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 worth of worship except Allah. May the Peace and Blessings of Allah be upon you.
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. Marital conditions of boys and girls and the issues that arise after marriage
can create an atmosphere of anxiety and agitation in the home. Domestic troubles arising after marriage become a cause of concern for not only the husband and wife, but can also become a source of anxiety for both sets of parents.
When there are children involved, they too can become troubled and perturbed by the situation. Consequently, on occasions children drift away in both religious and secular spheres, which in turn causes more anxiety for the parents and the wider family.
This sets off a chain of anguish and anxiety. Almost every day I receive mail to this effect, or verbally in [personal] meetings, people speak of their difficulties. On the one hand there is the issue of marriage proposals for girls.
Citing education as a reason, girls do not marry at an appropriate age. When a girl is of marital age it is said that, “She is currently studying”. And when they do eventually marry, at a mature age, having completed all their studies
they cite a lack of mutual understanding as a justification for distances to manifest themselves in the relationship and for strains to manifest themselves. Then it has also come to light that in some instances
friends and acquaintances of some girls imbibe certain negative ideas into hearts and minds such as: “You have many a great many rights in these countries, “you should tell your husband that you must give me all these rights” or
“give me such or such” or that “I do not accept you as my husband” and they [even] say that there is no need to listen to everything the husband says. Sometimes the parents of the girl themselves teach their daughter such things,
which destroys the trust between a boy and girl or a husband and wife, alternatively doubts and uncertainties begin to develop. It is sad to see that girls from Pakistan who marry and move to western countries become influenced by the atmosphere and surroundings,
then start making unreasonable demands. In fact, there have been some cases where on arriving here, instead before even trying to build the marriage, the girl ends the relationship. This situation is not just with the girls, rather boys are also doing similar things.
In fact, with respect to the boys the situation is somewhat more extreme than the girls. The reason for this is that many of the boys, as well as the girls, do not adhere to Qaul-e-Sadeed [speaking clear and transparent truth].
This idea is profoundly linked to marriage and relationships. The verse [of the Quran] advocating correct and truthful speech that are recited during the pronouncement of the Nikkah ceremony specifically emphasise Qaul-e-Sadeed [speaking clear and transparent truth].
The entire situation is not explained to each other. Furthermore, on some occasions the parents of the girl force her into a marriage by saying that everything will be fine afterwards- where as there is no compatibility between the couple in terms of education or lifestyle.
Similarly, some boys are interested elsewhere but they are unable to reject the proposal offered to them by their parents resulting in them marrying in Pakistan, or they are wedded amongst family friends according. Then after some time the innocent girl is tormented, first by her husband,
then the same in laws or mother-in-law who brought the girl into their home with great passion begin to commit injustices against her, resulting in the rest of the family to follow suit in tormenting her.
Nevertheless, whether it is the boy or the girl, or the in-laws of one side or the other, it is not possible to place all of the blame on one party. In some cases the boy is at fault and on other instances it is the girl.
As I mentioned before, these domestic issues have a negative impact on the children. After having a few children together and living a comfortable life the man all of a sudden decides that he is now unable to cope with his wife and therefore he will marry again,
or he decides to divorce his wife completely; or on the other side, after a long time has elapsed, the wife says that she does not wish to spend her life with her husband or that she has spent many years suffering due to him
and now she is unable to cope, therefore she files for divorce. At this point I would like to mention that within the Jamaat the Khula [woman filing for divorce] rate is higher than Talaq [man files for divorce
this means that the number of cases of Khula are greater than the number of cases for Talaq . Nevertheless, in such circumstances the children are greatly affected. Even from the research of many international secular organisations,
it is shown that once a mother and father have divorced, irrespective of which parent they live with, there is always a psychological or moral impact in the children or they suffer in certain other aspects.
Nonetheless, whoever is responsible for creating such painful circumstances, whether it is the boys; who level allegations against the girls saying that, due to the atmosphere of the west, girls are creating problems by focusing on their careers and
are failing to fulfil their responsibilities towards the marriage; or they say that owing to certain circumstances they wanted to live with the parents, but the girl did not wish to do so; or they say that they have no grounding in religious knowledge.
Alternatively [on occasions] there are unreasonable expectations placed on the boy; such as he should buy a new house immediately or that a house should belong to him. Then in terms of the relationship between a husband and wife
there is the interference from the parents of the girl. Also misgivings arise as a result of not declaring the entire situation or not adhering to Qaul-e-Sadeed [speaking clear and transparent truth].
