Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2017
Allah is the Greatest Allah is the Greatest 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 on you all. I bear witness that there is none worthy of worship except God 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 Thy displeasure, and those who have not gone astray.
There is not a single human in the world who is completely bereft of any type of flaws and shortcomings. It is the attribute of Allah of “Sattar” that covers our weaknesses. If man’s faults, deficiencies and sins were laid bare,
he would find it impossible to save face before anyone at all. Allah the Almighty who is the Coverer of man’s failings and the Forgiver of man’s sins has favoured us by teaching us a prayer so that we strive to overcome our shortcomings and deficiencies.
He has said we should also engage in Istighfar (seeking forgiveness from Him for our sins) and He will then forgive us of our sins and will conceal our failings and He will listen to our prayers.
On a general level Allah the Almighty conceals many of the transgressions of man. However Allah the Almighty’s cloak of forgiveness envelops especially those who engage in Istighfar (seeking forgiveness from Him for one’s sins).
The meaning of “Ghafr” [the root word in Arabic for Is tighfar] is to cover and to conceal and more or less the same meaning applies to “Sattr”. The Promised Messiah(as) says at one place:
‘The image of God presented by Islam and Who Muslims believe in, ‘is One Who is Merciful, Generous, Forbearing, Oft-returning with Compassion and Forgiving. ‘ Allah the Almighty accepts the repentance and forgives the sins of one who sincerely repents.
‘However we see in the world that whether it pertains to one’s real brother, ‘close relative or friend, he will always to be seen with that blemish he ‘was at fault with in the past, despite him desisting from committing that wrongdoing again.’
Thus even when man desists from performing a sin, others still persist in seeing him in light of that past blemish and continue to view him with suspicion. The Promised Messiah (as) says: ‘However observe how kind and generous is Allah the Almighty that He forgives man
despite him committing thousands of transgressions. There is no person in the world, save the Messengers of God, who are absolutely absorbed in the colour of God and who overlook the faults of others to such a degree
(in others no one overlooks the faults of others to the extent God does. Only the Prophets, after God, do so to such a degree and no one else.) In fact generally the situation is, as Saadi has stated: that God Almighty
conceals our flaws despite being fully cognisant of them. Whereas as soon as person learns of a mistake or fault of his neighbor, he will publicise it much as he possibly can. Here the Promised Messiah (as) quotes from a verse of poetry of Saadi.
At one place the Promised Messiah (as) has explained this by saying: ‘The attribute of God of overlooking’s others faults operates by God, despite observing man’s faults and sins, concealing his faults until man transgresses beyond limits of moderation.
Yet man, without even witnessing another committing a wrongdoing, begins raising a hue and cry about the other person. So reflect on how great is God’s attributes of mercy and generousity. If Allah were to hold man to account for everything he does,
He would destroy all mankind. However His mercy and favour is all-encompassing and supersedes his punishment. Thus if all were to understand this and refrain from constantly searching for weaknesses and shortcomings in others, whether brothers,
friends or anyone they interact with, it will form a loving and peaceful society. We should not specially go looking for deficiencies in others, and if we adhere to this it, will create and compassionate and peace-loving atmosphere.
There are many among us who, instead of concealing the faults of others, go around trying to expose the flaws in others. Yet when anyone speaks ill against them, or they find out from some source that someone has said something about them,
they become extremely enraged and furious to the degree that they are prepared to fight or kill that other person. However when they themselves speak ill of others, they will brush it off by simply saying
that they had only said it lightly and it did not mean anything. We should always keep in mind the following statement of the Holy Prophet (saw) that: You should desire for others what you desire for yourself.
Thus, if you want others to overlook your flaws and weaknesses, then you should wish the same for them as well. This is the golden principle that is the essential ingredient for a peaceful society.
And so when you see weaknesses in someone, instead of publicising his flaws, you should focus on engaging in Istighfar (seeking forgiveness from Allah for one’s sins). Allah the Almighty is completely without need, and thus we should be fearful lest
our countless inner flaws and defects are ever uncovered. If one conceals someone else’s failings with sincere intentions, it will lead him to attaining the grace and blessings of Allah. Always remember this statement of the Promised Messiah (as)
when he said that if Allah the Almighty were to hold man to account and punish him for everything he does, He would destroy all mankind. Thus this is a very frightening matter and we should always give attention to engaging in Istighfar .
