The Promised Messiah (on whom be peace) said: ‘I was sent so that the era of truth

and faith comes once again and righteousness is generated in hearts’. An Ahmadi w
ho claims to come into the fold of the Bai’at of the Promised Messiah (on whom be
peace) should always keep these words in view, should reflect over them and shou
ld try to adapt one’s life in accordance to them. This alone will make him/her one
who honours the dues of Bai’at. Otherwise it is a mere claim to say that we are A
hmadi. The truth and the faith that the Promised Messiah (on whom be peace) wish
ed to bring, for which his advent took place and which inspires Taqwa (righteous
ness) is nothing new. His words expressing that such a time ‘comes once again’ signi
fy that such a time once was, but it ceased to be and it is the task of the Prom
ised Messiah (on whom be peace) to revive it. Indeed, we are fully aware that th
e era of truth and faith with well-established righteousness came with its utmos
t glory and magnificence when God sent our master, the Holy Prophet (peace and b
lessings of Allah be on him) and perfected Shariah. As the Qur’an states: ‘…This day h
ave I perfected your religion for you and completed My favour upon you and have
chosen for you Islam as religion…’ (5:4). Thus no Ahmadi can even remotely imagine t
hat the Promised Messiah (on whom be peace) brought any new message.
When we assert that as Ahmadis we have believed in the Promised Messiah (on whom
be peace), we need to reflect whether we have tried to bring about those change
s in our faith which the Qur’an teaches and the Companions of the Prophet (peace a
nd blessings of Allah be on him) inculcated. Have we tried to instil that truth
in ourselves which a large number of believers of the time of the Prophet (peace
and blessings of Allah be on him) inculcated through a revolutionary change, ha
ve we inculcated that righteousness which we read about and listen to in the lif
e of the Companions?
The Promised Messiah (on whom be peace) brought about such revolutionary changes
in his companions and Hudhur often relates their accounts. After stating the wo
rds, ‘I was sent so that the era of truth and faith comes once again and righteous
ness is generated in hearts’, the Promised Messiah (on whom be peace) said, ‘these p
ractices are the real reason of my being’. The Promised Messiah (on whom be peace)
has also addressed his followers as ‘evergreen branches of my being’. In this regar
d, the practices that he has mentioned here alone would make us ‘evergreen branche
s’ because he called these practices the real reason of his being. It cannot be th
at some branches of a tree that bears sweet fruit yield toxic fruit or that drie
d off branches remain on such a tree. Dried off branches are always cut off. Thi
s should be a great cause for concern for us and we should always be cognisant o
f our responsibilities.
When Hudhur listens to or reads about the accounts of the newcomers in Ahmadiyya
t, his faith enhances. However, when Hudhur hears of weaknesses creeping in a fe
w of those whose forefathers were Ahmadis, and there are many whose were, it is
sad and painful that they are not attentive towards the practices of their elder
s. At times, being a born Ahmadi makes one indolent. We should look into our hea
rts and self-reflect lest we are edging towards such indolence that God forbid,
indeed God forbid, would close the doors of return on us.
The Promised Messiah (on whom be peace) has drawn a lot of attention in his pron
ouncements and writings that the true spirit of Ahmadiyyat can only be sustained
when we continue to self-reflect and when there is no conflict between our word
and deed. He said that he had repeatedly mentioned that as regards appearances,
Ahmadis and the other Muslims are the same. They are the same in terms of being
called Muslim, in saying the Kalima and in following the Qur’an. As such they are
the same in making these claims, but God is not merely pleased with claims. He
added, ‘unless a claim is accompanied with reality and in corroboration of the cla
im there is practical evidence and testimony of a change in condition. For this,
often times, I am deeply saddened by this grief.’
Hudhur said the Promised Messiah (on whom be peace) wants practical evidence for
m us. Thus if we self-reflect we are in a better position to hold ourselves acco
untable. Counsel by others can at times make one irritable and at times egotism
comes into it. As such when we self-reflect we should be aware that God is watch
ing over us every moment and that we have taken our Bai’at. No matter how weak an
Ahmadi, there is always a spark of piety in them and whenever awareness takes pl
ace, piety blossoms. We need to appreciate the ‘grief’ that the Promised Messiah (on
whom be peace) felt. Those who gain awareness transform from dried branches int
o flourishing branches in no time. Some write to Hudhur with pathos that may the
y adopt the pure changes that the Promised Messiah (on whom be peace) wished to
see in his followers. When one asks God for help, then God, Who loves one more t
han a mother loves her child, runs and embraces the person and their world is tu
rned around. God has thus given us a golden chance to adorn our life in this wor
ld and in the next.
