Paak Seerat Hadhrat Masih e Maood (A.S)

[d-tox.ed]

Philosophy of Teachings of Islam.

The Philosophy of the Teachings of Islam" is a well known essay on Islam by Hadhrat Mirza Ghulam Ahmad, Founder of the Ahmadiyya Movement in Islam. The original was written in order to be read at a Conference of Great Religions held at Lahore on December 26-29, 1896. It has since served as an introduction to Islam for seekers of religious knowledge and truth in different parts of the world. It deals with the following five broad themes set by the moderators of the Conference:

1. The physical, moral and spiritual states of man
2. What is the state of man after death?
3. The object of man’s life and the means of its attainment,
4. The operation of the practical ordinances of the Law in this life and the next
5. Sources of Divine knowledge.

It has been published widely in several languages in different countries. The present revised edition was translated by the late Sir Muhammad Zafrulla Khan with meticulous care and faithfulness to the original text which was lacking in previous English translations.

The book can be read on this link:

http://www.alislam.org/library/books...s-of-Islam.pdf](http://www.alislam.org/library/books/Philosophy-of-Teachings-of-Islam.pdf)

 
Contents
 
Publishers Note .................................................. ......................... 1
A Message from Hadhrat Mirza Tahir Ahmad, Fourth Head
of the World-wide Ahmadiyya
Muslim Community .......................................... 3
Introduction .................................................. ......................... 5
A Grand Piece of News for Seekers after Truth ....................... 10
 
ISLAM .................................................. ................ 23
FIRST QUESTION .................................................. 25
The Physical, Moral and Spiritual States of Man .... 25
 
Three Types of Human Actions ................................................ 26
First Source; the Self That Incites to Evil ................................. 26
Second Source; the Reproving Self .......................................... 27
The Third source; The Soul at Rest .......................................... 28
The soul is created .................................................. .................. 33
The second birth of the Soul .................................................. ... 34
Gradual Progress of Man .................................................. ........ 34
Distinction Between the Natural and Moral States
and a refutation of the Doctrine
of Preservation of Life ..................................... 37
Three Methods of Reform: The Advent of the Holy Prophet
at the Time of the Greatest Need .................... 39
The True Purpose of the Teachings of the Holy Quran is
the Reform of the Three Conditions:
Natural Conditions by Regulation become
Moral Qualities ................................................ 41
True Morals .................................................. ....................... 43
Distinction Between *Khalq *(creation) and *Khulq *(morals) ...... 44
Natural States of Man .................................................. ............. 46
Why Is the Flesh of Swine Prohibited ...................................... 52
Moral Condition of Man .................................................. ......... 53
Moral Qualities Related to the Discarding of Evil .................... 54
Five Remedies Against Unchastity ........................................... 57
Moral Qualities Related to the Doing of Good ......................... 67
True Courage .................................................. ....................... 76
Truthfulness .................................................. ....................... 77
Steadfastness .................................................. ....................... 80
Sympathy for Mankind .................................................. ........... 81
Search for an Exalted Being .................................................. ... 83
The Reason for the Appearance of the Holy Prophet
in Arabia .................................................. ........ 86
What the World Owes to the Holy Quran ................................. 87
Proof of the Existence of God............................................... .... 89
Attributes of God .................................................. .................... 93
Spiritual Conditions .................................................. .............. 102
An Excellent Prayer .................................................. .............. 106
The Meaning of Drinks Prepared From Camphor and Ginger 113
The Effect of Ginger .................................................. ............. 114
Means of Establishing Perfect Spiritual Relationship
with God .................................................. ...... 121
 
SECOND QUESTION ........................................... 127
What is the State of Man after Death? ................... 127
 
Three Quranic Insights Concerning the Hereafter .................. 132
First Insight .................................................. ..................... 132
Three Types of Knowledge .................................................. .. 134
Three Conditions .................................................. .................. 135
Second Insight .................................................. ..................... 141
Third Insight .................................................. ..................... 145
 
THIRD QUESTION .............................................. 149
The Object of Man’s Life and
the Means of its Attainment .................. 149
 
