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۔

The Promised Messiah (Peace be upon him) states:

"Our Jama'at should not be limited to mere talk. This is not the real purpose. Purification of the self and reformation are necessary — this is what Allah the Almighty has commissioned me for." (Malfuzat, Volume 8, Page 70, Edition 1985, Published England)

So he wishes that practical change should be created in the Jama'at. When he said that one should not be limited to mere talk, it means that one should not remain confined to words alone. It should not be that wherever you see your own interest, you change your stance. That you cannot maintain your moral standards. Rather, make faith, acting upon the teachings of Allah the Almighty, reforming your self, and always keeping it pure a part of your lives. And when this happens, only then will the right of your initiation (Bai'at) be fulfilled, and it is for this very purpose that Allah the Almighty has sent him.

So an Ahmadi should remember that to fulfill the right of your initiation, there is a need to keep an eye on Allah the Almighty's commandments, there is a need to act upon them, and we should always remember that Allah the Almighty's pleasure should be before us.

In the previous sermon, I had explained that Allah the Almighty says that if you wish to see the spectacles of acceptance of prayers, then فَلْیَسْتَجِیْبُوْا لِیْ (Al-Baqarah: 187) — accept My commands. What is this accepting of Allah the Almighty's commands? It is acting upon Allah the Almighty's commands with all our abilities. It is spending our lives according to God Almighty's commands. So in this special atmosphere of Ramadan, we should examine to what extent we are making Allah the Almighty's commands a part of our lives. If this is not the case, then our claims that we accept Allah the Almighty's commands will be mere lip service. Allah the Almighty has given countless commands in the Holy Quran; we should always bring these commands before us so that our attention remains on the reformation of the self.

At this time, I present some of the commandments that Allah the Almighty has given, which, while playing a role in the purification of our selves, also create an atmosphere of love, affection, and peace in society. Allah the Almighty says in the Holy Quran: وَعِبَادُ الرَّحْمٰنِ الَّذِیْنَ یَمْشُوْنَ عَلَی الْاَرْضِ ھَوْنًا وَّاِذَا خَاطَبَھُمُ الْجَاھِلُوْنَ قَالُوْا سَلَامًا (Al-Furqan: 64) "And the servants of the Gracious God are those who walk on the earth in a dignified manner, and when the ignorant address them, they say, ‘Peace!’" So briefly, a picture has been drawn of the teaching of that great moral and spiritual revolution that the Holy Prophet (Peace and blessings of Allah be upon him) brought, and his followers, his Companions, developed these morals within themselves. That was a time when the world was drowned in darkness and was trapped in the clutches of Satan. Ego, self-conceit, arrogance, and mischief and disorder had thrown the world into the pit of destruction. At that time, the Holy Prophet (Peace and blessings of Allah be upon him) not only taught mankind noble morals, humility, and meekness, but people were produced who were the practical embodiment of this verse. The condition of the world today is the same, and in this age too, Allah the Almighty has sent the true servant of the Holy Prophet (Peace and blessings of Allah be upon him) and commissioned him to form a community of such servants of the Gracious God (Ibad-ur-Rahman). So every person who is associated with his Jama'at needs to keep this standard before himself.

Regarding the servants of the Gracious God (Ibad-ur-Rahman), as Allah the Almighty has said in the verse یَمْشُوْنَ عَلَی الْاَرْضِ ھَوْنًا — that they walk on the earth gently, with dignity, with humility and without arrogance. So a true servant of the Gracious God needs to take care that he has humility, dignity, and is free from arrogance. When such a condition exists, then such people become spreaders of love in society and become guarantors of its peace. Their dignity and humility, in response to the wrongful actions of the ignorant and their attempts to create disorder, elicits this response from them: سَلَامًا — "You quarrel and create disorder with us, but instead of quarreling with you, we pray for your peace and safety." And especially when one has authority, when one has power, and then a person displays such behavior, it is such a lofty character that makes the servant a true worshipper. That is, when a person is displaying this character to become a servant of the Gracious God, to act upon Allah the Almighty's command, then such servants become those who attain nearness to Allah the Almighty. And such people are those whose prayers Allah the Almighty accepts, and these people are counted among those — as the Promised Messiah (Peace be upon him) stated — whose selves are purified. They become those who attain Allah the Almighty's pleasure with pure selves. They become included among those who establish the kingdom of Allah the Almighty in this world. Allah the Almighty desires that love, affection, brotherhood, and humility spread in the world. All kinds of virtues spread in the world. All evils be eliminated. Humanity be delivered from the clutches of Satan. Walking in the commands of Allah the Almighty, man should make this world also a cradle of peace, tranquility, and paradise. And for this purpose, Allah the Almighty sends prophets into the world, and above all, our Master and Leader, Hazrat Muhammad, the Messenger of Allah (Peace and blessings of Allah be upon him), came with this teaching to teach the world the ways of becoming a true servant of the Gracious God, to tell the people living in the world that if you want to develop the understanding of and attain eternal paradise, first mold your actions according to God Almighty's commands and make this world also a paradise. Try to be included among those servants of Allah the Almighty about whom God Almighty says: فَادْخُلِیْ فِیْ عِبٰدِیْ۔ وَادْخُلِیْ جَنَّتِیْ (Al-Fajr: 30-31) — "So enter thou among My chosen servants,And enter thou My Garden."

