Ahmadi Muslim VideoTube Friday Sermon Khalifa V Friday Sermon | خطبہ جمعہ | December 13, 2013

Friday Sermon | خطبہ جمعہ | December 13, 2013




Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2013

Peace be upon you all Allah is the Greatest Allah is the Greatest I bear witness that there is none worthy of worship except 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 all I bear witness that there is none worthy of worship except Allah. He is One 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 in the right path – The path of those on whom Thou hast bestowed Thy blessings, those who have not incurred displeasure, and those who have not gone astray. I have been speaking on the subject of practical reformation for the previous two Fridays.

In the previous Friday sermon, I mentioned some aspects in relation to this in the form of questions I was mentioning how the Promised Messiah (as) has informed us of these matters in his teachings and the questions presented were whether we act in accordance with these or not.

Our practical reformation is not limited to these few aspects. There are innumerable aspects to the teachings of Islam. The Holy Qur’an has laid out countless commandments for us. Therefore, in relation to our reformation, the Promised Messiah (as) has very clearly stated in his teachings, ‘I tell you truthfully that whoever evades

‘even the smallest of commandments from the seven hundred commandments of the Holy Qur’an, ‘closes upon himself the door of salvation with his own hands.’ Hence, this is a state of great apprehension for us and we must perform every deed and advance with great deliberation. As I have already mentioned in the previous sermons,

The purpose of the advent of the Promised Messiah (as) was to establish and maintain the authority of the Holy Qur’an upon us and to enable us to act in accordance with the excellent example and the tradition of the Holy Prophet (saw). Hence, in order to fulfil this purpose,

The Promised Messiah (as) has repeatedly drawn our attention towards this. If we assess ourselves with honesty, as I have previously mentioned as well, we will reform ourselves for a number of days after listening to the words of the Promised Messiah (as). However, thereafter, most of us regress to their old ways.

Thus, we are akin to the jack in the box, the example of which I have already mentioned in the previous sermons. It remains closed as long as it is covered by a lid. However, as soon as the lid is removed, the spring casts it out.

Similarly, as long as continuous guidance is given with regards to a specific topic, it influences most individuals. However, when this guidance and emphasis is decreased, the spring of the self or the spring of evil casts some form of vice out and manifests it. Several sincere individuals wrote to me after the previous sermons

Stating that they are making efforts as well as praying. They also said that kindly pray for us as well that the jack of numerous vices that has been closed in the box as a result of these sermons remains closed and does not resurface after a short period of time.

Nevertheless, we must contemplate over the reason for the jack to continuously try to spring out of the box. Any aspect can only be reformed and various methods of reform can merely be adopted when the reasons and causes for this shortcoming are determined, in order to endeavour to eliminate these causes.

If the cause remains in place, the vice will re-emerge and resurface after a temporary reform. When I reflected over this from this perspective and extended my reading, I came across an analysis of Hazrat Musleh Mau’ud (ra). The beauty of the writings and speech of Hazrat Musleh Mau’ud (ra) is

That he raises potential questions and also provides their solutions through examples. The manner in which he solves issues in light of the Qur’an, Hadith and the writings of the Promised Messiah (as) is not to be found elsewhere. Nevertheless, as a result of this, I considered to benefit from

The sermons of Hazrat Musleh Mau’ud (ra) and present these reasons before you in light of these [sermons]. From among the things that become hindrances or serve as a means of influence with regards to reforming [one’s] deeds, the first and foremost is the understanding of people in terms of

Some vices being major and others being minor. That is to say, people have, either personally or having been influenced by some scholars, determined that some vices are minor and others are major and this is the very fact that serves as an obstacle in relation to practical reformation.

This develops fearlessness and courage within a person to commit sin and vices and sin become undermined. They believe that there is no harm in committing minor sins or that the punishment for these is not as severe. The Promised Messiah (as) states, ‘If someone falls ill,

‘regardless of whether his illness is severe or mild, and he does not treat it ‘and does not suffer in order to be cured, he cannot recover. ‘A dark spot that surfaces on the face causes great concern, ‘lest it spreads and grows bigger and darkens the entire face.

