.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۔

By the grace of Allah, the Annual Convention (Jalsa Salana) has commenced today in Qadian. Similarly, there are some other countries in the world, particularly some African nations, where the Annual Convention is being held these days. The time there coincides with this very moment. This sermon has become a part of their Jalsa programme as well.

There was a time when the Annual Convention was held only in Qadian. Then, after the partition, the Annual Convention also began in Pakistan. However, the opponents of Ahmadiyyat and the governments found it deeply objectionable that Ahmadis in Pakistan would mention Allah the Almighty and His beloved Prophet (peace and blessings of Allah be upon him). As a result, under a law, the Ahmadiyya Community was prevented from mentioning and invoking the name of Allah the Almighty and His Prophet (peace and blessings of Allah be upon him). To enforce this, a ban was imposed on Jalsa gatherings in Pakistan, and in this way, those people presumed they had deprived the hundreds of thousands of Ahmadis living in Pakistan of the remembrance of Allah the Almighty and His Prophet. However, the opponents of Ahmadiyyat fail to understand that these apparent legal restrictions may bind bodies but cannot bind hearts. Despite emotional torment, despite financial loss, despite the sacrifice of lives, the enemy of Ahmadiyyat cannot snatch the love of Allah from our hearts. Despite inflicting all manner of pain and harm upon us, the enemy cannot remove from our hearts the love of our Master and Leader, Hazrat Muhammad, the Messenger of Allah (peace and blessings of Allah be upon him). Our opponents, who are outwardly our brothers in the Kalima, make a strange claim of love for the Kalima — that instead of being pleased that among Muslims there is a sect which not only claims to sacrifice everything for the love of the Kalima, but has also practically demonstrated that the love of the Kalima is firmly embedded in the heart of every child among them — they still make every lawful and unlawful effort to prevent them from reciting the Kalima. Every fair-minded person would say that the efforts of the opponents of Ahmadiyyat to harm Ahmadis are not opposition to Ahmadiyyat, but opposition to Islam itself. In any case, in the context of the Jalsa, mention has also come of Ahmadis in Pakistan and their Jalsa. Every year, the month of December stirs an extraordinary fervour of emotions among Ahmadis living in Pakistan in connection with the Jalsa. May Allah the Almighty allow their emotions to flow before Him in such a way that, while absorbing the blessings of Allah, they sweep away all opposition, every hardship, every difficulty like chaff, and the Ahmadis of Pakistan may also benefit from those blessings from which the Ahmadiyya world is benefiting today.

As I said, this Jalsa was held only in Qadian at first, then it moved from Qadian and began in Rabwah, but restrictions were imposed in Rabwah as well. The opponents, and the governments of the time — indeed all successive governments — who sided with the opponents, thought that by imposing restrictions on the Ahmadiyya Community in Pakistan, they would halt the progress of Ahmadiyyat. But what happened? As I have just mentioned, today in these very days, Jalsas are being held in many countries of the world. And throughout the year, according to their own convenience and circumstances, Jalsas are held in virtually all the countries of the world where the Ahmadiyya Community is established. In other words, the system of this Jalsa, founded by the Promised Messiah (peace be upon him), has assumed an international character. Although Jalsas were held in a few countries even when they used to be held in Rabwah, the scale of those Jalsas has now increased manifold and new countries have been added. And not only Ahmadis, but secular leaders from many countries of the world, adherents of other faiths, and even some noble-minded Muslims regard the Annual Convention of the Ahmadiyya Community as an event that introduces the world to the reality of Islam and familiarises it with the beautiful teachings of Islam. Thus, these were the outcomes that were to follow, and they are indeed coming to pass — the world is coming to know about Islam through the Ahmadiyya Community. The world was destined to learn of the beautiful teachings of Islam through the Ahmadiyya Community, for this is one of the divine decrees of Allah the Almighty, about which the Promised Messiah (peace be upon him) himself stated in very clear terms:

"Do not consider this Jalsa to be like ordinary human gatherings. This is a matter whose foundation rests solely on the support of truth and the exaltation of the Word of Islam." (Majmoo'a Ishtiharat, Vol. 1, p. 281, Announcement of 7 December 1892, Announcement No. 91)

That is to say, it is this very Jalsa through which the name of Islam is to be elevated in the world, because those who attend this Jalsa will learn things that will bring about a revolution in their intellectual and practical states. This intellectual and practical revolution will then manifest its beauty to the world and prove the beauty of Islam and its status as the most perfect, most complete, and most superior of all religions — because not only human efforts but the support of Allah the Almighty will accomplish this work.

He (peace be upon him) further clarified: "The foundational stone of this Movement has been laid by Allah the Almighty with His own hand, and He has prepared nations for it who will shortly join it, for this is the act of that Omnipotent One before Whom nothing is impossible. The time draws near — indeed it is close — when in this religion there will remain no trace of naturalism, nor of the extremist naturalists and superstitious opponents, nor of those who deny miracles, nor of those who mix into it absurd, baseless, and anti-Quranic narrations. And Allah the Almighty will establish on earth the middle path, the path between the two extremes, for this intermediate Community — the same path which the Holy Quran brought; the same path which the Holy Prophet (peace and blessings of Allah be upon him) taught to his Companions (may Allah be pleased with them); the same guidance which from the beginning the truthful, the martyrs, and the righteous have been receiving. This shall be. Surely this shall be. Let him who has ears to hear, hear." He said: "Blessed are those to whom the straight path is opened." (Majmoo'a Ishtiharat, Vol. 1, pp. 281–282, Announcement of 7 December 1892, Announcement No. 91)

Thus, this Jalsa is certainly and ought to be a means of bringing about a revolution in dispositions. The Jalsas held around the world include people from various nations, for these are Jalsas of different nations and different countries. In Africa, Africans participate. In the Far East, the people of that region attend. In Europe and America, large numbers of people have joined. Among Arabs, they too participate. And Allah the Almighty has practically affirmed the words of the Promised Messiah (peace be upon him) that nations are being prepared and are joining. Different nations, by entering into the bai'at of the Muhammadi Messiah, are proclaiming the fulfilment of this prophecy. And not only this — at this very moment, the Jalsa taking place in Qadian has the representation of thirty-one (31) countries. Africa is represented, and so is Asia; there are Arabs and non-Arabs alike. America is represented, and so is Europe, Australia, the Far East, and the islands.

Thus, by imposing restrictions on the Jalsa in one country, the opponents thought they had dealt Ahmadiyyat a severe blow. The enemy is foolish and does not understand that he who proclaimed himself the Imam of the Age, the Muhammadi Messiah, did not say: "I am establishing a community." Rather, he said: *"The foundational stone of this Movement has been laid by Allah the Almighty with His own hand."* So if the enemies of Ahmadiyyat have the courage, let them contend with Allah. But let them remember that the Promised Messiah (peace be upon him) is among the beloved of Allah the Almighty, upon whom rests Allah's special support and succour — and how could it be otherwise, when he was commissioned by Allah Himself in this age to establish the glory of His religion? Therefore, before opposing him, one should reflect upon his declaration, of which one verse of a poem reads:

"O my ill-wisher, strike at me, but do so with thought and care." (Braheen-e-Ahmadiyya, Part Five, Ruhani Khazain, Vol. 21, p. 133)

The opponents should bear in mind that temporary hardships inflicted upon individuals of the Community cannot destroy communities. They may harm a few individuals. And how can such things harm that Community which has the support and succour of Allah the Almighty and which Allah Himself has established and raised? Therefore, not one government but all the governments of the world combined cannot erase the Ahmadiyya Community from the world. Insha'Allah. For it is this very Community that is to establish the perfect and complete religion sent by Allah, the true teaching of the true faith, purified of all extremes and excesses, in its original form as brought by our Master and Leader, Hazrat Muhammad, the Messenger of Allah (peace and blessings of Allah be upon him).

