Ahmadi Muslim VideoTube Friday Sermon Khalifa V Friday Sermon | خطبئہِ جمعہ | August 11, 2017

Friday Sermon | خطبئہِ جمعہ | August 11, 2017



Friday Sermon | خطبئہِ جمعہ | August 11, 2017

Friday Sermon | خطبئہِ جمعہ | August 11, 2017

Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2017

Allah is the Greatest, Allah is the Greatest I bear witness that there is none worthy of worship except Allah I bear witness that there is none worthy of worship except Allah I bear witness that Muhammad (saw) is the Messenger of Allah. I bear witness that Muhammad (saw) is the Messenger of Allah.

Come to Prayer Come to Prayer Come to success Come to success Allah is the Greatest, Allah is the Greatest. There is none worthy of worship except Allah. Peace be upon you. I bear witness that there is none worthy of worship except Allah He is alone and has no partner

And I bear witness that Muhammad (saw) is His Servant and Messenger After this, I seek refuge with Allah from Satan the accursed. In the name of Allah, the Gracious, the Merciful. All praise belongs to Allah, Lord of all the worlds. The Gracious, the Merciful. Master of the Day of Judgment.

Thee alone do we worship and Thee alone do we implore for help. Guide us on the right path The path of those on whom Thou hast bestowed Thy blessings, those who have not incurred Thy displeasure, and those who have not gone astray.

Every Ahmadi, who considers himself to have entered the Bai’at of the Promised Messiah (as), undertakes an oath to a spiritual, moral, educational and doctrinal enhancement. In this age, Allah the Almighty has bestowed upon us the blessing of MTA. Thus, Community events, conventions and sermons and

Above all — in terms of Bai’at — hundreds of thousands of Ahmadis participate in the international Bai’at [ceremony] through MTA and online platforms. Thus, every Ahmadi, whether he or she is a born-Ahmadi or has entered Ahmadiyyat after having done the Bai’at himself, cannot claim that they were unaware of the pledge of Bai’at.

Thus, what is required is that after having done the Bai’at, we should endeavour to learn its particulars and that we keep the pledge of Bai’at before us. From among the conditions of Bai’at, even if we were to keep the conditions related to moral enhancement before us, then an exceptional improvement and

Uplifting can take place in our moral standards, social relations, business affairs, and everyday dealings, domestic and family affairs as a whole. However, there are many amongst us, who are far away from those standards, which the Promised Messiah (as) desires to see in us. Regarding this, in the conditions [laid out] by him,

The matters towards which he has drawn our attention are for instance as follows: One shall not lie. One shall not be cruel. One shall refrain from dishonesty. One shall not permit oneself to be carried away by passions. One shall, under the impulse of any passions, cause no harm to people in general

And Muslims in particular, neither by one’s tongue nor by one’s hands. One shall not be arrogant. One shall be humble. One shall always live one’s life amiably. One shall endeavour to benefit mankind in general. If we were to pay heed to these matters, then as I mentioned, we can raise our moral standards;

We can inculcate high morals in ourselves. Not only can we attain high morals, rather we can attain its highest possible standard. However, if we analyse, [we will see that] even amongst us there is an alarming number of people, who despite the pledge of Bai’at, do not act upon them.

As long as we are not personally faced with such situations, wherein we have to sacrifice our own rights or undertake difficulties in order to exhibit high morals, we emphatically claim that “We should indeed exhibit such high morals and one who does not do so is very cruel.”

However, when we are directly affected, then the majority amongst us, forget these morals. If and when the need arises, they twist their words in such a way that they become void of truth and come close to lying. At times, some people, in order to seize their rights even commit cruelty.

At times, some people commit dishonest actions and dishonestly present false witnesses in order to save themselves. If not with hands, then at least, with their tongues most inflict pain upon others, in order to achieve their goals. Arrogance takes over instead of exhibiting humility. Sometimes, arrogance is also shown to varying degrees.

