English Translation: Khutbat-e-Mahmood V3

Khutbat-i-Mahmud

Volume Three

Chapter 203

The Decision of Marriage

As I look back, I express my contentment with the place where the decision of marriage has been made now. Allah's will prevails, and no human can reach the depths of His pleasure. If His wisdom and will did not decree that I should not separate from the Ahmadiyya community, I understand that even a Muslim has permission for a fourth marriage, but I am not prepared for it in my current circumstances. I do not understand what state my heart will be in the future, but I know that no situation has passed over me that I have forgotten the loss and have not prayed for the deceased of the Ahmadi community. When I think of the Holy Prophet ﷺ, I find his morals extremely endearing, never forgetting Khadijah. It is mentioned in a Hadith that ten years have passed since the demise of Hazrat Khadijah (may Allah be pleased with her). This is not an ordinary time. People forget their dear ones after a short while, but years pass. The companions write, "People bring gifts to the Holy Prophet ﷺ, and upon seeing them, tears fill his eyes, and he says, 'Take this gift to that woman who was a friend of my Khadijah. Take it to that woman who loved my Khadijah.' Once a woman came to meet you, you stood up upon seeing her, spread your cloak for her to sit. The companions asked, 'Who is she?' You replied, 'Khadijah loved her.' A foolish person considers this as polytheism and a weakness of the heart, whereas for years and years, to remember a deceased person or to keep a promise is not polytheism but loyalty. Generally, people have a love for being seen. When someone is out of sight, they are forgotten, but I have pondered many times. And every time, I have found this desire in my heart that if I leave someone behind who remembers me in the same way, with the same love and prayers for me as my heart is filled with for the Ahmadiyya community, then I would consider that I have done a great deed. Who are those who remember the deceased? When they see their desires fulfilled,

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Chapter 20

When people pursue the means of their pleasures, they forget men, and only a rare person keeps the memory of the departed fresh in their heart. But in me, a sense of loyalty and fidelity has been instilled to such an extent that I have felt it since my childhood. In that era, when a friend used to ask me what affects me the most, I would reply that if I read an incident of loyalty in a book, my eyes would fill with tears. For me, to remember the separation of someone and to always remember that separation in terms of this world is a pleasant pain, a grief that brings joy, and a comfort better than a thousand joys. The pain of love is not pain but a remedy. The blow of loyalty is not a blow but a crucible that purifies the heart and the soul of man ascends to a lofty place where the air is extremely pure and clean. If I were not entrusted with the leadership of a community, if the foolishness or shrewdness of a community's progress did not concern me, in reality, getting married now would have been a cause of injury and pain to my wounded heart. But I am hopeful of Allah's mercy, and I have never been hopeless of His mercy. The Holy Prophet Muhammad (peace be upon him) said, "Souls are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not, they will not." I understand that my soul had a connection with the soul of the Promised Messiah. I am always amazed, and sometimes I would mention this to the deceased that when I got married, I did it out of gratitude, thinking that I should fulfill the desire of the first Caliph of the Messiah to establish a blood relationship between your family and the family of the Promised Messiah. But I did not know that fulfilling this good intention and the desire of my teacher and master would bring such high rewards for me and provide me with such comforts. I have experienced many marriages. I have had several marriages myself, and being the Imam of a community, I am connected to thousands of marriages, and thousands of events reach me, but I have never achieved such a successful and happy

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Chapter 205

I have never seen a marriage like the one I had. I am not a fan of appearances. The deceased did not have a good physical appearance. The appearances of other wives were much better, but they had a faith, a belief, very few women possess. I found in them a certainty and trust in all matters related to the community's work. Then, a husband's flaws and weaknesses are most evident in the wife. Despite the weaknesses I find in them and despite the neglect that is apparent in me, I have always found their faith in the Caliphate so strong, something very rare in men. Their love for the religion, their love for the Promised Messiah, peace be upon him, their faith that was so rare among the women of other branches of faith, deeply affected my sensitive heart. And I am proud that their marriage happened to me at such a time when they were young and I got the opportunity to educate and train them, and it was a great blessing. But I also know that if there is no acceptance, no one can progress. Sometimes, how much anger and enthusiasm they had, their mention would affect me. I have seen their nature change after mentioning a reasonable mention. Women are generally seen and some men too, that when they are in a state of anger, they cannot immediately stop the anger. Slowly, their nature will improve, but I have seen them. If they made a mistake and were told that this is how it is in religion, their anger would subside immediately, and in this way, their nature would calm down as something collides with a mountain and stops. I am generally ill, and the first Caliph used to say that anger increases in the sick. I do not get angry without reason, but if there is a reasonable cause, I express my anger. Because of this, there have been occasions when I became dissatisfied with them, but except for once, I have never seen displeasure on their faces. Even though they were in such a state of pain and injury, when they saw my face, they would make their face happy so that the one who is very concerned about me, who is always worried about me, would not see the signs of their grief on their face. On the mentioned occasion, due to a reasonable cause, they were dissatisfied, and I felt that I saw traces of resentment on their faces. I asked, 'Have I ever seen your face till today?'

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Chapter 206

The Unseen Effects

Never before have I seen the effects that are present today. What is the reason behind them? Then they revealed the matter which they had misunderstood. I dispelled their misunderstanding, and at that moment, I told them something that God had fulfilled, but seeing their happiness was not destined for them. A fool considers it as polytheism or his own grandeur. But what I said was this: let go of the complaint, it is unnecessary, and hear this good news that you will have a son who will be very popular. Previously, daughters were born to them, but in the same month as this conversation took place, a pregnancy occurred, and a son was born, named Khalil Ahmad. I had made a promise to them and what God had revealed on my tongue was very significant. I do not wish to express it. However, I will say this much that he will be a Christian soul and will have a deep resemblance to the Promised Messiah. I do not know what his life will be like. Knowledge has been given to me regarding his nature. If our negligence and shortcomings do not hinder, as God has informed me, he will be a Christian soul. In essence, for the progress of a community, if there is no negligence and only one purpose drives it, and that purpose is only the benefit of the community's compassion and continuity. I have weighed my heart many times and seen its every corner, and I have observed it very carefully, and besides this, I have not seen any other desire in it. But still, because man is weak, I pray that if there is any other desire in a corner of my heart than his, may God change it. I have prayed and sought guidance for this marriage at least three hundred times, but now I

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I pray that if my prayers have not been accepted due to my spiritual weakness, may Allah now accept them. And may no such branch emerge that becomes a cause of sorrow and anxiety. I understand the responsibilities and duties of marriage. I have informed twelve people about the purposes of marriage, and today, addressing myself, I say the same things that I have been saying to others till now, to ponder over those matters. But still, I pray that the purposes that Allah and the Holy Prophet have mentioned regarding marriage may be granted the ability to live by them. My heart has become unfamiliar with true worldly happiness due to certain reasons. Now, no happiness in the world appeals to me. But this does not mean that I am not happy. When my Lord wants to make me happy, I am pleased with His grace and His benevolence. But at this moment, my state is like that of Jesus Christ on the night he was to be crucified. He had said, "My heart is willing, but the body is not." Similarly, I say that spiritually, opportunities for happiness come, but the physical heart is contracted. If my heart did not ache to see progress. If I did not hope to prepare my life to seek forgiveness for my sins, then in this world, there would be no interest for me, but despite this, I do not reject the blessings of Allah but seek them. If I can serve in the world, if I can be of assistance in the progress of Islam, if I can spend a moment in the pleasure of Allah, then for me, there is no sorrow but this life is paradise, and it is the paradise of the highest degree. I used to say in the moments of my foolishness, "My Lord!! For what purpose have you kept me in this world?" But I understand that these are moments of foolishness. The world is a place of action. If a moment like this is available where the pleasure of Allah can be achieved, then this is paradise. What is paradise? Are the rivers of milk and honey paradise? Are the lush gardens paradise? Paradise is the pleasure of Allah. If His pleasure is achieved in this world, then this is paradise, and if it is achieved in the next world, then that is paradise. Since this world is a place of action and the foundation of attaining the pleasure of Allah lies here, I also value the worldly blessings of Allah and while acknowledging my weaknesses, I express regret for my shortcomings.

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Chapter 208

Regarding this new responsibility that I have undertaken, it is solely for the pleasure of Allah Almighty, and I understand that it is not a source of joy for the other party. A man who is weak in health, financially weak, whose heart is devoid of worldly happiness, and who already has two wives cannot have high hopes of having a son. Women desire to lead a happy life. Parents wish for their daughters to be with a man who is cheerful, financially stable, and has not been married before, but I do not find any of these qualities in myself. Therefore, I consider it a sacrifice on their part, and I pray that Allah grants them its good consequences. And if there is any deficiency in their intention and sincerity, may they be saved from its consequences. And when this marriage is being carried out merely for the progress of a community, I also pray to Allah that He blesses this marriage for me and for the family of this girl who belongs to that weak and neglected class of women whose rights have been trampled for centuries. May Allah grant His mercy to men and women alike before my death, showing me that Islam is prevailing everywhere in the world. Children are filled with faith and sincerity; scholars and ignorant, men and women, all are thieves in the intoxication of God's love. Allah is pleased with them, and they are pleased with Allah. If I pass away while participating in this purpose and prayer, then I believe that no one is luckier than me. I announce this marriage myself. Generally, it is against custom for the one getting married to announce it. But my sorrows compelled me to stand up and announce it myself and express those emotions and thoughts that no one else could. But this is not something strange. Those great personalities who do not even have the ability to sweep their shoes have announced their own marriages. I, following the example of those great souls and seeking their blessings and approval, with the hope that Allah Almighty will bless this marriage.

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Chapter 209

I announce this marriage myself. The girl's family is not present here, but they have given written permission, which has been sent to Mufti Muhammad Sadiq Sahib for registration, and he has appointed you as my representative. Mufti Sahib, you have approved the marriage of Saray Begum, daughter of Maulvi Abdul Majid Sahib of Bhagalpuri, for a thousand rupees. Mufti Sahib has acknowledged your approval. After this, His Holiness offered a lengthy prayer. (Al-Fazl, April 14, 1925, Page 1, Bukhari, Book of the Beginning of Creation, Chapter of Souls as Gathered Armies. Al-Fazl, April 18, 1925, Pages 2-6)

Khutbat-i-Mahmud

Volume Three

Chapter 58

The Responsibilities of Polygamy

(September 5, 1925)

After the Maghrib prayer on September 5, 1925, His Holiness Khalifatul Masih II solemnized the second marriage of Hafiz Roshan Ali Sahib with Saray Begum, daughter of Maulvi Abdul Majid Sahib of Wazirabad, for one hundred rupees.

After the recitation of the Sunnah sermon, he said:

"Being the Imam of a community is a source of many blessings for a person, but sometimes it entangles him in some complicated knots. During the time of the Promised Messiah (peace be upon him), there was a disagreement between two individuals in Qadian. Friends tried to reconcile them, but they thought our decision cannot be other than the decision of the British court. Each had ill thoughts about the other and believed that if they agreed, it would benefit the other. So, they both complained against each other in the British court. Then, on the day of their case hearing, they themselves or their representative asked Hazrat Masih-e-Maud (peace be upon him) to pray. Hazrat Masih-e-Maud laughed and said, 'Both are my disciples, and I am connected to both. Whom should I pray for to lose and whom should I pray for to win? We pray that the one who is truthful wins and gets his right.'

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Chapter 210

Then the Promised Messiah, peace be upon him, used to give an example of a gardener. He would say that there were two daughters in a gardener's house. Whenever a cloud would appear, one woman would become anxious and restless. People would ask her what happened. She would reply, "I don't have a son." If it rained, the gardener's house, where the daughters lived, did not receive any rain. And if it didn't rain, the house of the rich did not receive any rain. Because if it doesn't rain, the crops won't grow, and if it does rain, the gardener's utensils will be ruined. I have thought that our situation is often like this, especially during the time of the second marriage. Such a marriage is for one party, but women feel the opposition due to respect for the law and their dignity. The Holy Prophet, peace and blessings of Allah be upon him, has spoken about this, and we see every day that it is found in women. This feeling that opposes the second marriage is due to respect for the law and their dignity, but in reality, a spark is burning in their hearts, and even if no smoke is coming out, the fire is burning underneath, and the woman feels it. So, if they say that the second marriage is bad, they become like disbelievers because there is a way for them, and it is their desire that if the second marriage did not happen, it would have been better. I know very well that a man's second marriage definitely creates depression in the first wife. Here, a person's second marriage took place. Since people generally know, I did not take the name, but I should have been involved in this marriage, but despite this, I did not get involved. I had such relations with them that there was more verbal communication between us, but I did not get involved in the matter of marriage. But after the marriage, I saw that their first wife remained dissatisfied with me for five years. She did not say that the second marriage was

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Chapter 212

The marriage has been solemnized, although in terms of relationships, I should have done it, but I did not intervene. The first wife did not even greet me for five years after the marriage. These are the incidents that make our situation similar to the gardener's. But since it is cowardice to abandon one's duties due to people's thoughts and opinions, I do not care about it. Today, two individuals asked me if I would conduct the marriage myself. One of them deserved respect from me, so I answered him with respect that yes, I will conduct it, but I told the other person that I will not conduct it. In reality, their question was a test to see why you put yourself in difficult situations, but it is a severe mistake for a person to be afraid of such things. It is their duty to fulfill their responsibilities correctly and with good intentions. Then, if someone feels unjustly dissatisfied with it, do not worry about it. The rest of our example is similar to the gardener's who wishes for both his daughters to prosper. Our wish is also that both parties remain content. But if any compulsion arises that is from Allah Almighty, then one should accept it. Friends know about the second marriage. My opinion remains the same as before, but looking at the conditions of men, I have reached the conclusion that many cannot do justice to women. Here, my opinion is the same as before, but after observing the conditions of men, I have come to the conclusion that many cannot do justice to women. Here, the situation should be such that women should be just and patient, but in such a situation, if a person cannot solve these problems and regarding the community, my experience tells me that most people cannot do it, then I will say this: for the protection of faith, the faith of one's wife, and the faith of other people, marry only one wife. Perhaps the reason is that due to increased education, emotions have weakened, and the strength that was found in people before is no longer there. But whatever happens, it seems that men cannot control emotions and feelings completely, and women do not have the patience that every believer should have.

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Chapter 213

Small matters and trivial issues are often exaggerated to the extent that it bewilders people. Here, men cannot control their natural disposition, resulting in pointing fingers at others and giving enemies an opportunity to criticize. Homes become centers of turmoil and corruption instead of places where people enjoy the blessings of paradise. Hell is created in homes when a person, due to his recklessness regarding second marriage or misjudging his own self or misjudging the women he has to live with, turns his home into a hell. Such a person can spend a more comfortable life among two bad-tempered and uncontrolled women than those who are dignified and patient. And it is better for such a person to remain unmarried rather than giving people an opportunity to point fingers and malign Islam. However, it is not foolishness greater than abandoning one's duties due to people's opinions. It cannot be said that God has commanded a person to marry more than one woman. Situations arise where a person cannot do justice between two women or cannot find wives who can live with dignity. In such cases, it is better for that person not to engage in a second marriage, and if he does, he is a sinner. Similarly, a person who enjoys second marriage during times of national, civilizational, or religious need is, in my view, equally sinful. Moving forward, what happens in such situations can be understood by reflecting on each individual, and the greatest judge in this regard is the person himself. Others can decide about a person after his marriage, but many individuals can make decisions about themselves before marriage. So, if there is any personal matter after Allah Almighty, it is one's own self. No rules can be laid down for it. The solution to the puzzle that confronts a person is left to himself when it is presented to him that he should

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Then if he corrects himself, it is for his own soul; and if he errs, it is against it. Indeed, by accepting Islamic injunctions, if a person strives for justice, then a second marriage should be avoided in such a way that it does not become a source of trouble for him, as is generally the case, because a person creates difficulties for himself and prepares hell for himself. There is no need for others' criticism because criticism arises from one's own self and hell is created from one's own home. There is no need for fire from the sky or flames from outside, but if a self-worshipper expels one wife like a fly and starts enjoying life with another, if he tries to escape from hell, where can he run? If one escapes from a small hell, a bigger one is prepared for him. Yes, the one who, feeling his mistake, jumps into this hell, saves himself from a severe hell, but the one who does not do so, for him and a very severe hell is prepared, and it is known from the saying of the Holy Prophet (peace and blessings of Allah be upon him) that such a person will be raised on the Day of Judgment. And it is known from the Holy Quran that the one who is raised will be raised as half. Therefore, the question of a second marriage is very important and delicate, which I present again for the attention of friends, not that this sermon I am reading has a special connection with this marriage, but a ceremony is required for every matter. Someone said, "A ceremony requires some form of meeting." It is the rule of politicians that when they want to say something, they invite those people who are concerned with it, and then they express it at that occasion. Since the best time to say something about marriage is marriage itself, and the best time to say something about a second marriage is the occasion of another marriage. Therefore, I want to present this question at this time that there are many people who, when they get married a second time, make the first wife a puppet and do not treat her well. Or it happens that the first or previous wife prepares such a hell for the husband that the door of love is closed. The second person considers these things very ordinary, and they are very trivial.

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Chapter 215

Small matters often break hearts into pieces in such a way that they cannot be mended. I have heard a story from Hazrat Masih-e-Maud (peace be upon him) that was crafted for advice.

It is said that a person was friendly with a bear. He would bring the bear to his house daily and treated it with humility. One day, the man's wife reproached him, saying, "Is there any friendship that you have made?" Hearing this, the man said, "Even animals can talk. Strike me on my forehead." She refused, so the man said, "If you don't, our friendship will not remain." Finally, he struck himself on the forehead, causing the bear to be injured and leave. After a long time, he returned and said, "Look, there is no mark of the strike anywhere. But, oh woman! The thing you said is still imprinted on my heart." Sometimes, small matters occur, but their wounds always remain. Others cannot estimate such matters. These things sometimes happen from the man's side and sometimes from the woman's side, resulting in turning the home into hell. Therefore, it is necessary for our community friends that if the need for a second marriage arises, they should explain to themselves so that they can bear it and even if they bear it with difficulty, they should arrange the home in such a way that it does not become a hell for them and does not give others an opportunity to object. And if any issue arises, suppress it with wisdom. Thus, fights used to occur even among the wives of the Holy Prophet (peace and blessings of Allah be upon him), but you used to resolve them with wisdom and forbearance in such a way that there was no room for objection from anyone. At this moment, I am standing to announce the second marriage of Hafiz Roshan Ali Sahib. Pray that may Allah Almighty bless their marriage. They have children, but not sons, so pray that Allah Almighty bless them with sons and bless both wives. (Al-Fazl, October 6, 1925, Page 796) Al-Fazl, September 10, 1925, Page 1

Al-Baqarah: 287 Sahih al-Tirmidhi, Book of Marriage, Chapter: What is Mentioned About Resolving Conflicts

Khutbat-i-Mahmud

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Chapter 59

The Purpose of the Marriage Sermon

(Delivered in 1925)

Miss Rahima Sahibah, daughter of Brother Abdul Rahim Sahib Qadiani, had her marriage solemnized by His Holiness the Khalifatul Masih II, with the supervision of Mr. Barkat Ali Sahib from Sipraoizan. After the recitation of the Sunnah sermon, he said:

"Since today is a day of illness and I also have a cough, I cannot speak much, but I consider it necessary to say this much that the marriage sermon was prescribed by the Holy Prophet (peace and blessings of Allah be upon him) so that Muslims may pay attention to the purposes and objectives that are related to marriage. Every action that a person undertakes has three aspects: the purpose of doing that action, then the reason for doing that action, and then the result or fruit of that action. Along with these, there is also the responsibility that arises from doing that action. And unless all these aspects are considered, no action can be called a complete action, nor can success be achieved through that action. So, when a person thinks about all three aspects of doing a task, that is, its purpose, its reason, and its result, then a special enthusiasm and passion is generated in him for doing that task, and then the results of such tasks also turn out well. But if they are not considered and the task is not done with

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Prior to not considering, neither do good results emerge, nor does learning or comfort come from that work. It is impossible for a person to be aware of the purpose of a task, be cautious because of it, and then not have a good outcome from doing that task. Therefore, a person should carefully consider the aspects and dimensions of a task before undertaking it. If one carefully considers and then performs that task, not only physical benefits will be obtained, but spiritual outcomes will also be achieved. This is also the case with marriage. It has three aspects as well. If all three aspects are taken into consideration, it can be fruitful and beneficial, and excellent results and outcomes can be obtained. The purpose of the marriage sermon that is recited at the occasion of marriage is also to draw the attention of the couple to these three matters. It should not be considered a mere formality that the relationships of a boy and a girl are established. Our community should not consider it a formality; it is the command of Islam and it is the pleasure of Allah. It is not a formality because people have established it themselves, but marriage is not established by people themselves; it is the command of Allah, and through it, some responsibilities are imposed on the boy and the girl that they have to fulfill in their future lives. In reality, it is a school in which they are enrolled through marriage. If they know why they have been enrolled in this school and what is the purpose, and if they are aware of the need and responsibilities, then if these purposes, needs, and responsibilities are correct and proper, then excellent results can be achieved, and marriage becomes a blessed institution. If a person carefully considers the outcomes beforehand, there are two benefits. The first is that if the outcomes become apparent, a person can assess their responsibilities and then can estimate whether they can do that task or not. If they understand that they can do it, then they accept it, and if difficulties arise, they do not panic. Knowing the purpose of responsibilities is so essential in every task that a person cannot do any task until they understand the responsibilities. It is evident from the Quran that the purpose of marriage is the fear of Allah, and this purpose is actually a responsibility that if understood beforehand, a person can enroll in this school

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After reading, a person chooses the straight path. Allah Almighty says: O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment. It means that with marriage, both men and women will have responsibilities. If they do not fulfill them, they will be called unfaithful besides bearing losses. So, since responsibilities are associated with marriage, and husbands and wives understand that they have to fulfill them. Here, through marriage, they become united for a common purpose, and the commitment to fulfill those responsibilities arises, which is born from speaking words of appropriate justice. These are the responsibilities that are incumbent upon the man towards the woman and upon the woman towards the man, which they have united and shared. But along with this, responsibilities also come from the religion. It is a duty of upbringing and a responsibility from the Shariah that has been mentioned not to take it lightly, and also the result has been stated that if you do not take it lightly and raise children in an excellent manner, you will certainly attain a great attainment. What doubt remains? The impact reaches future generations. Most of the impact falls on children, and if a person himself does not, then through children, he can influence the hearts of good people. So, one important responsibility among the responsibilities is to obtain excellent and good children, and if indeed someone obtains excellent and good children and fulfills their responsibility of upbringing, then through that, he can influence the hearts of people concerning upbringing.

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The outcome of marriage becomes excellent and fruitful if a person becomes virtuous and righteous. In reality, the results and fruits of marriage turn out well if a person becomes virtuous and righteous. And if not, then it means that he undertook the essential task of marriage without considering its purpose, without pondering over its reasons, and without keeping in mind its outcomes and fruits. If a person does not leave behind virtuous and excellent children and his offspring turn out to be bad, then he seeks refuge even from his enemies. Therefore, a person should indeed think about all these matters beforehand, reflect on them properly, and always keep them in mind so that all his actions lead to happiness. (Al-Fazl, April 13, 1926, Page 5) Al-Fazl, No date available

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Chapter 220

Ahmadi Women and Essay Writing

(Delivered in 1925)

Basharat Khatoon, daughter of Brother Abdul Aziz Sahib of Rasiniyar Gujranwala, had her marriage solemnized by His Holiness the Khalifatul Masih II, with the supervision of Mr. Barkat Ali Sahib. After the recitation of the Sunnah sermon, he said:

"At this moment, when I am standing to read the marriage sermon, it is personal for me as well. Around a year ago, I read an article in the women's magazine 'Tahzeeb Niswan' in Lahore, which seemed to be written by an Ahmadi woman. Her name was not mentioned below the article, but my reference was given in that article, so I understood that it might be written by an Ahmadi woman. Later, I read an article in the same magazine in which my article was written in her own words. This made me think that the woman writing the articles is an Ahmadi. Since men have their own newspapers, they keep writing articles in them, but due to the absence of women's newspapers or due to their scarcity, very few women write articles. For this reason, I was pleased that an Ahmadi woman has started writing articles. I asked several friends coming from Lahore, 'Who is the Ahmadi woman writing articles in 'Tahzeeb Niswan'? But they expressed ignorance. Now I have come to know that she was the same Ahmadi woman whom I am now going to read the marriage sermon for."

