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۔

Today, as well, I will narrate some incidents described by the Promised Reformer (may Allah be pleased with him) which shed light on various aspects of the life of the Promised Messiah (peace and blessings of Allah be upon him), and likewise, certain aspects of the life of the Promised Reformer (may Allah be pleased with him) himself are also highlighted. The Promised Reformer, speaking about himself, states: "I state on scholarly grounds that I did not accept the Promised Messiah (peace be upon him) merely because he was my father. Rather, when I was around eleven years of age, I had firmly resolved that if my investigations proved him — God forbid — to be false, I would leave home. However, I came to understand his truthfulness and my faith continued to grow, such that when he passed away, my conviction increased even further." (Sawaneh Fazl-e-Umar, Vol. 1, page 96)

He then mentioned: "When I took the pledge of allegiance by hand, a stirring arose in the ocean of my heart's feeling at the age of ten that cannot be described." (Adapted from Yad-e-Ayyam, Anwar-ul-Uloom, Vol. 8, page 365)

Referring to how the Promised Messiah (peace be upon him) would encourage prayers and draw attention towards supplication even in childhood, he states at one place: "The Promised Messiah (peace be upon him), God's envoy, to whom Allah had said اُجِیْبُ کُلَّ دُعَائِکَ اِلَّا فِیْ شُرَکَآئِکَ — meaning, 'I will accept all your prayers except those concerning your partners' — he asked me, who was only nine years old at the time, to pray during the Henry Martyn Clarke case. He also asked the household servants, both male and female, to pray. So when the one whose every prayer Allah had promised to accept deemed it necessary to have others pray as well..." (Khutbat-e-Mahmud, Vol. 14, pages 131–132), (then how much more must others direct their attention towards this.) Regarding the revelation اُجِیْبُ کُلَّ دُعَائِکَ اِلَّا فِیْ شُرَکَآئِکَ, some may not be aware of its context. The Promised Messiah (peace be upon him) was praying concerning a case that his partners, that is, certain close relatives, had filed in order to claim a share in his family's property. The brother of the Promised Messiah (peace and blessings of Allah be upon him), the late Mirza Ghulam Qadir, was fighting this case on behalf of his own side of the family. On the other side was also a government officer who was among their relatives. In any case, Mirza Ghulam Qadir was confident that the case would be decided in their favor, as the property had been in their possession for generations. However, when the Promised Messiah (peace be upon him) prayed, he received this revelation, the meaning of which is: "I will accept all prayers except those concerning the partners." Upon this, he told his family not to waste money needlessly on lawyers and court proceedings, as they would lose the case. But his brother remained confident. In any case, the lower court decided the case in favor of the brother of the Promised Messiah (peace be upon him). Then an appeal was made to the Chief Court, and the case was lost there. The Promised Messiah (peace be upon him) said that how could they have won, as Allah had made it clearly known. (Adapted from Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, pages 254–255)

In connection with prayers, the Promised Reformer (may Allah be pleased with him) mentioned another point as well, and he was addressing doctors in that regard. Here, when there is a serious matter, a team of doctors convenes. This is now the case in Pakistan and other countries as well. However, sometimes certain doctors feel that since they are treating a patient, their treatment alone should suffice and there is no need for any other consultation. Regarding the time when Hazrat Sarah Begum Sahiba, the wife of Hazrat Khalifatul Masih II (may Allah be pleased with him), passed away at the time of childbirth, he mentioned that the doctors should have consulted one another. Had there been consultation at that time, perhaps a life could have been saved. He therefore said that if the Promised Messiah (peace be upon him) — to whom Allah had promised to accept all prayers — also sought prayers from others, then other people, in their respective professions, should certainly seek consultation and prayers wherever needed. (Adapted from Khutbat-e-Mahmud, Vol. 14, pages 131–132)

He narrates another incident about himself: "During the journey in which the Promised Messiah (peace be upon him) passed away, at the residence of Dr. Muhammad Husain Shah Sahib, Dr. Mirza Yaqub Baig Sahib once came to inform him of the arrival of a Hindu retired sessions judge who had come for a visit. At that time, the Promised Messiah (peace be upon him) said to him: 'I am also unwell, but Mahmud is also ill. I am more concerned about his illness. Please attend to his treatment with care.'" (Islah-e-Nafs, Anwar-ul-Uloom, Vol. 5, page 456)

He forgot his own illness, and he knew that this son was to become the Promised Reformer, which is why he was concerned.

