allah is the greatest, allah is the greatest i bear witness that there is none worthy of worship except allah i bear witness that muhammad (saw) is the messenger of allah. come to prayer come to success
YouTube TV has managed to satiate my desire for live television, allah is the greatest, allah is the greatest. there is none worthy of worship except allah. peace be upon you all, i bear witness that there is none worthy of worship except allah
he is alone and has no partner and i bear witness that muhammad (saw) is his servant and messenger after this i seek refuge with allah from satan the accursed. in the name of allah, the gracious, the merciful. all praise belongs to allah, lord of all the worlds. the gracious, the merciful. master of the day of judgment. thee alone do we worship and thee alone do we implore for help. guide us in the right path
the path of those on whom thou hast bestowed thy blessings, those who have not incurred thy displeasure, and those who have not gone astray. [arabic, holy qur'an 57:21] the translation of this verse is: "know that the life of this world is only a sport and a pastime, "and an adornment, and a source of boasting among yourselves, "and of rivalry in multiplying riches and children. "this life is like the rain, the vegetation produced whereby rejoices the tillers.
"then it dries up and thou seest it turn yellow; then it becomes broken pieces of straw. "and in the hereafter there is severe punishment, and also forgiveness from allah, and his pleasure. "and the life of this world is nothing but temporary enjoyment of deceitful things." allah the almighty has drawn our attention in various places in the holy qur'an, in fact he has warned us, that our life of this world and all its comforts, amenities and provisions are all temporary, and they are nothing more than a sport and a pastime. those who are heedless of god almighty and disregard the primary objective of one’s life may incline to the lure of such worldly things. however, a momin [believer], who has very lofty objectives (and certainly should have),
is free of such things and likewise thinks well beyond these. rather, he seeks for the acquisition of these lofty objectives, the nearness of allah the almighty and his love. we, who claim to have entered the jama’at and done the bai’at [oath of initiation] of the imam of this age, who according to the prophecies of the holy prophet has appeared as the promised messiah and mahdi, our thoughts indeed should also be extremely lofty and noble. we, who describes ourselves as ahmadis, can only truly become ahmadis if we do not make the fugacious and worldly pleasures and desires as our objective.
in fact, in this day and age, the world is enmeshed in such worldly desires and therefore we must strive to protect ourselves from satan who has created his pits at every step and thereby tempts all those who dwell on this earth towards himself. our objective should never be the acquisition of worldly wealth and nor to seek worldly desires because the ultimate fate of this never ends well. citing the example of such worldly things, allah the almighty states that they are like a flourishing vegetation which eventually dries up and becomes broken pieces of straw and the strong winds then blow it away. thus, is the fate of those who seek after the wealth of the world.
for such people, neither does their opulence benefit them and nor their progeny. there are some who are deprived of their wealth and progeny in this very world. and as for those who may appear to enjoy a better fate in terms of worldly standards, however in the hereafter they will be held accountable for their deeds. and, owing to their pursuit of worldly desires and becoming disregardful of god and faith and inclining more towards [worldly desires], will lead them to divine punishment. indeed, there are some whose certain virtuous deeds will enable them to be forgiven and will be enshrouded by god’s forgiveness. the mercy of allah the almighty is immensely vast and
owing to that some people are able to acquire his mercy through certain virtuous deeds. however, allah the almighty states that you must remember that the life of this world is not everything as the real life is the one in the hereafter. therefore, it is necessary for one to forge a relationship with allah the almighty and to adhere to his commandments in order to seek his pleasure and a prosperous end. when a person strives to seek the pleasure of allah the almighty and follows the path he has shown then not only does one attain prosperity in the hereafter but is also prosperous in this world too. allah the almighty does not state that
you should not derive benefit from the provisions he has provided in this world, but certainly what he does state is that you should not become immersed in the acquisition of these worldly provisions to the extent that you become unmindful of your religious obligations and fulfilling the rights owed to allah almighty. the promised messiah (as) states: "those who come from god, abandon the world." however, this means that they do not deem this world to be their primary and ultimate objective. they do not just focus on their life in this world. when this becomes their condition, the promised messiah (as) further states: "then the world becomes subservient to them." the promised messiah (as) further states:
"but those who make the life of this world as their ultimate objective, "then even if they acquire this world, however eventually they will face ruination." the words of the promised messiah were not just for that time. in fact, even today when it is claimed that the world’s financial system has firmly established and there are very strong banks present and yet the businesses and trades which rely on the banks are crippled and go bankrupt and we find that even the banks begin to incur loss. consequently, we hear the news every day that such and such bank have let go of its staff or they are reducing them or they are closing down certain branches.
