English Translation: Khutbat-e-Mahmood V2

Chapter: The Sacrifice of Prophet Isma'il (peace be upon him)

She used to see her child in agony, so when she descended from the hill, she thought, "What will be the fate of my son if I do not run down? Today, during the days of Hajj, people run between Safa and Marwah, and this running is done to uphold that tradition. When Hajar felt the pain and distress and could not see anything, her heart started to settle down. Then Allah Almighty arranged for a spring to gush forth where the child was suffering from intense thirst. Those who know mountainous areas are aware that sometimes very old springs emerge from the ground. It is known from the narrations that the profession was already there. When the child rubbed his heels, a spring gushed forth. Water was arranged by Allah Almighty, now the concern was for food. Coincidentally, a caravan lost its way and arrived at the same place where Hajar was sitting. They saw a spring there, so they gave large quantities of dates to Hajar and said, "We will seek your permission to stay here." Hajar granted them permission, so they settled there, and later, when Isma'il grew up, Allah made him a king. Even today, during the days of Hajj, the incident of Hajar is remembered when she left her son in the valley without any resources. Those of us whom Allah grants success do not return leaving their children there. The demand for sacrifice is not made from them. It is only acknowledged from them that if you have to sacrifice your children for Allah, you will do it joyfully. It is only acknowledged that if you have to leave your loved ones at any time for the sake of charity, you will leave them. Today, every person who performs the Sa'i between Safa and Marwah follows the same ancient tradition called the obedience of imperfect intellect. Through this Sa'i, every believer is acknowledged that they should have more faith in Allah than in their loved ones. We celebrate Eid after that because we have fulfilled the purpose that Allah has taken from us, and this Eid is a sign that we have nurtured that Muhammad. But can you analyze yourselves and place your hands on your chests and say that you have fulfilled this covenant?

Chapter: The Test of Faith

Have you completed it? Is your faith limited to your tongues only? Has that faith truly settled in your hearts? If it has, then this is your true Eid. And if not, but your faith is limited only to your minds, thoughts, and tongues, then this day is not a celebration for you; rather, it is a day of mourning. Look at a woman, the woman whose life's support was just one child, leaving her beloved homeland and relatives for the sake of Allah Almighty. Today, Allah establishes this example through women, saying that among you was a woman who showed this example for the sake of Allah. Are you unique in accepting the trials for the sake of Allah? It is known that when a woman like Hajar, in a state of weakness and helplessness, went through the same situation that Hazrat Ibrahim raised his hands towards the sky. And with certainty, Hajar said, "Izni la yudayi'na." We were also blessed with the company of a messenger of Allah. We were also given the opportunity to believe in a divine command. But can we, who have believed in this command, say that we have sacrificed like Hazrat Hajar did? Can we not be ashamed when we see the enmity of enemies? Izni la yudayi'na. If Hajar felt the pain and distress and could not see anything, her heart started to settle down. And when she ran between Safa and Marwah in a state of restlessness, can we, who are witnessing the religion in a state of death, not feel troubled in our hearts? We are the claimants of the fact that we have believed in the Promised Messiah and entered among the companions of the Holy Prophet (peace be upon him), but is faith not the name of making everything insignificant in front of Allah? And just as Hazrat Hajar sacrificed for her child's well-being, let us sacrifice for Islam. Surely, if you ponder, you will realize that today the religion is in an extremely delicate state. Hazrat Masih-e-Ma'ud (peace be upon him) has likened this state to that of a sick child. You say, "Nay, it is a fever that is kindled like various kinds of fires. This right is the sick case of the lovers of worship."

Chapter: The State of Faith Today

Today, disbelief is as strong and powerful as the armies of Yazid were, and Islam is as loving and virtuous as Zain-ul-Abidin, whose father and relatives, who had the power to confront the enemy, were killed, and he himself was left helpless. You say, "Today, the state of religion is the same as that of Zain-ul-Abidin, and the state of disbelief is the same as that of Yazid's army. Hazrat Masih-e-Ma'ud (peace be upon him) has likened the religion brought by Hazrat Muhammad, the Messenger of Allah, to a child, and it draws our attention to the fact that look at Hajar, who could not bear to see her child in agony. Can you not bear the same agony for the sake of the religion brought by Hazrat Muhammad (peace be upon him)? If there is love for Islam in our hearts, reverence for the Holy Quran, and devotion to the Holy Prophet (peace be upon him), then worldly opposition holds no reality. Only one thought should reside in your hearts today, that at this moment, the world is united to eradicate Islam. Today, the light of the Quran is disappearing from people's hearts, and the purity of hearts is diminishing. The teaching that came to elevate the world is now being trampled upon. The Prophet who came to purify the world, today all kinds of vices and sins are being attributed to him. The religion that came to uplift the world and revive men, today its throat is being throttled. No one feels its pain, no one cares for its propagation. Hearts have died, eyes are being deceived, and love has been lost. Today, people's concerns are not for others but only for their own selves. Today, all their strengths are only being used for their own grandeur and glory, only one. Yes, only you who are considered weak in the world. You who are deemed insignificant in the world, you have to live for God so that the work of spreading His religion is done. Just as a thousand years ago, God chose Hazrat Isma'il and ordered to place him in a barren valley, yes, in the same way, God chose you and you also had to be separated from your loved ones. Your words also resonate when you have to travel far and wide for preaching. But do they know that even Hajar's heart used to ache in the same way? But she endured the affliction for the sake of God. A few days ago, a mother told me about an incident where a child who was extremely

Chapter: The Noble Departed

He was indeed noble; now he has departed. May Allah forgive him. He mentioned that in Amritsar, once a gathering was interrupted and it was intended to hold the same gathering again, at that time, the opposition was very strong, and people said that if Ahmadis hold a gathering, we will kill them. This woman narrated, "My son came and said, 'Mother, I am going to Amritsar.' I replied, 'Son! I have heard that the opposition is very strong, and people say that they will kill Ahmadis.' He said, 'The rest of the people who will go there will also be someone's children. If all the talks start saying the same thing, then who will serve the religion? There are many mothers whose hearts will feel that their children have gone for the service of the religion, what will happen to them? And there will be many children who will think, if they go out for the service of this religion, what will our mothers do?' No, such mothers and children I say, just as Hazrat Hajar had a child and Hazrat Isma'il also had a mother, and the feelings of Hazrat Hajar were more than those of other mothers because as knowledge increases, so do the feelings. Therefore, see, the more intelligent ones will bear the burdens without any kind of feelings. As a person becomes more educated, his responsibilities increase. In the same way, the more a person becomes closer to God, the more his responsibilities increase. Therefore, the Holy Prophet (peace be upon him) said, 'Perhaps you will kill yourself with grief that they do not become believers.' We also feel the pain of people not becoming believers, but the state of grief of the Holy Prophet (peace be upon him) is completely different. Allah Almighty has said to you, 'Your grief has such an effect on you as if a sword is being drawn across your neck.' They say that reaching the back of the neck with a sword is called 'ba'ir'. This is a proof of the recognition and beauty of the Holy Prophet (peace be upon him). So remember, a great responsibility falls on us, and our non-existent day will be when we truly fulfill our responsibility, that day will be our Eid. And on that day, being happy will be a true proof of our happiness. On that day, it will be our right to hold the corners of the throne and say, 'O God! We have fulfilled our obligations. Now elevate us with your rewards. And surely, God will grant you His rewards. So, the believer is the one who prepares for this Eid. Whoever prays on that day, God will accept it. Indeed, God will say, 'Ask my servant, I will give you.' This is the

Chapter: The Day of Judgment

God will feel jealous for Himself, and who else will ask for my servant from me on that day when the houses that the world considers desolate will be populated, they will become the center of the world. And just as people go to Mecca for Hajj, in the same way, those who are willing to sacrifice for the sake of religion, their homes will also become the center of people. Sacrifice is indeed great, but the rewards are even greater. I just mentioned that if the consequences of Hazrat Ibrahim's sacrifice were known to the enemies at that time, they would also have been prepared to sacrifice their children, and many enemies would wish that all talks would say the same thing, and who will serve the religion then? There are many mothers whose hearts will feel that their children have gone for the service of the religion, what will happen to them? And there will be many children who will think, if they go out for the service of this religion, what will our mothers do? No, such mothers and children I say, just as Hazrat Hajar had a child and Hazrat Isma'il also had a mother, and the feelings of Hazrat Hajar were more than those of other mothers because as knowledge increases, so do the feelings. Therefore, see, the more intelligent ones will bear the burdens without any kind of feelings. As a person becomes more educated, his responsibilities increase. In the same way, the more a person becomes closer to God, the more his responsibilities increase. Therefore, the Holy Prophet (peace be upon him) said, 'Perhaps you will kill yourself with grief that they do not become believers.' We also feel the pain of people not becoming believers, but the state of grief of the Holy Prophet (peace be upon him) is completely different. Allah Almighty has said to you, 'Your grief has such an effect on you as if a sword is being drawn across your neck.' They say that reaching the back of the neck with a sword is called 'ba'ir'. This is a proof of the recognition and beauty of the Holy Prophet (peace be upon him). So remember, a great responsibility falls on us, and our non-existent day will be when we truly fulfill our responsibility, that day will be our Eid. And on that day, being happy will be a true proof of our happiness. On that day, it will be our right to hold the corners of the throne and say, 'O God! We have fulfilled our obligations. Now elevate us with your rewards. And surely, God will grant you His rewards. So, the believer is the one who prepares for this Eid. Whoever prays on that day, God will accept it. Indeed, God will say, 'Ask my servant, I will give you.' This is the

Chapter: The Journey of Sacrifice

So, his mother sent him to someone dear to teach him a trade or help in some business. He had twenty-five noble people with him. His mother said, "This is your father's legacy, I am sending you to him in Ghadir. When you reach your destination, take him out. The caravan they were traveling with happened to be robbed on the way. The robbers took everything. A passerby asked them if they had anything. They replied, "We have twenty-five nobles with us, we do not believe in miracles." He said, "Come, I will take you to my leader." When they reached the leader, he was surprised and said, "You had never seen your fortune, why did you reveal this secret?" They replied with great simplicity, "Then how do I lie?" The robbers were so impressed that they repented on the spot and wrote that the robber who had become a great robber later. Similarly, famous Sufis have passed. And all the Islamic world respects their literature and honor. They were a very oppressive and tyrannical governor, just as Hajjaj bin Yusuf is infamous for his tyranny. Similarly, they were infamous for their oppressions, perhaps Hajjaj bin Yusuf was a tyrant or not because there is a difference of opinion about him. Shibli himself says that he was an extremely oppressive and tyrannical governor and there was no temptation that made me cautious. I committed every sin and did not take part in knowledge. The guidance that Allah Almighty made a means, was that once they were sitting in the king's court when a colonel appeared who had concluded a great military campaign. The king gave him a private audience, but unfortunately, he forgot to bring a handkerchief. It so happened that he had a cold, and when he threw the handkerchief, the cold started flowing. Now if the cold reached, it would have been a bad appearance. And if he regretted, there was nothing. Finally, he saved himself by looking away, but the king's gaze fell on it. He could not bear the unworthiness of his granted privacy. He said in great humility, "Take off his cloak and seize all his property."

Chapter: The Moment of Transformation

We granted him a robe, but he showed ingratitude. When Shibli saw this spectacle, he let out a scream. Allah brings a time of change; at that moment, it was destined for guidance. The king asked Shibli, "What has happened to you?" But there was such a softness on them that they could not respond for a while. And when pressed, they said, "O king, accept my resignation." The king said, "Have you gone mad?" They said, "No, I have not gone mad, but now I understand what I could not understand before. I have done every task today to please you. But now, seeing this spectacle, I realized how much service this colonel had rendered. He risked his life by putting his wife in danger of becoming a widow and children in danger of becoming orphans, enduring hardships for years. In return, what we gave him as a robe signifies the reality of his services. We removed his robe. Confiscated his property and humiliated him in the royal court. I too was granted a robe by God, but I have ruined it from head to toe due to my sins. Now I should be allowed to wash away the stains of my sins for the rest of my life. It is written that he was so oppressive that he went to some Sufis and said, "Can my repentance be accepted or not?" But all of them said that you have committed so much oppression that now there is no possibility of your repentance being accepted. Finally, he went to Hazrat Junaid or some other saint, I don't remember, and they said that your repentance can be accepted. But they placed a condition that go to the doors of all those on whom you have inflicted oppression and seek forgiveness from each one. So, he went to every person's door and sought forgiveness. So, Shibli, now counted among the spiritual guides, and he has attained a high status and position in spirituality. For a human, the doors of progress are always open, and Allah sends His prophets for this reason, saying, "Take people out of the pits and place them on the high minarets of light." So, reflect that weaknesses are found within you. Before Allah, bowing can remove all these weaknesses. Therefore, the Holy Prophet (peace be upon him) said, "Allah accepts a person until death overtakes him and until his brain is not corrupted." So, there should be no fear and anxiety from these things. Instead, one should always strive for progress.