‘Similarly, sin also leaves a dark spot on the heart. ‘“Sagha’ir” (i.e. minor sins) become “Kaba’ir” (i.e. major sins) as a result of carelessness. ‘Sagha’ir is the same small mark that spreads and eventually darkens the entire face.’

Hence, you must always remember this fact that a person should never consider any sin to be minor. The reason for this is that once this thought is developed of a certain sin to be insignificant, the seed of illness does not spoil and according to the circumstances,

These minor sins also turn into major ones. Thus, all of us must assess ourselves from this perspective. Allah the Exalted will question every small and big sin and He has assigned a punishment for these. Furthermore, when we turn towards the Holy Prophet (saw)

With reference to how he defined small and big sins and virtues, we find various statements of the Holy Prophet (saw), which he made on various occasions and for different people. On one occasion, he replied to the question of what a great virtue is by stating that serving [one’s] parents is a great virtue.

In response to another person’s question as to what a great virtue is, the Holy Prophet (saw) stated that offering the Tahajjud prayer is a great virtue. Upon another person asking what a great virtue is, the Holy Prophet (saw) states that a great virtue for him is to participate in Jihad.

Hence, this proves that [the definition of] a great virtue varies for different people in accordance with the varying circumstances. With regards to the virtue of Jihad, I should also mention that, as an allegation is raised against us that we do not engage in Jihad,

At that time, when Islam was being attacked by the sword from all directions, the Jihad of the sword was a great virtue. Furthermore, those who did not participate without a genuine reason have been declared to be liable for punished by Allah the Exalted.

However, in relation to the era of the Promised Messiah, the Holy Prophet (saw) said that the Promised Messiah would suspend wars as the nature of the onslaughts on the religion of Islam would change. Islam as a religion would not be attacked by the sword,

But it would be attacked through literature, the press, the media and various other such means. Therefore, the Promised Messiah and his community would utilise the same weapon with which they are being attacked. Considering this, the Promised Messiah (as) has stated in one of his couplets that

“fighting and warfare is now unlawful for the cause of religion.” In other words, the virtue of Jihad by the sword, which was permissible at a certain point in time, as a matter of fact it was necessary, as attempts were being made to destroy Islam by the sword, is no longer a virtue.

Rather, it has been forbidden and it has been made unlawful unless and until the sword is raised [against Islam] and until opposing forces towards Islam take up their arms in opposition to it. The Jihad that has now been permitted and is considered a virtue

Is the Jihad of spreading the teachings of the Holy Qur’an, the Jihad of knowledge, the Jihad of spreading the beautiful teachings of Islam through the press, media and literature. If someone is unable to personally take part in the Jihad of knowledge,

Whether it is due to his lack of knowledge or due to another reason, he may partake in the Jihad of making financial sacrifices for the publication of literature and activities for Tabligh [preaching and spreading the true teachings of Islam]. However, if the individual partaking in this Jihad

Is not fulfilling the rights of his wife and children and is not taking care of them, the greater virtue for him would not be to partake in this Jihad, but to fulfil the rights that are obligatory upon him. To deprive them of their rights and to disregard their education

And to deprive them thereof turns an individual into a sinner. As I mentioned, during the time of the Holy Prophet (saw), despite the great significance of Jihad, the Holy Prophet (saw) told someone that the greater virtue is to serve [his] parents. Hence, the greater deed and virtue differs for every individual

In accordance with the occasion and circumstances. Similarly, we observe that to spend money on inappropriate deeds is a vice that has been prohibited. Nowadays, there are gambling machines and there are various [other] forms of gambling. There are many people who are very fond of lotteries.

They go to gambling machines and gamble otherwise as well. However, they do not tell lies in their everyday lives. They do not commit cruelties towards or kill the ordinary man. The reason for this is that they consider these vices to be great sins.

