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۔

Allah the Almighty has drawn the attention of a believer very strongly toward becoming a worshipper and adopting high moral standards, because without these, one who claims to have faith cannot be called a true believer. Just as it is a sign of a believer that he is one who worships, it is equally necessary that he be one who refrains from vain and idle matters. It is not possible that a person be a believer while immoral conduct also emanates from him. Generally, a person becomes immoral when there is arrogance within them. This is why Allah the Almighty says regarding the servants of the Most Gracious God:  یَمۡشُوۡنَ عَلَی الۡاَرۡضِ ہَوۡنًا  (Al-Furqan: 64) meaning those who walk on the earth humbly. A person who possesses humility not only refrains from quarrels and disorder, but also has an inclination toward reconciliation, and other high moral qualities are also found in him. And when, alongside high moral conduct, the pleasure of Allah the Almighty is also kept in view, and in seeking His pleasure, he is striving to fulfill the right of worship of Allah the Almighty along with noble morals, then this is the state that is the state of a true believer. In other words, a true believer is one who worships and is humble.

Yes, it is also true that every person has different capacities. Physical conditions differ. Certain temporary circumstances arise that become obstacles. Therefore, every person cannot maintain their moral standard in the same way at all times and in all conditions. Similarly, for his spiritual progress, he cannot maintain those standards of worship and prayer that are expected of a believer. This is why Allah the Almighty has also provided facilitations for believers according to their circumstances. Allah the Almighty does not place upon a person a burden greater than his need or beyond his condition and capacity. Therefore, to say that there are certain acts which are impossible for a person and therefore cannot be performed, this statement is at least incorrect with regard to the religion of Islam. This is not right. Regarding prayers, when Allah the Almighty tells a believer that these are obligatory upon you, perform them, He has simultaneously also provided many facilitations. For example, if someone cannot stand and pray for some reason, it is said: pray sitting. And if someone cannot pray sitting due to certain illnesses, or due to weakness, because sitting also becomes difficult, then it is said: pray lying down. And even in lying down, there is no condition that one must lie in a particular manner. Wherever a person is lying, he can pray in that position. If one is ill, weak, traveling, or has some other temporary constraint, it is said: shorten the prayer, or combine them. Therefore, no person can say due to any compulsion that praying is not possible for him. Rather, even those people who do such work in which their clothes may apparently become soiled, the command for them too is that if clean clothes are not available, then pray in whatever clothes are being worn, but do pray. Similarly, if there is no water, then perform tayammum instead of wudu. In short, no sensible person can accept anyone's excuse that praying is not possible for him. As long as one is conscious, it is necessary to pray. Therefore, to say regarding prayer that, in certain circumstances, it is impossible for us is an utterly wrong statement. If you ask many people, they keep making various kinds of excuses. Such people, by making such excuses, are distancing themselves from faith. Therefore, every one of us must pay attention to this matter.

When I delivered the sermon at the inauguration of the mosque in Ireland and drew attention toward acts of worship, one of our missionaries from America wrote, and letters also came from some other places, that after the sermon, attendance at mosques has increased. This clearly demonstrates that not attending mosque prayers was not due to any compulsion or impossibility, but rather due to laziness, and when attention was drawn, an effect was produced. However, there is a need to keep this effect permanently established. It is a characteristic of a believer that if attention is drawn, he then acts upon it. Khuddam-ul-Ahmadiyya and Lajna should make a special effort to instill in the youth the habit of regularity in prayers. At this age there is health and the right of worship can be fulfilled. The Promised Messiah (on whom be peace) has drawn our attention in a special manner to this, that the worship offered during youth and in good health is what is offered by truly fulfilling its right. In old age, due to various ailments, a person cannot fulfill that right which is the right of worship. (Derived from Malfuzat, Volume 4, page 258. Edition 1985, published in England)

In any case, a person should think that the duties ordained by Allah the Almighty must be fulfilled even if they require forcing oneself, let alone leaving them unfulfilled despite all the facilitations being present. When Allah the Almighty has granted health, gratitude for that health also requires fulfilling the right of Allah the Almighty, and this right is fulfilled through worship. Acts of worship need to be performed as an expression of gratitude for the state of health, prayers need to be offered. Therefore, we must make a very great effort to pay attention to this matter; without it, our faith cannot be complete.