Chapter: Seize the Opportunity

Seize the opportunity given to you and do not let it go to waste. I pray to Allah to grant us the ability to serve the religion. May He not only provide us with the opportunity for self-improvement but also instill in us the desire for the betterment of others. This is such a blessed moment that is rarely bestowed upon many. Grant us the ability to benefit from it. This is the time when the Beloved of Allah, the Seal of the Prophets (peace be upon him), said, and the Promised Messiah (peace be upon him) also stated that at this time, those who embraced faith became part of the companions of the Best of Prophets (peace be upon him). I pray to Allah that this state becomes our current state, and by accepting our insignificant sacrifices, He makes us heirs to His blessings. And those who have already achieved this are the fortunate ones. The reference to the 16th serial of 1933, 5 to N.A. refers to the Prophets, specifically Hazrat Ibrahim (peace be upon him). Birth Chapter 11, Verses 27 to 31 - Surah Al-An'am - 6:75 - Tafsir in the Manifesto, Jehoshaphat Encyclopedias - Self-Encyclopedia or Original Volume ASRAAN - Sahih Bukhari, Book of Virtues, Chapter of the Hadith of Zaid bin Amr bin Nufail - Anbiya 21:49-6 - Qudsi Al-Irfan in the interpretation of Surah An-Najm from the Quran Grant It is likely a book according to a Dai's statement, referring to Hazrat Lut, the colors of Ibrahim's Islam, and I am to him Birth Chapter 11, Verses 27 Birth Chapter 18, Verses 23 to 323 Volume). Hazrat Ibrahim (peace be upon him) first resided in a place that was in the region of Iraq. From there, he went towards the higher Iraq where Ghadir is located. And it was from there that he migrated according to the command of Allah. Tabari's History Sh. He migrated towards the land of Sham. Hud 76:11 - At-Tawbah 9:114 - Salaam - Ibrahim 13:38 - Al-Hajj 23:79

Chapter: The Moment of Transformation

We granted him a robe, but he showed ingratitude. When Shibli saw this spectacle, he let out a scream. Allah brings a time of change; at that moment, it was destined for guidance. The king asked Shibli, "What has happened to you?" But there was such a softness on them that they could not respond for a while. And when pressed, they said, "O king, accept my resignation." The king said, "Have you gone mad?" They said, "No, I have not gone mad, but now I understand what I could not understand before. I have done every task today to please you. But now, seeing this spectacle, I realized how much service this colonel had rendered. He risked his life by putting his wife in danger of becoming a widow and children in danger of becoming orphans, enduring hardships for years. In return, what we gave him as a robe signifies the reality of his services. We removed his robe. Confiscated his property and humiliated him in the royal court. I too was granted a robe by God, but I have ruined it from head to toe due to my sins. Now I should be allowed to wash away the stains of my sins for the rest of my life. It is written that he was so oppressive that he went to some Sufis and said, "Can my repentance be accepted or not?" But all of them said that you have committed so much oppression that now there is no possibility of your repentance being accepted. Finally, he went to Hazrat Junaid or some other saint, I don't remember, and they said that your repentance can be accepted. But they placed a condition that go to the doors of all those on whom you have inflicted oppression and seek forgiveness from each one. So, he went to every person's door and sought forgiveness. So, Shibli, now counted among the spiritual guides, and he has attained a high status and position in spirituality. For a human, the doors of progress are always open, and Allah sends His prophets for this reason, saying, "Take people out of the pits and place them on the high minarets of light." So, reflect that weaknesses are found within you. Before Allah, bowing can remove all these weaknesses. Therefore, the Holy Prophet (peace be upon him) said, "Allah accepts a person until death overtakes him and until his brain is not corrupted." So, there should be no fear and anxiety from these things. Instead, one should always strive for progress.

Chapter: The Sacrificial Spirit

The 26th of March 1933 and the place was the garden of Hazrat Ki Mo'ud Al-Salam Qadiya. Eid al-Adha desires sacrifice in its name. One thing to remember about sacrifice is that it is in accordance with its consequences and its feelings. As the quantity decreases, the value of the sacrifice decreases, and as the quantity increases, so does the value. This is why the noble ones have said that the goodness of the common people becomes the badness of the elite. A person whose heart is very constricted and whose imagination has taken hold, if he sacrifices for the sake of religion, even a small sacrifice that is considered insignificant by others, but it makes his heart bleed, he considers it a great act. He thinks it is a test and it also appears to him as a mountain. But still, he does it because he understands that this is God's command. The sacrifice of such a person is indeed more important to his peers than to others. Some people are unfeeling, they rejoice, and the value of a rupee is nothing to them. Those who earn more than others spend more. Such a person, even though he gives more than his brother in matters of religion, still, the state of his heart and the value of his gaze compared to a rupee, Allah will also reward him accordingly. Even if he sacrifices more and gives more than others, it was not about religion but about worldly affairs that he was used to. But the excess of Rustam was not about religion but about the affairs of the world that he was accustomed to. But the person who tolerates difficulties in worldly matters and does not fulfill his duty, if he does not fulfill the right of the needy, then Allah will also reward him greatly. Because if he tolerates the same amount in worldly matters as a noble person has given, then he will receive a much greater value from Allah Almighty. Because he sacrificed his feelings. Similarly, a person has entered a community and is not aware of the true meaning of sacrifice. He sacrifices according to his faith and thinks that he has committed a great injustice to himself. But there is an old Ahmadi who has sacrificed for the sake of religion.

Chapter: The Value of Sacrifice

Once a person becomes accustomed to something, its value decreases according to his feelings and emotions. The reward from Allah Almighty will be based on the feelings and consequences of both the new Ahmadi's small sacrifice and the old one's greater sacrifice. The Quran states that when the disbelievers have endured the punishment for a while, their skins will be replaced so that they may taste the punishment. The people who work in the kitchen easily lift the hot pot, but if someone with sensitive hands touches it, they will get burnt quickly. I remember an interesting incident from 1912 when I fell ill. Hakim Ghulam Muhammad Sahib, who was a disciple of Hazrat Khalifatul Masih I and worked in your clinic, used to stay with me most of the time because the illness was severe, and he even stayed there at night. Similarly, Abd al-Had Khan Pathan also used to stay there. One day, a discussion arose about the Kashmiri and the Pathan both being habitual tea drinkers, and the question arose as to who could drink hotter tea. Hakim Sahib said that Kashmiris drink very hot tea, and Abd al-Had Khan was so hot that he was like a Pathan. Finally, it was suggested that both should be given a cup of very hot tea, and it should be seen who finishes it quickly. So, cups were given to both, and they started drinking. Hakim Sahib used to bring the cup near the mouth in the way one sips something hot. But it was thought that how can such hot tea be drunk so quickly. Abd al-Had was just joking with him. But after doing this a few times, when he put the cup down, it was completely empty. And Abd al-Had had not even finished a quarter of the cup. In my opinion, it was impossible to bring such hot tea near the mouth. But it is a matter of habit. Now, if it is assumed that this was a task of reward, I think those who are not accustomed to it receive much more reward than those who are not used to it because sacrifice and its value are based on the feelings. Just as the skins will be replaced in Hell to feel the punishment, the same applies to goodness. The degree changes, otherwise, a person's goodness does not remain good. When a habit of goodness is formed, its reward does not remain until it is not increased. This is why Allah Almighty has set the levels of goodness. He has prescribed the obligatory prayers, but along with them, He has also added voluntary prayers and Sunnahs. Now, a person thinks about

Chapter: The Value of Sacrifice

It is possible that when the obligatory acts are present, then what was the need for Sunnahs and voluntary acts. There is wisdom in this that when the habit of obligatory acts is formed, then the path for further progress remains open. Allah Almighty did not specify a time for prayers, for example, it was not said that the Zuhr prayer should be performed at exactly four o'clock, and even in this, Allah Almighty's will is that if someone sincerely desires, they can increase it. There is no limit to attention in prayers. Otherwise, people of lower levels are deprived. A person benefits more from a small act of charity with attention than another who cannot do it with full attention. On one side, Zakat is fulfilled, but voluntary charity is kept, meaning that until a person becomes accustomed to Zakat, they can progress. The same goes for fasting; Ramadan's fasts are obligatory, but along with them, voluntary fasts are also kept to allow for progress in every matter. Sharia has laid the foundation on feelings and habits, not on things. It is not that giving ten rupees is better than giving nine rupees. Rather, based on feelings, it is possible that giving one rupee to someone who has never given before is better than giving ten rupees. A narrow-hearted person gives a mirror, but it means a lot to him. However, the generous person gives ten rupees but feels nothing in his heart. So, the sacrifice of a stingy person is more valuable to his peers than others. Some people are unfeeling; they rejoice, and the value of a rupee means nothing to them. Those who earn more than others spend more. Even if such a person gives more than his brother in matters of religion, the state of his heart and the value of his gaze compared to a rupee, Allah will also reward him accordingly. Even if he sacrifices more and gives more than others, it was not about religion but about worldly affairs that he was used to. But the excess of Rustam was not about religion but about the affairs of the world that he was accustomed to. But the person who tolerates difficulties in worldly matters and does not fulfill his duty, if he does not fulfill the right of the needy, then Allah will also reward him greatly. Because if he tolerates the same amount in worldly matters as a noble person has given, then he will receive a much greater value from Allah Almighty. Because he sacrificed his feelings. Similarly, a person has entered a community and is not aware of the true meaning of sacrifice. He sacrifices according to his faith and thinks that he has committed a great injustice to himself. But there is an old Ahmadi who has sacrificed for the sake of religion.

Chapter: The Value of Sacrifice

The reward also decreases when the habit increases, and it can be beneficial when it is increased according to habit. So, a believer should be stronger in faith, sacrifice, and feelings every day than before. Because it is necessary that with every step, there will be a habit, and in this way, every step must be taken more than before. This is the thing through which divine closeness can be achieved. A believer cannot stand at one place; if they stand, their sacrifice will be extinguished. While explaining this issue, the Holy Prophet (peace be upon him) said that a believer progresses in divine closeness through voluntary acts until Allah Almighty takes his hand and his feet, and if he takes a step towards Him, Allah Almighty takes two steps towards him, and if he raises his foot towards Him, Allah Almighty raises him up. So, this is the Eid al-Adha. It draws our attention towards sacrifice, and sacrifice should also be emotional. Look, Hazrat Ibrahim (peace be upon him) wanted to sacrifice for God and presented his only son for sacrifice. Initially, this was not the divine will. The interpretation of his dream was that Hazrat Isma'il should be left in Mecca so that his progeny remains carriers of the divine religion, but you tried to fulfill this dream in a visible manner, and God prevented you through inspiration. But for the sake of the reward of this sacrifice, Allah Almighty has made your remembrance eternal. On the contrary, there are thousands of such people among the Hindus who sacrifice their children on unnecessary occasions. Even though the British government has put a stop to it legally, still, such incidents keep happening. But instead of mentioning the sacrifices with respect, we mention them with disgrace and say how foolish these people are. And this is how they praise the sacrifice of Ibrahim. It should be considered what the difference is between them. One difference is that Hazrat Ibrahim (peace be upon him) did this under the command of Allah Almighty, and these people do it on unnecessary occasions out of ignorance. And secondly, the greatness of Hazrat Ibrahim's sacrifice is with us because his Ibrahimic emotions were very high. In the Quran, the words of Halim come in relation to you. That is, his heart was melted, pure sighs were made. Just as gas comes out when water boils and opens, in the same way, Hazrat Ibrahim's heart was such in front of Allah Almighty that it was flying in the air. The softness of emotions was such that it is difficult to find its example in the world.

Chapter: The Value of Sacrifice

It is impossible for an ordinary person to endure even minor discomfort. And it is evident that the sacrifice of such a stone-hearted person, who does not even feel it, holds much more value. Molvi Saeed Muhammad Sir Dar Shah often narrates the story of a nobleman whose children have now become Ahmadis. They were nobles before, but the Kashmiri king defeated them. They were very beautiful people. Once, a bone in their hand was somehow dislocated, which later got connected. One day, they were sitting in the royal court. The king said that the nobleman who mends is not a good expert because some flaw remains. If you mend someone who we have employed for this purpose, it seems very good. And there is no flaw in your beauty. They pressed the arm under the foot and broke it piece by piece and said, "Take it, now mend your man." It seems very good when it is connected. And there is no flaw in your beauty. On the other hand, some people are such that they cannot bear even a very minor pain. I remember an incident of Hazrat Masih-e-Ma'ud (peace be upon him). We were young, and once we had to slaughter a chicken. There was no one on the stove at that time, and it was urgent. You said, "Bring it, I will slaughter it." After turning the chicken around, you closed your eyes and cut it. But when it was thought that now the slaughter had taken place, it jumped up, and blood was flowing from your finger. So, it is also a lesson that when a person sacrifices even a physical sacrifice, which can break a bone under the foot, it holds much more value. And there will definitely be a huge difference between the two. So, the value of sacrifice is based on feelings. Due to not understanding this point, some people mistakenly think that some sacrifices are less and some are more. Even during the time of the Holy Prophet (peace be upon him), some companions had doubts about who was doing more, Hazrat Abu Bakr or someone else. Although in terms of sacrifice, we are not less than you. So, this statement was also incorrect. But when the Holy Prophet (peace be upon him) found out, he said, "Do not judge based on outward prayers. Do not go by Abu Bakr's outward prayers and prostrations, but consider the state of his heart. The value of Abu Bakr is not in his outward prayers and possessions but in the state of his heart. And the value of a person is based on feelings. A person says SubhanAllah once, but another says it 25 times. But the second person does not feel anything in his heart. So, apparently, he has done more worship, but Allah Almighty does not judge him based on his outward prayers but on the state of his heart. And if a person says it once with feeling, it is as if he has said it 25 times. So, apparently, he has done more worship, but Allah Almighty does not judge him based on his outward prayers but on the state of his heart.

