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۔

In this era, Allah the Exalted sent Hazrat Masih Maud, the Promised Messiah (peace be upon him) in the servitude of the Holy Prophet (peace and blessings of Allah be upon him) for the revival of religion. He beautifully showed us the essence of religion, its foundation, its true teachings, and advised us to remove innovations and false traditions. Thus, in this age, he is the true exemplar of the Holy Prophet's teachings and excellent example, and in this regard, the example of Hazrat Masih Maud (peace be upon him) is also a guiding light for us. We are fortunate that our elders and the Companions of Hazrat Masih Maud (peace be upon him) conveyed to us traditions about Hazrat Masih Maud (peace be upon him). Among the old Ahmadis, there must be many who heard certain incidents and traditions about Hazrat Masih Maud (peace be upon him) directly from their elders—those who saw Hazrat Masih Maud (peace be upon him) and benefited from his company. In any case, the importance of these traditions has been described by Hazrat Musleh Maud (Promised Reformer) (may Allah be pleased with him) at one place, and according to his style, he derived much advice and fundamental Islamic teachings from these matters which appear outwardly small—I will present that now. During the time of Hazrat Musleh Maud (may Allah be pleased with him) many Companions were present, so he drew their attention in those days, gave them advice, or drew the attention of their relatives to collect these traditions, because these very things would provide advice, true teachings, and solutions to certain issues for future generations.

Hazrat Khalifatul Masih II, Hazrat Musleh Maud (may Allah be pleased with him) says at one place:

One matter to which I have particularly drawn the Community's attention this year (when he is stating this)—and it is so important (the entire background is that at one time a mischief arose in the Community, he is describing this mischief)—how we should prevent it, and every small matter that reaches us from Hazrat Masih Maud (peace be upon him) helps us, saves us from many mischiefs, and prevents us from many evils. So in any case, he says that no matter how many times the Community is made attentive to its importance, it is insufficient, and that matter is that the circumstances and words of Hazrat Masih Maud (peace be upon him) should be collected from the Companions. He says that every person who remembers even the smallest thing about Hazrat Masih Maud, peace be upon him—for him to hide this matter and not tell others is a betrayal. There is no doubt that some matters are small, but many small matters are very important in terms of their consequences. He says, now how small is this matter that appears in the Hadith that once a pumpkin was cooked for the Holy Prophet, peace and blessings of Allah be upon him (the vegetable that is pumpkin). So he began picking out and eating pieces of pumpkin from that curry with great enthusiasm, until no piece of pumpkin remained in the broth, and he said that pumpkin is an excellent thing. He says that apparently this is a small matter. Perhaps many Ahmadis, upon hearing it, would also say what was the need to mention pumpkin (and nowadays some educated people also act superior, they don't pay attention to these matters or they think it's an ordinary thing), but what great benefit Islam derived from this small matter.

Today, in our era, we cannot assess those evils that became prevalent among Muslims, but a time came upon Islam when Hindu civilization influenced Muslims in India, and due to this influence, they became afflicted with the notion that pious people are those who eat filthy things (who don't eat good things, who don't eat high-quality food—this is the standard of piety, because this is the way of ascetics and yogis). And whenever they see someone eating good food, they say how can he be called a pious elder. (That is, there is no concept that someone can be called pious and also eat good food.)

He narrates an incident that once Hazrat Khalifatul Masih I (may Allah be pleased with him) was returning home after delivering a lesson in Masjid Aqsa, and when he reached (in that era, which was the Qadian of that time) where the offices of the departments were located, he says that Hazrat Khalifa I met a Deputy Sahib who lived there, who was retired and was a Hindu. He had heard from someone that Hazrat Masih Maud (peace be upon him) ate pilau and used almond oil. That is, not regularly—whenever it was available, accessible, when it was cooked, he would eat it, and he used almond oil. That Hindu was sitting outside his house at that time. Upon seeing Hazrat Khalifa I, he said, "Maulvi Sahib! I want to ask something." Maulvi Sahib (Hazrat Khalifa I) said, "Please, what is it?" He said, "Is it permissible to eat almond oil and pilau?" Hazrat Khalifa I said, "In our religion, these things are permissible to eat." (We have no prohibition.) He said in Punjabi, "My meaning is, is it also permissible for the ascetics to eat?" That is, the ascetics—the ascetic people, those who have turned their attention to Allah—is it permissible for them to eat? For those who are pious, is it permissible for them too, or for those who are called pious? He said that in our religion, it is permissible for the ascetics, for all of them who are called pious. He said, "Very well," and became silent. Hazrat Musleh Maud says, look, the great objection that occurred to this person was this: how can Hazrat Mirza Sahib be the Messiah and Mahdi when he eats pilau and uses almond oil? Hazrat Musleh Maud says that if the Companions had also had the same scholarly taste as Ahmadis have nowadays, and they had not mentioned pumpkin in the Hadith, what an important matter would have been lost.

