أَشْھَدُ أَنْ لَّا إِلٰہَ اِلَّا اللّٰہُ وَحْدَہٗ لَا شَرِیکَ لَہٗ وَأَشْھَدُ أَنَّ مُحَمَّدًا عَبْدُہٗ وَ رَسُوْلُہٗ

أَمَّا بَعْدُ فَأَعُوْذُ بِاللّٰہِ مِنَ الشَّیْطٰنِ الرَّجِیْمِ- بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْحَمْدُ لِلّٰہِ رَبِّ الْعَالَمِیْنَ۔ اَلرَّحْمٰنِ الرَّحِیْمِ۔ مٰلِکِ یَوْمِ الدِّیْنِ۔ اِیَّا کَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ۔

اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ۔ صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْھِمْ غَیْرِالْمَغْضُوْبِ عَلَیْھِمْ وَلَاالضَّآلِّیْنَ۔

Allah the Exalted says in the Holy Quran: لَا یُکَلِّفُ اللّٰہُ نَفْسًا اِلَّا وُسْعَھَا (Al-Baqarah: 287)—that is, Allah does not burden any soul beyond its capacity. Thus, Allah the Exalted has made it clear that He does not give any command that is beyond human strength, beyond one's abilities, beyond one's capability. So when commands come from Allah the Exalted that are not beyond human capacity to act upon, then the responsibility to act upon them falls upon man. A true believer cannot make the excuse that such and such command is beyond my capacity. If there is faith in God Almighty, then faith in this statement of God Almighty is also necessary—that all His commands are according to our abilities, and we should strive to act upon them according to all our abilities. This is the beautiful teaching of Islam: Allah the Exalted has not said that this is a command, you must act upon it and attain its highest standards, otherwise you will deserve punishment for not acting upon it. Rather, He has said that acting upon every command according to your abilities is necessary. And when we examine human nature and the human condition, we find that every person's condition is different. Their mental state, their physical constitution, their knowledge, intelligence, etc., are different. So Allah the Exalted, keeping in view human weaknesses, his condition, and his needs, has placed such flexibility in His commands that there are minimum standards and maximum standards as well. When there is such flexibility, Allah the Exalted says: act upon My commands honestly. So this is the beautiful teaching of Islam that has been given keeping human nature in view. No one has been left with the room to object, saying, "O Allah! You have made my nature like this, You have made my condition like this, and You have given commands that do not correspond to it. You are commanding me to establish the highest standards by acting upon Your commands, but my physical condition is such that I simply cannot act upon it according to that standard, or my mental condition does not allow it, or I have other weaknesses that are obstacles in achieving those standards—how can I act upon it?" But Allah the Exalted, by saying لَا یُکَلِّفُ اللّٰہُ نَفْسًا اِلَّا وُسْعَھَا, has ended all excuses. Allah the Exalted has indeed made man responsible for acting upon His commands, His teaching. He has told him to certainly do so, but by setting the lowest standard, He has not left any excuse for those who try to avoid accountability by not acting upon it. He has stated that these standards are according to your condition; you must follow them in any case.

The Promised Messiah (peace be upon him) says at one place regarding this:

"No person can be forced to accept things contrary to reason. No religious burden has been imposed beyond the capacity and tolerance of one's faculties. لَا یُکَلِّفُ اللّٰہُ نَفْسًا اِلَّا وُسْعَھَا. From this verse, it is clearly found that the commands of Allah the Exalted are not such that no one can fulfil them. Nor has God Almighty revealed laws and commands in the world to demonstrate to man His great eloquence, rhetorical skill, inventive legal power, and skill in posing puzzles." (To start posing riddles, to present difficult matters and thereby display pride over man.) He said: "…to display pride over man, as if it had already been determined that where is this worthless, weak man and where is the implementation of these commands? God Almighty is far above and too pure to do such a futile act." (Malfuzat, Volume 1, Pages 61-62, Edition 1985, Published in England)

So Allah the Exalted has given every person organs and powers, and He expects man to act upon His commands according to the capacity and strength of his faculties. Allah the Exalted is not like us, giving commands to establish His awe—like those officers who give certain orders to trouble their subordinates and keep humiliating them for not carrying them out. Rather, God Almighty's mercy upon His servants is infinite. If man acts upon the things he has been commanded to act upon, He gives multiple rewards, and He expects action from each according to their capability and gives countless rewards. So should man not strive according to his abilities to act upon the words of such a God Who is so kind to His servants? Certainly, a true believer will strive for it and should do so.

