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 majority of Ahmadis here are those who are born Ahmadis or those in whose homes Ahmadiyyat came during early childhood and who were brought up in an Ahmadi environment. Most of them are Pakistanis who were granted permission to live in this country and become its citizens because when you came here, you expressed that in Pakistan you were not permitted to express yourself freely according to your religion and Islamic teachings, nor were you free to act according to them. There may be some against whom direct cases were filed. So the majority here has been granted permission to reside and the government's compassion is because you identify yourselves as Ahmadis. This declaration of being Ahmadi places a certain responsibility upon you, and this responsibility does not exclude even those Ahmadis who came to this country because of their educational or other professional expertise and who were given the opportunity here to further develop their educational abilities and skills, while also remaining affiliated with Jamaat Ahmadiyya. Similarly, the newly pledged ones—when they take the pledge and join the community because they are convinced of the truthfulness of the claim of Hazrat Mirza Ghulam Ahmad (the Promised Messiah)—upon them too is placed the responsibility of fulfilling the rights of this pledge and its conditions. Allah the Almighty will not exempt them from this responsibility because of them saying that they did what they saw the established Ahmadis or older Ahmadis do.

In this era, for our training, it is also essential to understand the interpretations, explanations, and writings of Hazrat Mirza Ghulam Ahmad regarding the Quran and Sunnah. It is necessary to see and read these things, and these are available to us. So there is no excuse for anyone. However, I would also say to the older Ahmadis that if someone stumbles because of your example, you surely become complicit in that wrongdoing and sin. So the older Ahmadis upon whom Allah the Almighty has bestowed the grace that their forefathers were Ahmadi or they received Ahmadiyyat in childhood, and by Allah's grace and kindness have come here and found better circumstances, should not forget that they are under the grace of the community. As a token of gratitude for this blessing, they should strive to bring about extraordinary purification in their conditions and should continue to inform their children about the blessing of being part of Allah's community. They should tell them what their responsibilities are and how we must continue to uphold the covenant of pledge that our forefathers made when joining the community, always keeping it before us. Having experienced economic improvement after coming here, while being grateful to Allah the Almighty, we must continue to impart this teaching to our generations. We must tell our children that the opportunities you have received to polish your educational abilities—while being grateful to Allah for these—you must always maintain a strong connection with the Jamaat system. You must always maintain a relationship of loyalty and obedience with the Ahmadiyya Khilafat.

Similarly, it is the duty of every Ahmadi that when he affiliates himself with Ahmadiyyat, he always maintains a strong connection with the Jamaat system and it is incumbent upon him to maintain a relationship of loyalty and obedience with the Ahmadiyya Khilafat, because this is what was covenanted while taking the pledge. It is Allah's grace that the newly joined ones, especially those who have accepted the claim of Hazrat Mirza Ghulam Ahmad with complete conviction and with clear understanding, continue to reflect upon their pledge and its conditions. Many people send me letters. However, many of those who are born Ahmadis or whose parents accepted Ahmadiyyat in their childhood and who have become more occupied with worldly matters here, neither generally reflect upon the conditions of the pledge, nor understand the covenant of the pledge, nor remember the blessings of Allah because of Ahmadiyyat. Despite the fact that now everywhere the pledge conditions can be seen and heard through MTA, they do not pay attention to this and do not try to know and practice the reality of the pledge. Similarly, they do not try to establish their connection with Khilafat in the way that is its right. This is not only true of those who came here on asylum but of all kinds of Ahmadis. I gave the example of asylum cases because at this moment the majority sitting before me are asylum cases, and their better condition today is because of being affiliated with the community, otherwise such people exist everywhere and in every class. So when each one takes stock of himself, he will automatically understand where he stands. At this time, I place before you for this assessment only one condition of the pledge. Do not view it superficially but reflect carefully, and then assess yourself. If your answer to this assessment is affirmative, yes, then you are fortunate and such people are gathering Allah's bounties. If there is a weakness, strive for correction. In the tenth condition of the pledge, Hazrat Mirza Ghulam Ahmad has stated as follows. His words are: "That I will establish a bond of brotherhood with this humble one purely for Allah's sake, recognizing obedience in what is right, and will remain firm in this bond until death, and this bond of brotherhood will be of such an exalted degree that its like is not found in worldly relationships, connections, and all forms of servile conditions." (Izalah Awham, Spiritual Treasures, Vol. 3, p. 564)