Means of the Attainment of Man’s Purpose ........................... 152
 
FOURTH QUESTION ........................................... 161
The Operation of the Practical Ordinances
of the Law in this Life and the Next ..... 161
 
The Philosophy of the Oaths of the Holy Quran ..................... 164
 
FIFTH QUESTION ............................................... 171
Sources of Divine Knowledge ............................... 171
 
The Nature of Human Conscience .......................................... 176
Meaning of Revelation .................................................. ......... 179
A Characteristic of Islam .................................................. ...... 183
The Speaker is Honoured with Divine Converse .................... 184
The Source of Perfect Knowledge is Divine Revelation ........ 185
Two Phases of The Life of the Holy Prophet ......................... 189
The Purpose of The Wars of The Holy Prophet ...................... 194

[d-tox.ed]

Re: Paak Seerat Hadhrat Masih e Maood (A.S)

Very few selected sayings/writings of Hadhrat Masih e Maood (A.S)

Istighfar: Strength for soul and steadfastness for heart

It should be remembered that the Umma (the Muslims) have been granted two things. One, to achieve strength and two, to display that strength. Istighfar is meant to get strength; in other words it is seeking after help. Sufis say that just as taking exercise with the help of some heavy things (called Mugdars and Mogris) gives strength to the body so is the case with Istighfar i.e. it gives strength to the soul and also grants steadfastness to the heart. Whoever wishes to get strength should do Istighfar (ask for forgiveness) Ghafar actually means to cover or to suppress. Istighfar helps to cover and suppress the feelings and the thoughts which try to take the man away from God. Thus Istighfar means to overpower the poisonous matter that attacks man to undo him, and by removing the checks and hurdles in the way of obeying the commands of Allah, to act upon those commands in a practical manner.

This also sh! ould be remembered that there are two kinds of matters. One, the poison which is handled by the Satan and, two, the elixir. When a man shows pride and thinks that he is somebody to be reckoned with and does not seek help from the elixir, the poison overpowers him. But when he humbles himself and realises that he is nobody and very low and thus feels the need of the help of God then Allah really produces a fountain through which his soul begins to flow. This is what Istighfar means i.e. to overpower the poisonous matter with the power received from God.

(Malfoozat vol. 2, pg. 67-68)

**Avoid luxuries** 

God the Almighty says: the heretics indeed are the people who are pleased to have the gains of this world and they are contented with them that they do not feel the urge to make a move towards God. The verse 'fala noqeemo lahum yaumal qiyamati wazna', does not mention sin because these are the people who gave all the preference to the worldly desires. At another place God the Almighty says: these people have got the full enjoyment of this world; there also it is not the sin that has been mentioned rather it is pleasure of this world which ordinarily are made lawful by God. These people who have been called heretics got themselves engrossed in the acquisition of these pleasures. This type of people will have no worth in the eyes of God Almighty nor will they be honoured. A luxurious life is indeed a Satan which decimes a man. So far as the behaviour is concerned he himself runs after the hardships. Were he to make compromises he would live a life of c! omforts. If the Holy Prophet (sallallaho alaihi wa sallam) had done this there would have been no need for him to go to (through hardships of) battlefields but he gave preference to religion over the worldly affairs and therefore all the people turned into his enemies. 

(Malfoozat vol. 7, pg 108) 

Rewards for troubles

The people who pass through hardships (which are not of their own making) or who are troubled for the sake of God, will be amply rewarded by Him in the next world. So far as this world is concerned it is a transitory place; people have not to live here for all the time. If somebody has means available to him which are a source of pleasure for him, it is really nothing for him to feel exalted. Whatever is there in this world - means of comfort or hardships - are to come to an end thereafter there is a life which is eternal. Those who look at some insignificant differences in the constitutions of human life and link it with the sins and shortcomings of another previous life are very much mistaken. They do not try to think over another birth which is linked with the next world where the people who have some defects here or who have put themselves to hardships for the sake of God will be amply rewarded. This world is the place of sowing the seed an! d to avail the opportunity of attaining to the pleasure of God.