Then at another place, the Promised Messiah (peace be upon him), while explaining لَا یُکَلِّفُ اللّٰہُ نَفْسًا اِلَّا وُسْعَھَا, says: "The Shariah is based on leniency, not severity." (Malfuzat, Volume 3, Page 404, Edition 1985, Published in England) That is, everyone will be dealt with according to their abilities. The Shariah gives ease and convenience.

So Allah the Exalted, by saying to act according to abilities, has set limits from the smallest to the greatest. This demarcation has been made. According to each person's own mental and intellectual condition, limits have been set for human intellects. Limits have been set for tasks as well, except if a person is mentally ill or insane. Even for one with the smallest intellect, action according to their capabilities and abilities has been prescribed. Allah the Exalted wants every person to attain faith. Therefore, He has established a standard even for the smallest intellect—that according to their capability, they should certainly attain faith. If He had not set a standard even for the smallest intellect, then not everyone would be obligated to believe. It would not be incumbent upon them to necessarily believe. Only those would be obligated who have high standards of intellect, whose capabilities and abilities are very great. If a person does not understand something, then the blame for not acting upon it is not placed on them. Therefore, God Almighty has kept standards for various degrees, from the lowest intellect to the highest. Some are very intelligent. Some are less intelligent. Some have greater capabilities and abilities. Some have less. We see this in worldly matters too. According to this mental inclination and condition, some have the ability to do high-level work, and having this ability, they advance far ahead. Some remain in the middle. Some are left far behind. Then we also see according to professions that some have the ability to advance in one profession, some in another. In terms of education, some have an inclination towards one subject, some towards another. So this is a natural thing that inclinations lead towards doing different tasks and achieving success in them. In any case, no human being can be equal. Allah the Exalted has not created them equal, nor can circumstances keep them equal. There are differences in people's abilities. Even if equal opportunities are given, some advance and some are left behind. Besides intellect, other factors also play a role. The same is the case with faith. Just as it happens outwardly, the same happens in faith. The same is the case with acting upon the commands of Allah the Exalted. According to their own capabilities and abilities, some advance, some are left behind. We can hope from everyone that all should believe, but it is not possible nor can it be done that everyone's standard of faith and action should become the same. Allah the Exalted does say, why do people not believe? It is mentioned in the Holy Quran. Why do they ruin their hereafter? But there is no demand in the Holy Quran that everyone should become a believer like Hazrat Abu Bakr (may Allah be pleased with him) and Hazrat Umar (may Allah be pleased with him).

It is narrated in a Hadith that a person came to the Holy Prophet (peace and blessings of Allah be upon him) and asked about Islam. He said that five daily prayers are obligatory. He asked, "Is there any other prayer besides this that is obligatory?" He (peace and blessings of Allah be upon him) said, "No. If you wish to offer voluntary prayers, you may do so." Then the Holy Prophet (peace and blessings of Allah be upon him) said that fasting for one month is obligatory. He asked, "Are there any other fasts besides this that are obligatory?" He (peace and blessings of Allah be upon him) said, "No. if you wish to keep voluntary fasts, you may do so." Similarly, the Holy Prophet (peace and blessings of Allah be upon him) also mentioned Zakat. He asked, "Is there any other Zakat besides this upon me?" He (peace and blessings of Allah be upon him) said, "No. Yes, if you wish to give voluntary charity for the sake of reward, you may do so." Hearing these things, that person left saying, "By God! I will neither do more than this nor less." The Prophet (peace and blessings of Allah be upon him) said, "If he speaks the truth, consider him successful." (Sahih al-Bukhari, Kitab al-Iman, Bab al-Zakat min al-Islam, Hadith No. 46)

He called him one who would attain success and gave him the glad tidings of Paradise by saying this. So from this matter, it becomes known that Islam has not demanded faith like that of Hazrat Umar (may Allah be pleased with him) and Hazrat Abu Bakr (may Allah be pleased with him) from everyone. Everyone has different levels. Everyone has their own strengths. Everyone has their own standards of faith. Hazrat Abu Bakr, besides Zakat, would bring all his household belongings. Hazrat Umar (may Allah be pleased with him) thought today I will get ahead and brought half of his household belongings. But when he saw, Hazrat Abu Bakr (may Allah be pleased with him) had brought everything. (Sunan al-Tirmidhi, Abwab al-Manaqib, Bab No. 43, Hadith No. 3675)