It appears in the Ahadith that the Holy Prophet (peace and blessings of Allah be upon him) once came to the mosque on Friday wearing a nice robe. Now if such a person were born who says that not wearing good clothes is a sign of ascetics (a sign of pious elders, of the righteous), then we can give him the reference of this Hadith and tell him that the Holy Prophet (peace and blessings of Allah be upon him) on Friday used to clean himself with great care and wear excellent and fine clothing. Rather, he maintained such care for cleanliness (such punctuality) that some Sufis, such as Shah Waliullah Sahib Muhaddith Dehlvi, adopted this method that they would wear a new set of clothes every day, whether it was washed or completely new.

Now he narrates this incident of Hazrat Khalifatul Masih I that Hazrat Khalifatul Masih I's nature had great simplicity (he didn't remember many things), and there was also abundance of work. Therefore, sometimes on Friday he would forget to change clothes and bathe, and would go to pray in the same clothes he was wearing. Now this was his simplicity. This was not a display that ascetics must necessarily wear such clothing, or that to be called pious it is necessary not to change clothes. Rather, due to excess work, he didn't remember. So Hazrat Musleh Maud says when I started reading Bukhari from him, one day when I was going to him to read, Hazrat Masih Maud (peace be upon him) saw me and said, "Where are you going?" I said, "I am going to read Bukhari from Maulvi Sahib." He said, "Ask Maulvi Sahib a question from me as well, and ask whether it also appears in Bukhari that on Friday the Holy Prophet (peace and blessings of Allah be upon him) used to bathe and wear new clothes." But now in our era, this meaning has been given to Sufism that a person should remain disheveled. (Hazrat Musleh Maud says) If weight is given to this matter, it would be formed thus: the more filthy, the more a servant of God. Whereas the more disheveled a person is, the farther he is from Allah the Exalted. This is why our Shariah has made bathing obligatory on many occasions, instructed the application of fragrance, and prohibited coming to gatherings after eating foul-smelling things (prohibited coming to the mosque). In short, the world has continued to benefit from the circumstances of the Holy Prophet's life and will continue to benefit. The world will also benefit from the circumstances of Hazrat Masih Maud (peace be upon him) and it is our duty to collect them. Hazrat Musleh Maud (may Allah be pleased with him) says that a young man told me, "I am a Companion of Hazrat Masih Maud (peace be upon him) but I remember nothing except that one day when I was very small, I held the hand of Hazrat Masih Maud (peace be upon him) and shook hands with him, and for a while I stood holding his hand. After some time, Hazrat Masih Maud (peace be upon him) withdrew his hand and became engaged in some other work." Now apparently this is a small matter, but later important results will be derived from these very small incidents. For instance, take this very incident. From this, one thing will be proven: that even small children should be brought to the gatherings of elders. Indeed, in the time of Hazrat Masih Maud (peace be upon him) people used to bring their children to his gatherings. He says it is possible that in some future era, such people may arise who say, "What is the benefit of bringing children to the gatherings of elders? Only adults should attend these gatherings." Because when philosophy comes, many such matters arise, and it begins to be said, "What do children have to do with this?" So whenever such a notion arises, this tradition will refute their notion. And then its further confirmation will occur in this way: it is written in the Hadith that in the gatherings of the Holy Prophet (peace and blessings of Allah be upon him) the Companions also used to bring their children. Similarly, from this tradition it also appears that when there is work to do, one should withdraw one's hand and become engaged in work, because it mentions that when this child held his hand and kept holding it for a while, he withdrew his hand and separated it. Today this matter appears ordinary, but it is possible that in some era people may begin to think that a pious elder is one whose hand, if someone holds it, he doesn't withdraw it but rather stands silently as long as the other person keeps his hand in his. In such an era, this tradition can refute people's notion and show that this is useless work. Indeed, Hazrat Masih Maud (peace be upon him) also withdrew his hand, which shows that if there is work to do, even if someone has held it, even if it is a child, one should lovingly separate the other's hand. There are several such issues that can arise from these traditions. Today we do not understand the importance of these matters (this is from the era when the Companions were alive; at that time he was telling them), but when Ahmadi jurisprudence, Ahmadi mysticism, and Ahmadi philosophy are formed, then these apparently ordinary matters will become important references, and even today their need is felt. And when great philosophers read these incidents, they will jump up (meaning they will leap with wonder and joy) and say that God gave the narrator of this tradition a good reward, for he untangled a complex knot for us. When such issues arise, such incidents arise that solve problems, then the philosophers who have connection with religion—instead of looking here and there, they will pray for the narrator of this tradition. Then he says this is such an incident as we now read in Hadith that once when the Holy Prophet (peace and blessings of Allah be upon him) went into prostration, Hazrat Hasan (may Allah be pleased with him) who was a small child at that time, climbed onto his neck and sat there, and the Holy Prophet (peace and blessings of Allah be upon him) did not raise his head until he got off by himself. Now if someone commits this type of action, perhaps some people will declare him irreligious and say he has no thought of worshipping God; he has thought of his child's feelings. But whenever such a person reads this incident, he will have to admit that his notion is wrong, and he will become silent (because the example of the Holy Prophet (peace and blessings of Allah be upon him) is before him). Although there can also be such people who still cannot remain silent. Indeed, there is the story of a Pathan. He read in Quduri (this is a book of incidents) that small movement breaks the prayer (these types of movements that occur—if there is even a small movement, the prayer breaks). After this he started reading Hadith (after reading this incident, he then read Hadith, and this Hadith came in it) that once when the Holy Prophet (peace and blessings of Allah be upon him) prayed, he picked up one of his children. When going into bowing and prostration, he would put him down, and when standing, he would pick him up again. As soon as he read this Hadith, he said, "Then Muhammad's prayer broke (peace and blessings of Allah be upon him) because it is written in Quduri that small movement breaks the prayer." As if in their view, the lawgiver was the author of Kanz (meaning Kanzul Ummal) or Quduri, not the Holy Prophet, peace and blessings of Allah be upon him. So there can also be such people who, despite a clear issue, refuse to accept it, but such people are very few. Therefore, there should be no concern at all (advising, he says) that whatever matter about Hazrat Masih Maud (peace be upon him) you have knowledge of is small—rather, however small the matter may be, it should be told. Even if it is just this much: "I saw Hazrat Masih Maud (peace be upon him) while walking, sat on the grass," because from these matters too, important results will be derived later. Hazrat Musleh Maud says, "I remember that once Hazrat Masih Maud, peace and blessings be upon him, went to the garden with some friends and said, 'Come, let us eat mulberries'. So some friends spread a sheet, and he had the trees shaken, and then everyone sat together and ate the mulberries. Now many people will come later who will say that piety and mysticism consist precisely in not eating good things. We can tell such people that your statement is completely wrong. Hazrat Masih Maud (peace be upon him) had mulberries shaken and ate them. Or later when great arrogant rulers come and they feel degraded sitting and eating together with others, we can present before them that Hazrat Masih Maud (peace be upon him) used to eat and drink informally with his friends. Who are you to feel degraded in this? So some matters, though small, solve very important religious, political, and social issues in future times." He says, "Therefore, friends who had the opportunity to see the face of Hazrat Masih Maud (peace be upon him) or sit in his company should write down and preserve every matter, whether small or large. For instance, if there is a person who remembers the style of Hazrat Masih Maud's clothing, he should also write and send it." (Taken from the speech regarding Masri Sahib's deviation from Caliphate, Anwar-ul-Ulum, Volume 14, pages 552-556)

