Ahmadi Muslim VideoTube Friday Sermon Khalifa V Friday Sermon: 22nd January 2016 (Urdu)

Friday Sermon: 22nd January 2016 (Urdu)

Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2016

I bear witness that there is none worthy of worship except Allah 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.

“And the recompense of an injury is an injury the like thereof; but whoso forgives and his act brings about reformation, his reward is with Allah. Surely, He loves not the wrongdoers.” Islam teaches that anyone who is wronged and incurs harm or injury,

Whether the harm is incurred on a small or large scale or committed by an adversary or otherwise, reformation should be at the forefront when dealing with each and every offender. Certainly Islam advocates the concept of punishment but it equally teaches forgiveness and overlooking others wrongdoings.

As you have just heard, the verse I recited instructs that punishment is to be meted to a criminal or transgressor, but the motivation behind this should be the reformation of the criminal of offender. As the impetus behind retribution is reformation, one should reflect and think before exercising any punishment

As to whether this purpose will be fulfilled or not. If, after deliberation and assessing the circumstances of the offender, one’s attention leans towards forgiveness as the best option to reform the wrongdoer, then forgiveness should be adopted. If reflection leads one to the conclusion of chastisement as the best option for reformation,

Then punishment should be adopted. And Allah Almighty says that one who chooses forgiveness will receive a great reward from Allah Almighty. At the end [of the verse] it says: ‘Surely, He loves not the wrongdoers.’ This makes clear that one who attempts to exceed the bounds of punishment

Will be counted in the category of the cruel and unjust. In short this is the basic principle and law outlined by the Holy Qur’an regarding punishment and reformation. It encompasses the affairs of our personal lives, of the government and even matters of international concern.

The real reason behind punishing an offender, as I have explained, is to bring about his reformation and moral improvement. Islam therefore teaches that in the context of this principle one should not focus on punishment alone, but rather the emphasis should be on reformation.

If you believe pardon and clemency will lead to reformation then adopt this path. If the situation and circumstances determine that punishment will bring about reformation, then this option should be selected. Most certainly, in the case of punishment, one must especially be mindful of administering punishment proportionate to the crime committed.

If the punishment exceeds the crime then this would simply be cruelty and oppression and Allah Almighty dislikes cruelty. Thus there are no extremes and excesses in Islam like in previous religions. We find the superlative examples of this in the life of the Holy Prophet (saw). He forgave even his fiercest and cruellest enemies

Upon observing an offender having reformed. Every type of cruelty and injustice was perpetrated on the Holy Prophet (saw), his family and his Companions. However when his opponents requested forgiveness and pledged to lead their lives in accordance with the commands of Allah and His Messenger, the Holy Prophet (saw) overlooked everything and pardoned them.

The Traditions (Hadith) relate that during the migration, the Holy Prophet’s (saw) daughter was fatally attacked with a spear by a barbaric person named Habaar bin Aswad. She was pregnant at the time and a result of the attack she miscarried. Ultimately this resulted in her death.

The perpetrator was given the death penalty due to this. At the victory of Makkah, Habaar fled somewhere. But when the Holy Prophet (saw) returned to Madinah, Habaar too went there and approached the Holy Prophet (saw) in Madinah and said humbly:

“Out of fear I ran away from you as I have committed very serious crimes “and you had issued the death penalty upon me. “However when I learned of the qualities of your extremely vast mercy and forgiveness “it led me to return to you. “Despite having the death penalty decided for me,

Your vast compassion and mercy gave me the courage to come here before you.” He said: “O Messenger of God, we were immersed in Shirk and ignorance. “God, through you, saved our people from ruin and devastation and granted us guidance.

I confess to my crimes and excesses and plead that you overlook and forgive my ignorance.” Thus the Holy Prophet (saw) forgave the murderer of his own daughter and said: “Habaar, it is God’s favour that he enabled you to accept Islam and do true Taubah (repentance).”

