Hudhur recited the following verse at the start of his Friday sermon: Verily, All ah is with those who

are righteous and those who do good. (16:129) and said that the Promised Messiah (on whom be peace) has written: In the Holy Quran more emphas is has been laid on virtue and righteousness than on any other commandment. [Ayya m-us-Sulh, Ruhani Khazain, vol. 14, p. 342 Essence of Islam, Vol II, p. 347] Hudhur explained that Taqwa (righteousness) is the basis for attaining nearness to God and the first half of the aforementioned Quranic verse cites this point. Hudhur said there are two types of people in this world. Those who walk the path s of Taqwa, and who do good works to attain Gods nearness, who try for every virt ue, and do so to have Gods pleasure which would take them closer to God. The othe r kind of people are those who although do good but when doing good, they are no t aware that God is watching them. Among these are people who believe in the exi stence of God, believe that there is a Being Who sustains the heavens and the ea rth but while doing good they do not have Gods pleasure in view. This group also includes those who do not believe in the existence of God and deny His Being. Although God states that He is with the first kind of people, yet His Rabubiyyat (Divine quality to nurture and sustain) bestows on everyone, including those wh o do not abide by Taqwa. This bestowal is only of worldly significance, like sun light, air etc. Both atheists and the righteous have similar measure of these be neficences. Likewise, fruits of worldly progress, inventions, advancement in sci ence and achievements based on mental endeavours are similar for an atheist and a righteous person. Farmers, be they atheist or righteous, also receive correspo nding benefits. If the Divine qualities of Rabubiyyat and Rahmaniyyat (Divine qu ality of being Gracious) were not in motion, life would be impossible even for a moment. Although God has established two paths, one of virtue and the other of evil, in many aspects He bestows in equal measure. Although Gods laws of nature are conclusive but a matter should be explained at t his juncture which Hudhur said he would. In order to manifest His Power, at time s, God grants a righteous person more than the others in similar circumstances. When Hadhrat Musleh Maud (may Allah be pleased with him) had land cultivated in Sind [Pakistan] he sent people to look after the land and among them was an elde r, Maulwi Qudrat Ullah Sanori. During one of his tours of the area, Hadhrat Musl eh Maud (may Allah be pleased with him) was inspecting a cotton field and asked Maulwi sahib how much harvest did he anticipate. When Maulwi sahib gave his esti mate some among the entourage said that his estimate was quite high. Maulwi sahi b replied that he was sure there would be at least that much yield. He said he h ad offered Nafl on all four corners of the field and was convinced that his Pray ers would help. Indeed, the yield was likewise. Hudhur explained that sometimes in spite of similar climate and similar input of fertiliser, seeds etc. God demo nstrates proof of His existence by virtue of prayers and increases yield. However, in addition to this material world, there exists a spiritual world of o ne who believes in God and has perfect faith in Him. The benefits and pleasures of this spiritual world cannot be seen by the worldly people. Those who walk on the path of Taqwa think high, they believe in the unseen, they believe in life a fter death and have perfect faith in Gods promises. When they raise their hands i n prayer, they witness signs of Divine acceptance. In the current age it is the Promised Messiah (on whom be peace) who has taught us these matters. Many Ahmadi s experience Divine connection; God informs them of various matters through drea ms and visions and those things come to pass. This association with God also sig nifies that the promises of the Hereafter will be fulfilled as well. God states that if one is firm on Taqwa, one would experience benefits of this world as wel l as the next world. Those who do good for the sake of Gods pleasure are the righteous and they are th e ones who walk the path of Taqwa. The Promised Messiah (on whom be peace) has d escribed a righteous person as one who essentially avoids every big and small si

