Explanation of Obedience to the Directives Based on Goodness

I would like to further elaborate on the concept of obedience to ‘ma‘ruf ’ [right] directives.

The verse of the Holy Qur’an that I have recited stresses upon women who take bai‘at, that they should pledge not to associate anyone with Allah, not to steal, not to commit adultery, not to kill their children, not to neglect moral upbringing of their children, not to accuse anyone falsely, and not to disobey in matters which are ‘ma‘ruf ’.

Here a question may arise: Can a Prophet, who is appointed by Allah the Almighty give directives that might be ‘ghair ma‘ruf ’ [not right]? If a Prophet can do so, then evidently it is possible for his Khulafa’ to issue directives that are not right. It should be clear that a Prophet can never give such directives. Whatever a Prophet would say has to be ‘ma‘ruf ’. It is out of the question that he can say anything else. Therefore, it is mentioned in the Holy Qur’an at several places that the commandments of Allah and the Prophet should be obeyed. Nowhere is it stated that those commandments which are good should be obeyed. The question arises: Why are there two separate directives? In reality, there is no contradiction in the directives; it is just a matter of misunderstanding.

As I have said earlier, whatever directive is given by a Prophet, it has to be ‘ma‘ruf ’. A Prophet cannot issue an injunction against the commandments of Allah the Almighty in contradiction to the laws of shari‘ah. He is appointed to

enforce the commandments of God. How can he go against his assigned mission? This is a glad tiding to you that by accepting a Prophet, by accepting the one who is appointed by God, and by joining his Community, you have safeguarded yourselves. You are saved because you will not receive any commandment which is not based on goodness. All directives given to you are pleasing to God. Hadrat Khalifatul Masih Ira elaborates this point saying:

There is one more error and that is in understanding of the

‘obedience in good things’, that we will not obey in those matters that we think are not ‘good’. This word has also come with reference to the Holy Prophetsa .

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Have these people made a list of faults of the Holy Prophetsa also? Similarly, Hadrat Sahib has written, ‘obedience in good things’ in his conditions of bai‘at. There is wisdom in it. I do not doubt anyone of you at all. I have explained these things lest anyone of you be deceived subtly. (Khutabat-e-Nur, Khutbah Eid-ul-Fitr, October 15, 1909, pp. 420–421)

The Promised Messiahas writes expounding on the subject

of:100

This Prophet directs you in matters that are not opposed to sane reason. And he prohibits you from things that common

99.Nor disobey thee in what is right. (al-Mumtahinah, 60:13) 100.Enjoins them to do good.

sense also prohibits you from. And he makes pure things lawful and impure things unlawful. And he removes the burdens from the nations that they were buried under. And he frees them from shackles that were preventing their necks from being straightened. Therefore, those people who will believe in him and will strengthen him by joining him and will help him and will follow the light that has been brought down with him, they will escape the hardships of this world and the hereafter. (Barahin-e-Ahmadiyyah, vol. 5, Ruhani Khaza’in, vol. 21, p. 420)

As the Prophet complies with the commandments of Allah the Almighty, he only issues commands that are acceptable to sane reason. He forbids evil and enjoins goodness. He can never deviate from this objective. Similarly, a Khalifah who succeeds a Prophet through a divinely guided election conducted by a group of believers to continue the mission also furthers the injunctions of the same teachings laid down by a Prophet of God. In this time and age, the Promised Messiahas explained these teachings as had been prophesied by the Holy Prophetsa. The institution of khilafat has been established in the Community through the Promised Messiahas in accordance with the prophecies of the Holy Prophetsa. Now, therefore, all the decisions shall be made in accordance with the shari‘ah and the dictates of wisdom; and insha’Allah, those decisions would be always based on goodness. If at some point in time due to a miscalculation or misunderstanding on the part of a Khalifah, a decision is made which could possibly be harmful to the community, then Allah the Almighty Himself provides such measures that the ill-effects of such a decision

are prevented, and insha’Allah shall never be experienced in the future.

In this regard, Hadrat Musleh-e-Mau‘udra states:

It is possible that the Khalifah of the time makes a mistake in personal matters. But in such matters on which depends the physical and spiritual progress, even if he commits an error,

Allah the Almighty safeguards His Jama‘at and somehow makes him aware of the error. In the terminology of sages, it is called ‘lesser sanctity’. That means, the Prophets enjoy a

‘greater sanctity’ but the Khulafa’ have ‘lesser sanctity’ and

Allah the Almighty does not permit any such major mistakes by them that may cause disaster for the Jama‘at. Their decisions may have partial and minor mistakes, but in the end, the result will be victory for Islam and defeat for its enemies.