He said this in that era, and after that the Companions also started collecting their traditions, having them written, and many registers of the Companions' traditions and incidents have been compiled. I have also mentioned them once before. Initially they were handwritten; now they are being newly composed so that if they are to be published in book form, they can be published. And there are many such that if there is no contradiction, sometimes they don't completely match with other references, or some other traditions of Hazrat Masih Maud (peace be upon him) are clearer than their traditions, so they have also been omitted during the new composition. But many small matters come to light. Some of our scholars who are doing the composition are also such that they send recommendations for certain matters saying there is no need to keep them, this could have this effect and that effect. When I myself read them, I have seen several traditions where these scholars' caution is without reason. Those traditions should come. In any case, these traditions are being collected, and God willing they will be presented before the Community at some point.

Hazrat Musleh Maud says that one benefit from these traditions will be that if in some future era such people arise who say (for example, another small matter) that one should remain bareheaded, then their notions can be removed. There is no doubt that the Hadith of the Holy Prophet (peace and blessings of Allah be upon him) exist. Remaining bareheaded is also a small matter; ordinary people sometimes pray bareheaded, etc., so attention is drawn to this as well through these traditions, because there are also many incidents in which the etiquette of the mosque, the etiquette of prayer, the etiquette of sitting in large gatherings are mentioned. So he says there is no doubt that the Hadith of the Holy Prophet (peace and blessings of Allah be upon him) exist and he alone is the lawgiving Prophet. That is, he alone is the one who established the Shariah. But there is also no doubt that the statements of a Divinely appointed one close in time are considered as confirming the statements of the lawgiving Prophet (they confirm them). Nowadays it is said that those matters of jurisprudence which Imam Abu Hanifa acted upon are more authentic. Similarly, in future times, people will consider those Hadith of the Holy Prophet (peace and blessings of Allah be upon him) which Hazrat Masih Maud (peace be upon him) validated through his practice as true Hadith, and those Hadith which Hazrat Masih Maud (peace be upon him) declared as fabricated (that is, self-made or whose authenticity is not established), people will also consider those Hadith as false. Therefore, these matters of Hazrat Masih Maud (peace be upon him) are as important as Hadith, because these matters will be a standard for determining the truth or falsehood of Hadith.