Yet, they do not consider spending and wasting money on inappropriate deeds to be a vice. Hence, for such a person to spend money in an inappropriate manner is a great sin as he already considers other sins to be sins. Furthermore, we observe that a woman does not dress modestly.

She is not mindful of observing purdah [veil] when leaving the home. Despite being an Ahmad Muslim and being called one, she walks around with an uncovered head, without a hijab [veil] or without a scarf or a shawl. The clothing is tight and exposes the figure.

On the other hand, if you call her towards financial sacrifices or to contribute towards some charity, she does so with an open heart. Or she abhors falsehood and cannot tolerate it if someone tells lies in front of her.

Hence, the great virtue for her is not to increase in paying Chanda [making financial sacrifices], or to loathe falsehood. Rather, the great virtue would be to act in accordance with this commandment of the Holy Qur’an of dressing modestly and to be mindful of observing purdah.

She is neglectful of this as she considers this to be a small virtue. This very matter will at one point push her to commit great vices. In short, the standard of every virtue and vice is subject to the circumstances of every individual.

The deeds of various people in different situations are defined either as virtues or vices. Hence, as long as this thought prevails that such vice is big and such vice is small and that such virtue is great and such virtue is small, a person is neither

Able to abstain from vices, nor is he able to perform virtues. We should always remain mindful of the fact that major vices are those, which a person is unable to abstain from. A person finds it extremely difficult [to abstain from them] and they have become part of his nature.

Furthermore, great virtues are those, which a person finds difficult to perform. In other words, many vices are big for one individual, but small for another person and many virtues are great for one individual and small for yet another. Thus, if we desire to reform ourselves practically, we must first and foremost

Remove this thought from our heart that adultery for example is a major sin, that murder is a major sin, that theft is a major sin, that backbiting is a major sin and that all other sins are minor. Hence, it is necessary to remove this thought from the heart and it is also necessary

To remove this thought from the heart that observing fasts is a great virtue, that giving the Zakat [alms] is a great virtue, that performing Hajj [pilgrimage] is a great virtue and that all other virtues are small virtues, as is perceived by common Muslims.

If we do not remove these thoughts from our hearts, our practical state will remain weak. Our practical state will be strengthened when we keep in view this statement of the Promised Messiah (as) that the person, who does not act in accordance with the

Seven hundred commandments of the Holy Qur’an, closes the door of salvation upon himself. Thus, we should not be like non-Ahmadis in believing that some virtues are big and that others are small. The exaggeration of other Muslims in this regard is such that they believe, for instance, that fasting is the greatest virtue.

However, they do not give any importance to praying in congregation, but consider fasting to be of great importance and they observe fasts with great regularity. The one who is obliged to pay the Zakat will try to avoid it, but he will most certainly observe the fast.

The reason for this is that if he does not observe the fast then this is a great sin according to him. This was the state of avoiding the payment of Zakat at one point. However, I am unaware of what the current state of Pakistan is.

After 1974, when Ahmadis were declared as non-Muslims for constitutional and legal purposes, some non-Ahmadis had accounts in the bank as well. As the government would forcibly extract the Zakat from these accounts at the end of the year and as

This was not obligatory upon Ahmadis according to the government as they had been declared non-Muslims, some non-Ahmadis also used to write that they were Qadiani Ahmadis on the bank forms in order to avoid paying the Zakat. Hence, this is the state of their faith that Ahmadis are generally Kafirs [disbelievers],

However, when the time approaches to save their money, they also join those disbelievers. I am unaware of what the circumstances are these days. Nevertheless, this was the state at one point. The reason for this state is that they do not turn towards God the Exalted and His Messenger (saw)

In order to determine the merits for virtues and vices. Rather, they have started to follow so-called jurists and scholars. Hazrat Muslih-e-Mau’ud (ra) has narrated an incident of the Promised Messiah (as) that during the month of Ramadhan, the Promised Messiah (as) was travelling towards Amritsar.