The case of the wall is a well-known case from the time of the Promised Messiah (peace be upon him), in which opponents from his family erected a wall across the path to the mosque, blocking the way. Narrating this, the Promised Reformer (may Allah be pleased with him) says: "I was a child, but I remember well that some of our own relatives used to drive nails into the path so that when guests came to offer prayers, they would stumble over those nails in the darkness of night. And that is what would happen, and if the nails were removed, they would start fighting. Similarly, I remember well that the opponents had erected a wall in front of Masjid Mubarak. Some Ahmadis were moved to emotion and wished to pull down the wall, but the Promised Messiah (peace be upon him) said that our duty is to exercise patience and to abide by the law. Then I remember — I was a child, and by the grace of Allah, I used to have true dreams from childhood — I saw in a dream that the wall was being demolished and people were picking up the bricks one by one and throwing them aside. It also seemed as though some rain had fallen before that. In this state, I saw in the dream that Hazrat Khalifa-e-Awwal was coming from the direction of the mosque. He says: When the court decided the case, and the wall was demolished, exactly that came to pass. That day, there was also some rain, and when Hazrat Khalifa-e-Awwal returned after the lesson, the wall was being demolished ahead. I was also standing there. Since I had already mentioned this dream to him earlier, as soon as he saw me, Hazrat Khalifatul Masih I said: Mian, see, your dream has come true today." (Khutbat-e-Mahmud, Vol. 15, pages 206–207)

Then, speaking of that same era, he says at one place: "There was a time when, during the life of the Promised Messiah (peace be upon him), the opponents closed the door of the mosque, and the Promised Messiah (peace be upon him) on several occasions would bring people to the mosque by having them pass through the interior of the house with a curtain arranged for purdah. And many people would come around from above, taking a long detour. This path remained blocked for a year or six months. Eventually, a case was filed, and Allah arranged matters such that the wall was demolished." (Khutbat-e-Mahmud, Vol. 20, pages 574–575)

Now, those who visit Qadian may observe that, by the grace of Allah, very spacious paths have been laid out there. Regarding showing affection to children, he relates a personal incident at one place, saying: "I remember something from my childhood — our mother would sometimes say in displeasure that his head is very small (meaning Hazrat Khalifatul Masih II). I remember that the Promised Messiah (peace be upon him) would say: This is nothing. Ratigan, who was a very famous lawyer whose competence was renowned throughout the country, also had a very small head." He says, "A large head does not indicate that a person is intelligent. One who deprives his children of knowledge and wisdom — even if his head be large — is still foolish. A person whose mind cannot comprehend what Allah and the Prophet are, what the Quran is, how can he attain understanding?" (Khutbat-e-Mahmud, Vol. 2, page 174.) So the essential thing we need is to understand the commandments of Allah and the Prophet, to reflect upon them, and to strive to understand their meaning. To understand the Holy Quran. And this is the reality that illuminates minds.

Regarding loyalty to government, he states at one place: "When I was a child and had just come to my senses, I heard from the tongue of the Promised Messiah (peace and blessings of Allah be upon him) the command of loyalty to the government, and I adhered to this command so steadfastly that I even differed from my close friends in this regard — and even from the leaders of my own community." (Khutbat-e-Mahmud, Vol. 15, page 323)

Some people are inclined to argue that because of such and such a matter, we should not obey the government's commands. The exception is only when the government attempts to impose restrictions of a religious nature; otherwise, no. He further elaborates on this elsewhere, saying: "The Promised Messiah (peace and blessings of Allah be upon him) said that the British government is also a mercy from Allah. This does not mean that the individuals of the English nation are very righteous and close to Islamic teachings. Among them, too, there are oppressors, usurpers, the wicked, the dissolute, and those harboring every kind of evil, as there are in other nations as well. Among them, there are good people, and so too in other nations. What makes it a mercy is that this government interferes very little in the personal freedoms of individuals. And in those matters in which it does not interfere, we have the opportunity to establish the teachings of Islam. So this is Allah's grace that He appointed such a nation over us. (This refers to the time when the British ruled India, as it was a government that interfered very little in individuals' affairs...)."

