Note: The Alislam Team assumes full responsibility for any errors or inaccuracies in this translation of the Friday Sermon.

أَشْھَدُ أَنْ لَّا إِلٰہَ اِلَّا اللّٰہُ وَحْدَہٗ لَا شَرِیکَ لَہٗ وَأَشْھَدُ أَنَّ مُحَمَّدًا عَبْدُہٗ وَ رَسُوْلُہٗ

أَمَّا بَعْدُ فَأَعُوْذُ بِاللّٰہِ مِنَ الشَّیْطٰنِ الرَّجِیْمِ- بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْحَمْدُ لِلّٰہِ رَبِّ الْعَالَمِیْنَ۔ اَلرَّحْمٰنِ الرَّحِیْمِ۔ مٰلِکِ یَوْمِ الدِّیْنِ۔ اِیَّا کَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ۔

اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ۔ صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْھِمْ غَیْرِالْمَغْضُوْبِ عَلَیْھِمْ وَلَاالضَّآلِّیْنَ۔

شَہْرُ رَمَضَانَ الَّذِیٓ اُنْزِلَ فِیْہِ الْقُرْاٰنُ ھُدًی لِّلنَّاسِ وَبَیِّنٰتٍ مِّنَ الْھُدٰی وَالْفُرْقَانِ۔ فَمَنْ شَھِدَ مِنْکُمُ الشَّہْرَ فَلْیَصُمْہُ۔ وَمَنْ کَانَ مَرِیْضًا اَوْ عَلٰی سَفَرٍ فَعِدَّۃٌ مِّنْ اَیَّامٍ اُخَرَ۔ یُرِیْدُ اللّٰہُ بِکُمُ الْیُسْرَ وَلَا یُرِیْدُ بِکُمُ الْعُسْرَ۔ وَلِتُکْمِلُوْا الْعِدَّۃَ وَلِتُکَبِّرُوااللّٰہَ عَلٰی مَا ھَدٰکُمْ وَلَعَلَّکُمْ تَشْکُرُوْنَ۔

The translation of this verse is: The month of Ramadan is that in which the Qur’an was sent down as a guidance for mankind with clear proofs of guidance and discrimination. Therefore, whosoever of you is present at home in this month, let him fast therein. But whoso is sick or is on a journey, shall fast the same number of other days. Allah desires to give you facility and He desires not hardship for you, and that you may complete the number, and that you may exalt Allah for His having guided you and that you may be grateful.(Al-Baqarah: 186)

The importance of the Holy Quran, its rank, the need to act upon it and how to act upon it, for whom it becomes a means of creating life, what its effects are on human life — in short, there are countless matters whose details Allah the Exalted has informed us of in the Holy Quran. This is so that we may not only make arrangements for our spiritual, religious, and moral progress by acting upon this great book of divine law, but also make arrangements for worldly progress. And in this verse which I have recited, by linking it with the month of Ramadan, the connection of the blessings of the Holy Quran with Ramadan has been established, and by establishing the connection of Ramadan with the Quran, the importance of Ramadan has been further highlighted.

By saying شَہْرُ رَمَضَانَ الَّذِیٓ اُنْزِلَ فِیْہِ الْقُرْاٰنُ, it has been stated that this final and perfect book of divine law has a connection with Ramadan, and whoever wishes to progress in his faith, whoever wishes to spread this final and complete book and Shariah throughout the world so that the world may come to know it, whoever wishes to take himself back to the time of the Holy Prophet (peace and blessings of Allah be upon him), whoever wishes to make an effort to attain nearness to Allah the Exalted and to hear the call of فَاِنِّیْ قَرِیْبٌ, then he should fulfil the right of Ramadan and the Quran and should know their mutual relationship. In this month, those distances which seem very far on ordinary days and months have been gathered up and brought close. So a believer should try to derive as much benefit as he possibly can from this month. Regarding this portion of the verse, the commentators have written that the fasts of Ramadan are of such importance that commandments concerning them have been specifically revealed in the Holy Quran. The Promised Messiah (peace and blessings be upon him) also said: "شَہْرُ رَمَضَانَ الَّذِیٓ اُنْزِلَ فِیْہِ الْقُرْاٰنُ… This single phrase is sufficient to make known the greatness of the month of Ramadan." (Al-Badr Volume 1, No. 7, 12 December 1902, page 52, column 2)

And then he also said that on account of this greatness, the reward of the fast is also very great and immense. (Taken from Malfuzat Volume 4, page 257)

But this is for those who fulfil the right of the mutual relationship between these fasts and the Quran, and the right of this is that along with fasting, they recite the Holy Quran. Reflect upon it. Listen to or read its commentaries. Because as far as my knowledge goes, I have observed that there are many among us, a large number, who do not even try to fulfil the right of the Holy Quran in Ramadan; they do not read it in full. The meaning is that they do not read it with the attention with which it ought to be read. Even if they do read it, they read a little half-heartedly. So in any case, there is a need to pay attention to this matter.