Now I come to the second matter, namely, good morals. One of the most important qualities of those who possess high moral standards is the expression of truthfulness and remaining steadfast upon truthfulness. It is a characteristic of a believer that he always remains steadfast upon truth and does not even come near falsehood. And this is only possible if there is an extreme aversion to lies. But in practice, what do we observe in the world — that lies are resorted to on various occasions. Some people say that it was not my intention, but the lie came out of my mouth by mistake. When they submit asylum applications here, they say that some particular statement came out of my mouth by mistake; it was not my intention. But if it is not a habit, then even by mistake such things do not slip out. In any case, Allah the Almighty is Forgiving and pardons such people who have an awareness of their mistake, but in that case it is also necessary for them to express remorse over that act. If a person tells a lie and then does not feel remorse over it, and if someone has been harmed by his lie, he does not make an effort to remedy it, but on the contrary stubbornly tries to prove the lie as truth, or says that without this lie there was no other way, then such a person is neither steadfast upon faith nor can he be called a person of good morals. Certainly such a person should understand that he is not on the right path.

Then regarding morality, Allah the Almighty says: وَقُوۡلُوۡا لِلنَّاسِ حُسۡنًا (Al-Baqarah: 84), meaning “and speak to men kindly”. Now generally a person does not speak to others in a rude and abrasive manner, despite the fact that some temperaments carry harshness and abrasiveness, but they do not always express it. So when Allah the Almighty says that when you speak to people, deal with them gently and with kindness, He is saying to such people: bring softness into your temperament of harshness and abrasiveness, and never should anything come from you that causes harm to another. Do not become overcome by anger over every little matter. But some people, due to their nature — as I have said, temperaments differ — also flare up suddenly. So if such people, after saying something harsh, feel remorse over their harshness, and make an effort to remedy whatever emotional or other harm they have caused to others, and repent and seek forgiveness, then Allah the Almighty says: I have kept the door of repentance open, and their repentance is also accepted. But those who pay no attention to this command of Allah the Almighty, who continue in needless harshness and severity, and feel no remorse of any kind — they are people who are not only falling in morality but are also becoming sinners by negating the command of Allah the Almighty. The worship of such people also avails them nothing. Therefore, Allah the Almighty gives hope of His forgiveness to those people who, under some particular fervor or anger, commit an act, but afterward, upon coming to their senses, feel remorse and shame over that act and make an effort to remedy it. But a person who does not feel remorse, who upon coming to his senses does not express any form of remorse or regret, cannot present any excuse before Allah the Almighty. Therefore, we should take stock of ourselves. Many matters come before me — quarrels between husbands and wives, matters of financial dealings — where people are so overcome by anger that they see nothing, do not know what they are saying or doing. They cause emotional pain to women and also raise their hands against them. Similarly there are other matters. Wrong kinds of conduct toward one another. Then they do not even try to understand. When the Islahi Committee makes an effort or when the Qadha makes an effort, these people remain insistent on their position, and then a punitive measure is taken, and when a punitive measure is imposed on a party, then they come to their senses a little. Then they also write requesting pardon and also make an effort to remedy the excesses they have committed. Very well — such people, after receiving punishment and obtaining pardon, save themselves from a bad outcome, but the mark of the punitive action remains upon them. If they had not gotten caught up in the web of their ego, the matter could have been settled earlier through mutual understanding and explanation. Therefore, such people should be concerned about saving their faith. There are some who do not concede under any circumstances — they distance themselves entirely. The world and its benefits and its comforts are temporary. We must be concerned about our ultimate outcome. How can we become those who attain the grace of Allah the Almighty? I frequently draw the attention of the community that we must elevate our moral standards and must not get entangled in the web of our egos over trivial matters. Every member of the community should make an effort to become a standard of morality and humanity. No doubt sometimes we also express emotions, anger comes — this is human nature — but Allah the Almighty has given certain commands to a believer as well. We should keep our emotions in check and expend them in accordance with the will of Allah the Almighty. I gave the example of matters between husband and wife — look at the verses recited in the Nikah sermon: in what manner has Allah the Almighty, keeping taqwa in view, given various commands which both husband and wife must act upon, yet most people do not keep these things in mind. They think the Nikah has taken place, the wedding is done, and that is that. Therefore, those people who remain insistent on their position — indeed, pride themselves upon it. Far from keeping these things in mind, when problems arise, they remain insistent on their own position and take pride in it: that we stood firm on our position in this way. We brought such and such a person low. They consider their own feelings correct and do not care about the feelings of others, and say that what they did was right, because in their view the only remedy for the other person was what they had thought and what they had done. In their view, there was no other way besides this. If such people's view were to be accepted, it would mean that the religion they have accepted is false, because religion says one thing and they are saying something else. They may indeed say that this command of religion is such that it is difficult for us to act upon it, but to say that without breaking this command, and without doing what they have done, there was no other way — this is to call religion a falsehood. Allah the Almighty says: suppress anger. Deal with others with good morals. Do not be stubborn about your own mistakes. Make an effort to fulfill the rights of people. Rather, the Promised Messiah (on whom be peace) has told us to the extent that one who does not fulfill the rights of people, who does not present a model consistent with those morals which Allah the Almighty has told us and which it is necessary for a believer to adopt — then such people also do not fulfill the right of Allah the Almighty. (Derived from Malfuzat, Volume 7, page 350. Edition 1985, published in England) Their prayers and worship are also mere show, because those acts of worship have not brought about within them the transformation that is the hallmark of a believer. The humility that would bring them closer to Allah the Almighty has not come within them. If in a state of anger, a person were to have a video made of himself — today, videos are readily available everywhere — then a sensible person, upon watching it in a state of reason, would himself feel ashamed at what his condition was.