These are the words that place upon us the responsibility of establishing infinite love and connection. He is taking a covenant from us. What covenant is he taking? That for Allah's sake, establish with me the highest standards of love, connection, and brotherhood. He is taking the covenant that we will acknowledge and accept each of his right decisions. That is, every matter for which Allah has commissioned him. Every matter regarding which he will guide us in the light of Islamic teaching. And then it is not merely accepting this; it is not merely complete obedience but that until our dying breath we will strive and act to remain firm upon this. And this covenant too: that the bond and relationship of love that will be established will be of such an exalted standard that it will not find its parallel in worldly relationships and connections. Nor will its example be found in that condition when a person maintains a relationship with someone purely out of loyalty. Nor will its example be found when a person becomes obligated to someone and places himself in his hands. So in this world, after the Prophet Muhammad (peace be upon him), if the highest standard of love can exist toward anyone, it is toward his true servant. These are the standards we should strive to establish. After coming into the pledge of Hazrat Mirza Ghulam Ahmad, what should the relationship be with him? In light of these words, each one can assess himself: Do we have these standards? Or when worldly matters are before us, when worldly benefits are before us, when worldly advantages are before us, do we forget these things? Do worldly relationships and worldly purposes become dominant over this bond of love and obedience? A person does something either for his own benefit and interest, or if it is not a matter of one's liking, sometimes or often he does it out of fear—that it is compulsory, that otherwise he will be questioned and perhaps punished. Or he does it under the impulse of love, sincerity, and loyalty. If there is correct understanding and appreciation of religion, then religious works will be done by a person under the impulse of love, sincerity, and loyalty. Hazrat Mirza Ghulam Ahmad expects from us that by entering his pledge, we increase this impulse. Unless this impulse of obedience and sincerity and this bond of sincerity is created, the advice that is given will not have effect. There will be no effort to act upon it. So if advice is to be followed, if his words are to be accepted, if the covenant of the pledge is to be fulfilled, then the standards of obedience, sincerity, and loyalty must also be increased. Can any Ahmadi ever imagine that Hazrat Mirza Ghulam Ahmad said anything contrary to the Quran and Sunnah? Certainly not. So then every Ahmadi should understand that obedience in what is right means to bring sincerity and love to the utmost and render complete obedience, and complete obedience is only possible when there is also search and inquiry into every command of the one being obeyed. So it is incumbent upon us to seek what Hazrat Mirza Ghulam Ahmad expects from us, what commands he has given us, and strive to act upon them, otherwise it will merely be a claim that we accept everything. We do not even know what the things are and what is to be accepted, so how can we accept them? So with being Ahmadi comes also the condition of increasing our knowledge. For the sake of Allah, increase the relationship we have established, increase it to gain Allah's pleasure and, with sincerity, mold our lives accordingly.

Hazrat Mirza Ghulam Ahmad has given the community various pieces of advice and has set expectations for members of the community, which are contained in his various books and teachings. At this time, I will present to you some of these. Hazrat Mirza Ghulam Ahmad states:

"Our community should not remain merely in talk." Not just on the surface, not merely in words. "But should fulfill the true purpose of the pledge." What is the true purpose? He said: "You must bring about inner transformation. You cannot please Allah the Almighty merely through questions and discussions. If there is no inner transformation, then there is no difference between you and your non-Ahmadi counterparts." He said: "Each one should bear his burden and fulfill his promise."