When certain matters relating to Qadha i.e. Jurisprudential affairs are presented before me, I have observed that rather than trying to establish the truth and identify the lies instead people display such stubborn attitude, in order to win their rights that one is astounded. Instead of establishing their businesses on the foundations of truthfulness,

They are more inclined towards obtaining personal interests. Furthermore, the appointed lawyers by both parties make such false claims which are based on lies simply to demonstrate their professional skills and in order to prove their superiority. Whether they are issues relating to transactions, or those relating to the dispute

Between a husband and wife, or issues of any other nature, they are prolonged due to the lawyers. Thus, Ahmadi lawyers, as well as both parties must give preference to their pledge Bai’at [initiation] and the fear of Allah over their personal interests. It is obvious that conflicts merely arise at a time

When grievances and complaints are raised and when ill thoughts are developed, whether they are correct or false, just or unjust. At such a time, it is the duty of a believer, for the sake of acquiring the pleasure of Allah the Exalted, to develop kindness within himself and present his

Issues to the system or the Jurisprudence Board of the Jama’at, instead of prolonging these disputes and being stubborn. Furthermore, the objective should be that we are brothers and we must live together with love and affection by removing these misunderstandings or just or unjust grievances.

However, if the person upon whom it is binding to offer the due right of the other individual and the person who is to receive his due right, both possess a stubborn nature, whether it is the system of the Jama’at, the judiciary or even the court of law of the government,

The issue will never be resolved regardless of what just decision they may pass. Appeals are continuously made from one court to the other. Furthermore, if the five panel board of the Jurisprudence Board passes a decision

Against one party, at times, the one upon whom it is binding to offer the due rights to the other party usurps its right and does not fulfil them or does not accept the decision. At times, they write to me that, “We have greatly been wronged and

“that you should personally look into this matter.” These complaints never come to an end. In truth, as I have mentioned, this is expressed due to their ego and stubborn attitude. Thus, if we wish to resolve these conflicts in the best possible manner, then we must refrain from such stubborn attitudes.

As a matter of fact, at times, in order to end conflicts, even if one is in the right, he must be lenient towards the other party when obtaining his due rights. Furthermore, he must also partially sacrifice his due rights at times. What does Allah teach us? Allah the Exalted says: [Arabic]

“And if any debtor be in straitened circumstances, then grant him respite till a time of ease. “And that you remit it as charity shall be better for you, if only you knew.” You must realise that such compelling circumstances can befall you as well. Furthermore and above everything else,

You must also realise that Allah the Exalted grants us concessions in many of our dealings. If Allah the Exalted, Who is Omnipotent, begins to punish us in our dealings, we will have no place of refuge. Thus, it is necessary for us to deal with others with gentleness and leniency.

This is a general guidance for our daily dealings, our businesses and loans and repayments, these aspects always be remembered. The Holy Prophet (saw) also repeatedly drew the attention of believers to the fact that you should act with mercy and kindness in this world as in return,

God the Exalted will also have mercy upon you in heaven. We should always remember that we will also be held accountable one day. If Allah the Exalted begins to judge us merely upon the reality of our affairs, salvation will become very difficult.

Thus, in order to absorb the mercy and forgiveness of Allah the Exalted, we must demonstrate mercy and kindness in our dealings with one another in this world, rather than merely demonstrating harshness, punishment and the concern for our own rights. The Holy Prophet (saw) has given glad tidings

Of rewards to those retrieving the loan, who treat those who are in-debted with kindness. In a narration it is mentioned that the Holy Prophet (saw) said that if a person wishes to receive the repayment of loan from an individual and he gives him further respite after the agreed

Upon time [of returning the loan], every day of respite will be counted as charity for him. On another occasion the Holy Prophet (saw) said, ‘Charity and almsgiving remove your trials, difficulties and hardships’. Hence, what a great transaction this is that, by granting respite to your brother

You become the recipient of rewards, and also becomes a safeguard against tribulations. Thus, Allah the Exalted does not leave even the smallest of virtue unrewarded. If we remember this golden advice of the Holy Qur’an and keep in mind the statement of the Holy Prophet (saw) , it will establish a peaceful society.

Subsequently, disturbances will not spread, neither will disputes ever be prolonged and nor will those institutes that are responsible for the implementation of these decisions be affected adversely. Instead of resolving these disputes, they can create constructive plans. The Jurisprudence Board will also not incur any unnecessary loss of resources.

