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۔

Hazrat Musleh-e-Maud (may Allah be pleased with him) once delivered a sermon on general shortcomings and weaknesses in which he drew attention to the causes of these weaknesses and urged the Jama'at to guard against them. This subject is needed even today, and therefore, drawing from it, I have taken up this topic today.

Shortcomings and weaknesses are always of two kinds: individual weaknesses and shortcomings, and nationwide weaknesses and shortcomings. Similarly, virtues are also of two kinds: individual virtues and nationwide virtues. Individual shortcomings are those that exist in individuals but are not found in the nation as a whole. Likewise with virtues — some virtues exist in individuals but are not found in the nation as a whole. Individuals develop certain virtues within themselves through their own knowledge and effort. Similarly, the causes and reasons for shortcomings arise from each person's own circumstances and environment. Regarding good and evil, it should also be remembered that virtue and vice, or shortcoming and merit, are produced as a result of environmental influences. The example of this is like a seed that cannot grow without soil, or as in modern methods of cultivation, a special type of soil is prepared that has the capacity to absorb water and nurture the seed. It is placed in large containers and cultivated inside large halls, but in any case, without it, the seed cannot grow. For any seed to be properly utilized and for its purpose of growth to be achieved, it needs to be provided with soil or a soil-like environment, and without it, even if the seed grows, it will die and perish within a short time. Similarly, vice or virtue that arises from shortcomings or merits is produced as a result of environmental influences.

Thus, the environment is an essential component in the growth of evils or virtues. Until the surrounding influences prepare specific ground for a particular virtue or vice, that vice or virtue cannot develop. But environments are also of two kinds. It is not necessary that one type of environment affects everyone in the same way. One type of environment only affects individuals and does not affect everyone at the national level. Its example is like a land in which only specific crops can grow. For instance, Hazrat Musleh-e-Maud (may Allah be pleased with him) gave the example of saffron — it grows in India, but not throughout all of India; rather, it grows in the region of Kashmir, and even there, there is a specific area where a special type of saffron of the highest quality is produced. (Derived from Khutbat-e-Mahmud, Vol. 13, pp. 74-75)

Pakistani farmers also know — indeed, many people involved in the rice trade know — that the fragrant Basmati rice that grows in the Kalar region is not produced in any other area of Pakistan. Agricultural experts have made great efforts, but they have not been able to replicate that same fragrance. In any case, Allah the Exalted has provided or ordained specific conditions for specific seeds within the law of nature, and without these, that particular quality and attribute cannot be produced. Then there is the soil and other climatic influences — all of these have an effect. In contrast, there are certain crops — for example, wheat or certain types of orchards — that grow everywhere in a country. There may be differences in yield, but they do grow. So in the same way, virtues and vices, under certain influences, assume a national character and become the means of the rise or decline of an entire nation. The vices of individuals can be corrected through individual effort, and if they make the effort, not only will the vices be removed but individual virtues can also be developed. However, for vices or virtues that arise under national influences, the effort of a single individual cannot prove effective, because an individual is a part — a component of the whole — and a defect that exists in the whole cannot be corrected by reforming a part. Rather, if the defect is in the whole, the individual is also affected by it. If the environment of a region is bad, all the people living there will be affected by it. For example, if a person consumes poison, it is not possible for that poison not to affect the hands, feet, brain, or other organs. It will affect the entire body. Similarly, the food we eat — meat, fruit, and various things — every part of the body benefits from it because all the organs are, as it were, the individuals of the whole, that is, the body. Therefore, they share in both the poison and the good nourishment. In the same way, virtue or vice that arises at the national level affects the entire nation. So national vices or virtues cannot be countered by any particular part of the body or individual, nor can national reform be achieved by reforming a specific individual, nor can vices be removed. Similarly, virtues cannot be spread either. Because the effect of the whole certainly falls upon the part. In any case, this is the principle: if the whole benefits, the part will also benefit, and if the whole suffers harm, the part will also suffer harm.