The Holy Prophet (saw) said on one occasion that one who conceals the failings of one of his brothers, will have his own failings concealed by Allah the Almighty on the Day of Judgement and will overlook his faults.
And one who exposes the shortcomings of others (who sees someone transgressing and then goes around telling others about it), will have his own shortcomings exposed by Allah the Almighty and will be disgraced in his own home.
Thus this is a severe warning and is a matter to be terrified of. To attract the blessings of Allah you should avoid constantly engaging in fault-finding in others and instead scrutinise your own condition. Only then can we attain the mercy and blessings of Allah.
Some people say that if we do not expose the shortcomings we see in others, then how can we help them reform? Always remember that if someone’s transgressions are causing harm to the Nizaam-e-Jamaat (System of the Community) or are seriously corrupting a section of people,
then the matter should be reported to the appointed individuals such as the Ameer (National President) or Sadr (local President). Or you can write to me so that reformation can be initiated. Allah the Almighty does not wish for the system
of the Community that He has established, to be ruined. He does not desire for the wrongdoing of one individual to become a common weakness within the wider society. This is why Allah the Almighty exposes the shortcomings of such individuals.
The Promised Messiah (as) has that this applies to such individuals who persist stubbornly in committing transgressions and spreading them openly. As the Promised Messiah (as) has said, that Allah the Almighty observes man committing sins and transgressions,
however continues to conceal those sins under this attribute, until man break’s the limits of moderation. When man himself exposes his misdeeds and breaks the limits of moderation, he thereby initiates Allah the Almighty’s attribute of punishment. Once man exposes himself in this manner,
he is then chastised by Allah the Almighty in both this world and the hereafter. In any case to publicise someone’s flaws and failings is certainly forbidden, because this leads to sins to spreading, rather than being eliminated.
One should always keep in mind the statement of the Holy Prophet (sa) in this regard, who said that if you constantly search out for others’ weaknesses, it would lead them to becoming corrupted. This relates to when one is always on the lookout for some one’s
faults and then relates these shortcomings wherever he goes. When one acts in this fashion it leads to those people becoming corrupted and also destroys the peace of the society. By then mentioning someone else’s flaws and failures amongst others,
it leads to the person with the flaw to becoming even more stubborn in his ways, rather than trying to reform. By stubbornly persisting in his ways, the individual will then try to converts others
to act in the way he does and the circle of people he influences continues to widen. When one’s cover is exposed, then reformation also ceases. Here I would also like to draw the attention of those who have been entrusted with Jama’at work,
especially those departments tasked with reformation. They must carry out the work of reformation treading extremely carefully and also with immense compassion and sympathy. No one should feel that their shortcomings have been exposed and revealed to others by any office bearer.
If anyone happens to feel this way, it leads to a very serious backlash. If those people entrusted with reforming others expose the faults of people, they will be the cause of others in the society becoming corrupted on the one hand,
whilst on the other, they will be incurring the displeasure of Allah the Almighty. Allah the Almighty will say that He had given such people the opportunity to serve the Jamaat so that they can reflect the attributes of Allah as much as possible.
However such people in reality would be acting in the opposite manner to Allah’s attribute of “Sattar” (covering the faults of others) and thereby will become the means of creating anxiety and disorder. How pleased is Allah the Almighty with this act of concealing the faults
of others and the rewards He grants to one who does this act can be gauged from the saying of the Holy Prophet (saw). The Holy Prophet (saw) stated that a Muslim is a brother of a fellow Muslim
and cannot commit any cruelty or injustice against him and nor does one abandon and disown the other. Regrettably, nowadays we find that the most cruelty and injustice perpetrated against the Muslims is by the Muslims themselves and they are spilling the blood of one another.