As I mentioned before, people do not speak the entire truth, which is extremely important. Similarly, girls have certain perceptions about the boy and his family; for example the mother of the boy or other close relatives constantly praise the boy in front of the wife,
saying that their son is like such and such, with the intention to portray the girl as inferior in one way or another; for instance, they would say [the girl] is short, or that she is overweight or that she does not have a fair complexion etc.
If the girl has a job even then she is taunted for working. Then there is the relationship between the boy and the girl, i.e. the family of the husband interfere in the relationship of the husband and wife.
Some girls have complained that boys are failing to fulfil their obligations of marriage and they do not have a sense of responsibility. Under the influence of these surroundings if a boy of twenty five or twenty six is asked that
he is now of age [for marriage], they reply by saying, “I am still young and therefore I am unable to marry at present.” Due to local culture this issue is prevalent even amongst Ahmadi youths of Asian origin,
who say they are young and unable to bear the responsibilities of marriage. If they are young and unable to cope with the responsibilities of marriage, then what is use of marrying at all? Nonetheless, a chain of grievances from both sides begin and increase from there on.
In a similar manner, as I mentioned earlier, having spent many years living together and when children are growing up, grievances between couples occur, which in essence are matters that are childish and are a result of impatience or keeping with the wrong friendships.
To sum up the reason for domestic issues of all the age groups in one phrase would be that people have moved away from faith; unfamiliarity of religious teachings and lack of interest in them, as well as an increase in the desire for worldly pursuits.
Thus, if we wish to find a solution to all of these issues then we must search for them in light of religious teachings. On the one hand we count ourselves to be Ahmadis, and have vowed to give precedence to faith over all worldly pursuits,
then we must search for the remedies that we find in the religious teachings of the Holy Quran, Ahadtih and the teachings of the Promised Messiah (as). We are very fortunate that we have accepted Islam and are Muslims that have accepted the Promised Messiah (as) who
has taken the pledge from us that we would give precedence to our faith over all worldly objects. We recite this pledge during different events but when it comes to implementing the teachings we overlook them. When it comes to the issue of marriage,
even those who are readily serving the faith forget this key principle, whereas the Holy Prophet (saw) specifically instructed that when dealing with matters of marriage one must always give precedence to faith over all worldly matters.
If one always gives preference to faith and in return also gains material wealth, then this is due to the grace of God Almighty, in the terminology of worldly individuals it can be called a ‘bonus’. However if one strives in their worldly aspirations while
claiming to give precedence to their faith, then this will lead to problems because there is a lack of truthfulness [in their statement]. Thus, one should always bear the teaching of the Holy Prophet (saw) in mind, when searching for suitors in a marriage
which was narrated on the authority of Hazrat Abu Hurairah (ra) that the Holy Prophet (saw) said: “One marries a woman for four reasons, “for her wealth, family status and rank, for her beauty and for her piety.
“Therefore, you should chose a woman that is pious, “God Almighty will make it a blessing for you.” Thus, if boys and their families bear this principal in mind, then girls as well as their families will also align their preference with faith.
When religion and faith is given the most preference then many grievances and reservations harboured by both boys and girls about each other’s households will be removed. That boy who is in search for a pious girl will then have to ensure that
his own actions are in accordance with the teachings of the faith. If one acts on the teachings prescribed by the faith, then the trivial matters and issues that cause disorder in the home will be removed,
nor will the family of the boy attempt to cause hardships for the girl. Islam teaches that although one should search for piety [when looking for a partner], however, every individual will not be compatible for everyone. Therefore, before should agreeing any proposal
one should perform Istikhara [to pray that may the outcome be for the best]. In any relationship we should pray to God Almighty for the best outcome and also that if, in the eyes of Allah Almighty if the marriage is not blessed,
then God Almighty should prevent it from taking place. On one occasion Hazrat Khalifatul Masih I (ra) very eloquently stated: “The Holy Prophet (saw) has been extremely benevolent towards us that
“he has shown us those paths that will enable us to find peace in our marriages and “one will experience the reasons for marriage, “which according to the Quran is contentment and affection.”