(Malfoozat vol. 7, pg. 93)

**Danger of minor sins**

This indeed is a different situation. Major and easily visible evil can be got rid of with no difficulty. As for the minor ones - and those which are not easily visible - are hard to leave; one of the reasons being that one cannot easily discern and locate them. This situation can be compared with the Typhoid which though a serious malady can be treated whereas Tuberculosis which eats up a man from within, is hard to treat. Same is the case with inconspicuous evils which do not let a man perform commendable deeds. These evil deeds are related to the morals and conduct and come to the surface through mutual contacts; with very minor differences love; rancour, jealousy, false show and pride spring up in the heart and one begins to belittle one's brother. If a man prays merely for a few days and the people praise him for that he begins to make a show of it and the real aim of the prayer - sincerity - vanishes. If God has given him wealth, or knowle! dge or his family is prestigious, he takes his brother, who does not possess these things as low and wretched. He is very desirous of picking holes in the life of his brother. 

So far as pride is concerned, it takes different shapes. Somebody displays one type of pride and another person displays another type of pride. The learned people are proud of their knowledge and criticise others in this respect to pull down these brothers. They continue looking for their faults and shortcomings day and night. 

(Malfoozat vol. 7, pg. 273) 

Pure, inside and out

Be kind and merciful to humanity, for all are His creatures: Do not oppress them with your tongue, or hands, or in any other way. Always work for the good of mankind. Never unduly assert yourselves with pride over others, even those who are placed under you. Never use abusive language for anyone, even though he abuses you. Be humble in spirit, kind and gentle, and forgiving, sympathetic towards all and wishing them well, so that you should be accepted. There are many who pretend to be kind, gentle and forgiving, but inside they are wolves; there are many on the outside who look pure, but in their hearts they are serpents. You cannot be accepted in the presence of the Lord unless you are pure, both on the outside and inside.

Kashti Nooh

[EyEsOnSkY]

Re: Paak Seerat Hadhrat Masih e Maood (A.S)

Thanks bro for such a great contribution

Allah Tallah apko iska Ajre Azeem Ata Farmaye Ameen.

[d-tox.ed]

Actions and Prayers

When it is the time for the grace of God to be granted to someone, all the means for the acceptance of the prayer are put together by God; one feels a burning in the heart and a great desire to pray. But when the time is not ripe for the acceptance of the prayer one does not feel any sort of contentment of the heart and also one does not feel inclined to pray fervently, however one might try to persuade oneself. The reason for all this is that sometimes God wishes His own will to be accepted by the man as it is and with pleasure and sometimes He accepts the prayer and thus does what His servant asks Him to do. I therefore, expect the acceptance of the prayer very seldom unless I have an inkling from God Himself, and I keep myself contented with whatever the will of God might be, and I am pleased with it the same way as I would have been pleased with the acceptance of the prayer that I might have offered; the truth is that blessings of resignation! to the Will of God are much more and they produce better results.
(Malfoozat Vol. 1, pg. 440)

The fact is that he who does not perform appropriate deeds, does not really pray; he only wants to try God. That is why it is essential that before praying for something it is vitaly important that one should make use of all the sources available to him. This is what really prayer means. One should think over his beliefs and actions, for the practice of God is that He makes the reformation through some relavent means, that is, He makes the means available.
(Malfoozat Vol. 1, pg. 118)

**Distinction of an Ahmadi** 

The members of our Jamaat ought to show something distinctive in their day to day behaviors. If somebody, after accepting Bai'at, does not show any distinctive condition and persists in mistreating his wife and children and other people, even after submitting his pledge of "Bai'at", then what is the use of his "Bai'at"? It is very essential that one should demonstrate such an excellent example of dealing with one's family, relatives, neighbors, and even those who are opposed to him, that they should speak out with one voice that this person has completely changed after "Bai'at" and is no longer his old self. 