So the vices of individuals can be addressed by diagnosing them and then treating them, and if a person becomes aware of them on their own, they can also make an effort to remove their vices. But to remove national vices, the entire nation needs to reflect. If, as a nation, it does not stand up to remove vices, does not make an effort, or is not prepared as a nation to seek treatment, then those vices and shortcomings take root in that nation as a national phenomenon, and a time comes when they become the cause of that nation's destruction. So just as it is necessary for each one of us to examine the weaknesses of our own self, it is equally necessary that as a nation we examine our weaknesses, identify them, and then as a nation treat and address them. And in this treatment, every individual will have to play their role, because without collective effort and collective treatment, we cannot succeed. If we look at worldly law as well — for example, natural disasters, floods — no individual farmer can save his land from a flood by building his own embankment. Building embankments and planning for them is the work of the government. Collective effort is made by the government. (Derived from Khutbat-e-Mahmud, Vol. 13, pp. 75-76)

Government is the name for the coming together of people, and where the governments themselves are incompetent, the entire nation suffers. As we saw in Pakistan during the recent floods in the summer, and as we always see. Some natural disasters can be prevented — indeed, there are natural disasters that are difficult to escape when they strike, but there are also those that can be prevented. Before some disasters strike, warning systems become available, but due to their negligence, people do not pay attention and suffer losses. In any case, if the nation or the government does not remain conscious of its responsibilities, the damage multiplies manifold, and this is what we generally observe in the world. So national awareness is essential for reform. In this regard, drawing the attention of the Ahmadiyya Community, Hazrat Musleh-e-Maud said that we should consider how we ought to view these national vices and how we should reflect upon them, and he said that if the Jama'at reflects upon this from certain angles and treats it, benefit can result. There are various means for this, because these means can diagnose national ailments, and once the diagnosis is made, then treatment can also follow. The first means is the teachings that are prevalent in a nation and which every person considers it their duty to follow. If those are bad things, or if that teaching produces bad results, or if bad results can emerge from that teaching — as is the case in some religions — then because of this, evils are produced. Or innovations arise, and because of them, evils are then generated. If a religion contains wrong beliefs and practices, then every person who follows that religion will be affected, and bad results will be produced not only in religious matters but also in social and civic life. But we who are Muslims consider the Holy Quran to be the Word of God Almighty and believe that there is no defect in this teaching and that bad results can never emerge from it — indeed, it is not even possible that any evil could arise from it, because the teaching is flawless, and therefore, obviously, no bad result can come from it. So Muslims have concluded that evil simply cannot come. But are all Muslims free from evil? When we examine our environment and observe the general condition of Muslims, we find that the majority is mired in evils.

So there is a need to reflect on the fact that there is no defect in the Quran. Allah the Exalted Himself declared in it that there is no defect in it. It is a perfect and complete Shariah. If the countless prophecies and statements of the Holy Quran have been fulfilled, and we see that they continue to be fulfilled, then this declaration of Allah the Exalted is also certainly true — that the teaching of the Holy Quran is free from every flaw and is a perfect and complete teaching. So we certainly consider this to be true. Now the question is: where, then, is the deficiency? The answer must be that the error lies in understanding it. The error lies in acting upon it. So if there is no defect in the Holy Quran, then certainly the error lies in our understanding and practice, and since there is certainly no defect in the Holy Quran, the nation has been affected due to errors in understanding its meanings. These errors may have arisen due to earlier scholars of the nation misunderstanding the Holy Quran, and they may also be due to the misunderstanding of present-day scholars. In any case, the result is evident before us. Now, the scholars or commentators certainly hold or hold their views, and these are individual views, but the nation does not say that these are the personal views of scholars — the nation looks to these scholars. Therefore, those who followed them, due to wrong views or due to not understanding the commentaries, could not benefit despite the lofty teaching but rather suffered loss, and because of this, evils were produced in the nation. Certain wrong beliefs gained currency that have no connection whatsoever with the teaching of Islam. The influence of the environment took hold. The influence of other religions took hold. The influence of culture took hold, which was wrongly considered part of religion. So, in any case, shortcomings arose.