So merely rectifying oneself in belief, taking the pledge, accepting the truthfulness of Hazrat Mirza Ghulam Ahmad, silencing others through questions and debates is of no significance if there is no practical transformation, if practical conditions are not improving. He said: "Strive for the transformation of yourself. Make an effort. Seek in prayer. Through charity and good works and in every way, become part of وَالَّذِیۡنَ جَاہَدُوۡا فِیۡنَا 'And as for those who strive in Our path.'" (Malfuzat, Vol. 8, p. 188)

وَالَّذِیۡنَ جَاہَدُوۡا فِیۡنَا "And as for those who strive in Our path"—what does this mean? That is, Allah the Almighty says that those who strive in His way—what happens to them? لَنَہۡدِیَنَّہُمۡ سُبُلَنَا "We will surely guide them in Our ways." (Quran 29:70)

He further explained this in one place. He said: "How is it possible that one who is lazily idle would still benefit from God's grace? One who is idle cannot benefit." He said: "How can the lazy person benefit from God's grace 'like one who seeks it with all intellect and strength and sincerity'?"—that is, one who seeks God. (Barahin-e-Ahmadiyya, Ruhani Khazain, Vol. 1, p. 566, Footnote 11)

So when he tells us to accept him and follow him and maintain a relationship of obedience with him, it is so that he may show us the ways of finding Allah, tell us how we can attain Allah and make us partakers of God's grace. Make us perform our prayers on time and properly. To absorb God's love, also turn attention toward charity and beneficence. That is, the relationship and obedience toward him is increasing our connection with Allah the Almighty.

Then he gave a piece of advice in one place: Pay attention to two things. The first is that you become a model of true Muslims to show the world, and the second is that you spread its excellences and perfections—that is, Islam's—in the world. (From Malfuzat, Vol. 8, p. 323, 1985 edition, published in England)

Preach. Convey this message. When our own knowledge is weak, when our own practical conditions are concerning, what model of a true Muslim will we become? What will we tell the world and spread about Islam's message and its perfections?

Then in another place he said: "Our community should take upon itself this sorrow—greater than all worldly sorrows—regarding themselves: do they have God-consciousness or not?" (Malfuzat, Vol. 1, p. 35, 1985 edition, published in England) This should be our greatest sorrow. So there is no need for a lengthy explanation of this. Each one can assess himself: Is worldly sorrow greater for him or sorrow about the improvement of religion? And is this sorrow not only for himself but also for his children or not? Is there fear of Allah and attention toward gaining Allah's pleasure or not? Or when worldly matters arise, does Allah's pleasure fall back?

He said in another place: Avoiding unjustified anger and rage in daily matters is one branch of God-consciousness. (From Malfuzat, Vol. 1, p. 36, 1985 edition, published in England) Those people who become angry at the slightest thing should reflect on their own conditions that they are also moving away from God-consciousness. These are a few pieces of advice I have presented to you that Hazrat Mirza Ghulam Ahmad has given us. These are the things that when we reflect upon, they increase in us the connection and love toward him. How and with what pain he is concerned about our world and hereafter. He is more concerned about us than a father. He is more anxious about us than a mother is. He repeatedly advises us so that somehow he can pull us away from wrong paths and place us on the paths of Allah's pleasure. After this expression of concern and love, there is no reason why every one calling himself Ahmadi should not establish the highest standards of connection and obedience with him so that he can set right his world and hereafter. Furthermore, Allah the Almighty has also shown grace to the community by establishing the system of Khilafat within us after Hazrat Mirza Ghulam Ahmad, and the system of Khilafat must also continue the work that Allah the Almighty entrusted to Hazrat Mirza Ghulam Ahmad. In this regard, by connecting the relationship of sincerity and obedience with Khilafat too, we can continue our journey toward our destinations. Which, as Hazrat Mirza Ghulam Ahmad said, is to become a model of true Muslims and spread Islam's message in the world. Every Ahmadi takes a covenant of pledge at the hands of the Khalifah of the time. So fulfilling this covenant is also essential, and for this, the only way is to act upon the guidance that comes from Khilafat, the advice that is given, the programs that are set, thereby fulfilling this covenant.