Regarding this very claim — what the Community is — the Promised Messiah (peace be upon him) also stated in one place that no power in the world can destroy it. He says:

"That work which is for the manifestation and proof of Allah's Glory and the blessings of His Prophet, and which is a sapling planted by Allah's own hand — angels themselves guard it. Who is there who can destroy it? Remember, if my Movement is mere shopkeeping, its name and trace will be wiped out. But if it is from Allah the Almighty — and most certainly it is from Him — then let the whole world oppose it; it will grow, and spread,d and the angels will guard it."* He said: *"If not a single person were with me and no one gave any help, still I am certain that this Movement will succeed." (Malfuzat, Vol. 8, p. 148, Edition 1985, published in England)

These are majestic words, presented with Allah the Almighty as witness. How then is it possible that the enemy makes its efforts and destroys the Movement? But we, too,o must remember that we have certain responsibilities. We hold Jalsas; we have joined the Ahmadiyya Community. We must remember that neither is this an ordinary Movement which the Promised Messiah (peace be upon him) has established, nor are these ordinary Jalsas which he inaugurated, nor is calling oneself an Ahmadi a matter of ordinary standing — rather, every Ahmadi bears an immense responsibility. The Promised Messiah (peace be upon him) said that if the weak depart, even if the whole world were to leave him, Allah the Almighty would not abandon him — this is His promise. Therefore, it is the immense responsibility of every Ahmadi who claims to have entered into the bai'at of the Promised Messiah (peace be upon him) that to partake of the support and succour of Allah, he should bring about within himself that revolution which the Promised Messiah (peace be upon him) wishes to see in his followers. Therefore, merely attending the Jalsa is not sufficient; there is a need to take stock of oneself. We need to be among those who become the inheritors of the prayers of the Promised Messiah (peace be upon him). People write to me asking for prayers that they may attain and become inheritors of those prayers which the Promised Messiah (peace be upon him) made for those attending the Jalsa. Is it sufficient merely to have attended the Jalsa to become the inheritors of those prayers? To have listened to the Jalsa proceedings for three or four hours, raised some slogans, and considered the work done? No. As I have said, to become the inheritors of those prayers, there is a need to take stock of oneself — to assess whether what we are hearing, or the fervour we have generated in this environment, is temporary, or whether it is becoming a permanent part of our responsibilities. Therefore, if the effect produced during the Jalsa causes us to rise from every session with the resolve that I must strive with all my capabilities to bring about in my life that revolution which Allah the Almighty and His Prophet (peace and blessings of Allah be upon him) desire from us — which the Promised Messiah (peace be upon him) has described for us — then we will continue to become inheritors of the prayers of the Promised Messiah (peace be upon him). Otherwise, it amounts to saying to Allah the Almighty: we have nothing to do; we will not accept Your word. Allah the Almighty has said فَلۡیَسۡتَجِیۡبُوۡا لِیۡ (Al-Baqarah: 187)  "So they should hearken to Me" — (we don't heed that), but we wish to be the inheritors of the prayers. Therefore, striving to bring about a spiritual revolution within oneself through the atmosphere of the Jalsa, and then supplicating for its attainment, will make us inheritors of the prayers of the Promised Messiah (peace be upon him). So both striving and supplication are essential so that we may become inheritors of the prayers of the Promised Messiah (peace be upon him). And by making us inheritors, Allah will then bestow His blessings upon us. When Allah the Almighty says, "obey My commands, listen to My words too," what are those things we must accept? We all know that these are the commandments of Allah the Almighty present in the Holy Quran from beginning to end. And then Allah has done us the favour by sending the Imam of the Age to clarify for us the depth and importance of these commandments. After this, no excuse remains for us.

