English Translation: Khutbat-e-Mahmud V1

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Despite this sorrow, there is a pleasure that is priceless in value, not found in any worldly joy. Just as a person trying to save a drowning person knows that they might also drown, but despite this fear, they feel every sensation of joy in this task and understand that this is a task they are performing in their life, and it is in the service of the creation of God that they are fulfilling. Similarly, a soldier who sacrifices his life for his country feels the same. Sacrificing one's life is not a trivial matter. Humans do not sacrifice themselves for animals, even the lowest animals like ants and bees do not like to die. But a soldier sacrifices his life for his country. It cannot be said that he does not feel sorrow and pain when sacrificing his life, but he feels joy in fighting for his country. And every soldier does not give his life because he is forced to do so. Many times, it happens that it is said, "Who wants to go to a dangerous place?" At that time, many people step forward. No one can say that they do not hold their life dear, they do not love their wives and children, they know that there is a 99% chance of death. They know that their aged parents will not have anyone to take care of them. They understand that there will be no one to feed the water to their old parents, but despite this, they go and sacrifice their lives. They feel sad for those left behind, but they are happy for those who sacrifice their lives for their country. I saw a military display in the state where a German naval ship launched a dangerous attack where it sank hundreds of British and French ships. When the loss exceeded the limit, the British Admiral decided that they should open fire to repel the attack, but the place of attack could not be conquered until some ships were not lost. At that time, an announcement was made in the navy that who among you would step forward for this task. All the navy personnel stepped forward. Some individuals were chosen. Their task was to go to that place, sink their own ships, and block the path from where the German ships were attacking. The Germans were not idle either. Their patrols were set, so it was suggested that the British ship should attack from another side.

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He cannot do it, and his scream comes out, but when his scream comes out, at that time, those people who are holding back their nature in fear start praying with fear, screams start coming out that make the whole mosque echo. Then slowly, peace is restored. Moans and screams become faint, and the cries and shouts become subdued, then someone else's scream comes out, which causes the whole gathering to become noisy. Everyone is praying different prayers. If the Imam is praying loudly, you could say that due to a part of his prayer, everyone was moved, and everyone started screaming, but everyone is praying different prayers. Someone is saying, "May my debt be paid off," someone is saying, "May I have righteous offspring," someone is saying, "May I find employment," someone is saying, "May I achieve progress," someone is saying, "May my or my relative's health be restored," someone is saying, "So-and-so is displeased with me, may they become pleased," someone is saying, "So-and-so is my enemy, may they be ruined." Each person is praying separately, so we cannot say that screams come out due to a prayer, but they come out because of the scream that comes out in a particular person's specific condition. A poet said, and said correctly, "A sad heart makes the gathering sad, a laughing person, if he enters the gathering, everyone's faces become cheerful, and if a laughing person enters, everyone starts laughing. From this, it is known that in human nature, Allah has placed this material that if one decides not to grieve, they become happy. And if one decides to be sad, they become sad without any such reason that they received a reward, or received an estate, or achieved success. They say, "I will be happy," and they become happy. Similarly, without having any dear one, or having faced failure, or having suffered another blow, they say, "I will be sad," and immediately their heart fills with sorrow, and tears flow many times. It is mentioned in the Bible, and there is some error in it, but to some extent, it is also true that God wanted man to create his own happiness. And there is no doubt in it that man has some powers that God Almighty has given him.

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If you were to accept it, the Holy Prophet (PBUH) would have been extremely angry. So, believers keep their sorrows within themselves and find joy in them. Their sorrows are so immense that even if all the sorrows of the world's disbelievers were gathered, they could not match their sorrows. But their sorrows are so delightful that even if all the joys of the world were gathered and given to them, they would not be ready to leave those sorrows because they see that through those sorrows, they are brought closer to their beloved and attain their pleasure. In the moment of sorrow, a believer's tear drop is like an ocean in which a ship sails that leads them to Allah Almighty. And their sorrow, which dries up blood, teaches them a sea that separates man from God. So, sorrow touches a believer, and when I say that a believer is not despondent, it does not mean that they do not feel sorrow. I do not consider one who does not sorrow to be a believer. A believer is one whose heart is sad and thoughtful, and the greater a believer is, the more sorrowful they are. But despite this, a believer never becomes despondent, never loses courage, never shows despair. Their face never shows despair, they never lay down their weapons, and when the most dangerous time comes, they are the most vigilant and the most intelligent. Allah Almighty has placed such power within them that they do not even consider for a minute that they will retreat. Even if all the sorrows stand in front of them like mountains, their strength makes them insignificant. So, Eid teaches us what a Muslim's attitude should be or it should be said that Eid teaches us that creating happiness is in the hands of man and the nation that becomes despondent due to difficulties and hardships enters the ranks of disbelievers and is deprived of Allah's help. But just as every person becomes happy on the day of Eid, in the same way, we who are the community of a Prophet and a Messenger should say that in the time of the Prophet, we will remain happy, we will never lose courage, and we will conquer the whole world. Just as we became happy today, many more joys can be created, and just as today on Eid day our nature inclines towards happiness, and if there is any talk of sorrow, even then

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They say that there is wisdom and benefit in it. Similarly, if we create a real Eid for ourselves and discuss every difficulty and every calamity that comes our way. Every calamity has been decreed by Allah, so no calamity can remain a calamity. So today, I draw the attention of my friends towards this matter that just as I said yesterday that we can make the last ten days of Ramadan and Laylatul Qadr an Eid, in the same way, I say today that creating happiness is in our hands. When we decide, we can make every day an Eid because Eid is created in our hearts. And if we decide to keep Eid every day, no power can erase our decision because in this era, Allah Almighty has given us Eid, and the power in what Allah Almighty has given cannot be erased by any power. So when we have accepted the messengers of Allah, and when we have pledged allegiance to His Prophet and entered into His followers, and when we see that through His knowledge, we have achieved great success, then no power can make us sad, and there is no reason for our hearts to be grieved. I cannot say that there will be no future difficulties. There will be difficulties, and there will be more than what has already occurred, and more sacrifices will have to be made in the future. But just as spending money on Eid does not diminish the joy of Eid, similarly, there is no reason for grief, difficulties, and hardships of the time of Hazrat Masih-e-Maud (as) to deprive us of the time of Eid. If we want to celebrate that time as Eid, no one can stop us. So I tell my friends to make a decision in their hearts to celebrate this Eid and when you make this decision that we will celebrate the time of Hazrat Masih-e-Maud (as) like Eid, then you will see that the difficulties that make you anxious today will not make you anxious after this decision, and the worries and sorrows that currently frighten you will not frighten you after this decision, and the difficulties that appear as mountains will not even be worth a penny after this decision.

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Second lesson we learn from Eid is that no Eid can be achieved without sacrifice. If we, besides the reason mentioned above that we want to be happy, see why Allah has ordained Eid? Then it becomes clear that when we leave eating and drinking for the sake of Allah, after Ramadan, Eid comes. It seems as if the apparent Eid comes from the self, and the real Eid comes from Allah and it comes after sacrifices. So if you want to see the real Eid, then there is only one way to make raw sacrifices. Sacrifice everything for the service of Allah's religion, for the exaltation of His word, for the spread of His truth, for your life, your wealth, your times, your thoughts, your desires, your relatives, your neighbors, your souls. Because without sacrifice, no Eid can be. And the bigger the sacrifice, the bigger the Eid. Look, when a five-year-old sacrifices, it's a primary Eid for them, and when a ten-year-old sacrifices, it's an intermediate Eid, and when a fourteen-year-old sacrifices, it's a BA Eid. So the bigger the sacrifice, the bigger the Eid. We also need to prepare for this big Eid. Consider your wealth, your souls, purpose, consider everything as belonging to Allah alone and understand that whatever is there is of Allah. When we say that everything is for Allah, it will only be an acknowledgment of truth, not a sacrifice, leaving lies and accepting the truth. So when I draw the attention of my community towards this big Eid, I also say that big sacrifices should be made for it. I am greatly surprised when I hear that the burden on the community has increased, big sacrifices have been made because what was supposed to happen has not happened in my view. Look, if a weak and feeble person is made to sit on a chair, he will say I am tired, but that does not mean he has done a great task. Similarly, when it is said that big sacrifices have been made, I do not see any comparison in front of it. Look, if a weak and feeble person is made to sit on a chair, he will say I am tired, but that does not mean he has done a great task. Similarly, when it is said that big sacrifices have been made, I do not see any comparison in front of it. If you want to see the real Eid, then big sacrifices should also be made. I am greatly surprised when I hear that the burden on the community has increased, big sacrifices have been made because what was supposed to happen has not happened in my view. Look, if a weak and feeble person is made to sit on a chair, he will say I am tired, but that does not mean he has done a great task. Similarly, when it is said that big sacrifices have been made, I do not see any comparison in front of it.

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They are ready to say that those who say they are tired have the right to be tired, but I cannot say that they have done a great task. They feel tired, not due to their weakness and lack of courage but due to their work. And because of their weakness and lack of courage, those who feel tired cannot leave their work. It is not the work of a patient to present their weakness and work, but it is the work of a patient to seek treatment for their illness. So, this is a temptation that has arisen in the hearts of some people that they have made sacrifices. They have never made a sacrifice that can be called a sacrifice. If you want to achieve the real Eid, then make sacrifices that have no precedent in the past, not even among the companions. Why? Because the work entrusted to you in this era is much greater than the work of that era. Your task is to crush Satan, and in such an era, Hazrat Masih-e-Maud (as) has been sent by Allah Almighty when Satan has a grip on the hearts of all people. Then you are weak and victorious, and those whose hearts you have taken hold of are victorious and powerful. This work has not been done by the companions at the time of the Holy Prophet (PBUH), but it will be done by you through the power of the Holy Spirit, but not yet. This work was not done at the time of the first appearance, which is now being done. So, for the sacrifices required for this work, do not set your example in the past. But our sacrifices do not match the sacrifices of the time of Hazrat Masih (as). So, I draw the attention of my friends to prepare themselves for this sacrifice that has no precedent and without which the real Eid cannot be achieved. Allah Almighty has shown us both Eids through His grace. The Eid that is created from our souls and the one that comes from Allah Almighty. Along with this, I also draw the attention of my friends to the fact that this is the era of propagation, but no propagation can be beneficial until hearts are ready to accept it. But I regret that some friends think that propagation means giving lectures. While giving lectures cannot be of any benefit.

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To accept it, hearts are not prepared. The number of lectures that have been given so far has not happened even in the time of any prophet, but their impact has not been as evident as it should have been. This is because everyone who listens thinks that these words are for others. Due to this reason, everyone remains empty-handed, and no one's vessel is filled. Friends should bring about a change in their conditions and believe that what is being told is for them. After this, I now pray that all my friends are included in this. May Allah Almighty bring about such reforms that are necessary for the work of this era and that are desired by Allah Almighty to be in His beloved and close servants. Islamic principles, philosophical page 25, published by the Islamic Company Rabwah (May 5, 1925 AD).

Do not pave the way for your sorrows in your gatherings - a sad heart makes the gathering sad.

Birth Chapter Verse 26

Surah Al-Hajj: 19

Surah Al-Balad: 1

Verse: 18 to 35

Surah Al-Anfal: 3

Bukhari Book of Riqq, Chapter of Hope with Fear

Muslim Book of Repentance, Chapter on the Vastness of Allah's Mercy

Surah Yusuf: 88

This incident is about the journey of Hazrat (peace be upon him) to England in 1924 AD. Regarding this, the honorable Chaudhry Muhammad Zafrullah Khan writes, "In the Wembley display, some military scenes were staged. Perhaps Hazrat participated only once in the display, maybe he participated three times. I only remember going with Hazrat to the service of Khaksar. The scene shown was military; I do not remember the maritime scene. After seeing the military scene, Hazrat said, 'People are happy seeing the scene and clapping, and I was thinking how we can compete with the customs of that nation.' (Written by

Editorial Order 19 August 1928 AD

Al-Shu'ara:

In the library of Khilafat, the version of the Masnavi Maulvi is recorded as follows:

12 Friday Sermons delivered on 24 April 1925 AD - Published Alfaz on 7 May 1925 AD

Al-Baqarah: 188

Bukhari Book of Prophets, Chapter of the Descent of Jesus, Son of Mary

Surah Al-Takwir

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(15)

(Stated on 14 April 1926 AD at the Garden of Hazrat Masih-e-Maud (as) - Qadian)

Many times, humans fall short of assessing their true state. It has been seen many times that a person is moving towards progress, heading towards success, and stepping towards victory, but they think that they are failing, facing defeat. And many times, it has been observed that a person thinks they are succeeding, progressing, and stepping towards victory, but in reality, they are failing, and the tools of defeat are being prepared for them. The result of this mistake is that sometimes a person, after reaching the pinnacle of success, loses courage and due to the illusion that they are facing defeat, they actually face defeat. And because of the illusion that they are facing defeat, they cannot leave their work. It is not the work of a patient to present their weakness and work, but it is the work of a patient to seek treatment for their illness. So, this is a temptation that has arisen in the hearts of some people that they have made sacrifices. They have never made a sacrifice that can be called a sacrifice. If you want to achieve the real Eid, then make sacrifices that have no precedent in the past, not even among the companions. Why? Because the work entrusted to you in this era is much greater than the work of that era. Your task is to crush Satan, and in such an era, Hazrat Masih-e-Maud (as) has been sent by Allah Almighty when Satan has a grip on the hearts of all people. Then you are weak and victorious, and those whose hearts you have taken hold of are victorious and powerful. This work has not been done by the companions at the time of the Holy Prophet (PBUH), but it will be done by you through the power of the Holy Spirit, but not yet. This work was not done at the time of the first appearance, which is now being done. So, for the sacrifices required for this work, do not set your example in the past. But our sacrifices do not match the sacrifices of the time of Hazrat Masih (as). So, I draw the attention of my friends to prepare themselves for this sacrifice that has no precedent and without which the real Eid cannot be achieved. Allah Almighty has shown us both Eids through His grace. The Eid that is created from our souls and the one that comes from Allah Almighty. Along with this, I also draw the attention of my friends to the fact that this is the era of propagation, but no propagation can be beneficial until hearts are ready to accept it. But I regret that some friends think that propagation means giving lectures. While giving lectures cannot be of any benefit.