Although the Jurisprudence Board has been formed merely for the purpose of passing decisions, however, if both parties adopt a gentle attitude towards accepting the decision, it will not cause any unnecessary loss of resources. At times, other issues are affected

Due to the prolongation of one issue and thus those will also not be affected. Furthermore, the two parties that go to the judiciary or courts and have to bear the costs of lawyers, will subsequently also be spared from doing so.

However, at times, they are so stubborn that they tolerate the loss of their wealth but their desire is that the decision be made in their favour and that every possible effort may be made in regards to it. Furthermore, as I have mentioned, some people and some parties also write to me that

‘You should now look into this matter’. Hence, if they were free from stubbornness and their egos my time would also be spared from being wasted in these trivial matters. At times, when I make a decision regarding two parties after looking into the matters and

It is not their desired decision, they remain stubborn upon their claim and insist on claiming that they were are in the right. They remain stubborn on the fact that, ‘The decision be made in our favour’ and to not show any leniency towards the other party.

At times, despite my clear letters, they write to me in the third or fourth month saying that we wrote to you with regards to our matters and we are in the right. The decision should now be re-assessed and we should be given our due right.

I do not say that decisions of the Jurisprudence Board are one hundred percent correct. Nonetheless, they are correct eighty or eighty five percent of the time. Furthermore, their decisions are correct in light of the evidence and proof that is presented. Even if they are incorrect, their intention cannot be doubted.

These people pass decisions with pure intentions. Therefore, if a party believes that it is in the right, yet, the decision is passed against it the Jurisprudence Board or the judge should not be criticised for this. Some people develop a habit of making accusations. But decisions are passed according to facts.

If there is any ambiguity regarding a decision, or if any of the two parties has any doubt with regards to it, upon the request of the party, I at times ask for the file and personally look into it. However, as I have mentioned, the decisions are mostly correct and doubts

And uncertainties are merely developed due to their ill thinking. Thus, one should refrain from ill thinking as this opens the path to another vice. In jurisprudential matters, be they monetary transactions, trade or domestic issues, each one f them becomes a matter of financial dealings, whether directly or indirectly.

Some are payments of the dowry or others payment of goods. Disputes between husband and wife are more or less always involving financial dealings. In any case the financial aspect somewhere along the line gets involved in disputes. The general rule for providing ease plays a part in every affair to some extent.

Both, with domestic issues and trade issues,often there is a demand for money. For example, as I have stated, in domestic affairs there is the payment of the dowry. This too is a type of loan for which the husband is responsible.

However, the girl’s side sometimes llocate the dowry higher than the status of the man. On one side the man is obligated to pay off the debt — as the dowry is a kind of loan, on the other hand the girl’s side exceed limits by

Demanding the dowry to be very high so that in some way he may be constrained. This is difficult for him to pay and in fact it isn’t just difficult for the second party to pay, but it is unable to pay. Keeping the situation of the man in mind, if the Jurisprudential Board

Reduces the dowry then the other party starts raising allegations. Similarly when it comes to direct matters of loans in transactions, if the Jurisprudential Board allocates the instalments according to the situation, still the other party has objections. When we Ahmadis tell the world to create a peaceful society

Then we too should try to establish harmony in all our affairs. What was the conduct of the companions of the Holy Prophet (saw) in their affairs? We see a glimpse of this in one incident. Regarding Hazrat Abu Qatadah (ra) it is said that, a muslim was indebted to him.

Whenever he would go to collect his debt he would hide from him. One day he went to him and learnt from the man’s son that he was in the house. He began calling him by saying that, “I know you are in your house therefore it is futile to remain in hiding.

“Come out and speak to me.” When that man came out he asked him why he was hiding. He replied that, “In truth I am very poor these days and in terms of wealth, “I am in a very bad situation. On top of that I have a large family with many children whose needs

“I must also fulfil.” Upon hearing this Hazrat Abu Qatadah (ra) asked, “Is it really as you say?” He answered, “By God this is my situation.” Hence he (ra) forgave him the entire loan. Thus this was the conduct of the believers which is one of kindness for one another and which

Spreads love and affection, through which an atmosphere of peace is established. Nonetheless, there is mention of the circumstance of the one repaying the loan that he was neither stubborn nor greedy. Instead he was fully aware and embarrassed that he could not repay the loan.