During this state, an occasion arose of him delivering a speech at one place. During the speech, he felt some dryness in his throat and upon seeing this, a friend presented a cup of tea to him. However, the Promised Messiah (as) removed it.

A short while later, he felt some discomfort again and once again was presented with a cup of tea to out of concern. The Promised Messiah (as) removed it and indicated with his hand to not do so.

However, as he felt the discomfort and dryness in the throat once again, he was presented the cup of tea a third time, upon which the Promised Messiah (as) took a sip from the cup as he

Probably believed that if I do not accept it then people may think that I am being ostentatious and that I am not taking advantage of the command and ease which has been provided during journeys in order to show off in front of people.

Upon this, the non-Ahmadi individuals that were seated there raised a hue and cry that look, he claims to be the Mahdi, but is not observing the fast during the month of Ramadhan. According to them, the fast carries such significance that you should observe the fast even

If it is in contradiction with the commandment of God the Exalted. Hazrat Muslih-e-Mau’ud (ra) states that ninety per cent of them probably do not even pray and they skip it. Ninety-nine per cent of them were liars, deceivers and fraudsters.

However, it is also true that ninety-nine per cent of them were certainly observing the fast at that moment as fasting is considered to be the greatest virtue. However, they do not observe the fast in the manner, which was prescribed by the Holy Prophet (saw) that the one who tells lies, backbites and curses,

His fast is not considered to be a fast in the sight of God the Exalted. He merely remains hungry and thirsty. If we take an assessment, then most Muslims stays hungry and thirsty according to this standard. However, according to them, remaining hungry and thirsty is a great virtue

And this is sufficient to cross their barrier. They may include some other virtues, which they consider significant and believe that these will make provisions for their forgiveness. Such people will neither be able to maintain [the standard of] virtues in this world, nor will they be able to establish the true merits of sin.

They have fabricated and established their own merits of big and small virtues and major and minor sins. As a result of this, they try to adopt great virtues in accordance with their definition of virtues. They are not prepared to combat the vice which they consider to be small.

Not to abstain from it is akin to not fighting it. In this manner, they continue to dig their way from one vice into another one. The fact is that Islam has declared a great virtue to be one that is difficult to perform

And this differs for every individual and it has declared that vice to be big, which it is difficult to refrain from. Hence, if we wish to reform ourselves, we must always keep this matter before us that we must try to adopt every virtue and abstain from every vice.

Our own fabricated definitions will not allow us to adopt virtues and abstain from vices. If we start making our own definitions and leave some vices and keep others and adopt some virtues and leave others, then a person causes himself harm at times. Virtues that appear to be small,

Also deprive a person from [performing] virtues as a result of inattentiveness. Furthermore, on most occasions, vices that appear to be small, cause irremediable harm to [one’s] spirituality and individuals remains deprived of the reward from God the Exalted of purity and cleanliness.

Furthermore, the result of considering some vices to be small is also that the seed of vices remains intact, which continues to search for the right and opportune moment and sprouts as soon as it finds an opportunity. Hence, great caution needs to be taken. Any single vice or [multiple] vices can only be eliminated,

When everyone makes a combined effort. There is a society and a community and every member of the community should endeavour for this. If everyone performs virtues and commits vices according to his own definition then one individual, will consider a matter to be a vice or a major vice,

Another person will consider it to be a minor vice. It is also possible that a third individual may hold a different opinion to both of them. Hence, it won’t be possible for vices to eliminate from society. Vices will only be eliminated once everyone’s pattern of thought is in the same direction.

For example, the majority of Muslims consider eating pork as the worst of all sins, even worse than Shirk [associating partners with God]. Every immoral, thief, adulterous and fraudulent person will call himself Muslim, despite committing all these ill deeds. However, if you tell him to eat pork, he will say; “I am a Muslim.