Remember it very well that if you pursue the activities of your inner selves, then the people will definitely look upon you with respect and honor. Take the example of the Holy Prophet may peace be on him). The people were so much impressed and ove! rawed by the power of his noble moral character that once they suspected that the Holy Prophet was going to pray for their destruction. All the non-believers got together, came to the Holy Prophet, and begged of him not to pray for their destruction. A truthful person certainly commands respect and dignity among the people. 

If Ahmadis clean their inner faculties and pursue their normal life activities, surely, all the people around them will yield to the power and dignity of their noble character. (Malfoozat, Vol. 9) 

*Mosque by Promised Messiah *

At the heavenly sign of solar and lunar eclipse in 1894, The Promised Messiah, peace be upon him, prophesied that the foundation stone of the Renaissance of Islam and a superior world order have been laid. Now, mosques will be built and people will enter them, and join the Divine Movement in hordes.
(Noorul Haq, Vol. 2, p. 42)

After this prophecy, The Promised Messiah, peace be upon him, forcefully appealed and he said:

*"Our Jama'at needs a lot of mosques. It is a house of God. Whichever village or town can build it, this should be well understood that (in that town) foundation of the progress of Jama'at is also laid with it." *
He goes on to say:

This is not mandatory that the mosque must be embellished and be a brick building. Just enclose the plot and a room of thatched roof may be built. The Prophet's Mosque also had its roof of a few palm tree branches which co! ntinued for a long time. It was Hazrat Othman who built it with bricks because he loved construction of fine buildings.
(Malfoozat, Vol. 2, p. 42, First Print 1894)

Better get a piece of land and make an enclosure around it. That will be a mosque for you. No good will be done by creating disorder. If you will not retaliate against your enemy, God will revenge for you. He takes care of him who prostrates at his doorstep.
(Malfoozat, Vol. 6, p. 33)

**What's Hypocrisy** 

You should remember that the hypocrite is not only that person who does not keep his word or talks of sincerity but has disbelief in his heart, even that person is a hypocrite who has a dual nature, though he may have no control over it. The Companions of the Holy Prophet, may God be pleased with all of them, feared this thing very much. Once Hazrat Abu Huraira, may God be pleased with him, was found crying. Hazrat Abu Bakr, may God be pleased with him, asked what the matter was. Hazrat Abu Huraira said that he could find some signs of hypocrisy in himself. 

"When I am in the company of the Holy Prophet, peace and blessings of Allah be upon him, my heart is very soft and kind and I find that its condition is very much different but when I go away from him, the condition changes" said Abu Huraira. 
Hazrat Abu Bakr, may God be pleased with him, said, 

*"The same thing happens to me also."* 

Then the two of them went to the Holy Prophet, p! eace and blessings of Allah be upon him, and related to him what they had been talking about. The Holy Prophet said, 

*"You are not hypocrites. Both these conditions have to happen quite naturally. If your condition stays the same as it is when you are with me, the angels would come and shake hands with you."* 

Behold, how the Companions of the Holy Prophet feared hypocrisy and dual nature. When a man talks with great boldness, he becomes a hypocrite. If somebody hears other talk in a way that they hurl insults on religion, and he does not leave that company, he is a hypocrite. If one is not jealous of the honour of religion as a believer should be, and he does not show steadfastness, he is hypocrite. Unless a man remembers God all the time, he would not be free from hypocrisy - and you can achieve this state of mind through prayers alone. You should always pray to God that He may save you from it. He who gets himself initiated into this community and yet continue! s in his dual nature, keeps himself away from the community. ! 
(Malfoozat vol. 8, pg. 174) 

Virtue and Vice

In order to understand the being and nature of the Satan one should know that there are two faculties that God has granted to the human beings; both these qualities are contrary to each other. And it is so because God would like to test the human beings as to how they would fare for his communion. One of these two faculties is that of virtue and it pulls the man towards religious deeds. The other faculty is the one that invites him to evil deeds. The faculty that draws the man towards virtue is called the Angel and the other one that calls him to evil is known as the Satan. In other words it can be said that there are two faculties working in conjunction with man. One calls him towards virtuous deeds and the other calls him towards evil deeds. Anyone who does not like the words the Angel and the Satan may try to understand this situation by thinking of two faculties - Virtuous and evil. This, nobody can deny.