Just recently, we held our conference here. A press reporter said to me that conditions here are the same. My response to her was that this government does not interfere in matters of religion. Therefore, we cannot say that conditions here are like those in Pakistan or in any other country where restrictions have been placed on Ahmadiyyat. In any case, he says, "It is possible that if the Nazis or Fascists had ruled over us, they might have been better than the British in certain other respects. It is possible that they might have had more fear of Allah than the British and might have been more just. But they would not have granted the degree of individual freedom that the British granted. They might have been good as individuals, but for the community, they would have been harmful — (that is, personal relations with them might have been fine, but collectively, for the community as a whole, they would have been detrimental). And this would have meant that until an Islamic government was established, the sphere for establishing Islamic teachings would have been very narrow for us, and very few of the Islamic commandments would have been such that we could have upheld. And it is in this sense that the Promised Messiah (peace and blessings of Allah be upon him) declared the British government a mercy. People raise the objection: a plant grown by the British themselves, so he said it is called a mercy, and that nation was praised because they granted freedom. "His meaning was not that the British are more just — it is possible that some other government might be better in matters of justice. What is praiseworthy is that the tradition of this nation's civilization is such that it has not granted its government the authority to interfere in individual matters." (Al-Fazl, 21 January 1938, page 4, Vol. 26, No. 17)

Regarding the jihad of the pen, he made the following statement: "The hearts of prophets are very grateful. Even over the most ordinary of things, they feel a deep sense of gratitude. When the books of the Promised Messiah (peace be upon him) were being printed day and night — despite the fact that he would sometimes go without sleep for several nights — whenever someone would come at night with a proof copy, he would rise himself to go and receive it, and while doing so would say: جَزَاکَ اللّٰہُ اَحْسَنَ الْجَزَاَء — how much trouble this person has taken, how much these people endure. May Allah reward them well. And yet he himself had been awake the entire night." He says, "Many times I went to sleep seeing him at work, and whenever I opened my eyes, I would see him still working, until morning came. Though others worked for the sake of Allah, he (peace be upon him) felt their hardship deeply. Why? Because in the hearts of prophets there is a profound sense of gratitude." (Al-Fazl, 19 August 1916, page 7, Vol. 4, No. 13)

How much the companions of the Promised Messiah (peace be upon him) observed reverence for him and regard for his station, and how they would not spare anyone in this regard. The Promised Reformer (may Allah be pleased with him) narrates a personal incident, and in relating it, he drew attention to the fact that our youth must always remember to give due attention to Islamic etiquette and manners. He states in one of his sermons: "I have seen that no attention is paid to teaching Islamic manners to young people. Young men wander about with their arms around each other's necks without any restraint. They do not even hesitate to do so in my presence, because they do not feel that this is something objectionable. Their parents and teachers have never paid any attention to reforming them, whereas these things have a very deep influence on human life. I have seen that the early training some people received in childhood still has an effect on me to this day, and whenever that incident comes to mind, involuntarily, a prayer rises from the heart for them. Once, I was standing with my elbow resting on a boy's shoulder when Master Qadir Bakhsh Sahib — who was the father of Maulvi Abdul Rahim Sahib Dard — stopped me and said that this is a very bad thing. At that time, I must have been about twelve or thirteen years old, but whenever that scene comes to mind, a prayer rises from the heart for him. Similarly, I remember something said by a Subedar Sahib from Moradabad." He writes: "Since our mother is from Delhi, and in Delhi — and indeed in Lucknow as well — one addresses others with 'tum'. Elders are certainly addressed as 'aap', but since our mother had no elders here from whom we could learn to address someone as 'aap', up until the age of ten or eleven, I used to address the Promised Messiah (peace be upon him) as 'tum'. May Allah grant forgiveness to that Subedar Sahib and elevate his ranks." He says, "Subedar Muhammad Ayub Khan Sahib was from Moradabad. There was a court case in Gurdaspur, and in the course of conversation, I addressed the Promised Messiah (peace be upon him) as 'tum'. That Subedar Sahib took me aside and said: You are the son of the Promised Messiah (peace be upon him) and for us you are a place of reverence. But remember this: the word 'tum' is used for equals, not for elders, and I absolutely cannot tolerate its use for the Promised Messiah (peace be upon him). This was the first lesson he gave me in this regard." (Al-Fazl, 11 March 1939, page 7, Vol. 27, No. 58)

So we too must pay particular attention to Islamic etiquette. Those who appear on MTA these days should keep this in mind. Generally, it is young people who appear, and by the grace of Allah, their programs are largely very good. However, there is one program that is currently being produced from Rabwah in which missionaries and life devotees are also seated. The manner of sitting is quite incorrect — sitting on chairs with legs spread wide apart, swaying about, no dignity, no cap on the head. Such programs produced by Rabwah cannot be tolerated under any circumstances. Therefore, from now on, those at MTA in Pakistan must also take heed of this. A program may be good in its content and nature, but if the one conducting and presenting it is not proper, that program will never be aired. I have therefore suspended those programs going forward. Missionaries in particular need to pay great attention to this. They have their own dignity, and they must understand that it is their responsibility to uphold it. If an ordinary worldly young man behaves in such a manner, it is tolerable, but if a missionary does so, it is intolerable. And some people have written to me and drawn my attention to this. Everyone is noticing that a certain program comes from Rabwah, in which no regard whatsoever is paid to dignity.