So here too, everyone has their own standards. Yes, certainly such a high standard cannot be demanded from everyone. But encouragement has been given. It has been said that there is a reward for voluntary acts. Rather, it has also been said that voluntary acts also make up for deficiencies in obligatory acts. They increase faith and certainty. But it has not been commanded that it is certainly obligatory for everyone regardless of whether they are in a condition to perform voluntary acts or not. That is, whatever is included in the obligatory acts—not just regarding voluntary prayers but also for financial sacrifice, for time. Because acting upon the higher degrees in Islam is based on capabilities. Therefore, it is not obligatory for everyone. And since capabilities differ, a demand has been made according to the minimum capability and intellect that exists in everyone. The highest levels of faith have not been demanded from everyone. (Levels) that may be according to the high standards of any believer with the highest faith—the believer with the least faith has not been told to reach their highest standard. So this is the difference that has been maintained according to capabilities and abilities, and no one has been put in difficulty.

The Promised Messiah (peace and blessings be upon him) said at one place: "God Almighty does not burden human souls to accept anything beyond their capacity for knowledge, and He presents only those beliefs that are within the limit of human comprehension, so that His commands do not become a burden of what cannot be borne." (Islami Usool ki Philosophy, Ruhani Khazain, Volume 10, Page 432)

So the limit of each person's ability for action and understanding is the standard of their virtue, because Allah the Exalted does not burden anyone beyond their capacity.

Here it should also be clear that the sight of Allah the Exalted reaches the depths of our hearts, to the depths. Any kind of excuse of lesser knowledge, lesser intellect, or deficiency in abilities cannot work before Allah the Exalted. Therefore, keeping this in view, one should then evaluate one's abilities and examine one's faith and action. It is not that just because there is a minimum standard, we have been given leave. Even the minimum standard that the Holy Prophet (peace and blessings of Allah be upon him) told that person was that five prayers are obligatory. And for a man, five prayers in congregation are obligatory. Fasting is obligatory, and if sacrifice or Zakat is due on wealth, that is also obligatory. So these are the minimum standards. So keeping these standards in view, everyone should evaluate themselves.

As I mentioned, in this Hadith, that person had said that he would neither do more than this nor less—so that was the minimum standard that he had declared. Many among us are such who do not even offer prayer according to the command of Allah the Exalted, which is obligatory—as I said, congregational prayer is obligatory for men.

So it should always be remembered that God Almighty cannot be deceived. Just as effort is made for worldly tasks, even more effort should be made for religious work, and effort should also be made to increase one's abilities. We see in the world that weak people always search for support, but since abilities differ, some people who have some capability advance ahead, but some want further support—but it is not the case that they sit down exhausted because their capability was only that much. In worldly law, it may be possible that a burden beyond one's capability is being placed on someone, but in religious matters, this is not the case. As has been mentioned, after the minimum standard, the question cannot arise that a burden beyond capability is being placed on someone. Yes, to understand some things, some support may be needed, as is the case in worldly matters. Weak believers should turn to these supports, just as a weak student repeatedly tries to understand a lesson from a teacher, and through the teacher's effort, their standards improve—but if the teacher does not help, they are left completely behind. But teachers who do not help—from their attitude, it becomes clear that those teachers are not properly fulfilling their duties and their rights; rather, they are teachers who are betraying their work. Here I also want to draw the attention of those who have been appointed as teachers of religion—that is, our Murabbis, Muballighs, and people of knowledge—that Allah the Exalted has increased their abilities, so they should also use them properly and try to increase the abilities of the weak from a knowledge perspective through their abilities, because this will be gratitude from you for the abilities granted by God Almighty. If there is no gratitude to Allah the Exalted in the true sense, a person becomes a sinner.

So Murabbis, Muballighs, and other life-devotees who have religious knowledge should particularly pay attention to this—that they should bring up people's abilities by supporting them. They should help increase abilities from the minimum level to higher levels, or try to increase the various standards of the levels they are already at. This matter, where it will increase the faith and certainty of progressing individuals, will also play an important role in the progress of the Jama'at.