The Promised Messiah (on whom be peace) has given us advice on this subject which I now present — what becomes of the state of those overcome by anger. Their minds become empty of reason and wisdom. At times matters reach the point of madness. Speaking on this subject — that fervor and anger, when they increase, destroy the intellect — he therefore drew attention toward patience, because patience increases the powers of reason and thought. He says:

"Remember that there is a dangerous enmity between reason and fervor. When fervor and anger come, reason cannot remain intact. But the one who exercises patience and presents a model of forbearance is given a light through which a new illumination is produced in his powers of reason and thought, and then from light, light is born. In a state of anger and fervor, since the heart and mind are darkened, from darkness, darkness is therefore produced." (Malfuzat, Volume 3, page 180. Edition 1985, published in England)

Then regarding those who become angry over every little thing, he says that their heart becomes devoid of wisdom. He said:

"Remember that from the tongue of a person who acts harshly and falls into rage, words of insight and wisdom can never emerge. That heart is deprived of matters of wisdom which quickly becomes enraged and beside itself before its opponent. The lips of the foul-mouthed and unbridled are deprived and excluded from the spring of subtleties." Then good and righteous words do not emerge from him. He remains deprived. "Rage and wisdom cannot coexist. One who is overcome by rage has a coarse intellect and a dull comprehension. He is never granted dominance and victory in any field. Rage is half madness; when it flares up greatly, it can become complete madness." (Malfuzat, Volume 5, pages 126-127. Edition 1985, published in England)

Then he says:

"Two forces lead a person toward madness" — meaning they make him tend toward madness. "One is suspicion and one is rage, when they reach excess."

When a person remains caught up in such thoughts beyond necessity, remains in anger, harbors suspicions continually, then a state of madness develops. "... Therefore it is essential that a person guard himself greatly against suspicion and rage." (Malfuzat, Volume 6, page 104. Edition 1985, published in England)

Describing a believer, he says: What should a believer be like? He should not relinquish reason and intellect under any circumstances, otherwise, as was mentioned earlier, a state of madness develops. He says:

"A man should use his faculties appropriately and on lawful occasions. For example, there is the faculty of anger — when it exceeds moderation, it becomes the forerunner of madness. There is very little difference between madness and it. From one who is extremely wrathful, the spring of wisdom is taken away. Indeed, even if someone is an opponent, one should not engage in conversation with him in a state of being overcome by anger." (Malfuzat, Volume 5, page 208. Edition 1985, published in England)

Then he indicates the sign of a believer — how a believer should have control over anger, or that if he has control over anger he is called a true believer. He said: وَالۡکٰظِمِیۡنَ الۡغَیۡظَ وَالۡعَافِیۡنَ عَنِ النَّاسِ (Al-Imran: 135) — meaning “believers are those who suppress anger, and pardon men." He said: "Although the Gospel also contains the teaching of pardon and forbearance... yet it is limited to the Jews. Jesus had no concern for his sympathy toward others, and clearly said that I have nothing to do with anyone besides the Children of Israel, whether they drown or are saved." (Chashma-e-Ma'rifat, Ruhani Khaza'in, Volume 23, page 395)

Therefore, the pardon and forbearance of Jesus (on whom be peace) was limited to the Children of Israel, but the Promised Messiah (on whom be peace), who came as the Messiah of Muhammad (peace and blessings of Allah be upon him), his circle of pardon and forbearance extends to the entire world. Therefore, we also need to expand our pardon and forbearance to a greater extent. These then are the standards that we must strive to attain.