In connection with the Jalsa, the Promised Messiah (peace be upon him), while drawing our attention to fulfilling the rights of Allah, has also drawn much attention towards fulfilling the rights of fellow human beings. After drawing the attention of Jalsa participants towards righteousness, piety, and God-consciousness, he drew attention — indeed with great heartfelt longing he cherished the expectation from his followers — that they become a model in tenderness of heart, mutual love, and brotherhood among one another. That they display humility. That they harbour a spirit of sacrifice for one another and establish the highest standards of truthfulness and righteousness. That they keep away from ill-temper and moral crookedness. Therefore, in this regard, each person needs to assess themselves: Are we models of these noble morals? Are we endeavouring to become an example in sacrificing for others? Do we possess within us those standards of humility and meekness which the Promised Messiah (peace be upon him) wishes to see in us, which Allah the Almighty has mentioned in the Holy Quran, and whose examples the Companions of the Holy Prophet (peace and blessings of Allah be upon him) have set before us? If not, then our efforts to partake of the prayers of the Promised Messiah (peace be upon him) and to absorb the blessings of Allah are virtually non-existent, while our expectations are very high. Therefore, those attending the various Jalsas of Ahmadiyya Communities around the world, in general, and those attending the Jalsa in Qadian in particular — who are attending the Jalsa in the abode of the Pure Messiah — should especially feel the heartfelt yearning of the Promised Messiah (peace be upon him) which he expressed to those attending the Jalsa. If we truly wish to become inheritors of those prayers, the Promised Messiah (peace be upon him) has, at many places,s addressed us and told us what he expects of us. In ordinary worldly relationships, ps too, we observe that those children who listen to every word of their parents, serve them, and excel in obedience and compliance receive the greatest share of the closeness and prayers of their parents. Therefore, the finest fruits of the relationship we have established with the Promised Messiah (peace be upon him) will also be reaped by us only when we advance in that relationship. The treasure of prayers for those attending the Jalsa is such a treasure that will continue until the Day of Judgement. So fortunate will be those among us who benefit from it.

I shall now present some sayings of the Promised Messiah (peace be upon him) in which he has expressed some of the expectations he held from the members of his Community.

He (peace be upon him) says in one place: "If our Community wishes to become a community, it must adopt a kind of death. It must save itself from carnal desires and selfish motives and place Allah the Almighty above all else. Man is ruined by much ostentation and futile talk." (Malfuzat, Vol. 6, p. 177, Edition 1985, published in England)

He then said, "You should guard against all kinds of passions. Every stranger who meets you looks at your face and observes your morals, habits, steadfastness, and adherence to the commandments of God — how are they? If they are not good, he stumbles because of you. So keep all these things in mind." (Malfuzat, Vol. 6, p. 265, Edition 1985, published in England)

He then said: "The Holy Quran says:مَنۡ قَتَلَ نَفۡسًۢا بِغَیۡرِ نَفۡسٍ اَوۡ فَسَادٍ (Al-Ma'idah: 33) — that whoever kills a person without just cause is as though he has killed all of mankind. In the same way, I say," he stated, "that if a person has shown no compassion to his brother, he has shown no compassion to all of mankind." He said, "Do not love life so much that faith itself is lost." (Malfuzat, Vol. 7, p. 352, Edition 1985, published in England)

He then says: "This Community which Allah the Almighty wishes to make a model — if its condition too becomes such that there is no brotherhood and compassion among them, it will be a great calamity." (Malfuzat, Vol. 7, p. 353, Edition 1985, published in England)

He then says, "I say truly that religion and the world cannot be combined. Yes, as a servant, the world may certainly accompany religion, but as a partner, never. It has never been heard that one whose connection with Allah is pure goes about begging for scraps. Allah the Almighty has mercy even upon his progeny." He then says — and this is worth heeding: "Only those should consider themselves members of our Community who, in accordance with the pledge of bai'at, give precedence to religion over the world. When a person, observing this pledge, moves towards Allah the Almighty, Allah gives him strength." (Malfuzat, Vol. 7, p. 411, Edition 1985, published in England)