It is the grace of Allah the Exalted that we are part of the community of the Promised Messiah (peace be upon him) and that these old traditions or traditions devoid of wisdom, or commentaries, cannot and should not have an influence upon us. But still, we are not entirely safe, because people who hold their own views join the Jama'at, and on some occasions, in some matters, they fall into doubts and misgivings, or they think that there is no harm in interpreting a certain matter in a different way. And sometimes, some newly arrived scholars offer interpretations according to their own thinking. While this is not prohibited and should indeed take place, there are certain principles for it. In any case, because of this error, a wrong notion can develop, and therefore, to guard against this evil, scholars too should express their views under the framework of Khilafat and the Jama'at's administrative system. By the grace of Allah the Exalted, we are generally free of wrong beliefs, but the need to keep ourselves free of errors is constant, and the way to do this is to always keep an eye on the errors of non-Ahmadis, because only by keeping an eye on them can we prevent those errors from entering our ranks and can we protect ourselves from national shortcomings. Then we should also reflect on the fact that the other religions or all kinds of people who live around us — whether they belong to any religion or not, whether they believe in any religion or not, whether they believe in God or not — what national shortcomings exist among them. (Derived from Khutbat-e-Mahmud, Vol. 13, pp. 76-77)

This circle should be expanded to include the national shortcomings of neighboring countries as well. In fact, the world has now become so close that the inhabitants of the entire world have become like neighbors to one another. That is, the distances are no longer what they were, and moreover, the media has also eliminated distances. Their virtues and flaws all become visible to us, and the influences of neighboring countries continue to affect one another. The children who live in a particular environment are also being affected by the neighbors of that environment. Parents may keep teaching their children, but wherever there is a weakness, despite the teaching, the influence of the environment takes hold. Then there is also the fact that children have to spend most of their time at school and playing with their other friends, or at home in this age, they encounter such friends who have entered through television, who are equally affecting children and adults alike. The result is that children do not want to listen to their parents, and parents, because of their own preoccupations or other reasons, are themselves creating distance from their children. And then there are also those who are themselves corrupting their home environment through these means, through television and the like, and then the result of this is, and continues to be, that parents begin to oppress their children and children do not respect their parents. They say that in this environment, one has to live like this — if you have come here, you will have to get by in this way. And these then cease to be merely individual evils. They are becoming national evils. Homes are being destroyed. Parents are committing the spiritual murder of their children as well as their physical murder. Western society is already heading toward ruin in the name of freedom, and this is a nationwide evil, but some Ahmadis are also being caught up in it. Before this becomes a nationwide evil and spreads widely, and before — after having accepted the Promised Messiah (peace and blessings of Allah be upon him) — we revert to ignorance, we need to intensify our efforts as a nation to protect ourselves from these things.

So all parts of the administrative system of the Ahmadiyya Community should put their heads together to reflect on this. They should plan. And if there is any evil, before — God forbid — the diseases of Western countries enter us as a nation, efforts should be made right now to eliminate them. We have taken upon ourselves the responsibility of healing the world. We have made this promise, this proclamation, that we will heal the world. If the healers themselves become patients, then who will remove individual and national evils and vices from the world?

