and security manifest rather quickly and other times, these results take time to show their impact. In any case, they are devoid of any blessings. Such decisions that contradict the laws and commandments of Allah the Almighty ultimately become the means of destroying entire nations. Thus, we must also look at the state of the world and focus on improving our own conditions.

As I said, the proposals from the members of the Shura are presented to the Khalifa of the time; in fact, the Shura is convened upon the instruction of the Khalifa of the time. Hence, it should always be kept in mind that Majlis-e-Shura is an institution that assists the Khilafa, as such, after the institution of Khilafat, it has great significance in the Jamaat. Every member who is elected for Shura remains a member for one year. They should always keep the significance of this in mind. It is through the agendas and proposals of Shura that the Khalifah of the time comes to know of the various issues present in different countries, and the opinions that are presented form the guidelines for how to solve them. Sometimes, certain aspects pertaining to the solution of a problem are not mentioned in enough detail or are not even presented at all before the members of Shura, however, the Khulafa include them in that guideline. There are certain times when I also adopt this same practice. In any case, every member of Shura should fully understand that this has a special significance that is not limited to three days, rather it is for the entire year. Every member of Shura should ensure that whatever guidelines are formed are implemented, and that the organisation [of the Community] cooperates in every way to ensure their implementation. In fact, this is their responsibility and when this is fulfilled, the plans for the Community’s success will be set in the right direction and can be implemented in the best manner. We will be able to become helpers in the mission of guidance for which the Promised Messiah^(as) was commissioned. If this does not happen, then there is no use in being a member of Shura.

Here, I should also mention that, generally, the Shura in every country is chaired by their Amir. Sometimes, the person expressing their opinion becomes so impassioned that they utter words that contradict the sanctity of Shura. Firstly, when delegates are presenting their opinions, rather than putting on a display of passionate speaking and speaking passionately without control over their senses, they should express their opinions in a becoming manner.

Sometimes, those who present their opinions speak in a manner that causes the amila [executive body] members, or the Amir Jamaat who is presiding over the Shura to think that the speaker is, directly or indirectly opposing them. And so, in their capacity as a chairperson, they use strong words to interject or to rebuke the person speaking. The umara [national amirs] should also show forbearance; they should view the speaker in a positive light and consider that the person is speaking whilst keeping the Community’s benefit in mind and out of their empathy. If strong words are used by anyone or such words that are against the sanctity of the Shura, then they may stop such a person in a kind manner. They should not conduct themselves in a manner that may mislead one into thinking that the chairperson is protecting their personal dignity. Especially when the budget is under discussion, emotions run high, which results in certain reservations being expressed. Even in such scenarios, the respective secretary, namely the Finance Secretary and the chairperson should listen to the proposal calmly and give a satisfying reply. They should thoroughly discuss what the budget should be, what the collection will be against the expenses and how the budget will be justified. A member who makes a proposal does so with the benefit of the Community in mind, and so they should not be viewed negatively. Similarly, sometimes the administration and delegates fall into pointless debates regarding other proposals on the agenda. Conversely, at times they also become completely quiet as though they are fearful of the administration. Such people also do not do justice to their duty.

Thus, always remember that the people have elected the delegates so that they can represent them and duly fulfil their duty. For this reason, no matter should become personal, nor should there be any fear. Always consider the fact that the people have elected you in light of the following commandment of Allah the Almighty:

تُؤَدُّوا الۡاَمٰنٰتِ اِلٰۤی اَہۡلِہَا

That is, ‘Make over the trusts to those entitled to them.’ (Surah an-Nisa, Ch. 4: V. 59)

Even the Khalifa of the time believes that when people have elected their delegates with good intentions and in light of Allah the Almighty’s commandment, then those elected would do justice to the trusts given to them. If the delegates do not fulfil this right during, or even after the Shura, then they will not only be breaking the trust of the people, but they will also be unfaithful to the Khalifa of the time by failing to fulfil the trust placed in them.