None of them pays heed to this instruction of the Holy Prophet (saw). The Holy Prophet (saw) further stated that one who remains occupied in serving his brothers, Allah the Almighty will continue to fulfil his needs and one who alleviates
the troubles of a fellow Muslim, Allah the Almighty will lessen one affliction from the afflictions of the Day of Judgment. And, one who covers the sins of a Muslim, Allah the Almighty will cover his sins on the Day of Judgment.
Thus, in order to attain the mercy and benevolence of the Merciful and Benevolent God, it is very necessary to cover up and conceal the faults/sins of others. The Holy Prophet (saw) also stated that whoever covers the sins of another person,
Allah will undoubtedly cover him his sin on the Day of Judgment. In other words, Allah the Almighty certainly rewards a person who covers the sins of others. If someone covers the faults/sins of others, then Allah the Almighty
will register the virtuous deed of such a person and he shall find his reward on the Day of Judgment. Allah the Almighty will overlook the faults of such a person, in fact Allah the Almighty is so gracious
and covers such a person with His shade of Mercy that according to a narration it is reported that He will ask the believer: ‘Did you commit such and such act?’ The believer will reply: ‘Yes my Lord, I did’.
Upon this Allah the Almighty will state: ‘I covered your weaknesses ‘and did not disclose your sins to the world and today on the Day of Judgment, ‘I will again cover your sins and shall forgive you.’
Thus, this is the treatment that Allah the Almighty affords to His servants. Thus, if we seek to derive the blessings of Allah the Almighty’s attribute of Al-Sattar [One Who conceals the shortcomings and faults of others],
then it is imperative that we also adopt this attribute and cover the faults and shortcomings of others. No one should entertain the idea that others are full of shortcomings and he is free from them.
It is purely due to the grace of Allah the Almighty that He has concealed our sins. One must always remember the words of the Promised Messiah (as) in this regard, He states: ‘In actuality, it is Allah the Almighty Who covers the sins
‘and shortcomings of man because He is Al-Sattar . ‘It is due to Allah the Almighty’s attribute of Al -Sattar ‘which has enabled many to be deemed as pious, ‘otherwise had He not concealed our sins
‘then our countless internal blemishes would have been exposed.’ Thus, this must always be kept in mind and while reciting Istighfar and seeking to be enwrapped in Allah the Almighty’s forgiveness, there one should also assess his own self and overlook the weaknesses of others.
One should reflect deeply about his own state and also not expose other people’s weaknesses. Once should always assess himself and should always remember that just as Allah the Almighty has covered his shortcomings, in the same way he is to cover the shortcomings of others.
The Promised Messiah (as) states: The perfection of one’s faith is achieved by adopting the attributes of God. ‘In other words, one should try and adhere to the attributes of Allah the Almighty ‘to the best of one’s abilities and should seek to instil His attributes within him.’
The Promised Messiah (as) states: ‘For instance, Allah the Almighty is forgiving, ‘therefore one should also inculcate the habit of overlooking and forgiving others. ‘He is Merciful, Forbearing and Gracious, ‘therefore man should also treat others with mercy, forbearance and kindness.
‘ Allah the Almighty is Sa ttar, and therefore man should also ‘partake of this attribute of Sattar and should cover the faults and sins of his brothers.’ The Promised Messiah (as) further states:
‘Certain people have a habit that when they see a wrong or a weakness in someone, ‘they cannot be at rest until they have publicised it and spread it everywhere. ‘It has been related in the Ha dith [ traditions of the Holy Prophet (saw)]
‘that one who covers the faults of his brother, Allah the Almighty will cover his faults. ‘One should not be so impudent and immoral and nor ill-treat others, ‘rather one should treat them with love and affection.’
Once during a gathering in the presence of the Promised Messiah (as), the faults of a particular person were being recounted. The Promised Messiah (as) heard this and addressing the person who was saying this said: ‘you have passionately mentioned and described his weaknesses,
‘however it would have been better had you instead mentioned his qualities. Surely he must have some qualities which you could have mentioned.’ Therefore, in order to establish a society free from ills and to promote peace and love,
it is necessary to cover the faults of others and instead speak of their qualities. By speaking of one’s qualities it will become a source of inspiration for others to also do good. This is the role of a true Muslim that they should spread piety in their surroundings.