Then, one should also reflect while keeping in mind that in any nation, due to its particular circumstances, certain virtues may develop and certain weaknesses may also develop. Hazrat Musleh-e-Maud gave this example: that our Jama'at, by the grace of Allah, is spread everywhere, and Allah the Exalted is conquering the hearts of people from far and wide. Now, by the grace of Allah the Exalted, great expansion has been achieved. At the same time, it is also the belief of our Jama'at that one should never pray behind non-Ahmadi imams because the non-Ahmadi imam has not accepted the Imam whom God Almighty sent as the Imam of the age, and not only has he not accepted him, but he also uses extremely vile language. So we cannot give preference to a man-appointed imam over the God-appointed Imam. That is why we do not pray behind them. Now, generally, by the grace of Allah the Exalted, the Jama'at has centers and mosques where Ahmadis can and do offer congregational prayers. But there are still some areas where only one or two Ahmadi households exist. Therefore, they pray at home. Instead of gathering together to pray, each one is praying on their own. I have previously drawn attention to this — that even if you offer congregational prayers at home, there is no harm in it. Or some, citing their busy schedules, pray their prayers separately. Some, because of work commitments, combine their prayers. All of these reasons stem from the fact that there is no inclination toward going to the mosque, or in some areas there is no mosque nearby, and the nearby mosque belonging to non-Ahmadis is one we are not permitted to attend, or there are other reasons. Because of this, they do pray, but they pray at home, and there is generally no attention toward congregational prayer. Or there is also the tendency to combine prayers without justification. Despite being urged and repeatedly counseled, a large number of people have no enthusiasm for congregational prayer, as if it is becoming a national ailment. Therefore, there is a most urgent need for its treatment. This is not an individual shortcoming — that such-and-such person did not come to the mosque for congregational prayer. The way indifference is being displayed, this has assumed the form of a national ailment and shortcoming. Due to circumstances, convenience has diminished the importance of congregational prayer. Indeed, Ahmadis pray at home, and among them there are many — indeed, a great many — who pray with fervent weeping and supplication, whereas the majority of other Muslims may not pray with such devotion. But still, those among them who do pray — even if it be for the sake of appearances — certainly go to the mosque to pray. (Derived from Khutbat-e-Mahmud, Vol. 13, pp. 78-79)

And now the same reports come from Pakistan as well — that the trend of going to the mosque among non-Ahmadis has greatly increased. While it is not known whether they pray with attention or not, they certainly go, and there they also hear false and absurd things against the Jama'at. Because of this, hatred is also being generated among them. So evils are certainly being produced among them, but one thing is that they do go to the mosque. If we are to go to the mosque, we are to go in order to remove evil. Therefore, there is a great difference between our going and their going. But they have developed attention in this direction, and our attention in this direction is greatly lacking.

So we must pay attention to the fact that it is the true believers who are to populate the mosques, and the true believers are only those who have accepted the Imam of the age — not those who create mischief and disorder in the name of worship. The danger and possibility of the shortcoming of not going to the mosque for prayer, or of combining prayers, increasing further at the national level, becomes greater when we observe that the importance of this is diminishing in the minds of children, and some children, seeing the condition of their parents, have even started saying that there are three prayers in a day. When they are told that there are five, they say: We have only seen our parents offer three prayers. So this matter requires reflection and planning everywhere. Otherwise, in the next generation, this will become a widespread evil. As I said, looking at our environment, we need to plan on a wider scale. Given the current state of the world — that people are moving away from God and religion — if we do not make an intense effort, various kinds of evils will begin to enter our ranks. After one evil, another follows. Only the name of religion will remain. The spirit will be gone. If an epidemic breaks out in some area, or some disease appears, we immediately become concerned and begin taking precautionary measures — so while living in this society, how much effort should we make to ward off the danger of spiritual diseases? Indeed, as I said, the world has now become one, and to ward off the contagious disease of evils and vices, even greater effort is needed. Those who take precautions, seek treatment, and get vaccinated remain more protected from physical diseases than others. So, to keep ourselves safe from spiritual diseases, as I said, preventive measures with a national mindset are needed at every level. Because of the change brought about by wrong beliefs and practices that the scholars introduced into the Ummah, a very large portion of Muslims — despite possessing a perfect teaching — have gone astray. Now we need to make a very great effort to permanently protect ourselves from going astray after our own reform. I have given a few examples. We should continue to reflect on where and how shortcomings have arisen among other Muslims, how they went astray, and how we must protect ourselves from these. After accepting the Promised Messiah (peace be upon him), it is also very essential to learn his teaching and to act upon it. There is no need to let ourselves be swept along with the currents of prevailing conditions; rather, it is our task to mold circumstances according to our teaching.