He then said with deep yearning: "Our Community should be such that it does not remain in mere verbosity, but is one that fulfils the true purpose of the bai'at. An inner transformation must take place. You cannot please Allah the Almighty merely through theological debates. If there is no inner transformation, there is no difference between you and others." He said: "Strive for the transformation of yourself. Supplicate in your prayers. Through charity and almsgiving and every other means, join those about whom Allah says: وَالَّذِیۡنَ جَاہَدُوۡا فِیۡنَا (Al-'Ankabut: 70). become part of them." (Malfuzat, Vol. 8, p. 188, Edition 1985, published in England)

So these are a few councils which I have selected. The Promised Messiah (peace be upon him) gave countless pieces of advice for the elevation of the Community's spiritual and moral standard. Keeping these before us, we should strive to create a clear distinction between ourselves and others. Without this, we cannot fulfil the purpose of the bai'at. He (peace be upon him) made it clear that you cannot please Allah the Almighty merely through intellectual progress, or by learning theological issues, or by silencing opponents in debate. It is not sufficient merely to have acquired knowledge. Intellectual progress certainly has its own importance, but for pleasing Allah and to absorb His love, practical progress is essential. It is necessary to transform one's condition. It is necessary to apply the commandments of Allah to one's life. It is necessary to be among those about whom Allah says وَالَّذِیۡنَ جَاہَدُوۡا فِیۡنَا (Al-'Ankabut: 70) — "And as for those who strive in Our path." This striving is achieved through the sacrifice of one's ego. It is done while seeking Allah's help through supplication and prayers. It is done by giving in charity. And every means by which Allah may be pleased is tried. Then, observing the yearning of such people, Allah says لَنَہۡدِیَنَّہُمۡ سُبُلَنَا— "We will surely guide them in Our ways."

Therefore, to attain closeness to Allah, one must first strive oneself; only then is closeness to Allah attained. Similarly, to become an inheritor of the prayers of Allah's beloved ones, one must strive to make oneself deserving of the acceptance of those prayers. These Jalsas provide us awith n environment that enables us to partake of those prayers. Within them, while taking stock of ourselves, we should strive to elevate our standards in fulfilling the rights of Allah and the rights of fellow human beings, so that we may traverse the paths leading to the attainment of Allah as swiftly as possible. May Allah the Almighty grant us the ability to do so.