But in this instance, there can also be a third scenario. It could be that some people did not adhere to righteousness when electing delegates. It could be that they were biassed toward their family and elected their friends to uphold their relations. Therefore, those who elect others in this manner are sinful and their actions are wrong. If they have not fulfilled their right, then they should repent. However, I also address the office bearers and delegates in saying that after being elected, if your actions and spirituality are not at the standard that they should be, then you must strive to become deserving of holding this trust by repenting, pledging to bring about a lasting change in yourselves and treading upon the path of righteousness. When you make this effort, you will attain Allah the Almighty’s pleasure, become helpers in the mission of the Promised Messiah^(as) and improve your actions and spiritual state. As I have mentioned, you become delegates for one year. During this time, you must cooperate with the administration, act upon the decisions made and help others to do so as well. In order to achieve this, always be watchful of whether this is being acted on in your local jamaats, or to what extent it is being followed. Assess whether people are implementing what the Khalifa of the time decided. In this way, you must become helpers of the Khalifa of the time. Sometimes, it has been observed in some jamaats that decisions are not implemented due to the laziness of office bearers. In this case, it is the duty of the delegates to not only draw the attention of the Community’s members, but also the office bearers toward their responsibilities. If, even then, the people do not pay heed and the proposal is not being implemented as it should be, then you should write to the headquarters. Many office bearers are also members of Shura, and so their duty is not only to look after their own department, rather, they must also consider the seriousness of the decisions of the Khalifa of the time that have not been implemented or executed. This is irrespective of whether it pertains to their department or someone else’s. The respective office bearers and Amir should draw attention to this, and this matter should also be presented to the amila. If this is not done, then such office bearers and delegates are also not fulfilling their trusts. Some may be saved in this life by their excuses, but you should always remember that nothing is hidden from Allah the Almighty; He will hold you accountable with regard to fulfilling your trusts. This is a matter of grave concern. We should not be proud of the fact that we are Shura delegates or office bearers. Instead, everyone should be concerned about their responsibilities.

As I have mentioned, if, despite the efforts of the Shura delegates, the office bearers do not implement decisions from the Shura, then the headquarters should be informed of this. Some people already act in accordance with this; it is not that no one acts upon this. If office bearers do not implement [decisions], then the headquarters is informed. However, such concerns are usually raised when there is a personal dispute with an office bearer. This practice does not coincide with righteousness. If every delegate and office bearer strives to implement the approved Shura proposals with righteousness, then there would be no need to present the same proposal again in the next year or after a few years. If a proposal is presented again, it means that it was not fully implemented, or at least not in the manner that it should have been. Thus, the local jamaats and office bearers should ponder whether they are demonstrating righteousness and fulfilling their trusts. Are they fulfilling their pledge to be loyal and obedient to Khilafat? The local jamaats in a country send such proposals to the national headquarters when they observe that certain matters are not being implemented. If these matters were implemented and there was supervision at every level as to what extent they were being implemented, then proposals would never be presented over again. Furthermore, countries would no longer need to send such proposals to the Khalifa of the time with explanations stating that they do not recommend for certain proposals to be part of the Shura because they were already presented one or two years prior. Whilst writing this, national headquarters should express their regret for being unable to implement the proposal and that they will implement it in the current year. [They should write that] if they fail to implement the proposals, they should be considered wrongdoers and counted amongst those who do not fulfil their trusts. Therefore, they should formally write the following: ‘With utter humility, we seek forgiveness and request not to make this proposal this year.’ When you write in this manner, you will also come to understand your responsibility. At the very least, by doing so, the administration and delegates will realise that although they present grand action plans before the Khalifa of the time, they do not implement them. As a result, they are wrongdoers and unfaithful to the Khalifa of the time. Hence, alongside an overall evaluation, office bearers and delegates should evaluate themselves, repent and strive to identify the reasons why there was no implementation at every level. These are the evaluations that can steer the Community in the right direction. Otherwise, verbal claims are of no benefit. Such evaluations should take place within countries to ascertain how some active branches of the Community are able to implement 70 to 80 percent of proposals, if not 100 percent. They do so with passion out of their love for the Khalifa of the time, who has approved this action plan for them and they do not wish to be unfaithful to him. [Countries] should ascertain what that passion is that has transformed the members of the Community. The office bearers of such proactive branches of the Community should have meetings with office bearers from inactive branches. In fact, even central office bearers should hold a meeting with them and benefit from their experience. In an area, even if there is one active branch that duly fulfils its tasks and spiritual events, it can benefit 10 other branches by sharing its methods. However, the fact is that this is only possible if every secretary and office bearer in the central administration and Shura delegate faithfully fulfils their role.