People enter into a wedlock in order to become a source of contentment for each other and so that one forms a relationship built on love and affection. Hazrat Khalifatul Masih I (ra) states:
“The primary factor that one should search for in a marriage is piety – ” as mentioned earlier one should look for faith. “Outstanding Beauty, wealth and affluence or a family status and “rank should not be main factors one looks for [in a marriage].
“One should always have virtuous intentions, “then prior to getting married one should perform Istikharah .” Thus, before the wedding ceremony, if a person prays to God Almighty for them to be able to live a life of peace and love,
whilst also praying in the following manner that “May this marriage proposal proceed if it will be a source of blessings and contentment,” then through the grace of Allah Almighty that marriage will be successful. However, we should bear in mind that
even after marriage Satan continues his onslaught using different methods. Therefore one should always pray that may their marriage be a source of peace, love and harmony. Explaining the importance of Istikhara Hazrat Khalifatul Masih I (ra) advised us in the following manner:
“Amongst all the important works, the Nikkah is one of manifest importance.” It is not an insignificant thing, in fact it should be considered of great importance. “The majority of people think that
“a person should belong to a prestigious clan with a great lineage, wealth and political authority. “Also that they should be young and handsome. “However our Holy Prophet (saw) has indicated to both the girl and the boy “to find someone that is pious,
“[especially] since it one is unable to know about the intellect, “moral qualities and integrity of a person, “it is difficult to gauge these traits instantly.” Some marriages break and people say that initially they thought the person was religious
and had high morals, but later on it turned out to be quite the contrary. That is why one should always perform Istikharah as one is unable to judge these things. Hazrat Khalifatul Masih I (ra) states:
“We are unaware of our fate, however God Almighty knows the unseen, “therefore the first thing is that one should perform Istikhara extensively, “and seek help from God Almighty.” In relation to the verses recited during the Nikkah ceremony Hazrat Khalifatul Masih I (ra) stated:
“They contain great counsel that one should look for righteousness, “ties of kinship and Qaul-e-Sadeed [speaking the truth which is clear and transparent]. “Question yourself as to what you are sending forth for the future.”
If you want to see success in life then Taqwa [righteousness] is essential. Regarding this, Hazrat Khalifatul Masih I (ra) stated: “After offering the Istikhara prayer, and when it then comes to the time of the Nikkah ,
“the verses which are recited during the Nikkah sermon draws our attention towards “prayers and to ponder over the consequences that our actions could have. “Moreover, when it came to congratulating one another after the Nikkah
“had been performed, the Holy Prophet (saw) taught the following prayer: ‘May Allah bless you and send down His blessings upon you both and ‘enable you both to perform good deeds’ “Thus, prayers for the good in life and blessings are to be sought at every stage
‘and only then are marriages blessed.’ “Some people are still under the influence of the cultural practices of Pakistan and “India and are thus entangled in issues of family order/caste and tribe/race. “Whereas Allah Almighty has stated that when a proposal for marriage comes
“then one must pray, offer the Istikhara prayer and give priority to faith.” However, they completely lose sight of this and instead focus on clan and tribe. The Promised Messiah (as) states: “When finding a suitable match for marriage,
“one should only look at whether the other person is pious, virtuous and “not afflicted with any difficulty which later could potentially cause discord. “Remember that in Islam one’s tribe/race is not a means of distinguishing one from another,
“rather it is only one’s level of Taqwa and piety.” Thus, this is the fundamental condition that one should look at the level of Taqwa . Everything else is comes under harmful innovations.
However, there is an instruction in regards to taking into account one’s own family [i.e. selecting a partner for marriage from within one’s own family] and one must certainly take this into account but even then one does not have to strictly follow it.
The Promised Messiah (as) once answered a question in regards to what extent should one take into account one’s own family. A question was presented before the Promised Messiah (as) that an Ahmadi friend decided to settle his daughter’s marriage with a young Ahmadi man
who was not from his family even though there was a potential match in his own family. The Promised Messiah was asked what his ruling was on this. The Promised Messiah (as) stated:
“If one finds a suitable match in one’s own family then it is better than a non-family member. “However, this is not something that is compulsory, rather it is desirable.” The Promised Messiah further added: “In such instances, everyone knows what is best for their children.
“If one does not find a suitable match in one’s own family then “there is no harm if he look elsewhere for his daughter. “It would not be permissible to compel such a person “to only marry off his daughter within the family.”