The Promised Reformer (may Allah be pleased with him) narrates an incident: "In childhood, we used to play various games. I generally used to play football. When some cricket players came to Qadian, they formed a cricket team." The Promised Reformer says: "One day they came to me and said: ' Go and request the Promised Messiah (peace be upon him) to also come and play. So I went inside. He was writing a book at the time. When I explained my purpose, he put down his pen and said: Your ball will not go beyond the boundary, but I am playing cricket whose ball will reach the ends of the world. Now look and see whether his ball has reached the ends of the world or not. At that time, there were people acquainted with him in America, Holland, England, Switzerland, the Middle East, Africa, Indonesia, and many other countries. The Philippine government did not permit us to send a missionary there, but in recent days, pledges of allegiance have been regularly coming from there. Just three or four days ago, a letter came from the Philippines in which a person wrote that this letter should be taken as his pledge of allegiance and requested further literature to be sent. (These are matters from the time of Hazrat Khalifa II.) Whenever I learn of any place where there is someone serving Islam, I write a letter there. So he wrote that he had also written a letter to Anjuman Ishaat-e-Islam Lahore, that he had also written a letter to the address of the Mosque in London, and that he had also written a letter to the address in Washington, America. Now see — no missionary of ours has gone to the Philippines, yet people on their own are developing an inclination towards Ahmadiyyat. This is the same ball that the Promised Messiah (peace be upon him) struck while sitting in Qadian — and it is reaching the ends of the world. (Al-Fazl, 8 February 1956, page 4, Vol. 45/10, No. 33)

Now this has multiplied to such an extent that it is a matter of wonder how Allah is on His own introducing people across the world to the Promised Messiah (peace be upon him). I have narrated various incidents at different times of how Allah Himself provides guidance — how He is causing the Promised Messiah (peace be upon him) to be known. Some people, after a long time, when they see a photograph of the Promised Messiah (peace be upon him) somewhere, recognize him, or when they see photographs of the Khalifas, they recognize them, saying: these were the ones who were conveying to us the true message of Islam.

Then, narrating another incident, he says: "Without striving — whether in religious or worldly matters — no human being can attain honor. The Promised Messiah (peace and blessings of Allah be upon him) used to say: in our era, Allah has attached all honor to us. (That is, in this era — the era of the Promised Messiah (peace be upon him) — all honor has been attached to him.) Now those who attain honor will either be our followers or our opponents. (That is, even opponents, if they attain honor, it will be on account of the Promised Messiah (peace be upon him).) He would therefore say: just look at Maulvi Sana'ullah Sahib — he is no great scholar. Thousands of scholars like him are found in Punjab and India. If he has attained any distinction, it is solely because of his opposition to us. Whether those people acknowledge this or not, the fact remains that today honor lies either in opposing us or in supporting us. In other words, we are the central figure, and even opponents, if they gain honor, it is because of us." (Tafsir-e-Kabir, Vol. 8, page 614)