Some local jamaats and countries of the Community have taken an evaluation as to what extent the approved Shura proposals from the past three years have been, and are being implemented, and have benefitted from this. They also send a quarterly report to the headquarters. By doing so, they have understood that it is not enough to say that a proposal should be withdrawn because it was proposed two years prior. In fact, they understand that a report must be sent to headquarters about their progress in implementing their action plan to achieve their goals, and that their efforts are ongoing. The jamaats that have done so have a greater understanding of their responsibility. Mere words without actions cannot conquer the world. Where robust planning is required, so too is action. We must raise the standards of our worship. If office bearers and Shura delegates are mindful of improving the standards of their worship, and whilst leading by example, populate mosques, the number of worshippers could grow three to four times more than it is currently. We should also evaluate this. Thus, set your example, show love and affection to others, sympathise and pray for others and yourselves, and raise the standards of your obedience to the Khalifa of the time; when these are the distinct hallmarks of all office bearers and Shura delegates, then we will witness a revolutionary transformation take place in the Community.

A great task has been entrusted to us. The purpose of the advent of the Promised Messiah^(as) and his mission is no small task. The propagation of the beautiful message of Islam and the inculcation of worshipping the One God is a task that requires constant effort. The reason why Shura is held in all countries around the world is so that, along with making plans to reform our practical actions, we also make plans to convey the teachings of the One God in order to unite the world into a single nation under the banner of the Holy Prophet^(sa), thereby bringing about a revolutionary transformation.

Always remember that the completion of these tasks requires funds as well. For this reason, prepare your budget in a way that allows us to derive maximum benefit from minimal expenses. The majority of the Community comprises poor people and those from the middle class. For this reason, our plans for almsgiving should be so exceptional that we are able to maximally propagate our faith with as few funds as possible. This can only be achieved when we understand that we must fulfil our responsibilities and trusts while demonstrating righteousness, and we must consider the opportunity to serve our faith as God’s grace. In one instance, whilst guiding us to tread upon righteousness, the Promised Messiah^(as) stated:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ تَتَّقُوا اللّٰہَ یَجۡعَلۡ لَّکُمۡ فُرۡقَانًا وَّیُکَفِّرۡ عَنۡکُمۡ سَیِّاٰتِکُمۡ

(Surah al-Anfal, Ch. 8: V. 30)

وَیَجۡعَلۡ لَّکُمۡ نُوۡرًا تَمۡشُوۡنَ بِہٖ

(Surah al-Hadid, Ch. 57: V. 29)

“That is, O people who believe! If you remain steadfast in observing righteousness, and firm and resolute in your quality of righteousness for Allah the Almighty, then God Almighty will distinguish you from others. Your distinction will be that you will be granted a light that will accompany you on every path. In other words, that light will permeate your every action, word, faculty and sense. Your understanding will be illumined, and even your presumptions will contain light. Your eyes, ears, tongue, words, movements and moments of repose will all be illumined. The paths you tread upon, will shine forth with light. Whatever path you choose, and however your faculties and senses manifest, they will be filled with light, and you will walk altogether in light.” (A’ina-e-Kamalat-e-Islam, Ruhani Khazain Vol. 5, pp. 177-178)

May Allah the Almighty enable us all to uphold our responsibilities whilst demonstrating righteousness. May Allah the Almighty conceal our mistakes and weaknesses and continue to bestow His grace upon us.