Some people take great pride over their family status. A person of a similar nature was once caught out by Hazrat Khalifatul Masih I (ra). On one hand they have great pride and yet their own state of affairs is completely contrary. Hazrat Musleh Maud (ra) relates:
“A person once came to Hazrat Khalifatul Masih I (ra) and “said that he was a ‘Syed’ [descendant from the lineage of the Holy Prophet (saw)] “and said his daughter was getting married and
“so he required some help from Hazrat Khalifatul Masih I (ra) in this regard. “Hazrat Khalifatul Masih I (ra) replied that he was willing to give exactly the same items “to him as the Holy Prophet (saw) had gifted to his daughter Fatima for her dowry.
“Upon hearing this, he immediately responded that “this will be a source of great disgrace for him.” Giving dowry has become very customary these days and also causes many issues to arise. “Hazrat Khalifatul Masih I (ra) replied,
‘Is your sense of honour far greater than the Holy Prophet’s (saw)? ‘Your honour lies in being a Syed therefore if by giving this amount of dowry ‘did not cause any disgrace to the Holy Prophet (saw)
‘then how can this be a cause of disgrace for you? ‘On the one hand you say you are a Syed then how can this cause you to be disgraced?’.’’ Those people should take heed from this who taunt girls and emotionally torment them
for not bringing enough dowry. Similarly, the bride’s family should give dowry, but only gift what they can easily afford, the family of the bride should not place undue burden upon themselves. If there is genuine interest a particular proposal
then before seeking the Istikhara prayer, both parties should see one another. It has been reported by Hazrat Abu Hurraira (ra) that he was in the company of the Holy Prophet (saw) when a companion came to the Holy Prophet (saw) and said that
he has sent a proposal for marriage to one of the women belonging to the Ansaar [those who originally belonged to the city of Medina]. The Holy Prophet enquired that had he seen her to which he replied that he had never seen her.
The Holy Prophet (saw) instructed the companion to see her once because the eyes of the Ansaar have something particular in them. Therefore, there is no nothing wrong if the boy visits the house of the girl and sees her.
At times certain families from the boy’s side display extreme arrogance, when the Rishta Nata department presents potential marriage partners then as I have said, due to their arrogance, when visiting the girl’s house and make unpleasant remarks.
And despite having seen the photo of the girl and having exchanged their details with one another they deliberately linger over the proposal and if in the meanwhile they find a better proposal then they opt for that. This is a completely wrong practise.
Majority of the Ahmadi girls respect their parents and accept the marriage proposals they suggest but as I mentioned that in certain cases boys visit the girl’s house and then remain silent.
Once, they have seen the picture and have read the details such as height, description, etc. then there is no need to prolong the other party and nor hurt their sentiments by making certain remarks. If one truly understands the purpose of marriage,
then the sentiments of women will never be hurt and nor would the boys display such arrogance or play with the emotions of others. Regarding the objectives and purpose of marriage, the Promised Messiah (as) states:
“The Holy Quran has taught us that one should have a Nikkah in order to safeguard one’s chastity. “What is the purpose of Nikkah ? “It is to safeguard one’s chastity and to acquire righteous progeny.”
Once the marriage has taken place then one should pray for a righteous progeny “Just as Allah Almighty states: [Arabic] “In other words, one must have the Nikkah done “with the intention of safeguarding themselves in the citadel of Taqwa and chastity.
“The word Muhsneena also signifies that one who does not get married “will not only face spiritual affliction but also physical affliction. “Thus, it is evident from the Holy Quran that marriage has three purposes and
“these alone should be the objectives when one is getting married and they are: “to safeguard one’s chastity, maintaining one’s physical well-being and acquiring offspring.” Therefore, if this is kept in view then such issues will not arise at the time of considering marriage proposals.
Also, at the time of choosing a partner for marriage, instead of looking at worldly aspects, one should give precedence to faith before considering anything else. At times, the cause of discord in the home is because when the girl gets married,
the husband does not have a house of his own and is living with his parents. Sometimes this is because the husband does not have a high enough income or is studying and therefore has no other choice. The girl should also understand the husband’s situation and
due to his income he cannot buy a house yet and therefore should live with the in-laws for the time being. However, in such circumstances, the parents of the girl act in haste and
convince their daughter to end the marriage and the Khula [separation] is sought after the marriage has been done. This is a completely wrong practise. If the girl cannot live with the in-laws then she should voice her reservation from the outset and
if the boy does not have such circumstances then they should not be so haste in getting married. However, there are certain men who are still living at home because of their own irresponsible and careless attitude,
or because they give in due to the pressure of the parents even though they can purchase their own house. Instead, they cite the excuse that since their parents are elderly therefore they need to stay with them even though their other siblings live with their parents.