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Chapter 221

Writing essays by women has become a common practice due to tradition and lack of courage, and it is very difficult if there is no attention towards it. In such a situation, if a woman pays attention to it, it shows more courage and bravery and more dedication and love from her class. In my opinion, it is also cowardice not to be able to dominate tradition, and I consider a person who suppresses tradition and performs a task to be more courageous and brave compared to others. It should be the duty of those husbands whose wives have a passion for writing articles and can dare to express their intellectual taste not to suppress it but to encourage them to develop it. At this time, the lack of essays by our women is not due to the lack of knowledge but due to lack of courage. There are many men who have very little intellectual ability compared to some women but they write essays, and there are many women who have more knowledge than thousands of men. They have read and understood the Quran and Hadith and their religious capability is also complete, but despite this, they do not write any essays. The reason is that when men see each other, they develop courage and start writing well because women do not have any peer and due to lack of courage, they do not have the courage to do that task. If some women come out who set an example, then many more women will start writing essays. Therefore, those women who are queens of essay writing should increase their courage and should be helped. At this moment, I announce the marriage of Basharat Khatoon, daughter of Brother Abdul Aziz Sahib of Rasiniyar Gujranwala, with the supervision of Mr. Barkat Ali Sahib. Sheikh Maula Bakhsh Sahib is an old and sincere Ahmadi, and their elder son, Mia Mirza Isma'il Sahib, is present. Sheikh Sahib has written to me about the dowry and other matters. Since later issues arise, I announce that besides jewelry worth about two thousand, there will be a dowry of one thousand rupees. The date could not be determined. (Al-Fazl, April 23, 1926, Page 8)

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Chapter 222

The Influence of Religion, Ethics, Civilization, and Natural Demands on Marriage

(Delivered on October 25, 1926, after the Asr prayer at Masjid Mubarak, Qadian)

On October 25, 1926, Hazrat Khalifatul Masih II announced the marriage of two couples. Syed Wazarat Hussain Sahib accompanied Sahibra Sahibah, daughter of Maulvi Muniruddin Sahib, with a dowry of three thousand rupees. Abdul Aziz, son of Mukarram Umar Din Sahib, accompanied Masooda Begum Sahibah, daughter of Maulvi Muhammad Ali Sahib, with a dowry of twelve hundred rupees. After the recitation of the Sunnah sermon, he said:

Marriage is one of the necessities of life that are related to three branches of human actions. Some tasks are related to only one branch in the world, some to two, and some to three, and marriage, in terms of its importance, is related to those three branches that are three in number. That is, religious, ethical, and civilizational. It is related to all three branches. Indeed, if a special quality is given to the civilizational branch and a specific concept is derived from it, then these branches become four, and the fourth branch is the natural branch. So, marriage is related to these four branches. It is also related to religion in that through marriage, a person rectifies his religious condition. It is related to ethics in that through marriage, a person safeguards his ethics. It is related to civilization in that through it, relationships grow among people. Naturally

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The relationship of marriage is also related to fulfilling a person's natural demands. So, when marriage is related to these four branches, it is also evident that its impact is felt on human actions, and it is also evident that its harms can affect these four branches. So, just as the good impact of marriage is felt on a person's religion, ethics, civilization, and natural demands, its harmful effects can also affect these four branches. Therefore, if through marriage a person's religion becomes correct, if through marriage a person's ethics become right, if through marriage good qualities are produced in a person's civilization, then through marriage, these can also deteriorate. Sometimes it happens that a person gets attacked on his religion after marriage. Sometimes a person's ethics improve through marriage, but they also deteriorate. Sometimes the purpose of marriage is to progress civilization, but instead, it gets harmed, and this is also the case with natural demands. A person gets married, but sometimes his natural demands get neglected. Examples of all these situations are present in the world, and we see every day that sometimes a person benefits in religion, ethics, civilization, and natural demands through marriage, and sometimes all four are wasted, and sometimes each of these is wasted. Sometimes religion benefits, and ethics deteriorate. Sometimes ethics and religion benefit, and civilization deteriorates. Similarly, sometimes natural demands suffer losses. This is the state of the benefits of marriage. Sometimes it benefits one branch, and sometimes another, and sometimes all four branches benefit. The best example of this is the marriages of the Holy Prophet (peace and blessings of Allah be upon him). You have performed many marriages, and you have been given all the benefits of marriage. You received civilizational benefits, religion also improved for you, ethics were a model for your world, and by forming relationships, you benefited. Your physical strength was such that women did not develop any kind of illness by marrying you. The purpose of marriage was to benefit from every aspect through marriage.

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Sometimes people are aware but do not have loving relationships, while sometimes they are not even aware. They do not experience sorrow or joy with each other, but sometimes, after marriage, they become one soul. Relationships are established, and civilization flourishes. The relationship between a boy and a girl exists, but love is born among hundreds. Then sometimes their disagreements and sorrows also disappear, and their hearts become one. Those who were not aware of each other or if they were aware, did not have a relationship, or if they had a relationship, they were experiencing sorrows, after the marriage of the boy and the girl, they sit together and start loving each other. This is the state of natural benefits. When marriage does not take place, some diseases occur, but if marriage is done, they can be protected from such sins and thus benefit from a religious point of view and from natural demands. Where there are religious benefits of marriage, there are also religious harms. Sometimes a man gets hit by a woman's religion after marriage, and sometimes a woman suffers damage from a man's religion. And the harm that a woman suffers from a man's religion is the example of the wives of the enemies of the Prophets who do not investigate their own essence and follow the religions of their husbands. Now that woman whose marriage has taken place with an enemy of a Prophet, religion will also build itself which is of her husband, so in this case, consider how religion has harmed that woman. Ethically, the situation is the same; some women marry such husbands who are good and virtuous, but after marriage, they are deceived and fall into various immoralities and lose their ethics. Similarly, this harm also reaches the woman from the man. Naturally, it has also been seen that sometimes by marrying and losing all their abilities, a person becomes lost.

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The outcome is initially good and beneficial, but after marriage, animosity arises, leading to the loss of all capabilities, the effects of which are extremely negative. Along with benefits, a chain of losses also follows. Therefore, marriage is such an important matter that its impact is felt on religion, ethics, civilization, and natural demands, so great caution must be exercised in it. Hence, it is advised to seek guidance through Istikhara and offer fervent prayers before marriage because a person does not know what impact it will have, and if a mistake occurs, a person is left wandering from one place to another, so great prayers are necessary. Many people have apostatized due to such mistakes, some have died due to the marriages they entered into. Then civilization deteriorates, conflicts arise, and these conflicts sometimes become very dangerous and harmful. Here civilization deteriorates, ethics deteriorate. For example, someone's wife is quarrelsome and argumentative, or there is some other flaw or deficiency in her, so people from the family or the neighborhood complain about her. Some say, "Your wife did this," some say, "Your wife caused this harm," and the person fears to confront people to hide his weakness. Similarly, there are those whose natural demands are lost. There are also those whose religion is harmed. There are also those whose religion suffers damage. So caution should be exercised in marriage. This is why the command for piety has been given and the need for prayers and Istikhara is emphasized. Before marriage, many kinds of benefits are considered, but they may not be achieved later. Then when marriage takes place, the demands of love attack honesty, trustworthiness, religion, civilization, and ethics, and this is also a detrimental thing. Therefore, efforts should be made to avoid this harm. At this moment, I am standing to announce the marriage of two couples. The first announcement is for the marriage of my niece, Sabira, the daughter of Maulvi Abdul Majid Bhagalpuri and the daughter of the late Maulvi Muniruddin. Her marriage with a dowry of three thousand rupees has been arranged with Mr. Wazarat Hussain Sahib.

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Chapter 226

The second announcement is for the marriage of Masooda Begum, daughter of Maulvi Muhammad Ali Sahib, with Abdul Aziz, son of respected Umar Din Sahib, residing in Sarih (father of Khan Sahib Munshi Farzand Ali Sahib), with a dowry of seven hundred rupees. (Al-Fazl, November 5, 1926, Page 65)

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Chapter 227

The Flame of Spiritual Love and Worldly Love

(Delivered on December 29, 1926)

On December 29, 1926, Hazrat Khalifatul Masih II announced the marriage of Ms. Zahurn Sahibah, daughter of respected Munshi Muhammad Mustaqim Sahib of Samanwai, with a dowry of one hundred rupees, and the marriage of Ms. Rashidun Sahibah, daughter of respected Munshi Nizam Sahib of Samanwai, with a dowry of two hundred and fifty rupees. After the recitation of the Sunnah sermon, he said:

In these verses, Allah has used the word "Raqqib." The meaning of Raqqib is caretaker, but in Arabic, there is another word, Shaheed. Thus, in all languages, it is considered as a key that each word is specific to a certain meaning, and in that language, there is no other word for that meaning, but in Arabic, this fact is explicitly proven. So, the meaning of Raqqib cannot be just caretaker, it means witness, i.e., one who testifies to the consequences of an action. Shaheed is used for one who is concerned about the fundamentals of actions in a way that the doer follows a particular path and does not deviate from it. The use of the word Raqqib in Urdu sheds light on these meanings. In Urdu, Raqqib is used for two lovers because each lover is constantly vigilant about the relationship with the other, thinking that their love should not be with anyone else but me.

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Allah Almighty says, "I am Raqqib." Allah has instilled two flames of love in human nature. One flame is the spiritual love whose purpose is to keep a yearning in the heart of a person until a complete relationship is established with the perfect existence. This is as if it is the flame of love. The other flame is the metaphorical love whose purpose is for a person to love his wife so that progeny continues. And the lovers of Allah Almighty continue to be born in the world. At the time of marriage, since the demand of metaphorical love is fulfilled, this flame tends to cool down, so there is fear that the other flame, i.e., the flame of divine love, may also become cold. Hence, Allah Almighty informs the husband and wife and their relatives that He is Raqqib. He seems to say to the husband that your wife was not created only for your love but her main claim is my love. Similarly, to the woman (in whom the element of jealousy has been given more), Allah Almighty gives that I am Raqqib of both of you, not that you should be lost in someone else's love other than mine, and not even that your desire should be only related to your husband, but his love should be only for you, and he is also our servant, and he should also be only our lover. (Al-Fazl, December 31, 1926, Page 15; Al-Fazl, February 4, 1927, Page 7)

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Chapter 229

Grant Women Complete Freedom

(Delivered on April 15, 1927, after the Zuhr prayer)

On April 15, 1927, after the Zuhr prayer, Hazrat Khalifatul Masih II announced the marriage of Chaudhry Sardar Khan, son of Asalat Khan Sahib, with Aisha Begum, daughter of Chaudhry Chiragh Din Sahib. After the recitation of the Sunnah sermon, he said:

It is difficult for me to speak due to a sore throat, but since there have been some disagreements in the recent marriages, I will briefly draw attention to some responsibilities of men and women. Just as men have rights, women also have rights; there is no difference between them in the sight of Allah. Just as a man is a servant of God, so is a woman; just as a man is a slave of God, so is a woman. Just as a man is free and responsible, so is a woman. Both have rights. A woman is not like a cow or a buffalo to be taken and tied. From a human perspective, a woman is just like a man - freedom is a precious thing that Allah has given to women just as He has given it to men, and both have certain responsibilities and duties. Some men do not understand this issue; they think that men are in charge of women, whereas they have been given the responsibility. Men are the protectors and maintainers of women - for Allah has given one more portion than the other - but freedom is different from guardianship.

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It is not enough to be just vigilant. A king is vigilant, a caliph is vigilant, and similarly, a ruler of the time is vigilant, but does any command or law allow them to do as they please? Vigilance means that one should act according to the rights granted to them by the Sharia, not that they do whatever they desire. Vigilance means that one should follow the Sharia, but here, the concept is taken as doing whatever one desires. Some people are not willing to give women their rights. They consider them like cows or buffaloes and want to rule over women, although even God does not do that. He says, "Say what your conscience tells you." Then God does not punish without complete evidence. Despite being the owner, why don't women have the freedom of conscience compared to men?

On the other hand, the second limit is also dangerous, which is from the side of women. The term "Qawwamun" is also ultimately based on some wisdom. This law is created by God, who is neither male nor female, and no bias can be attributed to Him. So, the laws of such a being can be just. Generally, a woman is biased towards women, and a man towards men, but God is not biased towards either. He is the Creator. He knows the powers He has given to men and has given them the authority to use them. Qawwamun cannot be sacrificed, nor can its existence be doubted. It should be seen as a protector. I will give an example related to this. The Sharia commands that a woman should not go out without her husband's permission. But despite this, a man cannot stop a woman from meeting her parents. If a man does so, it could be a sufficient reason for divorce. Meeting parents is a woman's right, but determining the time and permission is the man's right. For example, a husband can say that he will not meet in the evening but in the morning or send her parents to his house or send her to her parents' house. But just as a man meets his parents, similarly, a woman also has the right except in cases where mutual agreement is reached. For example, when there is a fear of corruption or danger of discord. A man usually separates first. But a woman should not go against her husband's will.

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Chapter 231

If a husband commits injustice, the wife can complain to the judge, but if the husband prevents her and does not allow her to go out of the house, then she can go out without permission from the house, but it is her duty to present the case before the judge promptly so that the judge can see if there are sufficient reasons for her to go out or not. Then the judge can allow her to stay outside or order her to return home. So if the husband commits injustice, restricts her rights, and prevents her from going to court, then the wife can go out without the husband's permission, but the condition is that she raises her voice against him in the shortest possible time (for example, within 24 hours or as soon as a court case is generally filed).

In our country, it is entirely wrong that a woman, after quarreling with her husband, goes to her parents' house and stays there. The parents favor her unjustly, and discord increases. Both parties should act according to Sharia. A woman, as a human being, is just like a man. She is established in her faith, belief, and freedom just like you. For example, I mention some beliefs where respect for a woman's religion is necessary. Some jurists believe that if a man touches a prohibited woman in a state of ablution, the ablution is not broken, but some believe that the ablution is broken. Now, if a woman holds the belief that ablution is broken if touched before ablution, then it is the husband's duty not to touch her in that state, and he has no right to interfere in her beliefs or religion. So, a woman must be given complete freedom in her beliefs. Yes, we will not be concerned with matters of intellect or heart. For example, if a woman says that my intellect says or my heart desires that a certain thing should not be done this way, then respect is not necessary. When God does not care about these things, why should we? So, these principles are only related to the beliefs of Sharia. Similarly, there is a difference among Muslims regarding menstruation because some believe that after becoming pure from menstruation, intimacy before bathing is permissible. But according to some, intimacy is permissible after bathing. If a woman believes that intimacy is not allowed before bathing, then it is the man's duty not to approach her before bathing just as it is the woman's duty to respect the man's religion.

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Similarly, it is the duty of a man to consider a woman's beliefs. Therefore, a woman has the right to obtain freedom. If you suppress her, she will demand a freedom that Sharia has not given them. If you want to receive God's blessings, correct your affairs, grant women complete freedom, and fulfill their rights. (Al-Fazl, April 22, 1927, Page 5)

"Men are the protectors and maintainers of women." (Quran, 4:35)

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Volume Three

Chapter 64

The Status of Women in Islam

(Delivered on December 24, 1927)

On December 24, 1927, Hazrat Khalifatul Masih II announced the marriage of Khan Niamat Khan Sahib's daughter, Iqbal Begum, with a dowry of one thousand rupees, and read the Sunnah sermon. He said:

The responsibilities of men and women entering into marriage are explained in these verses, but it is extremely surprising that Muslims, who have been provided with the best measures, precious guidance, and clear instructions regarding marriage, are the ones causing the most disturbances at the time of marriage. Men and women's relationships, based on interests and hidden purposes, which are being discovered based on experience and observation, are creating more problems than those nations to whom these precious instructions, which have not been given to Muslims, are being discovered based on their experience and observation. However, the state of women in Muslims is extremely deplorable. It will not be found in the world or in any nation. Muslims should look at the condition of Hindu women, which is better than Muslim women. The situation of Christian women is much better than Muslim women; they have reached a point where they can be called human beings. But the state of Muslim women, mashallah, is not inferior to that. They are at a level where they can be called humans.

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Chapter 233

The Role of Women in Society

Feeding, drinking, and raising children do not hold much significance. They certainly do not understand that they were created for the pleasure of Allah Almighty and to seek His nearness. They only understand that they were created for the husbands. However, this was the theory of the high that was written that God, seeing Adam's loneliness, created Eve for his comfort, or the theory of Hindus that women were created merely for the comfort and service of men. But these nations whose foundation was based on these things have abandoned them, and they have realized that if women are not for the nearness of God, then they were created for the progress of their nation. Since all the people of these nations are not believers in the existence of Allah Almighty. Therefore, they do not say that women were created for seeking the nearness of God, but they do say that their role in the progress of the world is the same as that of men. However, this realization has not yet dawned among Muslims. And until all Muslim women are not focused on improving their condition, success cannot be achieved. Writing books will not lead to this realization; words can be learned from books, but the essence cannot be learned. The essence is obtained through companionship and action, which educated women cannot instill in other women. Therefore, there is no benefit in them gaining education. Until it is not the case that every educated woman considers other women as her mothers and sisters and strives to improve their condition, success cannot be achieved. It is essential for our community to make efforts to awaken and sensitize women and to inform them that their life is not just for their husbands but their purpose is to strive, together with their husbands, to manifest the glory of Allah Almighty. I have to say with regret that despite repeatedly drawing attention to this, very little attention has been paid in this direction, and the condition of women is still very degraded. Although there is a difference in the condition of our community's women and other women, and I acknowledge that the pace at which they are progressing is very encouraging. Regarding a woman, many women and men have repeatedly conveyed to me that she does not write articles herself, but a man writes and gives them. But this woman

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Today, a letter has come to me in the same style of writing as its contents. The passion, the expression of meaning is the same. By the grace of Allah, there are such elements in our community that women are inclined towards progress and this is the result of them beginning to understand themselves as the pillar of religion. If this trend continues, the women of our community will progress very soon. However, it is necessary for men to assist them. It is the duty of every father to help his daughter progress. It is the duty of every husband to arrange for his wife's progress. It is the duty of every brother to assist his sister. Even every son has the duty to uplift his mother. If all the people of the community start helping women, progress can be achieved very quickly. Allah Almighty has shown the path of progress in those verses that are recited at the time of marriage. When people start working, despite making every effort from their side, sometimes they cannot correct it. If we look at it from a different perspective and think locally, it becomes clear that sometimes a person who expresses his compulsion turns out to be correct and many times in reality, he is compelled. Sometimes it happens that someone is asked to leave an inappropriate matter, and he says, "Where should I go? I can't leave it." Similarly, a person wants to leave a matter himself, but when the opportunity arises, he does it. Many crimes happen in such a way that avoiding their commission is in the hands of the person.

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Chapter 236

Actions are of two types: those that are within human control and those that are not. No other religious book in the world besides the Holy Quran has made this distinction. I can state that if any divine book shows this distinction between actions, one being voluntary and the other involuntary. Even in voluntary actions, there is an element of involuntariness. This is mentioned in the context of marriage. The Quran states, "O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins." Speaking the truth is an action in itself. But Allah will correct your deeds because of it. It means that there are some actions that you cannot correct, and there are actions that are not in your control, and you are helpless. What should you do then? Perform the actions that are within your control and we will take care of those that are beyond your control. Many people come to Hazrat Masih Maud (as) and say, "We do not find pleasure in prayer. What should we do?" He says, "Just recite the prayer." Praying is within your control. Allah will take care of His part of the work. So it was said, "O you who have believed, fear Allah and speak words of appropriate justice, He will [then] amend for you your deeds." Your actions are of two types: those you can do and those you cannot. For example, the spread of thoughts or actions that become a habit for a person. So it was said, "Perform the part that is within your control, and we will take care of the part that is beyond your control." It is evident that the Quran has accepted two types of actions and then it is said that if you do what you can, we will send down powers from the heavens that will make them right. In marriage, there are discussions and matters that a person can correct by observing them, but some are such

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Chapter 237

There are actions that are not within human control, and their consequences can be negative. Generally, external appearances and similarities can be observed, and the Holy Prophet Muhammad (peace be upon him) has also permitted this. Similarly, human habits can also be understood through women, but despite that, there are many things that cannot be explained. Sometimes I receive cases where I ask about the reason for a disagreement, and people say they don't know the reason but they just don't feel like it. This shows that there are also subtle emotions and thoughts that a person can feel but cannot express. These feelings affect relationships. Allah Almighty says, "When you marry, speak openly. Your words should not be complicated. Do not be deceitful. Do not intend to take revenge or seek unlawful benefits from marriage. Rather, keep piety in mind. Marriage should be for the sake of Allah's pleasure. Then the things that are not in your control, Allah will rectify them. So, we see that there are events where people, by keeping piety in mind, marry and Allah provides such provisions in them that despite some shortcomings, there is such love that people are amazed. When we look at the marriages of the Holy Prophet (peace be upon him), we are amazed. At one time, you had nine wives, and the burden of the whole world was on your shoulders, and you did not even get a moment's respite, but your marriages were not for faith and sincerity, which were for the sake of the Prophet's wives being with you, but they were filled with boundless love from the Holy Prophet (peace be upon him). Reflect on what was that thing that instilled so much love for the Prophet (peace be upon him) in the hearts of your wives. It was indeed the piety of Allah Almighty. The marriage of Hazrat Aisha (may Allah be pleased with her) took place when she was twelve years old, and she became a widow at the age of twenty-one. In this situation, it can be said from a worldly perspective that your life was purposeless and without a claim. But let the religious sincerity prevail, and the sincerity that is apparent in the relationship between husband and wife is also unparalleled. A woman narrates that once I expressed my love for the Holy Prophet (peace be upon him) to his wives, it was also unparalleled. An

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Chapter 238

When I went to Aisha, she was eating and crying at the same time. I asked her what was the matter, and she said, "Seeing this good flour for making bread, I am reminded that during the time of the Holy Prophet, the flour was not good, and it used to be coarse. If the Holy Prophet were here, I would have cooked this bread for him." Generally, women cry over the death of their husbands, saying that if the husband were alive, this sorrow would not have come. Or they cry over the trouble of eating and drinking, saying if the husband were here, this trouble would not have been there. But Aisha cried in times of joy, not because if the Holy Prophet were here, he would bring food or provide clothing, but because this comfort that I am experiencing would not have reached me alone, it would have reached you too. The food that could have been a source of pleasure became a cause of grief and trouble for Hazrat Aisha because her beloved was not included in it. When Allah Almighty deals with hearts, this is the state. Therefore, marriage should be done keeping piety in mind. When this is done, Allah Almighty, by His grace, changes those hidden flaws that human sight cannot reach or those that cannot be corrected by human choice. It is necessary to marry with piety in mind. When this is done, Allah Almighty, by His grace, changes those hidden flaws that human sight cannot reach or those that cannot be corrected by human choice. At this time, I announce the marriage of Khan Niamat Khan Sahib's daughter, Iqbal Begum, with a dowry of one thousand rupees, and the Sunnah sermon read by Osaf Ali Khan Sahib. (Al-Fazl Newspaper, January 17, 1928, Page 76)

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Chapter 239

Correction of a Civilizational Mistake

(Delivered on January 2, 1928)

On January 2, 1928, the marriage of Chaudhry Fath Muhammad Sahib Sial's daughter, Saadiqah Begum Sahiba, was announced with a dowry of one thousand rupees by Hazrat Khalifatul Masih II. The Sunnah sermon was recited. He said:

In this world, Allah Almighty has created such provisions that a person's state is never constant. Sometimes one is passing through joy, and sometimes through sorrow. At times, things of joy are being created, and at other times, things of sorrow. Sometimes a person is compelled to be overwhelmed by joy, and sometimes compelled to be overwhelmed by sorrow. All these provisions are placed by the wisdom of Allah Almighty because He guides humans towards the path of progress, and joy and sorrow always draw a person. Joy says, "Stay a while, taste my delight," and sorrow says, "Pause a bit, taste my pleasure." Both are attracting towards themselves. But Allah Almighty attracts the person towards Himself. For this, He has set these provisions that joy and sorrow are given together, which are so intertwined with each other that when joy is pulling with all its might and power, it weakens the power of sorrow by creating such provisions that break the strength of sorrow. And when sorrow is pulling towards itself, it produces such elements of joy that weaken the power of sorrow. Then the middle path is formed.