Chapter: The Value of Consistency in Sacrifice

It is said that the degree of one who says something from the heart once will be higher. Some people's hearts are in such a state that when they say something once, it is as if a stone has been broken. Similarly, the quality of their heart changes, and their saying it once is more significant than others saying it a thousand times. Based on my knowledge of others and my own experience, I can say that sometimes saying something ten times does not have much impact, while sometimes saying it once has a much greater effect. These are the qualities of the heart. I remember an incident related to Hazrat Masih-e-Ma'ud (peace be upon him). After the demise of Molvi Abdul Karim, who was very beneficial in religious and spiritual matters, you stopped sitting in the mosque because it was very beneficial. Someone asked why you weren't sitting. You replied that when I see Molvi Abdul Karim's place, my heart constricts, but there will be many who won't feel anything. Now, if someone was there saying, "Look how patient I am, I sit here every day," and Hazrat Masih-e-Ma'ud wasn't patient because he didn't sit, this would be a mistake. We can call him patient, not impatient. The Holy Prophet (peace be upon him) was very ill, and you were also ill. Someone was standing by you. They said, "O Messenger of Allah! You are also crying." You replied, "Allah Almighty did not make me stone-hearted like you." That companion was also good, but there was still hardness in his heart. This doesn't mean that he was more patient, but that he hadn't developed such deep emotions. Regarding sacrifices, it should be remembered that the degree of reward is based on feelings. As feelings decrease, the need to increase sacrifices arises. Therefore, a believer should always progress in sacrifices and feelings and should empathize with others' pain. If a person sees a tragedy but doesn't feel the pain, it should be understood that their emotions are hard.

Chapter: The Value of Remaining Sacrifices

Among people, either they have not paid attention or have paid very little attention. However, sacrifice is what puts the soul in pain, and it should always be remembered that it should be increased beyond habit, and when sacrificing, if there is no feeling, then consider that the step is moving towards the destination. So, this Eid, which is the Eid of Sacrifice, teaches us that the value of sacrifice is based on feelings. Hazrat Ibrahim's (peace be upon him) emotions were very high, so even though his sacrifice seems very little outwardly, it is much more in the eyes of Allah. Sacrificing his only son for God was not an ordinary sacrifice. So, understand that progress is necessary when the habit is not increasing, and a believer must always advance in true sacrifices and should become absorbed in the Ibrahimic emotions. In the second sermon, it was said, "On the occasion of Eid al-Fitr, I initiated a movement that a portion of the meat from the sacrifices should be distributed for the needy in a joint arrangement so that the poor and deserving could also benefit. I hope that friends will act upon this. Efforts should be made that all sacrifices are made today. And as much meat is necessary for dividing for meals and relatives, keep that much aside and give the rest for the joint arrangement. For example, we will have sacrifices. And I have said that out of these, three should be kept for dividing among our meals and relatives, and the rest should be given in the same arrangement. My relatives are more due to Allah's grace. Five are in the in-law's family. Then they also have many other relatives. But those whose relatives are fewer can give more. And in this way, the meeting series can be presented in an excellent manner on the least day of Eid." (Fadl, 3 April 1933, Metan) - Spiritual Treasures and General Sermons, Volume 16, p. 334 - Compiled by Bahar-ul-Anwar, Edited by Hamid Shaer-ul-Qulud, Published by Amirki Press, John Market, Karachi

Chapter: The Value of Remaining Sacrifices

Among people, either they have not paid attention or have paid very little attention. However, sacrifice is what puts the soul in pain, and it should always be remembered that it should be increased beyond habit, and when sacrificing, if there is no feeling, then consider that the step is moving towards the destination. So, this Eid, which is the Eid of Sacrifice, teaches us that the value of sacrifice is based on feelings. Hazrat Ibrahim's (peace be upon him) emotions were very high, so even though his sacrifice seems very little outwardly, it is much more in the eyes of Allah. Sacrificing his only son for God was not an ordinary sacrifice. So, understand that progress is necessary when the habit is not increasing, and a believer must always advance in true sacrifices and should become absorbed in the Ibrahimic emotions. In the second sermon, it was said, "On the occasion of Eid al-Fitr, I initiated a movement that a portion of the meat from the sacrifices should be distributed for the needy in a joint arrangement so that the poor and deserving could also benefit. I hope that friends will act upon this. Efforts should be made that all sacrifices are made today. And as much meat is necessary for dividing for meals and relatives, keep that much aside and give the rest for the joint arrangement. For example, we will have sacrifices. And I have said that out of these, three should be kept for dividing among our meals and relatives, and the rest should be given in the same arrangement. My relatives are more due to Allah's grace. Five are in the in-law's family. Then they also have many other relatives. But those whose relatives are fewer can give more. And in this way, the meeting series can be presented in an excellent manner on the least day of Eid." (Fadl, 3 April 1933, Metan) - Spiritual Treasures and General Sermons, Volume 16, p. 334 - Compiled by Bahar-ul-Anwar, Edited by Hamid Shaer-ul-Qulud, Published by Amirki Press, John Market, Karachi

As a result of this earthquake, the truthfulness of Hazrat Masih-e-Ma'ud (peace be upon him) was manifested. You have set such a standard of honesty on the reality of revelation. In the implementation of Hazrat's guidance, a special arrangement was made for a portion of the sacrificial meat to be collected in the neighborhood. And this was distributed among the households according to the individuals who could not offer a sacrifice. Thus, there was no house left in Qadian where the sacrificial meat did not reach. (Fadl, March 1933)

Chapter: The Concept of Sacrifice

The Eid itself clarifies its meaning and does not require any other explanation. People in our country have also clarified its meaning by naming it Eid-ul-Adha in Urdu. This Eid signifies a sacrifice that is rare to find examples of. To understand the value of sacrifice, it is crucial to determine the knowledge and grief of the sacrificer. For instance, an ignorant and foolish person who does not understand the reality of his sacrifice. He dedicates his child to a monarch, and the child becomes insane for life. Outwardly, this seems like a sacrifice of a child. However, it holds no value because the person himself has a brain like a stone. If there was wisdom and understanding in his mind, he would never have taken an action that would deprive his child of knowledge and spirituality forever. The size of the head does not determine the size of intelligence, nor does a large head necessarily indicate greater intelligence. Some people with big heads are weak in intellect, while some with small heads have sharp minds. There was a famous lawyer named Hottentot in Africa whose head was very small. Some experts in brain structure initially expressed surprise at why their intelligence was low, but eventually concluded that their skull bones were thick and the brain was small. I remember a childhood incident or two when our respected mother would sometimes express dissatisfaction by saying that their head was small. So, I remember that Hazrat Masih-e-Ma'ud (peace be upon him) used to say that it is nothing. There was a very famous lawyer named Rattican, whose abilities were renowned throughout the country, and his head was also very small. So, parents who make their children pawns of a monarch do not prove their intelligence by having big heads. The person who deprives his children of knowledge and spirituality, even if he has a big head, is still foolish because he lacks the capacity to understand.

Chapter: The Value of Sacrifice

Fathers deprive their children of this recognition; indeed, their minds are even smaller than the mice of a king. And it is evident what value the sacrifice of such a person can hold. If someone says that they have shown kindness to their child and Hazrat Ibrahim (peace be upon him) also sacrificed his child, we would say that it is the same thing as if a person asked a skilled doctor, "You also treat patients, and some patients get better while others die, and some of them get better and some die. What is the difference between the two?" The doctor replied, "The one who dies under my treatment dies due to knowledge, and the one who survives under their treatment survives due to ignorance. The patient who recovers after the treatment of a skilled doctor does not recover due to knowledge but by chance. And the one who dies after the treatment dies because even after all the treatments, Allah Almighty has left the door of death open. So, only that sacrifice can be acceptable which is made with understanding. A person is going to sacrifice something for someone else, and it happens that it is revealed, and in this way, it dies. No one can say that they have sacrificed because the sacrifice should be made with knowledge and understanding, and Hazrat Ibrahim (peace be upon him) did the same. When you left Hazrat Isma'il (peace be upon him) and his mother near the House of Allah, you knew that there was nothing there. Then you also knew that this child would not die but would have offspring. You also knew that this child would remain needy for thousands of years and nothing would be produced from it. It is not that you left Hazrat Isma'il (peace be upon him) there and understood that he would die. It is not that you did not understand your responsibility; you understood it very well. You understood what its consequences would be and that it is being done under the command of God, and that is why your sacrifice is very distinguished. Otherwise, someone could say that the one who dedicated himself under the king's feet also sacrificed the child, and Hazrat Ibrahim (peace be upon him) also did the same. Now, there is a huge difference between the two. The father of the king's mice killed their emotions, but Hazrat Ibrahim (peace be upon him) closed them. And the real sacrifice is when a person sacrifices with understanding to see what effects will come out of that sacrifice and how long they will last. Some people have...

Chapter: Understanding Sacrifice

It is said about many patients that they say there is no need for chloroform, just do the operation. The doctor is cutting an arm or a leg, and they are sitting comfortably. The doctor's heart may ache, but they say there is no harm in it. I was told about a person. Now, their children were Ahmadis. There was a state near Kashmir that was conquered by Raja Kashmir and included in his rule. They were very beautiful young men. Once, their arm broke. At that time, there were no good doctors. Someone tried to treat them. The joint was fixed, but it remained crooked. One day, they were sitting in the court of Maharaja Gulab Singh or Ranbir Singh. The Maharaja said, "Why didn't you tell us? Our bone-setting servant, who sets bones, never leaves them crooked. Now learn how a crooked body looks. They pressed the arm with the knee and then broke it severely, saying, "Majesty, set it with your surgeries." The king was amazed to see this strange person and was so disturbed that he left the court. So, some people's emotions are false, and some are alive, and in this respect, there is a world of difference in the sacrifices of both. And the value of sacrifice is determined by all these factors. The Quran has said about Hazrat Ibrahim (peace be upon him) that he was a man of great forbearance and a tender-hearted person. Therefore, what value can the sacrifice of a hard-hearted person hold? When someone dies, their twenty relatives are present, but people go to their parents for condolences. They don't go to other relatives. This is because emotions are mostly inherited from parents. Therefore, their loss is considered greater. So, the value of sacrifice is based on emotions, knowledge, understanding, intellect, and intention. If there is no intention, then the value of sacrifice is not there. As I mentioned that if someone is firing at someone, and just at that moment another person comes in front and dies, this cannot be called their sacrifice. Sacrifice is when someone steps forward with intention for someone else. This Eid's sacrifice that Hazrat Ibrahim (peace be upon him) made in such times and circumstances requires one to acknowledge that it was the best and highest level of sacrifice, and Allah Almighty's act has shown its value by making it a perpetual sacrifice. Apparently, it is strange that we celebrate a death. This Eid is a sign that Hazrat Ibrahim (peace be upon him) sacrificed his son. People celebrate births, but our God does not say, "Go, celebrate death," because Ibrahim sacrificed his son.