If one wishes to benefit from the light of Allah the Almighty, then the quality of patience, fortitude, and forbearance must also be developed within oneself. If we desire that words of insight and wisdom emerge from our mouths, that people turn their attention toward us, that we be those who advance the mission of the Promised Messiah (on whom be peace), then we must save ourselves from remaining in a state of harshness and rage in our domestic and everyday affairs. If we wish that we never allow our mental capacities and abilities to be destroyed, we must guard ourselves against suspicion and rage. If we wish to become true believers, we must use our capacities appropriately, at the right time, and in a fitting manner. If a state of anger ever arises, it should not be in a maddened way but only to the extent necessary for correction. The expression of anger and unbridled emotions makes a person mad. Therefore moderation is needed in these. If there is anger, then to the extent — as I have said — where it is necessary for correction. Not for the gratification of one's ego, not for proving one's greatness. He said that whoever expresses anger beyond this destroys his own faith. He said that the beauty of Islam is precisely this — that while pointing toward high moral conduct, it enjoins the suppression of unnecessary anger and the exercise of forgiveness. Therefore, this moral quality is greatly needed for everyone to adopt, because without it, it is difficult to become a true believer.

The Promised Messiah (on whom be peace) has repeatedly said in various writings and statements that one's emotions should be kept under control. (Derived from Malfuzat, Volume 2, page 48. Edition 1985, published in England)

But there is a weakness within us that we do not act upon this as we ought to. This includes both ordinary Ahmadis and officeholders. Such people who relate the words of the Promised Messiah (on whom be peace) to others and urge them to keep emotions under control — they themselves forget that the Promised Messiah (on whom be peace) has said: being truthful, adopt humility like the humble. (Kashti Nuh, Ruhani Khaza'in, Volume 19, page 12) Rather, it has also been observed that some, being liars, try to prove themselves truthful, and being oppressors, try to prove themselves oppressed. Then how can it be understood regarding such people that even a particle of faith exists in them? Because the demand of faith is that instead of being stubborn, upon coming to their senses, they remedy their oppression. If they have caused emotional pain to someone, they make an effort to remedy it. At the very least, they feel remorse and shame within themselves: what have I done? We should examine ourselves — how many among us hold this thinking or think in this manner? If oppression has occurred under a momentary fervor, then when that fervor has passed, a believer should remedy it. If this remedy is not made and remorse is not felt, but rather all circumstances pass and still there is no effect, then — as the Promised Messiah (on whom be peace) has said — this is not genuine faith. This is a display of faith. It is like the bubble upon water that has water on the outside and only air inside. If it were all water, then it would be in the state of water; there would be no air in it. Therefore, as I have said, we need to take stock of ourselves — to see how many times, even if an excess was committed against us, we bore it with patience and did not respond in a state of being overcome by anger. Or if one is an officeholder, how many times has it occurred that the other party committed an excess and he gave a judgment fulfilling the demands of justice, paying no heed to that excess. Patience does not mean that when faced with a powerful adversary one does not respond and then says: our patience is great. Rather, patience means having the power to punish and then not punishing.