And, even if the siblings do not live with them, however their parents are more than capable to live on their own but it’s simply due to the stubborn nature of the parents. What does Islam say in this regard? Allah Almighty states in the Holy Quran:
[Holy Quran, Arabic] “There is no harm for the blind, and there is no harm for the lame, “and there is no harm for the sick and none for yourselves, “that you eat from your own houses, or the houses of your fathers,
“or the houses of your mothers.” [24:62] This in fact is part of a much longer verse, however Hazrat Khalifatul Masih I (ra) has given a beautiful commentary of just this part of the verse. Hazrat Khalifatul Masih I (ra) states: “People from the Subcontinent often claim about
“the dispute between the daughter-in-law and mother-in-law in the home. “However, if people properly adhered to the Quranic teachings then “such problems will never arise because the Holy Quran clearly states that
“each should be living in their own house; the mother should live in her house and “the children should have their own, “hence they have the permission to eat from their house.” Therefore, they should have their own homes, unless one’s circumstances do not permit.
By having their own houses not only will it cause the issues between the mother-in-law and the daughter-in-law to end and between the wife and sister-in-law but it will also make the husband and wife become aware of their sense of responsibility.
I would also like to add here that before the marriage, there are certain families of the girls’ side who ask the boy whether he has a house of his own. If he does not, then they refuse the proposal and this is also a completely wrong practise.
Instead of judging by worldly standards, the girls’ side should look at the boy’s level of faith because eventually one is able to acquire a house of their own providing there is love and affection in the home.
Similarly, I also receive the complaint from certain countries that certain people do not marry their daughters to our missionaries who are graduating because these missionaries are life-devotees. This is also wrong because one should give preference to faith.
Then, Allah Almighty has instructed men to not quickly react and pass a judgment if their wives say something. Also, they should not treat them unkindly and nor should they express displeasure at what they say. Allah Almighty states: [Arabic]
‘‘And consort them in kindness, and if you dislike them, “it may be that you dislike a thing wherein Allah has placed much good’’. [4:20]. Explaining this verse, Hazrat Khalifatul Masih I (ra) states: “Dear ones! If you dislike something in your wife even
“then you must treat her with kindness. “Allah Almighty states that He shall place much good in them and “it is possible that something may in reality be a quality “but you perceive it to be as something bad.”
There are certain husbands who are quick in divorcing their wives, or they treat them unkindly, or do not take care of their sentiments and feelings or they dislike something they say and as a result treat them inappropriately.
Therefore, this advice is for them that they should treat their wives with kindness. You should not be haste in your decisions if you perceive something bad in your wives because it is possible that what appears as something negative may have a hidden quality in it and
thus due to your hastiness and wrong treatment, you become deprived of it. Allah Almighty has advised men in numerous ways to treat their wives kindly and men should always keep this in mind. Another factor which is a cause of creating issues is
when men decide to marry a second wife or express the wish of a second marriage. However, although Islam has permitted marrying more than once but there are certain circumstances and its conditions must be met.
It does not mean that while happily living in a family with children, one decides to fulfil his own pleasures by coming under the influence of this society or because Allah Almighty has blessed him with affluence and therefore he decides to get married again,
or form unlawful relationships and then marry them. The Promised Messiah (as) expounds on this in great detail and this should always be kept in mind. The Promised Messiah (as) states: “The law of God Almighty should not be used contrary to its purpose,
“nor should it be invoked to serve as a shield for self-indulgence – ” i.e. do not use the laws of God Almighty as a means to fulfil his carnal passions. The laws of God Almighty should not be treated in this manner.
“To do so would be a great sin. “God Almighty has repeatedly admonished against yielding to carnal passions. “Righteousness alone should be your motive for everything.” The Promised Messiah (as) states: “If he majority of the people use the Sharia [Islamic teachings]
“as shield for fulfilling carnal passions and thus engage in polygamy then “people will raise the objection that Muslims have nothing else to do apart from marrying women.” It is not permissible to use this as a shield and
marry women in order to fulfil one’s carnal desires. It is completely wrong to form relationships with other women and marry them and then disown your wife. This is a completely wrong practise and people will be correct to raise the objection that
‘Muslims having nothing else to do apart from marrying women’. The Promised Messiah (as) further stated: “Adultery is indeed a sin “but so too is when the heart is overcome with carnal passions. “One should partake very little from the pleasures of this world.”