So Ramadan, in which Allah the Almighty gives us this glad tiding through the Holy Prophet (Peace and blessings of Allah be upon him), that in it the doors of Hell are closed and the doors of Paradise are opened (Sunan al-Tirmidhi, Kitab al-Sawm, Bab Ma Ja'a fi Fadl Shahr Ramadan, Hadith No. 682), and Allah the Almighty also draws closer to His servants. Allah the Almighty is present at all times and in all places. Allah the Almighty's descending to the lower heaven means that He gives greater reward for good deeds. He accepts prayers. So every claimant of faith, every Ahmadi who is a true Muslim, who has pledged allegiance to the true servant of the Holy Prophet (Peace and blessings of Allah be upon him) to become a servant of the Gracious God, while examining himself, showing humility, eliminating arrogance, should try to end quarrels and disorders in his society, in his home, in his environment, and spread peace and safety.

The Holy Prophet (Peace and blessings of Allah be upon him) established his own example before us in this regard and also gave advice on various occasions. The Holy Prophet (Peace and blessings of Allah be upon him) said that God Almighty has told me to adopt humility to such an extent that no one should boast over another. (Sahih Muslim, Kitab al-Jannah wa Sifat Na'imiha wa Ahliha, Bab al-Sifat allati Yu'raf biha fi al-Dunya..., Hadith No. 7210)

There is no external instrument or method to measure this standard. Every person, if he truly claims faith, should examine himself on his own. Only he can correctly tell whether we are completely free from pride. Do we not have pride in being from a high family? Do we not have pride in our financial condition being better than others? Do we not have pride in our children being educated? Do we not have pride in our scholarly abilities? Do we not have pride in any of our good deeds? The Holy Prophet (Peace and blessings of Allah be upon him) said that no Arab has superiority over a non-Arab, nor does a non-Arab have superiority over an Arab. (Musnad Ahmad bin Hanbal, Volume 7, Page 760, Hadith Rajul min Ashab al-Nabi, Hadith 23885, Published Beirut 1998)

This is not a matter of pride for anyone. The real basis is righteousness, and one who has righteousness can never have any kind of pride in his mind. Sometimes the pride of knowledge increases so much that a person then becomes distant from religion as well. See! What was the extent of the humility of the Holy Prophet (Peace and blessings of Allah be upon him) when he, by the command of Allah the Almighty, proclaims: اَنَا سَیِّدُ وُلْدِ اٰدَم — "I am the chief of all the children of Adam." This is such a great honor that only our Master has received. But after attaining this height that no other can reach, our Master, announcing the ascension to another height, makes this proclamation in these words: وَلَا فَخْرَ — "And I have no pride in this." (Sunan Ibn Majah, Kitab al-Zuhd, Bab Dhikr al-Shafa'ah, Hadith 4308)

Let me give another example of your great model for eliminating disorder in society and creating an atmosphere of peace and brotherhood. Once, a Jew tried to prove the superiority of Moses, so a Muslim said sternly that the status of Muhammad, the Messenger of Allah (Peace and blessings of Allah be upon him), is the highest. At this, that Jew came to the Holy Prophet (Peace and blessings of Allah be upon him) and submitted that this has hurt my feelings. So the chief of all prophets said: "Do not give me preference over Moses." (Sahih Bukhari, Kitab al-Khusumaat, Bab Ma Yudhkar fi al-Ashkhas wa al-Khusumat..., Hadith 2411) This is that great example by which peace is established in society.