Muballighs and Murabbis have been told by Allah the Exalted that because of your knowledge, your abilities have been increased; use them to increase the abilities of your brothers, as Allah the Exalted says: وَلْتَکُنْ مِّنْکُمْ اُمَّۃٌ یَّدْعُوْنَ اِلَی الْخَیْرِ (Aal-e-Imran: 105)—and there should be a community among you whose work is only to call people towards virtue. Today, by the grace of Allah the Exalted, several Jamias of Jama'at Ahmadiyya are running worldwide from where Murabbis and Muballighs are graduating after obtaining religious education. Their work is to pay full attention to the training of the Jama'at as well. They have not learned religious knowledge only for special occasions and speeches or debates or preaching to only a few individuals; rather, they have to keep themselves continuously engaged in this work. This is included in their duties. They also have to train their own people. They also have to teach them ways to increase their faith and certainty. They also have to try to increase their abilities, and they also have to invent newer and newer paths and methods for calling the world towards goodness. Some become more experienced. They say there is no work. Whatever work is given, we complete it immediately. But this is wrong. These are just excuses. Some, instead of paying attention to their work, are paying more attention to their domestic responsibilities. Some pay excessive attention to themselves, even if they are just a few. But if they appear like this, they stand out prominently in a small Jama'at. They spend three days a week roaming around in stores. I am not only talking about the newcomers. By the grace of Allah, many among them are filled with the spirit of sacrifice, and they are still working with spirit, and may Allah enable them to continue working. The majority also have awareness of their time. Those who, as I mentioned earlier, are experienced should pay attention to the fact that the religious knowledge abilities that Allah the Exalted has increased in them—the duties that have been placed upon them—they should properly use them on their own and use them like a good teacher to increase the abilities of the members of the Jama'at. Whatever system there is in the world, Allah the Exalted knows that different kinds of people are needed to run the system. Therefore, Allah the Exalted said that some among you should increase their abilities in faith and religious knowledge and then use them for the betterment of the world. And life-devotees have offered themselves for this work by responding to Allah the Exalted's call of their own volition. So this knowledge and this offering demand that its right be fulfilled. It is true that in learning and teaching this knowledge also, everyone cannot be equal. Everyone has their own abilities. Just as everyone cannot benefit others equally. Cannot highlight the abilities of others. Everyone's individual ability to learn and teach religious knowledge is different. But whatever capability there is, whatever ability there is, effort should be made to achieve the highest standards of its use, and when everyone makes such a serious effort, they will not only be beneficial for their weaker brothers but will also be those who elevate the standards of the Jama'at.

So life-devotees and especially Murabbis have a great responsibility and can play a very important role in raising the standards of the abilities of Jama'at members. Similarly, there are office-bearers. Jama'at members make them office-bearers because they think that the individuals to whom we want to give an office have better abilities, better knowledge, better intellect than us. I think this should be the thinking of those who elect, and having this thinking is the minimum standard of fulfilling one's duty, because without it, they are not fulfilling the right of their trust. If this minimum standard is kept in view when electing office-bearers, then no office-bearer would ever be elected who was elected only for the sake of the office. In any case, it is also the duty of office-bearers that they try to raise the standards of the Jama'at's intellectual and religious progress, and try to increase their abilities so that according to each person's own perspective, their abilities continue to increase. If it is a matter of training, then it is the duty of the Secretary Tarbiyyat and the President of the Jama'at along with the rest of the Amila to pay attention to the training of others along with their own example. For instance, listening to sermons, listening to Dars, participating in Jama'at programs so that religious, intellectual, and spiritual progress may occur. Bringing people to these functions and then benefiting from these sermons and gatherings and continuously reminding Jama'at members is the work of office-bearers. Where this is the duty of Murabbis, it is also the work of office-bearers. It is the duty of all members of the Amila. Some Murabbis perform this work in an excellent manner. They also take notes of my sermons. Then in their Dars, in their gatherings, all week they keep exhorting on one point or another, which also has a good effect on Jama'at members. Several people also express to me that by listening to the Dars, our religious knowledge increased. We learned the proper way to do such and such action. Our laziness was removed. But if office-bearers and other responsible people just sit thinking that we have read an excerpt of the Promised Messiah (peace be upon him) in our Dars, or people listen to the sermon of the Khalifa of the time, so there is no need to repeatedly repeat these things personally and in various gatherings, there is no need to remind—then they are wrong. Even if they refrain from advising with the intention that if the advice of the Khalifa of the time did not have an effect, what effect will our advice have—even then it is wrong. A reminder is necessary in any case. Firstly, some people do not understand some things. I myself also try to present the words of the excerpts of the Promised Messiah (peace be upon him) in my own words in an easier manner. But still, I have observed that some people say they did not understand. Or what they understood was not correct. Therefore, if from time to time it is explained in an easy manner in gatherings in a light way, even those with lesser abilities will understand.