In other words become the embodiment of “They must laugh little and weep much.” However how will one have time to develop this state of tender-heartedness and weeping, when they harbour worldly desires in abundance and spend their entire time,
energy and attention engrossed with their wives only. This is the plight one falls into who is steeped completely in other futile worldly pursuits. Often people succumb to a state in which they put all their energies and resources into fulfilling a materialistic desire
and become far-removed from the will of Allah Almighty. Indeed there are [worldly] activities which God Almighty has deemed permissible for us, but that does not infer that we spend our entire lives indulging in them.
Allah Almighty describes the quality of his servants as those who: “Spend the night before their Lord, prostrate and standing.” Now, one who commits all his time overly obsessed with spending time completely with his wife,
will not be able to spend the night in worship according to the Will of God. His marriage would be but nothing but associating partners with Almighty God ( Shirk) by setting up his wife as an equal to God.
Despite the Holy Prophet (saw) having nine wives, he would spend the whole of his nights in worship. The Promised Messiah (as) then said: “Remember it well that the Will of God is that you should not be entirely overcome by lustfulness
“and that to perfect your Taqwah (righteousness) if a genuine need arises, marry again” the real basis for marrying a second time is Taqwah . Thus to marry again is permissible. However all those who wish to marry a second time need to assess whether
they are doing so based on Taqwah or merely out of their lustful desires?” Then the Promised Messiah (as) has said: “Remember that one who marries more wives purely out of sensual and carnal desires “is distant from the true essence of Islam.
“It is a sign of one’s ruin if in every day that rises and night that falls, “he does not face difficulties and suffering and is not ready to take any pain and “just wants a rosy life and ‘weeps little or none and laughs more’.”
Then the Promised Messiah (as) has counselled women and said that if her husband wishes to marry again for a genuine reason she should not cause a storm of protest against it. However he also said to them that
“You also have the right to pray that Allah Almighty never causes you “to have to face such a difficulty.” As he said that men should not marry again simply to fulfil their desire and
he (as) also said, “In this age some women are engrossed in particular harmful innovations “and they see the subject of a plurality of Nikkahs (marriages) in a very negative light and “do not have faith and belief in this concept.
“They are oblivious to the fact the Law of God “contains within it various types of remedies and solutions. “If Islam did not have the concept of more than one Nikkah (marriage), “then in compelling situations that arise where a man needs to marry a second time,
“there would have been no solution offered by the Shariah (Law of Islam). “For example [in such a circumstance] where a wife goes insane or is inflicted with an illness “which renders her completely idle, or a similar situation emerges,
“or she is rendered completely idle but is deserving of compassion “but the husband is also deserving of compassion because “he is unable to remain patient in celibacy,
“in such a plight it would be cruel upon man’s faculties to not allow him to marry a second time. “In reality the Law of God has left this avenue open for men by “keeping the aforementioned factors in consideration,
“and has also kept paths open for women in compelling circumstances “that if her husband is rendered idle for any reason, “she can seek Khullah [divorce initiated by the wife] through the relevant authority,
“which is equal to Talaaq [divorce initiated by the husband]. “The Law of God is like a medical store giving/selling medicine. “If the store cannot even provide medicines for all types of ailments, “the store would not been able to be run properly.
“Thus ponder that is it not true that men sometimes encounter such difficulties “where they are compelled to marry again? “What kind of Law would it be that does not provide solutions to all problems? “Observe that in the Gospels the only basis for divorce is adultery.
“Countless other means of serious conflict that can arise between a husband and wife “leading them to harbouring grudges and enmities fatal to the relationship, “are not referred to at all”. The Promised Messiah (as), advising women, said: “O Women! Do not worry
“for the Book you have received is not reliant on interpolation like the Gospels. “In this Book [The Quran] the rights of women have been preserved in the same way “as that of men. If a women is upset with a man’s celibacy,
“then she can obtain a khullah [divorce initiate by the wife] through the relevant authority. “It was the obligation of God to mention the various circumstances that “would be faced by the Muslims so that the Shariah (Islamic Law) “remained free of shortcomings and flaws.