Similarly we find in the Traditions (Hadith) mentions of K’ab bin Zuhair, a poet who wrote extremely filthy and obscene couplets regarding the Muslim women in which he attacked their honour and chastity. Punishment [of death] was also decreed upon him.

After the conquest of Makkah, Ka’b’s brother wrote to him informing him of the conquest and advising him that it would be prudent if K’ab asked the Holy Prophet (saw) for forgiveness. Thus K’ab arrived in Madinah and stayed with an acquaintance.

He went for the Fajr prayer and offered it behind the Holy Prophet (saw). After that, without introducing who he was, he said: “O Messenger of God, K’ab bin Zuhair has repented and wishes for forgiveness. If you allow he can be asked to come here before you.”

The Holy Prophet (saw) did not know what K’ab looked like, – it is also possible K’ab had covered himself in a cloak/shroud – nor did any of the Companions recognise him Hence the Holy Prophet (saw) replied: “Yes he may come.” So K’ab said: “I am in fact K’ab bin Zuhair.”

An Ansari immediately leapt up to kill K’ab due to his many crimes for which the death penalty had been issued. But the Holy Prophet (saw) displayed perfect and incredible compassion and sympathy and said: “Leave him alone now because he has come here pleading for forgiveness.”

K’ab then presented a Qaseedah [poem] in honour of the Holy Prophet (saw). The Holy Prophet (saw) presented one of his beautiful cloaks to K’ab as a reward. Thus an enemy who was decreed the death penalty is not only forgiven by the Holy Prophet (saw),

But in fact also leaves with a reward. We find numerous similar incidents from the life of the Holy Prophet (saw) where after opponents had reformed, he forgave them, including personal adversaries, close relatives who were opposed to him and enemies of Islam. However where punishment was necessary to foster reformation,

There the Holy Prophet (saw) administered punishments. Thus the real objective in light of this important injunction is to bring about reformation, rather than to seek retribution or revenge. The Promised Messiah (as) has explained this verse, 41 of Surah Shura, in many instances in his books and statements.

We find mention of this in 13 of his books – in fact it is probably mentioned in greater instances- and in 21 or 22 instances we find mention of this in these books. In The Philosophy of the Teachings of Islam

The Promised Messiah (as) explains the essence and spirit of the philosophy of punishment and forgiveness in light of the aforementioned verse of the Qur’an: “The recompense of an injury is a penalty in proportion thereto; “but whoso forgives and effects thereby a reform in the offender, and no harm is apprehended,

“that is to say, exercises forgiveness on its appropriate occasion, will have his reward with Allah.” “This verse shows that the Qur’an does not teach non-resistance to evil on all occasions, “or that mischief makers and wrongdoers should never be punished. “Its teaching is that one must consider whether the occasion calls for forgiveness or punishment, “and to adopt the course which would be best in the interests both of the offender and the public.

“Sometimes an offender turns away from wrongdoing in consequence of being forgiven, “and sometimes forgiveness incites him to further wrongdoing. “Thus, God Almighty directs that we should not develop the habit of forgiving blindly every time (we should not forgive regardless of the circumstances,

Rather we should focus on the command in light of bringing about reformation), “but should consider carefully whether forgiveness or punishment would be most appropriate, “and, therefore, a virtue, in each particular case, and should adopt that course. “Some people are so vindictive that they remember the wrongs done to their forefathers,

“and there are others who carry forbearance and forgiveness to the extreme, “sometimes even to the limit of shamelessness. “They exercise such weakness, forgiveness and forbearance “as are utterly inconsistent with dignity, honour, and chastity. “Their conduct is a stain on good character

“The result of their forgiveness and forbearance is that people are disgusted with them. “That is why the Holy Qur’an attaches the condition of appropriate time “and place for the exercise of every moral quality, and does not approve the exercise of a moral quality out of its place.”