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Created for giving, who can deny their quality. But despite the fact that the pure foods that strengthen the body, produce healthy blood, nourish the body, empower the brain, these foods sometimes become such that by consuming them, a person falls ill. What kind of superior food is milk? Allah Almighty has placed many benefits in it for humans. The Quran has praised it as the most digestible and highly nutritious food for the body, but this same milk becomes harmful due to illness and physical deficiencies. This is my personal experience. I cannot sell milk in any way. If I use it forcibly for a few days, I get a fever, and this same condition has been going on since the demise of Hazrat Masih-e-Maud (as) a year before. In 1907, when I fell ill, the first Caliph of the Promised Messiah instructed me not to eat or drink anything other than dried milk or Syrian kebabs for six months. After that, I developed a natural aversion to milk, and if I consume it, I get a fever, a sore throat, and a cold. This incident happened only once in this entire period when milk started to appeal to me, and I went to my aunt and uncle for a glass of milk. We were returning from the river, and on the way back, an Ahmadi brother offered me a cup of milk and insisted that I drink it. Although I refused, he did not listen. Finally, I asked Sheikh Yaqub Ali Sahib and Mufti Fazlur Rahman Sahib from Mecca, who were with me, to help me and explain to this person that I do not pretend but drinking milk causes me discomfort. They also explained, but he did not listen to anyone and insisted that I take a sip for his sake. I thought that if I continued to refuse, it would break his heart, and what harm is there in drinking a sip. I believed that I would definitely fall ill if I continued to refuse, so I drank the entire glass. But it had such an effect that not only was the milk digested, but for six months after that, I kept vomiting milk. But this particular incident happened under special circumstances, and if the same situation arises again, even the finest food like milk cannot save a person. Some people cannot eat meat, some cannot digest ghee. Can anyone say that these are not superior foods? They are and must be, but under certain circumstances, they are not suitable for them.

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Human hearts and their states are constantly changing, and sometimes, external things that are considered good can lead to negative outcomes, while things that are perceived as bad can result in positive consequences. The Quran, which Allah has revealed, contains healing, mercy, and clear signs. When some people read it, they only see faults, not in the Quran itself, but in their perception, where differences arise. In contrast, consider Satan, whose task is to instill doubts, create confusion, and deprive people of goodness. Regarding this, the Holy Prophet (PBUH) said, "He shows me good things." This means that if a good person looks at something significant, they extract goodness from it, and if a bad person looks at something good, they only see faults. Therefore, it is a common law that when good things mix with bad, they become great, and when greatness mixes with good, it becomes even better. So, Eid is undoubtedly a day of joy, but what impact does it have on us? Milk is milk, but it causes me discomfort when I consume it. Ghee is undoubtedly good food, but some people cannot digest it. Meat is good food, and Allah has praised it, but some people develop piles from consuming it. So, Eid is a day of joy, but is it a day of joy for everyone? Not everyone. Even the Quran does not provide guidance for everyone. Is Eid greater than the Quran? The Quran is guidance from beginning to end, which is

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Every word of it is a cure and a mercy. So, can the Quran not be a cause of misguidance for millions and billions of people? Therefore, no one can think that Eid is greater than the Holy Quran, which brings healing and guidance according to each person's heart condition. Similarly, Eid is a day of joy for some and not for others. The real question then arises, for whom is Eid a cause of joy and for whom is it not? We need to reflect on what brings the greatest joy on Eid. When we look at this, it becomes clear that the joy of Eid lies in gatherings. Friends meet each other, businesses close for the day, people walk together, and God Almighty has placed this essence that when they see their brothers together, they feel joy. Therefore, when people come together, they experience pleasure and comfort, and the outward effects of joy are evident in gatherings. So, the joy of gatherings is ingrained in human nature that when people come together, they feel pleasure and comfort, and the result is the outward expression of joy. Those who experience real gatherings feel real joy, and for those who do not, there is no joy. Women whose children are at home celebrate Eid with joy, but those who do not have their children feel sorrow when they see everything on Eid. They serve others, but tears well up in their eyes. They dress others up but are immersed in sorrow themselves. Because with joy, they experience sorrow, so Eid is not joyful for them. Then why do some households not celebrate Eid when someone dies? Because there is no gathering but separation has occurred, and due to separation, the household members cannot experience joy. So when the joy of Eid comes from real gatherings, the question arises, where is the right of those people who have not experienced real gatherings? In fact, when we ponder over human birth, it becomes evident. Human beings have two gatherings

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For the purpose of religion, two gatherings are essential. Firstly, an assembly with Allah Almighty, and secondly, a gathering with fellow human beings. The real Eid is the one where union and assembly with Allah Almighty have been achieved. For those who have not attained this, there is no Eid because the existence that will never perish is only Allah Himself. All other existences are such that if a breeze blows today, they will scatter. Sometimes death separates individuals to the extent that a person thinks, "If so-and-so is separated from me, I cannot survive even for a minute." But the one from whom they feel such intense love passes away, and they continue to live. The entity that a person associates with, where they think their sweat will mix, there they will shed their blood, and they believe that separation from it means death for them, that entity departs from the world, and they continue to live. Look at the Holy Prophet (PBUH) - what greater love could anyone have than what the companions had for the Holy Prophet (PBUH)? Or the love the Holy Prophet (PBUH) had for the companions? This cannot be judged based on worldly relationships and connections. How did the companions leave their friends, relatives, homeland, and possessions and come to you? Yes, and how did the Holy Prophet (PBUH) forget the world and its wealth by just glancing at the blessed face of the team? However, the Holy Prophet (PBUH) passed away, and those who thought they could not survive a day without him lived for ten, twenty, forty years. Undoubtedly, tears would well up in the eyes of the Holy Prophet (PBUH) on recalling even a small incident, and undoubtedly, the world would become bitter for them on remembering his love and affection. But despite this, they did not die; they lived. Regarding Hazrat Aisha, it is mentioned that when she used to eat the bread made from sifted flour, tears would come to her eyes. A woman narrates, "One day, I saw Aisha eating bread and crying. I asked her what happened. She said, 'The Holy Prophet (PBUH) did not have the equipment to sift flour in the lives of saints. I used to grind wheat and bake bread for him.' Now it occurs to me that"

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Your life also had such moments that I used to cook bread for you. It is evident from this incident that Hazrat Aisha did not eat the food stuck in her throat due to the separation of the Holy Prophet (PBUH), but still, after the demise of the Holy Prophet (PBUH), Hazrat Aisha lived for forty years.18 Similarly, Hazrat Abu Bakr, who used to deduce results from every gesture of the Holy Prophet (PBUH), when the verse was revealed, "When the help of Allah and the conquest comes, and you see the people entering into the religion of Allah in multitudes, then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance," the companions were very happy, but Hazrat Abu Bakr wept. People asked him what happened. He said, "You do not know. The Messenger of Allah (PBUH) remains in this world until his task is completed. If victory has come, it means that the demise of the Holy Prophet (PBUH) is near.20 The Holy Prophet (PBUH) passed away, and Hazrat Abu Bakr could not bear it. They thought that they could not survive without him, but they did not die. Then what about the condition of Hazrat Umar after the demise of the Holy Prophet (PBUH)?22 But did they die with you? They did not; they lived for a while, and they fulfilled the destined task and then passed away.23 So no matter how much love someone has for another, they do not die together, and Allah Almighty's law introduces separation that must be endured. Now, in this era, we have seen Hazrat Masih-e-Maud (as). Those who had love for you cannot estimate the love they had for you, which those who came later cannot comprehend. Or those who were young during the time of Hazrat Masih-e-Maud (as), but Allah Almighty had given me such a heart that I was attentive to those matters from childhood. I have estimated the love of those who remained in your company. I have seen for years how those who had love for Hazrat Masih-e-Maud (as) did not feel any pleasure in their lives due to his separation and no charm was visible in the world. The first Caliph, whose people are aware of his courage and strength, was so strong and powerful.

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They did not let their sorrows and thoughts show, but there were many times when you were alone and no one was around, I feel, "My body feels empty since the demise of Hazrat Sahib, and the world appears empty." I walk among people and work, but still, it seems that nothing remains in the world. I have also seen many other people who, when they were in the company of Hazrat Masih-e-Maud (as), had such intense love and affection that nothing pleased them. They wished that they could meet Hazrat Masih-e-Maud (as) if their soul departed. But despite this desire, they were alive; they did not die. So, no matter how beloved something is in the world, separation occurs, and one has to endure it. But there is one existence from which separation is impossible, and it should be said that a person cannot be separated from it; that is only Allah Himself. Even if a person wants to be separated from their ignorance and negligence from Allah, they cannot because everything is surrounded by Him. Allah is present everywhere with His knowledge and grace. Just as He surrounded Muhammad (PBUH) so did He surround Abu Jahl. Yes, His mercy descends in various forms, sometimes through His grace and blessings and sometimes through punishment. That's why Allah has said, "My mercy encompasses all things." If Allah's punishment is not mercy, then how can it be said, "My mercy encompasses all things"? The reality is that when someone receives punishment from Allah, it is also for their good and betterment, so it is also a reward and grace because no matter how much a person tries to escape from Allah, He does not leave them. Look at Abu Jahl, despite all his efforts, he could not escape from Allah's encompassing presence. Similarly, Pharaoh also, despite all his efforts, could not escape, Shaddad and Nimrod also tried to escape but could not because they were connected to such an existence from which they could not be separated. But in that state, they were connected to that existence; they were not connected from their side.

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And they did not try for it. The point is that when a person tries to meet God Almighty. Look, if a mother loves her child, but the child runs away, then there will be a connection but also separation. Connection will be from the mother's side and separation from the child's side. But a true servant becomes a servant when there is a connection from both sides. Surely, Allah Almighty is always connected to a person in every situation, whether the person commits sins, denies the Prophets, or even denies God Himself. Yet, Allah Almighty does not abandon them. He says, "This is my servant; why should I leave them? Because Allah Almighty is complete in fidelity and love. If there is any, it is from our side. But it is necessary to avoid negligence to become a servant. Just as Allah Almighty is connected to us, we should also connect with Him. So, that servant who can have the opportunity for joy is the one who falls before their Master and Creator and says, "I leave all separations behind and come towards You, so take me and keep me with You." When this state is achieved, then the real Eid can be called Eid. Then the second Eid is the one where people of the same kind meet each other, but not every gathering leads to joy. If two enemies gather in one place, they will not be happy; instead, enmity will increase. People say if you want to invite someone, do not gather two enemies, or else the invitation will turn into a dispute. Surely, joy comes from gatherings, but true joy comes only when hearts come together. So, raw and real joy can only be for the nation that includes both heads, absorbs them, and unites them. And the nation that does not absorb others and does not have the capacity to include them has no right to celebrate Eid. I ask, for what reason can that nation celebrate Eid? When their brothers are separated from them and their brothers are in darkness and gloom. So, the right to celebrate the second Eid can be obtained by those people who have been striving day and night to pull their brothers towards themselves and unite them. Look, the people of Europe have the power to attract and absorb materially; are they celebrating Eid or not? They are amassing wealth and having fun. But if they do not have the power to attract and absorb spiritually, they have no right to celebrate Eid.

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It cannot be called a true Eid unless it is spiritually uplifting. By considering this, it becomes evident that the right to celebrate Eid is only for the Ahmadiyya Community because Hazrat Masih-e-Maud (as) has opened the door to reach Allah Almighty for us, enabling us to attract the world towards ourselves. How can people attract through spirituality or evidence? And spirituality is lost from the world except for those people who have established a true connection with Hazrat Masih-e-Maud (as) and real evidence has also been established except for those who drank water from the spring of Hazrat Masih-e-Maud (as). If Christianity is attracting people, it is due to worldly beauty and adornment; otherwise, what evidence does Christianity have that can be called evidence? The same is the case with Hinduism, Arya Samaj, Buddhism, Sikhism, and others. Then what do those who call themselves Muslims have? The Holy Quran is present in the world, but it is closed for them, and it has been opened for us through Hazrat Masih-e-Maud (as). If the possibility of union with Allah Almighty exists, it is for us, and if the possibility of uniting the world with us exists, that is also for us. It depends on our courage and intentions about what we do and how successful we are in this matter. But it is possible for us and not for others. If a spiritual Eid can be achieved, it can only be for Ahmadis. It is our task to break down the barriers in our path and not accept the evidence that Hazrat Masih-e-Maud (as) has explained. Many of us have been blessed with a real Eid through the grace of Allah Almighty. Allah is pleased with them, and they are pleased with Allah. And Allah Almighty has placed in them the power and strength by which they attract the human race. But there are still many who have not pleased Allah Almighty and they have not pleased Allah. They do not make efforts to unite people with them. So, I advise all friends to strive for it so that Allah Almighty brings a true Eid for them. And just as Eid is a real Eid for the elders, it should also be for the young ones.

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The eternal Eid always remains. Today's Eid comes in the morning and goes in the evening, but the second Eid always remains and does not end with human death; rather, it progresses and its beauties increase. Many people of our community have experienced this Eid and God Almighty has created them as examples. For example, Hazrat Khalifatul Masih I was such a person. What a delight it would be if every offspring were to give light. Your name was Nooruddin. But God Almighty made you Nooruddin in reality. Similarly, many other people of our community have given their lives to show that they have no concern for the world in comparison to religion. Five of them presented this evidence. But it is not just that these five were like this. They got the opportunity and they did it. Otherwise, there are thousands of such individuals who, if given the opportunity, will surpass even the models. But it is the religion of God Almighty that chooses whom it wants. So, all people should strive for Eid so that the world that thinks we are dying sees that we are alive and successful. The door of success is only open for us, and those deserving of death and destruction are others. Look, death comes to those who are lost in the jungle and have no water nearby. But the one sitting by the spring cannot die of thirst. If some of us are such people who have not drunk from the spring, then the spring is still with them. When they extend their hand, they will be quenched, but what can those do who do not even have the spring? So, for us, it is only a matter of extending our hands; God Almighty's grace can reach us. Success is destined for us. A little effort is needed ahead. Who can laugh at us who are sitting on wine? Does the right to sit on wine belong to those who sit on wine? For them, it is a place of weeping because they think they are sitting on wine while the water is sitting by them, even though they are not water. So, friends should remove all kinds of disappointments and despair from their hearts. I am amazed at those people who say that people are laughing at us, who think they are sitting on wine while the water is sitting by them. Therefore, all kinds of disappointments and despair should be removed from their hearts. I am amazed at those people who say that people are laughing at us, who think they are sitting on wine while the water is sitting by them. Therefore, all kinds of disappointments and despair should be removed from their hearts. I am amazed at those people who say that people are laughing at us, who think they are sitting on wine while the water is sitting by them.