The bond with Khilafat needs to be strengthened. In this age, Allah the Exalted has also provided us with MTA and the Jama'at's website, and staying connected to these is also very important — rather than watching random and worthless things — because through these means, we learn the true Quranic teaching and the knowledge and insight of the Promised Messiah (peace be upon him). Through these means, we receive the true Islamic teaching. So we need to remain connected with these. We should remember that Muslims were given a book like the Holy Quran, as has been mentioned before, but even so, such errors arose among them that made the emergence of specific ailments among them inevitable. Thus, the biggest thing that became the cause of producing national evil among them was the Muslims' belief that the Holy Quran is an utterly complete book, that it contains the mention of all things, and that from beginning to end it is the cause of guidance for humanity. Now, on the surface, it appears from these statements that a virtue of the Holy Quran is being called a flaw. Because despite this, a wrong impression took hold among Muslims. But if one reflects, it will become apparent that it is indeed a virtue, but because of understanding it wrongly, a very great flaw was produced among Muslims. There is no doubt that the Holy Quran is a complete book, and there is no doubt that it is a charter of guidance until the Day of Judgment in which all lofty teachings have been gathered. But there is also no doubt that Allah the Exalted, who is the Creator of the human mind, also knew that the nature of the mind is such that if it is not made to think, it becomes dead and the capacity for progress ceases to exist within it. Therefore, although He made the Quran perfect, for every command He gave, He left a portion for the human mind. He laid down some principles that are clear and manifest, and some matters require reflection so that man may search for himself, so that the human mind does not become useless. That is why the Holy Quran was revealed in such words and phrasing that by reflecting upon them, one gains access to its deep insights and comes to know its depth. Otherwise, if the intention had been to benefit everyone equally, the content of the Holy Quran would have been so plainly stated that every person, whether they reflected or not, would have become aware of its subjects. The divine purpose behind this is that the human mind should not become idle and useless, and that due to its not thinking, its growth should not be halted. (Derived from Khutbat-e-Mahmud, Vol. 13, p. 80)

But it should also be clear that there are certain principles and guidelines for this, as I have mentioned before, and in this age, the Promised Messiah (peace be upon him) has told us many principles for guidance, and has himself provided clear exegesis, which we should keep before us, and accordingly, we should search for new insights in the Holy Quran. If, like other Muslims, we merely cling to old commentaries, then those insights and paths that the Promised Messiah (peace be upon him) has guided us to will not open either. Nowadays, even among non-Ahmadis, those who become commentators — prominent doctors and scholars — they too deliver their lectures after reading the Jama'at's literature and commentaries. Indeed, there are even some scholars who study the Tafsir-e-Kabir. In any case, the Holy Quran is a perfect and complete book. There is no doubt about it; everything is in it. But it is only the one who reads it, reflects upon it, and acts in accordance with its teaching who is granted guidance. Merely taking one thing and claiming to have attained guidance is not sufficient; rather, acting upon everything is essential. Through it, one becomes aware of national and individual evils and virtues. In this Book, Allah the Exalted has also announced that He would send His own Envoy to teach the latter ones, to broaden their thinking, to show them light, and to help them understand the Holy Quran. But those who do not reflect, who despite being called scholars are ignorant, and who deny the one sent by God Almighty — they, for this reason, are deprived of the vastness of Quranic knowledge and, drowning in ignorance, are striving to defame Islam through wrong interpretation, rather than showcasing its beauties. So these actions of such Muslims should further cause us to reflect and to be attentive — that we should not be content with mere appearances but, understanding the spirit of Islamic teaching, should be those who remove every evil before it becomes a widespread evil, and should be those who make every virtue a national virtue, implementing and establishing it throughout the Jama'at. We should always maintain such an environment and pass it on to our future generations — one from which evils do not spread but rather virtues and goodness are produced. May Allah the Exalted grant us the ability to do so.

Today, after the prayers, I shall lead two funeral prayers of those present and two funeral prayers in absentia.