Thus this is the basic principle in the Islamic philosophy of punishments that one should search for the best or most pious option to bring about reformation. Sometimes to forgive is the pious option to cultivate reformation however at other times forgiving becomes something negative and immoral

Because it would make the wrongdoer even bolder in committing excesses. In this same way at times punishment becomes the righteous option. It becomes something good for the wrongdoer because an effort is being made to prevent the offender from committing further wrong. Thus his future life is being saved from committing injustices.

In the two examples I cited from the life of the Holy Prophet (saw) where he forgave, we observe that a great transformation was brought about [in the offenders]. The opponents of Islam who were bent on wrong ways reformed and became those who performed good and piety and who served Islam.

Thus Islam is such an all-encompassing and complete religion which convinces of the importance of its commands in every era. It says to do what is the best course of action in relation to a criminal or wrongdoer. Today those who claim to be at the forefront of advocating human rights

Have turned to one extreme. No matter how serious the crime, criminals are given so much leeway in the name of human rights to the degree that some criminals have lost all sense of guilt of their offences. There are killers and contract killers and those who are so arrogant

That they have no regard for anyone’s life but their own. Death should be the punishment for such people, except if the family of the victim forgive the murderer. In the majority of the Western world, however, the death penalty is not given on the pretext of human rights.

Countries have amended their constitutions and laws to remove this punishment, but at the same time we observe such criminals are not reforming, but rather are committing further cruelties and injustices. On the other side, we find the other extreme in Muslim countries

Where the public rise up against the leaders of the nation and topple them from power. Instead of putting them on trial and administering punishment on the basis of their crimes, if they are deserving of it, they are killed in the cruellest fashion.

Wherever the public rise up in this manner and commits cruelties on their leaders, there is the backing of certain powers which is instigating all of this. Islam forbids from all types of extremes and excesses. In the situations where Allah Almighty has commanded for punishments,

It applies indiscriminately to all people, whether rich or poor. Islam says to exercise punishment in accordance with the crime committed and to form rules and regulations to regulate the punishments. We see the practical implementation of the real purpose of punishment and the manner

It is to be administered in the life of the Holy Prophet (saw) when he governed Madinah, and later in the lives of his Khalifas. The Promised Messiah (as) has explained that we should not only consider what is in the best interests of the criminal.

At times the criminal’s best interests should not be the only factor – rather one needs to also assess what is best for the society. Sometimes it is necessary to sacrifice something small for the larger good of the society and that becomes the crucial point to consider.

Thus when administering any punishment, another point that becomes necessary to consider is the collective and wider impact it will have on the society. On occasions, to forgive creates a misconception in the society, who observe that a major criminal has been exonerated despite committing a serious offence.

Mischievous people are motivated to believe that they too can commit excesses and be saved by asking for forgiveness. This state of affairs gives courage and impetus to criminals and gives them confidence to commit offences. Conversely sincere and decent people among the general population become afraid, restless and anxious.

To remove their anxieties they think of ways [to deal with the situation] and the majority undoubtedly will make their own arrangements for protection and safety if there is lawlessness prevalent. Even if there is not a state of lawlessness but there is a lack of safety and protection,

The public try to take the law into their own hands. Regrettably, despite having with them such a beautiful teaching, we find these very circumstances existing in the majority of the Muslim countries. Inappropriate administering of punishment and clemency has fostered the generation of criminals and has led to others acting in a similar manner.

The Promised Messiah (as) has said that when meting punishing or pardon, a very vital point of consideration is the impact it will have on the society. If forgiveness is emboldening criminals then it means punishments are required and not pardons.

At one place the Promised Messiah (as) comparing the beautiful teachings of Islam with the Torah and New Testament said: “It is written in the Gospels not to contend with evil. “The teaching of the Gospels is inclined towards extreme leniency “and one cannot put it into practice with the exception of specific situations.