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They do not listen to our words. If people are not ready to listen to us, then why has Allah Almighty promised that He will place the whole world at the feet of Hazrat Masih-e-Maud (as)? Allah knows more or you. When Allah has given this promise, it is evident that the world is ready to accept the teachings of Hazrat Masih-e-Maud (as). So, remove all kinds of disappointments and despair from your hearts. For you and only for you, the day of Eid has been appointed. So, why dream while celebrating Eid? Other nations may mourn, but for you, it is a day of joy that you should celebrate. The Holy Prophet (PBUH) said, "The one who fasts on the day of Eid is a devil." This means that the one who does not celebrate Eid is a devil. When Allah has set the hours of joy for you and given promises of success, then the one who becomes hopeless becomes a devil. I say again, remove all kinds of disappointments and despair from your hearts because the Lord God, in whose hands the whole world is, says that He will raise you in the world and save you from destruction. Are you saved, or are the promises of Allah Almighty saved? Surely, your negligence, laziness, and delay in achieving success may be delayed, but it is possible that it is delayed for you. But the day of success and prosperity that has been appointed for you will never be left behind. It can be left behind for a day, but it cannot be left behind forever because if that day does not come true, then the promises of Allah Almighty and the prophecies of Hazrat Masih-e-Maud (as) will be false. We can be false, our knowledge can be false, our mysticism and experience can be false, but God and the Messenger of God cannot be false. Everything in the world can be false, our existence, our perceptions can be false, but the promises of God can never be false. So, my friends, rise and celebrate the Eid that Allah Almighty has made for you. This is also an Eid that is being celebrated today, but in comparison, the great Eid that Allah has kept for you is very big. Look, there are also ornaments of brass, copper, and they are considered wealth, but in comparison to gold ornaments, they are called false ornaments even though they are not free; they also have value. Similarly, this Eid is certainly an Eid, but in comparison to the real Eid, it is a false Eid.

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It is a false thing. You prepare for it, but what a pity it is that you do not prepare for the real Eid. Allah Almighty sent a Prophet among you, but many of you are still stuck in despair. If you accept the ornaments of brass with joy, then why do you weep for gold and jewels? Value yourselves as you deserve. Create such love in your hearts that we meet with Allah and create such love in the hearts of people that we unite with them, so that separation from the world becomes distant. Pray for the day of joy that has been destined for us in the heavens and tell the children to say, "O Allah! May Your kingdom be on earth as it is in heaven." But not in the meanings that Christians say, but in the meanings that the Prophets have been saying. Now, I will pray that Allah Almighty brings a true Eid for us. Turn our dark nights into bright days and remove our sorrows and shortcomings. (Al-Fazl, 27th April 1926)

"It may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you." (Al-Baqarah: 217)

Sahih Bukhari, Book of the Two Eids, Chapter: The Sunnah of the Two Eids for the People of Islam (An-Nahl: 67)

Surah Yunus: 58, Al-Baqarah: 186

Sahih Muslim, Book of the Description of the Day of Resurrection, Paradise, and Hell, Chapter: The Incitement of Satan and His Sending of His Troops to Cause Mischief Among People

Village in the district of Gurdaspur, located seven to eight miles northeast of Qadian. By the River Bias. (61875-1957 AD, Bai'at 1889 AD)

May Allah bring us closer to the true Eid and remove all disappointments from our hearts. Amen.

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Surah Adh-Dhariyat: 57, An-Nisa: 37

Notes from Volume 3 Page 6, Page 96, Page 184, Page 185

Notes from Volume 8 Page 7, 24 - Barahin Ahmadiyya Page 222 and Page 225, Footnote 11: Islamic Principles

Philosophy Page 160, 159

Ar-Rahman: 27-28

Al-Imran: 160, At-Tawbah: 128, Shama'il Tirmidhi Chapter: Description of the Prophet's Humor

Sahih Bukhari Book of Migration - Biography of Imam Ibn Hisham Volume 1 Page 163 to 174 - Al-Sirah Al-Halabiyya Volume 4

Sunan Abi Dawood Book of Jihad Chapter: Seeking Permission for Jihad in Covenants

Al-Tirmidhi Chapters of Asceticism Regarding the Practice of the Companions Part 1 Page 27 by Maulana Abdul Salam

Printed in the greatest village of Gurdaspur, India 1950

Al-Tirmidhi Chapters of Asceticism Chapter: What is Mentioned about the Prophet's Living - Tabqat Ibn Saad (Urdu) Volume 3 Page 188 and Shama'il Tirmidhi Page 10

During the Caliphate of Hazrat Amir Muawiya, they passed away on 17th Ramadan 58 AH (Tabaqat Kabir by Muhammad ibn Saad al-Waqidi)

Surah An-Nasr

Sahih Bukhari Book of Virtues Chapter: Virtues of Abu Bakr - Kashaf Tafsir Part 3 in Surah An-Nasr Page 293 by Allama Al-Zamakhshari

12th Rabi al-Awwal on Monday (corresponding to June 6632) Tabari Volume 3 Page 200 Dar Al-Ma'arif

Egypt 1922

Sahih Bukhari Book of Virtues Chapter: Virtues of Abu Bakr - Sahih Bukhari Book of Campaigns Chapter: Illness and Death of the Prophet - Biography of Imam Ibn Hisham

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The third part - Page 99 - 100

23. Hazrat Maghira bin Shu'ba's servant Abu Lulu Firuz was severely injured in the morning prayer on 28th Dhu al-Hijjah 23 AH. He passed away on 24th Muharram 24 AH on Saturday. (Ar-Rahman: 34)

25. Al-A'raf: 157

26. Abu Jahl bin Hasham, whose name was Umarud and his title was Abu Al-Hakam. (Sirat Ibn Hisham translated by Sheikh Muhammad Ismail Panipati, page 129)

27. Pharaoh was the title of the kings of Egypt. During the prophethood of Hazrat Musa, Pharaoh, the oppressor, drowned in the Nile while chasing the Children of Israel. (Encyclopedia Judaica, Volume 8, page 500). Some have also mentioned his name as Walid bin Musab bin Riyan. (Ferhang-e-Asafiya, Volume 3, page 335)

28. He was the king of Egypt and Aram and a claimant of divinity. He built the Garden of Eden in Aram and kept beautiful women and men in it. When he went to see it, he could not get off the horse's saddle and died. (Ferhang-e-Asafiya, Volume 3, page E of the word Shaddad)

29. During the time of Hazrat Ibrahim, an extremely oppressive king who laid the foundation of fire worship and threw Hazrat Ibrahim into the fire. (Encyclopedia Judaica, Volume 9, page 310)

30. Tirmidhi, Book of Asceticism, Chapter: Having Good Thoughts about Allah. (An-Nasai, page 82; Noah's Ark, page 30)

32. Notes, Volume 5, page 14, Volume 6, page 167, Removal of Misconceptions, page 352-364, 356-367, Friday: 4, Al-Maidah: 120, Reminder, page 288, 507

34. Heavenly Sign, page 76, published by the Islamic Company, Rabwah

35. This refers to the five martyrs of Kabul, among whom the first was Hazrat Maulvi Abdul Rahman who was martyred in 1901 AD.

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(Spiritual Treasures. Memoir of Martyrs, Three Pages 7 4844 Volume 20)

The second, Hazrat Sahibzada Syed Abdul Latif Sahib, who was martyred on 14th July. (Spiritual Treasures, Memoir of Martyrs, Page 59, Volume 20)

The third, Hazrat Maulvi Nematullah Khan Sahib's martyrdom date is 31st August 1924. (Al-Fazl, 1st September 1924)

The fourth and fifth, Hazrat Maulvi Abdul Haleem Sahib and Qari Noor Ali Sahib were martyred on 11th Rajab 1343 AH. (Al-Fazl, 21st February, 3rd March 1925)

(Spiritual Treasures, Memoir of Martyrs, Page 67, Volume 20)

38. Al-Wasiyyat, Page 3-14 and Appendix Barahin Ahmadiyya, Page 128-129

39. Matthew Chapter 6, Verses 10-11

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On April 4, 1927, Hazrat Khalifatul Masih II led the Eid prayer in the Garden of Hazrat Masih-e-Maud (as) in Qadian. (Al-Fazl, April 8, 1927)

It is regrettable that this sermon was not published in Al-Fazl.

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On March 24, 1928, at the Garden of Hazrat Masih-e-Maud (as) in Qadian, the Messenger of Allah said, "We have mentioned about the days of Eid, these are the days of eating and drinking. And about one Eid which is the present Eid, it was your tradition to eat something before going for prayer. And about the other Eid, it was your tradition that after the prayer, the meat of the sacrifice should not be liked until it becomes usable. You did not like to eat until the time when the meat of the sacrifice could be used. The joy of the sacrifice can only be complete when a person himself uses its meat. It was not a fast but a sacrifice that was stopped to complete the joy of the sacrifice. Some people think that it is a fast, but it is not. It is because the special food prepared for that day is eaten. In Europe, there is a tradition that on big days, special food is prepared. A dish called Christmas pudding is made. Special types of sweets and foods are prepared. So, on such occasions, special foods are prepared in every country, and this has been considered a sign of Eid. It is also known from the Holy Quran that indeed, eating is a sign of Eid, but it is also mentioned that Eids are of two types. One Eid is incomplete, which is made by eating our own cooked food, but one Eid is complete. Every event teaches a lesson to a believer. For him, the universe is an open book of Allah Almighty. This is why the first chapter of the Holy Quran is named Al-Fatihah. It indicates towards the fact that everything is open for a believer. Many people object, saying that

"It may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you." (Al-Baqarah: 217)

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Mirza Sahib, it is good that the plague has struck, and the punishment has come. Even from the bees, a point is known. The bees that bring honey, Allah has also given them a sting, and Allah has likened honey in His Word, so the Prophets also take honey. When Allah has given stings to the bees, then why would He not give them to the Prophets? A bottle of honey does not have any relation to a verse of the Quran. When Allah has provided protection for it, then why not for the words brought by the Prophets. The destruction and ruin in the world due to the desire to destroy the Prophets should be kept safe from their evil. I had mentioned that the days of eating and drinking are called Eid, but the Holy Quran has stated that the real Eid is not the one celebrated by eating and drinking. The real Eid is the one mentioned in Surah Al-Maidah. Allah Almighty has revealed this prayer in the words of Hazrat Isa (Jesus): "Jesus, son of Mary, said, 'Our Lord, send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers.'" It does not mean that there should be an Eid for my community and for others, and the middle people remain in sorrow. This cannot be the meaning. Who says that my elder son should also be at ease and the younger one too, but the middle one should remain in sorrow. The meaning is that Hazrat Isa (Jesus) made this prayer that there should be an Eid in my first advent and also in the second advent of the Promised Messiah, peace be upon him. So, they prayed for Eid for their community in Eid al-Awwal and in Eid al-Akhirah for the community of the Promised Messiah, peace be upon him. Because they prayed for their nation in Eid al-Awwal and in Eid al-Akhirah for the community of the Promised Messiah, peace be upon him. Since they prayed for their nation, the purpose was to have such provisions that increase its wealth, obtain comfort and ease. Therefore, Allah Almighty said that if you do not value it, then punishment will also come. But, we are not in danger of punishment because in this prayer, we

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We did not ask for anything; you alone have prayed for us. For us, there is a promise of a table, not of punishment. Hence, our Eid is more complete and perfect than the Eid of Hazrat Messiah Nasiri. But it is regrettable that the people of the community have not yet fully appreciated it, and very few are benefiting from this table that has descended through Hazrat Messiah Maud's (peace be upon him) means, which is the Word of Allah. It is a proven fact that raw joy is born out of raw hope. Remove certainty from the heart at any time, and the person will remain in hell. Remove hope, and happiness cannot be achieved because joy comes from hope and certainty. Even small children find happiness from this Eid. I read somewhere about a woman and her young child. The woman fell ill and died inside the house. When the door did not open for a long time, the neighbors broke it open and saw that the mother had passed away, but the child was playing with her. Since the child believed that his mother was alive, he was playing with her, even though his belief was false. When false hope and certainty bring happiness and joy to a person, then the one who truly believes that he is victorious, Allah has blessed him, will never be in despair. A tired traveler who finds it difficult to take even one step, if it becomes known that his 20-30 years old beloved is half a mile away, then see how much joy and strength he gains. But when one who is tired cannot leave the house, he feels sorrow even when leaving the house. The reason is that one who becomes tired and then becomes happy and strong, hope arises in his heart, and one who cannot leave the house is struck with despair. The purpose of hope and certainty brings true Eid, and it is this hope and certainty that Hazrat Messiah Maud (peace be upon him) brought. This creates an Eid that is not for anyone in the world. At this time, Europe is anxious as Asia is waking up, and it is not known what will happen next. For centuries, Europe has been looting Asia. They take very cheap bread and sell it with very expensive cloth. They buy something for one rupee and then sell it for ten. In this way, the people of Europe have accumulated immense wealth. But now they are anxious.

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They are wondering what will happen next. Then they are anxious because the laborers who used to benefit from their ignorance are now saying that our rights should be given to us. Then the kings are anxious because the subjects are saying we don't need a king; we will rule the country. Then the governments are anxious because thoughts are emerging why not each village and city have its own government. Then the poor are anxious that the rich are crushing us, and the rich are anxious that the poor are standing against us. Hindus are anxious that Muslims are trying to eliminate them, and Muslims are afraid that Hindus are destroying them. The purpose is that anxiety and restlessness are found in every nation, every class, and every country. If there is a community that is firm on its religion and full of hope and certainty, it is the Ahmadiyya community. Those who believe in the incident of the Promised Messiah, peace be upon him, understand and have faith that everyone will be crushed, only we will remain. Everyone is seeing death, and only life is being shown to us because it has been said about us. Thrones were descended from the sky, but the second kingdoms are in danger of breaking, but we have hope that a kingdom will be given to us. Rulers are afraid that their rule will continue to diminish, but we are happy that it will be given into our hands. People are afraid that they will be destroyed, but we are happy that Allah has promised us that no one can destroy us. Hazrat Messiah Promised, peace be upon him, was told that fire is our servant, rather the servant of servants. By fire, it means calamities and destruction that crush and destroy. So, they are coming, and calamities are descending on the world that are crushing. But we have hope that a table has been promised to us, not punishment. So, our Eid is more complete and perfect than the Eid of Hazrat Messiah Nasiri. It is regrettable that the people of the community have not yet fully appreciated it, and very few are benefiting from this table that has descended through Hazrat Messiah Maud's (peace be upon him) means, which is the Word of Allah. It is a proven fact that raw joy is born out of raw hope. Remove certainty from the heart at any time, and the person will remain in hell. Remove hope, and happiness cannot be achieved because joy comes from hope and certainty. Even small children find happiness from this Eid. I read somewhere about a woman and her young child. The woman fell ill and died inside the house. When the door did not open for a long time, the neighbors broke it open and saw that the mother had passed away, but the child was playing with her. Since the child believed that his mother was alive, he was playing with her, even though his belief was false. When false hope and certainty bring happiness and joy to a person, then the one who truly believes that he is victorious, Allah has blessed him, will never be in despair. A tired traveler who finds it difficult to take even one step, if it becomes known that his 20-30 years old beloved is half a mile away, then see how much joy and strength he gains. But when one who is tired cannot leave the house, he feels sorrow even when leaving the house. The reason is that one who becomes tired and then becomes happy and strong, hope arises in his heart, and one who cannot leave the house is struck with despair. The purpose of hope and certainty brings true Eid, and it is this hope and certainty that Hazrat Messiah Maud (peace be upon him) brought. This creates an Eid that is not for anyone in the world. At this time, Europe is anxious as Asia is waking up, and it is not known what will happen next. For centuries, Europe has been looting Asia. They take very cheap bread and sell it with very expensive cloth. They buy something for one rupee and then sell it for ten. In this way, the people of Europe have accumulated immense wealth. But now they are anxious.