He further elaborated on this elsewhere, saying: "Until a person attains excellence, no reward can be obtained. In religion, too, it is excellence alone that benefits. The Promised Messiah (peace be upon him) used to say: " These days, only those benefit from us who have a deep connection — either those in complete opposition, like Maulvi Sana'ullah Sahib and others, while lesser scholars are not even noticed by anyone, or those with complete sincerity." Now, the lesser scholars too have made opposition to the Promised Messiah (peace be upon him) a means of earning their livelihood in their respective areas, and if they are getting their bread, it is for that very reason. He says: "A superficial connection yields no benefit. In truth, it is only through excellence that grace is received. Without it, a person remains deprived of grace. If a person were to say 'ہر چہ باد باد، کشتی ما در آب انداختیم' — meaning: whatever happens, let it happen, we have set our boat into the river — and were to set out toward Allah (if, saying this, one were to turn towards Allah), then such a person would be treated as those before him were treated. After all, Allah has no enmity towards anyone. What is needed is that a person completely cast himself before Allah and prostrate himself at His threshold. Thereupon, of its own accord, he will attain everything, and whatever progress is necessary for him will come on its own." (Therefore, every Ahmadi must remember that if one has accepted, one must completely surrender to Him.) He wrote: "Look at the limbs of one who sits near fire — they will all be warm. Touch his face, hands, or feet wherever you will, and you will feel warmth. So how is it possible that a person, having left everything aside, comes to Allah and sits in His presence, and the existence of Allah does not manifest from within him? Iron placed in fire begins to display the properties of fire, though it does not become fire. Likewise, those who attain nearness to Allah experience special dealings, and Allah clothes them in the mantle of کُنْ فَیَکُوْن, such that the ignorant begin to consider them divine, whereas they are merely reflecting the attributes of Allah. So if anyone wishes to benefit from religion, the way to do so is to completely cast oneself before Allah. But if an entire nation does this, special blessings will descend upon them, and they will triumph in every field. For our community too, it is necessary to take this step, but many people consider it sufficient to merely say so, whereas one's love for Allah must be such that it becomes a natural state. It must not be a false claim, because falsehood and love of Allah cannot coexist in the same place. Falsehood is a darkness, and love of Allah is a light. So how can light and darkness coexist?" (Khutbat-e-Mahmud, Vol. 17, pages 470–471)

So we must continue to assess ourselves, and I frequently draw attention to the fact that having entered the pledge of allegiance of the Promised Messiah (peace be upon him), we must appear different from others. In our faith and conviction in the Being of Allah, we must appear distinct from others and be more advanced. In acts of worship, too, we must appear different from others. Those striving to attain higher standards must be more among us than among others. In noble character, too, we must have a distinguished standing. In observance of the law, we too must be an example. In short, in every regard, an Ahmadi must stand apart from others — only then can we, as the Promised Messiah (peace be upon him) says, truly benefit from the pledge of allegiance.

Regarding benevolence and good conduct, he narrates the following incident: Once an officer came to the Promised Messiah (peace be upon him) regarding a matter and said: "These people" — meaning those living in Qadian who were not of the community, such as Hindus and others, who would sometimes lodge false complaints against the Promised Messiah (peace be upon him) with government officials — "are your townspeople. You should treat them with leniency." (He said this to the Promised Messiah (peace be upon him).) "So the Promised Messiah (peace be upon him) said: ask this Budha Shah (there was a certain person there, that very Budha Shah) whether there has been a single occasion on which he has refrained from causing harm from his side — from doing every possible injury — and then ask him whether there has been a single occasion on which I could have shown kindness to him and I did not." He kept his head bowed and said nothing. This was a magnificent example of his character. So our community too must be an example in character. There must be such purity in dealings that even if there is not a single penny in the house, no hand is laid on what is entrusted, and words must be spoken so sweetly and with such love as to touch the hearts of others." (Khutbat-e-Mahmud, Vol. 10, pages 277–278)

Explaining that when a person becomes accustomed to something, it ceases to be a hardship — once one is accustomed, the hardship disappears — he said: "From the lips of the Promised Messiah (peace be upon him) I have myself heard this subject many times, that two kinds of trials come from Allah. One kind of trial is that in which the servant is given a choice, that he may himself devise some means of comfort. As an example of this, the Promised Messiah (peace be upon him) would say: Look — ablution is also a trial. In the winter season, when the cold is severe, a cold wind is blowing, and even the slightest breeze causes a person discomfort." (Now here, such a thing is inconceivable — even in bathrooms, there is heating and hot water is available. But if there is no heating and one must go outside in the cold with cold water, then one can form some idea of ablution in winter.) He said, "Allah commands a person to perform ablution before offering prayers. Often at the time of prayer, there is no hot water, or sometimes hot water can be obtained but is not ready at that moment, and sometimes hot water is simply not available. The water is ice-cold, and one must perform ablution with that very water and offer prayer. He would say: This too is a trial that Allah has placed for the believers. But he would say: this is a trial in which the servant has been given a choice — that is, he is permitted that if the water is cold, he may heat it. So this is, as it were, a voluntary trial." Many more examples of such voluntary trials can be given. He said: "What Allah has ordained, and in which He has given the person permission that if you cannot perform ablution with cold water, make an effort — heat the water on a fire — and if there is no fire in your own home, get fire from a neighbour and heat the water — and after performing ablution with warm water, put on warm clothes thoroughly so that you do not feel cold. Or sometimes people build heated baths in mosques where the water remains warm. So those who are poor and cannot heat water in their homes may go to the mosque and perform ablution from the bath." Those who are in underdeveloped or less developed countries, and those among the listeners who are from there, can form a proper picture of this, and even the older among you can. Those born here may perhaps not be able to picture it, as hot water is readily available here. But many of us know what the situation is in Pakistan, India, and similar places. He then said: "Or if there is no heated bath in the mosque, then a determined person draws a fresh bucket of water from the well and performs ablution from it, and in this way he also avoids the cold, because in winter the fresh water from a well is somewhat warm. So if no means are available, he can relieve his hardship in this way. Similarly, he would say: Allah has commanded a person to rise early in the morning and offer the Fajr prayer. Now in winter, rising in the morning is so difficult. But if a person has sufficient means, even this hardship may not be felt. For example, if he is in the habit of offering the Tahajjud prayer, he can do so by closing the doors of the room well so that the room stays warm and the cold air from outside cannot enter. Similarly, when going to the mosque for Fajr, he may wrap himself in a blanket or quilt (for those who have no coat) or wear a warm coat. And if someone is poor, he can wear an old, worn waistcoat or coat and protect himself from the cold. And if a person is absolutely destitute and has neither a blanket nor a quilt nor a waistcoat nor a coat, even then he will not suffer greatly, because such a person becomes accustomed to bearing the cold, and it is Allah's law that what a person becomes accustomed to does not cause him pain." (Khutbat-e-Mahmud, Vol. 17, pages 669–670)