God has never willed anything that ca! n be called bad. Whatever He does is all good and nothing but good.

Behold! if there had been nothing like evil in the world, the virtue also would not have existed. Virtue is known by its comparison with evil just as evil is known by its comparison with virtue. For instance, if somebody has the opportunity to commit adultery and at the same time has the power to perpetrate this deed, yet he shuns it, we would call this act of his (to avoid adultery in these circumstances) an act of virtue. If somebody has the opportunity to steal or to do injustice and he is in a position to do these things yet he keeps away from these things he does an act of virtue.

Let it be understood well that to have the opportunity of committing sin and yet avoiding it is virtue and that is what deserves good reward.
(Malfoozat vol. 10, pg. 359)

[d-tox.ed]

Re: Paak Seerat Hadhrat Masih e Maood (A.S)

Serve your parents

Where as the Holy Quran commands us to be obedient to the parents and to be serviceable to them, it also says:

"Your Lord knows best what is in your minds; if you are righteous, then surely, He is Most Forgiving to those who turn to Him again and again." (17:26)

God knows it quite well as to what is there in your hearts; if you are righteous, then you should know that God forgives those who turn to Him. The Champions of the Holy Prophet, sallallaho alaihi wa sallam, were also confronted with hardships, and for religious reasons their relations with their parents were strained. But of course, it is for you to try all you can to be good to them and to look after them as best lies in your power; you should not lose any opportunity to serve them. Your good intentions will bring you good rewards. If you have to get yourselves separated from them, because of your religion, that, of course, is a thing, that you cannot help. But you should always ! keep in mind that you have to try to be good to them; your intentions must always be very good. You should supplicate to God for them.

It is not only you who have been made to confront with this kind of situation. Hazrat Ibrahim, peace be upon him, had also to pass through the same circumstances. However, you should know that your duty to God comes first. You should give preference to Him and try to do your duty to your parents as well; you should also be praying for them - and you should be very sincere in whatever you do. Your intentions must always be good.

(Malfoozat Vol. 10, pg. 131)

[d-tox.ed]

Re: Paak Seerat Hadhrat Masih e Maood (A.S)

*The Philosophy of Islamic Prayer
*
Acceptance of prayer is proved by valid instances as part of the law of nature and God sets up living models in every age. That is why He has taught the prayer: Guide us along the straight path, the path of those on whom Thou hast bestowed Thy favors. This is the design and law of God and no one can alter it. Guide us along the straight path is a supplication for perfection in conduct. In form this is a direction to seek guidance to the straight path, but it is preceded by: We worship Thee alone and beg Thy help. This indicates that we must use our natural capacities for treading along the straight path and seek Divine help in the process. Therefore, appropriate available means must be employed. On who neglects this is guilty of ingratitude in respect of God's bounties.

Consider, if the tongue that God the Sublime has bestowed on us, made up of nerves and muscles, was not equipped with it! s capacities, we would not have been capable of speech. He granted us a tongue that can express the thoughts and designs of the mind for the purposes of prayer. If we do not employ the tongue for supplication, it would be our great misfortune. There are so many ailments any of which could instantly stop its functioning.

Similarly, He has equipped the mind with the qualities of humility and lowliness and the faculties of contemplation and reflection. Be mindful, then, that if we fail to use these powers and faculties, our prayer is vain. If we do not use the gifts we possess, how can we supplicate for more? That is why: We worship Thee alone, precedes: Guide us along the straight path. This is an affirmation that we have not left unemployed and stultified the gifts and faculties that Allah has granted us.
(Al-Hakam, Dec. 10, 1901)