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For such grand joy and such delightful Eid is for no one else. Indeed!

In current circumstances, difficulties become hurdles for us, and some people get anxious, but we know that it will be the cause of our success. So, the real Eid is for us, but it is necessary that the divine words that descended upon Hazrat Messiah Promised (peace be upon him) should be read and understood. Very few people read these words and benefit from them. No matter how many other books are read, the joy and certainty that come from the Holy Quran cannot be obtained from anyone else. Similarly, the joy and delight that come from reading the inspirations of Hazrat Messiah Promised (peace be upon him) cannot be obtained from reading any other book. Whoever reads these inspirations will never fall into despair and hopelessness. It is a fact that true joy and certainty come from hope and certainty. Even small children find happiness from this Eid. Look, despite being Christians, they do not give any event to their religion by reading the Gospels. They do not give their children gold until some verses of the Gospel are recited. But many of us might not even know whether the inspirations of Hazrat Messiah Promised (peace be upon him) are gathered in one place or not. This will be remembered by many that Hazrat Messiah Promised (peace be upon him) had said through revelations that there would be a massacre, and it happened. The plague came, and it came. But this is talk about enemies. It is strange that the inspirations that are about ourselves are not remembered, but the coming of the plague, which is for enemies, is remembered. For believers, the words are to instill hope and certainty in Allah's help and victory, but very little attention has been paid to it, and those revelations that contain predictions of calamities for enemies are remembered. No real benefit can be obtained from Eid unless it is remembered that one should never be despondent and never be anxious because faith and despair cannot be combined. Therefore, Allah says that a nation becomes despondent only after hope is lost. Those who read the divine words continuously and see what promises Allah has made and then believe in them with all their hearts will become so strong that no calamity can make them fearful. They will be anxious if they move away from the spring of hope. If they keep reading the word of Allah Almighty and see what promises He has made and then believe in them with all their hearts, they will become so strong that no calamity can make them fearful. Therefore, it is said that a nation becomes despondent only after hope is lost, and those who believe in the incident of the Promised Messiah (peace be upon him) understand and have faith that everyone will be crushed, only we will remain. Everyone is seeing death, and only life is being shown to us because it has been said about us. Thrones were descended from the sky, but the second kingdoms are in danger of breaking, but we have hope that a kingdom will be given to us. Rulers are afraid that their rule will continue to diminish, but we are happy that it will be given into our hands. People are afraid that they will be destroyed, but we are happy that Allah has promised us that no one can destroy us. Hazrat Messiah Promised, peace be upon him, was told that fire is our servant, rather the servant of servants. By fire, it means calamities and destruction that crush and destroy. So, they are coming, and calamities are descending on the world that are crushing. But we have hope that a table has been promised to us, not punishment. So, our Eid is more complete and perfect than the Eid of Hazrat Messiah Nasiri. It is regrettable that the people of the community have not yet fully appreciated it, and very few are benefiting from this table that has descended through Hazrat Messiah Maud's (peace be upon him) means, which is the Word of Allah. It is a proven fact that raw joy is born out of raw hope. Remove certainty from the heart at any time, and the person will remain in hell. Remove hope, and happiness cannot be achieved because joy comes from hope and certainty. Even small children find happiness from this Eid. I read somewhere about a woman and her young child. The woman fell ill and died inside the house. When the door did not open for a long time, the neighbors broke it open and saw that the mother had passed away, but the child was playing with her. Since the child believed that his mother was alive, he was playing with her, even though his belief was false. When false hope and certainty bring happiness and joy to a person, then the one who truly believes that he is victorious, Allah has blessed him, will never be in despair. A tired traveler who finds it difficult to take even one step, if it becomes known that his 20-30 years old beloved is half a mile away, then see how much joy and strength he gains. But when one who is tired cannot leave the house, he feels sorrow even when leaving the house. The reason is that one who becomes tired and then becomes happy and strong, hope arises in his heart, and one who cannot leave the house is struck with despair. The purpose of hope and certainty brings true Eid, and it is this hope and certainty that Hazrat Messiah Maud (peace be upon him) brought. This creates an Eid that is not for anyone in the world. At this time, Europe is anxious as Asia is waking up, and it is not known what will happen next. For centuries, Europe has been looting Asia. They take very cheap bread and sell it with very expensive cloth. They buy something for one rupee and then sell it for ten. In this way, the people of Europe have accumulated immense wealth.

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An individual should protect themselves from anxiety and despair, and for that, it is essential to read the divine inspirations of Hazrat Messiah Promised (peace be upon him). I believe that if one reads these inspirations even once, the calamities that they perceive as crushing will seem light as a feather. Therefore, the real advice I want to give regarding the true Eid of today is that one should read the inspirations of Hazrat Messiah Promised (peace be upon him). When you read them, you will see your own sacrifices and what you are giving to God and what you will receive. After that, I pray that Allah Almighty makes us deserving of this Eid. That Eid will come, but we should also witness that the Word of God spreads, the honor of His chosen messengers, and the respect for the religion to the extent that other religions are astonished. (Al-Fazl, April 3, 1928)

References: Sunan Abi Dawood, Book of Fasting, Chapter: Fasting on the Days of Tashriq - Sahih Bukhari, Book of the Two Eids, Chapter: Eating on the Day of Sacrifice - Sahih Bukhari, Book of the Two Eids, Chapter: Eating on the Day of Fitr before Going Out

"The days of Christmas. On December 25, the birth of Hazrat Messiah is celebrated. Encyclopedia of Religion and Ethics, Volume 3, Page 601."

Surah Al-Maidah (5:115)

Surah An-Naml (27:76)

The Eid prayer was offered at half-past nine in the morning in the garden of Hazrat Messiah Promised. The prayer place was arranged in such a way that there were beehives above, causing a lot of disturbance during the sermon, and Hazrat Khalifatul Masih II had to come out of the garden due to the inconvenience.

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It was necessary to deliver a sermon in open fields. (Al-Fazl, March 27, 1928)

Surah An-Nahl: 20, Surah Bani Isra'il: 83, Surah Sad: 45

Surah Al-Maidah: 115, Surah Al-Maidah: 16

Visions of Hazrat Messiah Promised are mentioned on page 18 of the printed book "Al-Shirkatul Islamiyyah Rabwah, 1956"

His will is mentioned on pages 3 to 14

Memorial mentioned on page 643

Memorial published by Al-Shirkatul Islamiyyah Rabwah on page 410

Another memorial on page 406 and page 652 of the printed book "Al-Shirkatul Islamiyyah Rabwah, 1956"

The collection of inspirations, visions, and revelations of Hazrat Messiah Promised is compiled under the name "Tazkirah" by Maulvi Muhammad Isma'il Sahib Fazil Halalpuri in 1935 and published from Qadian. In 1957, a revised edition was published by Maulvi Abdul Latif Sahib Fazil Bahawalpuri from Al-Shirkatul Islamiyyah Rabwah. In 1893, Hazrat Messiah Promised predicted that the enemy of Islam, Lekhram Peshawari, would face a dreadful death within six years. After some time of this prediction, a revelation was given to you that this sign would occur near the time of Eid. Accordingly, this filthy-mouthed enemy of Islam met a terrifying death on the second day of Eid, i.e., 2nd Shawwal, Saturday, March 2, 1897, at the hands of an unknown person. (Spiritual Treasures, Tariq al-Qulub, Volume 15, pages 387 to 398)

In February 1898, Hazrat Messiah Promised was shown in a vision that a dreadful plague would spread in Punjab. (Tazkirah, page 318) Accordingly, as per the prediction, in 1902, this epidemic engulfed the entire Punjab. During this period, you were informed that

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Your children will be safe from the flood. (Spiritual Treasures, Wafa al-Bala, Pages 225 to 230, Noah's Ark, Pages 1 to 10)

Surah Yusuf: 88

19

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On March 13, 1929, at the place of the garden of Hazrat Messiah Promised (peace be upon him), Qadian:

The revelations of the prophets hold many meanings within themselves and shed light on various issues. One revelation of Hazrat Messiah Promised (peace be upon him) is related to Eid. One aspect of this revelation was that at that time, there was doubt whether it was Eid or not. Allah Almighty removed this doubt and stated that whether you declare it as Eid or not, Eid is there. But according to my understanding, this revelation does not only have this meaning because Allah Almighty has said, "Declare it as Eid or not." It does not specifically indicate any reason. Besides this meaning, another delicate point has been mentioned in it, and that is related to the mission of Hazrat Messiah Promised (peace be upon him). The missions of the prophets also become a form of Eid. It means that through their mission, the blessings of Allah Almighty descend upon the world, and the seed of progress is sown through them. They are like a seed that gradually grows into a huge tree. People of the world benefit from its fruits and shade, but most people do not see that Eid. People generally turn away from it. They keep fast with enthusiasm for this Eid and sometimes the moon is not sighted, so they celebrate Eid based on the testimony of others. Someone heard a story. In a village, people kept fasting for seven years because they claimed to have seen the moon and continued celebrating Eid based on their claims. Finally, when the question arose as to why only the residents of that village see the moon every year, do all other people become blind that they do not see it, then those villagers admitted that they had been lying in the joy of celebrating Eid. It is evident that people celebrate this Eid just by hearing its name, but they pay very little attention to the Eid that comes with the advent of the prophets.

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The phrase "Eid is there, whether you declare it or not" indicates towards the Eid of the mission of Hazrat Messiah Promised (peace be upon him). It does not mean whether you accept it or not; it is the same thing. It is like saying, "It is true whether you believe it or not." It means that whether you benefit from it or not is your choice. Allah Almighty has provided means for Muslims' progress through Hazrat Messiah Promised (peace be upon him). Now it is up to them to utilize those means and benefit, progress, and gain honor or ignore them and deteriorate in disgrace and misfortune. So, indeed, the prophets are also Eid, but Allah Almighty does not force people to celebrate Eid; He leaves it to their will. If a person celebrates Eid, they find joy and delight, but if they do not celebrate and keep mourning, that is also their choice, and there is no compulsion in it. In this revelation, Allah Almighty has stated an amazing point about the knowledge of the self, that celebrating Eid or not celebrating Eid depends on a person's inner feelings and emotions. Just the presence of means is not enough to celebrate Eid; choosing to use them is also necessary. Take the day of Eid, for example. In many regions, the moon is not sighted, and people observe fasting. Now, Eid happens, but due to the lack of perception in that area, it does not affect those people, and they remain deprived of its joy. Similarly, the day of Eid arrives, but if a death occurs in a house, women are mourning, children are crying, and if there is no household with high piety, where women are beating their cheeks and tearing their hair, then for them, there is no Eid, even though others are celebrating. So, Eid is about a person's internal and heartfelt feelings and emotions. If there are no emotions for it, there is no Eid for that person. So, the point is that "Eid is there, whether you declare it or not" is not just about the occurrence of Eid; it is also essential to have the desire to celebrate it for its completion. Until the desire is not present in oneself that we have to celebrate Eid, until then Eid cannot bring any benefit. From this, we also learn a lesson about our lineage, and that is unless there is a desire within oneself to celebrate Eid, at that time, Eid cannot bring any benefit. This teaches us that when.

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It is established that the mission of the prophets is like a celebration, and the prophets come to bring progress and happiness in the world. They come to crush the oppressors, elevate the oppressed, restore lost honors, and bring back lost glory. But until people themselves do not generate the desire within them to benefit from these means, no benefit can reach them. Upon the arrival of the prophets, some people outright deny them. This was also the case during the time of Hazrat Messiah Promised (peace be upon him). Many opponents used to say, and I distinctly remember that a person wrote in a newspaper article that good prophets have come, but only calamities are descending upon the world. There is a plague here, a famine there, but the fact remains that Eid is there, whether you declare it or not. Allah Almighty sent Hazrat Messiah Promised (peace be upon him) to create the occasion of Eid. Now, if you keep closing doors and keep crying and beating yourself, then that cannot bring you any joy. The messengers of God are like a two-edged sword, one side brings joy and comfort to those who accept them, while the other side brings destruction and ruin. They are bearers of glad tidings and warnings. They are Eid in themselves, but they are Eid for others in their two capacities. Those who accept them find Eid, but for those who do not believe, even on this occasion of Eid, it is just another day, and the Holy Prophet (peace be upon him) said that fasting on the day of Eid is the work of Satan. Those who accept also do not remain unaffected by these two states. Most of them accept the responsibilities that Allah Almighty places on them and celebrate Eid for themselves, but for those who do not accept these responsibilities, there can be no Eid for them because sacrifice is a crucial element for Eid. Eid always comes after sacrifices. Eid also comes after fasts, which are significant sacrifices, and Eid al-Adha is also a sacrifice for the sake of Allah.

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An individual remembers leaving their home and becoming homeless for the sake of God, and in that memory, Eid always occurs as a result of sacrifices. So, those who offer sacrifices according to the teachings of the prophets, for them, it is Eid. But for those who do not do so, there is nothing but destruction and ruin. It should be remembered that no one is saved from responsibilities in this world. However, responsibilities are of two types: one that a person chooses for themselves, and the other that a person wants to avoid but cannot. The responsibility that a person prescribes for themselves is not a burden but a delight, but when it is imposed forcibly, it becomes a punishment. Look, a mother endures how much hardship with her child, stays awake at nights, feeds and nurtures them, and works so hard for them that if the same work is taken from a prisoner, I believe the country would be in an uproar that injustice is happening. But women do this work out of their own passion, and they consider this difficulty as comfort. And I think if someone tells a woman to throw away this child who is causing her so much trouble and relax, she would start cursing because she perceives this difficulty as comfort. Similarly, consider a student who works day and night for education. I understand that if the same work is taken from wealthy people, they would rise up. But see, what a small soul a student has, but with the thought that I will gain honor, he endures the hardship of education with extreme passion. So, whatever difficulty a person imposes on themselves, they do not see it as a hardship but as comfort, but what is imposed on them is actually a hardship. Prophets and their followers face difficulties in the path they choose, most of which they accept themselves and keep praying for them. It is written about Hazrat Umar. You always prayed that I die in Madinah and die a martyr's death. Look, how terrifying death is. At the time of death, even the dearest are left behind. They say a daughter of a woman fell ill. She prayed, "God, let my daughter survive and take me in her place." One night by chance, the daughter died and the mother survived. Death is such a dreadful thing. At the time of death, even the dearest are left behind. They say a daughter of a woman fell ill. She prayed, "God, let my daughter survive and take me in her place." One night by chance, the daughter died and the mother survived.