For this reason he went into hiding but he never said that he would not repay the loan. Whereas nowadays such cases are brought forward which are completely contrary to this, where a loan is taken and then they try to prove that they never did so.

Thus, a peaceful society will only be established with the (good) behaviour of both parties — that is by providing ease if you are the one who grants the loan and is seeking its repayment, and by being responsible if you are the one who has to repay the loan

And showing concern for its repayment. Hence, by taking the Bai’at of the Promised Messiah (as) we must also instil this realisation. Whether the Jurisprudential Board decided to provide ease or not or make it within ourselves, binding on someone to pay or not, the one owed must display benevolence and the one repaying must

Be responsible and make exerted efforts to pay it back. There is an incident of one who did not repay what was owed and showed impudence. Hazrat Musleh Maud (ra) states that there was a court case for a tenant’s house in Qadian.

The tenant would not leave the house and the owner of the house did not live in Qadian. He worked in the army and would come visit Qadian for a few days in the year. Hazrat Musleh Maud (ra) said to him, “You work in the army and only stay in Qadian for 15-20 days.

“For a short period of time you could stay in the guest accommodation, the Langar Khana, “in Darul Ziafat or at the house of one of your friends. “There is a shortage of houses here at the moment and if you remove your tenant

“only to reside in the house for few days he will be much inconvenienced.” Hazrat Musleh Maud (ra) then gave him the example of the companions of the Holy Prophet (saw) “Who donated their property to the oncoming guests but you on the other hand will remove someone

“out of your house who lives there for 11 and a half months just for you to stay 10-15 days.” Hazrat Musleh Maud (ra) relates that, “He was very affected by what I said”. He replied “Huzoor, what you say is correct, it is my mistake to put him in inconvenience,

“However, you should also ask the tenant, “if he has paid me the rent for the last eight to nine months. “That it is why I decided to remove him from my house.” Upon hearing this Hazrat Musleh Maud (ra) said to the landlord,

“Your reason is valid and it is not your fault at all. “It is the fault of the one who brought the case forward “and did not mention that he had not paid the rent for the previous months.”

Hazrat Musleh Maud (ra) then states, “I found myself to be in a very in a strange situation “when I was trying to soften the heart of the landlord but his reply left me speechless. “If the other party had paid the rent then the decision I had made would have been victorious,

“but he did not pay the rent and wanted to keep control (of the house).’’ Hazrat Musleh Maud (ra) states: “I was in a strange situation, like the Pathan who once heard “that the one who makes someone recite the declaration of faith will enter paradise.

“He got hold of a Hindu to make him recite it. The Hindu replied that, ‘I am a Hindu what interest would I have in the Kalima?’ “He replied that, ‘If you do not recite it I will take out my sword and kill you.’

“In the end the Hindu said, ‘Okay, teach me the Kalima.’ “The Pathan replied, ‘You recite it, I do not want to recite it.’ “The Hindu said, ‘How can I recite it, how do I know what it is. ‘You are a Muslim, you recite it to me, and you should know it.’

“The Pathan said, ‘I do not know it. My fortune has let me down today, otherwise ‘I would have made you recite it and gone to paradise’.’’ Hazrat Musleh Maud (ra) states, “In the same way I gave advice to the landlord and softened his

“heart. When his heart became soft he said such a thing which left my words where they were. “If the other party had paid the rent and not deprived the other of his rights “then I would have made the landlord recite the Kalima.’’ Hence, believers should be active in fulfilling the rights of others.

There is not just one incident, but there are many. Therefore, when cases go to the Jurisprudential Board, or are presented to the Khalifa of the time, everything should be based on truthfulness instead of later allowing the Khalifa of the time to be embarrassed by his words.

You should endeavour to protect him from being embarrassed. As I have mentioned, there are many cases. In some cases where even if we moderate the behaviour of the one who owes the right, however the behaviour of one who is owed does not allow for the case to go forward.

Then there is the objection that we have not been treated with kindness. I shall present some instructions of the Holy Prophet (saw) with regards to what is needed to establish a harmonious society, what type of harmonious society should be established and how two parties of Muslims should fulfil the rights of one another.