many big companies have had to make their staff redundant. many of the employees then take their companies to court and also the banks who have given them loan and drag them to the courts where they have to prove and declare their bankruptcy. their assets are sold off and they become penniless. we are still experiencing the effects of the financial crisis that occurred in 2008. huge businesses were declared bankrupt to the extent that even the governments were affected by it. the oil-rich countries thought that their wealth will never finish but it did. what happened in those countries?
those countries also had to cut back on their expenditure and let go off their workforce. it is unfortunate that despite the fact that allah the almighty has blessed the muslim countries with so much wealth but their rulers, leaders and political leaders, have and continue to spend it on luxuries instead of spending it by adhering to the commandments of allah the almighty and to make it a means of gaining his pleasure. they should have used the wealth from their oil to save mankind and help the poorer muslim countries and other countries in general to stand on their own feet, and also to feed and clothe the poor and destitute of their own countries.
however, they have not paid any attention to this and instead are occupied in filling their own pockets and such state of affairs are continuously occurring. consequently, they are being humiliated before the world but they fail to realise this and are also failing to realise the punishment of the hereafter which allah the almighty has warned them of and which indeed is a humiliating punishment. nonetheless, no one can deny the fact that whether it is the wealth belonging to an individual, a businessmen or large businesses and governments, but if it is wrongly used then it will lead to punishment from god almighty. he may punish them in this world and also in the next,
or he may let them enjoy the temporary benefits of this world and punish them in the hereafter. indeed any wise person would be extremely fearful of this, but particularly a true muslim who believes in allah the almighty, he should be mindful of this and not just reflect this outwardly but also to strive and develop a heartfelt passion for worship and to adhere to the commandments of allah the almighty. people often say that they observe their prayers, offer worship and keep the fasts, therefore what harm is there if they also acquire the provisions that allah the almighty has provided.
firstly, one should adopt sincerity and devotion in their worship as allah almighty has stated that one’s prayers should be filled with sincerity and devotion. secondly, one should use these provisions in order to fulfil the rights of others. however, in our countries the situation is such that when the rulers of the country go on tours, they take a whole fleet of aeroplanes and carry all kinds of provision and amenities with them, and on top of that, they have an expenditure of millions of dollars. all the while, there are some poor citizens of their countries who struggle to get a single meal in the day. they are in fact distancing themselves from the commandments of allah the almighty.
on the one hand, they claim to believe in allah the almighty, and on the other hand, they profess his name and yet they reject his commandments. this in turn leads to divine punishment and for them [the life of this world] is only a sport and pastime, and an adornment, and a source of boasting amongst one another. such people are wrongfully expressing their wealth. and, regarding such people, the promised messiah (as) states that if offering prayers and observing fasts are devoid of sincerity and devotion then such actions carry no excellence.