“On the other hand, the teaching of Torah is inclined towards the other extreme. “It only stresses on one aspect, “that of a life for a life, an eye for an eye, an ear for an ear and a tooth for a tooth. “It does not even mention pardon and forgiveness.

“Fact of the matter is that these Books were meant for a specific period “and for specific people (for a particular group of people and for particular time in history). “Whereas the Holy Qur’an has shown us a pure way which is free of the two extremes “and is in exact accordance with human nature.

“For example, the Holy Qur’an states: ‘And the recompense of an injury is an injury the like thereof; but whoso forgives and his act brings about reformation, his reward is with Allah.’ “That is, recompense of an evil committed should be proportionate,

“but if there is to be pardon, reformation should be the underpinning aspect in that forgiveness. “And the forgiveness should not be inconsistent “with regards to its time and place and should be apposite. “A person who forgives in this manner will be rewarded by God. “Such is the pure teaching, without any extremes!

“Recompense is permitted but the incentive to forgive also in place dependent on reformation (though there is the command to seek recompense but attention has also been drawn to forgiveness, in fact an incentive has been given that God Almighty will reward such a person). “Forgiveness on the condition that it brings about reformation

“is a third viewpoint that the Holy Qur’an has presented before mankind. “It is incumbent upon a fair-minded person to compare and assess which teaching “is according to human nature and which teaching is such that one’s sense of fairness and conscience repels it.”

Thus, whether it is regarding punishment or any other issue, it is only the teaching of Islam that has the solution for all the problems of the world and for all times. Islam says that once you have forgiven someone then remove all kinds of malice and hatred from your heart.

The Promised Messiah (as) states: “Some people hold onto grudges from the time of their forefathers and do not forgive.” He also said that it is not befitting for a Momin [true believer] to harbour malice in his heart. Regarding this, we have the noble example of the Holy Prophet (saw) before us.

During the Battle of Uhad, Hind, the wife of Abu Sufyan, mutilated the body of the Holy Prophet’s (saw) uncle, Hazrat Hamza (ra). She cut off his nose, ears and various other parts and completely disfigured his body and then gauged out his liver and ate it.

She went to the extreme bounds of cruelty and barbarity, but on the other hand, despite all this, the Holy Prophet’s noble example is such that after the conquest of Makkah, Hind came into the assembly of the Holy Prophet (saw) with her face covered.

She could not openly come because the death sentence had been declared for her for her crime. She did the Bai’at while in the company of the Holy Prophet (saw) and became a Muslim. She also asked some questions and the Holy Prophet (saw) recognised her voice and asked, “Are you Abu Sufyan’s wife, Hind?”

She replied, “O Prophet of Allah, yes, I have become a Muslim from the heart. Forgive me for all that has happened in the past!” The Holy Prophet (saw) forgave her and this had such an impact on her that it inspired an even greater transformation in her.

She went home and prepared a meal for the Holy Prophet (saw) by roasting two goats and presented it before the Holy Prophet (saw) and said, “There is a shortage of animals today, and therefore I am sending this small gift”.

The Holy Prophet (saw) prayed for her that “O Allah! Bless the goats of Hind”. As a result [of the prayer], it is said that she had such a huge herd that she found it difficult to keep. The Promised Messiah (as) states:

“There is a section of people who do not even know about forgiveness (and as mentioned earlier that they harbour malice from the time of their forefathers). “On the other hand, there are some who are so shameless and even allow to be cuckolded, such people are a taint on piety.

In the name of forgiveness they display shameless acts.” Therefore, neither should there be any shamefulness and nor any kind of cruelty. If someone attacks the honour or chastity of one’s daughter or sister then this matter should be dealt within the bounds of law and there should be no question of forgiveness.

Therefore, one should try and learn to draw the distinction between forgiveness and committing a shameful act. However, on the condition that one should never take the law into his own hands. As I mentioned earlier that the Promised Messiah (as) has explained this on numerous occasions and I will present some of those writings.