It should also be made clear here that if the administration, while fulfilling the demands of justice and the Sharia, recommends a punitive action against someone, this does not fall under this category. Because if someone has made a mistake and is being punished on account of it, then this kind of pardon becomes a sin here. If someone encroaches upon the affairs of others, commits oppression, then the ruler or judge gives a punishment, just as parents or teachers punish children. This punishment is given to someone for a crime because they have disobeyed the command of the Sharia or violated the rights of others. This clarification is necessary because some people commit excesses, also do not observe the laws of the Sharia, also usurp the rights of others, and then when the organizational system imposes a punitive measure upon them, upon hearing these words of mine — and I have said this several times before — they begin writing to me about this matter, and perhaps now also they will begin: that you have delivered a sermon on pardon and forbearance. This treatment should be shown to us; we should also be forgiven. Regarding this, I have said many times before that I have no personal enmity with anyone. Some even write me letters filled with abuse — even for them, no anger has ever arisen in my heart, no feelings of anger have ever been produced. Such people generally do not write their names or write fictitious names. Even if they do write their names, I still assure them that no action will be taken against them in this matter, regardless of the abuses. Yes, compassion certainly comes for them, and I get an additional opportunity for seeking forgiveness. For me, this is actually beneficial. Punishment or punitive action is given for usurping the rights of others or disobeying the command of the Sharia, and such punishment is given with great pain — no punishment is given with pleasure. The day when in my mail there is a recommendation from the Nazarat Umur Amma or Umara of the countries for the pardon of someone's punitive action — and those people have remedied the mistake they had made — that is the day of my greatest joy. Therefore, where my duties have my hands bound, do not force me into that situation. Yes, I will also certainly say this: when parties bring their matters before the Qadha, and the Qadha or the administration decides them in the light of the facts and responsibility is placed on one party to fulfill rights, or responsibility is placed to the extent that if it is a financial matter, pay such an amount, or fulfill other responsibilities — then whichever party is to receive the amount, whoever is to receive the right, should give the maximum facilitation possible to the other party due to their financial constraints, and should not be stubborn there. This is the very command of Allah the Almighty and His Messenger that without any reason one should not commit oppression by getting caught up in one's ego.

In any case, we should always be grateful to Allah the Almighty for this and should think that we are people who follow the one whose name has been given as Messiah. This is a matter for reflection — that the Promised Messiah was called Messiah, so why was he called that? What is it that distinguishes the Messiah from other prophets? There is no doubt that in the Holy Prophet (peace and blessings of Allah be upon him), all attributes, all characteristics, all qualities exceed those of all other prophets. They have reached their zenith in him because he is the perfect man and his Sharia is the perfect and complete Sharia. But apart from him, when we look at the remaining prophets, every prophet has something that distinguishes him from others. Therefore, the particular distinguishing quality of the Messiah (on whom be peace) could be one reason for the resemblance of the Promised Messiah (on whom be peace) to the Messiah. The explanation that Hazrat Musleh Mau'ud (may Allah be pleased with him) has given is very touching — that the distinctive quality of Jesus (on whom be peace) is that teaching of gentleness which Jesus presented, and the Bible goes so far as to say: "Do not resist the evil person. If someone strikes you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles." (Gospel of Matthew, Chapter 5, Verses 39-41) Therefore, while all prophets certainly taught gentleness, Jesus (on whom be peace), looking at the circumstances of his era, placed very great emphasis on gentleness.

So this is the special teaching that Jesus (on whom be peace) brought, and when Allah the Almighty named the Promised Messiah (on whom be peace) as Messiah, or drew a resemblance between him and the Messiah, the meaning of this is that he was also specially commanded to impart the teaching of gentleness. Although another reason for his being named Messiah is that he also came for the guidance of Christians and in that respect was called Messiah. He also came toward other religions. Due to being raised toward the Hindus, his name was also given as Krishna, and similarly he came toward Muslims and all the nations of the world in the following and vicegerency of the Holy Prophet (peace and blessings of Allah be upon him). In any case, emphasis is on the name Messiah, and therefore the Promised Messiah (on whom be peace) also taught greatly on the subject of gentleness and advised the removal of harshness. He (on whom be peace) says at one place:

"God desires that a complete revolution should come over your being, and He demands from you a death after which He will give you life. Make peace among yourselves quickly and forgive the sins of your brothers, because evil is that person who is not willing to make peace with his brother. He will be cut off because he creates discord. Abandon your ego from every aspect and let go of mutual displeasure, and being truthful, adopt humility like the humble, so that you may be forgiven. Abandon the obesity of ego, for a fat person cannot enter through the door through which you have been called." (Kashti Nuh, Ruhani Khaza'in, Volume 19, page 12)

If we do not keep this quality in view, it means that we are deceiving the world. If we ourselves do not act upon this teaching, what right do we have to call others toward it? Therefore, we are greatly in need of reforming ourselves. We need to present before the world that model by which the world understands that we have gained complete control over our emotions.