Chapter: The Lesson of Sacrifice

The essence lies in the fact that sacrifice in the way of God is the true honor, and true sacrifice is made by a real believer. One cannot be successful in the eyes of Allah unless they sacrifice. Just as Allah Almighty gives honor, it means now you should sacrifice. In the Holy Quran, Allah says that some Muslims who were hypocrites and weak Muslims used to boast that they accepted Islam. But Allah Almighty says that this is our favor upon them, that we granted them the ability to accept Islam, and in return, Allah Almighty wants this, "Go and die." "Fight in the way of Allah," go and follow the path of Allah. This favor is the result of sacrifice. Until sacrifice is not made, the reward cannot be obtained. And when the reward is received, it means that you should sacrifice. So, Allah expects after every reward that sacrifice should be made again. This is a cycle that continues in the same way. In Surah Al-Fatihah, Allah Almighty says, "In the name of Allah, the Entirely Merciful, the Especially Merciful. Praise be to Allah, the Lord of all the worlds, the Entirely Merciful, the Especially Merciful," meaning all actions start with mercy and compassion. Then Allah Almighty brings the era of mercy and compassion. Every reward demands sacrifice. And every sacrifice has an Imam. It is well known that a great elder had passed away. They were the courtiers of an Islamic king of their time. And such unjust and tyrannical courtiers were never even considered that they would ever be guided. Once they were present in the court of the king when a colonel was to be honored after a great victory. The king gave him a robe to wear. Everyone congratulated him that he had been greatly honored. But unfortunately, this colonel had a complaint of a cold. It was customary in the courts that they kept handkerchiefs with them, but in haste or happiness, he forgot to bring a handkerchief from home. When he sneezed, some moisture came out of his nose, and he was very embarrassed about what to do now. He glanced around and quickly wiped it with the same robe that was given to him for the honor. By chance, the king's gaze fell on this. He ordered that the robe be immediately removed and the colonel be dismissed with disgrace. It was his bad luck that the handkerchief that was given to him for movement was used to wipe his nose. Masih-e-Ma'ud (peace be upon him) was also present in the court at that time to report. The king was surprised by this strange act and was so disturbed that he left the court. Some people's emotions are false, and some are alive, and in this respect, there is a world of difference in the sacrifices of both. And the value of sacrifice is determined by all these factors. The Quran has said about Hazrat Ibrahim (peace be upon him) that he was a man of great forbearance and a tender-hearted person. Therefore, what value can the sacrifice of a hard-hearted person hold? When someone dies, their twenty relatives are present, but people go to their parents for condolences. They don't go to other relatives. This is because emotions are mostly inherited from parents. Therefore, their loss is considered greater. So, the value of sacrifice is based on emotions, knowledge, understanding, intellect, and intention. If there is no intention, then the value of sacrifice is not there. As I mentioned that if someone is firing at someone, and just at that moment another person comes in front and dies, this cannot be called their sacrifice. Sacrifice is when someone steps forward with intention for someone else. This Eid's sacrifice that Hazrat Ibrahim (peace be upon him) made in such times and circumstances requires one to acknowledge that it was the best and highest level of sacrifice, and Allah Almighty's act has shown its value by making it a perpetual sacrifice. Apparently, it is strange that we celebrate a death. This Eid is a sign that Hazrat Ibrahim (peace be upon him) sacrificed his son. People celebrate births, but our God does not say, "Go, celebrate death," because Ibrahim sacrificed his son.

Chapter: Sacrifice in the Way of God

The king said, "I am displeased with you, why are you crying and resigning?" Shibli replied, "Your displeasure has opened my eyes. This person sacrificed his life for you by conquering the country. Every day, he put his wife and children in wealth and put his life in danger of death. He used to go to the brink of death for you every day and presented his life for death. But you gave him a robe that you were so displeased with its disrespect that you overlooked all his services. But my Lord has given me so many robes. Nose, mouth, hands, feet, and I ruin them every day. Shibli, during the time of the governorate, there were so many oppressors and tyrants. After that, they went to a great elder who was a courtier of an Islamic king. It was never thought that such unjust and tyrannical courtiers would ever be guided. Once they were present in the king's court when a colonel was to be honored after a great victory. The king gave him a robe to wear. Everyone congratulated him for the great honor. Unfortunately, this colonel had a cold. It was customary in the courts to have handkerchiefs, but in haste or joy, he forgot to bring one from home. When he sneezed, some moisture came out of his nose, and he was very embarrassed about what to do now. He glanced around and quickly wiped it with the same robe that was given to him for honor. By chance, the king noticed this. He ordered the robe to be immediately removed and the colonel to be dismissed with disgrace. It was his misfortune that the handkerchief that was given to him for movement was used to wipe his nose. Masih-e-Ma'ud (peace be upon him) was also present in the court at that time to report. The king was surprised by this strange act and was so disturbed that he left the court. Some people's emotions are false, and some are alive, and in this respect, there is a world of difference in the sacrifices of both. And the value of sacrifice is determined by all these factors. The Quran has said about Hazrat Ibrahim (peace be upon him) that he was a man of great forbearance and a tender-hearted person. Therefore, what value can the sacrifice of a hard-hearted person hold? When someone dies, their twenty relatives are present, but people go to their parents for condolences. They don't go to other relatives. This is because emotions are mostly inherited from parents. Therefore, their loss is considered greater. So, the value of sacrifice is based on emotions, knowledge, understanding, intellect, and intention. If there is no intention, then the value of sacrifice is not there. As I mentioned that if someone is firing at someone, and just at that moment another person comes in front and dies, this cannot be called their sacrifice. Sacrifice is when someone steps forward with intention for someone else. This Eid's sacrifice that Hazrat Ibrahim (peace be upon him) made in such times and circumstances requires one to acknowledge that it was the best and highest level of sacrifice, and Allah Almighty's act has shown its value by making it a perpetual sacrifice. Apparently, it is strange that we celebrate a death. This Eid is a sign that Hazrat Ibrahim (peace be upon him) sacrificed his son. People celebrate births, but our God does not say, "Go, celebrate death," because Ibrahim sacrificed his son.

Chapter: Divine Rewards

The rewards of worldly governments do not send someone to fight. Making someone a captain does not mean "go and fight." Instead, it means "go and sit comfortably at home." But the rewards that come from Allah Almighty demand sacrifice of one's body, soul, heart, mind, intentions—everything until a person does not put everything in front of them and does not try to annihilate themselves. And until a person does not make an effort to destroy themselves, Allah Almighty does not consider that they have given in return for the reward. I am also moved towards this subject by a dream I saw a few days ago. I saw that a person came from outside, and his wife and servant were also with him. It seemed that he was a peaceful man. He asked some questions and then wanted to enter the series after gaining satisfaction. It seemed that he had already discussed some matters with me or the scholars of the series. I explained to him and as per my rule that except for the time when people wear trousers and other things, I sit on the carpet. At that time, I was also sitting on the carpet. His two servants came and went to the corner. After that, his wife also came, who was like an Egyptian or Syrian educated woman wearing a black veil with uncovered face, eyes, nose, and neck covered. Then it seemed that the man had understood completely, and the woman wanted to understand. It means to say that my wife also wants to ask questions. And she desires that she be told about spiritual progress. It seems to be related to Sufism. And as the Sufis have a rule that they use some terms. For example, they call a believer a bird. It seems that this woman has also coined some terms. Her husband says to me in my ear that she wants me to become a spiritual guide. Since I have understood that her connection is towards Sufism, I am not surprised to hear this term, and I understand that just as a land surveyor measures lands, takes care of people's rights, and determines the financial aspect, similarly, she wants me to reach such a position where I can take care of others and I understand this concept. The woman, as she is at some distance, still says in a loud voice that she wants. I become a spiritual guide. Her husband corrects her saying, "The servant is sitting behind, do not say this word." It seems like one of the two servants sitting behind me is Khan. The other servant, like Khan, is sitting behind me towards the left side, and she says softly that she wants to achieve some spiritual position and then softly says "surveyor."

Chapter: Mengor

The word "Mengor" speaks and then she says, "Listen to me separately. She does not want her employees to listen, and I am a bit ready to listen to her. So, she asks, "What is the connection of a lover with rewards? His job is to sacrifice, then what is the relationship with rewards?" I tell her to clarify her point a bit more. On this, she reads some verses of Surah Ar-Rahman and says that I have some doubts about them. I do not understand why he said to listen separately. Do not consider the servant as faithless. Although this is not a debatable matter. Surah Ar-Rahman mentions the favors of Allah Almighty. I understand that these are not just names but favors for the personality of the Holy Prophet Muhammad (peace be upon him) and she asks, "Muhammad, the Messenger of Allah, was a lover, what is his connection with rewards?" I try to explain it to her through an example and say to her to explain her point clearly. I give her an example that there is a king, and he attacks an orphan. He calls his loyal colonel and says, "I am making you a commander and sending you to the battlefield." Now, you tell me what he says. Does he say, "No, sir, I am a servant and a lover, I do not need rewards," or does he say, "Very well, sir, this is the situation here." Here, Allah Almighty has given the reward that is actually a sacrifice. She expressed her satisfaction, and my eyes opened. This article is based on reality. Look, in the battle, the people around the Holy Prophet (peace be upon him) were considered the most courageous because they were always at the forefront of all the machinery and it is evident that these attacks were due to the Prophet's prophecy. It seemed that the Prophet had placed them at a very high level of sacrifice. So, with all the rewards that come from Allah Almighty, the demand for sacrifice is essential. Allah Almighty says to the Prophet, "Go, we have conquered the world for you." But first, that world that is placed under the throne is Indian, can be counted, brings cases, causes sorrow, and thus the prophecy, which is actually a reward. It is seen from a worldly point of view. Which Prophet has come who has not been abused, tormented, or hurt? The minds of those who give trouble to the Prophets become so sharp about evil that a person cannot even think that such dirty abuses can be given. The abuses were given to Hazrat Masih-e-Ma'ud (peace be upon him) and you were also subjected to torment that measures were taken which caused you suffering.

Chapter: Mengor

Can anyone tell how much abuse has been thought and given about even the biggest thieves and dacoits? The minds of the enemies of the prophets reach the pinnacle of filth creation, and in this way, prophecy becomes a reward in one color and a beginning in another. The Messenger of Allah, Muhammad (peace be upon him), spent his entire life in sacrifice. But when the time of kingship came, Hazrat Abu Sugi and others appeared. Even in their time, dangers were still present, and they did not derive any personal pleasure from kingship. After them, the Banu Umayyah and Banu Abbas came, and in their time, the whole world was conquered, and they became Amir al-Mu'minin. All these rewards were received in return for the sacrifices of the Noble Prophet (peace be upon him), so the Prophet and the caliphs may endure grief, but later, the rewards are received by the coming generations. In the time of Muhammad, peace be upon him, the situation was such that there were no mills in Arabia, and the wheat flour was ground on stones, which was very coarse, or later when Iran was conquered, mills came from there, and fine flour started to be produced. Once in front of Hazrat Aisha (may Allah be pleased with her), some fine flour was presented, and tears started flowing from your eyes. Your friend discovered the reason, and you said that the grains of these fruits get stuck in my throat. She said, "These are soft." You said, "I feel that the Prophet Muhammad (peace be upon him) used to be served such fine flour, but I ruin my thousands of kings every day." It was customary in the time of the Prophet that thick flour was available, but thousands of kings were born. Prophethood is indeed a reward, but Muhammad, the Messenger of Allah, peace be upon him, continued to sacrifice his entire life. This was the condition of Hazrat Masih-e-Ma'ud (peace be upon him) as well. Your entire life passed in this way, sometimes there are praises, sometimes there are abuses, sometimes cases are filed. Sometimes there are rebellions. Even at the time of your demise, our hearts were wounded, and the world was witnessing our tears and sorrows, and people were cursing and throwing stones. Even at the death of the biggest thief and scoundrel, such a situation never occurred. Our relationship is said to be that we have made our government, but is the government like this? There was no noble person among those people who could have made them love the dying person. Fear Allah and do not show their hearts. Then even after you, the situation remains the same. Surely, Allah has

Chapter: Mengor

Dunya has made us its slaves, but those who come later will see. The time is coming when those who mention the name of Hazrat Masih-e-Ma'ud (peace be upon him) will stand respectfully. The offspring of the slaves of Hazrat Masih-e-Ma'ud (peace be upon him) will consider holding reins as a matter of pride. But what have we taken except for abuses and stones? Our disgrace will pass in those abuses, and the kingdoms will be given to those who are unfamiliar with the pleasure of those abuses. This is our destiny, and this is what we desire. Yes, if something is given to us by Allah Almighty, then it is something else. But we desire that our practices pass in bearing oppositions and enduring abuses because the pleasure and joy are not in kingdoms. This is the reward that is found by the prophets and messengers, and this is what we desire for ourselves. This is the Eid that is being celebrated today. The Eid of sacrificing in the time of the prophets and their successors, and the small Eid after the prophets' time means that the time of hunger has passed. But the meaning of this Eid is to come and sacrifice. This Eid is the Eid of the prophets and their caliphs, and the small Eid is the Eid of the prophets' successors, and the troubles and sorrows will be found in it, and the kingdoms will be found in it that are unfamiliar with the pleasure of those abuses. This is our government, and the troubles that are given to us are a matter of pride for us. If we raise our voice against it, it is not for ourselves but for others. If we make the opponents aware, it is so that the government does not become angry in the eyes of Allah and does not get destroyed. Otherwise, we feel the pleasure in it, and the Eid of the believer is greater than this. Do you think that those who followed Muhammad, the Messenger of Allah, peace and blessings be upon him, did not celebrate Eid in front of him? They are not here today, and you do not see the marks on their faces that used to appear, which cannot be on the faces of those who celebrate the apparent Eid. The one who used to give life, I thought that my Eid had come. That's why they were martyred because they saw the moon of Eid. Every believer who is for the religion shows Eid. This is the Eid-ul-Adha. This is the Eid of the prophets' time, and this is the sign of the era of the prophets. And this is why we were created. So, let us thank Allah Almighty and pledge to Him that He has given us