So this is also an answer to those who allege against this king of peace, reconciliation, and harmony that because of him the peace of the world is being destroyed. And this is also an example and a lesson for those who are committing acts of cruelty and barbarity in the name of the Holy Prophet (Peace and blessings of Allah be upon him). But we who claim to believe in the Promised Messiah (Peace be upon him), at this time in this practical world, the responsibility of refuting the allegations of these accusers is entrusted to us. If our claim of being true Muslims is genuine, then we should also try to become an example of this true teaching that we claim to believe in. And these matters, while bringing us closer to Allah the Almighty, will also make us spreaders of the beautiful teaching of Islam and thus we can become guides for the world.

The Holy Prophet (Peace and blessings of Allah be upon him), advising us, said on one occasion that God Almighty says that whoever adopts humility for Me in this manner — and saying this, the Holy Prophet (Peace and blessings of Allah be upon him) placed his palm on the ground — I will elevate him this much. Allah the Almighty says, "I will elevate him this much." And while saying this, he raised his palm and raised it very high. (Musnad Ahmad bin Hanbal, Volume 1, Page 170, Musnad Umar bin al-Khattab (May Allah be pleased with him), Hadith 309, Published Beirut 1998)

So whoever shows humility for the sake of God Almighty, whoever hates arrogance to gain the pleasure of God Almighty, whoever tries to eliminate the seeds of hatred from society for the sake of God Almighty so that peace and safety may be established — God Almighty grants him such heights that are beyond human imagination. These days that Allah the Almighty has provided for our reformation — as I said, in these days, we need to examine ourselves. Every Ahmadi needs to end the quarrels in their homes for the sake of God Almighty and create an atmosphere of peace and safety. Every Ahmadi should try to spread safety in society by ending quarrels with their brothers, which are mostly based on ego and arrogance. By showing patience over the words of opponents, there is a need to pray for their guidance so that the disorder of the world may also end. We talk a lot about establishing peace, safety, and love in the world, but the reality becomes apparent when we ourselves are involved in such matters and try to establish this peace and love by making sacrifices for the sake of God Almighty, as Allah the Almighty commands us.

The Promised Messiah (Peace be upon him), advising us, says: "I advise my Jama'at to avoid arrogance because arrogance is extremely detestable in the eyes of our Lord, the Glorious. A person who does not want to listen humbly to what his brother says and turns away — he too has partaken of arrogance. Try that no part of arrogance be in you, so that you may not be destroyed and so that you, along with your families, may be saved. Incline toward God, and love Him as much as it is possible to love anyone in the world" (meaning, love God. As much as it is possible for a person to love anyone in the world, love Him), "and fear your God as much as it is possible for a person to fear anyone in the world. Become pure of heart and pure of intention, and humble and meek and without mischief, so that you may be shown mercy." (Nuzul-ul-Masih, Ruhani Khazain, Volume 18, Pages 402-403)

So this is the condition that each one of us should create within ourselves. These days, with effort, we should try to eliminate every kind of arrogance. We should try to spread peace, and for this, we should also pay much attention to prayers.

Then, in one place, he (Peace be upon him) said:

"It is never Allah the Almighty's way, that whoever falls before Him with humility, He disappoints and humiliates and gives a death of disgrace. Whoever comes to Him is never wasted. Since the world was created, not a single example will be found that such a person had a true relationship with God and then remained unsuccessful." (So this true relationship is a necessary condition.) "God Almighty wants from the servant that he should not present his selfish desires before Him." (It should not be that there is only a personal desire and no purpose, that there is a purpose so one has come before Allah the Almighty. Rather, he said:) "And should incline toward Him purely." (He should not present selfish desires and should incline toward Him purely.) "Whoever inclines in this way is not troubled, and a way out automatically opens for him from every difficulty, as He Himself says: مَن یَّتَّقِ اللّٰہَ یَجْعَلْ لَّہٗ مَخْرَجًا وَّیَرْزُقْہُ مِنْ حَیْثُ لاَ یَحْتَسِبُ (Al-Talaq: 3-4). Here, 'rizq' (provision) does not mean bread, etc., but honor, knowledge, etc. — all matters that a person needs are included in it. Whoever has even the slightest relationship with God Almighty is never wasted." (Malfuzat, Volume 5, Pages 301-302, Edition 1985, Published England)