“So O Women! Instead of complaining to God “when your husband resolves to marry a second time, “you should rather pray that God protects you from difficulties and trials.” When their husbands intend to proceed with a second marriage,
they have permission to pray that God shields them from tribulations and afflictions, so that they (their husband) do not even marry again at all. “Without a doubt a man is cruel and deserving of punishment who marries twice “yet is unjust.”
“By disobeying God do not come under His wrath. “Everyone will be held accountable for their own actions. “If you yourself act piously in the sight of God, then your husband will also be made pious.
“The Shariah has allowed to marry again on the basis of certain reasons or “for certain benefits, however the Divine Decree is an open avenue for you. “If you cannot bear the Law of the Shariah, “then avail of [averting] the Divine Decree through prayers,
“because the Divine Decree dominates over the Law of the Shariah. “Adopt righteousness. Do not become overly attached with the world and its attractions. “What is the Law of the Divine Decree [in this context]?
“It is to pray that all thoughts are removed from your husband of marrying again.” Although it is allowed, he (as) states, If you pray, and pray a heartfelt supplication, then perhaps your prayers will be answered and
you will not befall to hardship and affliction and the possibility of second marriage never even arises. May Allah Almighty give sense to the member of the Jama’at, both men and women, and enable them to resolve their domestic issues in accordance with the Divine teachings.
May they give precedence to the religion over worldly desires. May they always keep in view the fear of Allah and righteousness. Similarly, may Allah remove any problems in the new matrimonial relationships that have agreed between boys and girls
as they are a large number of problems that are arising. May He grant both boys and girls the ability to understand that the purpose of marriages are not simply to fulfil worldly aims, rather it should be to give priority to the religion and
to ensure the future generations follow the path of the faith and piety. Thus, the new generations will be safeguarded, will be those who serve Islam and will become the inheritors of the blessings of God Almighty. After the Friday Prayers I will lead some funeral prayers,
of which two funerals are with the body present and two are funerals in absentia. The first funeral is of Respected Muhammad Nawaz Momin Sahib who was a Waqif-e-Zindagi (Life Devotee) and was the son of Khuda Baksh Momin Sahib.
He passed away on 15th February 2017 at the age of 85 in Germany. “ Surely to Allah we belong and to Him we shall return. ” He was the son-in-law of the Companion of the Promised Messiah (as),
Hazrat Momin Ji. His father went to Qadian and took the Bai’at in 1922 at the hands of Hazrat Musleh-e-Maud (ra). His children would die at birth and thus non-Ahmadis would taunt him and
said that because he had become Ahmadi his children would continuously suffer this fate. Thereafter his father made a promise to God at the time of his birth, that if this child survived he would dedicate his life to the services of Islam.
Hence he survived his birth and thereafter four further children survived and lived long lives. His father had dedicated him from birth in the way of God. In 1959 he completed his education from Jamia Ahmadiyya and he spent the rest of his life serving the Movement.
He served in the office of Al-Fazal , Darul Qazaa and the office of Wasiyyat for a long period of time. In 1969 we went to Germany where he was able to serve the Jama’at in various capacities.
He had a craze for doing Tabligh (preaching) and was very enthusiastic towards it. He was regular in his prayers and keeping fast and was extremely patient and grateful. He was an elder of few words, deeply religious and very devoted.
He had boundless love for the Holy Quran and was zealous to spread its knowledge and to teach it with Tarteel [measured recitation of the Quran in rhythmic tones]. The deceased was a Moosi . He leaves behind in his family one daughter and one son.
The second funeral is of Respected Syed Rafiq Safir Ahmad Sahib who was from here and was the Sadr (President) of the Surbiton Jamaat. He passed away on 28th February 2017 at the age of 61.
“Surely to Allah we belong and to Him we shall return” . His father, Dr Safiruddin Sahib was the first Principal of the Ahmadiyya Secondary School in Kumasi, Ghana.
Syed Rafiq Safir Sahib was born in London and was engaged in serving the Jama’at from childhood. He was enabled to serve as Secretary Atafalul Ahmadiyya, Qaid Khuddamul Ahmadiyya, and on a central level in Majlis Ansarulallah as Qaid Seht-o-Jasmani and Qaid Amoomi.