When Allah Almighty deals with hearts, this is the state. Therefore, marriage should be done keeping piety in mind. When this is done, Allah Almighty, by His grace, changes those hidden flaws that human sight cannot reach or those that cannot be corrected by human choice. It is necessary to marry with piety in mind. When this is done, Allah Almighty, by His grace, changes those hidden flaws that human sight cannot reach or those that cannot be corrected by human choice. At this time, I announce the marriage of Chaudhry Fath Muhammad Sahib Sial's daughter, Saadiqah Begum Sahiba, with a dowry of one thousand rupees, and the Sunnah sermon read by Osaf Ali Khan Sahib.

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Chapter 240

A Lesson in Life's Changes

Through which a person reaches Allah Almighty, it is He alone who appears before him. I stand here today for the announcement of a marriage. This is also an example of such a state. Just a few days have passed. Not even a month has gone by when suddenly Chaudhry Fath Muhammad Sahib's wife passed away. Due to her personal qualities, her righteousness, and the honor of her family, and because she was the granddaughter of the First Khalifa, Chaudhry Fath Muhammad Sahib should have been affected by her death, and he was. In such situations, people feel that the state of this grief should be prolonged, and sometimes people start objecting, saying, "How heartless is that man, his wife's death is forgotten so quickly, and he has remarried." Especially women make such objections that such a man has remarried so quickly after his wife's death. If we reflect on the reality that I have explained and look at the necessities that are for the benefit of women, sometimes a man, by compelling himself and suppressing his emotions, prepares himself for another marriage. His emotions and feelings desire to experience the joy of this grief, but for the benefit and welfare of the children who are left behind due to the upbringing and care that men have to do for other tasks outside the home, he cannot do it. But if the man were to be left to his own state, he would not be ready for remarriage so quickly. However, for the upbringing of those children for whom the upbringing of the deceased wife was the first and most important duty, he compels himself to bring such a person into the house who would strive to keep the house prosperous. Since the habit of reflecting on reality is not prevalent in our country, and this whole result is due to this fact.

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Chapter 241

It is said that people no longer have governance. Therefore, they start objecting to such matters, and it is possible that some people may object at this time as well. But the marriage that I am announcing, Chaudhry Sahib's intentions and desires are not the driving force behind it, but it is within himself. Perhaps during these days, the idea of a second marriage came to his mind or not, but on the second or third day of his wife's death, it occurred to me that Chaudhry Sahib's biggest duty is the upbringing of his deceased wife's children, one of whom is as old as the days that have passed since the wife's death because she died a few days after giving birth. Another child is two years old, and the rest are older than that. Therefore, I thought that Chaudhry Sahib should, by suppressing his emotions, quickly remarry and I have been thinking about this since that day, that if there is a suitable opportunity, action should be taken so that the upbringing and prosperity of the children can be ensured. Now, Chaudhry Sahib has shown readiness for marriage. I felt the need to explain this sermon because people generally object to why the marriage happened so quickly. In this way, they speculate about the love and relationships of the husband with his deceased wife. There is no doubt that there are also people who are selfish and do not care about their deceased wives, but sometimes it happens that a man, by sacrificing and truly sacrificing himself, prepares himself for another marriage. He desires to prolong the moments of his grief but for the sake of the children left behind, for whom the upbringing and care are his duty, he has to arrange for another person to come into the house who would strive to keep the household prosperous. Since the habit of reflecting on reality is not prevalent in our country, and this whole result is due to this fact.

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Chapter 242

They have also arranged marriages for their nieces in another community and for their two daughters, not in the Mughal community, and they are also not intending for the third daughter to marry into the Mughal community. I announce the marriage of Mirza Sahib's daughter, Saadiqah Begum, with a dowry of one thousand rupees from Chaudhry Fath Muhammad Sahib Sial. (Al-Fazl Newspaper, January 10, 1928, Page 9)

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Chapter 243

The Era of Women's Freedom Has Arrived

(Delivered on March 14, 1928)

On March 14, 1928, Hazrat Khalifatul Masih II announced the marriage of respected Sufi Ghulam Muhammad Sahib BA's former missionary, Marishus, with Saani Fatimah Begum Sahiba for five hundred rupees:

After the recitation of the Sunnah sermon, he said:

"One of the most important questions in the world today is about the relationship between women and men. On one side, let's take the light that emerged in Arabia over thirteen hundred years ago and tried to create this thought and idea in human minds that a woman is also a human being. And on the other side, look at the customs and traditions of millions, even billions of years, where it was believed that a woman could never have equal rights to a man. A woman was created solely for the service of man, and even after the emergence of natural or unnatural differences between man and woman, it is the duty of the woman to stick to his name. For a while, that light that did not bring about the change in human thoughts that it wanted, but slowly and gradually continued its work until the idea that did not go beneath the surface of hearts began to take place in human hearts. The question of the rights of women and men arose during the time of the Holy Prophet (peace be upon him), but at that time, human minds and thoughts were not capable of understanding its wisdom, so it was merely understood as a command and its reality was not understood. Just like a child calls his mother 'mother' even if she is bitter, the mother is called 'mother.'

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Chapter 244

The Call and the Unfamiliar Reality

The Quran addresses men regarding women, "And due to the wives is similar to what is expected of them, according to what is reasonable." This small sentence was profound in its consequences. Against this, there were centuries-old customs and traditions. At each step, they were halted, but the denial of this truth could not be done because when Allah Almighty raised this voice, human customs and traditions came against it, but no one could stop it. Those thoughts whose importance was not immediately apparent, these voices were among those voices that were related to the time of the Promised Messiah (peace be upon him). Just as the Perfect Man, whom the Promised Messiah (peace be upon him) presented to the world, or like the issue of the Finality of Prophethood, which the Promised Messiah (peace be upon him) presented in its true form before the world. The term "Seal of the Prophets" was taken by Muslims, but its reality was not understood, that through it, how much superiority the Messenger of Allah achieved. They considered it merely as an address of honor and did not seek the reality. The long concealment of these revelations indicates their importance. That era was a time of bearing the burden of these issues, and now it is the time of their birth, and until reaching maturity, the extent of their revelations is not known. The issue of the relationship between men and women is an extremely important issue that required thirteen centuries to bear, and now it has taken a form that the world is astonished at what will happen next. Now, women have realized that the era of their freedom has arrived. Men who considered women as servants or slaves and who took all kinds of services from their wives for their honor are astonished at how our lives will now unfold. The life of Muhammad, the Messenger of Allah, is hidden from their view, and before them is the same feeling that they have inherited and they are astonished at what will happen now. A change has occurred in Europe, and there, men are moving from their place, and women are moving from their place, which is why both have been shaken from their positions and are standing

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Volume Three

Chapter 245

The Eternal Pain

Pain always arises. Comfort will be attained only when the rights of men and women as prescribed by Islam are considered. It saddens me that those who brought this voice of Islam are the ones lagging behind in acting upon it. The question of women's freedom has emerged among others, but the wrong treatment of it has not yet dawned upon Muslims. They say it is a shameless act if a widow or divorced woman remarries. It seems as if they believe a woman is worse than an animal. An animal can be sold to another, meaning it can move from one hand to another, but a woman, once separated from one husband, cannot go to another. But when an idea is born, it grows and progresses, so the life of women who are bound by the thoughts of men is still a few days left. The same things are emerging among Muslim women that are present in other communities. But it is unfortunate that instead of seeking the remedy from the Holy Quran, they are adopting the European way, hence the same restlessness that exists in Europe is also emerging among them. It will be difficult to confront the customs and traditions by acting upon the Holy Quran, but its outcome will be good. A revolution regarding the rights of women and men is emerging in the world, but it is necessary that this change be according to the Quran. If the rights of women as prescribed in the Holy Quran are not given, they will demand and take the rights of Europe. And there, the situation is such that women only take the name of men so that they can associate themselves with it, so that no one calls them vagabonds. Therefore, for a good outcome, it is necessary that the rights of women, including widows and divorced women, be granted the permission to marry. And these are just the initial rights from which women have been deprived so far. I have seen that when a widow remarries, the whole house turns into a place of mourning, and expressions of sympathy are shown with her family, considering them oppressed, as if a woman has no rights in their eyes. At this time, I announce the marriage of Sufi Ghulam Muhammad Sahib's former missionary, Marishus, with Saani Fatimah Begum for five hundred rupees. (Al-Baqarah: 229 - Al-Fazl, April 1928, Page 807)

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Volume Three

Chapter 246

The Real Connection Allah Provides

(Delivered on September 14, 1928)

On September 14, 1928, after the Asr prayer, Hazrat Khalifatul Masih II announced the marriage of respected Mian Abdul Salam Sahib, son of Hazrat Khalifa Al-Masih I, with Sa'idah Begum Sahiba for one thousand rupees:

After the recitation of the Sunnah sermon, he said:

"Allah Almighty has created human nature in such a way that for the completion of their tasks, they need other things. In fact, human nature is not just that everything needs another for its completion, but everything is created in such a way that it needs another for its completion. The sun needs the planets for its light to spread in the world, the eye needs the light that shows it, the ear needs the air that brings the sound, the tongue needs taste for the expression of its powers. In essence, it is a common marriage that is seen in the world and whose denial no one can make grand. Besides this, there is another marriage that is unique, just as almonds come out of their shells, and if they are joined, they can become one, but if two other pairs are joined, they can never unite. Similarly, in souls, such a connection has been established that even if the pairs are joined, they can become one. The search for these pairs is higher than human power, which is free from error in the eternal and perfect knowledge of Allah.

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Volume Three

Chapter 247

The Unseen Connections

Angels and the prophets of God are aware of unseen connections that exist between a man and a woman, between a man and another man, and between women as well. At times, people pass away from this world claiming they couldn't find their match, lamenting the lack of loyalty in the world. This statement is erroneous. In reality, they couldn't accept their destined match. They can say they didn't find loyalty in the world, but they cannot claim that loyalty doesn't exist in the world. The truth is that they couldn't find the match that was created for them. We see loyalty existing even among thieves and robbers; sometimes a thief sacrifices his life to save his partner. A rebel hangs for the sake of another. If loyalty didn't exist in the world, why do we witness such scenes? So, we cannot say loyalty doesn't exist in the world; we can only say we were unsuccessful in finding our match. They complain about not finding a good spouse, which is also a misconception. They didn't find their match and ended up with a servant created for them by Allah Almighty. Just as two almonds cannot fit into each other's shells, similarly, they cannot fit into each other's souls. They endure pain because they are unable to fit together. Similarly, many husbands complain about not finding a good wife, although a good wife can be found in the world. But they remain unsuccessful in finding their match and end up with someone who is, in reality, someone else's match. Just as one person's shoe cannot fit another person's foot, similarly, the pair created by God cannot fit anywhere else. Therefore, finding the right match is essential for a peaceful life in the world, and paradise is named after this connection. Regarding this, Hazrat Masih-e-Ma'ood (as) received revelations that allude to this connection. In one revelation, Allah Almighty says, "I will bring your match to you after searching for it, and you and your match will dwell in paradise and live a peaceful life." This is the work of Allah Almighty to unite a person with their match. Hazrat Khalifatul Masih I used to say, "You are the noble of Tunis."

Khutbat-i-Mahmud

Volume Three

Chapter 248

One day, someone asked a mystic, "Why do you keep wandering?" He replied, "I am searching for my prey. Finally, one day, he saw a young man, caught him, and said, 'I was searching for you.' Allah Almighty must have shown him in a dream that this man is your match. So, when he saw him, he caught him, and then he became his spiritual guide. This is why the disciple of Allah comes to him and does not deviate from his guide. They run towards self-made guides. They run away when the trial comes to them. The pair created by Allah is always correct, and when the trial comes, they separate. The pair is the thing that establishes paradise in the world. Allah Almighty says in the Quran, "So that you may find peace with them." People say they couldn't find comfort and peace, which indicates they didn't find the right match. But where the fact is that the right pair is brought together by Allah Almighty, there are also some people to whom Allah Almighty gives a kind of creativity. Just as a carpenter corrects and fixes the misfit pieces of wood, similarly, some people are given the spiritual power and insight by Allah to correct and make a suitable pair for themselves. This is the best creation that the prophets find their pairs. Since the prophets always soar towards heights, they also create pairs among people by instilling bird-like qualities in them. Initially, Allah indeed searches for their pairs, but when the time of the influx comes, they themselves prepare their pairs. Certainly, there are also some wicked ones upon whom Allah Almighty imposes a seal that they cannot become a pair, but such people are very few. So, the establishment of true peace and comfort is dependent on whether a person finds their match. And if they don't find it, there will be only corruption. Whether it is through marriage, spiritual discipleship, or friendship, it is based on the fact that a person finds their match. And if they don't find it, there will only be unrest. Some kings...

Khutbat-i-Mahmud

Volume Three

Chapter 249

The Unjustly Slain

People have passed in this world, labeled as oppressors, but those who came later, upon reading their circumstances, said that their deeds were good, and they were unjustly slain. It became apparent that those who were not found by the people had actually come into existence much earlier. Allah Almighty knows best where their match is. Sometimes a husband belongs to one region and a wife to another, but there is such love between them that people envy. The world also becomes dissatisfied with them, and they also quarrel with others, but the pair that is made cannot be separated by anything in the world, and this is the pair that God has brought together. For the Holy Prophet (peace be upon him), Allah Almighty searched for pairs. Regarding Hazrat Aisha, Allah Almighty showed her that this is your match. It is known from the incidents related to Hazrat Khadijah that the match was sought by Allah Almighty. Where desires and others do not meet, but the situations are such that going to trade for Khadijah and receiving a marriage proposal from her, and then despite being fifteen years older, accepting it, shows that the right pair was found. Then Hazrat Safiyyah expressed that in childhood, she had seen in a dream that the moon was in her lap, and when she told her father, he slapped her on the face, asking if she wanted to marry the king of Arabia. Then Hazrat Aisha became a widow in her youth, and in such a situation, women are generally angry with their husbands for why they married at this age, but in the beautiful river of the world, the face of the Messenger of Allah (peace be upon him) is visible, from which it became clear that the pair was well matched. Indeed, Allah Almighty brings together the pairs. Therefore, seeking guidance from Allah Almighty is necessary to find the right pair and make good arrangements. The Holy Quran states, "Perhaps you hate a thing and it is good for you, and perhaps you love a thing and it is bad for you." Many things appear good outwardly but are not good in the sight of God. Similarly, things may not seem good outwardly, but in reality, they are very beneficial. Therefore, a person should entrust themselves to God.

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Volume Three

Chapter 250

The Divine Matches

Whatever Allah gives will be good because what He will give will be good. Always entrust your affairs to Allah Almighty to find the real pair. And when the pair is found, all kinds of comfort are achieved, and paradise is attained. Paradise, in reality, is of two types: one worldly and one hereafter. The hereafter paradise is only attainable by Muslims, but the worldly paradise can be enjoyed by non-Muslims as well. So, a believer should leave their matters to Allah Almighty and should minimize their desires. (Al-Fazl, October 26, 1928, Page 1009)

From Al-Fazl, September 6, 1928, Page 70. Fourth Edition

Surah Ar-Rum: 22

Surah Al-Baqarah: 217

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Volume Three

Chapter 251

The Freedom of Boys and Girls in Marriage

(Delivered on January 16, 1929)

After the recitation of the Sunnah sermon, Hazrat Khalifatul Masih II said:

"The matter of marriage is closely related to human nature. Perhaps the more distant the worldly affairs are from human life, the more they are entrusted to people, and the more closely related they are, the more people prefer to keep them in their hands. A cloth lasts not just for six months, not a year, not two years, not three years, not four years, but five years and then tears. But parents will allow and even prefer that boys and girls choose their own clothes. Although their choice does not determine the course of their lives. Whatever the purpose of the cloth, whether it is to cover shame, it will be fulfilled. If it is to protect from cold, it will also be fulfilled. Even if the eyes do not find it pleasing and joy does not arise in the heart, but they say let the girl and boy choose for themselves, but the thing in which their preference and satisfaction without purpose cannot be fulfilled is not allowed, and that is the matter of marriage."

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Volume Three

Chapter 252

The Lifelong Connection in Marriage

If a boy and a girl do not match each other's temperament and do not like each other, their relationships do not prosper, and their entire lives are ruined. Sometimes, marriages occur in certain families just because parents had agreed in childhood that a boy would marry a girl, and they fulfill that agreement. When such agreements are made, neither the boy nor the girl are conscious, and sometimes, a boy or a girl is not even born, but efforts are made to fulfill the agreement, even though it is not a conscious decision. Do parents live until the marriage of a boy and a girl, or do they live long enough after the marriage that the impact of whether their relationship is good or bad affects them? Those upon whom this agreement is to be made, i.e., the boy and the girl, are not even asked. It is very strange that things that do not have a significant impact on life are left to choice, but those that have a profound impact are not left to choice. This is a great folly. Islam has granted freedom to boys and girls in marriage, but alongside this, a peculiar thing has been established that whether a boy or a girl, they should marry with the consent of their parents. If they marry without consent, parents have the authority to give them a divorce, and the boy should implement it. Yes, he is bound to seek advice from his parents, but if the parents stop him without indicating any flaw or danger, he can marry. Yes, it is the wisdom that parents look at this relationship from a different perspective, and the boy and girl look at it from a different perspective. In front of the boy, there are beauty, emotions, desires, and other matters. But in the parents' view, the boy's comfort and benefit are considered. Therefore, the Shariah has placed the requirement of seeking advice from parents in this matter so that useful aspects are presented to them that they could not perceive due to their emotions, but if they find it beneficial for themselves, then the parents' advice should be followed.

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Volume Three

Chapter 253

Marrying Without Consent

One can also marry without consent. In the case of a girl, Islamic law has granted parents the right of veto. This means if a girl wishes to marry someone, and the parents do not consider it suitable, they can refuse, but this right is limited to two refusals. If they refuse a third time, the girl has the right to seek a verdict that her parents are obstructing her marriage for their own benefits or purposes. If the judge sees this as correct, he can allow the girl to marry, even if she chooses to marry at the same place where her parents had initially objected. This would be a valid marriage. Similarly, Islamic law has emphasized that marriage should be done after careful consideration, whether it is a man or a woman. Therefore, Allah says, "And let every soul look to what it has put forth for tomorrow." It is not said to look at what the relatives think or to leave the decision in their hands. So, both boys and girls should take marriage matters seriously, a right granted to them by Islam, even if these discussions are just dreams for now, and interpretations of these dreams will come in the future. However, it is our duty to pay attention to them, whether that time comes soon or late. (Al-Fazl, January 1929, Page 9)

This sermon on marriage was delivered by Hazrat Khalifatul Masih II at the residence of Chaudhry Muhammad Zafrullah Khan during his visit to Lahore. (Al-Fazl, January 1939)

Surah Al-Hashr: 19

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Volume Three

Chapter 254

Three Spiritual Means of Completion

(Delivered on December 1929)

In December 1929, Hazrat Khalifatul Masih II conducted the marriage ceremony of Sheikh Dr. Ahmad Sahib, son of Sheikh Yaqub Ali Sahib, with Bilqis Begum, daughter of Babu Feroz Ali Sahib. After the recitation of the Sunnah sermon, he said:

"My nature does not allow me to deliver long sermons on this occasion, but there is one thing that cannot be left out on this occasion. Allah Almighty states in the Holy Quran, 'It may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is bad for you.' For believers and disbelievers, every help is provided by Him. I paid attention to this verse on this occasion because I became aware of several proposals regarding Babu Feroz Ali Sahib's daughter, and some of them I informed him about. Many of them were good, but Babu Sahib said that since I have come to Qadian, I wish my daughter to be married in Qadian. Perhaps they had excuses and reasons, but they made it clear to me. It was this month when one day the thought came to me that Babu Sahib desires his daughter's marriage to take place in Qadian. One of their daughters is already married to Sheikh Mahmood Ahmad Sahib. Why not have the other daughter married to their younger brother? But then I forgot this thought. When the thought came back, my intention was to find out the consent of the two parties regarding this relationship, but then I forgot. Within 10-15 days...

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Volume Three

Chapter 255

The Divine Arrivals

Some thoughts emerge in such a way that their existence comes under the plan of Allah Almighty. It is not doubtful that in divine connections, the foundation of many things is spiritual rather than material, but many people, due to not understanding this, stumble and fall. Sometimes a person faces difficulties and falls into various troubles, but one who maintains a spiritual connection finds a way out of those difficulties sooner or later. Allah has established various means for His works, some of which are worldly, and some are related to the hereafter. If a person places themselves at the door of Allah Almighty and does not move until their difficulties are resolved, then it is said that through apparent hardships and trials, a path will eventually open up for them. In this relationship where a proposal has been made, Allah Almighty creates a more comfortable and peaceful situation in the future. However, considering the current circumstances, the relationships that seemed more suitable were those that were based on employment and received reasonable wages. But I understand that the fruit of Babu Sahib's love for Qadian was that they kept rejecting proposals, but since they had decided to have the relationship in Qadian, this relationship was accepted. One of Babu Sahib's daughters had already been engaged in the same family, so there were relations between both families, the girl was in front of them, and the boy as well. But regarding the proposal of the relationship, Allah Almighty made them wait for some time, and then it happened. Although this is a common occurrence, a very significant lesson is learned from it, that when someone intends with sincerity and love, not laziness and negligence, they can strive, but they do not act relying on Allah Almighty and say that if they seek from God, then God will fulfill their wish, whether it's today, tomorrow, the day after, or the day after that, He will fulfill their desire.

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Volume Three

Chapter 256

The Importance of Spiritual and Material Development

A believer should also choose a color in their actions just as a person has to eat various foods for physical development. They consume meat, vegetables, fruits, and dry fruits, and thus the body develops. Similarly, Allah Almighty has devised some worldly measures for spiritual development, some for religious, and some for the hereafter. So, whatever a believer does in religion and worldly affairs, these three aspects are included. For example, when a person wants to do a worldly task, they take practical measures. These are worldly measures. Then they intend, "If I benefit from this, I will serve in the cause of religion." This becomes a religious aspect, and then they pray, "This will happen tomorrow." So, these three aspects are included in every work. Similarly, when someone plans for the future, they also plan within that circle. So, these three aspects are included in every task, but in some tasks, the worldly aspect is dominant, in some the religious, and in some the hereafter. For a believer, it becomes a great blessing that they manifest these three colors prominently, meaning they should do tasks where the worldly aspect is predominant. They should also do tasks where the religious aspect is emphasized and tasks where the reward of the hereafter is significant. Thus, their spiritual body becomes complete, which cannot be achieved by choosing only the worldly, religious, or hereafter aspect. When all three aspects are chosen, the spiritual body becomes complete. (Al-Fazl, December 1929, Page 7)

Surah Bani Isra'il: 21

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Volume Three

Chapter 257

The Need for Istikhara and Prayers in Marriage Matters

(Delivered on January 16, 1930)

On January 12, 1930, after the Asr prayer, Hazrat Khalifatul Masih II announced a marriage. After the recitation of the Sunnah sermon, he said:

"Although I cannot speak well due to a severe cough, it is essential to say something on this occasion because marriage, being one of the most important and worldly matters, cannot be overlooked. It surprises me that despite the importance of marriage, attention is not paid to it according to the prescribed rules of Allah Almighty, and instead, it is left to personal connections and psychological desires to conclude it. Our Shariah has prescribed ways to conclude not only marriage but every matter in such a manner that if a person acts upon them, they can avoid all kinds of troubles. In the Holy Quran, Allah Almighty mentions 'the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.' This indicates that even after finding the right path, a person can still go astray. Similarly, it is entirely possible that a person's marriage may initially bring blessings but later become a cause of sorrow or calamity. However, it is still necessary to ensure that the foundation is correct. In this world, we see some children born very healthy and remain in good health for a while, but later deteriorate. Similarly, some children are born sick and remain ill for some time, but then...