At the inauguration of the Ireland mosque also, I had said that when we preach, people will ask: regarding other Muslims, you say that since they have not accepted the Promised Messiah, they are devoid of guidance. You have accepted the Promised Messiah (on whom be peace) — so what revolution have you brought about within yourselves? Therefore, our models should be consistent with our teaching. Not all followers of other religions engage in conduct of low morality. One should think: do all Christians, or all Hindus, or all followers or non-followers of other religions also keep fighting? No. Among them too there are many peacemakers and justice-lovers. If some among us are also peacemakers and some quarrelsome, or some engage in conduct of low morality, then what distinction remains between us and others? The distinction will only come when, by acting upon this teaching, the habit of quarrel and disorder is completely eradicated from among us, or at least diminished to such an extent that it is invisible to anyone. And even those few among us who do cause disorder should be ones whom we fully abhor. To eliminate evil, there is a saying of the Holy Prophet (peace and blessings of Allah be upon him): "If you see an evil and have the power, then eliminate it by hand. If you cannot eliminate it by hand, then stop it with the tongue. If you do not even have that much power, then consider it wrong in your heart." (Sahih Muslim, Kitab al-Iman, Bab Bayan Kawn al-Nahy 'an al-Munkar min al-Iman... Hadith number 177)

Therefore, in Ahmadi society too, there should be the awareness to consider wrong, to stop, and to discourage wrong conduct and immorality — or, in order of priority, the awareness to stop and explain and to eliminate it should be developed, or the awareness to consider it wrong should develop. And when everyone has this awareness, then even the few do not fall in morality. Then everyone strives to raise their own standard. We should not support any oppressor. We should adopt that method which Allah the Almighty and His Messenger (peace and blessings of Allah be upon him) have commanded us, upon which the Promised Messiah (on whom be peace) has placed special emphasis in this age. We should act with pardon, gentleness, forbearance, and love. If we see someone committing oppression, we should understand that he has not attacked the oppressed — he has attacked us. Indeed, more than that, he has attacked the Promised Messiah (on whom be peace), because he has shown contempt for the very purpose for which he was sent. Therefore, it is our task to stop such attackers. If we cannot stop them by hand, then stop them by tongue. Consider it wrong in our hearts and pray for the oppressed to be saved from the oppressor. Therefore, if we consider immoral acts wrong, if our society considers them wrong, then automatically this oppression and these acts will be eliminated from among us. But what is observed is that sometimes — particularly in family matters — parents and siblings become involved in oppressions, and then not only this, but some others also become involved in the name of friendship, instead of explaining and correcting. Therefore, for the reform of society, instead of participating in these oppressions, we should consider an attack on the oppressed as an attack on the Promised Messiah (on whom be peace). If this happens, then see how our society corrects itself, and these behaviors and actions of ours will be those that fulfill the purpose of the Promised Messiah (on whom be peace).

May Allah grant that we, along with worship, be those who establish and cause to be established models of high moral conduct, and not those who, by falling into quarrels and disorder, bring disrepute to the Promised Messiah (on whom be peace). May Allah the Almighty save us from all forms of egotism.

Today, after the Friday prayer, I will also offer a funeral prayer in absentia for the respected Asiya Begum Sahiba, wife of the late Chaudhry Muhammad Abdul Rahman Sahib of Inner Park. She passed away on 3 October 2014 at the age of 69 by the decree of Allah. اِنَّالِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ. She was the granddaughter of the companions of the Promised Messiah (on whom be peace), Hazrat Ahmad Yar Sahib and Hazrat Mahtab Bibi Sahiba of Luveri. She was regular in fasting and prayer, offered Tahajjud, was given to supplication. She frequently engaged in the remembrance of Allah, gave in charity and alms, was patient and grateful. She was regular in contributions and was a pious and sincere woman who made financial sacrifices. In 1978, when her husband was implicated in a false case by opponents, she endured this period with great courage and patience. The deceased was a Musia, and along with making her bequest, she had also made the payment of her share of the property. Her survivors include five daughters and two sons. One of her sons, Ishtiyaq Ahmad Sahib, is a missionary of the Movement currently in Pakistan, and the other is I'jaz al-Rahman, who is here serving in the special security staff. She was also the paternal aunt of Master Abdul Quddus Sahib Shaheed. May Allah the Almighty elevate the ranks of the deceased, bestow His forgiveness upon her, and also grant her children the ability to follow in her footsteps of righteousness.

After the prayer, I will go outside to lead the funeral prayer. Members should straighten their rows here in the mosque.