Then شَہْرُ رَمَضَانَ الَّذِیٓ اُنْزِلَ فِیْہِ الْقُرْاٰنُ also has the meaning that the revelation of the Quran began in this month. And it is narrated from Hazrat Aisha (may Allah be pleased with her) that Gabriel would come down every year in Ramadan and go through the revealed Quran with the Holy Prophet (peace and blessings of Allah be upon him), and in the year of his demise this review was done twice. The Holy Quran was repeated twice. (Sahih al-Bukhari, Kitab Fadail al-Quran, Bab Kana Jibril ya'rid al-Quran ala al-Nabi (peace and blessings of Allah be upon him))

So the practice of the Holy Prophet (peace and blessings of Allah be upon him) and this method of his by the special will of Allah the Exalted draws our attention to the fact that we should at least try to complete the Holy Quran once in Ramadan, and as I have said, also reflect upon it. When we reflect, read, and understand, only then will we be able to act upon this command of Allah the Exalted: ھُدًی لِّلنَّاس — that it is guidance for mankind. It is guidance for those people who wish to take guidance from it, and guidance cannot be obtained without reading and understanding.

So reading it and understanding it after reading are both essential, because Allah the Exalted has also said that this guidance comes with proofs. He has not merely commanded you to read it and that it contains guidance; rather, the proof of every guidance has been given. Understand it, read it, and apply it to yourselves, because a matter understood with proofs can be acted upon from the depth of the heart, can be acted upon in a real manner. It can be acted upon while understanding the spirit of this guidance. Then, the guidance that comes with بَیِّنَات, with proofs, also makes it easier to convey to others and to explain to outsiders, and in this way the commandment of preaching, of a jihad, that is given through the Holy Quran, is also fulfilled. And then it has also been declared that it contains فرقان as well. There are such solid and clear proofs which distinguish between truth and falsehood. The one who acts upon it also appears different from others. Whoever is acting upon the teaching of the Holy Quran will certainly appear different from others. His practical, spiritual, and doctrinal condition will also have reached a markedly higher level compared to others. And when we speak with others in matters concerning the Quran, even then, when we speak with the proof of the Quran, no other book or any other religion can stand against the Quran. Because it contains such teachings, such historical evidence, and such proofs against other religions, that prove its superiority as clearly as broad daylight. From the beginning to the end of this book, the Holy Quran proclaims that it is from Allah the Exalted and has remained preserved in its original state until now, and the Holy Quran proclaims that it will always remain preserved. So Allah the Exalted says that in the month of Ramadan, along with the fasts which are a form of striving, you should also strive to read and learn from this treasure of knowledge and gnosis, and make its teachings part of your lives. Reflect upon its commandments and apply them to your lives. Refresh the forgotten portion of it, in this month by repeating it again and again. By ruminating upon its teachings in this month, take stock of yourselves as to what extent you are acting upon the Holy Quran. Allah the Exalted commands us in this way because these are the very matters which become a means of beautifying this world and the hereafter. Regarding ھُدًی لِّلنَّاسِ وَبَیِّنٰتٍ مِّنَ الْھُدٰی وَالْفُرْقَانِ, the Promised Messiah (peace and blessings be upon him) says:

"That is, there are three qualities in the Quran. First, it guides people towards those religious sciences of which they were unaware. Second, it gives the detail of those sciences in which there was previously only a brief outline. Third, it pronounces the decisive word in matters in which differences and disputes have arisen, thereby manifesting the distinction between truth and falsehood." (Braheen-e-Ahmadiyya, Ruhani Khazain Volume 1, page 225, footnote number 11)

So this is such a comprehensive book and a complete book that has no equal, in which everything has been completely set forth. It has removed the errors of all the old religions. It has filled the deficiencies of all the old books. Allah the Exalted has also bestowed this favour upon us, that He created us in this age and then granted us the ability to accept the Promised Messiah (peace be upon him), and by granting this ability, He has provided through him the means of recognizing the importance and gnosis of the Holy Quran. He has presented before us the treasures of the knowledge and gnosis of the Holy Quran. The proper understanding of this comes, and can come, from reading his books. In any case, at this time I shall present a few extracts from him regarding the Holy Quran, from which the rank and importance of the Holy Quran becomes apparent. And our attention is drawn to the responsibilities we have to fulfil in this regard, so that, keeping these matters in view, we may pay attention to reading the Holy Quran, teaching it to others, and acting upon it. The verse I have recited — I have explained only a small portion of it.