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From there, the cow's halter came off, and it put its head in a vessel, getting stuck. It then lifted the vessel with its head and started running here and there. Seeing something big on the cow's body instead of its head, the woman got scared. She thought, "Perhaps my prayer has been accepted, and the Angel of Death has come for me." She involuntarily exclaimed, "Angel of Death, I am not sick. I am not ready to die." The Angel of Death said, "I am not here for the sick. I have come to take your life." So dear is life that a person takes every possible measure to save it, and while trying treatments, they become helpless. But the Companions had such a desire to sacrifice for the sake of Allah Almighty that Hazrat Umar used to pray, "Grant me martyrdom in Madinah." I think how dangerous Hazrat Umar's prayer was. It means that the enemy attacked Madinah and intended to martyr Hazrat Umar, but Allah Almighty accepted his prayer and had him martyred by a Muslim. He was not a Muslim in the eyes of some, but a slave who Allah Almighty made a means to martyr Hazrat Umar. A person endures whatever they desire and wish for, and it does not become a hardship for them. Hazrat Khalid bin Walid, when he started dying, cried. A friend discovered it and asked, "Why are you crying?" He said, "Take off the cloth from my body and see, from head to toe, there are marks of swords. I put myself in every place of battle for martyrdom. From my toe to my head, there are a hundred marks of sword. But today, I am lying on the bed dying. Allah is the One who loves people so much that they try every possible way to save them and treat them. But the Sahaba had such a desire to give their lives for Allah Almighty that Hazrat Umar kept praying for martyrdom. It is evident how dangerous Hazrat Umar's prayer was. At the time of death, even the dearest are left behind. They say a daughter of a woman fell ill. She prayed, "God, let my daughter survive and take me in her place." One night by chance, the daughter died and the mother survived. It is such a dreadful thing, death. At the time of death, even the dearest are left behind. They say a daughter of a woman fell ill. She prayed, "God, let my daughter survive and take me in her place." One night by chance, the daughter died and the mother survived.

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Those who fast are happy, and that same fasting, which causes hunger and thirst, becomes a source of comfort. Apparently, calamities descend upon those who believe in the arrival of the prophets, and they have to sacrifice everything, including wealth and life, honor and dignity, homeland, and loved ones, friends, and acquaintances, with a purpose that seems like a calamity to them. However, for them, these calamities are like the calamities of fasting. During the days of fasting, a person's body is weakened by hunger and thirst, but every day, the moon of Eid shines in their eyes. But for those for whom fasting does not bring happiness, for them, Ramadan becomes a spectacle of Judgment Day. So, it is a matter of intention and will. What a person perceives as happiness becomes Eid for them, and what they perceive as evil becomes a calamity. Our community should also see the sacrifices made by those who accepted the responsibilities of that era in the same light as the fasts of Ramadan. Just as the fasts of Ramadan are not considered calamities but are felt as pleasure, similarly, we should feel pleasure in the propagation of the faith and service to Islam, which require us to make sacrifices, and understand that these calamities are like the fasts or Hajj. And if Eid does not come in this world, then martyrdom is destined, and that too is Eid. Whoever experiences it in this world will see the moon of Eid, and whoever dies will see the real moon, which people desire to see. Therefore, believers should never be afraid of sacrifices because sacrifices do not lead to destruction but to future advancements. But these sacrifices should not be for this world or for any human but should be made with the thought that no one can repay the sacrifices made for the faith except Allah Almighty. And whoever thinks this and hopes for a reward in return for sacrifices for the faith, whether it be a prophet or their caliph, wastes their sacrifices. It should be remembered that sacrifices for the faith are such a grand thing that no one can repay them except Allah Almighty, and whoever understands the reality of such sacrifices can only be a human and does not understand the essence of these sacrifices, and they also degrade the person for whom they expect such a reward.

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Hope is attached to the reward of sacrifices for the faith. The example of this is like that foolish beggar to whom an extra assistant commissioner gave something, and he happily said, "May God make you all inspectors." Meaning that God makes you all police inspectors. Since assistant commissioners usually scold and reprimand wandering beggars, this was the biggest position according to him. So, the notion that the reward for such sacrifices is not from God but from a human is just as foolish as that beggar's. It is mentioned in the traditions that God Almighty has said, "Every action has a reward, but the reward of Ramadan is Myself. If someone says, 'This tradition is only in the Hadith, where is it written in the Quran?' It is also present in the Quran. God Almighty says, "And when My servants ask you concerning Me, indeed I am near." After mentioning Ramadan, God Almighty said, "In Ramadan, when My servants pray to Me, I come near to them and listen to their prayers." Then in the traditions, the example of seeing the moon is presented as an example of seeing God. The companions asked the Holy Prophet, "O Messenger of Allah! On the Day of Judgment, there will be such a crowd, how will we see God Almighty?" He said, "Just like you see the new moon. Does it become visible by itself? Sacrifices for the sake of God are indeed the reward of God Himself. So, it should always be kept in mind that the difficulties endured for the sake of religion should always be considered that no human can repay them, but in my view, it is not a disgrace, rather an honor if I say that even Muhammad, the Messenger of Allah, cannot repay the sacrifices made for the sake of God because the reward for something whose reward is God Himself, how can a human, no matter how honorable they are, repay it? It should also be remembered that without raw sacrifices, Eid cannot happen just like the person who considers fasting a burden and cannot find any desire within themselves for it, for them, there is no Eid. Similarly, the person who does not desire to make sacrifices for the faith does not consider it an Eid either. Therefore, the service of the faith should be done with the same passion and desire as a mother nurtures her child. She does not consider it a burden but finds pleasure in it. Some people keep servants to feed their children, but the children do not consider going to the servant a burden; they find comfort in it. Some people keep servants to feed their children, but the children do not consider going to the servant a burden; they find comfort in it.

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People cry and want to stay with their mothers because they consider feeding the child as a burden, but the mother feeds with heartfelt love. That's why the child wants to stay with the mother and does not go to the servant. So, those who do not feel the joy in serving the religion, God never comes to them. Today, for Muslims, Allah has provided the provisions of Eid from Hazrat Noah to Hazrat Mir. No prophet has passed without giving the glad tidings of this Eid. Now it is up to us whether we celebrate Eid or not. So, let us make those sacrifices that we had to make for the sake of Allah feel not like a burden but a pleasure so that when the day of Eid comes, the light of Allah spreads throughout the world, and we keep seeing Eid after Eid. So, I pray to Allah to grant us the ability to do what Eid has come for us. (March 19, 1929) Mentioned on page 738 of the printed book "Al-Shirkatul Islamiyyah Rabwah, Rohani Khazain (Tazkirah Shahadatayn) Volume 20 Page 67. Mentioned on page 535, 330. Tabligh-e-Risalat Volume 10 Page 95. Published in the Hafiz newspaper in 1887 from Ferozwala (Gujranwala) by Munshi Mahboob Alam. Later moved to Lahore. It became a daily in 1947. Surah Al-Ma'idah: 20. Sahih Bukhari Book of Jihad Chapter of Supplication for Jihad and Martyrdom. Hazrat Maghira bin Shu'bah's Christian slave Abu Lulu (Feroz) was injured on the 28th of Dhul-Hijjah 23 AH and passed away on the 1st of Muharram 24 AH. (Complete History by Ibn Athir Volume 3 Page 24). Abu Sulaiman Saifullah Khalid bin Walid bin Makhzum 642 - 22 AH. Sahih Bukhari Book of Jihad Chapter of Desiring Martyrdom and Inquiring about the Companions' Knowledge Volume 4 Page 158 by Allama Qurtubi, published by Dairatul Ma'arif Hyderabad Deccan 51318.

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Surah Al-Baqarah: 214-215 and note Tafsir Sagheer under both verses. Sahih Muslim Book of Virtues Chapter of the Virtues of Sa'd bin Abi Waqqas - Asad al-Ghaba fi Ma'rifat al-Sahaba Volume 2 Page 292. Tazkirah of Hazrat Sa'd bin Abi Waqqas and Al-Sirah al-Halabiyya Volume 3 Page 3736 Tazkirah of Hazrat Suhaib al-Rumi. Sahih Bukhari Book of Fasting Chapter of Saying "I am Fasting" When Abused and Sahih Muslim Book of Fasting Chapter of the Virtue of Fasting. Surah Al-Baqarah: 187. Here is the Hadith of Jarir bin Abdullah al-Bajali - Ibn al-Jawzi in Manaqib al-Imam Ahmad Page 391. Refer to the History of Baghdad by Hafiz Khateeb Baghdadi Volume 11 Page 67-466, printed in Egypt 1931. Sahih Bukhari Book of Monotheism Chapter of Allah's Saying: "Faces that Day will be radiant, looking at their Lord" - Notes Volume 7 Page 143 of A'ina-e-Kamalat-e-Islam Page 303, Tuhfa-e-Golrawiya Page 216 with a note. Footnote on this page. Joseph Barkley LL.D. Talmud: Introduction. Chapter Five Page 37, printed in London 1878. Daniel Chapter 13 Verses 139. Peter 2 Chapter 3 Verses 12-13. Satires of Sang: Printed 1280 Page 190-189. Bhagavad Gita Adhyay 4. Sahih Bukhari Book of Prophets Chapter of the Descent of Jesus, son of Mary. Sahih Bukhari Book of Interpretation under a Verse and others among them when they join them.

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March 2, 1930, at the Eidgah (Qadian)

Islamic worship teaches various lessons within itself. Some lessons are such that each worship teaches them, and some lessons are such that they arise from more than one worship, and some lessons arise from the collective state of all worship. In the same way, as we see the manifestation of God's power and glory in men, we see the manifestation of God's mercy and compassion in women. Then, when they come together, they become the manifestation of survival because this is how their progeny continues, and every man also holds a reality within themselves, and every woman also holds a reality within themselves. Then men and women come together holding a reality within themselves, then all men also hold a reality, and all women also hold a reality, then all men and all women together also hold a reality, and then the whole world also holds a reality. So, just as every individual through individuals, through the types of individuals, and through the collective of individuals, different realities emerge, the same is the case with worship, and just as an order and connection are found in the law of nature, an order and connection are also present in the law of Sharia. But this fact is only found in the Islamic Sharia, not in other laws. Even in them, there are types of prayers, fasting, Hajj, and Zakat.

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There are worship acts, but there will be no connection between them, just like scattered bricks. However, when we look at Islamic laws, the example is that each command holds its reality within itself. Then, when combined with other commands, they hold a reality, and when combined with all commands, they hold a reality. This is the case of Islamic laws. Each command holds its reality within itself. Then, when combined with other commands, they hold a reality. At this moment, I want to draw attention to this lesson. If there were only prayers without fasting, this lesson would remain, and if there were only fasting without prayers, this lesson would also remain. Surely, fasting is beneficial in itself, and indeed, prayers are beneficial in themselves. Just as all Islamic worship acts are beneficial in their essence, prayers and fasting together provide a new lesson. Now, what is my opinion? It is possible that someone has drawn attention to this, but I have not seen any indication that prayers and fasting together provide a lesson. The real essence of prayer is purity, which is called the state of ablution. Therefore, the Messenger of Allah said that one who sits for prayer after performing ablution is in the state of prayer. That the state of prayer is the utmost state, otherwise, the real essence of prayer is the quality of the heart that is related to ablution. Now, we should see what the reality of ablution is. The act we perform through ablution continues until something does not exit the body, whether it is urine or feces that exit in the color of urine. The purpose of ablution is not to have anything exit the body. So, from this perspective, we can say that the essence of prayer's purity is based on nothing exiting the body. Similarly, the essence of fasting's purity is based on nothing entering the body. Surely, fasting also prohibits relations between men and women, but this is because in the state of fasting, human attention is diverted, and there is no desire. Otherwise, the real essence of fasting is based on nothing entering the body. Therefore, it can be said that the essence of fasting is based on nothing entering the body, so it can be said that the essence of fasting is based on nothing entering the body.

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Nothing should enter the body. If there were only prayers and ablution was just external cleanliness, it would be said that it meant just washing hands, mouth, and feet. Similarly, if there were fasting and something small was eaten, it could be said that fasting meant just refraining from food. However, when something exits the body, ablution becomes invalid, and when something enters the body, fasting is broken. It shows that something exiting the body is related to prayer, and something entering the body is related to fasting, and when combined, this delicate matter emerges that a person cannot be completely pure until precautions are taken. That is, preventing some things from exiting the body and preventing some things from entering. If we consider these two points, that some things should not exit the body and some things should not enter, then purity is achieved. Humans are taught through prayers and fasting collectively that one should be mindful that becoming impure due to something exiting the body and becoming impure due to something entering the body, they should not exit and should not enter. Now we see that things exiting the body indicate impurity. For example, urine, feces, and other such things are impure, and things entering the body draw attention to physical matters and divert from spiritual matters. So, it is understood that things that exit the body indicate impurity. Similarly, the essence of fasting's purity is based on nothing entering the body. Surely, fasting also prohibits relations between men and women, but this is because in the state of fasting, human attention is diverted, and there is no desire. Otherwise, the real essence of fasting is based on nothing entering the body. Therefore, it can be said that the essence of fasting is based on nothing entering the body, so it can be said that the essence of fasting is based on nothing entering the body.

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There is a saying that if someone lets it out, it is considered bad. For example, if someone expresses anger through abusive language or physical violence, it is harmful for both the speaker and the listener. But if it is suppressed and controlled, it is considered good. Therefore, the Holy Prophet said, "If a bad thought arises in someone's heart but they control it and do not act upon it, it is considered good. Because the states of the heart are such that if they are expressed outwardly, purity is lost, but if they are kept within, it becomes good. For example, if one sees something bad and feels anger but does not show it, this is considered good. The essence of the heart is related to purity. The Quran mentions the character of the Prophet or the friend of Allah. "He frowned and turned away when the blind man came to him." A blind man made an unpleasant gesture in your gathering, but the Holy Prophet did not express displeasure through his face or words, he simply turned away. This incident highlights the virtue of the Holy Prophet that he felt anger because the blind man interrupted the preaching. You were preaching to some important people when he started talking. This made you angry, and you showed your displeasure, but understanding that he was helpless and if he was told to remain silent, he would understand that he was being considered poor and insignificant, so you did not say anything to him, you did not pay attention to him. Allah has mentioned this incident in a praising context, not in a condemning one as some commentators have written. When Allah prevents something bad from being expressed outwardly, it is considered good.