Before his demise, he was serving as the Sadr (President) of the Surbiton Jamaat. He had a deep connection of devotion with Khilafat. He was regular in prayer, would offer Tahajjud prayer, was very friendly and sociable,
had a very gentle nature and was extremely pious and sincere. The deceased was a Moosi and leaves behind his wife, two daughters and two sons. His wife writes: “He had a very soft-hearted and gentle disposition.
“He would draw his children’s attention towards prayers with a great deal of love and “concern and he would lead congregational prayers. “From the time of our marriage until the end, he remained engrossed in serving the Jamaat.
“It was his habit to resolve people’s problems and help them financially. “He was a very righteous person of simple nature and was highly moral.” The Acting President of his Halqa wrote: “One of his good practices was that
“after the Ishaa prayer, he would ask children questions about every Friday Sermon and “would give them an award for the correct answer. “This instilled an interest in the children to listen to the Friday Sermons. “He was always very concerned for his Jamaat work.”
Both the aforementioned funerals I have announced are with the body present. There are also two funerals in absentia. One of these funerals is of Dr Mirza Laiq Ahmad Sahib who was the son of Sahibzada Mirza Hafeez Ahmad Sahib and
the paternal grandson of Hazrat Musleh Maud (ra). He passed away at the Tahir Heart Institute in the afternoon of 28th February 2017 at the age of 68 when his heart stopped beating.
“Surely to Allah we belong and to Him we shall return” . His mother is still alive and may Allah Almighty enable her to bear this loss. He acquired his education in Rabwah upto F.Sc
after which he attained an MBBS from a medical college in Multan. He would practice in Rabwah itself. He would greatly care for the poor and often those in poverty would themselves write that he showed us great compassion in treating and taking care of us.
In fact, he had dedicated one day in the week to treating those who were poor, for free. In addition he would also treat workers [of the Jamaat] for free. His first marriage was with Syeda Faiza Sahia from whom he has two sons.
His second marriage is with Amatul Shakoor Sahiba, the daughter of Hazrat Khalifatul Masih III (ra). May Allah Almighty grant the deceased mercy and forgiveness. The second funeral in absentia is of Respected Ameenullah Khan Sahib, former missionary USA.
He passed away in the night of Tuesday, 28 February 2017 in the USA. “Surely to Allah we belong and to Him we shall return”. The deceased was enabled to serve as missionary in the USA, Liberia and England.
He was born to Abdul Mujeed Khan Sahib of Neruwal in 1936. From childhood his parents had dedicated his life to serving the Jamaat, based on an appeal of Hazrat Khalifatul Masih II (ra).
The mother of the deceased states, that her husband, Abdul Majeed Khan Sahib, had dedicated their son, on the appeal of Hazrat Khalifatul Masih II (ra) and when he returned from Qadian, he said,
“I have also dedicated the life of your son so there are no complaints that “my son from my first wife, Dr Naseer Khan Sahib, was dedicated for life whilst your son was not.” In the fourh year of study he applied to dedicate his life himself.
In 1949, after completing his middle education he enrolled at Jamia Ahmadiyya. In 1955 he completed his Maulvi Faazail education. In 1957 he completed his FA, in 1958 he completed his Shahid and in 1959 his BA. He was first posted in 1958.
From 29 February 1960 to April 1963 he was enabled to serve as a missionary in USA. In 1966 he temporarily worked in Daftar Amanat and from 1969 to 1971 he served in Libera. His first posting in the USA was in 1960 when was 23 years old.
He was a very passionate missionary. He had many opportunities for preaching through newspapers and radio. During his service in Liberia he would be invited to the monthly meetings and the president, Tabman, would ask him to lead silent prayers.
When Hazrat Khalifatul Masih III (rh) toured Liberia then President Tabman, held a dinner in honour of the Khailfatul Masih III (rh) and he said regarding Ameerullah Khan “He is very forceful.” Huzoor (rh) replied, “He is forceful without using any force.”
Ameerullah Khan Sahib was also posted to England where he served until 1970. Then he had to retire due to ill health. He was married to Bushra Shah Sahiba, daughter of Iqbal Shah Sahib, and granddaughter of Walayat Shah Sahib, companion of the Promised Messiah (as).
He was the brother of Apa Tahira Siddiqa Sahiba, the wife of Hazrat Khalifatul Masih III (ra). He had one son and one daughter. May Allah Almighty protect the deceased in His mercy and grant Him forgiveness. May Allah elevate the status of all of them [the deceased].
As I said, after the prayers I will lead the funeral prayer. 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.