Now I will present before you some extracts of the Promised Messiah (peace be upon him). He says:

"The word خاتم النبیّین (Seal of the Prophets), which has been used for the Holy Prophet (peace and blessings of Allah be upon him), itself demands, and naturally placed within this very word is the implication, that the book which was revealed upon the Holy Prophet (peace and blessings of Allah be upon him) should also be خاتم الکتب (the Seal of the Books) and that all excellences should be present within it; and in reality those excellences are present within it. Because the general rule and principle regarding the descent of the divine word is that to the extent of the holy power and inner perfection of the person, to that extent is the power and majesty of that word. Since the holy power and inner perfection of the Holy Prophet (peace and blessings of Allah be upon him) was of the highest degree, higher than which has never been and shall never be in any human being, therefore the Holy Quran too, above all the previous books and scriptures, has been placed on such a high station and rank to which no other word has reached. Because the capacity and holy power of the Holy Prophet (peace and blessings of Allah be upon him) was higher than all, and all the stations of perfection had come to an end upon him (peace and blessings of Allah be upon him), and he (peace and blessings of Allah be upon him) had reached the final point. At this station, the Holy Quran which was revealed upon him has reached perfection. And just as the excellences of prophethood came to an end upon him, in the same way the excellences of the miraculous nature of the divine word came to an end upon the Holy Quran. He stands as خاتم النبیّین, and his (peace and blessings of Allah be upon him) book stands as خاتم الکتب. In whatever ranks and aspects the miraculous nature of the divine word can exist, in all these respects his book has reached the final point — whether in respect of eloquence and rhetoric, whether in respect of the arrangement of subject matter, whether in respect of teaching, whether in respect of the excellences of teaching, whether in respect of the fruits of teaching. In short, from whichever angle you look, the perfection of the Holy Quran appears from that very angle, and its miraculous nature is proven. And this is the reason that the Holy Quran has not sought a parallel in any particular matter, but has sought a parallel in a general sense, that is, compare it from whichever angle you wish, whether in respect of eloquence and rhetoric, whether in respect of meanings and aims, whether in respect of teaching, whether in respect of the prophecies and matters of the unseen that are present in the Holy Quran. In short, look at it in whichever colour you wish, it is a miracle." (Malfuzat Volume 2, pages 26–27, 2003 edition, published in Rabwah)

Then, while stating the importance of the Holy Quran, he draws our attention. He said:

"If we did not have the Quran and these collections of hadith were our prized faith and belief (if we were only to base our belief on hadith), then we would not even be able to show our faces to other nations for shame." He said: "I reflected upon the word Quran, and then it became clear to me that there is a great prophecy in this blessed word. It is this, that this very Quran, that is, the book worthy of being read, will, in a certain era, be even more so the book worthy of being read — when other books too will be made partners with it in being read. At that time, for saving the honour of Islam and for uprooting falsehood, this one book alone will be worthy of being read, and the other books will be entirely worthy of being abandoned. The meaning of Furqan is also the same. That is, this one book alone will stand as that which distinguishes between truth and falsehood, and no hadith or any other book will be of this status and rank. Therefore, leave all books now, and read only the Book of Allah day and night. He is a great non-believer who pays no attention to the Holy Quran and remains bowed over other books day and night. Our Community ought to engage with the Holy Quran and reflect upon it with heart and soul, and abandon their engagement with hadith. It is a matter of great regret that the Holy Quran is not given the attention and study which is given to ahadith. At this time, if you take in hand the weapon of the Holy Quran, your victory is assured. No darkness will be able to stand before this light." (Malfuzat Volume 1, page 386, 2003 edition, published in Rabwah)

Then, while stating the means of reformation, he said in one place:

"How is change and reformation to be brought about? The answer to this is the same — by means of prayer, which is the real prayer." The first matter is prayer. Then he said: "Reflect upon the Holy Quran. Everything is in it. There is the detail of virtues and vices, and there are the tidings of the times to come." (Malfuzat Volume 5, page 102, 2003 edition, published in Rabwah)

So the first thing is attention towards prayers. And in these days, particularly, there should be attention towards congregational prayers; special arrangements should be made. And then, since the Holy Quran has a connection with Ramadan, if in these days we develop the habit of reading it, and the habit of thinking about it and understanding it, and the habit of applying its teaching to ourselves, then it will be of use thereafter as well.

He said: "There is the detail of virtues and vices, and there are the tidings of the times to come, and so on. Understand well that it presents that religion against which no objection can be raised, because its blessings and fruits are received ever-fresh. In the Gospel, religion has not been completely set forth. Its teaching may be in accordance with the conditions of that time, but it is by no means in accordance with all times and all conditions. This is a distinction of the Holy Quran alone, that Allah the Exalted has set forth in it the remedy for every malady, and has provided training for all faculties, and the manner of removing every vice that has been mentioned has also been stated. Therefore, continue reciting the Holy Quran, and continue praying, and try to keep your conduct subject to its teaching." (Malfuzat Volume 5, page 102, 2003 edition, published in Rabwah)

Hazrat Khalifatul Masih III (may Allah have mercy on him) used to relate that once, in the time of Mao Zedong, a minister from Pakistan went on a visit to China. He asked Mao Sahib: You have brought about this revolution in your people — what is the reason for it? He said: What are you asking me? Go, see the example of your Prophet, and read your Holy Quran, and act upon it, and you will obtain everything. So even non-believers who are intelligent, whether they accept it or not, see a light in the Holy Quran.