Hudhur explained that the Promised Messiah (on whom be peace) expressed the afor
ementioned grief at a time when those who had sought direct beneficence from him
were around, whose standards of spirituality were enviable. But such was the me
asure of the expectation of the Promised Messiah (on whom be peace) that owing t
o the condition of some, he said at that time, ‘I am deeply saddened by this grief’.
Consider then, how distressing would our weak condition be. Although he is not
physically present among us today, God can reveal our condition to him. Exactly
in what state are the families of his companions today! The religious condition
of the families of some of those who abandoned the world to be with the Promised
Messiah (on whom be peace) so that they could give faith precedence over the wo
rld, has become weak and a few have no care. We should ruminate the accounts of
our elders with the intention that that is the objective we have to attain, we s
hould reflect over their life, find out the reason for their Bai’at, then alone wi
ll we be on course attaining our objective.
A few days ago the son of a Community elder Moodi Khan sahib spoke about his fat
her to Hudhur. Khan sahib had obtained a BSc from Aligarh University at a time w
hen very few Muslim young men studied science. The vice chancellor offered him a
job in the university. He was also offered a good job by an Englishman and was
also advised to join the Indian civil service. Khan sahib related all this to Ha
dhrat Khalifatul Masih II (may Allah be pleased with him) and added that he did
not wish to get embroiled in worldliness and would rather sweep the streets of Q
adian. Such was the stature of our elders, in particular the companions of the P
romised Messiah (on whom be peace) excelled in piety, yet the condition of a few
caused the Promised Messiah (on whom be peace) grief.
We should pay great attention towards our condition and appreciate whose familie
s we are and how our ancestors brought about pious changes in themselves. We sho
uld solemnly promise that we will not discredit the names of our elders. This wo
uld enhance our standard of righteousness and incline us towards piety. The sign
s of living nations are that they do not let their values die. The ones who are
born into it, sustain the values and the new comers obtain them and thus the sta
ndards of piety continue to enhance on communal level. For this purpose constant
self-reflection is required as well as reflecting over the condition of one s f
amily, wives and children. The Promised Messiah (on whom be peace) said that a w
ife knows best about the state of her husband’s word and deed. If the man is prope
r, so will be the woman. Otherwise she would question his condition when he trie
s to improve her. It should always be remembered that reformation of women guara
ntees the reformation of the next generation. Thus men need to pay attention to
their condition for the sake of the next generation. Then there are models of mo
ther and father, husband and wife to maintain.
Hudhur said he would like to explain here that God forbid, it was not that the c
ompanions of the Promised Messiah (on whom be peace) had many weaknesses. There
would have been very few who did not meet the standards of the Promised Messiah
(on whom be peace), but he did not wish to see weakness even in a few. In the sa
me assembly/gathering in which he remarked about his sadness he also said, ‘we obs
erve that this Community has made much distinctive progress in love and sincerit
y. At times, seeing the love, sincerity and passion of faith of the Community ev
en I am amazed and astonished.’ Hudhur said those who exhibited passion of faith w
ere in the majority, rather we should say that compared to us, they all were in
this category. However, a prophet wishes to see high standards in his time. The
time that we are going through is also the time of the Promised Messiah and we h
ave yet to see the fulfilment of many promises. If we wish to witness them, we m
ust progress in truth and sincerity. Hudhur said he also wished to say that even
in our times, there are many with good standards of sincerity and loyalty and a
re infusing the spirit in the next generation.