It is a grievous sin to publicise and spread the faults of others simply for one’s pleasure and to create a seemingly light-hearted atmosphere. It a huge sin to mock and deride someone in a gathering and this is something that every Ahmadi should refrain from.
We have entered into the Ba i’at [ oath of initiation] of the Promised Messiah (as) and have pledged to cause no harm whatsoever to others, neither by our hands and nor our tongues, thus it is imperative to adhere to this.
The wound caused by one’s speech does not heal for a very long time. At times, deriding another person and exposing his faults can have a lasting impact. Therefore, we need to take great caution and we should develop true sympathy
and compassion for our fellow brother in our hearts. However, we can only demonstrate true sympathy and compassion if we cover the faults and weaknesses of our fellow brothers and we should never expose and reveal their shortcomings,
neither in a light-hearted tone and nor in serious manner. Indeed, owing to one’s true sympathy it necessitates that if we see a weakness in someone then we should try to reform him so that the ill or weakness can be removed,
and also to safeguard the society if that ill is having a harmful impact on the wider society. This in fact is true piety and enables one to attract the grace of Allah the Almighty. What are the Promised Messiah’s expectations from us in this regard, He states:
‘If one notices a weakness in someone then he should advise him discreetly (one should take him to the side and impart the advice) ‘but if he does not follow it then one should pray for him.’
One should give advice and if he acts upon it then well and good but if he doesn’t then one should pray for him. However, if both these things have no effect, neither from the advice and nor from the prayer, then what should one do?
The Promised Messiah (as) states: ‘Consider this as a divine decree (consider it to be the will of God Almighty). ‘If Allah the Almighty has accepted someone then you need ‘not to express momentary passion after witnessing any fault or weakness of theirs.’
Allah the Almighty has accepted him and granted him the opportunity to accept the Promised Messiah (as) and enter his Jama’at. And, despite the humiliation he should have faced in your estimation he has not experienced that and his faults are being concealed in some way
or another and only you are have knowledge of this then you need not to show so much passion and should remain quiet. Allah the Almighty Himself will provide the means for his reformation.
The Promised Messiah (as) states: ‘It is possible that he will reform one day’. Thus, from this it is evident that according to the Promised Messiah (as), a person who has become Ahmadi and entered into his Bai’at ,
this shows that Allah the Almighty has accepted him. Therefore, no one then has the right to search for his personal flaws and then reveal them to others. A person should not pry into a person’s private affairs
and then publicise their ills or publicly show aversion from him. The Promised Messiah (as) states that it is possible that he may be reformed. The Promised Messiah (as) further states: ‘At times, even the saints and holy personages can err.
(The prominent saints and sages can also commit a wrong act). ‘ In fact, it has been written that even the saints can commit adultery ‘and there have been many thieves, adulterers who eventually became saints and sages.’ The Promised Messiah (as) states:
‘It is not our practise to be haste and quick in abandoning someone. ‘If someone’s child is ill-behaved, one makes every effort to bring about his reformation. ‘Similarly, one should not be so haste in abandoning his fellow brother.’
Just as one seeks to reform his own child, in the same way one should try and remove the ills and faults of his fellow brother. One should make an effort and also pray for them,
in fact an effort should be made to bring about a reformation in them. The Promised Messiah (as) states: The teachings of the Holy Quran certainly do not state that one should promote the faults and weaknesses of others and discuss them with others.
In fact, it states: They exhort one another with patience and mercy. The Promised Messiah (as) states that Ma rhama [ Mercy] is that when one sees a blemish in someone, he should advise them and pray for them. Prayer contains great vigour.
The Promised Messiah (as) states that ‘prayer contains great vigour’. “The state of that individual is very pitiful who can announce the fault “on another one hundred times, yet does not pray for him even once. “One should only mention the fault of another individual when
“one weeps in prayer for them for at least forty days.” (By mentioning this it does not mean that one should readily expose people’s shortcomings or that one has the permission to spread them openly,
in fact it means that if one has to raise the issue with those responsible for reformation [i.e. a committee], then, before making a complaint one should pray and strive to their utmost). The Promised Messiah (as) states:
“We do not imply that one should approve of the shortcoming “or that when one sees a fault in another he should support it “by declaring it to be a great act, “and that if one has a fault or weakness then it is a good deed.