Then, what revolutions are brought about by acting upon the teachings of the Holy Quran? Regarding this, concerning the miracles, he (peace be upon him) says:

"The second miracle of the Holy Quran, which holds the position of being witnessed and felt by us" (it is very clear) "is those strange and wonderful changes which appeared among the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) by virtue of following the Holy Quran and the effect of the company of the Holy Prophet (peace and blessings of Allah be upon him). When we see what kind of men they were, of what type and what habits, before they were honoured with Islam, and then, after being honoured with the company of the Holy Prophet (peace and blessings of Allah be upon him) and following the Holy Quran, into what colour they came, and how, in beliefs, in morals, in conduct, in speech, in movement, in deeds, and in all their habits, they were transferred from a foul state and admitted into a most pure and clean state, then, seeing this great influence which bestowed a strange freshness and bestowed light and brightness upon their rust-eaten beings, we are compelled to acknowledge that this transformation was an extraordinary transformation which was wrought specifically by the hand of Allah the Exalted." (Aik Esai Ke Teen Sawal Aur Un Ke Jawabat, Ruhani Khazain Volume 4, page 447)

The company of the Holy Prophet (peace and blessings of Allah be upon him), acting upon the teaching of the Holy Quran, and the reasons — he has already stated. Then he (peace be upon him) says:

"Then this matter too is clear to every just person, that those very ignorant and savage and idle and impure-natured people — what kind of people they became after entering Islam and accepting the Quran, and how, in a very short time, the effects of the divine word and the company of the innocent prophet (peace and blessings of Allah be upon him) transformed their hearts all at once in such a manner that, after ignorance, they became enriched with religious gnosis, and after love of the world, they were so lost in divine love that they left their homelands, their wealth, their loved ones, their honour, the comforts of their lives, to please Allah, the Glorious. Thus both these chains — their former state and that new life which was granted to them after Islam — are recorded in the Holy Quran with such clarity that a righteous and good-hearted man becomes involuntarily teary-eyed at the time of reading them. So what was that thing which drew them so quickly from one world to another? They were two matters. One was that this innocent prophet was, in his holy power, extremely powerful in influence, such that has never been and shall never be. The other was the powerful and strange effects of the holy word of Allah the All-Powerful, the Absolute, the Living, the Self-Subsisting, which brought a large group out of thousands of darknesses towards the light. Without doubt these Quranic effects are extraordinary, because no one in the world can produce a parallel to show that any book has ever had such an effect. Who can present the proof that any book has brought about such a strange transformation and reformation as the Holy Quran has brought about? …It is the experience of hundreds of thousands of holy ones that, by following the Holy Quran, divine blessings descend upon the heart, and a strange bond is formed with the Generous Master. The lights and inspirations of Allah the Exalted descend upon their hearts, and gnosis and subtle points come forth from their mouths; a strong trust is granted to them, and a firm certainty is given to them, and a delightful divine love, which is nurtured by the delight of union, is placed in their hearts. If their beings were to be crushed in the mortar of afflictions and squeezed in severe presses, their extract would be nothing but the love of God." (Surma Chashm-e-Arya, Ruhani Khazain Volume 2, pages 77–79, footnote)

By all means crush them as much as you wish, just as one crushes in a grinder, and squeeze them in severe presses; extract their juice — if there is such a thing in any human to be extracted, then in such people who reflect upon the teaching of the Quran and have love for the Holy Prophet (peace and blessings of Allah be upon him), what will the final result be? Only this: that from them will come the extract of divine love, and nothing else.

He said: "The world is unaware of them, and they are far away from and elevated above the world. The dealings of God with them are extraordinary. To them alone has it been proved that God exists. To them alone has it been revealed that He is One. When they pray, He hears them. When they call, He answers them. When they seek refuge, He runs towards them. He loves them more than fathers, and pours down a rain of blessings upon their walls and doors. So they are recognized by His outward and inward, spiritual and physical supports, and He helps them in every field. Because He is theirs and they are His. These statements are not without proof." (Surma Chashm-e-Arya, Ruhani Khazain Volume 2, pages 77–79, footnote)

Then today too the secret of progress is the same: that one should act upon the Quranic teachings. Merely accepting is not enough. He says: "The truth is that whatever Allah the Exalted has taught in the Holy Quran — until Muslims become complete followers and adherents of the Holy Quran, they cannot make any kind of progress. To the extent that they are moving away from the Holy Quran, to that same extent they are moving away from the stages and paths of progress. Acting upon the Holy Quran alone is the means of progress and guidance." (Malfuzat Volume 4, page 379, 2003 edition, published in Rabwah)

Then, while admonishing his Community once again, he said. I have read this extract previously as well:

"So be vigilant, and do not take even a single step against the teaching of God and the guidance of the Quran. I tell you truly that whoever sets aside even a small commandment out of the seven hundred commandments of the Quran closes upon himself with his own hand the door of salvation. And the ways of true and complete salvation are those which the Quran has opened, and all the rest were its shadows. So read the Quran with reflection, and love it very much — such a love as you have not had for anyone else. Because, as God addressed me and said, اَلْخَیْرُ کُلُّہٗ فِیْ الْقُرْآن. That is, all kinds of good are in the Quran. This very thing is the truth. Pity those people who give precedence to any other thing over it. The fountainhead of all your welfare and salvation lies in the Quran. There is no religious need of yours which is not found in the Quran. The Quran will be that which confirms or denies your faith on the Day of Judgement." It is this that will tell what kind of faith you had — will it confirm, or will it deny?

He said: "And there is no other book under the heavens except the Quran which can directly guide you." (There is no book which can give you guidance unless you pass through the Quran, unless the teachings of the Holy Quran are mentioned in it.) He said: "God has bestowed great favour upon you, in that He has granted you a book like the Quran. I tell you truly that the book which was read upon you, if it had been read upon the Christians, they would not have perished, and this bounty and guidance which has been given to you, if it had been given to the Jews in place of the Torah, then certain sects among them would not have denied the resurrection. So value this bounty which has been given to you. It is a most precious bounty. It is a great wealth. Had the Quran not come, the entire world would have been like a foul piece of flesh." (Like a great foul lump of flesh.) "The Quran is a book in comparison with which all other guidances are nothing." (Kashti-e-Nuh, Ruhani Khazain Volume 19, pages 26–27)

Then, while stating its importance, he says:

"The Holy Quran is such a pure book that it came into the world at a time when great corruptions had spread, and many errors of belief and practice had become widespread, and almost all the people were ensnared in evil deeds and false beliefs. Allah, the Glorious, alludes to this in the Holy Quran: ظَھَرَ الْفَسَادُ فِیْ الْبَرِّ وَالْبَحْر. That is, all the people, whether the People of the Book or others, were all caught up in false beliefs, and a great corruption was prevailing in the world. In short, in such an age, Allah the Exalted sent down, for the refutation of all false beliefs, such a perfect book as the Holy Quran for our guidance, in which the refutation of all false religions is present, and especially in Surah Al-Fatihah, which is recited in every rak‘ah of every prayer five times a day, all beliefs are mentioned by way of allusion." (Malfuzat Volume 10, page 31, 1984 edition, published in London)

Then he says:

"(In the Quran) however much the Lord, the All-Powerful, has given promises of success — in the face of the whole world, in the face of all opponents, in the face of all enemies, in the face of all deniers, in the face of all the wealthy, in the face of all the mighty, in the face of all kings, in the face of all sages, in the face of all philosophers, in the face of all religious people — to a helpless, weak, penniless, powerless, unlettered, unlearned, untrained one, with the perfect majesty of His divinity, can any of those who are faithful and seekers of truth doubt that all these promises which have been fulfilled in their own times, and continue to be fulfilled, are the work of any man?" (Braheen-e-Ahmadiyya, Ruhani Khazain Volume 1, pages 266–267, footnote number 11)

Regarding the etiquettes of recitation, someone had asked: “How should the Holy Quran be read?”, he said:

"The Holy Quran should be read with reflection, contemplation, and careful thought. It is recorded in the Hadith: رُبَّ قَارٍ یَلْعَنُہٗ الْقُرْاٰن. That is, there are many reciters of the Holy Quran upon whom the Holy Quran sends down its curse. The Holy Quran sends down its curse upon the one who reads the Quran and does not act upon it. At the time of recitation, when a verse of mercy in the Holy Quran is reached, mercy should be sought from Allah the Exalted there, and where the punishment of any people is mentioned, refuge should be sought before Allah the Exalted from the punishment of Allah the Exalted; and it should be read with reflection and consideration, and acted upon." (Malfuzat Volume 5, page 157, 2003 edition, published in Rabwah)

Then, while stating how the purpose of recitation is fulfilled, he said:

"People read the Holy Quran, but they go through it like a parrot, without reflection or understanding, just as a pandit reads his pothi blindly, neither understanding himself nor letting his listeners gain any sense of it. In the same way, the only manner of reciting the Holy Quran that has remained is that two or four sections are read, and there is no knowledge of what was read. At most, it is read with a tune, and the ‘qaf’ and the ‘ain’ are properly pronounced. To read the Holy Quran beautifully and in a pleasant voice is also a good thing." (Malfuzat Volume 1, pages 428–429, 1984 edition, published in London)

In the Hadith too it is mentioned that one should recite well. (Sunan Abi Dawud, Kitab al-Salah, Bab Istihbab al-Tartil fi al-Qira'ah, Hadith number 1468)