regarding the prayers of such people, allah the almighty states in the holy qur'an that "woe to those who pray". in fact, allah the almighty wants us to perform such deeds and worship which increase us in spirituality. we should fulfil the rights of others with such passion that it is felt deep inside us as opposed to simply doing it as a favour. worship of this kind then enables one to draw the blessings of allah the almighty and similarly such wealth becomes a means of acquiring god almighty’s blessings. as i have mentioned previously that
allah the almighty does not forbid one from accruing the wealth and provisions of this world as he states that indeed the provisions and blessings of this world are permissible for the momins [believers] on the condition that they are acquired through lawful means and they do not become a hindrance in the way of faith and also in fulfilling the rights of god almighty’s creation, and nor in their worship. the holy prophet (saw) used to be extremely concerned as to whether the pure transformation he brought about in his companions and the manner in which they understood the spirit of giving precedence to faith over all worldly things may no longer remain in the muslims who will come in the future.
therefore on one occasion, the holy prophet (saw) stated the what he fears - not fear but rather what he was most concerned about - was that his followers would seek to satisfy their personal desires and will devise all kinds of plans to fulfil the expectations of the world and as a result of following their personal desires, they will move far away from the truth. their plans to seek worldly material will make them neglectful of the hereafter. the holy prophet (saw) stated that "o people! the world has begun its journey "and so has the hereafter and the journey from both sides has begun."
(the world is heading towards its end and the final reckoning is near.) (on the day of judgement all will be held to account and that day is being readied.) "there are slaves to both of these among everyone (there are some who slave to this world whilst others are ever-concerned for the hereafter). "if you have the strength to prevent yourself from becoming a slave to this world, "then most certainly muster it. "right now you are in the abode of actions and the time of reckoning has not arrived yet. "however tomorrow you will be in the abode of the hereafter and actions will no longer be counted" (all actions that will lead to either reward or punishment will only be from the actions here).
this is why we need to reform our actions. thus this world is the abode of deeds. all the actions we carry out in this world will result in our reward or punishment in the hereafter. therefore, how blessed are those of us who keep in view this statement of allah the almighty that this world is just a pastime where people display their beauty and walk around with pride over others on the basis of their wealth and family. but what value does this have? it is not worth more than grass which dries and withers and is blown away by the wind. the real objective is to acquire the pleasure of allah the almighty.
this is precisely what the holy prophet (saw) has said, that perform good deeds so that you become one who attains the pleasure of god the almighty. the companions (ra) of the holy prophet (saw) were constantly in search of how they could learn and understand the means to performing good deeds and attaining the pleasure of allah the almighty. they would regularly ask the holy prophet (saw) about this. thus, once a person approached the holy prophet (saw) regarding exactly this and said: "o messenger of allah! tell me about a deed which if i perform, "will grant me the love of god and will make others appreciate me."
he wished that allah would be pleased with him and that others would admire him. the holy prophet (saw) said: "detach yourself from this world and remove your dependence on it. "allah the almighty will then love you." in others words, eliminate your desires for the worldly wealth and possessions and do not look towards the wealth of others greedily. people will then show you affection. detaching yourself from the world does not mean that you cut yourself off from society and the world altogether. it does not mean that one shuns marrying, taking care of their children or fulfilling the dues of his wife, to quit your job and to merely sit idle and do nothing and
not put any efforts into worldly tasks, and just become a reclusive hermit or ascetic. this is absolutely not what is meant by cutting yourself off from the world. this is not the aim of islam. we have before us the example of the holy prophet (saw). he married and he fulfilled the rights of his wives and he had children and fulfilled their rights too. he acquired much wealth and would possess herds upon herds of goats. in the traditions it is mentioned that at times he would, without any hesitation or concern, give these away to others. to one disbeliever the prophet said, "go ahead and take the herd, since you are coveting it with such avarice."