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For example, leaving someone's right due to the thought of someone else's heart is like what the Holy Prophet did. He had the right to stop the blind man from speaking at that time, but he stopped this right so that the hearts of others would not be hurt. Sometimes, speaking the truth also seems bitter as it is said: "The truth is bitter." This example illustrates that if a bad thought arises in someone's heart but is stopped, it turns into goodness. This lesson is learned from prayer that perfects morals. Another thing is that nothing impure should enter the body. Examples of this are lying, mockery, backbiting, etc. Not listening to them is considered good because such things deprive one of spirituality. The purpose is to avoid impurities that enter the human body from outside and those that exit from within, and by considering these two points, one achieves purity. Every believer should be careful to lead their life purely. Some people get angry over small matters. Some have this habit, and some develop such habits. Developing such habits is very bad, but sometimes anger arises due to one's nature, as was the nature of Hazrat Umar, despite bringing Islam, he made such a change that was an example for others. Sometimes an unlimited zeal arises in your nature, but if that zeal is related to religion, it should not be for worldly matters and that too sometimes. Otherwise, the state that was in the time of ignorance was completely different. Keeping this in mind, it could be said that the age of ignorance was and the age of Islam was. If after bringing Islam, a sense of majesty arose in you, it becomes apparent. Once a Jew quarreled with a Muslim. The Muslim came to Hazrat Umar and said, "You decide. You were also appointed as a judge." He was a hypocritical Muslim who thought that Hazrat Umar, who had a strict nature and was raised as a Muslim, would surely decide in my favor. The Jew said at that moment, "Okay, you decide." But this person had gone to Muhammad (peace be upon him) and did not accept his decision. Now he has come to you. Hazrat Umar said, "Okay." By saying this, he indicated that you have come after going to Muhammad (peace be upon him), and he did not accept his decision. Now you have come to me.

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Many have gone and come back with swords, saying to the Muslim, "You did not accept the decision of the Holy Prophet. Now I will make the decision with the sword." In religious matters, they used to get angry but less. In the time of ignorance, their state was completely different. Some people get angry, but stopping it is a good deed. Some sayings come in hadiths, and some have been considered effects that nature does not change. If someone tells you that a mountain has moved from its place, believe it, but if someone says that someone's nature has changed, do not believe it. Changing nature is so difficult that if a person has a fiery nature and changes it and suppresses their zeal, it is good for them, and it is like the worship of prayer. Similarly, when someone does not listen to vain talk and stops those who engage in such talk, it is like the fasting person. The purpose is that these two worship acts teach us a lesson. Every believer should consider whether they learn this lesson from them. When they pray, do they try to hide the filth and flaws within themselves, and when they fast, do they prevent external filth from entering inside? If they do not let the internal filth out during prayer, they are truly praying. Similarly, if they prevent external filth from entering during fasting, they can be called true fasters. But if not, they should understand that they are hungry and thirsty, not that they are fasting. Every believer should reflect on every aspect. Their prayer and fasting should not be just for show. Why does Allah need to keep someone hungry and thirsty when He has made humans eat and drink? He only prescribes fasting to impart a lesson. Similarly, what benefit do we get from performing ablution? He has given us these instructions for the spiritual reform and progress of humans. If we do not consider those things that render prayer and fasting void, we cannot attain spirituality. God has set up our congregation as an example, so we should learn a lesson from everything. It is written that a saint was leaving, and a horse neighed. Someone started saying good and bad things about the horse. They were stopped from saying so. Who knows if I made a mistake, and I have committed disobedience to my Lord.

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Even while walking, a believer learns lessons. The leaves of trees, the grass blades, the thorns of bushes, and the sounds of birds all teach him lessons. He learns lessons from everything in the heavens and the earth. Allah says, "Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding." So, are prayers, fasting, Hajj, and Zakat the only things that do not teach a lesson? Many significant lessons are derived from them, but many who offer prayers do not pay attention to the lessons they provide. They observe fasts but remain unaware of the lessons they offer. The establishment of the Ahmadiyya Community is for the purpose that attention is drawn towards these matters. Therefore, it is essential that every member of our community considers these. Otherwise, there are others present who offer prayers all day long, but despite that, they believe that the advent of the Promised Messiah (peace be upon him) was necessary. We do not sit like them in prayers, but we also believe that people like us were needed for Islam. I cannot sit in prayers all day long. There are so many tasks that sometimes I wish to sit in seclusion and remember Allah, but such opportunities are rare, sometimes someone comes to meet, sometimes a task diverts attention towards itself. These are also religious tasks, but personal seclusion is not possible. Despite not getting the opportunity to sit in seclusion and pray, and despite there being people among non-Ahmadis who do so, we still say that the world needed the Promised Messiah (peace be upon him) and we also say that people like us were needed, and without their spiritual presence, it could not have been established. Then we see that among non-Ahmadis, there are people who observe fasts abundantly and continuously. Our late Hafiz Roshan Ali Sahib used to narrate that his father observed so many fasts that he fell ill and eventually passed away due to that illness. The purpose is that there are people who observe such fasts that they endanger their lives, but despite that, we acknowledge that Hazrat Umar stopped the blind man from speaking at that time, but he relinquished this right so as not to hurt the feelings of others. Sometimes speaking the truth seems bitter, as it is said, "The truth is bitter." This example shows that if a bad thought arises in someone's heart but is controlled, it turns into goodness. This lesson is learned from prayers that perfect morals. Another aspect is that nothing impure should enter the body. Examples of this are lying, mockery, backbiting, etc. Avoiding them is considered good because such things deprive one of spirituality. The purpose is to avoid impurities that enter the human body from outside and those that exit from within, and by considering these two points, one achieves purity. Every believer should be careful to lead their life purely. Some people get angry over small matters. Some have this habit, and some develop such habits. Developing such habits is very bad, but sometimes anger arises due to one's nature, as was the nature of Hazrat Umar, despite bringing Islam, he made such a change that was an example for others. Sometimes an unlimited zeal arises in your nature, but if that zeal is related to religion, it should not be for worldly matters and that too sometimes. Otherwise, the state that was in the time of ignorance was completely different. Keeping this in mind, it could be said that the age of ignorance was and the age of Islam was. If after bringing Islam, a sense of majesty arose in you, it becomes apparent. Once a Jew quarreled with a Muslim. The Muslim came to Hazrat Umar and said, "You decide. You were also appointed as a judge." He was a hypocritical Muslim who thought that Hazrat Umar, who had a strict nature and was raised as a Muslim, would surely decide in my favor. The Jew said at that moment, "Okay, you decide." But this person had gone to Muhammad (peace be upon him) and did not accept his decision. Now he has come to you. Hazrat Umar said, "Okay." By saying this, he indicated that you have come after going to Muhammad (peace be upon him), and he did not accept his decision. Now you have come to me.

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Indeed, the need for the Promised Messiah (peace be upon him) was there, and despite acknowledging that many of us observe the fasts of Ramadan, we cannot maintain optional fasts. The world could not function without us. When we say that the world needed Ahmadiyyat, it means that the world could not function without us. Some may question when did we say this, but when we tell people to become Ahmadis, it means that the world cannot survive without Ahmadis. Some may say we never said this, but when we see people who pray all day long, but despite that, they believe that the advent of the Promised Messiah (peace be upon him) was necessary. We may not pray like them all day long, but we also believe that individuals like us were necessary for Islam. Our claim is that the spirit of Islam was established through us, the spirit of Muhammad (peace be upon him) was established through us, the reality of prayers, fasting, Hajj, Zakat, and all Islamic injunctions were established through us. If our claim is true, then our prayers, fasting, Zakat, and Hajj should be like no others. Remember, a local thing cannot outweigh something similar. If one side of the scale has radishes and the other side also has radishes but of lesser weight, the two sides will not be equal. However, if gold is placed on the other side, then even if it is less, it will outweigh the radishes. If our prayers and fasts are merely for show like others, then their prayers and fasts will outweigh ours because they are more in number than us. But if the reality of our prayers and fasts is true, then they can outweigh others. A little dirt cannot outweigh more dirt, but a little gold outweighs more dirt. So, if our prayers and fasts are true, they can outweigh others.

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Our prayers, our fasts, our Hajj, and our Zakat have not changed compared to others, so we have no superiority over others, and what we claim is mere exaggeration, lies, and deception because there is no truth in it, and we do not have any change compared to others. I believe, "Indeed, man is composed of weakness and forgetfulness." But despite this, there may be some weaknesses associated with humanity that can also be overlooked, but if there is no excess of truth, then we cannot believe that such a person or group has any virtue over others. I draw the attention of my community to the fact that the reality and spirit of every action for which they are granted the ability to perform it should be obtained and realized so that they can excel in the world and the claims they make should be truthful. I pray that we find the spirit within us that the Promised Messiah (peace be upon him) brought to the world. And we hope by the grace of God that He will purify our souls and remove our weaknesses. I pray for all those friends who are here or not here, for children and adults, for the poor and the rich, for the sick and the healthy, with the intention for everyone, that God Almighty bestows His grace upon them. (Al-Fadl Al-March 1930 CE)

"The key to prayer is cleanliness." - Sahih Bukhari, Book of Adhan, Chapter: Sitting in the mosque waiting for prayer

Source: Nil Al-Awtar, Volume 1, Page 181 - Chapters:

• Key to prayer: cleanliness
• Sitting in the mosque waiting for prayer

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Book: Nil Al-Awtar, Volume 3, Chapters: What Invalidates Fasting and What is Disliked

Surah Al-Baqarah: 188, Surah Al-Imran: 135 - Sahih Bukhari, Book of Manners, Chapter: Beware of Anger (The strong person is not the one who overcomes people by his strength, but the one who controls himself in anger)

Sahih Bukhari, Book of Medicine, Chapter: Those Affected by Good or Bad Omen - Surah Abasa: 32

Exegesis: Fath Al-Bayan by Abu Tayyib Siddiq bin Hasan Qanuji, Volume 10, Page 186, Printed in Egypt 1301 AH

Exegesis: Durr Manthur, Part 6, Page 35-314 under Surah Abasa

Al-Munjid (Fara'id Al-Adab), Page 943, New Edition, Beirut 1920 AD

Kanz Al-Ummal, Volume 2, Page 327 - Biography of Imam Ibn Hisham, Part 1, Page 119

Mishkat Al-Masabih, Book of Judiciary, Chapter: Actions in Judiciary, Page 325 - Tafsir Kabir by Razi, Volume 3, Page 248-249

Al-Jami Al-Saghir by Imam Al-Hafiz Al-Suyuti, Part 1, Page 23, Printed in Egypt 51306

Sahih Bukhari, Book of Fasting, Chapter: One who does not leave false words and deeds - Surah Al-Imran: 19

"Your prayers are better than your works." - Tadhkirah, Page 802, Published by Islamic Company, Rabwah

Reference: Late Hafiz Roshan Ali Sahib 1872-1929

Reference: Tadhkirah, Page 659, Published by Islamic Company, Notes Volume 8, Page 332, Volume 9, Page 245, Volume 9, Page 170

Book: Al-Makhzan Al-Akhlaq by Maulvi Rahmat Ali Subhani, Page 369, Printed in Lahore 1948 AD

Sahih Bukhari, Book of Judgments, Chapter: The Imam's Admonition to Opponents

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Book: Nil Al-Awtar, Volume 3, Chapters: What Invalidates Fasting and What is Disliked

Surah Al-Baqarah: 188, Surah Al-Imran: 135 - Sahih Bukhari, Book of Manners, Chapter: Beware of Anger (The strong person is not the one who overcomes people by his strength, but the one who controls himself in anger)

Sahih Bukhari, Book of Medicine, Chapter: Those Affected by Good or Bad Omen - Surah Abasa: 32

Exegesis: Fath Al-Bayan by Abu Tayyib Siddiq bin Hasan Qanuji, Volume 10, Page 186, Printed in Egypt 1301 AH

Exegesis: Durr Manthur, Part 6, Page 35-314 under Surah Abasa

Al-Munjid (Fara'id Al-Adab), Page 943, New Edition, Beirut 1920 AD

Kanz Al-Ummal, Volume 2, Page 327 - Biography of Imam Ibn Hisham, Part 1, Page 119

Mishkat Al-Masabih, Book of Judiciary, Chapter: Actions in Judiciary, Page 325 - Tafsir Kabir by Razi, Volume 3, Page 248-249

Al-Jami Al-Saghir by Imam Al-Hafiz Al-Suyuti, Part 1, Page 23, Printed in Egypt 51306

Sahih Bukhari, Book of Fasting, Chapter: One who does not leave false words and deeds - Surah Al-Imran: 19

"Your prayers are better than your works." - Tadhkirah, Page 802, Published by Islamic Company, Rabwah

Reference: Late Hafiz Roshan Ali Sahib 1872-1929

Reference: Tadhkirah, Page 659, Published by Islamic Company, Notes Volume 8, Page 332, Volume 9, Page 245, Volume 9, Page 170

Book: Al-Makhzan Al-Akhlaq by Maulvi Rahmat Ali Subhani, Page 369, Printed in Lahore 1948 AD

Sahih Bukhari, Book of Judgments, Chapter: The Imam's Admonition to Opponents

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Where does the mind go? Hazrat Mazhar Jan Janan Dehlavi, a famous saint from Delhi, has a story associated with him. One day, someone brought him small pieces of sweets called "Laddu." In Delhi, Laddus are specially made in very small sizes. He gave two Laddus to one of his disciples and asked him to eat. After a while, he inquired if he had eaten the Laddus. The disciple replied that he had eaten them right away. Hazrat Mazhar Jan Janan said, "Did you both eat them?" The disciple replied, "Yes, we both did." Hazrat Mazhar Jan Janan said, "I ate them right away." The disciple asked, "How much is the quantity of each?" Hazrat Mazhar Jan Janan replied, "It is so small that two Laddus can be put in the mouth at once." The disciple said, "It seems you are not used to eating Laddus." Hazrat Mazhar Jan Janan replied, "Then teach me." He said, "Next time when Laddus come, remind me to teach you how to eat Laddus." After some time, Laddus were brought again, and he said, "Now teach me." He spread a handkerchief, placed a Laddu on it, broke a small piece from it, and said to the disciple, "Have you ever thought about what Laddus are made of? They contain ghee, sugar is added, and then other ingredients are named." He then asked, "Do you know how sugar is prepared? Thousands of people are involved in this work. The first thing is the land in which sugar cane is sown. Can a human alone produce it? No. But Allah Almighty created it. Even if there was land but sugar could not be produced in it, then what could a human do? But Allah has placed this property in the land that sugar can be produced, and that's why it is sown so that Hazrat Mazhar Jan Janan can eat Laddus. I am eating Laddus today, but it took many people a long time to prepare them. A landlord stayed awake at nights to sow, first he plowed the land, then he sowed the seeds, then he irrigated it. He went through all these troubles so that Hazrat Mazhar Jan Janan could eat Laddus. He continued to explain about the other ingredients of Laddus, saying that many people said, "It's time for the evening prayer." He left the Laddu there and stood up. 27. In the end, they could not eat like this on that day. This is the lesson taught, and thus every action of the friends of Allah is for the sake of Allah, and they always remember His favors. Hazrat Masih-e-Ma'ood (as) used to break small pieces of bread with his fingers while eating, as if putting a piece in his mouth.