We have seen many people in Pakistan in winter, when we are bundled up in warm clothes, a poor man is going about comfortably in modest clothing and without socks, feeling no cold at all, because he has become accustomed to it.

Then he says: "I have seen, for instance, that women who work where wood and coal are burning will take out coals or embers from the stove with their bare hands and feel no pain, whereas we cannot even approach the embers." (Adapted from Khutbat-e-Mahmud, Vol. 17, page 670)

So when one becomes habituated to something, one no longer feels the pain. The first thing, therefore, is that even if there is a trial, one must bear the hardship and endure it for the sake of Allah. And if a solution can be found, one should seek it within Allah's commandments and act accordingly. And if that is not possible either, then a person should habituate himself and strive to act in accordance with the situation, and when the habit is formed, what was once hardship ceases to be hardship.

The Promised Reformer did not mention what the second kind of trial is, but let me read a passage from the Promised Messiah (peace be upon him) in which he spoke about the wisdom behind trials. He said:

"Look — Allah was capable of not allowing His servants to suffer any kind of pain, and of having them live their lives in every comfort and ease, in a kingly life, with provisions of pleasure and enjoyment at every moment. But he did not do so. In this lie great secrets and hidden mysteries. Look how dear a daughter is to her parents — indeed, often more dear than sons — yet a time comes when parents must separate her from themselves. That time is such that witnessing it requires a stout heart. The condition on both sides is very pitiable (meaning the parents are weeping at the time of departure, and so is the daughter). They have lived together for about fourteen or fifteen years. In the end, the moment of their separation is a time of very deep grief. If some unwise person were to call this separation cruelty, it would not be without cause — yet in the daughter there are certain faculties whose expression comes only through this separation, through going to her in-laws and living with her husband, which proves a source of blessing and mercy for both sides. The same is the case with the people of Allah. In such people, there are certain hidden qualities that cannot possibly be expressed until hardships and trials come upon them. Look — we speak of the character of the Holy Prophet (peace and blessings of Allah be upon him) with great pride and courage. And this is only because both kinds of eras have passed over the Holy Prophet (peace and blessings of Allah be upon him); otherwise, how would we have described this excellence?" (That is, both eras of ease and of hardship and suffering passed.) "Do not view the era of sorrow with a bad eye. It draws toward itself the pleasure of Allah and His nearness. To attain that pleasure — the pleasure that comes to those accepted by Allah — one must divorce all worldly and base pleasures. To become close to Allah, it is necessary to endure sorrows and give thanks, and day by day a new death must be borne. When a person utterly brings death upon himself with regard to worldly desires and the self, he then receives that life which never perishes. After that, death never comes again." (Malfuzat, Vol. 5, pages 200–201. Edition 1985, printed in England)

So this is a brief outline of the wisdom behind trials.