"But the real purpose of the recitation of the Holy Quran is that one should gain awareness of its realities and gnosis, and that man should bring about a transformation within himself. Remember that in the Holy Quran there is a strange, wonderful, and true philosophy. There is in it a system whose worth is not appreciated. Until the system and arrangement of the Quran is kept in view and is fully reflected upon, the purposes of the recitation of the Holy Quran will not be fulfilled." (Malfuzat Volume 1, pages 428–429, 1984 edition, published in London)

Then, while stating that divine love is generated by reciting the Word of Allah, he says:

"The root of worship is the recitation of the Word of God, because if the word of the beloved is read or heard, it is sure to evoke love for the true lover and to produce the tumult of passion." (Surma Chashm-e-Arya, Ruhani Khazain Volume 2, page 283)

He said that the remedy for the hardness of hearts too is in the Holy Quran. He says:

"Man ought to read the Holy Quran abundantly, and when a place of prayer comes therein, he should pray and himself ask of God that which is asked in that prayer. Where a place of punishment comes, he should seek refuge from it, and avoid those evil deeds because of which that people was destroyed. … If there is hardness of the heart, then the method to soften it is this very thing: that one should read the Holy Quran again and again. Wherever there is a prayer, the heart of the believer too desires that this very mercy of Allah may include me as well. The example of the Holy Quran is that of a garden, in that from one spot a man picks some kind of flower, and then going further he picks another kind. So one ought to benefit from each place according to one's state." (Malfuzat Volume 3, page 519, 2003 edition, published in Rabwah)

He said that after the Holy Quran there is no need now for any other revealed book; it is an entirely perfect and complete book. He says: "The Holy Quran came at such a time in which every kind of need that could possibly arise had arisen. That is, all matters — moral, doctrinal, verbal, and practical — had become corrupted, and every kind of excess and deficiency, and every variety of corruption, had reached its extremity. Therefore the teaching of the Holy Quran too was sent down at the highest degree. So in these very meanings the Furqani law stood as that which concludes and completes, and the previous laws remained deficient. Because in former times, those corruptions for whose reform revealed books came had not reached an extreme degree either. And at the time of the Holy Quran, all of them had reached their extremity. So now the difference between the Holy Quran and other revealed books is that, even if the former books had remained protected from every kind of corruption, even then, because the teaching was deficient, it was necessary that at some time the perfect teaching, that is, the Holy Furqan, should come into being." (Even if they were complete in regard to their time, since the needs of that time were different, the teaching had to remain incomplete, and the manifestation of the Holy Quran was bound to take place.) He said: "But for the Holy Quran there is now no such need that any other book should come after it. Because after perfection no other rank remains. Yes, if it is supposed that at some time the true principles of the Holy Quran will be turned into polytheistic principles like those of the Vedas and the Gospel, and alteration and tampering will come into practice in the teaching of monotheism, or if, along with this, it is also supposed that at some time those millions of Muslims who are firm upon monotheism will also again adopt the way of polytheism and creature-worship, then certainly in such cases the coming of another law and another messenger would be necessary, but both kinds of suppositions are impossible." (No question arises of this happening.) (Braheen-e-Ahmadiyya, Ruhani Khazain Volume 1, pages 101–102, footnote number 9)

Then he says:

"Remember, the Holy Quran is the fountainhead of true blessings and the true means of salvation. It is the fault of those people themselves who do not act upon the Holy Quran. Among those who do not act upon it, one group is that which has no belief in it and does not consider it to be the Word of Allah the Exalted at all. These people are very far off. But those people who believe that it is the Word of Allah the Exalted, and a healing prescription for salvation, if they do not act upon it, how astonishing and how regrettable a matter it is. Many among them are such that they have never read it in their whole lives. So such men, who are so heedless and indifferent to the Word of Allah the Exalted — their example is like that of a man who knows that a certain spring is most pure and sweet and cool, and that its water is an elixir and a cure for many ailments. This knowledge is certain to him, but in spite of this knowledge, and in spite of being thirsty and afflicted with many ailments, he does not go to it — then what misfortune and ignorance is his. He ought to have placed his mouth upon that spring and become quenched and taken delight in its pleasant and healing water. But despite his knowledge, he remains as distant from it as one who is unaware, and he remains distant from it until death comes and brings his end. The state of this person is most admonitory and full of admonition. The state of the Muslims at this time is just like this. They know that the key to all progress and successes is this very Holy Quran upon which we ought to act, but no. No heed is paid to it even. A man who, with utmost sympathy and well-wishing, and then not mere sympathy alone, but by the command and direction of Allah the Exalted, calls them in this direction, is called a great liar and an antichrist. What state of these people could be more deserving of pity than this?