I will present some instruction of the Holy Prophet (saw) in relation to transactions. On one occasion the Holy Prophet (saw) commends the one who Provides ease in mutual affairs stating; ‘‘May Allah have mercy on the one who provides ease when he trades and transacts ‘‘and when he requests the payment of his loan.’’

Then the Holy Prophet (saw) gave glad tidings to the ones who provide ease and urged others to it by saying, “God Almighty will cause that man to enter paradise who provides ease when “he buys and sells and when he gives a loan and when he requests for the payment of his loan.”

Just on this basis he will enter paradise. Then in another narration the Holy Prophet (saw) states: “Whoever grants respite to the indebted poor person in the payment of his loan, or forgave him, “on the Day of Judgment when there will be no shade expect for the shade of God Almighty,

“He will grant him shade under His throne.” Relating an incident in regards to Allah the Almighty granting forgiveness to a person, the Holy Prophet (saw) stated: “There was a trader who used to give out loans to people. “However, if he noticed someone who was destitute, he would tell his employees to pardon him

“as Allah the Almighty may also forgive us [for our short comings]” The Holy Prophet (saw) further states: ‘‘As a result of this practise of his, Allah the Almighty forgave him [for his short comings.’’ Thus, those who have the opportunity should their best to create ease for people

Instead of quarrelling and arguing and wasting time and resources by going to the courts. However, Islam does not only state that those who give loans and those seeking its repayments should be the only ones who should create ease and comfort. In fact, Islam wishes to create an atmosphere

Wherein it removes the enmity within the hearts and establishes peace and thus reminds both parties of their respective responsibilities. Therefore, it also gives a lot of guidance to those who are responsible for repaying someone. The example cited by Hazrat Musleh Maud (ra) and there are various other examples as well that come

To light where people unessarily prolong and delay the repayments of loan. The Nizam-e-Jama’at [administration of the Jama’at] does not support claims of such poeple. If it did then that will allow those who violate the rights of others to freely do so without

Any restraints and consequently instead of peace in society it will be plagued with disorder. Among the Promised Messiah’s (as) conditions [of the Bai’at] is that he/she shall refrain from creating disorder. Regarding this the Holy Prophet (saw) has advised us as, it states in one of the narrations that, the Holy Prophet (saw) said:

‘‘It is a great injustice if a wealthy person does not repay his debts and presents excuses. ‘‘ If you are told pursue and follow up a person who presents such excuses then you should do so.’’

In other words, one should strongly urge him to repay the loan. In this case there is no need to provide any relaxation because the other party has the means [to readily repay it]. In fact, as I mentioned, that if such measures are not taken then those who usurp and violate

The rights of others will become even bolder. Furthermore, the Holy Prophet (saw) has stated: ‘‘One who has to repay a loan but delays its repayment by presenting trivial excuses ‘‘becomes deserving of losing his reputation and punishment.’’ Thus, it is the duty of the Nizam-e-Jama’at [administration of the Jama’at] to punish such

Individuals who usurp the rights of others and then fail to comply [with the administration]. Therefore, if those who do not comply with ruling of the Jurisprudence board and usurp the rights of others are meted out with punishment, there should be no expression of indignation from them as to not being treated leniently.

The Prophet of Allah has given the right to the administration of the Jama’at, to hand out a punishment to such individuals and even the law of the land punishes such people. Then, regarding those who do not repay their debts, there is an instruction of

The Holy Prophet (saw} which serves as a great warning and instils fear within a person. The Holy Prophet (saw) states: ‘‘If a person takes a loan with the intention of repaying it then Allah the Almighty Himself will

‘‘create the means for him to repay it. However, if a person takes a loan with the intention of ‘‘consuming it all and destroying it then Allah the Almighty Himself will destroy him.’’ Thus, if one’s intentions are pure then Allah Almighty shall create the means and provisions

[for its repayment] or will soften the heart of the one who gave the loan. However, if one has ill-intentions then Allah the Almighty punishes such a person. The Holy Prophet (saw) would generally not offer the funeral prayer of a person who was in debt and his wealth and money available

To him was not enough to repay it. The Holy Prophet (saw) also used to read a prayer to safeguard himself from taking a loan. In fact, he (saw) associated disbelief with debt. In one of the narrations a companion states that he heard the Holy Prophet (saw) state:

‘‘I seek refuge with Allah from Kufr [disbelief] and loans’’. Someone submitted to the Holy Prophet (saw): ‘‘O Messenger of Allah! will the taking of loans ‘‘be likened to Kufr [disbelief]?’’ The Holy Prophet (saw) replied: ‘‘Yes.’’ This is further explained from anther narration by Hazrat Aishah (ra) in which she states:

‘‘The Holy Prophet (saw) used to recite the following prayer in his Salat: ‘O Allah! I seek refuge with You from sins and taking loans’.’’ ‘‘Someone then said: ‘O Messenger of Allah! You seek so much protection from taking loans?’