“One should not endorse it, however one should not publicise it nor backbite. “If one witnesses a fault then they should not spread it, “nor should they proclaim it in front of other people, “because it has been stated in the book of Allah [The Qur’an]
“that it is a sin to announce it and backbite.” “The Promised Messiah (as) further states: “Sheikh Sa’di had two students. “One of them was very intelligent and would articulate points of wisdom and truths. “He would impart wisdom and knowledge whilst the other
“would burn with jealousy owing to his own inability. “He would become very bitter, i.e. one of the students was wise, “whereas the other was less intelligent. “As I mentioned previously the less intelligent student exhibited “jealousy towards the student that was more intelligent.
“Eventually the former [intelligent student] “mentioned to Sheikh Sa’di that ‘whenever I mention something, ‘the other student is overcome with jealousy.’ Upon hearing this Sheikh Sa’di replied: ‘If, owing to his jealousy,
‘one chose the path that leads towards hell, i.e. one choses the path that would lead him ‘to hell due to his jealousy, but you are also guilty of backbiting. ‘The fact that you are telling me is not a virtuous deed.
‘You have also adopted the path towards hell because of backbiting. ‘Thus, both are guilty of sin.’ Having mentioned this incident the Promised Messiah (as) then stated: “This dispensation cannot flourish unless we adopt mercy, prayer,
“concealing the faults of others, and exhorting one another to show mercy.” Thus, on the one hand we affirm that by entering into the Bai’at [oath of initiation] with the Promised Messiah (as) we will bring about pious changes within ourselves,
on the other hand if we have succumbed to worldly pursuits and influences of our surroundings, and also fail to implement the teachings and attributes of God Almighty on ourselves, then we are guilty of sin by virtue of not fulfilling our pledge.
We would fail to become those [individuals] whom the Promised Messiah (as) wished us to become. What did the Promised Messiah (as) wish for us to become? It was that we should adopt mercy for one another
and we should become those who pray for each other and conceal each other’s shortcomings. On one occasion the Promised Messiah (as) stated: “[Members of] Our Jamaat should act in a manner that when anyone witnesses “the fault of another, they should pray for that person.
“However, if they do not pray for them and instead announce [the fault] “it in a manner that it becomes thoroughly exposed, then they will be guilty of sin.” The Promised Messiah (as) further states: “Which are the shortcomings that cannot be rectified?
“Therefore, one should always assist their fellow brother by praying for them.” When we assist each other in this manner, and instead of exposing the weakness of others and revealing their faults we begin to pray for them, only then will we become that true community
that the Promised Messiah (as) wished for us to become. Furthermore, this is the sign of a true Muslim as mentioned in the sayings of the Holy Prophet (saw). This is the very condition that can lead to our salvation,
forgiveness and allow for our own faults to be concealed. The Holy Prophet (sa) has taught us a prayer that can grant us the protection of God Almighty and become recipients of his Divine blessings, therefore we should recite this constantly.
The prayer is as follows: “O Allah! I implore from you that you protect “me in this life and the hereafter. “O my Lord! Grant me security and shield me in my faith, “worldly matters, wealth and my household.
“O Allah! Conceal my shortcomings and bestow peace upon me by removing my fears. ” O Allah! Protect me Yourself from all dangers, and encompass me “in Your security from all directions, whether it is from in front, behind me, “from my right, left or even above.
“I seek the shelter of Your Majesty, lest I fall prey to any hidden difficulty.” Thus, when we pray for ourselves in this manner, we should also pray for others with the same sentiments and when this situation arises, then God Almighty will readily accepts prayers.
May Allah enable us to become among those who seek His pleasure. After the prayers I will lead a funeral prayer in absentia for Mr Malik Salim Latif Sahib who was an Advocate as well as the Sadr Jamaat of Nankana Sahib in Pakistan.