as a result, this person became a muslim. despite possessing so much, the holy prophet (saw) did not give precedence to these possessions, but rather always fulfilled the rights of allah and his creation. the holy prophet (saw) said that "it is necessary for you to follow my sunnah [practice]". one should not become an ascetic who removes himself entirely from the world, rather one must also live in this world just as the holy prophet (saw) did so. we can gather from this that the world should never become an obstacle in our worship and should not hinder us from acting upon the commands of allah the almighty. our efforts and time to earn money
should not make us negligent to fulfilling the rights of allah the almighty. similarly, we should not covet the wealth and possessions of others, because when we do so, it is this greed that leads us to thinking about ways of causing others loss and harm. the chaos and strife in the world is the result of this greed and coveting of others’ wealth. major powers have their eyes set on smaller nations merely so that they can subjugate them to avail of their natural resources and treasures found in that nation. disorder in the world is created, whether between individuals or between countries, when they covet the wealth of others with greed. this is why he said we should develop self-contentment
and avoid looking towards others with greed. indeed we should utilise all our capabilities and talents and strive and if we do so, then there is no harm in earning money as long as this wealth does not hinder us in our dues towards allah the almighty and mankind. the holy prophet (saw) has explained what detaching oneself from the world means, in the following way: he said that separating one self and abstinence from the world does not mean that one should forbid for him- or herself those things which allah the almighty has permitted (it does not mean prohibiting yourself from doing those things which god the almighty has allowed)
(and to destroy all our wealth and possessions). (it also does not mean to ruin the wealth you have been granted by allah the almighty.) in fact abstinence and righteousness means that you should have greater trust and reliance in allah the almighty’s reward and forgiveness over personal wealth (do not rely solely on your wealth and possessions). (your trust and reliance should be in god the almighty.) when a trial and tribulation befalls, you should look towards the reward that will be borne out of it for you and consider that your difficulties are a means to your reward. when a person faces hardships and loses money, he or she should not cry hysterically over it.
instead one should think that perhaps allah the almighty is testing that person and will reward him or her for it. thus one should not greatly lament over loss of worldly fortune which may lead to shirk like tendencies [associating partners as equal to god the almighty]. some business and trades people are rendered completely idle and helpless as a result of their loss of wealth and some take their own lives as a result. if one trusts in allah the almighty and practices self-contentment then he or she will never reach to such a state. thus the holy prophet (saw) wishes from us,
from the believers, from the followers of the muslim ummah, that they demonstrate these standards of abstinence and detachment. with the grace of allah the almighty, he has enabled many ahmadis to have the discernment, as a result of believing in the promised messiah (as), to understand that worldly loss holds no value to them. they feel that in such circumstances, they actually have to come even closer to god almighty. we observe that in pakistan and other places, opponents cause losses of hundreds of thousands and millions to the businesses and trade of our ahmadis by destroying and burning them.
in fact one of the prime ministers of pakistan once said that he would hand ahmadis a begging bowl and they will have to go around begging. however those ahmadis had trust in god the almighty and neither asked from the government and nor went around with a begging bowl asking from anyone else. in fact, owing to their trust in allah the almighty, their loss of thousands was transformed into a profit of millions. where these examples should increase ahmadis in their faith, at the same time they should make those ahmadis realise that this is purely due to the blessings of allah the almighty that
they are now experiencing improved financial circumstances after leaving pakistan and coming to the more developed countries. therefore, if this is purely due to the grace of allah the almighty and due to the blessings of entering into the bai’at of the promised messiah (as) then this should never lead us to any kind of boastful attitude. we should not be inclined towards the worldly people over their wealth and riches and nor should we look at the wealth of other with greed. in fact, according to the holy prophet’s (saw) saying, if one wishes to look at someone with admiration then
one should look at those who are better than him in matters of faith and thereafter should seek to emulate them and become like them or even better than them in respect to matters of faith. the promised messiah (as) has also expounded on this in great detail in light of the qur'anic teachings. in light of the holy prophet’s (saw) sayings, it is the promised messiah (as) who has the most knowledge and insight in regards to the extent to which one should engage in worldly endeavours and in acquiring wealth. the promised messiah on one occasion stated:
"allah the almighty has permitted engaging in worldly endeavours and work "because this is also an avenue by which one can be made to experience trials." (meaning that if one is not occupied in any kind of work) (and is experiencing financial difficulties, even then one can be subjected to a trial.) the promised messiah (as) states: "as a result of this trial, one can become a thief, a gambler, a thug, "a robber and can adopt all kinds of other evil habits". thus, one’s financial difficulties can lead to all kinds of ills. the promised messiah states:
"however, everything has its limits. "one should engage in worldly endeavours and work to the extent "where they remain a means of providing aid and assistance in the way of faith "and its ultimate objective should be the acquisition of faith. in other words, faith should never become secondary in this respect. one should earn the worldly provisions and derive benefit from them but never lose sight of the fear of god and righteousness. the teachings of the faith should always be kept in mind. he further states:
"thus, i do not forbid from worldly endeavours "but at the same time one should not completely immerse oneself in the pursuit of the world "and completely become disregardful of faith." in other words, where one does not even remember god and remains occupied in worldly affairs even when it is time for worship. when it is the time of prayer, one is instead busy surfing the internet or watching films or occupied in some other worldly activity; this should not be the case. "one who acts in this way, deprives himself and his tongue utters mere claims." it is only a mere claim and not a true bai’at or true faith.