Among the funeral prayers of those present, the first is for the respected Razia Masarrat Khan Sahiba, wife of the respected Abdul Latif Khan Sahib (Hounslow). Abdul Latif Khan Sahib is the Secretary Rishta Nata. She passed away on 11 February 2015 at the age of seventy-nine. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ [Surely, to Allah we belong and to Him shall we return]. She was the daughter-in-law of Hazrat Muhammad Zahoor Khan Sahib, a companion of the Promised Messiah (peace be upon him), and the daughter of Subedar Karam Bakhsh Sahib. She came to England in 1962. In 1975, she served as Sadr Lajna Hounslow for two years, and then for a long period she had the opportunity to serve as Secretary Ziyafat of Lajna in Hounslow. Apart from hosting guests, on occasions of Jama'at programs, she would, along with her team, extend hospitality with great cheerfulness. In Hounslow, she was blessed with the opportunity to teach Quran reading (Nazirah) not only to Ahmadi children but also to the children of non-Ahmadi friends. She was an extremely good-natured, sociable, hospitable, pious, and sincere lady. She had a bond of sincerity and loyalty with Khilafat. She gave her children excellent upbringing. In one way or another, her children are being blessed with the opportunity to serve the faith. Besides her husband, two daughters and four sons survive her. One of her sons, Zahir Khan Sahib, is the President of the Hounslow Jama'at and is also serving as the Deputy Officer of the Jalsa Gah. May Allah the Exalted elevate the station of the deceased.

The second funeral is of our dear one, Amir Shiraz Sahib, son of the respected Shahid Mahmood Sahib (Morden South). He passed away on 12 February 2015 of cancer at the age of twenty-nine. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ [Surely, to Allah we belong and to Him shall we return]. Hazrat Mistri Hasan Din Sahib (may Allah be pleased with him), a companion of the Promised Messiah (peace be upon him), was his great-great-grandfather, and Hakim Jalal-ud-Din Sahib (may Allah be pleased with him) was his father's maternal-great-grandfather. Besides serving in his local circle, he used to enthusiastically perform duties of serving humanity and security at the Jalsa Salana. He was a very good-natured, sociable, and sincere young man. Besides his parents, he is survived by his wife and a two-and-a-half-year-old daughter. The dear departed had cancer and endured a very long and painful illness with a smile. He came to me as well, even in the most severe state of illness. Whenever he would come, he would be smiling. He was a very dear child. May Allah the Exalted treat him with forgiveness and love. May He wrap him in His mantle of mercy. May He also keep his wife and daughter in His protection and safeguarding and grant them patience. May He also grant patience and fortitude to his parents.

Among the funeral prayers in absentia, the first is for the respected Al-Hajj Rashid Ahmad Sahib, who passed away in Milwaukee, America, on 7 February 2015. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ [Surely, to Allah we belong and to Him shall we return]. He was ninety-one years old at the time of his passing. The deceased was born in 1923 in the American city of St. Louis. He entered Islam Ahmadiyyat by taking the bai'at in 1947. Two years after taking the bai'at, in 1949, he went to Rabwah to acquire religious education, where Hazrat Musleh-e-Maud (may Allah be pleased with him) himself went to the railway station to receive him. He studied at Jamia Ahmadiyya for five years and then became a regular missionary. During his stay in Pakistan, he gained command of the Urdu and Punjabi languages. He had the distinction of being the very first person from America to enroll as a student in Jamia Ahmadiyya. Similarly, during his five-year stay in Rabwah, he was blessed with the special companionship of Hazrat Musleh-e-Maud (may Allah be pleased with him). Hazrat Musleh-e-Maud (may Allah be pleased with him) arranged his marriage to the respected Sarah Qudsia Sahiba, daughter of the Ahmadi missionary Haji Ibrahim Khalil Sahib, from whom he had three children. One son has passed away. One son and one daughter from his first marriage are alive and reside in America. In 1955, after graduating from Jamia Ahmadiyya, he was sent to America as a missionary. At the time of his departure from Rabwah, Hazrat Musleh-e-Maud personally gave him a piece of advice with his own blessed hand and gifted him a turban cap in which a piece of cloth from the clothing of the Promised Messiah (peace be upon him) was stitched, which was still in his possession. It is now with his children. He was the very first local American missionary of the Ahmadiyya Community in America. In America, he served not only as a missionary in Chicago, St. Louis, and other cities but also as the Amir of the American Jama'at. In addition, he served for a long period as the President of the Milwaukee Jama'at and in various central positions. His second marriage was to Aziza Ahmad, daughter of the former President of the St. Louis Jama'at, the respected Khalid Usman Sahib, from whom he had two sons and two daughters. He had a passion for preaching that bordered on zealotry. He never let any opportunity slip. During his presidency, the foundation was laid for a large Jama'at in Milwaukee consisting of American Ahmadis, which is in the majority compared to other American Jama'ats. In 1998, he was blessed with the opportunity to perform Hajj. In Milwaukee, he was popular not only within the Jama'at but also among people of other religions. For twenty years, he had been regularly appearing on a television program called "Islam Live." He continued to regularly attend the Jama'at's weekly preaching stall until the very last moments of his life. Before his death, as long as he remained conscious, he continued preaching Ahmadiyyat to the nurses as well. In 1985-86, he organized a large gathering for the general Muslim community at the city's well-known university, the University of Wisconsin. He also maintained contact with the youth of the University of Wisconsin. He regularly delivered addresses on campus. He made thousands of students aware of the peaceful teaching of Islam. The deceased also maintained regular contact with numerous local and state leaders. On Sundays, he held meetings open to the general public, attended not only by Ahmadi friends but also by friends from other religions who benefited from his talks. At the urging of friends and with the permission of the headquarters, he was to have his memoirs — which included accounts of traveling to various places in Pakistan in the special companionship of Hazrat Musleh-e-Maud (may Allah be pleased with him), attending question-and-answer sessions, and regularly recording notes in a notebook — published in book form. After several years of effort, this book was prepared and is now about to be published with the approval of the headquarters.