He was the son of Mr Malik Muhammad Shafi’ Sahib and was seventy years old at the time. Yesterday, i.e.30th March 2017, he left his house at 9am to attend court, accompanied by his son.
On the way, an enemy of Ahmadiyyat opened fire and consequently he was martyred. To Allah we belong and to Him shall we return. Ahmadiyyat was introduced into the family of the deceased through two maternal uncles of his father
Mr Malik Muhammad Shafi and Hazrat Hafiz Nabi Baksh, companion of the Promised Messiah (as) and Hazrat Jamal-ud-Din who was also a companion of the Promised Messiah (as). He belonged to Chak Sadullah which is located close to Qadian.
The deceased’s father was an Ahmadi by birth. Prior to the partition he settled in Nankana Sahib. The deceased was born in Nankana Sahib in 1948. He obtained his early education from Nankana Sahib.
In 1967 he completed his LLB from Lahore and had been working as a Lawyer since then. According to the details the deceased left [home] at 9 am to go to court with his son, Muhammad Farhan, Advocate, by motorbike. His son was at front riding the motorbike.
When they reached the junction near the Beri Wala market place, an unknown individual signalled for them to stop. Due to the turn in the road, the motorbike was already at a relatively slow speed.
The aforementioned individual opened fire which pierced the deceased ribs on the right side. The attacker then reloaded and fired at his back at which point, the deceased fell from the motorbike. The attacker then fired at the son [narrowly] missing him.
Even after this he continuously fired at him but failed in his attempts. His son began reciting the Kalima [declaration of faith] out loud. The people standing nearby did not make any attempt to intervene, rather they stood there watching the events unfold.
He was unable to reload his gun and stopped firing, at which point he fled the scene. However, during this time, owing to his injuries, the deceased embraced martyrdom. At the time of the partition the deceased’s father worked as the supervising Tehsildar
[Revenue inspector], and as a result of this he assisted greatly in relocating many Ahmadis to Nankana Sahib after the partition. One area of Nankana was established by Ahmadis and was named Kucha Ahmadiyya. Nevertheless, in 1974 a law was passed against the Jamaat and under pressure
from the opponents its name was changed from Kucha Ahmadiyya to Gadhafi Street. From 1977 up until his martyrdom, with the exception of one year, the deceased had the opportunity to serve as the Sadr of Nankana Jamaat. The deceased possessed many qualities.
He was very sociable and hospitable. Aside from showing hospitality to the guests from the centre, compassion for the poor was an evident trait of his. He was ever ready to help everyone. He was regular in his prayers and had a special connection with Khilafat.
He was a brave and courageous individual. Alongside the other members of the Jamaat he faced severe persecution. In 1989 many Ahmadi homes, including the home of the deceased, were ransacked and set on fire by the opponents. Despite all these circumstances he always remained steadfast
and confronted the opponents valiantly. In 2010 he had the opportunity to assist in the building of the local mosque. The wife of the deceased also had the opportunity to serve as the Sadr Lajna
[Head of the Women’s auxiliary organisation], and passed away only a few years earlier. The late father-in-law of the deceased was Malik Muhammad Din sahib, whose name was mentioned in the well-known proceedings [against the Jamaat]
in Sahiwal and later passed away whilst he was still in custody. The deceased is survived by two sons: Malik Owais, who is a civil judge in Lahore, and Muhammad Farhan, who is an Advocate and currently serves as the Qaid [youth leader] of Khuddam-ul-Ahmadiyya.
Also [he is survived by] one daughter, Doctor Samrah Waqar Sahiba who resides in Lahore. He has three brothers and three sisters. One of his brothers, Malik Muhammad Naseem Sahib lives here in London.
The father of the deceased and the mother of Doctor Abdus Salaam Sahib were relatives. In light of the wish of the family of the deceased he is buried in his ancestral town of Sahiwal. May Allah the Almighty elevate the status of the deceased
and may He enable his children to follow in his footsteps and increase them in their virtuous deeds. May He arrange for the swift capture of the opponents and enemies of Ahmadiyyat. 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 (saw) 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.