Hudhur said he had once expressed concern regarding those who give security duti
es in Pakistan after the Lahore incident. Hudhur had received information that s
ome among them felt tired or showed lack of interest after giving lengthy duties
, therefore, the matter should be thought through. When the sadr Khuddamul Ahmad
iyya Pakistan relayed this to his Khuddam, Hudhur received many letters expressi
ng sincerity and loyalty, renewing their pledge. They said neither they were tir
ed before, nor will they have such a thought in future. Many women also wrote to
Hudhur that they happily sent their brothers, husbands and sons off to Jama’at du
ties after they came home from work. Hudhur said this sincerity and loyalty is b
orne out of passion of faith. Hudhur reminded that during these obligations and
duties, God should not be forgotten; Salat should be offered on time and during
duty hours one should always engage in remembrance of God. Our greatest Power is
God. Whatever help we get, we get it from God. Whatever will come to pass will
happen through God; ours is a very insignificant effort. We should never slacken
in prayers.
The Promised Messiah (on whom be peace) said that God states: ‘Verily, Allah is wi
th those who are righteous and who do good.’ (16:129). Those who adopt righteousne
ss and purity and are afraid of evil, have God’s support and protection. Hudhur sa
id Ahmadis should fear God lest He is displeased with us.
The Promised Messiah (on whom be peace) said that God had told him to inform his
Community that God is pleased with those whose belief is free of even the sligh
test of hypocrisy or cowardice and who are not divested of all degrees of obedie
nce. Hudhur said such was the standard of the Promised Messiah (on whom be peace
) and in this regard Hudhur would say something with reference to obedience.
Hudhur said obedience has different forms, different standards. There is obedien
ce of God’s commandment and of the Nizam (administration) of the Community. The fi
nest example of this in the Ahmadiyya Community can be seen in Hadhrat Khalifatu
l Masih I (may Allah be pleased with him). Once he was at his clinic when he rec
eived a telegram from the Promised Messiah (on whom be peace) that he should pro
mptly come. He was in Qadian at the time while the Promised Messiah (on whom be
peace) was in Delhi. Hadhrat Khalifatul Masih I (may Allah be pleased with him)
sent a message to his family that he was going away and immediately left his cli
nic. He did not pack any belongings, did not take anything with him but simply l
eft straight for the railway station. The train was slightly delayed. In the mea
ntime he met a well-off acquaintance of his who asked him to see someone who was
not well. The expenses of the travel were met by the fee that he was paid for t
he treatment. When he arrived in the presence of the Promised Messiah (on whom b
e peace) he found out there had been no sense of urgency for him to come, the pe
rson who worded the telegram had simply put it that way. However, he sat there h
appily, without complaining. Such are the people who are God’s favourite.
In the Nizam of the Community, obedience ranges from that of the Khalifa of the
time to the person holding the smallest of office. In reality it is a continuity
of obedience of the Prophet (peace and blessings of Allah be on him) and God. A
s the Prophet (peace and blessings of Allah be on him) said: ‘whoever obeys my Ame
er has obeyed me and whoever has obeyed me, has obeyed God.’ In order to run any w
orldly or spiritual organisation there has to be a system in place. Worldly gove
rnments have law and order on every level, adherence to which is essential and g
overnments enforce it through their power. However, in a spiritual system, the b
asis of obedience is sincerity, loyalty and pleasure of God. This is why God sta
tes that those who obey at every level are His favourite. Indeed, they do so to
seek His pleasure. The sole example of the fulfilment of the promise of Khilafat
as stated in the Qur’an in Ayah Istikhlaf (24:56) is in the Ahmadiyya Community.
Two verses before this verse, God states: ‘And they swear by Allah, their stronges
t oaths that, if thou command them, they will surely go forth. Say, ‘Swear not; wh
at is required is actual obedience in what is right. Surely, Allah is well aware
of what you do’ (24:54). Here, God has given the example of obedience of believer
s, as in ‘…We hear, and we obey…’ (2:286). This is the excellent standard that a believe
r should have. We pledge that we would obey every good decision, but when a deci
sion is reached we can act to the contrary. A true believer not only takes oaths
but is also obedient under every circumstance.
Hudhur said he wanted to explain, as he has done before, with regard citation of
obedience of M’aruf (good) decisions. The Ahmadiyya Khilafat never takes decision
s that are contrary to the commandments of God. If each Ahmadi is firm on the be
lief that Ahmadiyya Khilafat is on the precepts of prophethood, then he or she s
hould also be firm on the belief that a Khalifa will never give a directive cont
rary to Shariah. Neither will the Nizam of the Community, as it works under the
auspices of Khilafat, and even if it does, due to an error, the Khalifa of the t
ime will correct it when the matter is brought to him. When we pray for Khilafat
we should also pray for ourselves that may we continue to be obedient to it in
an excellent manner so that we remain among those with whom God is pleased.