Then he says:

"Man, who is a helpless creature, due to the misfortune of his deeds, begins to consider himself great. Pride and arrogance come into him. In the way of Allah, until a person considers himself the smallest of all, he cannot find deliverance." (He says:) "Kabir has spoken the truth:

بھلا ہوا ہم نیچ بھئے ہر کو کیا سلام

جے ہو تے گھر اُونچ کے ملتا کہاں بھگوان

That is, thank Allah the Almighty that we were born in a lowly house. If we had been born in a high family, we would not have found God. When people would boast of their high caste, Kabir would look at his low caste and be grateful. So a person should always see himself: how insignificant am I? What is my existence? Every human being, however high his lineage may be, when he looks at himself, in any case, if he has eyes, in some aspect or another, will certainly consider himself worthless and insignificant compared to the entire creation." (So having eyes is a condition. Examining oneself is a condition. Recognizing oneself is a condition. Then no pride can arise. He said:) "Until a person treats a poor and helpless old woman with the same morals that he would treat or should treat a person of high lineage and high status, and does not save himself from every kind of pride, arrogance, and conceit — he can never, never enter the kingdom of God Almighty." (Malfuzat, Volume 5, Pages 437-438, Edition 1985, Published England)

So this is the standard that we should try to attain. Our claim is to establish the kingdom of God in the world by spreading His religion, so then if this claim is true, we should also make our conditions such that we first enter the kingdom of God Almighty ourselves. The Promised Messiah (Peace be upon him) said that if there is this arrogance, etc., and you are not examining your condition, and in any way consider yourselves great, if any kind of arrogance is found within you, then he can never, never be included in the kingdom of God Almighty.

So these days, which by the grace of Allah the Almighty have been granted to us for creating pure changes and for acceptance of prayers, require attention in this direction. Whatever anyone has pride in, or whatever thing is hindering us from increasing our humility and meekness, or whatever thing could become a cause of restlessness and mischief in our environment because of us — we should try to remove it while bowing before Allah the Almighty and seeking His help, so that our existence becomes an existence that spreads peace everywhere, not a means of spreading restlessness and disorder.

Allah the Almighty has commanded us in another place for the fulfillment of rights, the spread of peace, and the avoidance of arrogance. He said:

وَاعْبُدُوا اللّٰہَ وَلَا تُشْرِکُوْا بِہٖ شَیْئًا وَّبِالْوَالِدَیْنِ اِحْسَانًا وَّبِذِی الْقُرْبٰی وَالْیَتٰمٰی وَالْمَسٰکِیْنِ وَالْجَارِ ذِی الْقُرْبٰی وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِیْلِ وَمَا مَلَکَتْ اَیْمَانُکُمْ۔ اِنَّ اللّٰہَ لَا یُحِبُّ مَنْ کَانَ مُخْتَالًا فَخُوْرًا (Al-Nisa: 37) "And worship Allah and associate naught with Him, and show kindness to parents, and to kindred, and orphans, and the needy, and to the neighbour that is a kinsman and the neighbour that is a stranger, and the companion by your side, and the wayfarer, and those whom your right hands possess. Surely, Allah loves not the proud and the boastful,"

In this verse, after mentioning the worship of Allah the Almighty and forbidding shirk (associating partners with God), attention has been drawn to certain rights. Ramadan, where it is a month for drawing attention toward worship, is also a month for drawing attention toward the fulfillment of the rights of society. So these days, the fulfillment of these rights is also the duty of a believer. In fact, the fulfillment of these rights is for always, which a person should do. But this month is such that we can form a habit in it. If there is no such fulfillment, then worship alone does not make a believer the possessor of all those purposes that are the objective of Ramadan. If a habit is formed during these days, the real purpose is that these pure changes that we create should also become a part of life. There is worship, and when we worship in this month, we should then make it a permanent part of life. Then there is the fulfillment of rights; if we pay attention to them in this month, we should then make them a permanent part of our lives. That is why the Holy Prophet (Peace and blessings of Allah be upon him), for the rights of servants, for helping the poor and needy, would especially open his hands so generously during these days. It is mentioned in narrations that his generosity would exceed a swift wind. (Sahih al-Bukhari, Kitab al-Sawm, Bab Ajwad ma Kana al-Nabi (Peace and blessings of Allah be upon him) Yakun fi Ramadan, 1902)