Chapter: JAP

May the grace of this Eid be granted, which is the greatest Eid. If the angels of Allah Almighty descended from the heavens and replaced the kings from their thrones, in comparison to those insults, we would find those things completely insignificant. The martyrs who sacrificed their lives in Afghanistan, Japan, and other places have much more honor than the kingships of the world for thousands of years. The future Ahmadi kings who will conquer the world will have the same status in comparison to those martyrs as a child has in comparison to a millstone. Those who sacrifice will be seated on the right hand of Allah Almighty, and those who rule will stand in front. The real happiness is in those sacrifices, and this Eid is not merely granted out of kindness but by the grace of Allah Almighty. The era of the prophets cannot be attained by human choice or by people's understanding. Reflect, if you were born fifty years later, could you have attained these blessings, or if you had passed away sixty years ago, you would have been deprived of these blessings. This is the grace of Allah Almighty that He created us in this era and then granted us the opportunity to celebrate Eid. In return, He says, "Go, spread in the world, and wherever you go, proclaim 'Allahu Akbar, Allahu Akbar, La ilaha illallah, Allahu Akbar, Allahu Akbar, wa lillahi al-hamd.' Stop mentioning the name of God, praise Him, and show compassion to the lost people so that they also partake in this blessing. Therefore, value the challenges and difficulties that come upon you because each sacrifice and extreme hardship elevates your status and brings you closer to God. Do not be disheartened by the sorrows and challenges that come upon you because no one becomes disheartened on the day of Eid. No one becomes disheartened on Eid, which is a name of joy for those who love their nation and never complain about sacrifices. I have read somewhere that during the days of the wars between France and Germany, there was a German who had only one son. The age of this elderly man was near the Institute of War. When his son was killed, the Minister of War ordered a senior officer to inform him of this news and express sympathy with him. It is written that when the elderly man came out of the War Office after hearing this news, his bent back was weighed down by grief, and his back used to become even more bent due to sorrow. Tears wanted to burst out of his eyes, but he controlled himself, straightened his back with pride, and said, "What happened

Chapter: Mengor

Your child was ultimately sacrificed for the country. Think, how significant is this sacrifice in the eyes of the worldly rulers. Her back was bent, but she straightened it with all her might. Tears flowed from her eyes, but she forced a fake laugh. Do you think that the message of Hazrat Masih-e-Ma'ud (peace be upon him) does not hold as much value as the message of a German woman? If our emotions are even less than that woman, then we are more humiliated than the most humiliated person in the world. We are deserving of thousands of times more than the abuses being hurled at us. And we are capable of enduring being bitten by dogs and being devoured by beasts. The heavens and the earth fill us with their soldiers, and the community of Masih-e-Ma'ud (peace be upon him) who have been informed by all the prophets stand with us. We are granted the opportunity to join them. But we say, why do these calamities and afflictions befall us? Every person who becomes an Ahmadi acknowledges that they step out to sacrifice their lives for Allah. And if there is any fear in their hearts for any human, then they are the most despicable of all in the world. They should always be prepared with their hands on their swords, and every sacrifice they have to make should not dishearten them but should bring new hopes and new zeal because spring is actually a sacrifice. No, O friends! People have one Eid in a year, but for you, there are three hundred and sixty-five Eids in a year. Every day is an Eid for those in the community of Hazrat Masih-e-Ma'ud (peace be upon him). So rejoice that Allah has chosen us for sacrifice. Therefore, value the challenges and difficulties that come upon you because each sacrifice and extreme hardship elevates your status and brings you closer to God. Do not be disheartened by the sorrows and challenges that come upon you because no one becomes disheartened on the day of Eid. No one becomes disheartened on Eid, which is a name of joy for those who love their nation and never complain about sacrifices. I have read somewhere that during the days of the wars between France and Germany, there was a German who had only one son. The age of this elderly man was near the Institute of War. When his son was killed, the Minister of War ordered a senior officer to inform him of this news and express sympathy with him. It is written that when the elderly man came out of the War Office after hearing this news, his bent back was weighed down by grief, and his back used to become even more bent due to sorrow. Tears wanted to burst out of his eyes, but he controlled himself, straightened his back with pride, and said, "What happened is actually a divine sacrifice that is an expression of love and affection from Allah Almighty."

Chapter: 1AB

I announce again on this occasion that all friends who wish to remove difficulties do not do so because we fear them but because they hinder the propagation of religion. They should keep every room fasting until Allah Almighty removes the obstacles that hinder the propagation of faith, whether they are from the opponents or the subjects. This prayer should be read frequently: "O Allah! We place you in their throats, and seek refuge in You from their evils." Do not think that this is an ordinary prayer and you are without weapons. This prayer has been written by the interpreters that when a nation attacks you, they will destroy you. If you recite this with a sincere heart, you will see the effects that will be lessons for the world. Then there is another prayer that Allah taught Hazrat Masih-e-Ma'ud (peace be upon him) and said: "This is the greatest name that protects you from the evils of the world and it is: 'O Lord of everything, Your servant, O Lord, so protect me and show mercy on me.'" Read this prayer abundantly and sincerely because it is also for protection from the calamities that hinder the propagation of religion. If you continue to recite these prayers, whether they are from the opponents or the subjects, whether they are small or large, you will either be guided or Allah Almighty will give you such instructive punishments that you will feel that we have caused them grief. I have never done anything bad for anyone and I am not ready to do so now. But now the difficulties that are arising in the propagation of religion should be kept in mind, I will definitely say this: May Allah make them understand, and if the seal of misfortune has been placed on their hearts, then Allah will catch their hands so that the world knows that raising hands against the chain of God is raising hands against God Himself. And the grace of April 3, 1935, until May 6.

Chapter: JAY

Hazrat Kabiruddin Shah Daulat wrote about the birth of a son, saying that when someone prayed for the birth of a son, they would affirm that a fair son would be born to them, and there would be some signs of it. For example, short stature, dumbness, and sensory deprivation. Consequently, many boys of this kind became famous. Encyclopedia Britannica under the word AFRICA was a famous Christian lawyer who had written several books on legal subjects. - Ibrahim 13:36-38. Maharaja Kashmir Ji laid the foundation of the Dogra Raj in Jammu and Kashmir according to the English treaty in 1833. On August 20, 185, his son succeeded him. - Maharaja Gulab Singh was the successor, ruling for more than a quarter of a century. In 1885, he passed away. During his reign, the Muslims were prohibited from giving the call to prayer. - Al-Hujurat 49:18. - Al-Imran 3:168. - Hazrat Abu Bakr Shibli (died 330 AH). - Hazrat Abu Qasim Junaid Baghdadi (died 29 AH). The new book "Tazkira Al-Awliya" by Raees Ahmad Jafri, printed ceremony Lahore 61955. - Hazrat Hussain Mansur Hallaj (martyred in 5309) was a famous saint of Allah who was martyred during the Abbasid Caliph Muqtadir's time due to the scholars' fatwa. Tazkira Al-Awliya published by Malik Chin Din Tajir Kutub Katheer Bazaar Lahore printed at Bande Mataram Press Lahore. Hazrat Abu Dajana Samak bin Khursha was honored with this event. Tabari's date, Fala Salih Dar Al-Maarif Egypt. At the time of martyrdom, it was seen that his body had seventy cuts (Asaba Vol. 3). - Kitab Al-Isti'ab Fi Ma'rifat Al-Sahab Vol. 2. - Hazrat Muawiyah bin Abu Sufyan (may Allah be pleased with him), the defeated one, made Damascus the capital and established the Umayyad rule, which lasted for nearly, and finally, Marwan bin Ahmad bin Marwan's world ended. - Abdullah Al-Saffah bin Muhammad bin Ali bin Abdullah bin Abbas established Baghdad in 2017, founding the Abbasid rule by overthrowing the Umayyad government, which lasted for five hundred years until the end of the world with Marwan bin Ahmad bin Marwan.

Chapter: Mengor

In the hands of the Tatars, the defeat ended with disgrace. - Jami at-Tirmidhi, Book of Asceticism, Chapter of the Prophet's (peace be upon him) Livelihood and His Companions -

It is narrated in the words of Hazrat Abdul Rahman bin Khawf. (Al-Isti'ab Fi Ma'rifat Al-Sahabah)

This refers to the five martyrs of Kabul. Among them, the first was Hazrat Maulvi Abdul Rahman Sahib who was martyred in Insha. (Ruhani Khazain - Tazkira-tul-Shahadatein)

The second was Hazrat Sahibzada Syed Abdul Latif Sahib who was martyred on July 6th. (Ruhani Khazain - Tazkira-tul-Shahadatein)

The third was Hazrat Maulvi Naamatullah Khan Sahib whose martyrdom date is August 31, 1924. (Al-Fazl, Artillery Martyrs)

The fourth and fifth martyrs were Maulvi Abdul Haleem Sahib and Qari Noor Ali Sahib who were martyred on March 21, 1925. (Al-Fazl, February 21, March 1925)

- Tafsir Ruh al-Bayan by Sheikh Ismail Haqqi al-Bursawi, Volume, MashaAllah -

- Ta'bir al-Ru'ya by Allama Imam Muhammad bin Sirin, translated by Syed Habib Ahmad Hashmi Shad, 160 -

- Musnad Ahmad bin Hanbal, Volume, Tala, 15 -

- Sunan Abi Dawood, Book of Prayer, Chapter: What a man says when he deceives a people -

- Malfuzat, Volume 7, 135

Chapter: Mengor

The significance of sacrifice in the eyes of worldly rulers is minimal compared to the sacrifices made for the country. Sacrifices hold a unique place in human emotions, encompassing contradictory feelings of separation and union. Sacrifice signifies both separation and slaughter. When a person sacrifices, they are apparently separated from their loved ones, but in reality, they draw closer to them. Because the most beloved entity is the essence of Allah Almighty, and whoever sacrifices their life in the way of Allah becomes closer to their Lord. Therefore, all the honors and beloved ones in this world are dearer and more beloved in the next world. If someone's father is alive in this world and separation occurs between him and his child due to martyrdom, then many forefathers and ancestors await him in the next world who have been anticipating his arrival for centuries and thousands of years. If someone's mother is alive in this world and they sacrifice their life for Allah, then many grandmothers and great-grandmothers shower love upon him.

Chapter: Mengor

In the next world, there are beings present. And if there is offspring in this world, then it is by the will of Allah Almighty.

If most people's offspring remain alive and some pass away. So if there is some offspring alive in this world, then there is also some offspring in the next world, which is gathered. Sacrifice holds a mixture of pain and comfort within itself. But along with the pain and suffering, there is also a feeling of ease and comfort within oneself. And today is a day of sacrifice, a day that reminds of the sacrifice that Hazrat Ibrahim (peace be upon him) presented before his Lord. Approximately four and a half thousand years ago, this sacrifice was presented. A period of four and a half thousand years is not an ordinary span. Sometimes, after ten to fifteen days, a person forgets their responsibilities that are burdened with extreme fever, their bones ache, and they think they will never forget this pain throughout their life. But after eight to ten days, they forget all the pain. People's loved ones pass away, and they think that the world has become bitter for them. But after two years, they become as carefree as before or become weak to a great extent. But this noble sacrifice was such that a period of four and a half thousand years passed over it, but even today, thinking about it, a person's heart becomes filled with high emotions. Even now when one of us thinks about the scene when Hazrat Isma'il (peace be upon him) accepted the apparent meaning of the command of Allah Almighty before his father Hazrat Ibrahim (peace be upon him) that he should be sacrificed, and he prepared himself to sacrifice him and took a knife to slaughter him, and this child also accepted that if it is the will of Allah Almighty, then he is content with it, the heart is not able to remain unaffected. Today, when Islam has forbidden this kind of human sacrifice because we consider it barbaric, perhaps many of us cannot fully understand its quality. But at that time when the trend of human sacrifice was prevalent, when Hazrat Ibrahim (peace be upon him) believed that the will of Allah Almighty was that he should sacrifice his child, when that child also understood that the will of Allah Almighty was to sacrifice him, when he reached the age of nine years, having spent all the youth and all the half age in this hope and longing that Allah Almighty would grant him pure offspring who would keep his name alive. Allah Almighty gave them whatever He gave them, and regarding what He gave, Allah Almighty gave the command that it should be sacrificed in His way, then this long span of life

Chapter: Mengor

After that, when the only child and the old father separated to fulfill the command of Allah Almighty, estimating their emotions is not an easy task. Only people of deep understanding can comprehend those emotions fully. Many men and women may be able to relate to their pain, and that is why the mention of the sacrifice of Hazrat Isma'il (peace be upon him) brings tears to the eyes of many men and women. But those who can truly understand the pride in that emotion that was born in the heart of Hazrat Ibrahim (peace be upon him) are very few. At that time, the earth was not under the feet of Hazrat Ibrahim (peace be upon him) but had become a heavenly abode. While he was flying in the air, for Allah Almighty had presented him with the sacrifice in His way, a matter that no human had ever presented. Certainly, as a human, there was also pain in his heart, especially the Ibrahim who Allah describes as forbearing and compassionate. Sighs used to escape from his heart, and he was extremely merciful. Surely, pain was also born in his heart. But what distinguished Hazrat Ibrahim (peace be upon him) from others and what distinguished Hazrat Hagar from others was this emotion that this sacrifice was the cause of our progress. And Allah Almighty showed favor upon us. Many of you can share in the pain of Hazrat Ibrahim (peace be upon him). Many of you can share in his sorrow. Your minds can emulate the mind of Hazrat Ibrahim (peace be upon him), and your eyes can shed tears like the eyes of Hazrat Hagar. But very few of you can emulate the heart of Ibrahim, which was filled with hope and certainty that Allah Almighty had chosen me for Himself. When Hazrat Ibrahim (peace be upon him) was taking the knife to slaughter Hazrat Isma'il, at that time, the dominant thought in his heart was not that his son was being separated from him but rather that his Lord was drawing closer to him. This is the emotion that was born in the heart of Hazrat Ibrahim. At that time, the pain in his heart was not dominant, especially the Ibrahim who Allah describes as forbearing and compassionate. Certainly, pain was also born in his heart. Sighs used to escape from his heart, and he was extremely merciful. Surely, pain was also born in his heart. But what distinguished Hazrat Ibrahim (peace be upon him) from others and what distinguished Hazrat Hagar from others was this emotion that this sacrifice was the cause of our progress. And Allah Almighty showed favor upon us. Many of you can share in the pain of Hazrat Ibrahim (peace be upon him). Many of you can share in his sorrow. Your minds can emulate the mind of Hazrat Ibrahim (peace be upon him), and your eyes can shed tears like the eyes of Hazrat Hagar. But very few of you can emulate the heart of Ibrahim, which was filled with hope and certainty that Allah Almighty had chosen me for Himself.