Khutbat-i-Mahmud

Volume Three

Chapter 258

The Importance of Following Rules

However, later their health improves significantly, and they become robust and healthy. But the general rule should always be followed, exceptions are not considered. Sometimes we see that strong young people die immediately, and the chronically ill live a long life. Those who are more cautious always remain ill, and those who are not cautious remain healthy. Hazrat Masih-e-Ma'ood (as) used to say that a funeral arrived, and at that time, the plague was common. Upon seeing the funeral, a young man with excellent health remarked, "People are overly cautious and fall ill. I only eat one bread, so I have no fear of the plague." But this is an exception. The general rule is that those who are cautious suffer very few illnesses and live a good natural life, and a person who walks on a path takes the next step on the same path. Similarly, it is also a general rule that if a person marries according to Islam, generally the outcome is good. Although it is also possible that after marrying according to Islam, some flaw may arise later, or a marriage whose foundation was faulty may be rectified later. But these are exceptions, just as sometimes sick people become healthy, and healthy people die. So, it is the duty of a Muslim to try to walk on the right path. In marriage matters, Islam has introduced Istikhara, and Istikhara should be done to the extent that the heart leans towards one side and then continue to pray even after that because the possibility of joining the favored and the lost remains even after joining the path of those upon whom You have bestowed favor. Therefore, one should continue to pray until the known day arrives. It is proven by Hadith that for a believer, there is a known day when their spiritual resurrection occurs, and Satan does not have control over them. But until that day arrives, one should engage in continuous prayers. (Al-Fazl, January 24, 1930, Page 7)

Surah Al-Fatihah: 2

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Volume Three

Chapter 259

All Disputes Arise Due to Lack of Truthful Speech

(Delivered on January 29, 1930)

Marriage of Molvi Ali Muhammad to Molvi Fazil's (Ajmeri) daughter Ayesha Begum with a dowry of seven hundred rupees was conducted by Hazrat Khalifatul Masih II on January 29, 1930, after the recitation of the Sunnah sermon, he said:

"In this world, the extent of trials and disputes arises because if they are pondered upon, the lack of truthful speech is the root cause. In this world, we often see people afflicted with the disease of lying. Then there are those who, although do not lie habitually, under certain circumstances end up speaking falsehood due to their weak nature that blurts out wrong words in moments of fear. This fear also varies in its nature. Some are fearful of incurring losses due to remaining unsuccessful in their purpose, and some are not afraid of losses but fear being led by the hand of benefit. They speak lies in hopes of gaining benefits, and then there are also those who have no hope of any benefit but merely speak lies for the sake of every pleasure, meaning they agree to whatever is lacking in front of them. These people believe in the voice of the world and its opinion, and they do not have the courage to express their personal opinion of truth. And among them, there is no courage to express their personal opinion of truth.

Khutbat-i-Mahmud

Volume Three

Chapter 260

The Significance of Truthful Speech

In gatherings, people often express their thoughts openly, even if they feel negative about it. Then there are those who are truthful in their speech, what they say is not necessarily a lie, but there is a difference between truthful and straightforward speech. In Arabic, there is a distinction between straightforward and truthful speech. Other religions only teach to speak the truth, but Islam teaches that your speech should be truthful and straightforward. It is entirely possible that a statement is truthful but not straightforward, but a straightforward statement is always truthful. The meaning of straightforward speech is that it should not contain any deception, and it should not only be true in words but also in hidden thoughts that a person keeps in their heart while speaking. It should not be that what is said is true, but the listener perceives something else and wants to convey a different meaning. This was evident a few years ago in South Africa when the question arose about the rights of Indians there. Some Englishmen said that Indians should go to East Africa. However, later, the English also took control there. When objections were raised, they said, "We told you to go, but you didn't. If you had agreed, we wouldn't have taken control. So, some statements are truthful, but not straightforward. But Islam teaches that one should always be straightforward because many disputes and conflicts arise due to lack of straightforward speech, especially in marital disputes. Some people speak in such a hidden manner that to them, the meaning is clear, but the listener understands differently. Diplomatic words are used to create two interpretations. A boy keeps giving money to his parents, which makes them very happy, but after some time when he wants to claim property, conflicts arise. There is no explanation regarding the money, but the parents do not understand that in terms of children, this money is given as a gift, and when he wants to claim property in return, they refuse, and a conflict begins. The sole reason for this is the lack of straightforward speech if...

Khutbat-i-Mahmud

Volume Three

Chapter 261

The Importance of Clear Communication in Relationships

When giving or taking money or making decisions, if one expresses their thoughts clearly, then conflicts can be minimized. Based on my experience, many disputes and arguments arise because initially conversations are not held openly and clearly. One person understands one thing, and another understands something else. And when the time of decision-making arrives, the real issue becomes apparent, leading to arguments. However, if both parties communicate clearly, it is possible that some disagreements or minor misunderstandings may arise at the moment, but they will learn forever. When dealing with marriage matters, if all conditions are clearly stated in plain words and complete clarity is maintained without leaving any room for misunderstanding, then the likelihood of future conflicts can be significantly reduced. Even if straightforward speech can be delivered in a gentle manner, the essence of ethics lies in how a person chooses to communicate. The issue of ethics is closely related to humanity. Some matters are related to humanity. Then it becomes necessary to polish the habits and ethics. For example, if someone hits another person, if I were to explain the delicate philosophy of ethics, I would say that this is not humane because this matter is related to humanity that one should not harm others. But when speaking, if etiquette is not observed and the language becomes harsh, then it becomes an ethical issue. So, straightforward speech does not mean that whatever comes to mind is blurted out but it should also be kept within certain limits of ethics. And a person should consider the emotions of others and also see how their words will affect others. If both of these aspects are noted, and straightforward speech is practiced with ethics, then it will not lead to any disputes, and no dissatisfaction will arise. An example can be given as follows: we want to invite a friend, but we say, "Come if you want, if not, it's okay." Now, this is straightforward speech, but it will surely hurt the other person's feelings. If a person always speaks in a way that conveys the same meaning both explicitly and implicitly and presents it in such a way that it does not have a negative impact on others, then such peace can be established that ensures eternal love and affection between individuals. However, keeping something in the heart and doing something else always leads to turmoil. A person adorns their wife with jewelry, and the wife wears it.

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Chapter 262

The Root Cause of Disputes Lies in Lack of Straightforward Speech

However, some time later when he wants to sell it and build a house, a dispute arises. The wife says, "He gave it to me, and I am its owner. He has no right to take it back." But the husband says, "I gave it to her so she could wear it, and I derive pleasure from seeing her adornment. My intention was never to transfer all the jewelry into her ownership. Now both are children, but the dispute is solely due to ambiguous words. If the clarification had been made before time, this outcome would never have occurred. It should be kept in mind that most disputes arise from matters that, even though not lies, have a hidden aspect within them. Therefore, Islam teaches to always speak in a way that leaves no room for doubt and to say not that my statement is true but that you can say my statement is straightforward and contains no twist. (Al-Fazl, February 14, 1930, Page 6)

(Al-Fazl, February 4, 1930, Page 1)

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Volume Three

Chapter 263

The Blessings of Divinely Recommended Marriages

(Delivered on February 2, 1930)

On February 2, 1930, Hazrat Khalifatul Masih II solemnized the marriage of Mirza Aziz Ahmad with Nasira Begum, daughter of Hazrat Mir Muhammad Ishaq, with a dowry of five thousand rupees in Masjid Aqsa, Qadian. After the recitation of the Sunnah sermon, he said:

"In this world, uncertainty and restlessness arise from the pursuit of something that is not attainable. When a person searches for something and it is not within reach, restlessness and uncertainty develop in their heart. However, when something becomes available to a person and is easily attainable, then negligence and laziness set in, and they do not experience restlessness or uncertainty. A Muslim and a non-Muslim differ in this aspect that all religions' followers strive for their respective purposes. A Hindu strives for spiritual reform, a Christian strives for spiritual attainment, a Jew strives to become close to God, but in comparison to a Muslim, there is a difference in their efforts. One is concerned about how they will obtain something, and the other is concerned about what they will obtain. But for a Muslim, the decision has been made thirteen hundred years ago that a certain thing will be obtained, so now the effort lies in how to obtain it. Therefore, the effort for a Muslim is to ensure that the thing is obtained. Hence, the effort remains to acquire the thing. For a Muslim, the decision has already been made thirteen hundred years ago that a certain thing will be obtained, so now the effort lies in how to obtain it. Therefore, the effort for a Muslim is to ensure that the thing is obtained. Hence, the effort remains to acquire the thing. There is a difference between the efforts of a Hindu, a Christian, and a Jew in comparison to a Muslim. One is concerned about how they will obtain something, and the other is concerned about what they will obtain. But for a Muslim, the decision has been made thirteen hundred years ago that a certain thing will be obtained, so now the effort lies in how to obtain it. Therefore, the effort for a Muslim is to ensure that the thing is obtained. Hence, the effort remains to acquire the thing. For a Muslim, the decision has already been made thirteen hundred years ago that a certain thing will be obtained, so now the effort lies in how to obtain it. Therefore, the effort for a Muslim is to ensure that the thing is obtained. Hence, the effort remains to acquire the thing."

Khutbat-i-Mahmud

The Certainty of a Muslim in Islam

A Muslim who understands Islam cannot be uncertain in any way. There is no restlessness or uncertainty in their heart because the search has been completed, and the path has become clear and easy for them to follow. Now their only task is to walk on that path and act upon it. While others may feel restlessness and uncertainty due to being engrossed in initial searches, a Muslim remains content. The name of a believer is synonymous with contentment. Allah Almighty says, "O reassured soul, return to your Lord, well-pleased and pleasing [to Him]" (Quran, Surah Al-Fajr: 27-28). Therefore, when a person brings Islam correctly and chooses to adhere to the obligations of Islam, there is no need for further searching. Muhammad (peace be upon him) has already paved the way for all our actions and movements. I mention a significant matter related to this, which is the issue of marriage. The Holy Prophet (peace be upon him) selected certain verses to guide us on marriage and laid down essential regulations. These verses show a path that, if followed, can lead to a blessed and beneficial marriage. We do not need to search for a way to make marriage blessed; we simply need to act upon this path. It is possible that...

Khutbat-i-Mahmud

Volume Three

Chapter 265

The Importance of Walking the Known Path

Someone may know the path but does not walk on it. It is also possible that they walk but are hindered. It is even possible that there is no hindrance, but there is no strength to walk on it. All these scenarios are possible, but the first difficulty and the first effort are to know the correct path. Regarding marriage, the Holy Prophet (peace be upon him) derived from the Quran and stated in this verse:

"O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer" (Quran, Surah An-Nisa: 1).

In the name of Allah, when you read at the time of eating, it means that I start eating in the name of Allah. When you read the Quran, it is considered reading the Quran. Similarly, when you read at the time of marriage, it means that we want success and blessings in marriage. The best way to achieve success and blessings in marriage is to fear your Lord who created you. This Lord and Nurturer can be a means of salvation and success for you. Why do you not make Him a means of salvation and success who created you? Many times, things necessary for life exist, but the needy person is unaware of them. Like a person who goes to someone's house as a guest but is unaware of their needs.

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Volume Three

Chapter 266

Fulfilling Needs and Seeking Comfort

How to fulfill necessities. The means to find comfort is that one should inquire from the homeowner about the necessities or if one goes to a hotel, they should inquire from the hotel staff. If someone is at the railway station, they should inquire from the station staff because the one who initiates a task should be asked where the things related to it can be obtained. "Fear your Lord, who created you" means that there may be things that you are unaware of, but it is not possible that your needs are not met and the means to fulfill them are not provided. Fear your Lord who created you. Why do you not make Him a means of salvation and success who created you? Many times, things necessary for life exist, but the needy person is unaware of them. Like a person who goes to someone's house as a guest but is unaware of their needs.

"Your Lord is He who created you from one soul" - He created you from one soul. Here it was not emphasized that the beginning of man was from one or two, or a thousand. This is not related to science or religion. Science tells how man was created, and religion tells for what purpose he was created. So when it is said here that "He created you from one soul," it does not mean that Allah wants to draw attention to the fact that man was created from one person but rather He wants to draw attention to the fact that a common measure is found in all human beings because the things that come from one will be found in all. If a grain of barley yields a thousand grains, the taste will be the same in all. Similarly, in different types of grains, there will be differences in size and effects. But still, they will have something in common. And when we say a certain type of seed, it means that...

Khutbat-i-Mahmud

Volume Three

Chapter 267

The Benefits of Relationships of a Certain Kind

There is a difference in morals, habits, and abilities among humans, yet there is a commonality and a union of a certain kind where all humans share. "He created you from one soul" points towards this commonality. Furthermore, "and created from it its mate" directs attention to the fact that to make life successful and peaceful, there is a need to unite with others. Completion cannot be achieved without a union as Allah Almighty has also said that everything is paired. Therefore, it is necessary for a pair to have some differences and distinctions so that one complements the other. When one lacks, the other has surplus, and where one has surplus, the other lacks. It is this union that completes. That is why Allah created various types of men and similarly created women of various kinds. However, human capabilities are so limited that a person cannot find the right match through their intellect alone. Sometimes, a person becomes more focused on external appearances, wealth, and status while searching for a partner, neglecting ethics and refined habits. This often leads to deception. In Europe, such incidents are frequent where a stranger stays in a hotel in a luxurious manner. By deceiving through appearances, a woman falls into his trap and suffers severe consequences. Since a woman is usually dependent, she falls into the trap after being deceived by appearances. But generally, parents search for a relationship for their daughter, so they take precautions regarding matters that could later become a cause of calamity for the girl. Allah Almighty says, "We have created every soul in pairs, and no soul is there for which a mate has not been created." The Sufis have written that souls keep searching for their pairs, and when they find the pair, they find solace. The Sufis were experts in spiritual knowledge, so they expressed this reality about the soul. Nowadays...

Khutbat-i-Mahmud

Volume Three

Chapter 268

The Success of Marriages

Psychologists believe that when a marriage is successful, it is because it is a proper match. Conversely, when a marriage fails, it is because it is not the right match. People form relationships due to temporary passion and desire. This is a common experience in Europe where they say that when love develops between two people, a kind of spiritual connection is established. However, both parties begin to feel that they cannot remain united due to their mistake. True unity is established when the right match is found. The purpose of Allah Almighty creating pairs for everyone cannot be understood by human intellect alone. There is only one means, and that is to "Fear your Lord, who created you." Pray that you find the right match. Inspirational pairs are extremely blessed. The Holy Prophet (peace be upon him) saw in a dream that he would marry Hazrat Aisha (may Allah be pleased with her). Apparently, there was a point of contention as a marriage proposal was made for a young man with an older woman, and it could be understood that there would be no blessing in it. Nowadays, the entire responsibility of a successful marriage is said to lie in the fact that it is recommended not to marry a young girl to an older man. The Shar'ah Act has set the condition that the girl must be young so that when she becomes mature, she can refuse to marry an older man. However, all marriages where there is no unpleasant age difference, where they occurred in youth, where wealth, comfort, and all the amenities of life were available, was there any among them that could be compared to the marriage of Hazrat Aisha (may Allah be pleased with her) and the Holy Prophet Muhammad (peace be upon him)? Is there any marriage where the love and devotion found between Hazrat Aisha (may Allah be pleased with her) and the Holy Prophet Muhammad (peace be upon him) were present? Despite the lack of age difference in their choices, and the love they had for each other from the beginning, the marriages did not have blessings. However, the marriage of the Holy Prophet (peace be upon him) and Hazrat Aisha (may Allah be pleased with her) had such blessings that no one else could attain. Therefore, Allah Almighty showed in the dream of His Messenger to remove his thoughts and to help him in his purpose by showing the right match, and then the world saw how...

Khutbat-i-Mahmud

Volume Three

Chapter 269

The Blessings of a Chosen Relationship

The love and virtues that existed between the Holy Prophet (peace be upon him) and Hazrat Aisha (may Allah be pleased with her) were due to their goodness, righteousness, and piety, not merely based on outward appearances. Once Hazrat Aisha (may Allah be pleased with her) had a headache, and the Prophet (peace be upon him) expressed his love by saying that if she were to pass away due to this headache, he would seek forgiveness for her. In response, Hazrat Aisha also expressed her love by saying, "Do you wish me to die? If a woman dies, another can take her place." The Prophet (peace be upon him) replied, "No, I am troubled by this headache and wish to appoint Abu Bakr as a guardian." Reflect on the fact that at the time of the Prophet's (peace be upon him) passing, Hazrat Aisha was 19 or 21 years old. This age is considered youthful for a woman to marry in Europe. At that time, Hazrat Aisha became a widow. A woman who knows that she has married someone close to death and then realizes that she will have to spend her entire life with him can feel endless resentment and hatred. This could lead not only to marrying at an older age but also to a marriage where the woman cannot remarry. This could have caused boundless animosity and hatred in her heart. Look at Hindu women who, due to being prevented from remarrying by their families and relatives, develop so much animosity that they leave behind their homes and everything to marry Muslims. When you look at Hazrat Aisha, you realize that she spent her entire life in remembrance of the Prophet (peace be upon him) and in love for him. It is narrated that she never ate anything good without remembering the Prophet (peace be upon him) and shedding tears from her eyes. Once, when she started eating bread, tears began to flow from her eyes. When asked why, she replied, "Tears came because the thought crossed my mind that during the time of the Prophet (peace be upon him), this type of bread was not available."

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Volume Three

Chapter 270

The Divine Union in Marriage

In the past, we did not have the luxury of cutting coats to make bread and serving the same bread to the Holy Prophet (peace be upon him). Today, if you were alive, we would serve you such bread. It is as if Hazrat Aisha (may Allah be pleased with her) was a source of delight in her remaining life, and that delight was mentioning the Holy Prophet (peace be upon him). Throughout her life, she desired to sacrifice for the comfort and pleasure of the Holy Prophet (peace be upon him). Similarly, a blessed couple was chosen for Hazrat Promised Messiah (peace be upon him) by Allah the Almighty. Prior to their marriage, an indication of the blessed nature of this union was given through revelation. The news of the blessedness of this family was revealed, and then it was said, "Enter, you and your wives, Paradise." This was an indication towards the success of this marriage. It was mentioned that just as Adam was expelled from Paradise after marriage, similarly, for you, Paradise awaits. However, this expulsion of Adam was not a punishment but rather a means of delight. I vividly remember that at that time, it felt unpleasant, but now, through my increased knowledge, it brings joy. At that time, I was very young, but it was Allah's grace that despite my lack of attention towards reading and learning, there was complete faith and belief in Hazrat Promised Messiah (peace be upon him). If at that time, Hazrat Amma Jan (may Allah be pleased with her) had done something that did not befit the status of Hazrat Promised Messiah (peace be upon him), I would not have seen their relationship as that of husband and wife, but rather as that of a spiritual guide and disciple. Even then, I did not ask for anything from Hazrat Promised Messiah (peace be upon him). Hazrat Amma Jan took care of all my needs. Despite that, if something was said by Hazrat Amma Jan, it would trouble me. For example, if there was a mention of any blessing from Allah, Hazrat Amma Jan would say, "This blessing came down upon my arrival." I heard this sentence at least seven to eight times from Hazrat Amma Jan's mouth, and whenever I heard it, it troubled me. I used to consider it a disrespect towards Hazrat Promised Messiah (peace be upon him). But now, it is understood correctly, and even Hazrat Promised Messiah (peace be upon him) used to derive pleasure from this sentence because the blessing was under the same revelation that stated, "Enter, you and your wives, Paradise" - Adam was expelled from Paradise after marriage, but the people of that time...

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Volume Three

Chapter 271

The Divine Purpose of Marriage

Marriage has been made the cause of paradise. Therefore, after marriage, the series of your mission continued. Allah Almighty made grand prophecies and brought light to the world through you, and thus your paradise expanded. The reason for this difference is that the first Adam was chosen only in physical terms, but the Adam chosen now is also spiritual. The Holy Prophet (peace be upon him) said, "Souls are like conscripted soldiers; those whom they recognize, they get along with." When such souls unite, their pairs are blessed. Therefore, a believer should trust and rely on Allah and not depend on their own opinion. Who knows that what they consider good is actually bad, and what seems bad to them is actually good. Today, my attention is drawn to this sermon because I want to tell you about a couple chosen by Allah. The announcement of their marriage was made when the boy and girl are related to those families that Allah had chosen. What poet has said, "Enter, you and your wives, Paradise." It is not about being taken out from there but rather being taken out from there is an honor. If a statue removed from the Kaaba can take pride in its relation to the Kaaba, then surely one removed from there has the right to take pride, and when the relation is coincidental, the boy is related to the family to whom Allah called Adam, and the girl is related to the family to whom Allah appointed Eve. Therefore, considering them a blessed pair, we should have hope in Allah that He will bless this marriage. He will grant this couple a life of paradise. At the time of the announcement of the marriage of Mirza Aziz Ahmad, who is the daughter of Mir Muhammad Ishaq Sahib, I stand here. Mirza Aziz Ahmad Sahib rarely visited Qadian, and when he did, he met very few people. Not that he did not meet me, but he met very few people from the rest of the community except for his few close friends. However, all the people of the community are aware of him, and they believe that he will bless this marriage. And He will grant this couple a life of paradise. At the time of the announcement of the marriage of Mirza Aziz Ahmad, who is the daughter of Mir Muhammad Ishaq Sahib, I stand here. Mirza Aziz Ahmad Sahib rarely visited Qadian, and when he did, he met very few people. Not that he did not meet me, but he met very few people from the rest of the community except for his few close friends. However, all the people of the community are aware of him, and they believe that he will bless this marriage. And He will grant this couple a life of paradise.

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Volume Three

Chapter 272

The Exceptional Union and the Divine Blessing

They are the grandchildren, and they have achieved a distinction. When our elder brother Mirza Sultan Ahmad Sahib did not get the opportunity to express his thoughts about the series, he took the oath at that time. Although there was a lot of involvement of teachers in his oath at that time, and I was also involved. Through me, the message of his oath was also sent to Hazrat Promised Messiah (peace be upon him), and I vividly remember that Hazrat Promised Messiah (peace be upon him) was very pleased to hear about his oath. Hazrat Promised Messiah (peace be upon him) had a lot of love for his mother. When there was a lot of opposition in the family and the coming and going was restricted, Hazrat Promised Messiah (peace be upon him) used to say that the mother of Aziz Ahmad comes many times and cries that people have created such a division in the family that we cannot even meet each other. It is a two-headed family that the whole Qadian is aware of. Qadian is aware of Mir Sahib as well, but I have mentioned it so that they correct this flaw. I hope that friends will pray for the blessings of this marriage. I announce the marriage with a dowry of five thousand rupees. Al-Fazl, March 7, 1930, pages 8 to 11.

Al-Fazl: February 1930, page.

Al-Fajr: 3528

Surah An-Nisa: 2

Musnad Ahmad bin Fadil, Volume 6, page 228

Randi Abuab Al-Zuhd, Chapter: What Came in the Living of the Prophet and His Family

Tadhkirah, page 70, 4th Edition

Sahih Bukhari, Book of the Beginning of Creation, Chapter: The Souls are like Recruits

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Volume Three

Chapter 273

Muslims and Others in Marriage Differences

Delivered on 9th March 1930

After the Asr prayer on March 9, 1930, Hazrat Khalifatul Masih II solemnized the marriage of Molvi Ghulam Muhammad Khan Sahib, a senior teacher at Government High School Khuroor Pakka, District Multan, with Umme Al-Aziz Begum, daughter of Qazi Abdul Rahim Bhatti Qadian, with a dowry of two thousand rupees.