The second point I wish to address specifically for those attending the Qadian Jalsa: the Promised Messiah (peace be upon him) had instructed those attending the Jalsa to bring their own bedding in accordance with the weather. (Majmoo'a Ishtiharat, Vol. 1, p. 281, Announcement of 7 December 1892, Announcement No. 91). Therefore, those living in India in particular should, to the extent they are able, act upon this, as should those from Pakistan. Although there are now some arrangements for bedding under the Jalsa administration, these cannot be complete. Therefore, those coming from India should not harbour high expectations that complete arrangements will be made for them. Those coming from abroad should also always bring warm clothing to the extent they can, and will have done so already on this occasion, as the weather is cold and they will have considered this. They, too, should bear in mind that rather than seeking warm bedding, heated rooms, and warm spaces, they should wear warm clothes to sleep at night so that there is no complaint later that they were not given warm bedding, that the quilt was not thick enough, or that the room was very cold. It is not as cold now as it used to be in the past. With the climate change that has occurred in the world, the weather there has also changed. No doubt there is a great deal of fog, but the winter temperature has changed considerably. Even in those days, guests used to come and stay, making sacrifices. The real purpose is to benefit from the spiritual atmosphere. While paying attention to one's practical condition, one must strive to absorb the blessings of Allah. Some of those going from Europe may also perhaps feel the cold, since homes here have heating arrangements, while there they will not. Or some affluent individuals who have gone from Pakistan may demand heaters, warm clothing, rooms — they should all bear in mind that whatever the Jalsa administration provides, they should accept with patience and gratitude and say Alhamdulillah for whatever is received. Communities should also, from their respective countries, inform those attending of the full situation and ensure they are prepared before sending them, so that everything is known in advance and there are no complaints. However, I have noticed that communities abroad also delay for a long period and do not even send the lists of representatives. There is considerable lethargy in this. Please always remember in future that if delegates are to be sent to the Jalsa there, it is the duty of the local Amirs to provide to the centre whatever information the centre requests. Otherwise, difficulties arise for those people upon arrival. Similarly, some people begin making demands to be accommodated at a particular place or another — in the guest house, the Darul Ziafat, the Langar Khana, or some other place. Such demands are inappropriate. At this time, attendance at the Jalsa is not very large — fifteen to sixteen thousand, or up to twenty thousand — and in accordance with this, accommodation is arranged with Allah's grace to the extent that comfort allows, and it is a good arrangement. But if some people still face difficulty due to illness or other reasons, or due to the demands of age, they shouldn't attend the Jalsa. Attending the Jalsa and benefiting from its atmosphere will necessarily involve going through a little hardship — sacrifice must be made. The Promised Messiah (peace be upon him), despite establishing the highest standards of hospitality for his guests, at which the mind is astonished, nevertheless pparticularly emphasizedduring the Jalsa days that all should be treated equally. Therefore, no special demands should be made — neither there nor anywhere else in the world where Jalsas are held. In Qadian, with Allah's grace, accommodation facilities are now very ample, as I have said. The scenes of the Promised Messiah's (peace be upon him) revelation, وَسِّعْ مَکَانَکَ — "Expand your abode" — (Siraj Muneer, Ruhani Khazain, Vol. 12, p. 73), are visible every year to those who go there. Allah is continuously expanding accommodation, and the local administration also endeavours to provide all reasonable facilities to the extent possible. Yet when arrangements are on a large scale, some shortcomings inevitably remain. Therefore, those guests who are accustomed to making demands should, even if inconvenienced, cooperate with the administration, and as I have said, be content and seek — instead of worldly comforts — how to draw the greatest benefit from being in the abode of the Pure Messiah. And for this purpose, as I said, rather than keeping one's gaze on worldly ease, one should seek and strive to attain those things which the Promised Messiah (peace be upon him) desires of us. By the grace of Allah, except for a very few, all those attending the Jalsa, whether they go now or whenever they go, are a model of sincerity and loyalty. Whether they come from Russia, America, or Europe, when they arrive in the abode of the Promised Messiah and then write their impressions, they express a remarkable spiritual state. It produces a wonderful colour in them. As for the few exceptions — and among them, particularly those who are old Ahmadis — if I have any complaint, it is greater with them. Therefore, those over whom worldliness is gaining the upper hand, I say to them too: look at the morals and loyalty of these newcomers. Every person attending the Jalsa, instead of seeking those things, should try to immerse himself in this spiritual atmosphere. Spend time in prayers and supplications. During these days, especially pray for your own faith and conviction, and also specifically pray for the progress of the Community, for attachment to Khilafat, and for growing ever stronger in this bond. Also pray for the fulfilment of the expectations which the Promised Messiah (peace be upon him) has associated with his Community. The prayers of believers are a support for one another. Therefore, pray for the Community, for the Khalifa of the time, and for one another — and these very prayers will make those who offer them inheritors of the blessings of Allah the Almighty. Insha'Allah. Your prayers will partake of those prayers which the Promised Messiah (peace be upon him) offered for his Community. Also pray for the Jalsa's safe and successful conclusion and for every evil of the enemy to be turned back upon it, for the enemy can do anything anywhere. Pray for the swift fulfilment of the mission and purpose of the Promised Messiah (peace be upon him). Spend your days and nights, your mornings and evenings, in the remembrance of Allah. Only then will you be able to fulfil the purpose of attending the Jalsa. May Allah grant all of them the ability to do so. May Allah soon show us those scenes when we see the world, united with the Muhammadi Messiah, gathering under the banner of Hazrat Muhammad, the Messenger of Allah (peace and blessings of Allah be upon him).