At the time of the pledge, every Ahmadi makes a covenant that he will follow these conditions of the pledge and will follow whatever rightful decision the Khalifa of the time makes, and as I have said, the work of the Khalifa of the time is also to spread the work and teachings of Hazrat Mirza Ghulam Ahmad, to spread Islam's message to every corner of the world. So when every Ahmadi shapes himself according to this thinking, then the true standards of obedience will be established. Only then will the unity of the community be established. Only then will the fields of preaching open. If everyone, by saying that they have connection of brotherhood and devotion with Hazrat Mirza Ghulam Ahmad and they obey him, sets their own paths, then progress can never be achieved. The beauty of Jamaat Ahmadiyya lies in the fact that the system of Khilafat is established within it, and because every Ahmadi's connection with Hazrat Mirza Ghulam Ahmad is that you are the true servant of the Prophet Muhammad (peace be upon him), it is necessary to maintain this connection for Khilafat as well.

The day before yesterday, the foundation stone of a mosque was laid in Almere. There, when I briefly spoke regarding the mosque, about Islamic teachings, the importance of the mosque, and the responsibilities of Ahmadis, a local woman guest expressed that the Khalifa's words are very good, but now we will see to what extent the Ahmadis living here act upon them and create an atmosphere of peace, love, and affection. So people also have their eyes on you. This is why there is a need to continually assess your conditions. People will watch more closely regarding Khilafat. This is why the covenant of the pledge alone is not sufficient. Action is needed both for self-improvement and for preaching. To maintain unity at every place and every level and to rise and sit with one hand, obedience to Khilafat is also necessary.

In this age, Ahmadis are fortunate that where Allah the Almighty has created modern facilities and inventions, He has also blessed Ahmadis with them. He has provided the community with this facility for the spread of religion. On TV, the Internet, and websites, etc., where Hazrat Mirza Ghulam Ahmad's words are present today, which we can access whenever we wish. We can see and hear them in various major languages. There we can also hear and read the counsel and addresses of the Khalifa of the time, which consist of the Quran, Hadith, and the words of Hazrat Mirza Ghulam Ahmad. And this is the foundation on which today's MTA, reaching everywhere in the world, is based. Which has given the community a new way of becoming united. So each one of you should keep this in mind, and each one needs to connect with MTA so that they can become part of this unity. Pay special attention to listening to at least the sermon every week. Each household should assess from their homes whether every member of the family has heard it or not. If the wife listens but the husband does not, then there is no benefit. If the father listens but the mother and children are not listening, then there is also no benefit. This arrangement that Allah the Almighty has created for becoming one unit—through which the voice of the Khalifa of the time reaches every corner of the world at one time—every Ahmadi needs to be part of it. So pay attention to this. If you do not know what is being said, how can obedience be possible? If we listen to the words, then we can follow them. So seek out those words we need to obey, otherwise it is merely a claim and merely an external announcement that whatever rightful decision you make I consider it necessary to follow, or if a woman, I will consider it necessary to follow. Or standing at gatherings or at the time of taking the pledge, to announce that we will continue to strive for the consolidation of Ahmadi Khilafat.

May Allah the Almighty grant every household attention to this, and may we make full use of the facility Allah the Almighty has provided for our training. And not only training but also in spreading Islamic teachings, this (MTA) is playing a very great role. If for any reason we cannot listen live, then the recording can be heard. This program is available on the Internet. And especially in it are sermons and many other special programs. May Allah the Almighty grant everyone the ability that just as you establish a special connection with Hazrat Mirza Ghulam Ahmad, so also establish a firm connection with the system of Khilafat continuing after him and be models of obedience. And this connection and obedience, according to the Hadith of the Prophet Muhammad (peace be upon him), by passing through obedience to the Prophet Muhammad, makes one obey Allah the Almighty and gain His pleasure. May Allah the Almighty grant everyone this ability. (Musnad Ahmad ibn Hanbal, Vol. 3, p. 49, Musnad Abi Hurairah, Hadith No. 7330, Alam al-Kitab Beirut, 1998 edition)