After the recitation of the sermon, he said:

The Holy Prophet (peace be upon him) has brought about a change in the world, which Allah Almighty has expressed in these words: "O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life." This means that you came to the world for life. There is a life that comes from Allah. A person has no choice in it. He cannot give that life without Allah's permission. Some ignorant people take the permission of Allah to hide their polytheism and to conceal their idolatry, but it is far from the dignity of Allah to grant this life to someone else. So, it can also be said that Allah can make a son, daughter, or wife for Himself with His permission. But just as we do not consider these things permissible, it is also impermissible for Him to give His attributes to someone else, which would imply a division in His unity. Therefore, He cannot give that life to anyone else. However, there is another life that a human can give to non-humans. A poet in his student's poetry...

Khutbat-i-Mahmud

Volume Three

Chapter 274

The Depth of Poetry and Meaning

When a poet composes a verse, it captivates the understanding and enlivens the expressions. The connoisseurs immediately recognize the change in structure and the vigor in metaphors. So, when they say, "He infused life into the verse," it means that the mundane became meaningful and purposeful. When we say, "The teacher breathed life into that particular poem," it implies that the poem did not previously touch the depths of our hearts and did not stir the strings of our minds, but now, upon hearing it, a movement is born within us. This is the essence of infusing life into the verse, making it engaging, and leading the mind into new realms of thought. Similarly, Muhammad, the Messenger of Allah, also brought life to everything that was either meaningless or given meaning, thus infusing it with vitality. The world takes on a new light when Muhammad, the Messenger of Allah, intervenes, and upon his touch, it seems as if life has been infused into it. Take any worldly matter that Muhammad, the Messenger of Allah, entered or touched, and you will see that upon his touch, it appears as if life has been breathed into it. Take the example of charity and almsgiving; people used to give charity and alms even before, but it did not seem to have life in it. It was only a means for the poor to receive help. However, when Muhammad, the Messenger of Allah, intervened, life was infused into it. He revealed that every person's earnings include a share for others. No individual can earn alone. Everything in the world is for all humans. The land under my control is not just for me but was created for all of humanity. It was not that I, out of pity for the poor, would give something to them as an act of kindness upon seeing their poverty, but my possession of the land was predetermined since eternity for the entire human race. What if in some circumstances...

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Volume Three

Chapter 275

The Essence of Marriage

A few moments passed, and the land came under my possession. If I bought it from someone, where did the right of the seller come from? If they had also bought it from someone else, where did the right of that seller come from? And in this way, searching, one will find a possessor who acquired it empty and beautifully. But proving the non-ownership of others is impossible. This administrative aspect prevents us from intervening while accepting the current division; otherwise, God Almighty has created everything for everyone. Understanding this point, Hazrat A brought life into charity and almsgiving. Thus, those words that commanded you to take charity and alms - "خُذْ مِنْ اَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ ُتزَكِّيهِمُ بِهَا" - take charity from them and thus purify them. This purification means that their wealth includes a share for others, and they were accused of consuming the share of others. Therefore, by collecting a portion as a religious tax from them and giving it to those who do not have, their wealth is purified. This sermon is about marriage, so I cannot elaborate on this topic; I will just give an example of marriage. In Hindu weddings, a few rounds are taken. What a meaningless and dead tradition it is. Similarly, in Christian weddings, a ring is given or the woman is called to serve the man forever. In this, the rights of women have been trampled upon. But Muhammad, the Messenger of Allah, brought life into marriage. Apparently, if a man and a woman like each other, there remains no fear regarding living together, but the Noble Messenger of Allah placed a necessary announcement at the time of marriage, which included the recitation of specific verses and the preaching of the responsibilities of the husband and wife. It was made clear to the man and woman that by accepting these conditions, you are entering into a covenant, and you cannot be free from these conditions because they are natural. No person can make a pledge that they will not eat but cannot be free from hunger as the stomach will demand food regardless, and by verbally accepting not to eat, a person will not escape hunger. Therefore, no person can be free from natural responsibilities, so the limitation of these relationships has been set.

Khutbat-i-Mahmud

Volume Three

Chapter 276

The Natural Conditions of Marriage

These are the natural conditions that you must adhere to in any case. Apart from these conditions, consider the conditions and agreements suitable for yourselves. Lower or raise the dowry, but consider the mutual living conditions suitable for the marriage agreement. However, the conditions mentioned in these verses that must be recited at the time of marriage are essential, and you cannot be free from them in any way. I cannot elaborate on them at this time as they have been explained many times before. At this moment, I only draw attention to the fact that our community members are well aware of them. Responsibilities have been placed on both the man and the woman in these verses, and if they are neglected, then just like other marriages, an Islamic marriage will also become lifeless. The common Muslims have made it lifeless. They recite these verses first and then a Persian sermon that neither the one reciting the marriage nor the boy or girl or their relatives can understand. When our dear one got married, the Molvi Sahib said, "I accept." They knew some Persian. They said, "I accept." Molvi Sahib said, "No, say it! I accept." They said, "Molvi Sahib, this marriage is mine, not yours." But Molvi Sahib said, "If you don't say this, the marriage will not be valid." Look at what a lifeless thing has been created. Similarly, they strangled prayer, fasting, pilgrimage, and almsgiving. But the favor of Muhammad, the Messenger of Allah, and his era's appointed one is that he then showed his Christianity and by expressing the glory of "By the permission of Allah," he once again infused life into us. The ignorant say that "By the permission of Allah" means reviving the dead, while the mention of giving life in the Quran is what Muhammad, the Messenger of Allah, gave to the world and what all the other prophets continued to give in their times. And such life-giving was also done by Prophet Jesus, peace be upon him, but there is a difference that all other prophets' giving of life was limited to birds and animals only. Certainly, they brought life and awakening, but it was in a way that the reality was not known. A dog follows its owner, but it is not aware of its reality. It walks behind its owner like a bird flies, but it is not aware of its truth. A dog walks behind its owner, but it is not aware of its truth. It walks behind its owner like a bird flies, but it is not aware of its truth.

Khutbat-i-Mahmud

Volume Three

Chapter 277

The Essence of Understanding Actions

Animals cannot comprehend realities and knowledge. However, humans understand the purpose of their actions. Certainly, the prophets brought life, but they were not fully aware of the reality. The Noble Prophet (peace be upon him) bestowed life upon humanity, surpassing even the life of birds. If even after this life-giving, the members of our community remain lifeless, what a place of regret it would be. Therefore, contemplate every truth and strive to internalize it. If not, the coming of the Messiah's era is equivalent to not coming for you. Hence, if we understand that Islam can benefit from the Messiah's advent, it is essential to drink from the cup that descended through the Messiah.

Al-Fazl, March 25, 1930, page 76

Al-Fajr: March 25, 1930, page 2

Surah At-Tawbah: 103

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Chapter 278

The Reason for Giving Islamic Marriage a Distinct Form

Delivered on March 22, 1930, after the Asr prayer

After the recitation of the sermon, Hazrat Khalifatul Masih II said, "The boy standing here for the announcement of his marriage, even though he is not present here, his parents are present, so they should advise their son that along with Islamic marriage, some responsibilities also fall on a person, and until they accept and act upon them, the Islamic marriage becomes void in a way. Only by adhering to the conditions that Islam sets for marriage, which make it a branch of one's faith and lineage, can marriage be considered a part of Islam; otherwise, like in other religions, marriages take place among non-Muslims and used to happen before Islam. If Islam had not mentioned anything extra, then there would have been no need for Muslims to differentiate themselves from others in marriage matters. Just like Hindus or Christians, their marriages could have taken place. But Islam, by giving Islamic marriage a distinct form, has shown that there is a difference between it and the marriages of other religions, and that difference lies in the responsibilities that Islam has placed on the boy and the girl. The distinction between the two cannot be determined by external factors.

Al-Fazl, April 1, 1930, page 6

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Volume Three

Chapter 279

Maintaining Relationship Bonds

Delivered on March 23, 1930, after the Asr prayer

On March 23, 1930, after the Asr prayer, Hazrat Khalifatul Masih II, while announcing a marriage, stated the following:

There are certain responsibilities attached to humans that even if one wishes to avoid, they cannot. Essentially, Allah Almighty has created humans in a way that they are compelled to turn to others. Other animals can live solitary lives, but if a human desires to be human, they cannot remain alone. It is undeniable that people try to avoid the obligations imposed on them by Allah. However, their situation is similar to someone trying to beautify their bad actions. Europeans, despite acknowledging the harms of alcohol, praise its evils. Their doctors present twenty reasons against consuming pork, yet they still say that they cannot avoid it due to Europe's climate. So, every individual tries to beautify their ugly actions, and those who wish to avoid their responsibilities also say that they separate themselves from the world for the sake of divine worship. And in this context...

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Volume Three

Chapter 280

Avoiding Responsibilities by Presenting a Beautiful Form and Facing the World

Although one may think or feel upon the publication of the sermon that "The nights are long," separating from the world for worship does not accuse the cowardice or fleeing from the battlefield. Otherwise, the objection would also be directed towards the Noble Messenger, peace be upon him, but such a statement would be mere ignorance and foolishness. To separate oneself from the world and abandon responsibilities, sitting in a corner of solitude, is one thing, and sometimes performing worship and fulfilling human responsibilities is another. The Noble Prophet, peace be upon him, did not completely separate from the world; he spent some days in the Cave of Hira and some in Mecca. So, when the divine revelation descended upon him, and he reached the agitated home, Hazrat Khadijah, may Allah be pleased with her, consoled him with these words:

"Nay! By Allah, Allah will never disgrace you. Indeed, you acquire the lost and bear the burden and help the destitute."

It means that you continue to uphold these virtues. Those who have been lost to the world, you inform them. You are hospitable to strangers. Therefore, Allah Almighty will not disgrace you. The mention of those days that you spent with them. It was not said that you used to entertain guests and inform strangers at that time, etc. Rather, it was said that now you do, which indicates that you used to fulfill your responsibilities even in worship days. Yes, you would separate for a few days to worship, to gain knowledge through the worship of Allah, and then, by generating new strength and power within yourself, engage in serving the creation. It seems that your separation was to take up your responsibilities more seriously and not to avoid them. The example of this is like a soldier who practices and exercises during leisure times to be able to confront the enemy with more strength. This is not to avoid responsibilities but to take them upon oneself. So, the objection on the Noble Prophet, peace be upon him, that he had completely separated from the world...

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Chapter 281

Abandoning All

Humans cannot escape these responsibilities because Allah has created them in a way that their completion depends on fulfilling these responsibilities. If one avoids them, it is disliked in Islam. Other religions have deemed it permissible, but the Holy Prophet (peace be upon him) said, "There is no monasticism in Islam," and the Quran states, "They invented it themselves." Islam has eradicated this innovation and emphasized that living together is necessary for humans. The first step is the husband and wife, the second is children, and this series continues to expand. The verse recited at the time of marriage beautifully explains that these relationships are essential for maintaining humanity. If people consider that all are descendants of one man, how close can relatives become? "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer." This verse implies that through relationships, humans attain piety. Piety has various forms. An example of the lowest form of piety related to relationships is found in the time of Hazrat Umar. Once, there was a severe drought, and people asked Hazrat Umar's wife to pray. She prayed, and in this way, a means of acceptance was created. By this means, people also become a source of salvation. Through relationships, humans attain piety instead of becoming a cause of punishment and turmoil. If people maintain the thought that we all descend from one man and uphold relationships, then conflicts and separations would not arise, and different nations would not form. If everyone maintains...

Khutbat-i-Mahmud

Volume Three

Chapter 282

Remembering Relationships

In the past, the whole world used to be considered one family. When a tribe from Afghanistan migrated to India, the Afghans improved the situation. If this memory was retained, both countries would have maintained familial ties, respected each other, and even now, if the world focused on fostering relationships instead of division, the world would soon unite in familial bonds. There is a famous anecdote that a resident of Meerut went to the Deputy Commissioner and said, "I am a close relative of a prominent person, so arrange my employment." He was asked, "What relationship do you have with him?" He replied, "Very close." And when he was further questioned, he said, "I am a close relative of my wife's aunt's brother." Even today, the need for fostering relationships is emphasized, and people, instead of uniting others, continue to separate their own. The principle is still beneficial for the English. Therefore, when a storm of opposition arose from Hindus towards the English a few days ago, Mr. Baldwin spoke in Parliament, stating that we and the Hindus are from the same lineage, so why should we be enemies to them. Those who benefit from such principles still benefit, but those who do not benefit treat these matters as a joke. The distinction between the two groups could not be determined.

Al-Fazl, April 1, 1930, page 706

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Chapter 283

Khutbat Mahmud

Al-Mabsut, Al-Shams, Al-Din, Al-Shar, Khassa, Volume 10, Page 111, Printed in Egypt, 51324

New Moon: 28

For Women: 2

As in Bukhari, Book of Seeking Rain, Chapter: Asking People for Rain, Imam for Seeking Rain When There is Drought.

Stanley Baldwin (1867-1947), three-time Prime Minister of Conservatives between the two world wars. (Longman English Larousse)

(Encyclopedia)

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Volume Three

Chapter 284

Human Needs Direct Towards Allah

Delivered on April 1, 1930

On April 1, 1930, after the Asr prayer, Hazrat Khalifatul Masih II solemnized the marriage of respected Muhammad Faqirullah Khan, the Inspector of Schools, with the blessed lady Begum, daughter of Dr. Zafar Hasan, with a dowry of one thousand rupees.

After the recitation of the sermon, Hazrat Khalifatul Masih II said:

Human needs and necessities surround them from all sides, as if every moment and every hour, they are being directed towards their real Owner and Creator. But despite this, even though the needs for turning towards Allah Almighty are presented the most to humans, if any being rebels against Allah, then it is a human. Except for humans, there is no being that claims to be Allah or denies the existence of Allah. Humans are the only beings who sometimes claim their divinity and sometimes do not proclaim it, but by participating in divine powers with the whole world throughout the day, they only eliminate the being that truly deserves divinity and acknowledge the powers of Allah in everything else. It seems that they have to acknowledge someone as Allah. Therefore, whoever denies Allah distributes His powers throughout the world. Such a person believes that a man cannot live without a woman, and a woman cannot live without a man. Similarly, he also believes...

Khutbat-i-Mahmud

Volume Three

Chapter 285

Existence and Interdependence of Men and Women

Without food, without drink, without air, without water, without stars, without land, without seas, without mountains, the world cannot exist. But only that existence which cannot exist without it is said to be non-existent. It acknowledges God and establishes godliness but in reality assigns the place of divinity to something else. What does it mean to acknowledge God? It means the existence that cannot be without which the world cannot exist. Every human acknowledges such powers. But the difference between one who acknowledges God and one who denies Him is that the denier denies the existence of the true entity and attributes it to other things. He says he can survive without certain things. But if observed closely, everything indicates that they are in need of something. And that something. The chain of needs is so extensive that it becomes hidden from sight but the need remains. So when every thing's need is apparent, saying that there is no existence behind it that sustains it is a fallacy. Marriage is also one of these needs without which a person cannot survive. Men say to women that they do not need them, and women say to men that they do not need them, but this is a false statement that results from deception, egotism, and arrogance. When the Creator has established the need of men for women and women for men, when the Creator who created everything has split one thing into separate pieces and placed them in different places, and they move towards each other so that when they unite, who can then say that men do not need women or women do not need men. It is like the example of a man and a woman, like the example of magnets. When they come in front of each other, one cannot say that they do not need each other. They are naturally drawn towards each other. This is the situation of men and women, not just men and women but all those things...

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Volume Three

Chapter 286

The Relationship of Existence

Humans and food are in a marital relationship. Humans and air are a pair, humans and water are a pair, humans and light are a pair. The meaning of a pair is two things that, when combined, form a complete existence. Food is for humans and humans are for food, air is for humans and humans are for air, water is for humans and humans are for water. Then everything has its separate pair; steam is for the boiler, the boiler is not affected by steam, but when everything is combined with steam, a result is produced. The purpose is that humans are in need in every direction, right, left, forward, backward, and below, but despite this, it is humans who deny Allah the most. Even a buffalo needs a pair, and a horse too, but less than humans. Their needs are limited to sensual purposes only. But humans need civilization, politics, and religion. Besides humans, nothing needs these things. Similarly, donkeys and horses do not need books, accounts, history, philosophy, or jurisprudence, nor do they need creation or Shariah, but humans need all of these. The purpose is that humans need Allah more than all these things, so they present evidence of acknowledging Allah more because humans are the only beings who can deny Allah. For this reason, Allah has attached more needs to humans because there was material for denial in them, but it is surprising that the more humans need, the more they deny Allah.

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Volume Three

Chapter 287

The Denier of God

A wealthy person becomes a denier of God, a great scholar denies the existence of Allah Almighty, even though

The meaning of being wealthy is being in dire need of others, and the meaning of being a great scholar is having greater need of others.

Among the human needs, one of the responsibilities of marriage is crucial. Male and female animals

also unite, but they do not have the same needs as humans, which are much greater. A pigeon and a female pigeon are together,

but the pigeon is not responsible for the food of the female pigeon. Similarly, the female pigeon is not responsible for the pigeon's shelter and food preparation. It has also been observed that if one pigeon dies, the pigeon does not accept another female pigeon. This indicates that even animals have love and affection, but it does not mean that they have the responsibilities that humans have. The reason is that their marriage is only for the survival of the offspring, but the tasks of humans are so vast and

so widespread that one alone cannot fulfill them in the world. Marriage is also a means of directing towards God, but it becomes a means of distraction from Him. Therefore, when mentioning marriage, the command to maintain prayers was given so that

the same thing that Allah Almighty created to draw humans towards Himself, when humans act in negligence, they distance themselves from Allah. Therefore, humans need civilization, preaching,

advice, and reprimand. If humans ponder over their relationships, they can realize

how much they are in need of others. The love of others, the sympathy of others, and the children's

constant need are essential for them. If someone does not inquire about someone, they regret that they were not asked, even though asking does not reduce their illness, but humanity desires that they sympathize with them. These are all human needs. Similarly, men and women have

needs related to each other, and humans can realize that only one Being is rich and self-sufficient, and

by uniting with Him, they can be free from needs. Look, a wealthy man marries a woman and becomes wealthy, and by marrying a king,

a woman becomes a queen. This relationship of marriage has taught that from the rich, a connection of marriage is formed

Khutbat-i-Mahmud

Volume Three

Chapter 288

The Spiritual Relationship Between Humans and God

By becoming rich, a person can also become a denier of God, and by establishing the bond of marriage, a person can also become a leader. One should not be surprised by this. From a spiritual perspective, humans have a relationship of marriage with Allah Almighty, and from a mystical perspective, humans are the spouse of God. Just as this relationship establishes spirituality in the same way that a man's sperm is the cause of progeny. In the same sense, Sufis have written that it is necessary for a perfect human to have Mary-like qualities, meaning that the person can claim to have directly received grace from Allah Almighty. Here, by directly, I do not mean what Hazrat Messiah Maud (peace be upon him) has stated, but it means that a person should progress in spirituality not by their own virtues but by the grace of Allah Almighty. (Al-Fazl, April 22, 1930, page 706)

(Al-Fazl, May 16, 1930, page 2)

Similarly, Allama Zamakhshari wrote in his commentary Kashaf, Volume 1, page 426 (printed in Lebanon). The meaning is "Every newborn is touched by Satan except Mary and her son... and likewise, every child who has their qualities is saved from Satan." So, every child who possesses the qualities of Mary and her son is saved from Satan.

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Volume Three

Chapter 289

Self-Reflection is the Best Care

Delivered on May 2, 1930

On May 2, 1930, after the Asr prayer, Hazrat Khalifatul Masih II solemnized the marriage of Khawaja Ali Sahib Qazi Amir Sahib Mohaddis's daughter, named Bashri Begum Sahiba, with a dowry of one thousand rupees.

After the recitation of the sermon, Hazrat Khalifatul Masih II said:

The human nature is always in need, and until a person attains the highest level of perfection, they are always dependent on someone else's care. That's why in the world, as much work is done, caretakers are appointed for the workers of every class. For example, there is a supervisor above the laborers who takes care of them, but looking at the supervisor, no one can say that the person who has been entrusted with the responsibility of overseeing the workers will take care of them, as caretakers are also appointed for the supervisors. Let's take the example of a building. There are laborers for construction, and supervisors are appointed over them. Now, is there no need for the supervision of supervisors? Rather, divisional officers are appointed over them, and then it is not considered that the supervision of the supervisors is sufficient; above them are the executive engineers, and for supervision, there is a chief engineer. This is the case of other departments as well. In the revenue department, there are clerks, and above them are inspectors, and then deputy commissioners...

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Volume Three

Chapter 290

The Need for Care and Guardianship

Even a graduate, a graduate, a revenue officer, a deputy commissioner, a commissioner, a governor, and then a governor-general are not considered self-sufficient. It is not thought that they are self-caring. There is no need for their care because

it is inherent in human nature that they can take care of others well but become negligent in their own care. And this is a clear proof that a human needs a guardian who is perfect in their own right and not accountable to anyone. If a person can manage care without such a guardian, then there was no need to appoint so many guardians. It could have been sufficient to appoint one guardian. But doubts persist that perhaps appointing that person as a guardian may not be appropriate, so it is necessary to appoint another guardian. And this doubt is just like saying that one makes an intention for prayer and then doubts arise. Maybe the intention was not made correctly. For an Ahmadi, this matter is not more time-consuming than a hobby because their intention becomes correct after pledging allegiance. But for others,

doubts persist whether the intention was made or not. Their intention is not made by conscious thought like every believer's but it is made under a specific habit and they express it in specific words. That is, when someone makes the intention for the obligatory prayer, "I intend to pray behind this Imam," they feel that people are standing in front of them. Perhaps the intention was not made correctly, so he moves to the next row. Then he says in the same way, but the thought arises and people are still standing. Maybe the intention was not correct. He moves to the front row and points with his finger saying, "I intend to pray behind this Imam." But then the thought arises that maybe the gesture was not correct and his finger has bent, so he touches the back of the Imam's head saying, then he thinks maybe my hand did not touch correctly. Then he hits forcefully until the hitting starts. We criticize that person and say he was crazy. Although the reality is that this madness

is evident in every action of ours. We appoint a guardian for every task, to the extent that our confusion is exhausted and we do not close the agreement with other guardians not because we do not understand their need but because we cannot appoint them, and this impulse is proof of the need for a perfect guardian who is self-sufficient

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Volume Three

Chapter 291

The Need for Care and Guardianship

A person who is in need of care, upon whom the stars do not shine, and whose qualities continue for the benefit of others. This human nature is a witness to the existence of Allah Almighty. Yes, when a person colors themselves in the colors of the Almighty, to some extent, they also achieve perfection, and for such people, the term "witness" is used in the Holy Quran. It means they become caretakers and true witnesses. They do not become caretakers like everyone else and are not accountable to anyone. Therefore, Allah Almighty has stated in the Holy Quran, "And We did not send any messenger except to be obeyed by the permission of Allah." They are not sent as messengers to obey someone but to create obedience. They are manifestations of the attributes of Allah, so there is no need for them to be caretakers. They work like machines from Allah Almighty. They do not work for the sake of being seen by Allah Almighty but work under the notion that Allah Almighty has created them for this purpose. They are called "mubashshir" and they understand that Allah Almighty has created them for the guidance of creation. Their actions are a thanksgiving for the blessings. The Holy Prophet (PBUH) said, "O Messenger of Allah! Have not all your past and future sins been forgiven, then why do you strive so hard in worship?" He replied, "Should I not be a thankful servant?" So, a Prophet and a Messenger are perfect witnesses or guardians. And then descending below the Prophets and Messengers, the best care is self-reflection. A person can be negligent in the protection and care of others' wealth but cannot be negligent in the protection of their own money. Their personal interests force them to take full care of their rights and pay full attention to them. Allah Almighty says, "And let every soul look to what it has put forth for tomorrow." Keep accounting for your soul and keep feeling your responsibilities. A person should never be negligent of self-reflection. It is a pity that some friends of our community, according to the saying "Sumer is a witness,"

Khutbat-i-Mahmud

Volume Three

Chapter 292

The Concept of Responsibility

Let's assume that while other members of the community are working, our duty is also being fulfilled or that the Khalifa is present and will work himself, although this assumption is incorrect. It is the duty of every individual to feel their responsibilities and never be negligent in self-accountability. The best way possible is for a person to continuously carry out the self-assessment of their own soul and the best care is self-reflection. Or then there are the personalities of the prophets who instill in people such a level of capability through their fresh signs that the power of self-accountability is automatically generated within them and by witnessing the fresh revelations of Allah, they develop such strength in faith that cannot be achieved through the preaching, advice, or sermons of others. It is relatively easy to acquire this strength during the time of the prophets, but after the demise of the prophets, humans need to strive much harder. When Hazrat Amr bin Aas was close to death, he cried profusely. His son said, "You have served Islam greatly, and Allah will surely reward you. Then what is the reason for crying?" He replied, "There was a time when I was extremely opposed to the Holy Prophet (PBUH) and had such animosity and hatred towards him that no one was more enraged against him on the face of the earth than me, and I never liked to look at your face. But when Allah opened my eyes and I embraced faith, my love for you increased so much that due to awe and reverence, I could not see your face as if throughout my life, I had never seen your face to my heart's content. Initially, due to enmity and hatred, and then due to love and affection, I could not see. Until your demise, and if someone had asked me about your blessed features, I could not have described them. Only at that moment, if I had passed away, it would have been good because now, due to distance and time, it is not known to what extent we have erred. Shah, this is the condition of those people who benefited from the company of the Holy Prophet, then what will be the condition of those who were born later, lived on, and spent their lives after the appearance of those individuals.