‘‘The Holy Prophet (saw) replied: ‘When a person owes a debt then he utters falsehood when he ‘speaks and after making a pledge then breaks it.’’ Thus, this is the reason to seek protection from this and those who take loans should try their utmost to not take loans.

However, if they do take a loan then they should be concerned about its repayment and they should also pay serious focus towards fulfilling the rights of others which in fact is like a debt that is owed to the other person.

After the ruling of the Jurisprudence Board, if one wants their debt to be forgiven then they should request this from the other party who they owe the debt to because it is only they who can forgive it or give leniency and pardon.

Therefore, the members of the Jama’at need to pay a lot of attention towards this. Hazrat Khalifatul Masih I (ra) has given advice in this regard. Many people write to me regarding debts therefore they should follow this advice. Hazrat Khalifatul Masih I (ra) states:

‘‘Firstly, do a lot of Istighfar [Seeking forgiveness from Allah the Almighty]. ‘‘Secondly, stop overspending or spending aimlessly.’’ Often, those who take loans, do so, as they spend without any care and increase their desires. Hazrat Khalifatul Masih I (ra) states that, ‘‘Thirdly, even if you save a small amount of

‘‘money then you should pay it towards the repayment of the loan.’’ If one receives a small amount of money from somewhere, they should try their utmost to pay it towards the repayment of their loan after spending it on their essential needs.

One can either continue to save it on the side or regularly pay it toward the loan in instalments. In any case, even if one only receives a very small amount or saves it, one should undergo difficulties if they have to save money and repay their debt.

Some people take loans for pleasure and this is also deemed as spending aimlessly. An individual wrote to me saying: ‘‘I own a car, but I prefer such and such model. ‘‘However, I do not have enough money to buy it. Can I take a loan from the bank to buy that car?’’

If someone takes a loan once, they will eventually become further immersed in it. Therefore one should eschew such vain desires. Similarly, many youths have started business without any experience. They take certain sums of money from people for their business, yet due to their inexperience the business collapses and

They not only become helpless themselves, but they also waste other people’s money. These people [youths] should be more careful and the people who give their money should think twice about giving such [personal] loans, rather than making complaints or filing a case against them.

As those that wish to put their money towards a business, they lose their own money, as does the poor helpless individual who took the money, in fact he is not helpless, rather sometimes people take money with mischievous intentions or evil intentions,

And then they embroiled in a court case which results in their disgrace and humiliation. Nevertheless, we should avoid these things so that we can create a peaceful environment around us. May Allah the Almighty enable us to inculcate the true spirit of a believer within ourselves and may we create a peaceful society.

May we adopt the highest of morals and etiquettes that are expected of us of us by the Promised Messiah (as), that were mentioned in the Holy Quran and reiterated to us by the Holy Prophet (saw). All praise is due to Allah. We laud Him, we beseech help from Him and ask His protection;

We confide in Him, we trust Him alone. and we seek protection against the evils and mischief of our souls. and from the bad results of our deeds. Whomsoever He guides on the right path, none can misguide him; and whosoever He declares misled, none can guide him onto the right path.

And we bear witness that none deserves to be worshipped except Allah. We bear witness that Muhammad is His servant and Messenger. O servants of Allah! May Allah be merciful to you. Verily, Allah commands you to act with justice, to confer benefits upon each other.

And to do good to others as one does to one’s kindred and forbids evil which pertain to your own selves; and evils which affect others and prohibits revolts against a lawful authority. He warns you against being unmindful. You remember Allah; He too will remember you;

Call Him and He will make a response to your call. And verily divine remembrance is the highest virtue.

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