The missionary of the Movement, Malik Faran Rabbani, writes: Nine months ago, as a missionary, I had my first meeting with him here. Despite my young age, he met me with great love. Then, when I wanted to consult him regarding some programs in the Milwaukee Jama'at, he addressed me in Urdu and said: "Maulana Sahib! You are the representative of the Khalifa of the time. Whatever you say, we are only to obey." And there was a great spirit of obedience in him. Shamshad Sahib also writes that when he came to America, he always found him recounting the words of Hazrat Musleh-e-Maud. He had also molded his own life in accordance with the directives of Hazrat Musleh-e-Maud. At the last Jalsa Salana, his address was also about the memories of Hazrat Musleh-e-Maud and what message he would convey to the future and present generations through those memories. In the defense of Islam Ahmadiyyat and Khilafat, it would not be an exaggeration to say that he was always a drawn sword in the propagation and defense of Ahmadiyyat and for Khilafat. He was always active in the propagation of Ahmadiyyat. Even in old age, when his body was frail and weak, he used to preach alone and was well known as "Mr. Tabligh." By the grace of Allah the Exalted, a good number of people attended his funeral there.

And the next funeral prayer in absentia is for Hassan Abdullah Sahib of Detroit. He too was American. He passed away on 30 January 2015. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ [Surely, to Allah we belong and to Him shall we return]. He was born on 26 September 1929 into a Christian family. His birth name was William Henry. In the 1970s, through an Ahmadi brother, the respected Wahab Sahib, who was his classmate, he was blessed with the opportunity to accept Islam Ahmadiyyat. After accepting Islam, his name was changed to Hassan Abdullah. The deceased was a devoted Ahmadi possessing many virtues. He had great love for the Holy Quran. Daily recitation was his routine. He used to say that he regularly recited the first and last ten verses of Surah Al-Kahf. He regularly offered the Friday prayer. He would arrive at the mosque first and give the Adhan in his beautiful voice. He would come well before the Friday prayer to offer voluntary prayers and recite the Holy Quran. He always dressed very neatly. Once, when he fell ill, instead of going home, he came straight from the hospital to the mosque for Friday prayers. When the mosque in Detroit caught fire and was rebuilt, during that period he most sincerely offered his home for the members of the Jama'at so that they could continue to offer Friday prayers at his house. He read the books and periodicals of the Movement with great enthusiasm. He was among those special people whose souls harbored a yearning for the truth, and for this reason, he was blessed with the opportunity to accept the message of the Promised Messiah (peace be upon him) and upheld his pledge of bai'at until his very last moment. His wife has passed away. His children are not Ahmadi. May Allah the Exalted treat all the deceased with forgiveness and mercy. May He elevate their stations.