Thus, because the Khulafa’ enjoy ‘lesser sanctity’, their policy will emanate from Allah’s policy. While it is true that they will be the one speaking, their tongues will be in motion, their hands will move, their minds will work, yet behind all of this will be the Hand of Allah. They can make minor errors in finer details. Sometimes their advisors can give them wrong advice. But crossing these intermediary obstacles, they will be the one who will be victorious. And when all the links are put together, the resulting chain will be good and it will be so strong that no power will be able to break it. (Tafsir-e-Kabir, Hadrat Mirza Bashir-ud-Din

Mahmud Ahmadra, vol. 6, pp. 376–377)

Again, the Holy Qur’an sets forward a challenge. Allah the Almighty says in the Holy Qur’an:101

And they swear by Allah their strongest oaths that, if thou command them, they will surely go forth. Say, ‘Swear not; what is required is actual obedience in what is right. Surely, Allah is well aware of what you do.’

The previous verses of the surah also talk about the subject of obedience and the believers always proclaim: We hear and we obey. It is their righteousness that enables them to attain nearness to Allah and brings success to them. So, this verse also asks for hearing and obeying and showing compliance in practical terms, not just to swear that one would do this or do that.

Hadrat Musleh-e-Mau‘udra has written in Tafsir-e-Kabir that even hypocrites make big claims, but the real test is to show obedience in action and not, like hypocrites, through bragging about it. Here Allah the Almighty is instructing such persons to adopt obedience in goodness—obedience in accordance with the well-established tradition. The Prophet shall not ask you to do anything which would be against the shari‘ah or against wisdom. Then why are you raising any question in this regards?

Let me give you an example: The Promised Messiahas says that you have made a pledge of allegiance with me; you have

101.(al-Nur, 24:54)

become a member of my Community, thus you should make the habit of saying your five daily Prayers, eschew lying, give up arrogance, stop usurping the rights of others, start loving each other. Now all this comes under obedience in matters of goodness. If one does not perform these actions and continues swearing that he would obey and act according to the directives of the Promised Messiahas, this would not be considered obedience in mattrers of goodness.

In the same manner, the Khulafa’ launch various schemes at different times. They give instructions in spiritual matters asking to populate the mosques, to establish Prayers, to give proper training to the children, to strengthen moral values, to foster courage and perseverance. They also make appeals for inviting others towards Allah and making financial sacrifices. All these need to be followed unfailingly. In other words, they fall in the category of obedience to the good. No Prophet or Khalifah shall ever ask you to do anything against the commandments of God or against the dictates of wisdom. They will not ask you to jump into fire or drown yourselves in the ocean. In the last Friday sermon, I narrated a hadith where one Amir had asked his subordinates to jump into the fire. There is another reference and it explains it further:

Hadrat ‘Abu Sa‘id Khudrira narrates that:

The Holy Prophetsa sent Hadrat ‘Alqamah Bin Mujazzizra for a battle. When he reached there or was on the way, a contingent of his army asked for permission to proceed separately. He gave them permission and appointed Hadrat ‘Abdullah Bin

Hudhafah Bin Qais as-Sahmira as their leader. I was among those who went with him. While they were in journey, they

set up fire for keeping warm or for cooking. Abdullah Bin Hudhafahra (who had a humorous nature) said, ‘Is it not obligatory on you to obey what I say?’ They said, ‘Why not?’ Upon this ‘Abdullah Bin Hudhafahra said, ‘Will you obey any command I give you?’ They said, ‘Yes we will obey it.’ ‘Abdullah Bin Hudhafahra said, ‘I do tell you to jump into this fire.’ On this, some people stood up and started preparing to jump into the fire. When ‘Abdullah Bin Hudhafahra saw that they were actually going to jump into the fire, he asked them to stop themselves (from jumping into the fire). Upon our return, the Companionsra reported it to the Holy Prophetsa . The Holy Prophetsa said, ‘If any one of your leaders tells you to disobey Allah the Almighty, you should not obey him.’ (Sunano Ibn-e-Majah, Kitab-ul-Jihad, Babu La Ta‘ata fi Ma‘siyatillah)

It must be made clear that a Prophet or a Khalifah cannot speak so even in jest. That is why Allah the Almighty says if you see disobedience committed by an Amir, then the matter should be referred to Allah and His Messengersa. Now, in this time and age, Khilafat-e-Rashidah [Righteous Khilafat] has been established after the passing away of the Promised Messiahas. Therefore, go to the Khalifah and his decision will always be good, insha’Allah, and will be in accordance with the commandments of Allah and His Messengersa. As I have said earlier: Rejoice! Now you shall always remain under directives that are based on goodness. Insha’Allah, there will not be any decision which is not based on goodness.