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Chapter 293

The Concept of Responsibility

That they should create within themselves the successors of the Prophet and act upon the divine guidance of "And let every soul look to what it has put forth for tomorrow." The world worships stone idols, even though there is no divine guidance for them from Allah Almighty. Then how regretful it will be that despite Allah Almighty providing us with a living accountability, we did not benefit from it, even though this is the very thing that can keep a person on the right path and is essential for human salvation. There is a great need for accountability in married life. On the other hand, to draw attention, this verse is recited on such occasions, as I have mentioned. (Al-Fazl, May 9, 1930, page 645)

(Al-Fazl, May 6, 1930, page 1)

It is narrated in Sahih Bukhari, Book of Interpretation, under the chapter "Allah forgives what has preceded of your sins and what will follow," the words of this Hadith are: "Should I not then be a thankful servant?" (Al-Hashr: 19) It is also narrated in Sahih Muslim, Book of Faith, under the chapter "Islam destroys what came before it," and also about pilgrimage and migration.

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Volume Three

Chapter 294

The Relationships of the Ahmadiyya Community Are a Sign of Allah

(Delivered on May 12, 1930)

On May 12, 1930, the marriage of Prince Muhammad Azam, son of Hakim Muhammad Hussain Sahib Qureshi of Lahore, with Aziz-un-Nisa Begum took place, who was a former servant of Hazrat Messiah Promised (peace be upon him) Seth Muhammad Ghous Sahib residing in Hyderabad.

After the recitation of the sermon, Hazrat Khalifatul Masih II said:

Whatever matter is attributed to Allah Almighty and whatever He decrees, every part and aspect of it is a sign of Allah Almighty. Those people to whom Allah Almighty has granted spiritual eyes, they see signs everywhere, but some signs remain hidden and do not manifest in a way that everyone can benefit from them. And those who strive to reach the truth can indeed benefit from them. People whose vision is apparent, they can benefit from the laws of nature, but Allah Almighty, after mentioning various worldly matters in the Holy Quran, has stated, "Indeed in that are signs for those of vision." So, one should not just sit by observing the apparent rules because in mountains, in seas, in rivers, those who walk

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Volume Three

Chapter 295

Signs of Allah in Everything

In ships, one can see the signs of Allah Almighty in everything. Those who strive to reach the truth ponder on what benefits the rivers bring, why a wooden ship floats on water, what benefits mountains, seas, humans, and all creations bring, and why they were created before humans. Reflecting on these matters, one understands that every particle in the universe is a sign. When every aspect of the material world carries a sign within itself, why do spiritual aspects not show signs that can be beneficial to everyone? If the material sun, moon, seas, mountains, wood, iron, earth, and sky are all signs, then how significant will be the spiritual earth, sky, spiritual moon, sun, and more significant signs be? However, not everyone's vision is broad enough, and not everyone can perceive the truth. Just as the wealth of the material world cannot be gathered in one hand, so is the state of spiritual wealth. Even the greatest kings of the world are not owners of all things; they are owners of some and caretakers of others. People are owners of their homes, lands, and wells. This is the state of spiritual sciences; no human, no matter how great, can be the owner of all spiritual wealth. Hazrat Messiah Promised (peace be upon him) said that there are some prophecies in the Holy Quran that were not even revealed to the Holy Prophet (PBUH). Some ignorant people consider this as disrespect and blasphemy, which is wrong. The proof of this can be found by reflecting on the worldly and spiritual realms together. Just as a worldly king can be the owner of some things but beyond that, ownership is in ownership, but still, the king remains the owner because when he is the owner of all the subjects, he will also be the owner of their possessions. The purpose is direct ownership and ownership with possession. Ownership with possession is obtained by the one in whose account it is recorded, and he has the right to buy and sell concerning it. The land of India belongs to the government, but despite that, the English cannot take their lands from the Indians. Although the king

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Volume Three

Chapter 296

The Ownership of Spiritual Wealth

From the perspective of ownership, they are the owners. Similarly, in terms of spirituality, it is a chain. In terms of kingship, all spiritual wealth belongs to the era's Prophet, but according to the circumstances of the future, the part that is administered by someone becomes their ownership. For example, if someone interprets a particular verse of the Holy Quran differently or explains a new meaning of a Hadith, we cannot say that these meanings were also clear to the Holy Prophet (PBUH). You are the true owner of all realities and knowledge, and through your grace, others benefit from these blessings. The signs that come from Allah are divided into different categories, which are essentially related to the prophets, but those who believe in them, their children, relatives, and wives, all become signs related to them from the perspective of kingship, but in terms of administration, they are attributed to the person to whom they are assigned. The purpose is that just as every particle in the world signifies something, similarly, every individual who is connected to the commands of Allah becomes a sign, and I firmly believe that even the weakest Ahmadi, let alone a hypocritical Ahmadi or a more deviant Ahmadi, is not someone who does not bear the mark of the Promised Messiah (peace be upon him). Because what is touched by fire once, even if separated later, still retains its effect for a while. In this same context, I see the marriages of the Ahmadiyya community as a sign of the Promised Messiah (peace be upon him). People have made an example that, although it may be for derogatory purposes, in the time of the Prophet, it becomes a sign. They say, "The brick of one place, the mortar of another, and the wall built in yet another place." Blood relationships are a magnificent thing that makes a person willing to sacrifice everything for them. But when such a spirit is born during the time of the prophets, nations, countries, morals, civilization, unity, relationships, language, and so on, all boundaries are broken, and people from different places come together. Some people are amazed while others marvel at the unity. They do not see the apparent thing that they have said. "Our Lord, we have heard a caller calling to faith, 'Believe in your Lord,' and we have believed. Our Lord, forgive us our sins and remove from us our misdeeds and cause us to die with the righteous."

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Volume Three

Chapter 297

The Uniting Bonds of Chanda Menoo

They all gather in the "no" of Chanda Menoo and then form relationships. The Almighty Allah's decree, the likes of which cannot be found, and they live with each other with great love and affection. The marriage of a European woman with an Indian noble is understood, and Europeans also do not prefer marriage with Indian women. But in our community, this distinction is not there. Then neither does a Punjabi consider an Indian inferior nor does an Indian Punjabi consider a Punjabi inferior; there is only this connection that they have united to this extent, and hence a relationship is established. The relationships in our community are also a sign and proof of the truthfulness of Hazrat Messiah Promised (peace be upon him). A staunch opponent came to Hazrat Messiah Promised (peace be upon him) during his time and jokingly said, "You should mark me." Hazrat replied, "You are the mark of my truthfulness. When someone who did not even know me and Qadian came to me, Allah Almighty informed me that people will come to you from far and you have come to me, so you are my sign. In fact, attention is drawn only by being in the colors of opposition by the grace of Allah. Molvi Yar Muhammad always writes to me why you do not pay attention to me, and neither do you write anything in favor. But the severe opposition to Hazrat Messiah Promised (peace be upon him) happened, and this is also proof of your truthfulness. If a person opens their eyes and looks, every single thing related to them is a sign. I wrote. There, a Molvi Abdul Kareem was a staunch opponent of the chain, but after my departure, he started a special chain of opposition. He started giving regular lectures. In one lecture, he said that Mirza Sahib, when he came to Delhi, I, disguised as an Inspector of Police, went to his place and said, "I want to meet Mirza Sahib immediately." Someone said he is having food at the moment. I said, "I don't care; I am an Inspector of Police and want to meet him immediately." Mirza Sahib heard this and came running barefoot and due to the hurry to descend quickly, his foot slipped and he fell. By recounting this incident, he wanted to

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Volume Three

Chapter 298

The Divine Wisdom in Mockery

It is quite amusing that this person mocked, saying, "He is a prophet." But it is the amazing wisdom of Allah Almighty that on the same night, he slipped from the roof and fell, and if he had died, he would have reached the end. So, the color in which he mocked became a sign of your truthfulness. Everything related to the messengers of Allah becomes a sign of Allah Almighty, and what is used by enemies to humiliate them becomes a sign of their truthfulness. From this, we can learn that if a person's heart yearns to see a sign of Allah Almighty and to rejuvenate their faith, the way is to establish deep connections with the messengers of the time. After that, a person's own self, their wife, children, their food and drink, sitting and standing, everything becomes a sign. The announcement of the marriage that took place that night is also a sign because the groom is from Hyderabad, Deccan, and the bride is from Lahore. They do not share the same language, customs, civilization, yet they have united in faith, and based on this connection, an apparent relationship is forming. And if one has insight, this is also a sign of the truthfulness of the Promised Messiah (peace be upon him). The purpose of the coming of the Promised Messiah (peace be upon him) was to unite the world, and the first step of this chain is to establish family ties, then progress further to achieve complete unity and harmony in everything. Seth Muhammad Ghous Sahib, who is a sincere and old servant of Hyderabad and often visits Qadian, even though such business people generally cannot come here. His son Muhammad Azam's marriage was arranged with the daughter of Hakim Muhammad Hussain Sahib Qureshi (Lahore), who is also an old acquaintance of Seth Sahib and among the first companions of the Promised Messiah (peace be upon him).

(Al-Fazl, May 26, 1930, page 2)

(Loh-e-Mehfooz: 45)

Al-Nur: 4

Al-Zala Ohama Part One, page 207

Ruhani Khazain Volume 3, page 307

(Al-Fazl, May 27, 1930, page 645)

(Al-Umran: 194)

Tazkira, page 20 - Fourth Edition

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Volume Three

Chapter 299

The Absence of Opposition in Marriage

(Delivered on March 1, 1931)

On March 1, 1931, after the Zuhr prayer in the blessed mosque, Hazrat Taliqua Al-Bai' Al-Thani solemnized the marriage of Hakim Khalil Ahmad Sahib Mongeri with Zubaida Khatoon, daughter of Khan Zulfiqar Ali Khan, for a dowry of two thousand rupees. After the recitation of the sermon, he said:

"I stand here to announce a marriage between Khan Sahib Zulfiqar Ali Khan's daughter, Zubaida Khatoon, and Hakim Khalil Ahmad Sahib Mongeri. Since neither party opposes this union, there is no need for a sermon that draws both parties' attention to their responsibilities. I am announcing this marriage in accordance with the wishes of both families, hoping that this announcement of marriage in the blessed mosque will bring goodness and blessings. The dowry is set at two thousand rupees. Let us pray that Allah Almighty blesses this marriage."

(Al-Fazl, March 17, 1931, page 5)

Khutbat-i-Mahmud

Volume Three

Chapter 80

Incorrect Demands from the Girl's Side

(Delivered on March 27, 1931)

On March 27, 1931, after standing for the Friday sermon in the blessed mosque, Hazrat Khalifatul Masih II said:

"Before starting the sermon, I want to announce a marriage. However, I also want to draw the attention of my community towards an issue that even if some customs are removed, they are replaced by others. At the time of marriages, decisions were initially made about how much jewelry and clothing would be provided, then gradually such conditions started appearing in agreements, and then they started being presented before me as well. Shariah has only prescribed a limit, beyond which demanding jewelry and clothing from the girl's side is immodest, and apart from selling the girl, it has no other meaning to me. It is the husband's duty to bring appropriate gifts for his wife, which he deems suitable. Forcing her to accept gifts is like someone grabbing someone by the neck and hitting them on the face, saying, 'Kiss me.' There is no love in such forced actions. Similarly, what gift is it that, by coercion and saying that if these things are not given, the girl will not be given, is not a gift but a ransom that cannot increase love."

(Al-Fazl, March 27, 1931, page 5)

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Volume Three

Chapter 300

Avoiding Immodest Demands in Marriage

(Delivered on March 1, 1931)

For the future, I announce that if I become aware of any conditions regarding jewelry and clothing for a marriage or if the girl's family has initiated such actions, I will not announce such a marriage. If you have truly accepted Islam and wish to reform yourselves, adopt the correct terminology. On one hand, reaching out with immodesty and on the other side, establishing clarity is not appropriate. Useless customs become chains around the community's necks, dragging them into the pit of disgrace and arrogance. Islam prohibits such actions and teaches moderation. And where one expresses hatred and contempt for those who consider it inappropriate to demand gifts for their daughters because gifts and dowries are means of affection and love, they also look at those who, by coercion, receive gifts and presents with disdain. If it is inappropriate to demand gifts and dowries for weddings and reject them when offered, then it is also inappropriate to force someone to accept gifts. These are both against Sharia. Islam is a moderate community that is commanded to choose a middle path in all matters. A poor man can slowly fulfill his obligations, but he will have to take a loan for jewelry and clothing. If this custom continues, the result will be that either people will be forced to confine girls to their homes, risking their moral decline, or the community's civilization will deteriorate due to borrowing. Who could be more foolish than someone who gives his daughter to a debtor husband, who is consumed day and night by the worry of repaying the debt? What comfort and ease can he provide his wife? The children of such a debtor will also be bent, weak, lacking courage, and perpetually ill. Sharia desires that every person be free, and a debtor is not free. His courage and bravery are not present. When loans are not available elsewhere, one will have to go to Hindus and take usurious loans. Perhaps someone may say that there are wealthy people as well, but Sharia has set a dowry according to their status. The rest of the jewelry and clothing are for love, so the husband will give them according to his own will. Forcing someone does not create love. Without any indication, bring gifts worth ten crores in your happiness, but when it is decided that so much jewelry and clothing must be brought, it becomes a deal that cannot increase love.

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Volume Three

Chapter 302

Avoiding Conflict in Marriages

Happiness and expansion will not arise, but rather conflict will emerge. Therefore, in the future, such matters should definitely not occur in our community. The first announcement I make now is that if there is any indication from the girl's side regarding jewelry and clothing, I will not announce such a marriage unless I am informed. If this chain is not broken and the custom continues, then I will take further steps to stop it. Keep the dowry according to Sharia and keep it to the extent that it does not burden the husband. After that, leave it to the woman's discretion to accept as a gift whatever she deems appropriate, whether it's jewelry worth hundreds of thousands or not even a penny. If there is love, she will naturally bring something according to her status as a gift. Because the Holy Prophet (PBUH) said, "Affection increases with gifts," and who in this world is so noble that they do not desire love from their spouse. If there is no love between them, how can one expect comfort from someone who is not willing to bring happiness? Such a person is miserly. And if one is forced to spend money on someone who is not willing, they become even more distressed. So, whoever has the means and the desire will bring something, and if there is no desire but the means are there, forcing them to take something is laying the foundation of corruption. Then, those who do not have the means and the desire, and those who do not have wealth, forcing them to take something from each other is foolishness and putting them in trouble. Then, those who have neither the means nor the wealth, making them debtors to each other and causing distress is foolishness. Therefore, whoever has the means and the desire will naturally bring something, and whoever has the means but not the desire should not be forced to take something, as it is the basis of corruption. And whoever does not have the means and the wealth, forcing them to take something from each other is ignorance, as it will not bring comfort to their daughters. The agreement of the two parties could not be established.

(Al-Fazl, April 7, 1931, page 5)

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Volume Three

Chapter 302

Avoiding Conflict in Marriages

(Delivered on March 29, 1931)

On March 29, 1931, after the Zuhr prayer in the blessed mosque, Hazrat Khalifatul Masih II announced a marriage solemnization. After the recitation of the sermon, he said:

"It is quite amazing that most people in this world, while making noise, appear to lack freedom, and it is understood that they are deprived of their sovereignty, their nation, their group, their society, their school or college, their factory, their business, or their trade by the rule of one person, two, or three, and the rest are deprived of it, and the meaning of freedom is understood as if a person cannot act according to their own will. But if we ponder over the truth and look at the events, it becomes clear that in reality, one person has very little control over another; generally, a person is under the rule of their own self. So, whenever a person is submitting to the rule of another, at that time, they are also obeying and following their own commands, and then the number of matters in which they are obeying, if we consider them against the matters in which they are working according to their own will, is very few. Firstly, a person obeys their own commands, but the number of matters in which they think they are working according to their own will is very few. Firstly, a person obeys their own commands, but the number of matters in which they think they are working according to their own will is very few. When a person is accepting the rule of another, at that time, they are also obeying and following their own commands, and then the number of matters in which they are obeying, if we consider them against the matters in which they are working according to their own will, is very few. Firstly, a person obeys their own commands, but the number of matters in which they think they are working according to their own will is very few."

(Al-Fazl, March 29, 1931, page 5)

Khutbat-i-Mahmud

Volume Three

Chapter 304

The Limited Obedience of Others and the Narrow Circle of Obedience

Most people in this world, while appearing to obey others, are actually under very limited and narrow obedience. It is understood that they are engaged in tasks that are not under anyone's control. It becomes clear that in reality, obedience and submission to others are very limited; generally, people act according to their own will. When most people are seen to be outside true obedience, they do not experience obedience. If they truly obeyed, they would not consider themselves slaves. True obedience, which is under the command of Allah, cannot make a person a slave. Such obedience leads to freedom, liberty, and guidance towards the right path. Hazrat Ibrahim (AS), who was testified by Allah in the Quran, said, "Aslamtu lirabbi al-'alamin" (I have submitted to the Lord of the worlds). He understood the true meaning of obedience, which leads to guidance, not slavery. Obedience and leadership both come from Allah. "Yudillu man yasha'u wa yahdi man yasha'" (He misleads whom He wills and guides whom He wills) - effort is required, but success is from Allah. Possessions also come from Allah and results are also connected to Him. If a person ponders over this, they will involuntarily say, "Alhamdulillah" (Praise be to Allah), because perfect obedience leads to the perfect Muhammad (PBUH). Since true praise can only be for Allah Almighty, and since true rewards come from Him, true obedience is also His. This is why "Alhamdu lillahi rabbil 'alamin" (Praise be to Allah, Lord of all the worlds) is said, as this leads to the conclusion that "Iyyaka na'budu wa iyyaka nasta'in" (You alone we worship, and You alone we ask for help) - complete servitude cannot be to any entity that cannot provide true guidance. So, true obedience is for the one for whom true praise is due, and that is Allah Almighty.

Khutbat-i-Mahmud

Volume Three

Chapter 305

The Necessity of Obedience to Allah and His Messenger

It is evident that obedience to the prophets, caliphs, and others is also necessary, as Allah Almighty says:

"And whoever obeys Allah and His Messenger has certainly attained a great attainment." (Quran, 33:71)

Thus, in response to praise, Allah has placed servitude, and in response to obedience, He has bestowed success. Complete obedience leads to the perfection of Muhammad (PBUH), and in return, divine blessings continue to descend. People will praise and thank, and Allah's favors will increase. Therefore, true success lies in obedience, and when this obedience is not for Allah, corruption arises because it is directed towards things that do not allow obedience. If a person thinks they are obeying but no results are produced, then understand that true obedience is absent. A wise person gave an example that a girl fell ill, and her mother thought, "I love her dearly," and prayed that if the Angel of Death came to take her soul, it should take hers instead. The mother did not say anything to the girl. One night, the girl's cow got loose in the courtyard. It kept moving around, dipping its head into pots. Its head got stuck in one pot, causing panic. The girl's mother, awakened by the noise, saw a large object and a big pot in front of her daughter's face. Frightened, she thought the Angel of Death had come to take her life. When death became apparent, she, uncontrollably, said, "The Angel of Death is not here; it is the sick girl." Sometimes, a person thinks they love someone immensely, but true love is absent. Similarly, if a person is obeying but feels a lack within, thinking they are heading towards servitude, then either they are not truly obeying or they are obeying Satan. Otherwise, how can it be that Allah's words are not fulfilled? Allah Almighty has said:

"And whoever obeys Allah and His Messenger has certainly attained a great attainment." (Quran, 33:71)

So, whoever obeys Allah and His Messenger achieves great success, and those who achieve success

Khutbat-i-Mahmud

Volume Three

Chapter 306

Obedience in Marriage

One who truly obeys never complains. In the context of marriage, the verses chosen by the Holy Prophet (PBUH) also imply that there is obedience in marriage. Men often complain that women do not serve them, and women complain that men oppress and transgress against them. Allah Almighty says, "If you strive for pleasing one another for Allah's sake rather than for your own pleasure, the result will be very pleasing. If a husband obeys his wife and the wife obeys her husband for the sake of Allah, the outcome will be good. There are matters where the husband must obey the wife, and there are matters where the wife must obey the husband. No husband who does not obey his wife, and no wife who does not obey her husband, can claim to be truly loving. Whether they are obeying wrongly or rightly, if they are trying to please each other, obedience is necessary. These verses indicate that for the pleasure of Allah, there should be mutual obedience, and the result will be good. It cannot be that a person works for the pleasure of Allah, follows His commands, and then suffers consequences that destroy them. What is a human being? Allah Almighty is the entity that can destroy the earth and the heavens in a single moment, and no human being is beyond His grasp and control. Once, the king of Iran wrote to his governor in Yemen that he had heard someone in Arabia claiming prophethood, and he ordered that as soon as that person arrives, he should be arrested and sent to him. The governor sent his soldiers, and when they reached the Holy Prophet (PBUH) and mentioned the message from the king of Iran, you said, "Wait, I will respond in the morning." In the morning, you said, "Your God has destroyed my God last night." The governor was astonished to hear this response and said, "Only a brave person can give such a response." In any case, he said, "I will wait and see how this matter unfolds." After a few days...