After the prayers, I will also lead an Absent Funeral Prayer for one of our former missionaries, respected Ahmad Shamsheer Sokia Sahib, who passed away on 24 December 2014 in Mauritius. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ. He was born in May 1933. He was a resident of Mauritius. His father, Abdul Sattar Sokia Sahib, served as President of the Community for a long period. His grandfather, Abdul Manaf Sokia Sahib, had taken the bai'at through Hazrat Sufi Ghulam Muhammad Sahib (may Allah be pleased with him)    missionary of the Movement. In 1952, respected Shamsheer Sokia Sahib passed the Senior School Certificate examination from Cambridge University. In 1953, he began working in the Civil Service. In 1962, while serving as Inspector of Income Tax, he went on leave to visit the centres at Qadian and Rabwah. He had long harboured the desire to dedicate his life. Upon reaching Rabwah, this desire surged so strongly, and the atmosphere there appealed to him so deeply that he wrote a letter of resignation from his job from there itself, and after dedicating his life, enrolled in Jami'a Ahmadiyya. He entered Jami'a Ahmadiyya Rabwah on 6 November 1962. He graduated in July 1966. After completing his education at Jami'a, he returned to Mauritius. Here, he married Sayyidah Sokia Sahiba, the daughter of the earliest Ahmadi Al-Hajj Azim Sultan Ghauth Sahib. His initial posting was to Mauritius. Thereafter, from July 1967 to September 1977, he served as a missionary in the Ivory Coast. Subsequently, after a period of stay in Rabwah, he returned to the Ivory Coast again in March 1978. In August 1981, he was transferred from the Ivory Coast to Benin and was blessed with the opportunity to serve in Benin until April 1987. In 1987, he formally retired from service, but continued rendering Community services in various capacities. He was blessed with the opportunity to translate sermons and carry out scholarly work. He served in Africa with great patience in difficult circumstances. In Benin, he had a mosque constructed on behalf of his parents. He was also blessed to serve in Madagascar, the Comoros Islands, and Réunion Island, in addition to Mauritius and Rodrigues Island. During his stay in Mauritius, he rendered comprehensive services in translating literature and preparing books. He was blessed to translate numerous pieces of Community literature into the French language. He was blessed to translate the Promised Messiah's (peace be upon him) book Kishti-e-Nuh into French. He would have cassette recordings made of the French translations of the sermons of Hazrat Khalifatul Masih IV (may Allah have mercy on him) and send them to French-speaking countries. He was blessed to translate the Holy Quran into Creole. He was blessed to carry out the final checking and correction of the newly published French translation of the Holy Quran. He wrote a brief book on the life of the Holy Prophet (peace and blessings of Allah be upon him). He was a selfless, simple, and sincere person, free from ostentation. He was very humble — indeed, humility had been in him from the very beginning. I remember that when he was studying in Rabwah, we used to perform duties together during the Jalsa Salana days. He was a person of extreme humility. He would deal with everyone with good cheer and was also very lively and pleasant in temperament. A few months before his death, he quietly donated approximately four and a half thousand euros for the construction of a mosquin the   Ivory Coast. When an Ahmadi needed money and no one from his family could help, he came to know of it. He immediately summoned the person and quietly gave the required amount. He would speak of his teachers in Rabwah, from whom he had studied with great love and affection. He was a lover of knowledge. May Allah the Almighty elevate his spiritual ranks and treat him with forgiveness. As I mentioned, his Absent Funeral Prayer will be offered after the prayers.