“How can this happen? How can I eat pork?” The reason for this is that, a perspective among Muslims as a whole has been formed that eating pork is a sin and unlawful. Despite living and being born and raised in this society, 99.9% of the Muslims here abhor pork.

Hence, this is a result of the perception that has been formed among the Muslims as a whole. In order to eliminate vices and establish virtues, it is essential to enhance the senses of every member in society with regards to the fact that an ordinary virtue is also a great virtue

And that an ordinary vice is also a major sin. Until this realisation isn’t formed within each one of us and we don’t strive towards it, vices will remain intact in society, as well as continue to serve as hindrances in our practical reform. Furthermore, the second [obstacle] in this relation

Is the environment or the quality of imitation. Allah the Exalted has placed the quality of imitation within man’s nature, which becomes manifest from the very childhood. The reason is that it’s innate, the quality of imitation is found within the nature of children to. This quality certainly serves in our favour.

However its incorrect use, may destroy or lead a person to destruction as well. It is the result of imitation and environment that a person learns a language or other matters from his parents. He learns good things and by doing so, a child becomes one to adopt high moral qualities.

If parents are virtuous and they offer prayers, recite the Holy Qur’an, live with mutual love and affection and abhor falsehood, children will also adopt virtues under their influence. However, if a child is exposed to falsehood, disputes, conflict, mocking others in the home,

And not being mindful of the honour of the system of the Jama’at or other such vices, when a child sees these vices, he learns them as a result of either nature of imitation or effects of environment. When he goes out,

He will adapt and learn things from friends and; that he sees within the environment. Therefore I repeatedly draw the attention of parents towards, keeping an eye on the environment of their child outside the home as well and to also keep an eye,

On the programmes children watch at home on TV or the manner in which they use the internet. Furthermore, this matter is also in need of attention that the age of moral training of children starts from their early childhood. This should always be remembered.

You should not think that the moral training will begin once the child grows older. The ages of two or three are also ages for the moral training of children. As I mentioned, a child observes, learns and imitates his parents and elders in the home.

Parents should never think that the child is still young; what does he know? Children are aware of everything and observe every action of their parents and, it unconsciously becomes ingrained in their minds. Moreover, the child begins to imitate his parents. Girls imitate their mothers,

They try to wear similar clothes as their mothers during their leisure activities. and boys imitate their fathers. They [children] will imitate whatever vices or virtues they see in their parents. For instance, when they grow older, they will be taught that these are vices and these are virtues.

For example, telling lies is a vice and fulfilling one’s promise is a virtue. However, a child who has not witnessed his parents’ high standards of truthfulness and has not experienced promises being fulfilled by his parents or the elders in his home, will most certainly understand that telling lies is a vice and

And fulfilling one’s promise is a virtue. However, he will not do so practically as he has witnessed contradictory actions in his home. Children adopt firm habits from their very childhood. Therefore, they will not acknowledge it when they grow older. If a child observes that his mother is sluggish in offering prayers,

If the father returns home and asks if she has prayed and she replies that I have not but will do so. Seeing this, the child says that this is a very good reply. “If someone asks me if I have offered my prayers, I will give the same reply

That I have not offered it yet but will do so.” Or he hears the reply that “I forgot” or hears that “I have offered it”, even though, the child was with the mother the entire day and is aware that his mother didn’t. Hence, a child engrains this reply in his mind.

Similarly, the wrong deeds of the father find room in a child’s mind and a child engrains whatever incorrect answers the father gives in his mind. If both parents are performing the moral training of their children in an incorrect manner, they are leading him [the child] into the wrong direction.