Chapter: Mengor

Just as a person holding snow in their hand feels the cold, similarly, those sitting with the thoughts of sacrifice would be filled with emotions. This is evidenced by the narrations. When Hazrat Ibrahim (peace be upon him) was prevented from sacrificing Hazrat Isma'il in another sense because he resisted slaughtering him with a knife, Allah Almighty revealed to Hazrat Ibrahim (peace be upon him) that this command was our origin and that he had to leave Hazrat Isma'il and his mother Hazrat Hagar in the barren valley. When Allah Almighty revealed this truth to you and fulfilled the real meaning of your prophecy, Hazrat Isma'il (peace be upon him) and his mother Hazrat Hagar were taken to the valley of Makkah, where there was no place to stay, no water, and no food. Hazrat Ibrahim (peace be upon him) left them with a small bag of water and some dates, after which there was no water available, no food, and they returned. At that time, when they were returning, Hazrat Hagar saw the shape of Hazrat Ibrahim (peace be upon him) and felt that this separation was not temporary but permanent. She followed him and said, "Where are you going?" At that moment, due to the natural emotion that was in their hearts and the old repentance, they were filled with sorrow, and they could not answer. Hazrat Hagar then moved forward and asked, "Has Allah commanded you to do this?" At that time, Hazrat Ibrahim (peace be upon him) raised his hand towards the sky, which meant that this was the command of Allah, and he was going with His trust. Despite the fact that no human intellect could suggest that Hazrat Isma'il and Hazrat Hagar would find water in that barren valley after the water ran out, or that food would be available after the dates were finished, Hazrat Ibrahim (peace be upon him) raised his hand towards the sky, signifying that this was the command of Allah, and he was going with His trust. Even though the human intellect could not suggest that Hazrat Isma'il and Hazrat Hagar would find water in that barren valley after the water ran out, or that food would be available after the dates were finished, Hazrat Ibrahim (peace be upon him) raised his hand towards the sky, signifying that this was the command of Allah, and he was going with His trust.

Chapter: Mengor

The act of fear is not from oneself but from Allah Almighty. So, they left Hazrat Ibrahim there and said, "Indeed, Allah will not waste us." If this is the case, then surely Allah will not let us go to waste. Wherever you wish, go. Hazrat Hajar demonstrated her faith at that time and did not utter another word in such a difficult time. If Hazrat Hajar, a weak woman, could show such trust and certainty in Allah Almighty, can you understand that our powerful God would not honor her? Every person who has a spiritual eye can see and feel this. When Hazrat Hajar's heart uttered the words "Indeed, Allah will not waste us," Allah answered them with certainty that indeed, I will never waste you. And He did not. Which human intellect could understand that Hazrat Isma'il and Hazrat Hajar would survive there? But Allah made them a powerful nation that spread over the whole world and entered into the existence of Muhammad (peace be upon him), ruling the entire world. Our Prophet (peace be upon him) was sent for the whole world. So, they are the rulers of the whole world, and surely your kingship in the spiritual realm is connected to your forefathers, meaning those who are spiritually and physically associated with your lineage. Hazrat Isma'il and Hazrat Hajar left the whole world for Allah Almighty. Allah made Isma'il's descendants the leaders of the world. If we are also connected to the Prophet (peace be upon him), then it is for Allah Almighty. So, they broke their ties with the world for Allah Almighty. The world did not connect them to Allah but they disconnected themselves from those who were connected to Allah. So, this sacrifice is not an ordinary sacrifice, and this day is not an ordinary day. This day reassures everyone that your God is near you. Become like Hajar and Isma'il. Your God will place the whole world at your feet. What Hazrat Hajar did can be done by every believing woman, and what Hazrat Isma'il did can be done by every believing child. There is no disease in between. So, think that this was the time for this sacrifice to be made.

Chapter: Mengor

Today is not the day. Today is still the occasion of sacrifice. Even today, from among you, every person can become like Isma'il for the sake of faith. Even today, from among you, every woman can become like Hajar for the sake of faith because the noble Prophet (peace be upon him) has entered into the ummah spiritually, and everyone is now the offspring of Hajar and Isma'il. So, I say to the daughters of Hajar, manifest the qualities of your mother within yourselves, and I say to the sons of Isma'il, manifest the qualities of your father within yourselves. Your Lord today still demands the same sacrifice as He demanded from Hazrat Ibrahim through Hazrat Hajar and Hazrat Isma'il. Because just as Allah Almighty made Hazrat Ibrahim the father of that era, He also made you people the inheritors. So, even today, the opportunity exists for you to prove yourselves as Isma'il. And remember, whoever dies in the way of God, they do not die but rather come to life, and this era has also changed the form of easy death. In the past, some people in our community were martyred, or some people passed away due to the pain of separation in India, but the most significant death is the one that comes from sacrificing one's life for Islam and in establishing one's life according to Islam. Allah has established our lineage for the purpose that we bring back all the blessings that were present in the world in the past. This is the purpose of this lineage and this is its goal. Allah does not want to establish new kingships in the world, nor does He want to establish new governments in the world, nor does He want to make new nations prevail in the world. Rather, Allah wants to establish truth at this time, and this is the purpose of the establishment of our lineage. So, manifest truth and honesty within yourselves and adhere to all the commands that Islam has given. And remember, sacrifice is not an ordinary thing.

Chapter: Sacrifice

In our era, the color of the courts is such that falsehood thrives within them, and the person who stands for truth always faces the danger of enduring hardships. So, if you deliberately choose to walk on the path of truth, you will see that the ways of sacrifice have opened up for you. But besides this, there are many paths of sacrifice. Ethically killing one's ego is also a sacrifice. Fulfilling the demands of religion is also a sacrifice. And since the general distribution of the blessings of the Ibrahimic grace has fallen upon the world through the Holy Prophet (peace be upon him), therefore, thousands of Isma'ils can be born through you according to your capacity. Previously, only one Isma'il was born from the lineage of Ibrahim. But since the Holy Prophet (peace be upon him) has been appointed for the whole world, the circle of his blessings is very vast. Therefore, thousands of Isma'ils can be born through you. It is just a matter of intention.

Similarly, today, thousands of women can become like Hajar provided they have faith and belief that our ancestor is a master of such a Lord who, due to being appointed as a messenger and being occupied with the whole world, has a very vast circle of blessings. So, I draw the attention of the youth of the community today that they should color themselves in the color of Isma'il and be prepared for all kinds of sacrifices, whether they are ethical, physical, or financial. Remember, Islam cannot progress without sacrifice. If you desire Islam to progress, present yourself for sacrifice and perform all kinds of sacrifices that no other nation has ever made in the world before you. Just as Islam has various perfections, it is also necessary that the sacrifices of its followers encompass all the diverse sacrifices of nations. Then God Almighty will also keep the memory of these sacrifices alive in the world, just as He kept the memory of the sacrifice of Hazrat Ibrahim alive. At the time when Hazrat Ibrahim understood the meaning of sacrifice, who could have imagined that the whole world would remember it? But God Almighty preserved it and did not let the memory of this sacrifice fade from the world.

Chapter: Sacrifice

Here we see that they are not forgotten. Similarly, if a person is truly prepared to sacrifice like Isma'il, then Allah will not forget him, and He will not let him go to waste. He will always keep him standing and established in the world. So, bring forth the Ibrahimic spirit within you and show the example of Isma'il, then you will see that the earth will change for you, the heavens will change for you. And the enemies who are attacking you, Allah will place His barrier between them and you, and the swords of the angels will protect you. But the requirement is that faith which can make women like Hajar and men like Ibrahim. I pray to Allah that He creates within us the substance of true sacrifice and grants us the success in such sacrifices that we can attain all the blessings and virtues that Muhammad (peace be upon him) transferred to us. And Hazrat Masih Maud (peace be upon him), by receiving the command from Allah, spread them in the world (Al-Fazl, March 1937, Qadian).

Encyclopedia of the Oceans, Volume 2, Ma - Majmoo Bahar Al-Anwar, Volume 3. Vocabulary of Imam Raghib under the word "Qurb" - Spiritual Treasures (Sermon of Ilhamiyah), Volume 16, p. 33. Surah At-Tawbah: 114. Surah Al-A'raf: 159, Saba 29:34. Reference to the five martyrs of Kabul can be noted on page 320, 184, 392 of the printed book "The Islamic Company, Roodooh." Regarding the crisis in India, a glimpse is seen in the book "Religion and History" by author Ronald Singleton, translated by Hasan Abidi. Surah Al-Baqarah: 2:155. Note regarding the five martyrs of Kabul can be noted on the minute. About the crisis in India, the author Ronald Singleton is seen in the book "Religion and History," translated by Hasan Abidi.

Surah Al-Anbiya: 21:108 - Tafsir Ibn Jarir, Volume 17. This is the promotional bi-weekly of the Ahmadiyya Community, which was issued by Hazrat Khalifatul Masih II (may Allah be pleased with him) on the 12th of Rajab al-Murajjab, corresponding to June 8, during the first Khilafat. It was started in Qadian and was a weekly initially, then twice a week, and even thrice a week. It has been active in the propagation of Islam and Ahmadiyya since March 1935.

Chapter: Revenge

February 22, the atmosphere of sacrifice Eid al-Adha reminds us of the sacrifices of the 19th century, which are the most delicate sacrifices in terms of human emotions. Every day, humans make sacrifices, and they are compelled to sacrifice. There is no distinction between good and bad sacrifices. Neither is there a distinction between hardworking and vagabond sacrifices. There is no distinction between a principled and a debauched human. The only difference is that someone sacrifices for a good cause, and someone sacrifices for a bad cause. Reflecting on all these sacrifices, we realize that the heaviest sacrifice for a human is sacrificing their own children. There is no doubt that some humans who have lost their natural instincts and who have become detached from humanity are sacrificing their lives not for their worldly life but perhaps even more for the betterment of their children. It is a strange spectacle in the world that grandfathers are sacrificing for their grandsons, fathers for sons, mothers for daughters, and daughters-in-law for their mothers-in-law. And this sacrifice that transcends from top to bottom is not aware of the constraints of time, religion, country, knowledge, language, or colors. A Muslim, a Christian, a Hindu, a Caucasian, a black man, a man and a woman, an Indian, an Englishman, an African, an ignorant person, an educated person, a simpleton, and a traveler all appear in all branches of their lives and in all branches of their work as adherents of the same religion, that is, they are seen sacrificing themselves and in the end, as a result of this creator.

Chapter: Legacy

Respect, some property, some money, some status, some comfort, by acquiring these, entrust your children with inheritance. Neither today nor in the past century did anyone oppose this. People did not oppose it in the past century, nor in the century before that. From today to Adam, every child of Adam and every daughter of Eve, except for those who have lost their humanity, is engaged in only one task, sacrificing themselves and making their children comfortable and at ease. This continuous and consistent sacrifice, which may be difficult to find in any other emotion, is not something that is obscure to human eyes. Go to the homes of philosophers or go to the homes of the ignorant and illiterate. Go to the homes of city dwellers or go to the homes of villagers living far and wide. There, you will see that a father and a mother value their lives more or value their children more. You will see that they all, by the will of Allah, have forgotten themselves and have entrusted their children. It is only in one work that they consider sacrificing themselves and making their children comfortable and prosperous. It may be that someone in knowledge understands comfort in one way, and someone in ignorance and someone in seeking comfort, but under the gaze of their eyes, whatever they understand as comfort and ease, they strive to achieve it and entrust their children with it. If an educated mother cares about her child's well-being, she will be seen administering medicine to her child in the days of his illness. If she gives him medicine, she will be seen holding him tightly in her arms, holding his head in her hands, and putting medicine in his mouth with a spoon. Tears of her child will be seen in her eyes, and his pain will be creating sorrow in her heart, but she will not back down from her action because she understands that her child's comfort lies in administering that medicine. Similarly, an ignorant woman who perceives this temporary discomfort as a permanent pain or who believes that health comes only from God, medicines are just an excuse. Judgment issued in the way it was issued will continue to be issued. You will see that the medicine brought by her husband is being administered to her child.