Sometimes, owing to their personal benefit, some people express distrust of the
Nizam. For example, at times due to legal reasons, Qada requires people to write
a disclaimer, some decline. This is done with the negative assumption that the
decision will be made against them. Their intention is not right from the start;
they wish to try one system and if that does not go according to their wishes,
they approach another system; the courts. If that system does not satisfy them,
they try to come back to the Qada. In such a situation the Community does not ha
ndle their matters as they had contravened obedience and shown distrust to the N
izam in the first instance. God states that He is displeased with such people an
d even if such a person is a member of the Community, he cannot benefit from tha
t beneficence of the Community which God grants to the people of the Community t
hrough the blessing of the Community. Each Ahmadi should try and be one with who
m God is pleased for therein lies his salvation and that of his progeny.
Addressing the office-holders, Hudhur said they can be deemed representatives of
Khilafat only when they fulfil the requisites of justice with fear of God. If a
nyone stumbles due to an office-holder, then the office-holder is just as blamew
orthy, because he has not paid the dues of the trust given to him by God. Every
Ahmadi, no matter what level he or she is at, should always remember that he or
she has to always honour the pledge of Bai’at and in doing so, has to always and i
n every situation abide by truth and righteousness. The Promised Messiah (on who
m be peace) said that merely large numbers did not delight him, unless they were
abiding by the reality of Bai’at. May God enable us in accordance with the wishes
of the Promised Messiah (on whom be peace).
Full text not available.
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[ April 22nd, 2011]
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5:4 16:129 24:56 24:54 2:286 Synopsis: English Urdu An Ahmadi who claims to com
e into the fold of the Bai’at of the Promised Messiah(as) should always keep his e
xpectations from the community in view.
When we assert that as Ahmadis we have believed in the Promised Messiah(as), we
need to reflect whether we have tried to bring about those changes in our faith
which the Qur’an teaches and the Companions of the Prophet(as) inculcated.
The Promised Messiah(as) has drawn a lot of attention in his pronouncements and
writings that the true spirit of Ahmadiyyat can only be sustained when we contin
ue to self-reflect and when there is no conflict between our word and deed.
Moodi Khan sahib had obtained a BSc from Aligarh University at a time when very
few Muslim young men studied science, he was offered a good job but he related a
ll this to Hadhrat Khalifatul Masih II(ra) and added that he did not wish to get
embroiled in worldliness and would rather sweep the streets of Qadian.
The time that we are going through is also the time of the Promised Messiah(as)
and we have yet to see the fulfilment of many promises.
Hudhur said he had once expressed concern regarding those who give security duti
es in Pakistan after the Lahore incident.
Hudhur said obedience has different forms, different standards. There is obedien
ce of God’s commandment and of the Nizam (administration) of the Community. The fi
nest example of this in the Ahmadiyya Community can be seen in Hadhrat Khalifatu
l Masih I(ra).
The Ahmadiyya Khilafat never takes decisions that are contrary to the commandmen
ts of God.
Addressing the office-holders, Hudhur said they can be deemed representatives of
Khilafat only when they fulfil the requisites of justice with fear of God.

About Friday Sermon

The Jumu ah (Friday) prayer is one form of congregational prayer in Islam. It ta
kes place every Friday. Regular attendance at the Jumu ah prayer is enjoined on
all believers. According to a Saying of The Prophet(sa) a congregational prayer
is twenty-five times more blessed than prayer performed alone. (Bukhari)
Friday Sermons in the Quran“O ye who believe! When the call is made for Prayer on
Friday, hasten to the remembrance of Allah, and leave off all business. That is
best for you, if you only knew.” more
Friday Sermons in the Hadith“… (He who) offers the Prayers and listens quietly when
the Imam stands up for sermon, will have his sins forgiven in between the presen
t and the last Friday” (Bukhari)
Related resources
Salat: Friday Prayer
Significance of Friday in Islam
The Online Salaat Guide
Islamic Prayer
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