Even in normal circumstances, the standard of his generosity was so high that no other could reach it, so to give an example of that generosity in Ramadan, the example of a swift wind given is the best example possible. In any case, this is the fulfillment of the rights of the needy, for which he established the highest example in the form of financial help. Besides this, caring for their feelings, caring for their sentiments, caring for their other needs — these things are also alongside. And then he also advised the believers to pay special attention to this, and this is also a command of Allah the Almighty. Although this command is for the entire year, as I mentioned, since there is more attention toward good deeds in Ramadan, or there should be, therefore in these days we should especially pay attention to the fulfillment of these rights, and the habit of good deeds in these days also becomes a means for performing good deeds permanently. In this verse, Allah the Almighty, after drawing attention to the basic purpose of man's creation — worship, which while making one fulfill the right of Allah the Almighty, also draws the attention of a true worshipper and servant of the Gracious God toward the fulfillment of the rights of servants, and it should. If both types of rights are not being fulfilled, then such a person is not a believer but is included among those who are arrogant and boastful. So Allah the Almighty expects every worshipper to have these noble morals and commands that a believer should fulfill with humility. No one should think that the fulfillment of these rights is some great pride. The fulfillment of rights is not greatness but the duty of every believer, and worship is also accepted through the fulfillment of these rights. As is clear in the verse, these rights include the rights of parents, the rights of relatives, the rights of orphans, the rights of the needy, the rights of related close neighbors, the rights of unrelated neighbors, the rights of companions on various occasions, the rights of travelers, and the rights of those who are under our authority, who depend on us. So in this one verse, by encompassing the care of all humanity and the fulfillment of their rights, attention has been drawn to their fulfillment — rather, a command has been given.

The rights of parents are mentioned elsewhere in the Holy Quran as well. Serving them in their old age and taking care of them is the duty of children, and this is not a favor. There are rights of relatives; if husband and wife fulfill the rights of each other's relatives, if they continue to fulfill the rights of in-laws — about which Allah the Almighty has also commanded to take care of blood relations — then many quarrels in homes would end and an atmosphere of love and affection would be created. Many cases come; those homes where there are such disagreements should especially ponder during these days and instead of stubbornness and ego, try to preserve their homes.

Caring for orphans is also a very important duty. Efforts should be made to make them useful members of society. The Holy Prophet (Peace and blessings of Allah be upon him) gave such importance to the fulfillment of their rights that he said: "I and the one who takes care of an orphan will be in Paradise like this" — and he held two fingers together. (Sahih Muslim, Kitab al-Zuhd wa al-Raqa'iq, Bab al-Ihsan ila al-Armalah wa al-Miskin wa al-Yatim, Hadith 2983) That is, our companionship will be very close.

So the members of the Jama'at should always keep this importance before them and spend on the care of orphans. There is also a Jama'at arrangement for this. Then there are the rights of the needy and the poor, which include educational expenses, medical expenses, and marriage expenses. Separate funds are also in operation in the Jama'at to cover all these expenses. In these too, affluent people who have the means should spend through the Jama'at system. Then Allah the Almighty says to fulfill the rights of related and close neighbors. So this also includes those neighbors who are close relatives, who live nearby, and also those with whom there are good friendly relations. And then He said to also take care of such neighbors whom you do not know well. This includes those neighbors who are not our close neighbors, who are distant neighbors, and also those needy neighbors with whom you do not have good relations. So this is the beautiful teaching that spreads love and affection. It lays the foundation of reconciliation and harmony. It creates peace and safety in the environment. Then there is the command to fulfill the rights of companions and travelers. In these words, the fulfillment of rights has been made to encompass the rights of husband and wife, extended to friends, companions, and colleagues, and also included superiors and subordinates. Then by saying وَمَا مَلَکَتْ اَیْمَانُکُمْ, attention has been drawn to the rights of all kinds of subordinates and those under authority. And after fulfilling all these rights, He said that if you are not fulfilling these rights, then arrogance and pride are found in you, which is extremely disliked by Allah the Almighty.