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It was known that you see what is halal and what is haram, and along with that, Subhan Allah, Subhan Allah is often said. The main point is that every action of the friends of Allah is always for the sake of Allah, and for them, every moment is like a celebration. But because most people are negligent, Allah Almighty has made such an arrangement that some days are kept for striving and then said, "Today, we also celebrate in your completion of this striving." So, this day is a celebration for every believer, and the real purpose for them is to believe that today I have met Allah, and what I eat today is an invitation from Allah Almighty. And think about how much strength will be generated by eating such pure food that Allah Almighty provides, and then how much high spirits and peace will be created. People say, "How much food should be given to an orphan child?" He cannot thrive like someone who eats dry bread made by his mother. It seems that eating dry bread made by the mother requires a lot of effort. Then think, how much strength will be in the food provided by Allah Almighty. But most people waste this strength because they do not understand this point. And their example is like when Allah Almighty sends rain but the landlord sleeps at home and the water flows from the fields. So, not understanding this point, people waste the strength that should be gained. But if they understand it and gather this strength within themselves, then a treasure trove of electricity is accumulated inside them that gives work all year and then meets again next year. Everything is provided by Allah Almighty according to need and wisdom. In the Noble Quran, it is stated, "And there is not a thing but that with Us are its treasures, and We do not send it down except according to a known measure." So, the strength that Allah Almighty gives to a person on the day of celebration is according to his need and the need is that he should gather it within himself. Every person hopes from his disciple according to his rank and status, and how should the one whom Allah Almighty feeds and nurtures expect bravery and sacrifices from him? Great wrestlers expect achievements similar to their own from their disciples. They understand that the one we have trained in sports should not be equal to us. No one can be equal to the praise of Allah Almighty, but it is like this that every action of the friends of Allah is for the sake of Allah, and they always remember His favors. Great wrestlers used to expect achievements similar to their own from their disciples. They understand that the one we have trained in sports should not be equal to us. No one can be equal to the praise of Allah Almighty, but it is like this that every action of the friends of Allah is for the sake of Allah, and they always remember His favors.

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They are the manifestations and it is hoped that the one whom Allah Almighty feeds with His own hands will surely manifest it and all year continue to express His attributes. Indeed, eating from the hands of Allah Almighty is a great blessing, but then sacrificing according to His dignity is also necessary. In ancient times, it was a rule that when kings expressed their satisfaction to their ministers, they would send some food from their own table. It was called "Ulash." Then in return for this honor, the ministers also sacrificed according to their own dignity and status. Some would give a lakh, some two lakhs, some ten lakhs, or as much as someone's fortune was, they would give charity. This meant that they valued the king's rewards. When sacrifices of lakhs were made for the king's pleasure, then the one whom Allah Almighty feeds and nurtures, if his life is taken in return for that reward, what significance does this sacrifice hold in comparison to that reward? Is it not a place of regret that Brahmins sacrifice their lives in ignorance at that event, but we, understanding the benefits, rewards, and wisdom of His favors, should sacrifice without hesitation. We should feel that when a being like Allah feeds a humble and lowly servant, then we are also ready to sacrifice everything for His sake, and if in reality we make this intention, then no worldly power can weaken us because if a human becomes a sacrificial lamb, who has the strength to stab him? So, the one whom Allah sacrifices is protected from all the knives of humans. For him, it is a new life that no one can ruin. So, I understand that if every believer keeps the purposes of Eid in mind, he can reap many benefits. I pray to Allah Almighty to grant us the success to understand this royal blessing and honor enhancement and then value it. The rest of the world also eats and drinks, and even if we were not believers, we would still eat. So, this is Allah Almighty's favor upon us that the work we had to do at our own will, He says, "Do it for my sake today." This is such a great favor. May Allah Almighty grant us the success to value this favor and be able to sacrifice with royal honors in return for this blessing. (Al-Fazl, 28th February 1931)

Matthew Chapter 9, Verses 10-15

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Jami at-Tirmidhi, Book of Fasting, Chapter: Disliking Fasting on the Day of Eid al-Fitr and the Day of Sacrifice - Sahih al-Bukhari, Book of Fasting, Chapter: Fasting on the Day of Eid al-Fitr. Sahih al-Bukhari, Book of Fasting, Chapter: Virtues of Fasting. Jami at-Tirmidhi, Book of Etiquette, Chapter: Having Good Thoughts about Allah the Almighty - Sahih al-Bukhari, Book of Monotheism, Chapter: Allah's Statement, "They wish to change Allah's Words." This is the translation of the Arabic text.

Al-Baqarah: 139 - Footnotes Volume 2, Page 132-133 and 137. Volume 5, Page 428. "Adopt the manners of Allah." Al-Baqarah: 187. Al-Ankabut: 20. Al-Insan: 20. Al-Inshiqaq: 1 - Footnotes Volume 1, Page 363 and Volume 2, Page 310. Sahih al-Bukhari, Book of Heart-Softening Narrations, Chapter: Humility. Sahih al-Bukhari, Book of Two Eids, Chapter: Eating on the Day of Sacrifice. Sahih al-Bukhari, Book of Foods, Chapter: A Believer Eats in One Intestine.

12. Hazrat Syeda Nasrat Jahan Begum (61822 - 1952 CE). 13. Maternal Uncles and Foster Brothers of the Prophet (1890 CE - 1944 CE). 14. Maraqat al-Yaqin, Page 262, Nishat-e-Islamiyya Limited, Rabwah. 15. Seerat al-Mahdi, Volume 3, Page 90. Hazrat Sheikh Abdul Qadir Jilani (61077 - 1126 CE). Kulliyat-e-Safinat al-Awliya, Authored by Dar al-Shukoh, Page 74, Urdu Nafis Academy Karachi. Nazhat al-Khawatir fi Manaqib Sheikh Abdul Qadir, Authored by Mullah Ali Qari, Translated by Allama Iqbal Ahmad Faruqi, Page 74, describes that you wore a very precious and beautiful garment.

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Al-Baqarah: 35

Al-A'raf: 13

Al-An'am: 163

24. Adarsh Hindi Shahd Kush Zir Lafz Pandey. 25. Encyclopedia Religion and Ethics, Volume 2, Page 797. Meno Samriti Adhyaye 3. Ashlok 125 to 272. In Hindus, food is served to men by Brahmins. It is called Shradh. (Asafiya Dictionary, Volume 3, Page 62 under the word Saradha)

Hazrat Mirza Mazhar Jan Janan 10 AH - 1698 CE. Martyrdom 51195 - 1781 CE

28. Al-Hijr: 22

29. Asafiya Dictionary, Volume 1, Page 127, published in Lahore May 1908 under the word Al-Sh.

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On 9th February 1932, at the Eid Gah (Qadian)

Human is a collection of habits and emotions. Its actions are either under the influence of emotions or under the influence of habits. The mind also undoubtedly plays a part in human actions to some extent, but that part is so limited that if we do not base our thoughts on mere psychological knowledge but work with contemplation and reflection, we will know that in reality, the mind works in collaboration with some companion. It either works in collaboration with emotions or with habits. An action done separately is very minimal that we cannot count it. Look at the actions you do from morning till evening; you will find that either they are the result of habits or emotions.

Therefore, due to the fact that humans are influenced by emotions and habits, many people do not pay attention to the reasons and purposes of their actions. They perform tasks but do not ponder over why they are doing them because, in reality, they are involuntarily performing those tasks. Regarding Eid, many of us celebrate it according to a habit. Not only do they follow a habit passed down from their parents, but there is also a religious habit. People say that because God and His Messenger have done so, we do it this way. They gradually start doing these things without being aware of the reality and essence of these matters. They bathe, dress up nicely, and head to the Eid Gah but never contemplate on the essence of Eid or understand its benefits. When we celebrate Eid, we should think about what it is, what its benefits are, and whether when we celebrate Eid, we are truly meeting Allah and whether what we eat on that day is an invitation from Allah Almighty. By eating such pure food provided by Allah Almighty, how much strength will be generated, and how much high spirits and peace will be created. (Al-Fazl, 28th February 1931)

Matthew Chapter 9, Verses 10-15

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At this time, whether our Eid is happening or not. I am brief today because I arrived late due to suffering from diarrhea at night. I had to lie down even after morning prayer several times due to pain in the stomach and diarrhea. As time has passed, I will tell you briefly that there are many kinds of people within us, but they do not understand their types. They are of different kinds, but despite that, they do not know that we have many kinds. This is a strange difference. Some are external kinds and some are internal. That is, some kinds are due to people's external and outward matters, and some are due to internal thoughts. Regarding the kinds related to Eid, I want to mention them now. Eid is actually the name of happiness, and happiness only happens when a person succeeds because real happiness comes from success, otherwise an unsuccessful person can never be happy but cries and suffers from his failure. So when one of us celebrates Eid, in reality, he claims that he has succeeded. Now we should see if every person among us has succeeded in the event and whether he has obtained the right due to that success to celebrate Eid. One is an external Eid that is a day set aside for happiness, on which one should eat good food and wear good clothes. Let it be known that this Eid does not hold much value because we have to spend something on it. If there is nothing else, poor people just cook and eat.

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Even then, at least two or four pennies are definitely spent on them, so the Eid on which we have to spend and what is not given to us is not Eid. Eid is actually the inner Eid that we have succeeded. The happiness that is created in our hearts due to this success, its external sign is that Allah Almighty has kept Eid. This sign testifies that the fasts of the fasting ones have been accepted throughout the month. So, people celebrate Eid with happiness and they are happy because Allah Almighty has granted them the success of worship. But the question is whether God has granted us the success of worship in the event and whether our worship has been accepted. Even if we have been granted the success of worship, we do not know whether our worship has been accepted or not because many worship acts are not accepted. In the presence of the Holy Prophet, a person hurriedly performed prayers. When he finished the prayer, the Holy Prophet said, "Pray again because your prayer was not accepted." He hurriedly prayed again. The Holy Prophet said again that pray again, your prayer was not accepted. He prayed again in this way, and when he met the Holy Prophet and asked for evidence, we again prayed for prayers, so he asked, "O Messenger of Allah! How should I pray?" You should pray with gentleness and tranquility so that the prayer is accepted. So, just as prayers are not accepted, some fasts of the fasting ones are not accepted. Then there are many fasting ones who do not get the opportunity to fast due to illnesses and disabilities, and many are those who do not fast despite having the strength, but in Eid, all these people of completely different types come together, and these people are the most prominent. In our country, there is a famous joke that there was a girl who used to regularly wake up for Sehri during the days of Ramadan but did not fast. One day, her mistress said to her, "You wake up regularly at Sehri time and eat Sehri, but you do not fast. What is the need for you to wake up?"

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It is said that she wakes up at the time of Sehri. She said, "I do not offer prayers, I do not fast, should I not even eat Sehri and become a disbeliever?" It seems that according to her, there were three pillars of Islam. If the first two pillars of prayer and fasting are neglected, then Islam remains, but if the third pillar of eating Sehri is neglected, then a person becomes a disbeliever. This is a joke, but if pondered upon, many people are like this. They do not offer prayers, they do not fast, but they celebrate Eid the most and are the first to join in. They celebrate Eid and celebrate it completely, they bathe, wear nice clothes, decorate themselves, eat well, as if the deficiency in their faith due to prayers and fasting is compensated by eating and wearing fine clothes on the day of Eid. They want to complete it and think that they have fulfilled the pillars of Islam. But with such deceptions, God cannot be deceived, and nor can any benefit be gained for our souls. We should reflect on our hearts to see what kind of people we are and what our Eid is like. So, there are generally three types of Eids. One Eid belongs to the person who has made an effort to meet his Lord, worshiped sincerely, loved the worship of Allah from the purity of his heart, mentioned Allah and did it only for Allah, not for show. He kept fasts and kept them only for Allah. People do not become famous for being known as fasters, he did not give charity and do good deeds to earn people's gratitude or to gain a good reputation, he performed Hajj not for sightseeing or to be called a pilgrim among people, but solely to please his God. He also preached the religion, not to be called a great preacher and for people to praise him, but he uttered every word that came out of his mouth under the thought and certainty that whether people praise me or criticize me, I will continue to say what my God has commanded me. Such a person found his God and his God found this lost servant. The hours of separation and parting were cut off.

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Separated souls reunited, and the lover sat in the company of the beloved. For this servant, today is still Eid and tomorrow will be Eid as well. Many of Allah's servants, who are in our gathering today, are those whose clothes are worn out, whose faces are pale, whose hearts are broken, whose backs are bent, whose eyes are downcast, and whose voices are low. A mere observer cannot understand that they are also celebrating Eid. A person who, while eating with pride and arrogance, was taking morsels out of his throat, and while arrogantly and haughtily lowering morsels from his throat, at that time, Allah was taking that poor and weak person into His lap and feeding morsels from His own hand. That dry and withered piece that went into his throat or that dust and dirt that reached his intestines, or that harsh noise that wanted to disturb his mind, in the eyes of the whole world, was despicable and lowly, but not for that poor and weak person because these things were given to him by the hands of his beloved, and the gift of Allah Almighty surpasses all worldly things. Then in our gathering, there are also those whose outward clothes are good, who were fortunate to eat good food, who were given the opportunity to apply perfume according to the Sunnah of the Prophet, and with the external beauty and adornments, they also attained the internal union with Allah Almighty. Just as in the mouth of that poor and weak servant whom Allah Almighty accepted in His presence, He was putting a piece of dry bread under the pretext of hidden benefits and wisdom, similarly, under the pretext of another hidden benefit, He was putting a high-quality meal in the mouth of another servant. These are His benefits, and foolish is the one who objects to these benefits. Allah Almighty knows well how to look at any of His servants. Since eternity, this tradition has been going on that He passes one of His servants over thorns to call him to Himself and gives a place to someone passing through a garden of flowers near Him. It is foolish to say that He is passing over thorns.

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One who walks to God is accepted and approved. Similarly, one is foolish who thinks that only by passing through flowers can one reach the presence of Allah Almighty. Remember, just as Allah Almighty has various attributes, similarly, the paths to reach Him are also diverse. Some people, due to not understanding this, object to some chosen ones of Allah Almighty, questioning how they can be chosen when they enjoy good things. Hazrat Khalifatul Masih I used to say that once you were passing by a place near Masjid Al-Aqsa. It was called the Deputy's residence. It has now been purchased, and there are offices of the chain there. The owner of this place, who was a Hindu, had passed away, and the deputy had retired. Hazrat Khalifatul Masih I started saying, "I want to ask you something if you are not displeased." He replied, "Certainly, ask, I will not be displeased." He said, "I have heard that Mr. Mirza Sahib eats pulao and almond oil." He started saying, "Yes, they do eat. These things are pure and lawful for us. On this, he made a face of a dead person and said, "Is it also lawful for the poor?" You say, "Yes, it is lawful for the poor." Then he became silent, understanding that his words had no effect. So, near him, the criterion of greatness was that excellent foods should not be eaten. Another friend of ours once appeared in a magistrate's court. The magistrate said, "I want to ask you a religious question. You will not be displeased." He replied, "I am not crazy to be displeased for no reason. Yes, if you say something displeasing, then I will be displeased." The magistrate asked several questions, one of which was, "I have heard that Mr. Mirza Sahib eats good food." He started saying, "Mr. Mirza Sahib is a pure man; he eats pure food." You will certainly not object to us eating impure food. We will never object to you. He asked several other questions, one of which was, "I have heard that Mr. Mirza Sahib takes his wife for outings." At that time, it was customary that when Hindu women went out, they were accompanied by a servant called a 'thumliya' and the husband's company was considered defective.