n, essentially progresses in virtues and high morals and essentially has a truly sincere connection with God. Hudhur explained that true sincerity with God enta ils effort to fulfil the dues of worship of God and to try to the best of ones ab ility to fulfil Gods commandments. Once this is achieved, as the verse recited at the start of the sermon states, it is the next stage from Taqwa, i.e. and those w ho do good. Mohsin [the Arabic word used in the verse] means one who confer someth ing on someone without any effort on the other persons part or treats others well or excel in his or her own work and performs each act most excellently in accor dance to the given situation. Hudhur said there are two types of Mohsin. One typ e is of those people who are ever ready to help others with a sense of sympathy regardless of race, religion etc. Who help others in time of need and surpass in their service to bring about ease for others. Hudhur said it is the duty of eac h Ahmadi to serve others with these sentiments and with the grace of God, many A hmadis indeed serve humanity with these sentiments. These are Mohsineen [plural of Mohsin], but not of the type who boast about what they do; doing that is not a demonstration of Taqwa and good qualities. Hudhur gave the example of our young engineers, doctors and other professionals who go to Africa to volunteer their services. They go to work on many on-going p rojects in Africa, like providing drinking water to the under-privileged locals. They install water hand-pumps, try and provide electricity and are establishing schools for the locals so that they may seek education. They are building hospi tals and clinics to provide healthcare facilities. Our doctors and teachers stay in Africa for many years and serve. They stay in places without electricity or running water. Hudhur said they go to serve and be counted among the Mohsineen. Their services are not in exchange of any remuneration, rather they are borne ou t of Taqwa and are to serve humanity. Similarly when natural disasters strike ar ound the world, our doctors and other volunteers go to help with Humanity First. They do so purely to seek Gods pleasure. Others also serve but Gods pleasure is n ot in their view. Those who serve, benefit others with their service and their k nowledge and only do so to please God, are the righteous and Mohsin. Hudhur said he has mentioned before that our engineers have made a model village in Burkina Faso where electricity and running water are available as are foot p aths and street lights. They have a community centre which meets the needs of th e locals and small green houses where vegetables are grown which meet the local needs. Irrigation system for these is organised. Water hand pumps are installed in various villages. Hudhur said photographs show the delight of the local peopl e when these installations are in place. For a child who had to ferry water in a bucket from five miles these services are a blessing. Our volunteers do not do this for any recompense. In fact when the young engineers return from the work t hey express their gratitude to Hudhur that they were given the opportunity to se rve and promise to go again. Hudhur said this year InshaAllah five model villages are being built in differen t countries. Ansarullah of USA and UK have taken the responsibility to fund thes e projects. Humanity First have also contributed in this and Hudhur has asked Ge rmany to also participate. Those who are enthusiastically working on this projec t become Mohsineen and those who are providing the funds are also included. Ahma dis have believed in the Imam of the age and they try and walk the path of Taqwa , they also try and be included among the Mohsineen and God states that He is wi th such people. Hudhur said our young volunteers tell of the difficulties they e ncounter during their work and then Gods Power is manifested when imperceptibly t he problem is solved. They say it increases their faith in God. Hudhur explained that the word Mohsineen also signifies those who try and excel in their work an d thus they do a favour on themselves as well. With their know-how and spiritual knowledge they benefit themselves and by practicing it they benefit others. The higher ones know-how and spiritual knowledge coupled with effort to benefit othe rs, the higher level of being a Mohsin one attains. A new path is thus ascertain ed which takes one to greater progress in the spiritual and moral sense. This sp

iritual and moral advancement shows new perspectives of Divine association. One grows in nearness to God, acquires greater insight of His attributes and progres ses in Taqwa. It is, as if a cycle that revolves around virtues, takes one to hi gh levels of Taqwa and takes one closer to God and this in turn enables one to t urn to virtues in an enhanced way. As a result one gains more spiritual knowledg e regarding paying dues of God and dues of mankind. And thus God makes people Mo hsineen. These are not Mohsineen who boast about what they do, rather these are those who bear hardship in order to serve others. Hudhur said he often tells outsiders, leaders and others who raise objections ab out Islam or those who are not fully aware of the teachings of Islam that worldl y people fully focus on receiving their rights. They set their level of demands and then they do whatever it takes to get them. As a result neither those who co nfer rights are fair nor those who want them. On the contrary Islam teaches to f ulfil the right of others before they have a chance to demand their rights. Rath er, these rights are fulfilled as a favour, while establishing human values so t hat one may be counted as Mohsineen; be mindful of the needs of others. Ahadith relate that the Holy Prophet (peace and blessings of Allah be on him) said that one should provide the same food for ones servant that one eats and should clothe them in the same way as one dresses. If this adage is seen in perspective of th e world, masses would not go hungry and without proper clothing anywhere in the world. Remarking on photographs of malnourished and starving African children an d their starving mothers who cannot breastfeed their young children, Hudhur said if rather than take possession of the resources of other countries, fulfilling rights is focussed on, self-help via enhancing the capacity of people is forthco ming, the problems of the world would be solved. If the Muslim countries kept th is in view and their leaders focussed on becoming Mohsineen rather than augment their bank balances, the beautiful teaching of Islam would remove poverty and de stituteness. But unfortunately it is mostly Muslim countries where the situation is worse and outsiders take advantage of this. Hudhur said when he informs peop le of this they acknowledge the beauty of the teaching of Islam but when they re turn to their own assemblies, their own national interests intervene. Hudhur sai d if national interests are rightful, most certainly they should be implemented; one has to look after ones own first. However, when national interests mean usur ping the wealth of others, it is wrong. This self-interest promotes disorder. Every Ahmadi should try and walk the path of Taqwa to be included in Mohsineen a nd try and experience Gods nearness. This alone helps in self-reformation and ena bles us to save the society within our limited sphere from disorder. We should t ry and adopt Divine attributes on human level in accordance with our capacities and pay attention to fulfil the rights of God. This will make the blessings of t his world subservient to us, these things will become of secondary importance in our lives and we will advance in Taqwa. God states in the Holy Quran: Nay, whoeve r submits himself completely to Allah, while he is excellent in conduct, shall h ave his reward with his Lord. No fear shall come upon such, neither shall they g rieve. (2:113) Explaining, Hudhur said God states that when His Being becomes piv otal for a believer, who gives him or herself over completely to God, then God H imself provides for such a person. He or she does not grieve anymore. What grief can one have who utilises all their capacity to serve creation and humanity? Th is task takes one into the loving embrace of God and is the hallmark of real Taq wa. The Promised Messiah (on whom be peace) said: To become truly righteous it is necessary that a person abandoning utterly such o utstanding vices as adultery, theft, trespass, hypocrisy, self-esteem, scorn of fellow beings, miserliness, should eschew all low morals and should make progres s in high moral values. He should behave towards his fellow beings with politene ss, courtesy and sympathy and should cultivate true fidelity and sincerity towar ds God Almighty. He should constantly seek occasions of beneficent service. He w ho combines all these qualities in himself is alone righteous. The possession of any one of these qualities would not entitle a person to be accounted righteous