They are teaching him incorrectly through their deeds. When a child grows older, he acts in the same manner and practically gives the same responses. Similarly, the inappropriate actions of neighbours and the friends of parents also have an impact on a child. Hence, if you truly wish to reform the actions of your progeny

Your children, so that the standard for practical reformation in the future remains high, parents will also have to keep an eye on their personal state and they will have to form friendships with such people, who are up to par from a practical perspective. Nevertheless, the habit of imitating [is formed] during childhood and

The influences of the surrounding also remain ingrained in the mind. If you keep a child in a virtuous atmosphere, he will continue to perform virtues. If you keep him in an immoral environment, he will continue to commit vices. Furthermore, when a child who commits vices grows up and it is explained to him

This is a vice and he should abstain from it, he will no longer be under their influence. Parents should not complain at that point that our children have strayed away. Hence, this is a great responsibility for parents to make their children regular in prayers through actions,

To establish them on the truth through their actions and to demonstrate before them other high morals through their actions so that they may adopt these morals too. Safeguard yourselves from making false promises so that your children may be safeguarded as well.

What influence do thoughts that are formed during childhood hold from a practical perspective? Hazrat Muslih-e-Mau’ud (ra) has given the example of a companion of the Promised Messiah (as), who belonged to a Sikh family of chiefs and became an Ahmadi. He did not eat beef,

And his companions had started to provoke him that we will certainly make you eat beef. Hazrat Muslih-e-Mau’ud (ra) says that once he saw that, the companion was rushing through the guest house with his friends behind him, who were saying that ‘we will certainly make you eat this piece of meat today’.

Whilst he held his hands together, saying for the sake of God, please don’t do so. Hazrat Muslih-e-Mau’ud says that once, an individual made him or another new Muslim eat [some beef] he detested it to such an extent that it made him vomit; he threw up.

Hence, this was the result of forming a dislike for eating beef from childhood and even when he grew up and became a Muslim, he disliked it. In terms of his belief, even though he had most certainly changed it and adopted a new belief.

However, the dislike his parents had formed in him through their practical example with regards to eating beef could not be removed. Hazrat Muslih-e-Mau’ud (rh) says that, as an action can be seen, people imitate it and this seed continues to sprout. However, as a belief cannot be observed, it remains limited in its sphere.

An example of this is as such that a belief is an engrafted tree. New branches and new forms of fruit are borne in the manner in which it is engrafted, and it merely does so if it is engrafted in the correct manner.

The example of an action is similar to a planted tree that is, which grows from a seed. Whenever the season is appropriate, the seed forms firm roots in the ground and begins to sprout by itself. Hence, it is very easy for an evil deed to spread.

This spreads in society as a result of our personal evil deeds as well as those of others. That is, the society has a great influence in spreading virtues and vices. Therefore, we must always remain mindful of this matter.

There are some other factors as well, which I will mention in the future, Insha’Allah [God willing]. May Allah The Exalted enable us; to keep our attention towards the reformation and practical reformation of our children. There is a saddening news today as well. After the Friday prayers,

I will also lead the funeral prayer of the late respected Khalid Ahmad Al-Burraqi from Syria. Khalid Burraqi Sahib was an engineer and was 37 years old. In 1986, his parents were the first to do Bai’at [pledge initiation] in the village of “Howash,” in the surroundings of Damascus.

After pledging initiation, his father faced opposition and threats and along with this he was also imprisoned for six months in 1989. Similarly, during the current disorder in Syria, his father was arrested twice in 2012 and 2013. All of the siblings of Khalid Burraqi Sahib have been Ahmadis since their childhood.

He was arrested on the night of 18th September 2013 by a branch of the intelligence agency there. Following this, no form of information could be gathered about him. This reached the extent that on 9th December 2013 his father, was called to a branch of the military intelligence,

There he was given documents of his son and informed that he passed away 28th October, 2013. ‘Surely to Allah we belong, and to Him we shall return.’ His body was also not given to his father. It is probable that he was tortured there as a result of which he passed away.

Testimonies regarding piety, righteousness, moral conduct and adherence to religious teachings of Khalid Al-Burraqi Sahib have been given by many Ahmadis and non-Ahmadis there. His voice during the recitation of the Holy Qur’an was exceptional. He was very soft-hearted, sympathetic towards people and completed every task assigned to him with great pleasure.