It may appear that only one subject-matter is being discussed, however, in each instance the Promised Messiah (as) has given a different advice and presented it in a new way. In one place, the Promised Messiah (as) states: “Recompense of evil should be in proportion to the evil committed.

“But if a person forgives and pardons sin and the forgiveness results in reformation “and not in anything bad, it pleases God and He rewards this action. “Thus, in light of the Holy Qur’an, neither every situation calls for punishment “nor is forgiveness commendable in every situation.

“Rather, appropriateness of time and place should be considered. “Punishment or pardon should be implemented in accordance with time and place and not liberally. This is what the Qur’an purports.” (He also states) “God Almighty is pleased with a person whose intentions are pure

“and the objective of his actions and works is to bring about reformation. “To forgive someone guilty of allowing to be cuckolded does not please God Almighty, and neither is He pleased with one who has the intention to seek revenge.” Both of these factors should be kept in view.

One should not become so lenient that he indulges in shameful acts because God Almighty is not pleased with such a person, and neither should one hold the intention to seek retribution because that too displeases God Almighty. Thus, both of these limits should be kept in view

When decisions to forgive and give punishment are made. The office-bearers and the administration should be mindful of this. Although, generally they do keep this in mind, however, at times, the decisions made against people or the recommendations sent to me, I cannot say are because of them seeking retribution

But certainly those giving the recommendations are naturally bent towards strictness. While some are excessively inclined towards clemency and forgiveness and as a result defects appear. Therefore, neither punishment and nor forgiveness are commendable. The real thing is to attain the pleasure of God Almighty

And that is only possible when reformation is the sole objective. The relevant administrative departments, whether it be Amoor e Aama [general affairs department] or the Qazaa [judicial board], need to give their verdict or present their recommendations after due consideration and deliberation,

So that the true Nizaam [system] and those conditions can develop within us and the Jama’at, and which will ultimately win the pleasure of God Almighty. For this, Help should be sought from God Almighty through prayers. Whenever a decision needs to be made, it should be done with prayers

And then followed by recommendations made to the Khalifa of the time, so that the person whom the complaint has been made against, as well as the administration of the Community, remains protected against any harmful effect. Also, so that the decision does not become a means of creating unrest within the Community.

Similarly, in one of his books, Naseem e Dawat , the Promised Messiah (as) explained that the critiques of Islam and the non-Muslims should know about the beautiful teaching of Islam. Therefore, he openly declared that this teaching is so beautiful that it is not to be found in any other religion.

He writes: “If someone hurts you, for example, breaks your tooth or gouges your eye, “the punishment is in proportion to the evil committed. However, if you forgive the sin “with the view that it results in something good leading onto reformation, “for example the perpetrator desists from such acts in future,

“then pardoning is better and the reward of this will be with God. “Now, notice that the verse addresses both the aspects “and has linked punishment and forgiveness with appropriateness of the time and place. “Appropriateness of time and place is indeed a wise principal on which the world operates.

“Appropriateness is, that work is carried out appropriate to the time and place. “So, this is the wisdom on which the natural law is functioning. “It is indeed sensible to employ both heat and cold according to the appropriateness “of time and place.

“You note that we cannot follow only one kind of diet, rather we alternate our diet seasonally, (our needs in the summer are different to the ones we have in winter. Often people talk about a ‘balanced diet’.) That is why the Promised Messiah (as) states that this rule of nature

Is to be found everywhere and should be implemented in this situation also. He says: “Likewise, as do we wear appropriate clothes in autumn and in summer “our moral condition also requires change according to time and place (Just as our diet alternates accordingly with the laws of nature

And God Almighty has grown food according to those weathers, similarly the change in our attire is according to the seasonal changes, all of this is according to the laws of nature). “Likewise (the Promised Messiah (as) states), our moral condition also requires change according to time and place.”