"in short, one should remain in the company of the living, "so that he may witness the living manifestation of the almighty." on another occasion, the promised messiah (as) states: "one should not entertain the idea that he is to cut all ties from this world." he further states: "this is not what i meant "and nor does allah the almighty forbid anyone from seeking worldly material. "in fact, islam forbids monasticism. "this is a practise of the cowardly because it is cowardice to abstain from the world. "the extensive relations a believer has with the people of the world,
"it in fact become a means of elevating his status. (though one has a link with the world but at the same time it is not the ultimate objective) "because the primary goal is faith, "and the world with all its wealth and riches is subservient to faith. therefore, the main point is "that the acquisition of the world should not be the ultimate objective of one’s life. "in fact, the real objective should be faith "and the worldly material should be sought in a manner that it is subservient to faith. "for example, when a person takes provisions and selects a mode of transport "in order to get to one place from another.
"the actual objective is to reach the other point and not the mode of transport or the provisions. "in the same way, one should seek the worldly material "but consider it only as a means of serving faith." then in relation to the prayer taught by god almighty in the holy qur'an "our lord, grant us good in this world as well as good in the world to come" the promised messiah (as) states: "even in this [above mentioned prayer] "the worldly aspects have been placed first, but what are these worldly aspirations? " [the clause] 'grant us good in this world' means those aspects of ones worldly life "that would lead to good in the hereafter.
"from this prayer one can understand the teaching that in worldly pursuits, "a believer should be mindful of the hereafter. "by stating the word hasanat-ud-dunya [good in this world] it incorporates the best methods "to achieve this, for which a muslim believer should pursue in this world. "one should make use of those worldly pursuits that are beneficial and positive rather then "using those methods that cause pain to other people or become a source of embarrassment. "such worldly pursuits will have a bearing on the ‘good in the hereafter." whilst commenting on the chastisement of the hereafter, the promised messiah (as) stated: "one should comprehend what is hell? there is one hell about which god almighty has forewarned.
"secondly, if one does not spend this world searching for god almighty, "then this is also hell. "god almighty is not responsible for the protection and safety of such an individual. "do not assume that any wealth, government, honour and dignity "or ones offspring will be a source of serenity, tranquillity and harmony "that will lead one to paradise." (which means neither do these things provide comfort nor do they permit one to enter paradise) the promised messiah (as) stated: "absolutely not! these things do not admit one into paradise".