Cooperation, sincerity and love for the Jama’at and Khilafat were among his outstanding qualities. He was an individual who loved his country and all people. He had also served as the local president of one Jama’at. He was presently serving as the Secretary Ta’lim-ul-Qur’an and Waqf-e-‘Arzi He was a Musi (signed up for Wasiyyat).

He regularly paid Chanda (financial contribution). His wife is also an Ahmadi and they have three children; a daughter, Shuroob and a son, Ahmad. Both of them are younger than six years. and Hisam-ud-Din, who was born a few weeks before he was arrested and is part of the Waqf-e-Nau scheme

Prior to his arrest, Khalid Al-Burraqi Sahib wrote the following on his Facebook, ‘Love for one’s country is a part of faith. ‘O Lord! Protect our country, liberate it from all afflictions, ‘make it stronger and more beautiful than before and make its inhabitants closer to you.

‘O God! Affiliate the hearts of the inhabitants of this country with one another ‘and make them love one another. ‘O God! Always support the virtuous people of this country in order to spread peace, harmony and goodness.’ May Allah fulfil this prayer for his country as well as for the entire Muslim Ummah (nation)

So that the disorders there may come to an end. Tahir Nadeem Sahib says, that he would frequently be in communication with Khalid Al-Burraqi Sahib over email. He gained acquaintance with him during his stay in Syria. ‘This young man was a great example of humility and modesty. ‘He was extremely modest, pious and cheerful.

‘He lived in a building of the Jama’at in Damascus, ‘which was used as a centre for the Jama’at. He says that ‘he was so thirsty for knowledge that ‘he would often visit us with one of his cousins and we would have intellectual discussions.’

Whichever book of the Jama’at he received, he would study it with great affection and zeal. He says that he extracted topics from some Arabic books and previous publications of the magazine, Al-Bushra, from the old library of the Jama’at, retyped them on the computer and also sent them to us.

He used to help in revising the translation of the various books that are being translated. He was deeply in love with the Promised Messiah (as) as well as with Khilafat. After listening to the Arabic programme that was broadcasted on Yaum-e-Masih-e-Mau’ud (as), he sent a very emotional message.

He also recorded a Qaseedah [poem] of the Promised Messiah (as) in a very emotional tone. On 1st April 2012, he wrote a letter to me at the end of which he penned a dream of his from 2006. From this dream he understood that he would be entrusted with a great responsibility and

An important trust. Furthermore, in the dream it was emphasised to remain firmly established on the truth and to not show any weakness. Following this dream, he was appointed as the president of the Jama’at and he believed that this dream had perhaps been fulfilled. However in the dream,

It was emphasised to sacrifice his life whilst remaining firm on truth, not showing any weakness. Hence, it seems as if he sacrificed his life in this very state of remaining firmly established on the truth and without allowing his faith to waver. May Allah the Exalted continue to elevate his ranks.

Another missionary of ours, Anjum Parvez Sahib had also stayed there. He says that he worked with great diligence, sincerity and honesty. He used to say that I do so because I am an Ahmadi, so that people come to know that Ahmadis are truthful, honest, diligent and moral.

He was very passionate about Tabligh and as it was forbidden to preach at work, he used to say that he tries to influence others, through the conduct of an Ahmadi so people may become aware of it themselves. He greatly loved his country, as it has become manifest from this statement of his.

He also used to explain this to his friends and his colleagues that you should love your country as this is the true teaching of Islam. He also made his friends listen to the sermons that I have delivered on these circumstances and

He convinced them to leave a life of extremism and to live as peaceful citizens. However, there were some evil-natured individuals who opposed him. It appears that these very agents of the government committed cruelties against him, as a result of which he received the status of martyrdom.

May Allah the Exalted continue to elevate his ranks. May Allah the Exalted also grant patience and courage to his children and may Allah also grant patience to his parents. 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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