Aside to this, regarding the clothes, I would like to say that in the summer the clothing here [in the West] becomes extremely scant, especially of the women. In the winter, however they put on scarves and coats and their attire is very appropriate.

But when Muslim women wear the same clothes which are not winter clothes but are worn to cover their heads in the summer, it is said that their rights are being taken away from them. In fact, the government has begun to interfere in this regard and this interference is of the other type,

Which does not bring about reformation, rather it is an injustice. Recently the Prime Minister said that they are considering to [take action] against women who cover themselves in public places or remove such women from work. The worldly laws have gone to another extreme which will as a result create disorder and unrest.

Islam says that do not make such laws or make decisions that will cause unrest, rather those decisions should be made that are beneficial to society and the individual. When such decisions are made then it will also win the pleasure of God Almighty. In any case, the Promised Messiah (as) states:

“Likewise, our moral condition also requires change according to time and place. “There are times when one has to be imposing. “Leniency and pardon makes matters worse in such situations “and at another situation it is time for politeness and civility. “Demonstrating awe at that time is considered contemptable.

“Therefore, every moment, every place demands certain behaviour. “Therefore, a person who does not have any regard for the appropriate time of doing good is a beast, not a human being, he is a barbaric, not a civilised person.”

The Promised Messiah (as) has given an example of doing something in accordance to the law of nature according to the appropriate time, place and occasion as I have stated before. It is important to have a balance in eating and a person cannot use one type of food.

Nowadays, expert nutritionists create a chart for their patients in order for them to eat accordingly. And they are treated with these diet plans. Similarly, we have clothing in accordance to the weather. So anyways, the Promised Messiah (as) said that this law of nature comprises moral state as well.

He says that sometimes a situation worsens with the use of politeness and forgiveness and sometimes a situation worsens with the use of intimidation and harshness. Hence, it is necessary to apply this nature of human being everywhere that the changes that occur should be according to his nature.

Whatever is suggested for reformation should in according to the nature of any human being and this is the difference between a human being and a beast. Then at one place, the Promised Messiah (as) says” “The Holy Qur’an has not deemed the act of unnecessary forgiveness and pardon as lawful.

“Because due to this, human morals deteriorate and the system administration falls apart, rather, permission of forgiveness is given that leads to reformation.” Hence, this is a very important thing. If there is unnecessary forgiveness and pardon, a system of administration falls apart and a person becomes disorderly.

He begins to exceed his limitations and a system of administration is not maintained. Hence, the people who are punished for the sake reformation should focus more on how we can reform ourselves instead of showing stubbornness. For this purpose, they should seek repentance and reform themselves.

No punishment is carried out in the Community as a revenge as I have mentioned before. It is for the sake of reformation. And this should be and it is the purpose to do so. This is not only for the office holders that it is their fault, rather, [other] members are also at fault.

If one was to evaluate oneself concerning one’s daily affairs and one’s relationships with others, that is, what one thinks of others and what one thinks of oneself, this would beautify society. Hence, the real thing is that one is always mindful that every action is to obtain the pleasure of Allah.

When this happens, only then reformation will take place. On one occasion, the Promised (as) said: “The reward for evil is similar evil, however, if someone forgives and that pardoning is not “senseless. Rather, its purpose is reformation then the reward is with Allah Almighty.

“For example, if a thief is set free then he will become courageous in his acts and commit robbery. “He should be punished. “However, if there are two servants and one of them is such “that even a little stare makes him ashamed, “So he becomes ashamed and this becomes a source of reformation for him. “In this case, it is not appropriate to punish him severely. “Some of them understand signs from some people and there is no need to say anything. “They reform themselves after looking at some people. “But the other servant commits mischief purposefully.

“If he is forgiven, he gets worse. “It is better to punish such a person. “So tell me, is the commandment of the Holy Qur’an more appropriate “or that which the New Testament presents? “What does the law of nature demand? “It demands the use of appropriate action according to the occasion.