The Promised Reformer once said, "When I was nine or ten years of age, another student and I were playing at home. There was a book in the cupboard, which had a blue binding and dated from the time of our grandfather. We had just begun studying new subjects. When we opened that book, it was written in it that Jibrail no longer descends. I said: This is wrong — he does descend upon my father. The boy said: Jibrail does not come — it is written in the book. We fell into a dispute. Finally, we both went to the Promised Messiah (peace be upon him), and each of us presented his account. He said: What is written in the book is wrong. Jibrail still comes now."

Then he narrates another personal incident: "Among the incidents of foolishness, I also remember one of my own. I have laughed recalling this incident many times, and sometimes tears have come to my eyes. Yet I regard it with great esteem, and it is one of those incidents in my life of which I am proud, foolish though it was. The incident is this: during the time of the Promised Messiah (peace be upon him), one night we were sleeping in the courtyard. It was the summer season. A cloud appeared in the sky and began to thunder loudly. In the meantime, lightning struck somewhere near Qadian, but its thunderclap was so loud that everyone in every house in Qadian thought it had struck their own home. Because of the thunderclap and the clouds, everyone went inside their rooms. When this thunderclap occurred, we too, who were sleeping in the courtyard, got up and went inside. To this day, I remember that scene — when the Promised Messiah (peace be upon him) was going inside, I placed both my hands on his head so that if lightning were to strike, it would strike me and not him. Afterward, when I came to my senses, I laughed at my own action: it was through him that we were to be protected from lightning, not that he would be saved from lightning through us." (Sawaneh Fazl-e-Umar, Vol. 1, pages 149–150)

He narrates the incident of the passing of Hazrat Maulvi Abdul Karim Sahib: 1905 came. Maulvi Abdul Karim Sahib fell ill. I was 17 years of age, and it was still the time of play and sport. Maulvi Sahib was ill, and we spent the whole day in play. One day, I went to Maulvi Sahib with some broth. Other than that, I do not remember ever going to enquire after him. According to the thinking of that age, I believed that Maulvi Sahib could not possibly pass away — he would pass away after the Promised Messiah (peace be upon him). Maulvi Abdul Karim Sahib had a sharp temperament. I studied a lesson or two of Alif Layla with him and then stopped. My relationship with him was no more than that. Yes, in those days there were frequent discussions about which was the right angel of the Promised Messiah (peace be upon him) and which was the left. Some said that Maulvi Abdul Karim Sahib was on the right, and some said in regard to my revered teacher, Hazrat Khalifa-e-Awwal, that he was the right angel. At that time, there was no capacity to compare knowledge and works. (That is, it was childhood and adolescence — there was no such discernment.) So I believe that out of the love which Hazrat Khalifa-e-Awwal bore for me, I was among the Nur-ud-Dinists. We had once asked the Promised Messiah (peace be upon him) as well, and he confirmed our view. (That is, that Hazrat Khalifa-e-Awwal was the closer companion of the Promised Messiah (peace be upon him).) In short, I had no great relationship with Maulvi Abdul Karim Sahib, except that I was an admirer of his powerful sermons and a believer in his love for the Promised Messiah (peace be upon him). But as soon as I heard the news of his passing, a change came over my state. That news was a lightning bolt that passed through my body. When I heard the news of his passing, I had no strength left to bear it. I ran and shut myself in my room and closed the doors. Then I fell on the bed like a lifeless corpse, and tears streamed from my eyes. They were not tears — they were a river. The transience of the world, the scenes of Maulvi Sahib's love for the Promised Messiah (peace be upon him) and his service to the Promised Messiah (peace be upon him) passed before my eyes. Again and again the thought arose in my heart: he used to assist greatly in the work of the Promised Messiah (peace be upon him) — now the Promised Messiah (peace be upon him) will face great difficulty. And then a veil would fall over my thoughts, and a river of tears would flow from my eyes. That day, I could neither eat nor did my tears cease, so much so that even the Promised Messiah (peace be upon him), considering my carefree nature, was astonished at my condition and said in wonder: " What has happened to Mahmud? He had no such special relationship with Maulvi Sahib — he will fall ill."

Then he says, "The mention of 1908 is painful for me. That year brought about the beginning of a new era — not only in my life, but in the lives of all Ahmadis. That year, the being who was as a soul to our lifeless bodies, as sight to our lightless eyes, and as light to our dark hearts, departed from us. This was not a separation — it was a cataclysm. The ground was pulled from beneath our feet, and the sky shook from its place. Allah is my witness that at that moment there was no thought of bread or clothing. There was only one thought: that even if the whole world were to abandon the Promised Messiah (peace be upon him), I would not, and I would establish this community in the world. I do not know to what extent I have fulfilled this pledge, but my intention has always been that my actions conform to this pledge." (Yad-e-Ayyam, Anwar-ul-Uloom, Vol. 8, pages 367–368)

Today, by the grace of Allah, every member of the community — and indeed those who came later — bear witness that he fulfilled this pledge admirably, and he also guided us towards the right paths for fulfilling our own pledges. May Allah grant us too the ability to fulfill our pledges.