**Future of Ahmadiyyat** 

O mankind! hearken, this is the prophecy of God Who made the Heavens and the Earth. He will spread this Movement in all the countries and will give it supremacy over all through reason and arguments. Remember, no one will descend from heaven. All our opponents who are living at present will die and not one of them will see Jesus, son of Mary, descend from the sky and then their children who survive them will also pass away and none of them will see Jesus, son of Mary, coming down from the heaven. Generations of their posterity will also perish and they too will not see the son of Mary descending from heaven. Then God will create restlessness in their hearts; that the day of the glory of the Cross had passed away and the world had taken another turn but Jesus, son of Mary, had still not come down from the sky. Then all the wise people will discard this belief and the third century from today will not have completed when all those who had been wa! iting for Jesus, both Muslims and Christians will despair of his coming and entertaining misgivings shall give up their belief and there will be only one Faith in the world and one preceptor. I came only to sow the seed. That seed has been sown by my hands. It will now grow and blossom forth and none dare retard its growth. 
(The Promised Messiah in Tazkira-tush-Shahadatain) 

**Tread on the Path of Taqwa by Promised Messiah
**He who sincerely enters the fold of my Bai'at, completely obeying me, follows me truly and abandons all his resolves, will be the one whom my soul recommend in these days of calamity.

So, O ye who count among my Jama'at, you will be considered my true followers on the high only when you will truly tread on the path of Taqwa. Therefore, offer your five prayers in humility and fear as if you are viewing God Almighty. Keep the fast sincerely and truthfully. He who is duty bound to pay Zakat, must pay the desired amount. On whom Haj is obligatory, must go and perform it. Do the virtue punctiliously and loathe vice and abandon it.

Beware that no deed will reach God which is deprived of Taqwa. The base of every virtue is Taqwa. The deed whose base is firm, will not be destroyed. It will be that you are tied with sorts of loss and misfortune as were the believers of ! yore. Therefore, beware lest you tumble. Earth can do you no harm if you have firm bond on the high. Whenever you will suffer, it will be at your own hands and not at the hands of the enemy. If all your earthly prestige is washed away, God will grant you lasting honour on the skies. So do not abandon Him. Surely you will be persecuted and lots of your hopes smashed, but do not pine for them. It is the trial from God to see if you are steadfast or not.
(Kashti-e-Nooh, Page 14)

**Sacrifice**

When a man passes through trials and tribulations and he does so with patience, because God says that he should do so, then these trials and tribulations make him join the ranks of the angels. The Prophets are very dear to God because they pass through greatest of trials and tribulations and these trials and tribulations take them nearer to Him. Hazrat Imam Hussain, peace be on him, as well as the Companions of the Holy Prophet, sallallaho alaihi wa sallam, had to pass through great tests. If a man sits down to take dainty dishes and he turns the beads of the rosary, he should not expect to meet God. The rosary of the Companions of the Holy Prophet, sallallaho alaihi wa sallam, was the sword. If now a days somebody is sent somewhere on a preaching assignment, he starts saying within the span of ten days, that there is none to look after his home (and therefore he would like to go back). If we look at the lives of the Companions of the Holy Prophet, we woul! d find that they had, as if, decided from the very beginning that they would not mind even if they had to sacrifice their lives. They had accepted it as a fact of their life, that they would sacrifice their lives for the sake of God. The Companions would go to the battlefield and some of them would lay down their lives there while others would come back alive. The relatives of those who had laid down their lives on the battlefield would express great joy for, they, the Martyrs, had sacrificed their lives for the sake of God. On the other hand, those who would return alive, would continue waiting for the opportunity of laying down their lives for the sake of God; they always felt that perhaps they were not good enough to have the opportunity of becoming a martyr. They would continue making up their mind - and strengthening themselves in this determination of theirs - that one day they would give their life for the sake of God. God says: 
"Nay We hurl the truth and falseho! od, and it breaks its head, and lo, it perishes. And woe be to! you for that which you ascribe to God." (21:19) 

In this Age, the people who are most sincere, steadfast and Muttaqi are the people of this Jamaat of mine but even among them there are a lot of people who are the worms of this world (too much engrossed in the worldly affairs). A poetical verse says: You want the communion of God and you also want this mean world. Let me tell you, this is utterly impossible and it is nothing less than madness. 
Nobody knows when he would be called upon to surrender his life. That being the case one should not be unmindful of the fact of his mortality and he should not give preference to the worldly affairs over his religion. 