So support is necessary in any case, and it is the work of responsible people to become the support of the weak. Some people also try to understand on their own. Several people write to me that we listened to the sermon two or three times, then we understood the subject. But not everyone pays attention on their own. Therefore, those people who have devoted themselves for the service of religion, and those people on whom this responsibility rests to try to become the support of the weak, should in any case make effort for this. Just now, the matter of congregational prayer was mentioned—that it is obligatory for men. I often draw attention to this. In this too, if those who come regularly try to become supports, improvement can come. It is not necessary that only office-bearers do so; an ordinary person can also become a support. Hazrat Musleh-e-Maud (may Allah be pleased with him), while speaking on this topic, once said that one day I came to the mosque for Isha prayer and I saw that there were only two rows. This was in Qadian. So I said that people should also bring their neighbours along when coming for prayer. Hazrat Musleh-e-Maud says that I saw that the next day the number began to increase. Now the newcomers knew that prayer was necessary. Everyone knows this—it is included in the obligatory acts. But there was a deficiency in the ability to remember this importance, or laziness had diminished the abilities. So reminders also polish abilities or become a cause for their improvement. The increase in attendance at prayers shows that coming to the mosque was not being prevented due to difficulty beyond capacity; rather, laziness did not allow the realization of ability or importance, and because of this, rust accumulated on the ability, and gradually they became lazy in coming to the mosque. So with a little effort, lazy people can remove their negligence. Therefore, recently when I particularly drew the attention of Imam Sahib, Ata-ul-Mujeeb Rashid Sahib, towards some training tasks, I also said that they should also tell the Jama'at members to help each other in coming to the mosque. Here, if distances are greater, neighbours can take turns using their transport so that the burden of petrol expense does not fall on anyone. Some people already do this. A friend from Gillingham told me that in the morning, his friend called him ten minutes before Fajr prayer saying, "I am arriving in so many minutes. Be ready for Fajr prayer." If in this way people tell each other, mosque attendance can improve considerably. Similarly, in other mosques. And this is true Islamic brotherhood as well. It is also mutual brotherhood and love to take care of them. To draw their attention to their duties. Allah the Exalted has also made it obligatory for believers that when they advance, they should also call their brothers, saying, "Come, attain this." Those who are weak should be pulled up. This work of pulling others up will itself make a person an heir to the blessings of Allah the Exalted.

The Holy Prophet (peace and blessings of Allah be upon him) said that the one who leads towards good deserves the same reward as the one who does the good deed. (Sunan al-Tirmidhi, Abwab al-Ilm, Bab ma Ja'a al-Dall ala al-Khair Ka-Fa'ilihi, Hadith No. 2670)

So where the one who prays in congregation will receive twenty-seven times the reward for his congregational prayer, he will also be earning the reward of however many people he brings with him. For example, if a person brings three people with him, his reward for that prayer will become one hundred and eight times instead of twenty-seven times. And see what ways Allah the Exalted has to bestow upon His servants. So each one of us, while being active in religious work ourselves, should also try to make others active. If everyone works with this thinking, we will not only be participating in increasing the abilities of others but will also be increasing our own abilities with this thinking that I too must not stand in one place; I must progress. And then by providing good to others, we will also be deserving of Allah the Exalted's multiple favours, as I mentioned from the Hadith. And this thinking will become one that brings about a transformation in the general progress of the Jama'at.