The Muslims ought to have, and even now it is essential for them, that they should regard this spring as a magnificent bounty and value it. The way to value it is to act upon it. And then let them see how Allah the Exalted removes their afflictions and difficulties. Would the Muslims understand and reflect that Allah the Exalted has created this good path for them, and that they should walk upon it and benefit from it." (Malfuzat Volume 4, pages 140–141, 2003 edition, published in Rabwah)

Then he says:

"It is true that most Muslims have abandoned the Holy Quran, but even then the lights and blessings of the Holy Quran and its effects are always living and ever-fresh. Accordingly, I have been sent at this time for this proof. And Allah the Exalted has always, in their respective times, been sending His servants for its support and aid. Because He promised: اِنَّا نَحْنُ نَزَّلْنَا الذِّکْرَ وَاِنَّا لَہٗ لَحٰفِظُوْنَ (Al-Hijr: 10). That is, Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian. The promise which Allah the Exalted has made for the preservation of the Holy Quran is not for the Torah or any other book. For this reason, in those books human cunning did its work. This great and powerful means of the preservation of the Holy Quran is that the proof of its effects is always being obtained ever-fresh; and since the Jews have completely abandoned the Torah, no effect or strength remains in them, which indicates their death." (Malfuzat Volume 8, pages 116–117, 1984 edition, published in London)

Then with great pain he gave an admonition. He said:

"An essential teaching for you is that you should not abandon the Holy Quran like something forsaken, for in this alone is your life. Those who give honour to the Quran will receive honour in heaven. Those who give precedence to the Quran over every hadith and every saying, they will be given precedence in heaven. For the human race there is now no book on the face of the earth except the Quran, and for all the children of Adam there is now no messenger and intercessor but Muhammad Mustafa (peace and blessings of Allah be upon him)." (Kashti-e-Nuh, Ruhani Khazain Volume 19, page 13)

These are a few extracts I have read for the purpose of drawing attention to the importance of the Holy Quran and to the recitation of the Holy Quran, and for drawing attention to reflecting upon and acting upon its teaching, so that each one of us may have his attention drawn towards these matters, and so that in this Ramadan we may be among those who benefit from this important treasure. As I said at the beginning, read it and reflect upon it, and those things which have been forgotten — some people have committed certain verses to memory but have forgotten them — repeat them and recall them. Those commandments which have slipped from view, try to act upon them. May Allah the Exalted grant all of us the ability to do so.

After the prayer I shall lead two funeral prayers. One funeral prayer is in attendance. Our Kalim Ahmad Waseem Sahib was a worker at MTA. On 6 July, after suffering a heart attack at the age of 54, he passed away. اِنَّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رَاجِعُوْنَ.

The deceased was the grandson of Hazrat Haji Muhammad Din Sahib, a Darvesh of Qadian. He was the maternal grandson of Syed Sadiq Ali Sahib of Saharanpur. Mubarak Saqi Sahib, who served here as a missionary and was also Wakil al-Tabshir, was his father-in-law. Mukarram Kalim Sahib was active in the work of the Jamaat from childhood. When he was in Karachi, he was a member of the local and district executive there. In Abu Dhabi, he had the opportunity of serving as Vice President of the Jamaat. In 1989 he moved to the UK. Here he served as Qaid of the London Region. Then he served in the Finance department, in Khidmat-e-Khalq, and continued to render services for the Jalsa Salana. When MTA was launched in 1993, he was among the foundational, initial workers of MTA, and worked in maintenance and technical tasks; he also worked in other departments, and continued to render service for MTA until his last breath. He was in charge of the translation department there. He was also one of the early newscasters and presenters of MTA. He had a relationship of deepest love with Khilafat. He used to perform his work with honesty. He had a most loving and affectionate manner with his staff. He had a manner of honour and respect. His elderly mother is alive. Besides her, he has left behind as memorials his wife Sarah Waseem Sahiba, and one daughter and two sons. His mother says: He was one who gave great respect to his parents, looked after them, served them most attentively, and looked after his sisters and brothers. His wife says: I have seen my husband, that in true sense he had the spirit of service. He was always present for the work of the religion of Allah the Exalted, and whatever task was assigned to him from Khilafat, he would try to perform with great zeal and enthusiasm and cheerfulness. He had complete faith in the will of Allah the Exalted. He used to give people consolation about this as well, that put your trust in Allah the Exalted and do this work or pray. Hospitality was a prominent quality of his, and he used to render great service to the guests who came to the house; in fact, he would invite them himself. Then his sister too has written that there was not even the name of artificiality, and one of his good qualities was reading the books of the Promised Messiah (peace be upon him). She says: I have often seen this. He had a great fondness for it. One worker who worked with him, Aasim Shehzad Sahib, says: I worked with Kalim Sahib at MTA for eleven years, and always found him a true and sincere worker and a devotee of Khilafat, and as a senior worker he never let a worker junior to him feel that he was senior, and he would try to teach the work to newly arrived workers with great love and affection. He says: Once I saw him here at the Baitul Futuh in the MTA complex making cleaning arrangements, and I asked him: Why do you do this cleaning yourself? Have others do it. So he, with great pride, said: When this complex was inaugurated, with regard to me it was said that the Khalifa of the time, among the various pieces of advice he had given to the workers, had also given special advice with regard to cleanliness, and at the time when I was giving these pieces of advice, my eyes were upon him. So he understood that this was the very first command for him: that he himself should work with his own hands. Then he says: Once he was watching old MTA clips in which extracts of the Promised Messiah (peace be upon him) and the Caliphs were placed in slides, from which the expression was that MTA is such an institution that is playing a very great role in carrying forward the work of the Promised Messiah (peace be upon him). While showing this clip, he began to weep bitterly. He said: How fortunate is Kalim too, that Allah the Exalted is granting him the ability to work in it.