Khutbat-i-Mahmud

Volume Three

Chapter 307

Obedience and Submission

After the name of Shah Iran, a letter arrived from Gaur Nariman, and upon seeing it, he understood that it contained something significant. Since the deceased king was his father, when he opened the letter, it was from the son of the previous king. In it, he had written, "I have killed my father due to his injustices, and now I am the king in his place. All the officials should acknowledge my authority. It was revealed at that moment that on the same date, the king of Iran was assassinated, the same date that the Holy Prophet (PBUH) had foretold. In the same letter, he also wrote that his father had issued many oppressive decrees, including one regarding an Arab claiming prophethood, which I also annul. From that time, the light of Islam began to spread in the regions of Yemen. So, when a person becomes of God, it is impossible for them to suffer loss. However, temporary losses certainly occur. So, if spouses keep the pleasure of God in mind in their relationships and deal with each other solely for the sake of Allah Almighty, then Allah opens the doors of His mercy for them. But whoever obeys Allah and His Messenger and does not achieve success, let them understand that either Allah's word is false or their soul is false, and what they consider obedience is not obedience. Who can declare God's command as false? Every person will say that it is an error of their soul, otherwise what Allah and His Messenger have decreed is absolutely true. (Al-Fazl, April 1931, page 625)

Knowledge could not be attained by both parties

Surah Al-Imran: 3

Surah Al-Baqarah: 132

Surah Al-Furqan: 75

Surah Al-Baqarah: 125

Surah An-Nahl: 94

Surah Al-Fatihah: 2

Surah Al-Fatihah: 5

Surah Al-Ahzab: 72

Shah Tabari Volume 3, pages 1572 to 1574, printed in Beirut

Khutbat-i-Mahmud

Volume Three

Chapter 82

Purpose of Conducting Marriages in Qadian

(Delivered on April 8, 1931, at the Blessed Mosque in Qadian)

After the Asr prayer on April 8, 1931, Hazrat Khalifatul Masih II announced the solemnization of two marriages. After the recitation of the sermon, he said:

"I want to announce two marriages at this time, but due to a sore throat, I cannot deliver a lengthy sermon. All the points that I have just read in the verses have been elaborated upon, which must be kept in mind. The main purpose of conducting marriages in this blessed mosque, which is the place where Allah's revelation is placed, is to make the marriage a source of goodness and blessings. It is also intended that the people residing in this place, which is the center of a spiritual chain and a place of authority, should pray for Allah to bless the marriages. Therefore, I announce the solemnization of two marriages at this mosque. (Al-Fazl, April 14, 1931, page 6)

The agreement of the two parties could not be established.

(Al-Fazl, Page 352906, Fourth Edition)

Khutbat-i-Mahmud

Volume Three

Chapter 309

Exceeding in Spending Beyond Capacity is Considered Extravagance

(Delivered in 1931)

After the recitation of the Sunnah sermon, Hazrat Khalifatul Masih II said:

"Nowadays, people spend beyond their means on adornments and other decorations, but this does not lead to the desired happiness. Sharia has only prescribed moderation. People have limited cash on hand. A person can fulfill their needs by spending a little, but for adornments and such, they have to borrow from Hindus. Our community is already weak financially, so they should not exceed their capacity in spending. If someone has a lot of money, they can spend as they wish, but one who does not have cash on hand should not turn happiness into sorrow by borrowing. Spending beyond capacity is considered extravagance, and in this way, a person's limbs are cut off. What use is a nose that is cut off, feet that are cut off, and a body that is cut off? Our community is already weak financially, so by continuing these customs, bankruptcy and poverty should not increase. True happiness is the one that leads to actual happiness. Those who become indebted and fall into a state of slavery can never be happy, and when will a girl be happy going to the house of a debtor? The agreement of the two parties could not be established."

(Al-Fazl, June 16, 1931, page 5)

Khutbat-i-Mahmud

Volume Three

Chapter 310

The Impact of Marriage

(Delivered on January 29, 1933)

After the Asr prayer on January 29, 1933, Hazrat Khalifatul Masih II, despite a hoarse voice, went to the home of Hakim Fazlur Rahman Sahib to solemnize his daughter's marriage. After the recitation of the Sunnah sermon, he said:

"Marriage, like any other contract in the world, has a separate status. A person goes to a fruit vendor's shop and buys some fruits. The impact of what is bought and sold finishes within a few hours. Whether the fruit is good or bad, tasty or tasteless, healthy or harmful, its impact is limited. If the question is about pleasure or illness, its effect also vanishes within a short period. If someone buys a piece of cloth, its impact will be more than the fruit. It will take an hour, an hour and a half, two hours to weave that cloth, then the relationship will continue until it is worn and digested. Then, whoever buys a house, the relationship with that house will last for fifty, sixty, a hundred years. But marriage is an act whose impact lasts for a lifetime and is vast. Apparently, it seems that...

Khutbat-i-Mahmud

Volume Three

Chapter 311

The Relationship Between Husband and Wife

A relationship between husband and wife is established, but it is not limited to just the husband and wife; rather, the parents of the husband and wife are also part of this relationship. Their siblings and other relatives are included, and then friends and others are also included. Hazrat Messiah-e-Maud (peace be upon him) used to narrate a story in which the mention is of an animal, but it was presented as an example for advice. It is said that a man had a friendly relationship with a bear. His wife would often praise or scold him for his friendship with the bear. Once, the bear said to his friend, "Hit me on the head with an axe." He said, "How can that be? I consider you my friend." The bear insisted, "No, I say hit me." Eventually, he did as told, and the bear, wounded, left. Some time later, he went to his friend and said, "Look at my wound." It was evident that the wound had healed. The bear said, "See, the wound is gone, but the words your wife said are still the same." This is a story from ancient times when people, out of fear of kings and rulers, used to name things after animals instead of their names. The purpose of marriage also affects friends. There are wives who create discord among friends or bring them together. Then the impact of marriage is felt on the neighborhood. A woman comes to the neighborhood causing everyone to feel uncomfortable, and another comes making everyone happy. Then in terms of children, the effects are extensive. Some children are good, and some are bad, some honor their parents' name, and some bring shame to them. I always think that when Abu Jahl's parents got married, it must have been a grand affair because their family was considered prestigious in terms of lineage. The tenth part of this grand affair would not have happened at the marriage of the parents of the Holy Prophet (peace be upon him) because his family was esteemed religiously. Worldly-wise, Abu Jahl's family did not have as much impact. At that time, no one knew what the result of Abu Jahl's parents' marriage would be and what the result of the marriage of the parents of the Holy Prophet (peace be upon him) would be. So, even in the future, marriages have vast effects.

Khutbat-i-Mahmud

Volume Four

Chapter: The Extent of the Impact of Marriage and Its Perpetual Nature

The subject of marriage is as vast as the treaties between religions and governments, but the matters that occur within households, like marriage, cannot be compared to anything else. This is why Sharia has provided guidance on these matters. The means to avoid dangers and attain benefits have been explained. There is not enough time to elaborate on these points in various sermons, and this subject remains evergreen. The Quran has also taken up the same subject, making it boundless and never-ending. This is also a proof of the truthfulness of Islam because it is evident that boundless things can emerge from a boundless source. In any case, Islam has emphasized trust in marriage. Generally, people do not understand its true meaning; they think it means to fear, but its true meaning is that a person reaches a point where they entrust all their affairs to Allah Almighty's hands. Just as Hazrat Messiah-e-Maud (peace be upon him) said, "I entrusted myself to the idol, but my self was destroyed." In this state, a person completely surrenders themselves before Allah Almighty and considers themselves completely dead. Hazrat Messiah-e-Maud (peace be upon him) used to say that even if a person falls in front of an animal, the animal does not attack. Then why would an attack be made in front of Allah Almighty? Falling before Allah Almighty is true piety. When a person reaches this state, Allah Almighty Himself protects them. Hazrat Messiah-e-Maud (peace be upon him) used to say that even if a person falls in front of an animal, the animal does not attack. Then why would an attack be made in front of Allah Almighty? Falling before Allah Almighty is true piety. When a person reaches this state, Allah Almighty Himself protects them. Hazrat Messiah-e-Maud (peace be upon him) used to narrate a story in which the mention is of an animal, but it was presented as an example for advice. It is said that a man had a friendly relationship with a bear. His wife would often praise or scold him for his friendship with the bear. Once, the bear said to his friend, "Hit me on the head with an axe." He said, "How can that be? I consider you my friend." The bear insisted, "No, I say hit me." Eventually, he did as told, and the bear, wounded, left. Some time later, he went to his friend and said, "Look at my wound." It was evident that the wound had healed. The bear said, "See, the wound is gone, but the words your wife said are still the same." This is a story from ancient times when people, out of fear of kings and rulers, used to name things after animals instead of their names. The purpose of marriage also affects friends. There are wives who create discord among friends or bring them together. Then the impact of marriage is felt on the neighborhood. A woman comes to the neighborhood causing everyone to feel uncomfortable, and another comes making everyone happy. Then in terms of children, the effects are extensive. Some children are good, and some are bad, some honor their parents' name, and some bring shame to them. I always think that when Abu Jahl's parents got married, it must have been a grand affair because their family was considered prestigious in terms of lineage. The tenth part of this grand affair would not have happened at the marriage of the parents of the Holy Prophet (peace be upon him) because his family was esteemed religiously. Worldly-wise, Abu Jahl's family did not have as much impact. At that time, no one knew what the result of Abu Jahl's parents' marriage would be and what the result of the marriage of the parents of the Holy Prophet (peace be upon him) would be. So, even in the future, marriages have vast effects.

Khutbat-i-Mahmud

Volume Three

Chapter 313

The Need for Divine Help in the Matter of Marriage

(Delivered on March 28, 1933)

After the Zuhr prayer on March 28, 1933, Chaudhry Fath Muhammad Sahib M.A. read the marriage sermon for the marriage of Chaudhry Noor Muhammad Sahib's daughter, Zainab, with Maulvi Ghulam Rasool Sahib, a deceased resident of Ojla. After the recitation of the Sunnah sermon, he said:

"Human actions are akin to a person searching for a lost item in a dark forest, hitting his hand repeatedly in search of his lost item. Every moment he is in danger, not that he might find his lost item, but that a snake, scorpion, or some other venomous creature might bite him, and instead of finding his lost item, he loses his life. Similarly, all human actions retain this essence. Whether the actions are good or bad, it is not only the bad deeds and sins that lead a person towards danger, but sometimes even good deeds lead a person close to the pit of destruction. The Noble Prophet (PBUH) said that a person, while performing good deeds, reaches near Paradise and is about to enter it, but then a shock hits him, and he falls into Hell. Indeed, the Quran states: 'So woe to those who pray [But] who are heedless of their prayer - Those who make show [of their deeds] And withhold [simple assistance].'"

Khutbat-i-Mahmud

Volume Three

Chapter 31

The Need for Divine Help in the Matter of Marriage

Until human actions are not in accordance with the pleasure and obedience of Allah Almighty, and a person does not attain light from God, they are never capable of certainty and trust. Sometimes, while a person keeps their faith and trust in mind, they think that their actions are not significant, but in the dark corners of their soul, impurity and filth accumulate, which, when stirred, take away all their goodness from one place to another. Similarly, a person who appears to be Satan and shows the most impure existence in terms of actions, hidden in a corner of their heart is a seed of goodness. Sometimes situations that are not in a person's control bring forth that seed, and the thorns of evil and wickedness, which had grown in the heart, wither away, dry up, and the seed of goodness gradually leads them to paradise. Every nation of a Prophet and their companions have such examples. A person from the nation of Hazrat Musa (peace be upon him) is considered so impure that he is told, "Wherever you go, you bring closeness and development from outside." The Divine scribe and close companion of the Holy Prophet (PBUH) is rebuked and scolded for such a thing that a child cannot even bear, but some outsiders come and bring closeness and development. Abu Sufyan and Hind, who spent their entire lives in severe opposition to the Holy Prophet (PBUH), committed such heinous acts that not even an enemy could like them, and mentioning them is also burdensome for humanity. But a goodness hidden in their heart makes them Muslims and not just sincere Muslims, but Muslims who find opportunities for serving the faith, opportunities that elevate them to the highest positions of closeness. So, the thing that leads a person to real salvation and is beyond their knowledge, like a person's physical health is dependent on fine particles, such fine particles that not even a microscope can see. Sometimes when their effects become apparent, people seek treatment, but sometimes the effects are so hidden that even a doctor stumbles upon them...

Khutbat-i-Mahmud

Volume Four

Chapter 315

The Essence of Spiritual Matters and the Need for Divine Help

People become exhausted and unable to do anything. This is the state of spirituality. Some spiritual ailments become apparent and visible, but sometimes they are so hidden that the decision of death is not made until they are revealed. So, what a person's salvation relies on is the help and support of Allah Almighty, who pulls them out of darkness and places them on the tower of light. When a person's actions are so thick and visible, then understanding them is impossible. And sometimes even in ten or fifteen years, some things cannot be understood. Then suddenly becoming aware of them is possible. In women and men, there are such examples where their habits and inclinations are not known until many years later. If someone's help can bring this matter to a conclusion, then it is Allah alone. No one can become Muhammad or a helper except through Allah. This is why the Holy Prophet (PBUH) selected verses for the occasion of marriage that emphasize the importance of piety. I have mentioned many times that piety means seeking refuge and protection. But this does not mean distancing from Allah Almighty; rather, it means creating a shield against great things through Allah Almighty. A believer waits for the meeting with Allah Almighty, not to escape from it. The Quran describes a believer as one who seeks the meeting with Allah, meaning they hope to meet Allah. If the essence of piety is to be preserved, it means to create a shield against evil. One verse that points towards this purpose is recited on this occasion:

"O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow - and fear Allah. Indeed, Allah is Acquainted with what you do." (Quran, Surah Al-Hashr, 59:18)

Then it is said that human actions are burdensome and intricate. Then the consequences within them are something that cannot be understood. And sometimes, even in ten to fifteen years, some things cannot be understood. Then suddenly becoming aware of them is possible. In women and men, there are such examples where their habits and inclinations are not known until many years later. In such a situation, if someone's help can bring this matter to a conclusion, then it is Allah alone. No one can become Muhammad or a helper except through Allah. This is why the Holy Prophet (PBUH) selected verses for the occasion of marriage that emphasize the importance of piety. I have mentioned many times that piety means seeking refuge and protection. But this does not mean distancing from Allah Almighty; rather, it means creating a shield against great things through Allah Almighty. A believer waits for the meeting with Allah Almighty, not to escape from it. Falling before Allah Almighty is true piety. When a person reaches this state, Allah Almighty Himself protects them.

Khutbat-i-Mahmud

Volume Four

Chapter 316

The Unknowable Nature of Human Actions

Humans cannot even know their own intentions, so how can they know the consequences of their actions that emerge in the future? Sometimes a child's action in childhood results in consequences after ten, twenty, forty, or fifty years. A child playing hits a stone, and he does not care much. The stone becomes a thorn in his foot after ten, twenty years. He limps for ten to fifteen years. The essence of human actions' consequences emerges so late that even when performing the actions, one cannot comprehend them. Therefore, when Allah Almighty said, "And let every soul look to what it has put forth for tomorrow," it was about creating responsibility that is not ordinary. He said, "Fear Allah. Indeed, Allah is Acquainted with what you do." You arranged for tomorrow, but because what you can do and what is beyond your reach will also happen. What will be done is known only to Allah. He will protect you from significant consequences. Humans are in dire need of Allah's help in every matter, but in some matters, the need is so apparent that even an ordinary mind can understand it. One of these matters is marriage. Neither does the man know the state of the wife's heart nor does the wife know the state of the man's heart. Therefore, the day of marriage is actually a day of great anxiety and tears. The heart condition of the husband and wife should be like that of the elderly person whom the king appointed as the Chief Hajj. When the news reached their friends, they went to congratulate them on receiving such a significant responsibility, but they saw them sitting in sorrow. They said, "We did not understand the reason for your tears. This is a day of joy for you, not of tears, because you have gained such great honor." They replied, "This honor has been bestowed upon me that I have been given a task that claimants and defendants who come to me will both know what the truth is. But deciding will be my duty. What is unknown to me is like appointing two blind people to show the way. This is...

Khutbat-i-Mahmud

Volume Three

Chapter 313

The State of the Husband and Wife at the Time of Marriage

Marriage is a day of apparent joy, but in reality, it is a time when the husband and wife take steps into the unknown, not knowing where they will be led. Therefore, on the occasion of marriage, remembrance of Allah and seeking His special help and assistance is essential because no one besides Allah can bring about good outcomes. People marry with great happiness and express joy, but their offspring turn out so filthy that they weep throughout their lives. Many good and noble families are ruined. I always ponder how grand the celebration must have been when Abu Jahl's parents got married because they were a wealthy family, so sacrifices were made, celebrations were grand, but who knew that from this marriage would emerge a snake that would bring destruction to the entire family and a being that would remove the veil of curse between parents and the world. The purpose of marriage is known only to Allah Almighty, so seeking His help on this occasion is crucial. (Tirmidhi, Book of Decrees, Chapter: What is Mentioned Regarding Deeds Being Sealed with Their Consequences, Hadith: 5, Surah Al-Fajr: 98, Surah Al-Ankabut: 6, Surah Al-Hashr: 19, April 4, 1933, Page 105)

Khutbat-i-Mahmud

Volume Three

Chapter 86

The Result of True Faith, Progressions

(Delivered on April 18, 1933)

On April 18, 1933, after the Zuhr prayer, Hazrat Khalifatul Masih II read the marriage sermon for the marriage of Nasira Begum, daughter of Gurdaspur, with Syed Karam Shah Sahib. After the recitation of the Sunnah sermon, he said:

"Humans observe that in their pursuit of success, they often resort to illegitimate means when they do not achieve their goals through permissible ways. Contrary to the beliefs of some religions that worldly progress and comfort are unnecessary, and one should remain in sorrow and suffering, Islam has refuted this notion. Islam states that worldly blessings are also from God's grace, and their attainment is not contrary to goodness. However, Islam also asserts that success is not what a person perceives through their limited and imperfect knowledge. Islam reveals that many situations appear successful to individuals, but in reality, they lead to failure and ruin. True success lies in the outcome being good. Intermediate and immediate success is not real success. After this limitation, Islam says if you understand this well and bring about reform within yourself...

Khutbat-i-Mahmud

Volume Three

Chapter 319

The Responsibility of True Believers

It is our responsibility to ensure the success of a true believer in their purpose. If someone perceives success as intermediate and temporary happiness, then because it is not true success, we cannot support them in it. Just as a wise and noble friend stops their friend from harm through improper actions and if they do not stop, they do not support them themselves. Similarly, Allah Almighty says that desires that bring temporary pleasure but do not lead to good outcomes, we cannot support you in those. Yes, if you desire to achieve true success, to attain eternal happiness, and do not consider intermediate states as your purpose, then not only do we permit it, but we take the responsibility to ensure your success. Towards this, Allah Almighty has indicated in this verse:

"And whoever obeys Allah and His Messenger has certainly attained a great attainment." (Quran, Surah Al-Ahzab, 33:71)

I say your purposes should not be contrary to what Allah and His Messenger have ordained. If they are in accordance, then we do not stop you from seeking worldly pleasures but indeed you have achieved a great success, not ordinary success. This is the difference of Islam from other religions. Some religions have said that human desires without limits are the purpose of human life, but Islam says no. Human desires within limits are good, and for them to be within limits means that those desires which are in accordance with the commands of Allah and His Messenger are good. Then some religions have said that killing human desires, sorrow, and suffering, eating a lot, and ruining oneself are human perfection. Islam says no. The limitation we have set is to fulfill human desires within it and not suppress them is perfection. By doing so, elevation of spirit will be achieved, and our help will be included in it. Islam has proved this point with what dignity and clarity. Look at the time when the Noble Prophet arrived, how much the courage of the Muslims increased and how elevated their intentions became. In initial states, what will Muslims understand about the changes they bring in the world.

Khutbat-i-Mahmud

Volume Four

Chapter 320

The Establishment of Peace in One's Country

It is necessary to make arrangements in one's country that establish peace. These may be grand ideas for prominent individuals, but common people may not even think about them. Then when Allah Almighty granted expansiveness to the Muslims because they were working in accordance with His will, at that time their influence reached Syria and Egypt. At that time, they did not even know what Spain and China were and where they were located. A Muslim who traveled ended up in other countries and then those Muslims settled there and through the propagation of Islam, the number of Muslims increased so much that no part of the world remained where Muslims did not reach. Recent research is also proving that Muslims reached America during the time of Hazrat Umar and due to the deficiency in the means of sea travel, they could not maintain relations with other Muslims and were cut off. Nevertheless, signs of old mosques are found where the English go. It is clear that even in America, Muslims went. The purpose of Allah Almighty for a believer is that such progressions occur that they cannot even imagine them. Allah Almighty has also designated worldly blessings as part of paradise. He says, "And besides these two, there are two paradises." For a believer, there is one paradise in this life and another in the hereafter. And regarding paradise, the Holy Prophet said: "No eye has seen, no ear has heard, and it has not even occurred to a human heart." Therefore, it is necessary to find such progressions that are beyond what their eyes have seen, ears have heard, and hearts have conceived. In this way, they can be similar to paradise. The meeting of such progressions is essential as a result of true faith. These progressions are in the control of Allah Almighty, and these national promises that are fulfilled regarding the Muslims are based on the qualities of the heart that even humans themselves are not aware of. The foundation of these national promises, which are fulfilled concerning the believers, is based on the qualities of the heart that even humans themselves are not aware of. The Holy Prophet mentioned about Hazrat Abu Bakr...

Khutbat-i-Mahmud

Volume Three

Chapter 321

The Importance of Heart in Prayer

The rank they hold is not due to prayers but because of what is in their hearts that matters. The matter of a believer with Allah Almighty is based on the quality of their heart. A believer should keep in mind the origin of Allah and His Messenger in every task so that they may attain the help of Allah Almighty. (Al-Fadl, April 25, 1933, Page 645)

Surah Al-Ahzab: 73

Related Hadith: Bukhari, Book of the Beginning of Creation, Chapter: What is Mentioned Regarding the Description of Paradise and That It is Created

Khutbat-i-Mahmud

Volume Three

Chapter 322

Gathering for the Future

(Delivered on September 14, 1933)

On September 14, 1933, after the Asr prayer, Hazrat Khalifatul Masih II read the marriage sermon for the marriage of Fazlur Rahman, son of Maulvi Fazlul Haq, with Hafiza Begum, daughter of Kallanur, with Syed Mahmood Shah Sahib. After the recitation of the Sunnah sermon, he said:

"Humans always think about the future, consider the future. Indeed, there are also people in the world who do not think about the future, but it is evident that the majority of people do think about the future. Whether they are Muslims, Hindus, Christians, Sikhs, or anyone, it is clear from observing the nature of human beings that most do not think about the future. In such a situation, merely advising to think about the future is not enough. Generally, when a person is advised to think about the future, they respond that they do think about the future. This is why the Quran Majid has advised about thinking about the future and also said that a person should see what they have planned for the future. Because just planning is not enough. Despite planning for the future, a person faces difficulties and losses. So, a Muslim does not see whether they have thought about the future or not, but they see what they have planned for the future, meaning whether what they have planned for the future can be implemented or not. Some people take care of their health by eating and drinking well instead of accumulating wealth. If they gather money and have thousands of rupees in their homes but neglect their health...

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Volume Three

Chapter 323

The Value of Priorities

If health is not good, then what use are those rupees? On the other hand, even if health is good and a rupee is spent, people still manage to work. Similarly, people spend money on their children's education, thinking about the future that their children will earn. And when we are not earning, they spend their earnings on their children's education and upbringing instead of just depositing money in the bank. But generally, people think about the future, not realizing that spending on health, educating and raising their children, and investing in the progress of their nation is also thinking about the future. What needs to be considered in this regard is whether what is being planned for the future will come to fruition. A person accumulates lakhs of rupees and buries them in the jungle, not even knowing what purpose they serve. He accumulates money in a bank, and if the bank fails, what will he gain? He spends on educating children but they do not become capable of doing anything or serving their parents. Hazrat Khalifatul Masih I used to narrate a story about a Hindu. He sold all his property to educate his son. At that time, the post of an AC was considered significant, and this post was given to his son. Once his father went to him in such a state that he was sitting on a chair draped with a wet cloth, as was the custom at that time. People used to sit for leisure in open places. Similarly, this Hindu's son was sitting there, and some friends were gathered. His father went there and sat on the chair. Seeing his apparent condition, some were surprised as to who this person was sitting here. When he heard that he had sold his property to educate him, he felt ashamed and said, "This is my father." Hearing this, he got very angry and started saying, "He is not my father; he is my old servant." Hearing this, he got very angry and started saying, "He is not my father; he is my old servant." So much so that human morals can deteriorate to the extent that serving the father becomes separate, attributing oneself to him becomes a matter of shame, and the parents who expect their children to benefit them sometimes even dislike their children being associated with them.