unless he possesses collectively all of them. It is only these concerning whom it is said: On them shall come no fear, nor shall they grieve. (7:36) What more wo uld they need? God Almighty becomes their guardian as it is said: And He protects the righteous. ( 7:197) In another Hadith it is stated that God Almighty becomes their hands with which they grasp, and becomes their eyes with which they see, and becomes their ears with which they hear and becomes their feet with which th ey walk. In another Hadith it is stated that God has proclaimed that he who bear s enmity towards a friend of Mine should become ready to contend with Me. Still another Hadith declares that when anyone attacks a friend of God, He pounces upo n him with the fierceness with which a tigress pounces upon one who seeks to dep rive it of its young. [Malfuzat, vol. IV, pp. 400-401 Essence of Islam, Vol II, pp. 351 - 352] Hudhur said how fortunate is one, whose Friend God becomes; they do not grieve a nd any previous bad deeds of theirs are forgiven. Hudhur said those who have sou ght political asylum are constantly concerned about the outcome. Some have lost a lot of weight in this fear, others are anxious because of the state of affairs in business, students are worried about exams. Thus, future prospects keep peop le in fear. Similarly, there is grief of what has passed. The greater the grief the sadder is the person. Many people of the world let their grief seriously aff ect them and become mentally disturbed. God states about those who are righteous and do good that they have no fear and they do not grieve. They do not ever let grief of this world affect them seriously. The fear and grief of a pious person is fear and grief of attaining Gods pleasure, as the Promised Messiah expressed in an [Urdu] couplet: Night and day are spent in this heed When will the Beloved be pleased! This fear and grief draws their attention to prayer and remembrance of God and t he sound of: Aye! it is in the remembrance of Allah that hearts can find comfort; ( 13:29) assures them, their previous grief is removed and they are assured about the removal of future grief. Fear of those who walk on the path of Taqwa is fear of love because Taqwa means that fear or anxiety which keeps one restless to ga in the pleasure of God. This restlessness strengthens the heart as opposed to th e restlessness of a worldly person which attacks the heart. Ahmadis need to brin g about pious changes in their condition which will take them to the path of Taq wa and will include them in Mohsineen. Our grief should only be for the love of God and this would increase His beneficences on us. If we attain the standards o f His love, then He too will be with us. He showers His blessings when He sees t hat His servant is trying to become a Mohsin and is adopting Divine attributes f or His sake. Not only will our concerns be removed, rather there would be a prof usion of His blessings on us. The Promised Messiah (on whom be peace) wrote: True righteousness and ignorance c annot subsist together. True righteousness is accompanied by a light, as God the Glorious, has said: O ye who believe! if you fear Allah, He will grant you a dis tinction and will remove your evils from you and will forgive you ( 8:30) That is, O ye who believe, if you remain steadfast in righteousness and hold fast to it for the sake of Allah, with firmness and perseverance, He will single you out fr om among your detractors with marked distinction. That is, you shall be blessed with a light which will accompany you wherever you go. That is to say, that that light would illumine all their actions and words and faculties and senses. Thei r intellect would be illumined and there would be light in all that they utter. There would be light in their eyes and in their ears and in their tongues and in their speech and in all their movements. The ways along which they walk would b e lit up. All their ways, the ways of their faculties and their senses will be f illed with light, and they will walk altogether in light. [Aina-e-Kamalat-e-Islam, Ruhani Khazain, vol. 5, pp. 177-178, Essence of Islam, Vol. II, pp. 348 - 349]

Explaining the above Hudhur said when a person tries to become like this, his de tractors come under Gods chastisement. Hudhur prayed that may we be those who tak e beneficence to other, who attain beneficence themselves and may the evil of ou r detractors rebound on them. As we absorb Gods love and take the message of Isla m to the world, we will also witness the comeuppance of our detractors. May God enable us to pray and to attain such a station. Next Hudhur announced that he would lead funeral Prayer in absentia of Dr. Muham mad Amer sahib who was martyred in Baluchistan, Pakistan last December. As there is no Jamaat where he was, news of his martyrdom was received late. He was marty red in his clinic on 1 December 2011. He was the only Ahmadi in his family. He b elonged to an organisation which is known for its extremism and it is likely tha t they could not tolerate one of their own to take Baiat. He took his Baiat in 199 4 and leaves behind a widow and two small children. Hudhur prayed that may God g rant him a place in His Paradise and grant steadfastness to the bereaved.