At this time, I will lead two funeral prayers. One funeral is present. (Has it arrived?) This present funeral is that of Mukarrama Suraiya Begum Sahiba, wife of the late Chaudhry Abdul Rahim Sahib of Multan, who was recently in Manchester, UK. She passed away on 11 November at the age of 77. اِنَّالِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ. She was a righteous, pious woman, regular in her prayers, cheerful in her manner, patient and grateful. The deceased was a Musia. She is survived by six sons and four daughters. One son, Abdul Mateen Sahib, is Za'im Ansarullah Manchester. A daughter has the honor of serving as President of Lajna Manchester. I will lead her funeral prayer. May Allah elevate her ranks and grant her children the ability to remain steadfast upon her good deeds.

The second funeral is an absent one, that of Maktum Mahmud Abdullah Shabbouti Sahib of Yemen. Shabbouti Sahib passed away on 9 November 2014 after a prolonged illness. اِنَّالِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ. His father had sent him to Jamia Ahmadiyya Rabwah for education, where he also passed the Maulvi Fazil examination. After Maktum Ghulam Ahmad Sahib, a missionary of the community, he was appointed as a missionary in Yemen. He was born on 24 May 1934 in Yemen. His father, Maktum Abdullah Muhammad Uthman al-Shabbouti Sahib, was the first Yemeni Ahmadi, who had taken the pledge of allegiance through missionary Maktum Ghulam Ahmad Sahib. The deceased's father sent him to Jamia Ahmadiyya Rabwah to study in June 1952, where he passed the Maulvi Fazil examination and was the first foreign national to do so. He likewise passed the Shahid examination from Jamia and returned to Yemen as a missionary in 1960. But before his return, his father had instructed him to marry in Rabwah, and Tahrik-e-Jadid arranged his marriage to Muhtarima Nasreen Shah Sahiba, daughter of Maktum Syed Bashir Ahmad Shah Sahib. This father-in-law's family of Shabbouti Sahib is from the family of Hazrat Khalifatul Masih IV (may Allah have mercy on him) and Dr. Syed Abdul Sattar Shah Sahib. The deceased's son wrote that all the students of Jamia would recount that they offered Fajr prayer in Masjid Mahmud, which is in the Tahrik-e-Jadid quarters, but Shabbouti Sahib would go to Masjid Mubarak to offer prayer and would then go for a walk with Hazrat Sahibzada Mirza Bashir Ahmad Sahib (may Allah be pleased with him). Among his companions during that period at Jamia were Uthman Chini Sahib, Wahab Adam Sahib, and others. The deceased served as a missionary in Yemen until the early 1970s, but when the Yemeni government gained independence from British rule, a Communist Party government came to power in Yemen, which imposed a ban on all religious activities and preaching. On account of this, the community instructed him to discontinue community activities. However, he continued to handle the community's administrative and financial affairs. He would lead Jumu'ah and Eid prayers at the mosque of Aden University. This university mosque belonged to an Ahmadi. After that person's death, his family members demanded the return of the mosque to themselves, whereupon the late Shabbouti Sahib gave the mosque back to the family, who were not Ahmadis, and offered his own home for use as a mosque. Prayers continued to be held there. He would not take any expenses from the community and met all community needs from his own pocket. He would take nothing from the community budget and would send all contributions to the center without any deduction. Furthermore, when plots were allotted in Rabwah to early missionaries, the late Shabbouti Sahib also gave the plot allotted to him to the community, just as I had mentioned regarding Wahab Adam Sahib, who had also given his to the community. The deceased instilled love for Khilafat and the community in his children. He was a very loving person. He came here once and met me. He maintained ties of kinship with his relatives, whether they were Ahmadis or non-Ahmadis, and kept regular contact with them. He is survived by his wife, Syeda Nasreen Shah Sahiba, five sons, and twelve grandchildren. One of his sons is in Canada, and Nasir Ahmad Sahib is here in the UK. May Allah elevate the ranks of the deceased and grant his children the ability to follow in his footsteps.