After the prayers, I will also lead a funeral prayer in absentia for our missionary, Hafiz Muhammad Iqbal Warraich Sahib. He met with an accident on October 2 and passed away at the age of 49. اِنَّا لِلّٰہِ وَ اِنَّـا اِلَیْہِ رَاجِعُوْن ‘Surely, to Allah we belong and to Him shall we return.’ On October 2, he was driving alone in the morning to his ancestral village Chak Piniyar to visit his uncle. While crossing the railway crossing near Bhilwal, he apparently did not see the train coming. The train hit him. The car was dragged along. Outwardly, he did not seem to have serious injuries. The police arrived and arranged an ambulance or vehicle, placed him in it, and took him to the hospital, but unfortunately, he could not survive after reaching the hospital. Hafiz Muhammad Iqbal Sahib's grandfather was Chaudhry Fazal Ahmad Sahib. His great-grandfather was a companion of Hazrat Mirza Ghulam Ahmad—whose name was Chaudhry Allah Bakhsh Sahib. In 1901, his great-grandfather took the pledge. His great-grandfather's original name was Rasul Bakhsh, which Hazrat Mirza Ghulam Ahmad changed to Allah Bakhsh. His father, Chaudhry Muhammad Zafar Ullah Warraich Sahib, after retirement, dedicated himself and worked in various offices in Rabwah for a long time. Hafiz Sahib, the missionary, received his early education in Rabwah. After that, he memorized the Quran. He received schooling and then enrolled in Jamia Ahmadiyya. Besides this, he also completed higher studies in Arabic and Urdu. He was posted in various places in Pakistan. Currently, he was serving as Secretary of Sponsorship of Orphans. He has five children. Three daughters are married. Two children are still young—seventeen and ten years old. His brother, Muhammad Tahir Mehdi Imtiaz Sahib, is also a missionary and is currently the Manager of Zia-ul-Islam Press in Rabwah. But due to restrictions on Al-Fazl, a case has been filed against him, and he has been in jail for several months. May Allah the Almighty arrange for his early release because the courts have shown such cowardice. The judge first gave bail and then canceled it out of fear of the clerics. May Allah the Almighty grant these judges the ability to do justice and may He arrange for the early release of those innocent ones, the Ahmadis, who are locked up inside.

From Sa`ad-ul-Allah-pur, there is a president of local Jama'at named Mahboob Ahmad Rajiki Sahib. He says that when community conditions became very bad in Sedarpur in 2003, Hafiz Iqbal Sahib was posted there as a missionary. He increased relationships with non-Ahmadi opponents, and because of this, not only did opponents stop opposing, but even a major opponent who was leading the opposition asked for forgiveness. So he was one who maintained great relationships and knew how to build connections. It is another matter that in Pakistan, due to fear, fear of the clerics, fear of society, a very large class, despite liking Ahmadiyyat or at least understanding the propaganda against it as wrong, cannot openly say so. Nevertheless, Allah the Almighty continues to create circumstances in small areas where people speak openly. Currently, where he was working, in the office where he was serving, there is an employee named Majid Sahib who says that Hafiz Sahib, wherever he was posted as a missionary, remained in contact with the people there until his death. People would keep meeting him and seeking his advice. He would also help them. This was also a great quality of his—a great effort that the center's money be spent in the right place and that he would do all possible efforts in building houses for widows and that this be done with as little money as possible. Moreover, sometimes when construction was taking place and he went there, he said he would himself go and work alongside those doing the construction.

Khalid Sahib from our Russian Desk in London says he was their classmate and was very hospitable and sincere. He says a particular thing that came to my experience was that he was very enthusiastic about preaching and had a passion for it. He was posted in Sadiqabad or Sedarpur, there was a Russian company working on some project. Despite being unfamiliar with the Russian language, he would still preach to them. Because Khalid Sahib had learned the language while living in Russia, when he went to Pakistan, he ran after him and learned some words. Then he himself wrote some Russian words in Urdu script so that he could preach. So this was his passion for preaching. May Allah the Almighty grant all missionaries this ability that whatever the environment and circumstances, they strive to find new ways of preaching. May Allah the Almighty forgive the deceased Hafiz Sahib and be merciful to him. Elevate his ranks. Grant his wife and children patience and fortitude and enable them to adopt his virtues.