At the stage of perfect understanding, Islam does not remain a mere phrase, but all its reality that we have described is achieved and the human soul prostrates itself humbly before Divine Unity. Thereupon, from both sides it is announced: Whatever is mine is thine. That is to say, the human soul cries out and confesses: Lord whatever is mine is Thine; and God also speaks and conveys the good news: O My servant, the heaven and earth etc. that are with Me are with thee also. This stage is indicated in the verse:
O my servants who have committed excesses against your own selves despair not of the mercy of Allah, surely Allah will forgive all sins. al-Zumar, 39:54
In this verse instead of: O servants of Allah; the Holy Prophet [peace and blessings of Allah be on him] was commanded to say: O my servants. This verse was revealed in this form so that God Almighty might convey the good news of limitless mercies and might comfort those who are broken-hearted in consequence of their sins. Thus, Allah the Glorious desired to exhibit a sample of His mercies and to make it manifest to what extent He honours His faithful servant with special favours. By adopting the form: Say: O my servants; God in effect said: Look at My beloved Messenger and see at what high rank he has arrived through his perfect obedience to Me that now all that is Mine is his. He who desires salvation should become his servant. That is to say, he should obey him so perfectly as if he was his slave. Then whatever sins he might have committed will be forgiven him. The word ‘abd in Arabic idiom also means slave as it is said:
‘A believing slave is better than an idolater.’—al-Baqarah, 2:222
In the verse to which we have drawn attention, it is indicated that he who desires salvation should establish the relationship of a slave with this Prophet. That is to say, he should not step outside his commandment and should consider himself bound to his obedience as a slave is bound and he would then obtain salvation. One pities those benighted souls who bear such rancour towards the Holy Prophet [peace and blessings of Allah be on him] that they consider that names like Ghulam Nabi, Ghulam Rasul, Ghulam Mustafa, Ghulam Ahmad and Ghulam Muhammad, amount to associating the Holy Prophet [peace and blessings of Allah be on him] with God, whereas the verse indicates that these names are a means of salvation. As ‘abd implies that a person so named should refrain from every kind of freedom and selfdirection and should be completely obedient to his master, therefore, the seekers after truth have been urged that if they wish to attain salvation they should adapt themselves to this condition. This verse has the same connotation as the verse:
‘Say, If you love Allah, follow me: then will Allah love you and forgive you your faults.’—
Al-e-‘Imran, 3:32
Perfect following demands that devotion and full obedience which is conveyed in the expression ‘abd. The verse: Say: O my servants; means in effect: Say: O my followers, who are involved in sins, despair not of mercy of Allah; for Allah, through the blessing of your following me, will forgive all your sins. If the word servants in this verse is construed as meaning the servants of Allah, the meaning of the verse is perverted for it cannot be true that God Almighty would forgive all idol worshippers and disbelievers without their believing in and following the Holy Prophet [peace and blessings of Allah be on him]. Such an interpretation would be contrary to the express directions of the Holy Qur’an.
It should be remembered that the purport of the verse is that those who become the sincere servants of the Holy Prophet [peace and blessings of Allah be on him] will be bestowed the light, the faith, the love and the passion which will deliver them from all that is beside Allah, and they will be freed from sins and will be bestowed a pure life in this world and they will be delivered from the narrow and dark graves of human passions. This is indicated by the Hadith:
I am the resurrector at whose footsteps the dead are raised. (Bukhari)
The Holy Qur’an is full of the idiom that the world had died and that God Almighty revived it through sending the Holy Prophet [peace and blessings of Allah be on him] as is said:
Know that Allah revives the earth after its death. al-Hadid, 57:18
In the same way, it is said with reference to the companions of the Holy Prophet [peace and blessings of Allah be on him]:
Mujadilah, 58:23
This means that God helped them with the Holy Spirit.
The help of the Holy Spirit is that it revives the hearts, delivers from spiritual death, bestows pure faculties, pure senses and pure knowledge, and carries a person to the station of nearness to God through certain knowledge and conclusive arguments.... This knowledge on which salvation depends cannot be obtained without that life which is bestowed through the Holy Spirit. The Holy Qur’an affirms it emphatically that that spiritual life is obtained only through following the Holy Prophet [peace and blessings of Allah be on him] and that all those who repudiate obedience to him are dead and do not possess that life. Spiritual life means the intellectual and active faculties which are brought to life by the Holy Spirit.
The Holy Qur’an shows that the commandments of God to which He desires man to conform are six hundred. In consonance with this the wings of Gabriel are also six hundred. Till the egg of humanness lies under the wings of Gabriel bearing these six hundred commandments, it cannot hatch the baby of being completely lost in Allah. The reality of man has the capacity of six hundred eggs. A person whose six hundred eggs are covered by the six hundred wings of the capacity of Gabriel is the perfect man whose spiritual birth is perfect and whose life is perfect. If one looks with care one finds that the spiritual issue of the egg of humanness which by the blessing of the following of the Holy Prophet [peace and blessings of Allah be on him] were born to the Holy Spirit, are more perfect and complete than the spiritual children of all the other Prophets. This is indicated by the verse:
You are the best of people who have been created for the good of mankind. Al-e-‘Imran, 3:111
[A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, Vol. 5, pp. 186-197]
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