Chapter: Sacrifice

She will throw the pills with her own hands and lay her child on her lap, saying lovingly, "You don't cry, I won't give you medicine." Here the action is different, but the emotion is the same. The educated woman administering medicine and the ignorant woman throwing pills were both influenced by the same spirit, looking at the comfort of their child during medication. So, you will see the difference in these actions, but the essence will not be visible. Black and white, Eastern and Western, ignorant and learned, religious and non-religious, every human is influenced by this emotion and lives their lives under its influence. The love for children is a natural instinct that only emerges from the hearts of madmen and those detached from humanity. Otherwise, every human is influenced by it and lives their lives under its influence. Whether for the pleasure of Allah or merely driven by animal instincts, today's Eid guides us towards the sacrifice of emotions, which is stronger and broader than any other human emotion. It is powerful in that no other human emotion is stronger, and it is vast in that no other human life is broader. Thousands of years ago, Ibrahim received a command from God that the most beloved thing to him, for which the whole world's fathers and mothers were living, he should sacrifice for God. Ibrahim stood up and did not ask his Lord, "O my Lord, is this delicate emotion that arises in a father's heart for his son's love your creation or a sacred trust?" Is the demand for the sacrifice of this sacred trust not an unnatural command? And will the wound inflicted on the mother's emotions, which are entirely dependent on that one point, not be so deep that it will be impossible to heal? Ibrahim forgot his emotions, and he forgot Hajar's emotions. He forgot the emotions of his forefathers, which were hopeful for the continuity of his lineage, and in a state where he was old and had one child while the other child was not expected. He became prepared to sacrifice without hesitation, without question, without seeking clarification. It seems like an ordinary incident where no surprise will be found or a common assumption.

Chapter: Sacrifice

Every human being is making sacrifices every day, and it does not seem strange to anyone. He threw his next son to the ground and held the knife in his hand. And he was ready to do that work which seems contrary to human nature. He was prepared to do it with such enthusiasm as if he was created for that task. When people see the actions of Ibrahim, they are amazed. And since Ibrahim's era has passed a long time, and a person ignorant of religion and unaware of Ibrahim's virtues is forced to think that perhaps Ibrahim was delusional, insane, perhaps he was devoid of human emotions, perhaps he had the hardest heart and the most miserable heart. That he became prepared to sacrifice for that thing for which even an ignorant and callous person is not ready. To dispel the doubts of such people, Allah Almighty states in the Noble Quran that "Indeed, Ibrahim was forbearing, compassionate, and devoutly obedient to Allah." Ibrahim was very wise, very compassionate, and a lover of Allah, meaning a little pain would pierce his heart, tears would flow from his eyes, and sighs would escape his mouth. And he would become restless with pain. When the punishment came upon Lot's people, Allah sent those angels who were sent for the completion of that punishment, whether they were humans or real angels, they did not fall into this debate. They first went to Ibrahim and told him that the punishment on Lot's people was imminent. At that time, Ibrahim's heart was in a state of turmoil, and the news of the death of those disbelievers reached him. This is mentioned in the Noble Quran and the Bible. Perhaps mothers are not made in this way who did not mourn the destruction of their children as Ibrahim was distressed. And those people who were of the same religion and were causing grief to a prophet and were persecuting him daily when the news of their destruction reached Ibrahim, he was not pleased. He did not show indifference; he did not show anxiety. He got up in agitation and began to supplicate tearfully before his Lord, "O my Lord, if You are going to destroy that city, then destroy it. There are also your righteous servants there. And if there are thousands of bad people, there will be hundreds of good people. Then Allah, seeing Ibrahim's mercy and his distress, said, "Ibrahim! If I find in it righteous servants, I will save that city for your sake." Then Ibrahim understood that perhaps there are hundreds of righteous servants in that city.

Chapter: Sacrifice

They are not present, and he said, "O Allah! What if there is a hundred righteous person, will You let them perish?" Then Allah Almighty said, "No, even if there is a hundred righteous person, I will save that city from destruction." Then Ibrahim thought, maybe even a single righteous person is not in that city. And he prayed, "O my God, who is willing to save this city for the sake of a hundred righteous people, if there are fewer than ten and only ninety-nine righteous people are found in that place, will You let it be destroyed for the sake of those ninety-nine righteous people?" Then Allah said, "Ibrahim! For the sake of those ninety-nine righteous people, I will save that city." And Ibrahim's hope diminished, and he understood that there are not even ninety-nine righteous people in that city. But he did not give up on praying and with the difference of ten, he continued to invoke Allah, saying, "O my Lord, will You not save that city for the sake of those ten righteous people?" Then Allah Almighty replied, "Ibrahim, for your sake, I will save that city even for the sake of ten righteous people." And Ibrahim realized that there are not even ten righteous people there. Then Ibrahim understood that perhaps there are hundreds of righteous servants in that city.

But Ibrahim did not leave his prayer, and with the difference of ten, he continued to invoke with enthusiasm, saying, "O my God, O my God, even ten righteous people are significant. If ten righteous people are found in that city, will You let it be destroyed for Your sake?" Allah Almighty replied, "I will save that city for your sake even if there are ten righteous people." But Ibrahim realized that there are not even ten righteous people. Then Ibrahim understood that perhaps there are hundreds of righteous servants in that city. And Ibrahim's hope and enthusiasm diminished, and he understood that there are not even ninety-nine righteous people in that city. But he did not give up on praying and with the difference of ten, he continued to invoke Allah, saying, "O my Lord, will You not save that city for the sake of those ten righteous people?" Then Allah Almighty replied, "Ibrahim, for your sake, I will save that city even for the sake of ten righteous people." And Ibrahim realized that there are not even ten righteous people there.

Then Ibrahim understood that perhaps there are hundreds of righteous servants in that city. But Ibrahim did not leave his prayer, and with the difference of ten, he continued to invoke with enthusiasm, saying, "O my God, O my God, even ten righteous people are significant. If ten righteous people are found in that city, will You let it be destroyed for Your sake?" Allah Almighty replied, "I will save that city for your sake even if there are ten righteous people." But Ibrahim realized that there are not even ten righteous people. Then Ibrahim understood that perhaps there are hundreds of righteous servants in that city. And Ibrahim's hope and enthusiasm diminished, and he understood that there are not even ninety-nine righteous people in that city. But he did not give up on praying and with the difference of ten, he continued to invoke Allah, saying, "O my Lord, will You not save that city for the sake of those ten righteous people?" Then Allah Almighty replied, "Ibrahim, for your sake, I will save that city even for the sake of ten righteous people." And Ibrahim realized that there are not even ten righteous people there.

Chapter: Sacrifice

Look at this and describe the incident in the language of similitude. So, it appears to us that Allah is a loving mother, and Ibrahim is a weak-hearted child who witnessed a painful incident and clung to his mother. The mother wanted to thank him but was forced by circumstances. She could not change the events, but she could not bear his pain either. At that moment, she did what she could, that is, she embraced him and lovingly said, "Oh my child, my dear child! How tender-hearted and compassionate he is. These are brief words, but behind them, a vast ocean of emotions is surging. Allah is above human emotions, and we cannot express the qualities of His attributes in words. But at that moment, when Allah used the words 'Aliim, Alaa, Muneeb' for Ibrahim, then the qualities of his compassion and humility that were manifesting in that fervor are so inspiring that we cannot describe them in meager words. Our hearts are familiar with its delight, and we are enjoying it, and we express that the one who endures pain for the sake of Allah, Allah also manifests such a quality for him. It may be literary to say this, but it is something that is so close to the truth that no words can draw a closer sketch of it. This similitude, though distant, is the closest to expressing that truth. And perhaps the human intellect is more limited in understanding Allah's qualities through words than this. This is why some religions have presented God in the form of a father. And some religions have avoided such similitudes in the form of a mother. Islam, however, refrained from such similitudes, but still could not refrain from saying that God's relationship with His servant is closer than his father, mother, and other relatives. Maybe I have strayed a bit from my subject matter. But this is the state of emotional world. Humans are subject to emotions, not emotions are subject to humans. Perhaps emotions have taken me somewhere. I was expressing that Ibrahim, who presented the sacrifice of his son for the sake of God, was not insane. Because God calls him 'Khalil,' which means wise. And he was not devoid of emotions and not hard-hearted because God calls him 'Awaai.'

Chapter: Sacrifice

How much is it that its meaning is that its emotions were very intense and delicate, and these are the very reasons for which a person forgets the natural demands that every human forgets fulfilling is a part of human nature. So when Ibrahim presented the sacrifice of his son, the measure of his emotional heart can be better understood by comparing it to the emotions of a loving father. And it cannot be said that Ibrahim was a different kind of person from those who cannot bear to see their children in pain, but it is evident from the incident of Lot that even separated from his own, he could not bear the pain of strangers. Now, as you keep the incident of Lot in front of your eyes, think of that sensitive heart that could not bear the pain of enemies. And for his comfort, he also quarreled with God, that when he heard about the destruction of the most severe enemies of religion and his own most severe opponents, he did not remain indifferent. He did not remain calm; he did not show indifference. He got up in agitation and began to supplicate tearfully before his Lord, "O my Lord, if You are going to destroy that city, then destroy it. There are also your righteous servants there. And if there are thousands of bad people, there will be hundreds of good people. Then Allah, seeing Ibrahim's mercy and his distress, said, "Ibrahim! If I find in it righteous servants, I will save that city for your sake." Then Ibrahim understood that perhaps there are hundreds of righteous servants in that city.

But Ibrahim did not leave his prayer, and with the difference of ten, he continued to invoke with enthusiasm, saying, "O my God, O my God, even ten righteous people are significant. If ten righteous people are found in that city, will You let it be destroyed for Your sake?" Allah Almighty replied, "I will save that city for your sake even if there are ten righteous people." But Ibrahim realized that there are not even ten righteous people. Then Ibrahim understood that perhaps there are hundreds of righteous servants in that city. And Ibrahim's hope and enthusiasm diminished, and he understood that there are not even ninety-nine righteous people in that city. But he did not give up on praying and with the difference of ten, he continued to invoke Allah, saying, "O my Lord, will You not save that city for the sake of those ten righteous people?" Then Allah Almighty replied, "Ibrahim, for your sake, I will save that city even for the sake of ten righteous people." And Ibrahim realized that there are not even ten righteous people there.

Chapter: Sacrifice

The soul longs for it, even the lonely boy. And the lonely boy too, the one born in old age, and after whom the birth of another boy was seemingly impossible, is treated in this way as if a thirsty person is given a glass of water or a hungry person is given food. People these days, after small sacrifices and small offerings, when those who present their offerings in their ancestors' gatherings are present, involuntarily raise slogans that long live so-and-so. But what value do these people place against what Ibrahim did that they raise slogans of long live for him. And you know that this Eid, in other words, is the voice of Allah Almighty raised through the Salmons over the whole world in one moment, and if it is translated into Urdu, these words will be for Ibrahim, long live. When we change clothes on this Eid, bathe, prepare to gather in a congregation, it seems spiritually we are preparing to welcome the soul of Ibrahim. And when we stand in prayer and say the Takbirs, in other words, on the occasion of Ibrahim's sacrifice, we present our congratulations for his offering. Because according to the Islamic way, when a splendid spectacle appears in which the glory of Allah is manifested, at that time Takbirs are said. In the time of the Noble Prophet (peace and blessings of Allah be upon him), on the occasion of the Battle of the Trench, due to the multitude of enemies, it was necessary to dig a trench so that the enemies could not attack day and night at any time. Because the Muslim army was so small that they could not defend every place twenty-four hours a day. Then a trench was dug to fulfill the shortage of people so that the work of many people could be done through a few people. When they were digging the trench, a stone appeared at one place that despite efforts, the companions could not break. And they complained to the Noble Prophet (peace and blessings of Allah be upon him) that a rock has come that cannot be broken. The trench cannot be completed. Then the Noble Prophet (peace and blessings of Allah be upon him) himself went to that place and said, "Give me two picks." And you struck two picks on that rock with such force that due to the collision of iron and stone, a spark of fire emerged. You raised the cry of Allah is the Greatest, and all the companions said it together, Allah is the Greatest. Then you lifted the picks again and struck the rock with all your might. And then a spark of fire came out of it.