"the assurance, peace and serenity, which all form part of the blessings granted in paradise, "cannot be achieved by these [aforementioned] possessions. "one can only achieve it by living and dying for god almighty." when one keeps god almighty in mind and in order to pursue worldly achievements one acts in accordance with gods teachings, only then can one procure the "good in the hereafter". until one constantly ponders about the fact that "god almighty is constantly watching me" they will not be able to carry out these deeds. the promised messiah (as) continues by saying:
"prophets such as abraham (as) and especially jacob (as) "instructed in their will that [arabic] " 'let not death overtake you except when you are in a state of submission'. " since man is oblivious to the fact when he is brought into this world and when he will depart, this statement means that one should always be mindful of the commandments of god almighty and ponder about the hereafter. "the delights of the world infuses a person with a poisoned greed "which greatly increases their desires and cravings. what are the delights of the world? "they are all those things that increase ones [carnal] desires and yearnings,
"just like the excessive thirst of one suffering from polydipsia." "just as a patient suffering from an illness where their thirst is unquenchable, "and by drinking water constantly they finish themselves, "yet the illness is does not finish, this is the same matter with the desire of worldly pursuits. "the desire for worldly pursuits is uncontrollable to the extent that it will destroy a person." thus, these undue desires and longings are in fact the fire of hell. if one harbours any worldly desires or yearnings then these are all forms of the fire of hell. "anything that does not grant the heart satisfaction but instead it leaves one in doubt "to the extent that the uncertainties lead one to further mistakes and shortcomings,
"then for my companions it is vital that they understand the fact that "man should not love wealth, affluence, his wife or children to the extent that "his frenzied love would place a veil between him and god almighty." lest these things make one distanced from allah the almighty. "this is the reason why wealth and offspring has also been declared as a strife. "a hell is also prepared due to them. "but if he is separated from them, he becomes extremely anxious "and his restlessness becomes evident, in a similar manner to what god almighty refers "to when he states: [arabic] 'it is allah’s kindled fire, which rises over the hearts.' "
"this matter is not such that one merely follows, rather it is a matter that can be comprehended. "thus, the fire which burns ones heart into lump of coal "and becomes darker and more obscure than that charcoal, "is when one loves other things more than god almighty." if one loves anything more than god almighty, then that thing becomes the fire of hell in this world. thus, the luxuries and the comforts of this world should not make us heedless of our worship to god almighty, nor should it deprive us from fulfilling his rights. our affluence should not deprive us from fulfilling the rights of our less fortunate brothers.
furthermore, we should fulfil our role in spreading islam and propagating its message rather than overlooking this goal. the reason for entering into the bai’at [oath of initiation] with the promised messiah (as) is so that one not only fulfils the rights of god almighty, but also the rights owed to mankind and also fulfilling the rights of propagating the message of islam. only then can we accomplish our goal of giving precedence to our faith over all worldly pursuits. may allah the almighty enable us to always seek his pleasure and may we never succumb to this illusive world. may we save ourselves from the hell of this world as well as the hell in the hereafter.
may the grace of god almighty and his pleasure make this world a paradise for us and also enable us to enter into paradise in the hereafter. after the prayers i will lead the funeral prayers in absentia of two people. the first is of mr basharat ahmad sahib, son of muhammad abdullah sahib. he belonged to the district of rahim yar khan but was martyred on may 3rd [2017]. "to allah we belong and to him shall we return." according to the details, the deceased mr basharat ahmad sahib lived in green town and ran a petrol station which was situation approximately four or five kilometres away. on 3rd may he left the petrol station at 8 o clock in the evening and as per his routine he left
for his home on his motorcycle. after approximately one kilometre a few unknown assailants stopped him and fired from close range, which hit him on the right temple and protruded from the other side, killing him instantly. after a short while his son-in-law also left the petrol station. on the way home he saw that a crowd had gathered and saw that his father-in-law was lying on the floor. he immediately phoned the ambulance, however, he was martyred even before their arrival. initially the son-in-law thought that the deceased was involved in a car accident, however, later on an ahmadi doctor informed him that the deceased had been shot on the temple.