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They started saying, "People will say when they see your wife with you that she is Mirza Sahib's wife, but when they see your wife walking with a servant, they say she is the servant's wife. This is the difference, otherwise, there is nothing. People in the world have understood through analogies that signs of successful people are these. Under this wrong principle, some have understood that successful people are those who fast and remain hungry for many days. However, some people are those whom Allah Almighty brings close by feeding them the best food and through the means of feasts. People also objected to Hazrat Masih-e-Maud (as) when they saw him eating and drinking. They said, "Look, he eats and drinks." Hazrat Masih (as) replied at that time, "First, those who fast and remain hungry for Allah's sake used to come, but when people saw them, they said they are not getting anything to eat. Then Allah sent his messenger who was being fed by Allah Almighty, and people said, 'Eat and drink.' The Quran also indicates that when the Holy Prophet (pbuh) reached the day of the new moon, Allah Almighty willed to bring him close through feasts. So, those who object have neither wealth nor kingdom, no progress, nor any free time, and angels do not appear to them. Then Allah Almighty also sent Hazrat Mirza Ghulam Ahmad (as) and provided him with all kinds of comforts. Then people started objecting to him like they did to Masih, saying, 'How can he be the Promised Messiah when he eats pulao and almond oil?' Although eating is a sign of God's love and not fasting is a proof of closeness to Him. Are there not thousands, even millions, who fast but have no relationship with God, and are there not millions who eat excellent food but are deprived of God's love? So, the proof of a relationship with God is not in fasting or eating but in the love of God. If people could attain greatness through fasting, then millions of fasters would appear as successful in the eyes of God, and if greatness could be achieved through eating excellent food, then rulers would be the most successful. However,

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Whereas empires have produced many Pharaohs, asceticism has also made many people disbelievers. This is why the Holy Prophet (pbuh) used to say, "Excessive asceticism leads to disbelief." So, both poverty and asceticism can make a person a disbeliever. Therefore, these two paths are incorrect. The true path is the one that is under the will of Allah Almighty. If God wants to bring someone close through asceticism, then choosing asceticism at that time is true goodness. And if God wants to bring someone close by providing them with food, then eating at that time becomes the cause of Allah's pleasure. During the era of the Holy Prophet (pbuh), there was once a time when wealth started pouring in abundantly. The Holy Prophet said to the Ansar, "Take from the wealth that Allah has sent you." At that moment, the Ansar replied, "O Messenger of Allah, give all this to our Muhajirin brothers, what we have is sufficient for us."

Apparently, this sacrifice of the Ansar shows how much wealth was being received, but they refused and said, "We have enough, give this to our other brothers." However, in the eyes of Allah, this sacrifice did not count. The Holy Prophet (pbuh) responded to the Ansar at that time, "I wanted to bestow upon you a blessing from Allah, but you refused. Now, no blessing will be given to you in this world. Take it at the Pool of Kauthar." Look, after the demise of the Holy Prophet (pbuh), no Ansari became a king. For thirteen hundred years, it was the Muhajirin who became kings. Slaves became kings, servants became kings, Rajputs, Pathans, Mughals, Iranians, Abyssinians, all became kings through Islam, but the community that is related to those who brought faith in Allah and His Messenger, who emptied their homes for the sake of Allah, did not attain kingship not because they did not practice asceticism for Allah but because they did not eat for the sake of Allah. Surely, Allah did not deprive them of this blessing due to their rejection of this blessing but due to their lack of understanding. He did not deprive them of reward and promised to bestow His favors at the Pool of Kauthar, but they were never granted kingship in this world. The purpose is that many of Allah's servants in our gathering are those who are outwardly celebrating Eid and whose hearts are also celebrating Eid. They have attained the closeness of Allah and His love, and even though they appear to be sitting in that place,

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These are the people whose feet are on the divine throne; these are the ones whose true Eid it is. Then there are many poor and needy individuals whose food is not good, and whose clothes are not fine. By looking at them, it seems as if they have been deprived of every blessing, yet they are also at that moment in the lap of God, and even though they are sitting here, they have actually reached the divine throne. These two groups are blessed; these two groups are full of blessings; Eid Mubarak to both of these groups. Then there are another kind of people who, according to their respective fortunes, have eaten good food, worn fine clothes, applied perfume, sent Eid cards, received Eid gifts, and are happy that they have received Eid. But they are as far from Eid as the east is from the west, or as the earth is from the sky. Yet, they are happy, and even though they seem to be sitting in that place, their happiness is like that of a child who sees a snake and thinks it is a toy, then with love and affection, he picks it up and tries to wake his mother by smiling, wanting to draw her attention to his happiness. At that moment, the Eid-like happiness is born in his heart, and his tiny heart becomes completely free with extreme joy. But what does he know that now in the world, apart from darkness and gloom, there is nothing for him. Years of separation, years of sorrow, and years of pain have been destined for him. He sometimes strokes his mother's cheeks and says, "Mother, mother," but he does not know that now for him, there is no more light, no more darkness, no more sorrow, no more pain; it has all been decreed for him. He sometimes touches his mother's cheeks and says, "Mother, mother," but he does not know that now for him, there is no more light, no more darkness, no more sorrow, no more pain; it has all been decreed for him. He sometimes touches his mother's cheeks and says, "Mother, mother," but he does not know that now for him, there is no more light, no more darkness, no more sorrow, no more pain; it has all been decreed for him. He sometimes touches his mother's cheeks and says, "Mother, mother," but he does not know that now for him, there is no more light, no more darkness, no more sorrow, no more pain; it has all been decreed for him. He sometimes touches his mother's cheeks and says, "Mother, mother," but he does not know that now for him, there is no more light, no more darkness, no more sorrow, no more pain; it has all been decreed for him. He sometimes touches his mother's cheeks and says, "Mother, mother," but he does not know that now for him, there is no more light, no more darkness, no more sorrow, no more pain; it has all been decreed for him. He sometimes touches his mother's cheeks and says, "Mother, mother," but he does not know that now for him, there is no more light, no more darkness, no more sorrow, no more pain; it has all been decreed for him. He sometimes touches his mother's cheeks and says, "Mother, mother," but he does not know that now for him, there is no more light, no more darkness, no more sorrow, no more pain; it has all been decreed for him.

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Mother will not answer him. His mother has left him, and she will never talk to him again. This example applies to him as well. He is happy and perhaps happier than those who have reached the divine throne, but this happiness stems from ignorance and negligence. Indeed, for him, it is an Eid in his imagination, but a prelude to mourning. Every morsel that goes into his throat today is like the morsel that is fed to a criminal before his execution. When they are about to execute someone, they ask him what he wants to eat, and whatever he says is given to him, taking the last portion of worldly pleasures. But what does he know that while he is happily eating today, the noose is being prepared for him, and people are busy with his funeral preparations. His happiness, which he celebrates on this Eid, is born out of ignorance and folly. Surely, for him, it is a place of mourning. People around him are busy with funeral preparations, mourning his death, and his acquaintances and friends are weeping over his demise. If only he could also have an Eid, if only he could also attain true happiness. These two groups are the ones who understand that they are celebrating Eid. Even God considers them as celebrating Eid, and those who have reached the divine throne due to their ignorance and negligence are also considered as celebrating Eid. But there is a third kind who is completely separate from these two groups, and it is the Eid of the sinner who knows that he is a sinner. He kept fasts but did not observe them properly. He thinks that he could not fulfill the right of fasting. He prayed but says that he could not perform prayers according to the prescribed conditions. Today, he might have come to this gathering in excellent attire as part of a tradition, and perhaps he also ate good food, but in reality, it is the Eid of a sinner who knows that he is a sinner. He kept fasts but did not observe them properly. He thinks that he could not fulfill the right of fasting. He prayed but says that he could not perform prayers according to the prescribed conditions. Today, he might have come to this gathering in excellent attire as part of a tradition, and perhaps he also ate good food, but in reality, it is the Eid of a sinner who knows that he is a sinner.

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But his heart is restless, his mind is troubled, and one glance falls on his brothers, and the other on his dark heart. Good and fine morsels do not go down his throat, and with every bite, no matter how delicious, it gets stuck in his throat. He came this morning wearing good clothes, but despite that, every time his gaze falls on his good clothes, his heart sinks. He wishes his inner self were as pure as the white attire. Then when he looks at his brother, his steps falter, and he thinks that someone has come to catch him, and his theft has been discovered. Perhaps his sins have come to light, perhaps the darkness of his inner self is becoming apparent, and perhaps he has realized his shortcomings. Every time he runs his gaze over his wife, children, friends, and neighbors, and then contemplates his own self, he feels ashamed and bows his head in remorse. He seems to be part of the joyous gathering outwardly, but his heart is burdened with shame and remorse due to his sins. There must be many sinners like him who, due to their shame and remorse, think, "Perhaps I am the one who cannot truly celebrate Eid." He is astonished that he is neither here nor there, not included among those celebrating Eid out of negligence and folly, nor among those celebrating Eid in the joy of divine union. His case is like that of a person who wants to climb a high tower using a rope but is hanging in the middle, not on the ground where reaching the top is necessary but hanging in between. Perhaps such a person has not outwardly celebrated Eid, and perhaps his outward appearance has been beautified under the notion that if I cannot make my inner self good, I will at least adorn my outward self. Then perhaps this person has celebrated Eid with the thought that God is great, so what wonder is it if I celebrate outwardly; may God grant me the ability to celebrate inwardly as well, and what wonder is it that just as God has adorned my outward self, may He also adorn my inner self. These remorseful and self-blaming individuals are more numerous, and for them, Eid is the most shocking in terms of impact.

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Because the greatest sorrow comes when others are celebrating happiness but the person himself cannot partake in it. The moments of separation are always painful. However, on the day of Eid, these moments become even more agonizing when he meets his brother and feels a sigh in his heart. A weak sigh, a feeble sigh, not because his pain is immense, but because his pain has become so profound that he cannot even sigh loudly. He sees everyone meeting their loved ones, but he cannot meet his beloved. He who does not have the love of God can be happy meeting his dear ones, and he can say that these were the ones I wanted to meet, but when he sees his wife, children, friends, and neighbors meeting their loved ones, he feels a sigh in his heart instead of joy and comfort. He is astonished that he has fallen into calamity. He wants to move forward but cannot. He cannot move forward or backward. His Eid is more sorrowful than joyous, and no moment can be happy for him. Hazrat Aisha (may Allah be pleased with her) has narrated an incident where once an extremely delicious meal was prepared. Soft bread was laid out before them, which was a novelty at that time because when the Arabs went out and conquered other lands, flour started coming into Arabia. Otherwise, there was no flour in Arabia. When the soft bread was placed before them, they used to eat the bread and enjoy it. A woman asked, "Why are you eating bread? Eating is good." Hazrat Aisha replied, "Eating good food has become a calamity for me, and it does not go down my throat but gets stuck. Today, I feel that the blessings we are receiving due to the presence of the Holy Prophet (pbuh) have become a curse for me, and nothing goes down my throat smoothly. I feel that when the Holy Prophet (pbuh) was alive and present, we did not have ovens, and we used to cook on stones and blow on the embers to make the bread. Today, I feel that if these blessings we are receiving today were available at the time of the Holy Prophet (pbuh) when he was alive and present, I would have prepared this bread and eaten it.

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That very morning when Hazrat Aisha ate the bread, she did not realize, but when the clock of comfort struck more, along with it came the clock of more sorrow. So, this deprived person, when Eid arrives, becomes even more sorrowful on that day. On this day, his grief does not remain limited, and what he sees in people's happiness only increases his pain. Happiness becomes bitter for him; happiness and darkness become intertwined for him. Do you think his regret will be in vain? Do you think his remorse will be wasted? Do you think his sorrow will be worthless? Do you think he will be lost in darkness like this?

Remember, those of the first kind are the ones who ran to God and reached Him, and those of the second kind are the ones who ran to Satan and went with him. But this third kind of people, when they feel regret, when they feel remorse, when their veins are filled with regret and their liver is torn apart, and they fall there due to that regret and remorse, their hearts become water, and their liver shatters into pieces. They fall there in their state of misery, and their soul is shaken with extreme grief. They are not included among those celebrating Eid out of negligence and folly, nor among those who celebrate Eid in the joy of divine union. Their case is like that of a person who wants to climb a high tower using a rope but is hanging in the middle. Perhaps they have not reached God yet, but they have fallen there, and due to that regret and remorse, their heart becomes water, and their liver shatters into pieces, and they fall there. And the owner of the throne Himself comes to them, picks them up, and seats them at the place of His love. So, these are the three kinds of Eids, and these people of the three kinds are present here at this moment, but especially because of their regret and remorse, their hearts become water, and their liver shatters into pieces, and they fall there in a state of misery, and the throne of God trembles due to their state of misery, and the owner of the throne Himself comes and picks them up, seating them at the place of His love.

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End the Eid in the first or third categories. If you have not yet found God due to past mistakes and delays, then nurture God through regrets and remorse because this path is not a difficult path but the one who reaches the presence of God becomes part of His beloved and close ones. Then I say, the one whom God grants Eid, it is incumbent upon him to grant Eid to others, whether the Eid of the first kind is available or the Eid of the middle kind, so no one is granted Eid by God. If any Eid is precious to you, then strive to reach those who are not aware of the truth you possess and those who are still unfamiliar with the raw faith. Go and convey the words of truth to them so that they too may find Eid and become heirs to Allah's blessings. Never think that your meager wealth has no value. If you give even a penny sincerely in the path of Allah, it holds a higher status than those mountains of gold given without sincerity. I pray to Allah to bestow such grace upon us that every person among us experiences true Eid and may He grant us the ability not only to celebrate Eid for ourselves but also for those who are trapped in calamities and sorrows. To the extent that with our weak hands, a real Eid is established in the world again, the hours of grief and regret are cut off, the clouds of darkness dissipate, and the sun of guidance dazzles the world with its illuminations, and just as God's kingship is established in the heavens, may it also be established on earth. This is a metaphor that means just as every angel in heaven is obedient, similarly, every individual on earth should be obedient to Allah Almighty, otherwise, it does not mean that on earth