Chapter: Sacrifice

Then you said, "Allahu Akbar," and all the companions said together, "Allahu Akbar." Then you struck for the third time and hit the stone with all your might, and a spark emerged from it. You exclaimed, "Allahu Akbar," and the companions also raised their voices in unison, "Allahu Akbar." With this third strike, the stone broke, and the companions completed the trench. Then the Noble Prophet (peace and blessings of Allah be upon him) asked the companions why they had recited the Takbir three times. They replied, "O Messenger of Allah! We followed your lead. You also said 'Allahu Akbar' three times, so we also recited the Takbir three times." You asked, "Do you know why I struck thrice?" The companions inquired, "O Messenger of Allah! Allah and His Messenger know best." You explained, "When I struck the first time and a spark emerged from the stone, I saw in that spark the kingdoms of Persia and Rome being conquered. And when I struck the second time and a spark emerged from the rock in the mountain, I saw the earthquake that shattered the palaces of Iran. Then I raised the Takbir in the appropriate situation. And when I struck the rock for the third time, and a spark emerged from it, I perceived the power of distinction and the strength of Islam being destroyed. Then I proclaimed the greatness of Allah and the companions echoed, 'Allahu Akbar.' This example illustrates that in Islamic traditions, when a believer witnesses a manifestation of Allah's glory, they exclaim 'Allahu Akbar.' So, when we recite numerous Takbirs in the prayers of Eid, or continuously raise the Takbir during the days of Tashriq, it is as if we are presenting our gratitude for the sacrifice of Ibrahim. And by uttering these words, we acknowledge that we have witnessed the power and glory of Allah in Ibrahim's sacrifice. However, it is not a matter of regret for us that we want to see Allah in Ibrahim's sacrifice, but we do not want to see Allah in ourselves. We say 'Allahu Akbar' for an act of kindness like Ibrahim's sacrifice, but our hearts do not ache to perform similar acts that would make Allah's servants restless and raise the Takbir. And the earth and the heavens resonate with the greatness of Allah due to our actions, just as they vibrate with the glorification of nature's laws. And this is not something

Chapter: Sacrifice

It is not an impossible matter because the relationship of Ibrahim was like a loving mother to Allah, and we are not unfortunate stepchildren. The deficiency is not from Allah's side but from ours. In the worldly realm, lovers extend their hands, and the beloved turns away. But the spiritual world is a blessing. Our beloved extends his hand, and some unfortunate ones among us do not turn away. If literary expressions were permissible and human words were allowed to be used for Allah Almighty, then one would say, "Oh ignorant human, look, your beloved, your Allah, has been extending His hand towards you for so long that in this long time even the blood in the veins of a human dries up. But He is above similitudes; He is pure from imperfections; He is free from defects. He is waiting eagerly, but your waiting does not diminish His glory. He advances towards you. Does your indifference not lessen His magnificence? Because He is pure from all shortcomings and above all weaknesses. He is great even in need, and though attentive, He is grand. He is small in turning away, but His attention is not a need; it is a mercy. His yearning is not a weakness but a thirst for knowledge and a crown of submission. But humans do not see these things. They do not attempt to move forward. They have become accustomed to the idea of going to theaters and witnessing the glory and participation of minor kings, but unfortunately, they do not understand that at that moment, in their home, a royal robe and a crown have arrived from the Creator, and a royal decree has been written for them. He sacrifices himself at the sight of others, but turns away from his own royalty. How valuable is such a person! If only his mother had not given birth to him, so that he would be a disgrace not just for humanity but also a cause of distress for animals, that he, in his ignorance, raises the praise of Allah but does not feel the urge to see His glory in his own existence. He raises the praise for an act of kindness like Ibrahim's sacrifice, but turns away from performing acts that would make Allah's servants restless and raise the praise. He is raised to the heavens, even though he is independent, and he is a son, even though he is needy. He is attentive, yet he is grand, and this turning away is also small, for his attention is not a need but a mercy, and his yearning is not a weakness but a thirst for knowledge and the crown of a Muslim. But humans do not see these things. They do not attempt to move forward. They do not understand that he was created not just for humanity but also for animals. He raises the praise of Allah in ignorance but remains unaware of its benefits. He was given eyes, but he did not benefit from them. He was given ears, but he did not

Chapter: Sacrifice

He who was given a body to benefit from did not benefit from it. The sweetness of God's love was presented before him, but this unfortunate one kept eating the worldly bitterness. But God is not disappointed with him. Look at the dignity with which He states in His final words that humans rejected My prophets, but their rejection did not stop Me from sending prophets. I still send prophets, and I will continue to send them. They may keep denying, I will not withdraw, and I will eventually draw them towards Me. Because I have created them for My worship, and the abode of their senses is desolate without their Master. Whether they come directly to populate this abode or pass through the hospitals of hell, they will have to come to Me. And I will not stay away from them without calling them near. This is our loving God. Ibrahim showed great tenderness, but the one who created tenderness in him was our God. So all mercy is from Him, and all goodness is from Him. There is no beauty that does not come from Him, and all beauty goes back to Him. He is one, and all others are just stories, and no story remains without a central point. So as long as our story is connected to that central point, it is a real and historical story like Ibrahim's life became. And by distancing ourselves from God and making our lives meaningless for trivial matters, we are just a manifestation of animal life that comes and goes. Just as the death of many does not bring any change in the world, similarly, the death of a person does not bring any change either, whose life does not revolve around the light of God like a moth around the flame. May Allah grant us the success to learn from this Eid and may our hearts continue to revolve around the sanctuary of His love, saying, "Here I am, O Allah, here I am: Here I am, You have no partner, here I am," while circling until burning the grain in the light of His presence and our existence does not become a proof of 'You have no partner.' In its essence, I pray. Friends, join me in this, but remember that since

Chapter: Sacrifice

I cannot sit any longer; there will be no handshake after the prayer. May I be shown the way so that I can return home. (+1076)

Date: 2nd March 1936

References: - Al: 76 - Loh Bood (7711 - 53, Birth Chapter 18, Verse 22 - 32 - Encyclopedia Regis and Ethics Volume 6, Page 222 - 25 - Al-Milal Wal-Nihal by Imam Shahrastani Volume 3, Footnote - Encyclopedia Regis and Antic Volume - Sahih Bukhari Book of Faith Chapter Love of the Messenger of Allah, may peace be upon him, from the Germans - Shah - Imam Raghb's Vocabulary under the word 'Knowledge' - Taj al-Arus Volume 2

After the prohibition of your visit and before the recitation of Surah Fatimah, in the first Rak'ah, silently, and in the second Rak'ah, five Takbirs are recited:

"Labbaik Allahumma Labbaik, Labbaik La Shareeka Laka Labbaik! Inna al-hamda wan-ni'mata laka wal-mulk, La Shareeka Laka."

This was the battle fought in the Battle of the Trench. The Quraysh - Ghatafan and their allies and the Jews had united to attack Medina with ten thousand warriors. This battle became famous as the Battle of the Trench because a trench was dug around Medina. It is also known as the Battle of the Trench because a trench was dug for defense inside Medina. Salman al-Farsi, may Allah be pleased with him, advised digging the trench for defense while staying inside Medina. - Al-Khasa'is al-Kubra Volume 1, 29, Zarkani's Commentary on Al-Mawahib Volume 2

Chapter: Sacrifice

On February, in the Eidgah Qadriya, as the Ahmadi students from Lahore colleges had come this week, despite my throat being sore, I had to deliver a long speech, so my throat has been even more strained today after the annual gathering. Perhaps I may not be able to convey my voice well to others today or maybe I may not be able to reach a part completely. And today is the day of two sermons, that is Eid and Friday have both coincided. It is proven from the Holy Prophet (peace and blessings of Allah be upon him) that he said, when Friday and Eid coincide, it is permissible for those who wish to offer the Dhuhr prayer instead of the Jumu'ah prayer. We will indeed offer the Jumu'ah prayer. A Mufti Sahib's fatwa had come to me that some friends say if the Dhuhr prayer is offered instead of the Jumu'ah prayer, it will be easier in sacrifices. And they had sent some such Hadiths along with it. I replied that there is no doubt in it, when Friday and Eid coincide, it is permissible to offer the Dhuhr prayer instead of the Jumu'ah prayer. But we will do what the Holy Prophet (peace and blessings of Allah be upon him) did. The Holy Prophet (peace and blessings of Allah be upon him) said if someone wishes to offer the Dhuhr prayer instead of Jumu'ah, it is permissible, but we will indeed offer the Jumu'ah prayer. I told them, I also say the same, whoever wants to offer the Dhuhr prayer today instead of Jumu'ah, let them do so. But why does the one who wants to offer the Dhuhr prayer force me not to offer Jumu'ah? I will say what the Holy Prophet (peace and blessings of Allah be upon him) said, we will indeed offer the Jumu'ah prayer. Once our grandfather, Hazrat Mir Nasir Nawab Sahib, may Allah have mercy on him, saw in a Hadith that the Holy Prophet (peace and blessings of Allah be upon him) had eaten at the hands of an Ahmadi. Since they were included in the Ahl-e-Hadith before Ahmadiyyat, they had the zeal in their hearts to act on every Hadith. Ahmadiyya Pages, Inter-Baptist Association Lahore, besides those students, there were also some non-Ahmadi students who were invited by Hazrat (may Allah be pleased with him) to the occasion of the Ahmadiyya University's hostel and delivered a speech for three hours.

Chapter: Sacrifice

They made people crave worldly pleasures so much that it seemed as if everyone should desire to eat beef. They emphasized it so well that it became a good form of preaching. Once, they insisted on it for about fifteen to twenty minutes, and then our late grandmother, Jan Sahibah, asked me to eat beef at home. At that time, due to their insistence, I intended to try beef, but upon seeing it, I felt repulsed and returned. Those days, they used to keep a book of Hadith with them, and whatever they found, they showed it to me and then asked, "When the Holy Prophet (peace and blessings of Allah be upon him) ate this, why don't you eat it?" Once they gave me that book of Hadith and sent it to Hazrat Khalifa I (may Allah be pleased with him) and said, "When it is proven from this Hadith that eating beef is permissible, do you have any objection to its consumption?" This was the same Hadith in which it is mentioned that when the dish was presented before the Holy Prophet (peace and blessings of Allah be upon him), he said, "I do not eat it in our country because it is not the custom. If someone else wants to eat, they can certainly do so." When I took this Hadith to Hazrat Khalifa I (may Allah be pleased with him) and mentioned Mir Sahib's words to you, you said, "But I act on this part. I will also act on the other part." Here, I also replied to them that I will act on the part that states what the Holy Prophet (peace and blessings of Allah be upon him) said. We will read the Jumu'ah prayer, and if someone wants to act on the other part, let them do so. But why does someone who wants to act on the other part want to force me not to perform the Jumu'ah prayer? That is why both Eids are like a Punjabi saying in our country that having two pieces of bread and butter, because a servant of Allah cannot make analogies, and he attributes his stinginess to others. Therefore, in our country, this saying is like having two pieces of bread and butter, meaning that one should desire two pieces of bread and also insist on having butter on them. Although having butter on one piece of bread is sufficient. But look at how generous our Lord is that He has distanced us and then presented us with a feast. Meaning, Friday has come, and Eid al-Adha has also arrived, and in this way, Allah has combined two Eids for us. Now, if someone has received two pieces of bread and butter, why would they reject one and take the other, unless there is some specific compulsion. That is why the Holy Prophet (peace and blessings of Allah be upon him) has given permission. If someone is compelled to pray Dhuhr instead of Jumu'ah, let them do so, but others should not criticize them for it. And if some people are such that

Chapter: Sacrifice

Both prayers have been offered, so there should be no objection to others if they have not taken advantage of the concession. By the grace of Allah, today we have two Eids combined for us, where we have already observed one Eid and its conclusion through the sermon. This Eid is a lesson that has given us two extremely high degrees. It has taught us that one should never take advantage of a believer's path for sacrifice. And the other lesson it has imparted is that a true sacrifice for the sake of Allah is never wasted. The courage to offer a sacrifice for Allah and the joy in it is exemplified by Hazrat Ibrahim (peace be upon him). In his old age, while you were childless, a child was granted to you. It is not that you did not desire this child, for you had many marriages merely for the sake of offspring. Among these marriages were women like Hazrat Sarah and Hazrat Hagar. Besides these, you also married some concubines. And with the intention and determination that a child should be born. I have mentioned about Hazrat Hagar that she was barren and this is contrary to Christian history and the Bible. Christian history does not grant her freedom but claims that she was a concubine. However, the Bible does not include the second children of Hazrat Ismael and Hazrat Isaac. If Hazrat Hagar had been a concubine, why did she not treat her second children the same way she treated the children of the other wives? In fact, the Christian historians had animosity towards Hazrat Hagar, and it was due to this person that they labeled you as a concubine. And since false accusations always fall back on the accusers, we see that they falsely accused Hazrat Hagar of being an Egyptian concubine, and Allah did not grant her any reward for this, but instead made her people slaves of Hazrat Hagar's tribe for a hundred years. So, during the time of Hazrat Musa (peace be upon him), their condition was exactly like that of slaves, and they were under the rule of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women, and Hazrat Hagar was a princess. So, the members of the royal family of Egypt made the people of Hazrat Hagar's tribe slaves because they falsely accused her of being an Egyptian concubine and made the people of Hazrat Hagar's tribe their slaves for a hundred years. Thus, the situation of Hazrat Musa (peace be upon him) was exactly like that of slaves, and he was under the authority of Hazrat Hagar's tribe. Hazrat Hagar and Hazrat Sarah were among the free women,