they then informed the police and a post mortem was carried out. the police confirmed that he was the victim of a target killing and he was martyred due to being an ahmadi. the police then retrieved the shell of the bullet from the place of incident. ahmadiyyat entered the family of the deceased through his father mr muhammad abdullah sahib who performed the bai’at at the hands of hazrat khalifatul masih ii (ra) prior to the creation of pakistan. in 1947 the deceased’s family migrated from qadian to mianwali in pakistan. he was born in 1955 in bikhar.
he received his early schooling in his village and after that he attended school in ahmad nagar of chiniot, rabwah. after this he worked for a while at the tarbela dam and subsequently went to dubai. upon returning from there he gained employment in karachi and had a business to do with cars. in 1985 due to the precarious situation of karachi he moved to khanpur and opened a petrol station. by the grace of allah the deceased was a moosi [part of the institution of al-wasiyyat] and was 62 years old at the time of his martyrdom. he had the opportunity to work in different capacities. he served as sadr of khanpur jama'at for three years.
he served for a lengthy period of time as secretary ummur-e-aama [internal affairs]. he possessed many qualities. he was extremely sincere, always had a smile on his face and would always make others happy. whichever responsibility was assigned to him, he fulfilled it with great passion and effort. he would work in the supervision of the mosque in khanpur. he would look after the cleanliness of the mosque, especially the grounds and the plants and he did so out of his own pocket. he was very regular in paying his chanda [obligatory contribution] and out of his family he was the most regular.
his financial contributions were always transparent. he was always regular in observing his five daily prayers. he had a strong connection with khilafat and would always advise his children to stay attached with khilafat. he is survived by his wife, two sons and a daughter. may allah the almighty elevate the status of the martyr and enable his progeny to remain attached with khilafat. the second funeral is of professor tahira parveen malik who is the daughter of the late malik muhammad abdullah sahib.
she was a professor at punjab university. she was martyred on 17th april after she was stabbed by an employee of the university. although he came with the intent to commit robbery, but when he realised that he had been discovered he carried this out, however, in pakistan being an ahmadi grants anyone a licence to harm them as there will be no action taken against them. this is the reason why this employee had the courage that when he found out that he had been caught, he stabbed her and killed her, since she lived alone. her husband and her husband’s family moved away from ahmadiyyat
and since that time she separated from her husband and lived alone. she was very educated. despite seeking retirement last year, the university re-employed her due to her competence. ahmadiyyat was established in her family through her paternal grandfather hazrat malik hasan muhammad sahib, who was a companion of the promised messiah (as). her father was also a devotee of life and served in various offices. he also had the opportunity to teach religious studies in taleem-ul-islam college. he had the opportunity to serve in a number of capacities. during the creation of pakistan her father he served in the department of safety.
in 1953 her father was imprisoned. she was an intelligent women. she received her initial schooling from rabwah and after that she gained her bsc from lahore college for women. she then gained her msc from the agriculture sector of punjab university after which she completed her mphil from the university of california in botany and plant science. may allah the almighty shower his mercy on the deceased and elevate her status. one anguish she had was that her daughter left the jama'at with her father. may allah grant her the opportunity to join the jama'at again and receive her [mother’s] prayers.
as i mentioned previously, i will also lead her funeral prayer after the friday prayers. all praise is due to allah. we laud him, we beseech help from him and ask his protection; we confide in him, we trust him alone and we seek protection against the evils and mischief of our souls and from the bad results of our deeds. whomsoever he guides on the right path, none can misguide him; and whosoever he declares misled, none can guide him onto the right path. and we bear witness that none deserves to be worshipped except allah.
we bear witness that muhammad is his servant and messenger. o servants of allah! may allah be merciful to you. verily, allah commands you to act with justice, to confer benefits upon each other and to do good to others as one does to one 's kindred and forbids evil which pertain to your own selves and evils which affect others and prohibits revolts against a lawful authority.
he warns you against being unmindful. you remember allah; he too will remember you; call him and he will make a response to your call.
and verily divine remembrance is the highest virtue.