Then he says: His right to take a leave was due. For this purpose he once submitted an application for leave. Ata-ul-Mujeeb Rashid Sahib said to him: There is a great deal of work at present; do not take leave just now. Then he immediately withdrew the leave and tore up the application as well. Ata-ul-Mujeeb Sahib too has written to me that he tore up that application with great cheerfulness — not in any way out of anger. Then, in addition to this, the Imam Sahib also writes that, ma sha Allah, with much love and sincerity he was given the ability to render solid service. He always gave precedence to the work and interests of the Jamaat over personal matters. He was an expert in his work as well, and used to do it with great heartfelt inclination.

Khalid Sahib has also written that in the time of Rawel Sahib there used to be visits at various times, and whenever he was told, he would say: It is no matter — whenever Rawel Sahib is free, whether day or night, come; just let me know so that I may come there beforehand and make arrangements. He was always ready for service. I myself have seen this as well: when he ever came to me with his children for a meeting, he would seat the children in front and himself sit behind. Perhaps this was so that the children might speak directly with me, and so that the bond they have with Khilafat may continue in these children too in the future. May Allah the Exalted bring this wish of his ever to fulfilment, and may his children's bond with Khilafat remain firm. And these two parents, both mother and father, have, ma sha Allah, brought up the children in a most excellent manner. May Allah the Exalted always make these children a beneficial existence for the Jamaat, and may He be their helper and supporter. May He grant his wife patience and steadfastness as well, and grant his mother patience too.

The second funeral prayer is of Mukarram Al-Hajj Aasim Zaki Bashir Uddin Sahib of America. This funeral prayer will be in absentia. The first funeral is in attendance. He passed away on 22 June 2014 by divine decree. اِنَّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رَاجِعُوْنَ. For several years he had been afflicted with the illness of cancer, but he never let any kind of grief appear on his face. He continued to confront the illness with great courage and patience. He was born on 26 May 1929 in a Christian household. He had an attachment to religion from childhood, and in his youth, by the grace of God, through his personal interest and study, he became acquainted with Ahmadiyyat, and then at the age of nineteen or twenty he accepted Ahmadiyyat. He had complete certainty in the Being of Allah the Exalted. He had a most firm faith. He was a most patient and grateful believer — that is, he was a true picture of being a believer. He was honoured with meeting many distinguished personalities of the Jamaat. He first met Chaudhry Zafrulla Khan Sahib in 1940. In 1979 he was honoured with meeting Hazrat Khalifatul Masih III. Aasim Sahib used to say: When I first met Khalifatul Masih III, it seemed to me as though there was a halo of light around him, which I can still picture. He had the opportunity of rendering service on the National Executive of America. He served as Local President as well, and also as Secretary Tabligh. He also worked in the capacity of Zaim Ansarullah. He worked at a port in the city of Seattle, America, and had to remain away from home for two or three months. During these very days, although this was a highly remunerative employment, once a Jalsa came up and he came to attend the Jalsa, leaving his work, leaving his employment. He always used to take part in the programmes of the Jamaat. Once he was going to participate in a Jamaat programme, or going for service somewhere, and was driving fast, and a policeman stopped him. He was wearing a cap. The policeman asked: Are you going to church, that is, to the mosque? The cap was a Muslim one of the kind worn at prayer. So he replied: Yes. The police officer too was a good man. He said: Alright, go then, and the fine I was going to impose on you — go and pay it to your mosque. So upon arriving at the mosque, the sum of eighty-five dollars, which was to have been the amount of the fine, he most honestly gave to the mosque as Chanda. Likewise, when the Seattle mosque was being built, in that period he presented the largest contribution. This is a matter of 1970, regarding which it is said that with that sum at that time, one could obtain a new car. He always had a passion for preaching. He always kept in his car a folding table and some books and flyers, and wherever he went, he would set up a stall there and would preach and distribute literature. He had the books of the Jamaat and flyers placed in the public library of Seattle. Until his last moments, he had concern for the progress of the Jamaat. He had great love for the Jamaat, for Khilafat. And he always used to admonish people: Do service for the Jamaat. His survivors include his wife and four children. May Allah the Exalted elevate his ranks, and may He grant his children too the ability to remain firm upon good deeds.