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Volume Three

Chapter 324

The Importance of Planning for the Future

Education does not always bring benefits. Sometimes, even those who seek education are deprived of its benefits. Their minds deteriorate, they go mad, their health deteriorates. The Quran Majid has not said, "Look at what you have prepared for tomorrow" but rather, "Look at what you have prepared for tomorrow." It is a natural thing to prepare something for tomorrow, found in animals, insects, and other creatures. Ants and bees gather food for the future, and other animals also store provisions for the future. So, the question for humans is not whether they have prepared for the future or not, as this is a trivial and ordinary question that is not related to religion. This question is about what and where they have prepared for the future. Hazrat Isa (Jesus) said a wonderful thing, "Gather your wealth where there is no risk of theft." This means, "And let every soul look to what it has put forth for tomorrow." If you have gathered something good in a good place, that thing will also be good. Therefore, the real question is where you have gathered it. That thing which poses no risk can be that which is gathered before Allah Almighty. And Allah Almighty says, "We do not wrong people." If a person starts an important task, then along with it, some goodness should also be done. This is the way of the righteous and the prophets. Since humans make mistakes, when they do some good along with a task, that goodness becomes a charm. It is not the charm that is worn around the neck but the charm that Allah Almighty has ordained. Even a disbeliever can do such goodness and still receive its reward. The result of Abu Jahl's good deeds was Akrimah. When Abu Jahl was about to enter hell, Allah Almighty did not like that his good deeds should also go to waste in this world, so He transformed those good deeds into Akrimah and put the bad deeds into hell. So, when a person does a task, some goodness should also be done along with it. Istikhara, meaning seeking goodness, also means that when a person does good, then the angels of Allah Almighty protect his intentions for the task he wants to do. (Al-Fadl, October 3, 1933, Page 65)

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Volume Three

Chapter 325

Gather Your Wealth in Heaven

Gather your wealth in heaven where neither insects spoil it nor thieves break in and steal. (Matthew Chapter 6, Verse 20, Bible Society of Lahore, 1994)

Surah Al-Hashr: 19

Khutbat-i-Mahmud

Volume Four

Chapter 326

A Noble Family from Sialkot

(Delivered on October 19, 1933)

On October 19, 1933, due to illness, Hazrat Khalifatul Masih II conducted the marriage sermon for the marriage of Abdul Jalil's son, Mir Hameed Shah Sahib, with Raziya Begum, daughter of Syed Habibullah Shah Sahib. After the recitation of the Sunnah sermon, he said:

"The details of marriage as prescribed by Islam are difficult to explain briefly in my current state of health. However, keeping in mind the significance of the marriage I am conducting at this moment, it is related to two families that hold importance both in terms of personal relationships and community ties. I would like to mention the significance of the dear one getting married, who is the son of Mir Hameed Shah Sahib, with very ancient connections to Hazrat Masih Maud (as). The other family has a personal connection with me, meaning that my marriage took place in this family, so despite the difficulty in speaking due to my health issues, I will say something. Besides maintaining the importance in Mir Hameed Shah Sahib's community, his father, Hakim Husamuddin Sahib, had a connection with Hazrat Masih Maud (as) at the time when you, due to repeated demands from your father, got tired and came to Sialkot for employment.

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Volume Three

Chapter 327

Connection with Sialkot

He stayed there for several years in a small job of a scavenger. During those days, he developed relations with Hakim Husamuddin Sahib, and these relations continued until the end. These relations were not only with him but also with his family. After him, Mir Hameed Shah Sahib continued to be counted among special people in the lineage of Hazrat Masih Maud (as). However, the uniqueness of Hakim Husamuddin Sahib is evident from the example that once after an invitation from Hazrat Masih Maud (as), he was taken to Sialkot. Hakim Husamuddin Sahib was very pleased to be invited by you. He arranged for him to stay in a place, but the place where he was accommodated was not satisfactory. When it became known that the roof of his accommodation was not adequate, Hazrat Masih Maud (as) intended to return to Sialkot and at that time, through me, informed the men outside to leave for Qadian the next day. He also mentioned that this place was not suitable because the roof was inadequate. Regarding the place, it is possible to arrange for any place that is liked in the entire city. As for returning, were you here to leave immediately and have my reputation tarnished among the people? He expressed this in such a gentle and polite manner, and with such emphasis, that Hazrat Masih Maud (as) fell completely silent and finally said, "Alright, we won't go." After this, Mir Hameed Shah Sahib showed an excellent example of Ahmadiyyat and remained extremely sincere until the end. In the beginning of the second Khilafat, for some time, he did not pledge allegiance. The purpose of this statement was that those people who were more inclined towards formalities should be brought towards this side, but when they saw that they had exceeded the limit, they themselves felt extreme helplessness and

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Volume Three

Chapter 328

Submission and Lasting Affection

I have accepted the pledge of allegiance with humility and have established an affectionate relationship with them. Although my connection with their descendants is not based on worldly ties, it is within the grasp of Allah Almighty to grant them the ability to walk in the footsteps of their ancestors. If each of them intends to do something for the service of religion and demonstrates independence in it, it is not unlikely that significant and excellent results will be produced. The question is about intention. I pray to Allah Almighty to grant them success by His grace. At this moment, the announcement of the marriage is between the dear Abdul Jalil's son, Mir Hameed Shah Sahib, with Raziya Begum, daughter of Syed Habibullah Shah Sahib. My friendly relations with Syed Habibullah Shah Sahib date back to childhood, and these relations have always been good, except for a minor disagreement that arose from gratitude and joy. He is currently the superintendent of the jail in Rawalpindi. I have received his approval and have also confirmed the girl. Therefore, I approve this marriage with a dowry of three thousand rupees from dear Raziya Begum. Syed Abdul Jalil Sahib, I also approve this marriage with a dowry of three thousand rupees for you! After the acceptance of the consent, a lengthy prayer was offered. (Al-Fadl, December 24, 1933, Page 5)

Khutbat-i-Mahmud

Volume Three

Chapter 329

Some Devotees

(Mentioned on June 11, 1934)

After the Asr prayer on June 11, 1934, Hazrat Khalifatul Masih II conducted the marriage sermon for the marriage of Chaudhry Barkat Ali Khan Sahib's daughter, Hamidah Begum, with Muhammad Ismail Sahib's son. After the recitation of the Sunnah sermon, he said:

"Due to throat discomfort, I cannot speak much, and I had agreed to announce this marriage myself because in my view, both parties are sincere Ahmadis. Chaudhry Barkat Ali Sahib, whose daughter's marriage is taking place, came to Qadian in childhood, and among the few individuals who work with love, effort, and sincerity, and once they undertake a task, they do not need reminders. One of these individuals was the late Abdul Rahim Sahib Mallir Kotlawi, who was a close companion of mine. Nawab Muhammad Ali Khan Sahib brought two boys to Qadian upon his arrival, and he was one of them. My consistent experience with him has been that whatever task he undertakes, he does it with enthusiasm and dedication, such that even his own work is done by few. Some people become organizers and work diligently in tasks related to marriage or public affairs. Another person who works in this spirit is Sheikh Abdul Rahman Sahib Qadiani. He works with great enthusiasm, independence, and passion in public welfare tasks. While I have not seen Chaudhry Barkat Ali Sahib in public affairs, my personal experience with the tasks he has been assigned has shown me his dedication and

Khutbat-i-Mahmud

Volume Three

Chapter 230

The Role of Guardians

It is not necessary for a king to be a guardian, but it is necessary for a caliph to be a guardian. Similarly, a ruler of the time is a guardian, but does any law or rule permit them to do as they please? A guardian is one who acts according to the rights granted to them by the Sharia, not that they do whatever they wish. A guardian is understood to act within the framework of the Sharia, but in our context, it is understood as doing whatever they wish. Some people are not willing to give women their rights. They consider them like cattle and want to rule over women by force, although even God does not do that. He says, "Say what your conscience dictates." Then God does not punish without completing the argument. Yet, even though He is the Master, why does He not grant women the freedom of conscience? Against this, another dangerous limit is from the side of women. The term "qawwamun" is also under some wisdom. This law is established by God, who is neither male nor female, and no one can accuse Him of bias. Thus, the laws of such an existence can be beneficial. Women are generally biased towards women, and men towards men - but God does not favor either. He is the Creator. He knows the powers He has given to men and has given them the authority to use them. The head of "qawwamun" has some meaning that does not invalidate women's freedom and conscience. For this, women's actions, intentions, and their religion cannot be sacrificed, but "qawwamun" cannot be sacrificed either. Nor can its existence be such that "qawwamun" should be seen. I will explain this with an example. Sharia dictates that a woman should not go out without her husband's permission. But despite this, a man cannot prevent a woman from meeting her parents. If a man does so, it could be a sufficient reason for divorce. Meeting parents is a woman's right, but the determination of time and permission is the man's right. For example, a husband can say not to meet in the evening but in the morning, or send her parents to his house or send her to her parents' house. But just as a man meets his parents, similarly, it is also the right of a woman, except in cases where both parties agree. For example, when there is a fear of corruption or a fear of turmoil. The man separates first. But the woman should not go against the husband's will.

Khutbat-i-Mahmud

Volume Three

Chapter 90

The States of Some Companions of the Promised Messiah

(Delivered on June 29, 1934)

On June 29, 1934, Hazrat Khalifatul Masih II conducted the marriage sermon for the marriage of Malik Saeed Ahmad Sahib, son of Malik Maula Bakhsh Sahib, with Syeda Mahmooda Khatoon Sahiba, daughter of Syed Ghulam Hussain Sahib, for a dowry of one thousand rupees. After the recitation of the Sunnah sermon, he said:

Just as every tree thrives in a particular land, so do friendships maintain certain connections with some individuals, and those individuals are so closely tied to those friendships that it cannot be said that they are just friendships, nor can it be said that they are separate from those friendships. There is no doubt that Prophet Muhammad (peace be upon him) was the bearer of the revelation that descended upon him, but Abu Bakr, Umar, Uthman, Ali, and other special companions could not be separated from the Quranic friendships, and the Quran Majid could not be separated from them. The angel who brought Islam from Allah Almighty brought it for the Holy Prophet, but the Holy Prophet (peace be upon him) placed it in the vessels of special companions. Just as the Holy Prophet received Islam from Gabriel, the companions received it from the Holy Prophet. Then there were their own ranks which Abu Bakr attained, which others did not. During the time of the Holy Prophet (peace be upon him), there arose a disagreement between Hazrat Abu Bakr and Hazrat Umar over a matter. The disagreement took the form of a dispute.

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Volume Three

Chapter 230

The Incident of Abu Bakr and Umar

I have made a decision and it has become swift. The more accurate statement is that Hazrat Umar became agitated and in his zeal, he raised his hand to strike Hazrat Abu Bakr, not understanding it as an act of violence. Hazrat Abu Bakr, in anger, went to the Holy Prophet's presence. In the meantime, Hazrat Umar also realized that he had made a mistake. If the Holy Prophet (peace be upon him) had been displeased, they would have both been upset. He also went to the Holy Prophet's presence and explained the matter. It is mentioned in the traditions that signs of anger appeared on their faces, and you said, "You do not leave me and Abu Bakr." At a time when the whole world was opposing me, he supported me. It is mentioned in the traditions that the Holy Prophet used to say, "O Allah! Keep Abu Bakr with me." The Quran testifies to this relationship with the words "Inna Allaha Ma'ana" (Verily, Allah is with us). This relationship was due to their prior faith. Then, descending from them, other companions like Hazrat Umar, Hazrat Uthman, Hazrat Ali, and others came. They were like the land where Islam's seed was sown and those who came later came at the time when the fruit had ripened. The early ones were those who came when Islam's plant was being sown, and when the whole world was mocking it, it cannot be said that those who came later came to eat the fruit, but they came at a time when the fruit had ripened. This is the condition of the companions of the Promised Messiah (peace be upon him). Some people accepted faith at a time when associating with me was dangerous. Such people were like Abu Bakr, Umar, Uthman, and Ali. They presented their hearts so that the seed of Ahmadiyyat could be sown in them, and the plant of Ahmadiyyat could grow. Then people came, but those people cannot be equal to the earlier ones unless they progress so much in righteousness that the burden of their hearts becomes heavier than the worldly burdens after them. Among the early comers was also Syed Qazi Amir Hussain Sahib, who was among those people who, at a time when the Promised Messiah (peace be upon him) was explaining the words of the Prophet and the Hadith, used to say that the Promised Messiah (peace be upon him) is a Prophet. They used to say this to others and even to the Promised Messiah (peace be upon him) himself. Initially, they came to Qadian for seven rupees a month, now they do not even get that salary. Their nature was very quick; they would get angry quickly. In front of Khalifatul Masih I, the expression of anger also

Khutbat-i-Mahmud

Volume Three

Chapter 33

Humility and Modesty

They would start giving the call to prayer, but they always remained polite in front of Hazrat Masih Maud (as). I remember a humorous incident. There was an Afghan immigrant here who used to call the prayer in the mosque. His voice was loud. One day, the judge called him to sit with him out of affection. He said, "I thought they were rewarding me for something, but after sitting with them, he said, 'Look, when you call the prayer, Allah and His angels curse you.' Even today, there are such muezzins in both our mosques that they cannot be called muezzins. The muezzin of this mosque gives the call to prayer as if someone sitting in a corner is speaking. Giving the call to prayer is a great act of reward, and great men used to give the call to prayer. Hazrat Umar used to say if I were not the Caliph, I would give the call to prayer. Here, Molvi Abdul Karim Sahib also used to give the call to prayer. We were enthusiastic. Some individuals used to give the call to prayer with great zeal, to the extent that sometimes if one had given the call to prayer, the other would also do so. Sometimes, three calls to prayer would be made for the prayer in this mosque. I remember Molvi Abdul Karim Sahib was scolded once. I have seen Molvi Abdul Karim Sahib and even the first Caliph giving the call to prayer. Now it is understood that the call to prayer should also be given where trees and other things are to be cut. The call to prayer is not heard by some shopkeepers. At the time of Fajr when people are still in a state of sleep, such a call to prayer does not make sense. Although I sleep nearby, sometimes I also wake up with difficulty. I think if Qazi Amir Hussain Sahib were alive at this time, how many curses such a muezzin would receive. Qazi Sahib had zeal, but when he realized his mistake, he would suppress it. Once during my Khilafat, the school boys beat his son. He came knocking loudly at my door at night. I came out and asked, "Qazi Sahib, is everything okay?" He said, "Yes, if Brother Abdul Rahim Sahib were not here, the headmaster would have beaten my son completely." I said, "After all, where is that boy and in what condition?" He said, "My son was not here, he ran away." I said, "Well, at least he wasn't beaten to death. The one who ran away, he must not have been beaten much, but who told you that he was beaten?" He said, "A boy told me." I said, "Boys sometimes tell lies." He started saying, "There was no need to lie."

Khutbat-i-Mahmud

Volume Three

Chapter 33

A Few Wax Moths

You are the Khalifa, and the Khalifa has great responsibilities; you should manage them. I said, "Alright, I will call Brother Abdul Rahim and investigate." So, that night, Brother Abdul Rahim was called. When he arrived, he was asked, "Has the headmaster beaten the boy?" He replied, "The headmaster had given him a punishment of three dozen lashes. Two dozen had already been administered." By that time, he was still smiling. Then I said, "The headmaster let him go." When this was heard, Qazi Sahib burst into tears and said, "I didn't know; a boy had told me." Qazi Sahib was a peculiar character. His brother, Syed Ghulam Hussain Sahib, is also one of those old Ahmadis. I have mentioned Qazi Sahib for the reason that among those people, there was a color of love, but nowadays, among the youth, there is merely a philosophical color. Molvi Abdul Karim Sahib was also among those people who, in the hot days, used to fetch water from Masjid Aqsa. Water was brought in mud pitchers; they used to sit in Masjid Mubarak. When the water came, they would step forward and say, "When water comes for me, I step forward and get closer to it, then I take the water and say Alhamdulillah." This was the color that gave them uniqueness. We used to enjoy in childhood, and we also drank water in the same way and said Alhamdulillah. Faith is born out of love, the kind of love that ignites and sets a fire. Just as a child thinks he has received everything by taking a toy, it cannot affect a person who talks nonsense. A person who talks nonsense cannot affect anyone. Hazrat Masih Maud (as) used to remain polite in front of them. I remember a funny incident. There was an Afghan immigrant here who used to call the prayer in the mosque. His voice was loud. One day, the judge called him to sit with him out of affection. He said, "I thought they were rewarding me for something, but after sitting with them, he said, 'Look, when you call the prayer, Allah and His angels curse you.' Even today, there are such muezzins in both our mosques that they cannot be called muezzins. The muezzin of this mosque gives the call to prayer as if someone sitting in a corner is speaking. Giving the call to prayer is a great act of reward, and great men used to give the call to prayer. Hazrat Umar used to say if I were not the Caliph, I would give the call to prayer. Here, Molvi Abdul Karim Sahib also used to give the call to prayer. We were enthusiastic. Some individuals used to give the call to prayer with great zeal, to the extent that sometimes if one had given the call to prayer, the other would also do so. Sometimes, three calls to prayer would be made for the prayer in this mosque. I remember Molvi Abdul Karim Sahib was scolded once. I have seen Molvi Abdul Karim Sahib and even the first Caliph giving the call to prayer. Now it is understood that the call to prayer should also be given where trees and other things are to be cut. The call to prayer is not heard by some shopkeepers. At the time of Fajr when people are still in a state of sleep, such a call to prayer does not make sense. Although I sleep nearby, sometimes I also wake up with difficulty. I think if Qazi Amir Hussain Sahib were alive at this time, how many curses such a muezzin would receive. Qazi Sahib had zeal, but when he realized his mistake, he would suppress it. Once during my Khilafat, the school boys beat his son. He came knocking loudly at my door at night. I came out and asked, "Qazi Sahib, is everything okay?" He said, "Yes, if Brother Abdul Rahim Sahib were not here, the headmaster would have beaten my son completely." I said, "After all, where is that boy and in what condition?" He said, "My son was not here, he ran away." I said, "Well, at least he wasn't beaten to death. The one who ran away, he must not have been beaten much, but who told you that he was beaten?" He said, "A boy told me." I said, "Boys sometimes tell lies." He started saying, "There was no need to lie."

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Volume Three

Chapter 335

A Slight Encounter

I met someone, but after a short distance, I realized that this person was against me. He did not speak untruth, and I stood up and started saying, "Do you want to harm me?" Our destinies met where Hazrat Masih Maud (as) arrived. But he said, "They have come, you should go." I ran again. The purpose was to do this two or three times. I did it with such enthusiasm that Hazrat Masih Maud (as) noticed. Once, I heard a lecture by Molvi Sanaullah Sahib, and another person who was with him asked, "What is the response to these points?" He said, "These points can affect those people who have not seen Hazrat Mirza Sahib. We have seen him and know that his face is not deceptive. There was a color of love among those people. Qazi Amir Hussain Sahib was also a peculiar character. He thought that sitting when a gathering was held was not permissible. When asked about it, Hazrat Masih Maud (as) said, "Those who stand with love and affection are allowed, but not with pretense." Hazrat Aisha (may Allah be pleased with her) also hit her mouth with her hand when the Holy Prophet (peace be upon him) passed away. During my Khilafat, I saw that when I arrived, they stood up. I asked, "Why?" They started saying, "What was I doing? I did not know." This was a color of love. Syed Ghulam Hussain Sahib, whose daughter's marriage is taking place, is Qazi Amir Hussain Sahib's brother and an old Ahmadi. Malik Maula Bakhsh Sahib, whom I met after a long time, is sincere. As far as I think, they continued to progress in sincerity. Their son, whose name is also Saeed, is indeed fortunate. I, on behalf of the bride, announce the marriage of Syeda Mahmooda Khatoon with Saeed Ahmad Sahib for a dowry of one thousand rupees. (July 24, 1934, page 25)

From Tafsir Durr-e-Mansoor, Volume 3, Page 242

Surah At-Tawbah: 40

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Chapter 336

Chapter 91

The Important Responsibilities of the Family of the Promised Messiah

(Delivered on July 2, 1934)

On July 2, 1934, Hazrat Khalifatul Masih II conducted the marriage sermon for the marriage of Prince Mirza Naseer Ahmad Sahib, son of Nawab Muhammad Ali Khan Sahib, with Lady Mansoora Begum Sahiba, daughter of Mirza Sharif Ahmad Sahib, and Prince Mansoor Ahmad Sahib, son of Hazrat Mirza Sharif Ahmad Sahib, with his Lady Naseera Begum Sahiba.

After the recitation of the Sunnah sermon, he said:

Allah the Almighty states in the Noble Quran, "And I did not create the jinn and mankind except to worship Me" (Surah Adh-Dhariyat, 56). This means I have created jinn and humans solely for the purpose of worshipping Me. They should internalize the attributes of Allah and become perfect manifestations of Him, as if each person, despite being a servant, is the shadow of Allah walking on the surface of the earth. Such individuals who do not have faith in the essence of Allah, ask, "Where is God? Show us." Many believers, astonished, ask for the answer to this question, even though if they were believers in essence, they would become the answer themselves because Allah states, "I have created every human to become their own tomorrow." Therefore, every perfect believer is the representative of Allah. While being the Khalifa of Allah, no one can ask, "Show me Allah," because in His presence, this question is entirely meaningless. When the sun is up, who would say, "Show me"? When a perfect believer is present, who would ask, "Show me Allah?" Because in His presence, this question is entirely meaningless. When the sun is up, who would say, "Show me"? When a perfect believer is present, who would ask, "Show me Allah?"

Khutbat-i-Mahmud

Volume Seven

Chapter 91

The Sun or the Waves

Who can say, "Show me the river" when every person can see it? So, if a person is a manifestation of "وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ" (Surah Adh-Dhariyat, 56), then no one can ask to show God because their existence reflects the attributes of Allah, becoming perfect embodiments of Him, as if each person, while being a servant, is the shadow of Allah walking on earth. Those individuals who lack faith in the essence of Allah ask, "Where is God? Show us." Many believers, astonished, seek an answer to this question, even though if they truly believed, they would embody the answer themselves because Allah states, "I have created every human to become their own tomorrow." Therefore, every perfect believer is Allah's representative. In the presence of a perfect believer, no one can ask, "Show me Allah," because in His presence, this question is entirely meaningless. Just as when the sun is up, who would say, "Show me"? When a perfect believer is present, who would ask, "Show me Allah?"

Khutbat-i-Mahmud

Volume Three

Chapter 91

The Final Light

Passing through these, all Muslims are aware, and in front of our community, this issue comes in various colors. You were the last light that appeared; after you, no light came that was not illuminated by your light. Similarly, your guidance book was the final guidance book, meaning no guidance book was to come in the world that would be against your guidance book, but it was destined that after you, people deprived of the light you brought would also be deprived of the light, then Satan would raise his head, then misguidance would spread in the world, and then such a trial would appear that would endanger your teachings and goodness. It was destined that a trial would appear that could not be found in the world. The Holy Prophet (peace be upon him) said, "The period between Adam's creation and the Hour is more difficult than all other times." This means a trial of deception is coming that from Adam's creation to the Day of Judgment, no greater trial will come. Just as the presence of the Holy Prophet (peace be upon him) was greater than all other existences, just as your teachings were complete, similarly, after you, such a trial appeared that was greater than all trials. It seemed as if a trial was raised against your spiritual offspring and your disciples, one person from among them who had brought danger to faith should be beheaded. We see today no trial and no mischief that was not found in ancient times. If today atheism and denial of God's essence are found among philosophers, Greeks, Indians, and Egyptians, and religiously, denial of God's essence was found among Greeks, Indians, and Egyptians, and religiously, denial of God's essence was found in almost every country and every era, and such people were found who said that the denial of God's essence is not proven. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. Previously, there were people who denied the prophets, were not ready to accept divine revelations, and remained afflicted in sin and immorality. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immorality, then such people were found in all nations before. If today people deny the prophets, are not ready to accept divine revelations, and remain afflicted in sin and immor