“There is no other teaching equal to this teaching of reformation by forgiveness. “A civilised person has to follow this teaching at last. “When a person follows this teaching he gains strength to endeavour, contemplate and intuition. So it has been said that one should look at all the evidence and contemplate with intuition.”

Now they say that Islam sets restrictions. And it prohibits contemplation. The Promised Messiah (as) said that these things are such that even in one commandment; it is such a commandment, that it increases strength for contemplation and intuition. It procures the strength to endeavour.

The Promised Messiah (as) said: “If forgiveness is beneficial then forgive. “However, if a person is corrupt and mischievous then act on ‘The recompense of an injury is an injury the like thereof’ (Holy Qur’an, 42:41). “Similarly, there are other pure teachings of Islam which are prominent like daylight for all times.”

Hence, we should always keep these two things in mind. And we should keep these things in mind because we have to reform [others] and prohibit evil deeds. We have to create an environment of peace and security in the society. And the most important thing is that we have to please God Almighty

Because He does not like cruel people. May Allah the Almighty grant us the ability to understand the Quranic commandments and act upon them. After offering prayers, I will lead one funeral prayer in absentia of Respected Bilal Mahmood Sahib, son of Respected Mumtaz Ahmad Sahib Sindhi of Daarul Yaman Gharbi Shakar, Rabwah.

Late Bilal Mahmood Sahib, son of Mumtaz Sindhi Sahib was martyred on the night of 11th January 2016 in Rabwah. Innalillahi Wa Inna Ilayhi Rajiun (“Surely, to Allah we belong and to Him shall we return”) He was going to his house at night when unknown motorcyclists fired at him and killed him.

According to the details, he was returning home from his shop in Bilal Market near the railway crossing at about 9pm when unknown motorcyclists fired at him and took off. Bilal Sahib was hit by five bullets due to this firing out of which two bullets struck him in the head.

He was taken to Fazl-e-Umar Hospital and from there, after he was provided with first aid, he was moved to Allied Hospital in Faislabad where doctors were waiting for his condition to get stable and they had not operated on him to remove the bullets, when he passed away.

Innalillahi Wa Inna Ilayhi Rajiun (“Surely, to Allah we belong and to Him shall we return”) He was born in 1989 in Ghot Bilal Nagar near Nau Kot province Mirpur Khaas. He was part of the blessed Waqfe Nau scheme. He had studied up till matriculation.

His family moved to Rabwah in 2003 after his father’s demise. In 2008, he renewed his waqf and was appointed as a new worker in the office of Wassiyyat, Sadr Anjuman Ahmadiyya. He served in this office until his demise.

He had a small shop and on the evenings he would go there for some time. He got the opportunity to work in his Halqa in various capacities in the Jama’at. And these days he was also Secretary Wasaya. The deceased got married in April 2015 and his wife is expecting now.

May Allah the Almighty bestow His blessings on her and may He bestow His blessings on the progeny to come. He was very noble, compassionate and a sociable personality. He was serious in his work, hardworking and obedient. He had a deep relation with Khilafat. He would treat everyone with respect, courtesy and love.

He had a relationship of love with relatives. He had a very deep relation of love with his mother and his sisters. He has left behind his wife, Respected Mubashra Bilal Sahiba and mother Mubaraka Mumtaz Sahib and one brother and two sisters who are mourning.

His previous secretary Karpurdaz and the current one as well, both wrote that he was a very skilful and very hardworking person. He never showed any laziness and shortcoming. He would always smile. He would arrive at the office on time. Whatever work was given he would do it immediately.

Such workers are hard to find who keep on smiling. He would mind his own business and he was on a high level of obedience and submissiveness. He would take part in work of the Community proactively. Naseer Sahib, who is the current secretary Karpurdaaz writes

That the martyred had such a relationship with Khilafat that we envied it. May Allah Almighty elevate his status and grant patience and courage to the ones he left behind. All praise is due to Allah. We praise 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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