So to establish peace in the world, to spread safety, and to establish the rights of every class, this is the beautiful teaching of Islam. So these days that have come to us, which are days to bring us closer to God Almighty — rather, God Almighty Himself has drawn closer to us in these days and wants to reward those who fulfill His rights too, who fulfill the right of worship too, and fulfill the rights of His servants too. So as the Promised Messiah (Peace be upon him) said, we should, while adopting humility, pay special attention to fulfilling all these types of rights. These days of Ramadan, due to a special atmosphere, draw attention toward fulfilling the right of worshipping Allah the Almighty and also draw attention toward performing other good deeds. We should try to benefit from them as much as possible. If we want our worship to be accepted, then there is also a need for special attention toward fulfilling the rights of Allah the Almighty's servants.

The Promised Messiah (Peace be upon him) says:

"If you desire that God be pleased with you in heaven, then become united with one another as two brothers from the same womb. Have mercy on your subordinates, and on your wives, and on your poor brothers, so that mercy may be shown to you in heaven. Truly become His so that He may also become yours." (Kashti-e-Nuh, Ruhani Khazain, Volume 19, Pages 12-13, Edition 1985, Published England)

He said at one place: "Whoever wishes to lengthen his life should preach good works and benefit creation." (Malfuzat, Volume 6, Page 91, Edition 1985, Published England)

May Allah the Almighty grant us the ability to fulfill, along with our worship, all other rights that are the rights of fellow beings. May we truly become servants of the Gracious God, and may we attain closeness to Allah the Almighty in this Ramadan more than before and then make it a permanent part of our lives.

After the prayer, I will lead two funeral prayers in absentia. One funeral is of respected Hidayat Bibi Sahiba, wife of the late respected Umar Ahmad Sahib, Dervish of Kala Afghanaan, Qadian, who passed away on June 4, 2015, after a few days of illness. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ (Surely, to Allah we belong and to Him shall we return). She spent the period of Dervishhood with great patience and gratitude. She was regular in fasting and prayer, offered Tahajjud, had great love for the Holy Quran, was hospitable, virtuous, and a sincere lady. She had the blessing of teaching many children the Holy Quran by recitation and translation. The deceased was a Musia (member of the Wasiyyat scheme). Among the survivors, she leaves behind one daughter and two sons. Her elder son has retired from service of the Jama'at. Her other son is serving the Jama'at. Her daughter resides in Rabwah.

The second funeral is of respected Maulvi Muhammad Ahmad Thaqib Sahib, Waqf-e-Zindagi (Life Devotee), former teacher of Jamia Ahmadiyya Rabwah, who passed away on May 18, 2015, after a brief illness at the age of 98. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ (Surely, to Allah we belong and to Him shall we return). He was the grandson of Hazrat Maulvi Muhammad Abdullah Sahib (May Allah be pleased with him), Companion of the Promised Messiah (Peace be upon him), and the son of Hazrat Hakim Muhammad Abdul Aziz Sahib, Companion of the Promised Messiah (Peace be upon him). After receiving education up to middle school in his ancestral village Bhaini Sharkpur, District Sheikhupura, he went to Qadian and completed Maulvi Fazil from Jamia Ahmadiyya Qadian. When he devoted his life in 1939, Hazrat Muslih Mau'ud sent him along with respected Malik Saif-ur-Rahman Sahib to a famous seminary in Delhi for training in teaching Fiqh and Hadith. After that, he also received education in Fiqh from Deoband, Saharanpur, and Lahore. Before Partition, he was granted the opportunity to serve for some time in the Office of General Affairs and then in the Office of Wasiyyat. When Jamia Ahmadiyya was established in Pakistan, Hazrat Muslih Mau'ud (May Allah be pleased with him) appointed him as a teacher there, where for forty years he had the opportunity to teach the subjects of Fiqh and Hadith. He translated a part of the famous book of Fiqh "Bidayat-ul-Mujtahid" into Urdu, which was published by the Jama'at under the name "Hidayat-ul-Muqtasid." Similarly, he also had the opportunity to serve as Qazi in Dar-ul-Qaza Rabwah and for one year as Nazim Dar-ul-Qaza. He was a prayerful, humble, and gentle-natured virtuous and sincere person. Dozens of his students are being granted the opportunity to serve the Jama'at in various high capacities around the world. The deceased was a Musi. Among the survivors, he leaves behind seven daughters and four sons. May Allah the Almighty elevate the ranks of both of them and treat them with forgiveness and mercy.