May Allah the Exalted grant us all the ability to be those who continue to increase our abilities and continue to absorb the blessings of Allah the Exalted. Today as well, I will lead two funeral prayers in absentia after the prayers. One is of respected Jinan al-Anani Sahiba, who was a resident of Syria and was currently in Turkey. She passed away on January 23, 2015, at the age of 57 years. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن (Surely to Allah we belong and to Him shall we return). She was born on January 11, 1958. Before Ahmadiyyat, thinking that the world is temporary so one should seek closeness to God, she studied many sects but did not find peace anywhere. She always prayed to God for guidance with great pain. Finally, in 1994, she was introduced to MTA, and her heart became attached to the program "Liqa Ma'al Arab." After watching these programs, for the first time she found peace. Then she sent questions to Hazrat Khalifatul Masih IV (may Allah have mercy on him), whose answers were given in "Liqa Ma'al Arab." She was greatly impressed by the answers of Hazrat Khalifatul Masih IV (may Allah have mercy on him) in "Liqa Ma'al Arab," and in 1995, she declared becoming Ahmadi in front of her husband. Her daughter was also with her in this decision. Although they had to face severe opposition from their father, seeing their virtue, piety, good morals, and good deeds, her husband and other children also came into the fold of Ahmadiyyat.

The deceased was a person of very simple nature, good-mannered, sincere, regular in prayers and Tahajjud, and tender-hearted. She would help everyone and treat young and old with kindness and love. The deceased trained Lajna Imaillah and children in Syria and Turkey and played a very important role in teaching them the system of the Jama'at and instilling in their hearts the importance of love for Khilafat and remaining attached to it. For a long time, she was the President of Lajna Imaillah of a city there. Then when she came to Turkey, she was appointed President of Lajna Iskenderun there as well, and until her last breath, she continued to fulfil this duty excellently. Besides her husband, she has left behind two sons and one daughter. All of them, by the grace of Allah, are sincere Ahmadis. The deceased was also a Musia. She had made Wasiyyat, but due to the situation in Syria, her record was lost. In any case, her Wasiyyat is under process. The officer should process it and approve the Wasiyyat. Ali Jabr Sahib, the deceased's son, says that our mother herself regularly observed Tahajjud prayer and would also urge all household members to do so. She would always say, "Replace the pleasure of sleep with the desire to wake up for Tahajjud so that you may prove that the greatest and most important pleasure of your life is the worship of God." She would also say, "Adopt this method of expressing love for God as well—that you perform ablution, get ready, and sit waiting for the Adhan, just as you anxiously wait to meet someone very dear."

Muhammad Sharif Sahib from Turkey writes that her sincere words about love for the Holy Prophet (peace and blessings of Allah be upon him), the Promised Messiah, the Khalifa, and Khilafat would certainly have an effect. If anyone sat with her, she would always talk about these things. She was very desirous that we should fulfil the expectations of the Promised Messiah (peace be upon him). During conversation, her talk would always end on a Quranic verse or a Hadith of the Prophet or the words of the Promised Messiah (peace be upon him).

Fatimah Jumu'ah Sahiba writes that ever since I took Bai'at, the deceased always looked after me and never left me. When she would hear any child reciting the Holy Quran or reading the Qasidah of the Promised Messiah (peace be upon him), she would encourage them by giving them a gift. Fatimah Sahiba writes that the last time we went to visit her, she said to me: "I advise you all that you should always follow the word of the Khalifa of the time in every situation." May Allah the Exalted elevate the status of the deceased and keep her children and progeny always attached to the Jama'at. May He make them true servants of Islam, as was her wish that true Islam should always remain established in her progeny.

The second funeral is of respected Habiba Sahiba of Mexico, who passed away on January 19, 2015, at the age of over 100 years. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن (Surely to Allah we belong and to Him shall we return). She had accepted Ahmadiyyat in June 2014. The deceased accepted Islam at an advanced age, but even at that age, she learned prayer and, by the grace of Allah the Exalted, was regular in prayers. She was prayerful, devoted to worship, engaged in abundant remembrance of Allah, cheerful, and a righteous woman. Before her death, she offered Zuhr prayer. The remembrance of Allah was on her tongue, and during this, she passed away. She was born in a Catholic religious family in a village Zaktzu in the state of Chiapa, Mexico. Her father was a well-known priest of his area who, separating from the Catholic Church, adopted the Protestant denomination. In 1981, he was killed due to religious opposition. The deceased's husband was appointed priest of that denomination in his place. In 1996, the deceased's grandson, Imam Ibrahim Sahib, accepted Islam, and through his preaching, the deceased's husband and most family members accepted Ahmadiyyat, and now all her grandsons and granddaughters and children are Ahmadi Muslims. May Allah the Exalted elevate the status of the deceased and keep her generations always attached to Jama'at Ahmadiyya Muslimah and grant them the ability to follow in the footsteps of the deceased.