Do not depend on your life. You should not think that you are secure against the devastation of the Time. 
(Malfoozat Vol. 9, pg. 406) 

Actions not words

A true believer should not only believe in the God with these four attributes (Rab, Rahman, Raheem, Malik-i-yaumid-deen) with the word of the mouth; he should live the kind of life that would clearly show to the people that he does not take anyone else as his Rab, he takes God as his Rab; he does not take Zaid or Umar (X or Y) his Rab. He should be full of certainty that it is only God who rewards the actions (whether the reward is good or it is punishment); He knows the most hidden sins that a man might commit. You should know it well, that verbal claims do not mean anything whatsoever. He who takes God to be his Rab and Maalik-i-yaumiddin, in the true sense of the words, can never commit evil deeds like stealing, fornication, gambling, or other deeds like them, for, he knows that all these things are devastating and to commit them is to violate the commands of God.

The truth is that unless a man proves that he is a true believer in God and ! has very strong faith in Him, he cannot be the recipient of the blessings and the grace of God which are granted to those who are His near ones. The blessings that are vouchsafed to those who are near and dear to God have their sources in those people being the possessors of high certainty and strong faith; these are the people who give preference to God over everything else in the whole universe.

You must try to realise that Islam does not tantamount to mere verbal profession of faith and some "wird" and "wazaa-if" (uttering of some words repeatedly for spiritual influence); one's practical life should be so good that he may become the recipient of the help and succour of God and he may be vouchsafed God's generous Bounties. All the Prophets had their lives very pure, truthful, trustworthy and of high morals. They were not like the ordinary people - their fasting, payment of zakat, prayers and bowing and prostration and recitation of sura Fatiha, was not like the! ordinary people, they had caused a sort of death to everythin! g in the world; the only thing they visualised was the Being of God the Almighty; they took Him alone as their Helper and real Sustainer. It is with Him that they had real communion and it is of Him that they always thought and it is in Him that they lived their lives.
(Malfoozat, Vol. 10, pg. 37)

**Pen to fight pen 
**

I have come to know that the Japanese are now inclined towards Islam. That being the case a very comprehensive book on the teachings of Islam should be compiled - it should contain every information about Islam, just as somebody describes the features of a man, from head to toe, like a picture of his. This book should contain all the good points in Islam. All the aspects of its teachings should be discussed; this also should be shown as to what the result of those teachings is and the fruits that they bear. 

The Islamic morals should form a separate chapter and therein they should be compared with the morals presented by other religions.. I think it is so important to publish a book of this type that the person for whom the Hajj has become obligatory, should spend the money for the Hajj to publish this book instead; it would be a religious Jihad. 
Once the Holy Prophet, sallallaho alaihi wa sallam, had to offer all the five prayers together. Now it is the Jihad with the pen (instead of the sword) that has to be waged. That is why this now is the time that the people should pick up courage and spend their time and wealth. 

You should know it well that this is not the time to go the battlefield for religious purposes. The battles that were fought during the life time of the Holy Prophet, sallallaho alaihi wa sallam, were not meant to convert the non-believers to Islam by force; these battles were fought by the Muslims to defend themselves. When the Muslims were inhumanly tortured and turned out of Mecca and many Muslims had become martyrs, it was then that God commanded them to fight back; this definitely was a defensive measure. Now the times have changed. There is peace every where; it is with the pen that Islam is being attacked. That is why it is necessary that pen should be used to rebut the attacks. God! the Almighty says in the Holy Quran that you should make preparation to defend yourselves with the same kind of weapons as the opponents happen to use. 

Think of the preparations that the opponents of Islam are now making. They are not lining up the armies. They are publishing magazines and books. We also should, therefore, pick up our pen and answer their attacks with magazines and books. It is not expedient that the prescription (treatment) and the sickness should be at variance. If the treatment does not conform with the sickness, the consequence is bound to be unprofitable and harmful. 
(Malfoozat Vol. 8, pg. 20)