Malfuzat – Volume II — Page 122
122 Hazrat Mirza Ghulam Ahmad the Messiah as. They have understood this as being a means of some distinction for the Messiah as , but this is not the case at all. Every human being becomes a ‘Word of Allah’ when they emerge from the darkness, impurity and gloom of the baser self. Bear in mind that every human being is a Word of Allah because they possess a soul, which has been referred to as the command of the Lord (amri-rabi) in the Holy Quran. However, on account of his foolishness and ignorance, as man does not give due importance to the soul, he essentially chains it in fetters and shack- les, blinding its vision and blackening its pure state with perilous darkness and evil, marring the soul to such an extent that it becomes so dim that it can hardly be perceived. But when man repents and turns towards Allah the Exalted, and removes the cloak of his impure life of darkness, the heart begins to shine, and the journey to the original source—which is God—begins, until finally, when a per- son reaches the highest state of righteousness, all of their dirt and filth is removed and what remains of man is Allah’s Word. This is a subtle point of knowledge and wisdom. All people do not have the ability to attain to the depth of this matter. The Excellence of Man The excellence of man is for him to develop true cognisance of the Divine and true insight, i. e. the insight one receives through faith—an insight that is accom- panied by the light of Allah and guides man on every path. Without this, a per- son cannot be safe from the possibility of deception, and by habit or custom, such a person will oftentimes, even happily, consume a deadly poison. The sufi lead- ers and inheritors of shrines throughout the Punjab and all across India consider the height of their divine understanding and excellence to be limited merely to the songs of qawwali reciters, raising slogans of ٌ ھُو َ حَق , and hanging upside down. Moreover, the ignorant masses, who worship these sufi leaders witness these things, and look to these people to find the satisfaction and comfort of their soul. Observe closely, for if these people do not actively deceive others, in the least, they are themselves deceived. These acrobatics have nothing to do with the true relationship between man’s servitude (ubudiyyat) and God’s divinity (uluhiyyat); for if this true bond exists, it emits a light and brilliance, producing a pleasure the like of which cannot be compared with any other joy. I say with the purest of intentions, and God knows my intentions well, that if such exercises were a means of worshipping God, attaining divine understand-