Then he said that among these traditions there may indeed be some matters which it would not be appropriate to publish in this era (meaning in their era, during the time of Hazrat Musleh Maud or at that time), but they should in any case be preserved, or there are some traditions that perhaps would not be printed or published even today, but whatever traditions we are receiving from the Companions should in any case be preserved, and later when there is an appropriate occasion, they should be published. For instance, Hazrat Masih Maud (peace be upon him) received this revelation: "British Empire up to eight years, after that days of weakness and disorder." He says that this revelation was not published at that time but was published after a period. Now some also say that this mentions the time after the death of Queen Victoria. Some other aspects can also be taken. The way the British Empire was spread in the world, it then gradually became weaker, and it was not that it happened suddenly but this weakening takes time and period, so its signs began. In any case, whatever it was, this was a revelation—different interpretations can be made of it. So he says that such incidents should be brought into record but published when the time of danger passes. He says, "I think that even now there is time to complete this work." And by Allah's grace, as I mentioned, efforts are being made to complete these traditions properly.

In this same context, he says what great honor Imam Bukhari has in the world today, but this honor is because he collected traditions from others. Therefore, the descendants of Companions, if they have traditions, should also pass them on. If their authenticity is proven from other traditions, they can also be included in this. It is possible that some traditions may not have come completely into registers and these traditions may be continuing in the families of Companions, so they can write and send them. Because he also said this, and it is also correct, it is a fact that prayers will be said for the narrators of these traditions at some time, that may Allah reward them, because they solved many issues. He says, "I have seen that naturally, on such occasions, enthusiasm for prayer arises spontaneously." Hazrat Musleh Maud (may Allah be pleased with him) narrates an incident of his own: "Just yesterday I was looking up a reference from Kaleed-ul-Quran (to find a verse), and I thought the verse would take time to find. But I immediately found the verse from this Kaleed-ul-Quran." He says, "Upon which I found that unconsciously I prayed for two or three minutes very sincerely for its compiler that may Allah elevate his ranks, because due to his hard work this verse was found so quickly today." (Taken from the speech regarding Masri Sahib's deviation from Caliphate, Anwar-ul-Ulum, Volume 14, pages 556-558)

Now these things have become very easy. Now literature is available on the computer. Nowadays even more facilities have been created. So those who made these programs and put them in computers—prayers are also said for them. Every single statement of Hazrat Masih Maud (peace be upon him) carries scholarly aspects which are necessary for us and also necessary for practical training, because many aspects of training emerge from it. Verses of the Holy Quran are clarified, Hadith are clarified, and then we benefit from it. Whichever Ahmadi hears it, through whomever he hears it, will benefit, and then he will certainly pray for those who collected them. So this is a very important thing, but sometimes a person does not pay full attention to it.

I remember when I started mentioning the Companions, some people who are from the descendants of Companions sent traditions that were being continued in their families. They should write these traditions properly and send them to the office of Additional Secretary for Compilation. Then if they have to send them, the relevant committee for traditions that has been formed will send them to them.

I will now mention one more incident which is an answer to some questions being raised even today.

From the beginning, Hazrat Masih Maud (peace be upon him) had a restlessness for the progress of Islam and wanted Muslims to improve their practical condition, and the most necessary thing for improving practical condition is to pay attention to the worship of Allah the Exalted—to pray. Therefore, he made an arrangement for the Muslims who lived in Qadian that they should come to the mosque and pray. Describing this very incident, Hazrat Musleh Maud (may Allah be pleased with him) answering non-Ahmadis who used to say—they leveled accusations then and level accusations even today that Ahmadis are not Muslims, God forbid, Hazrat Masih Maud (peace be upon him) brought a new Shariah—Hazrat Musleh Maud (may Allah be pleased with him) is giving them an answer: "Before the establishment of the Ahmadiyya Movement, Hazrat Mirza Sahib, i.e., Masih Maud (peace be upon him) seeing the condition of the people here that they did not pay attention to prayer, himself started sending people to call them to the mosque. (Now among Muslims there are objectors, but even today and always the condition of the majority has been that attention to prayer is less, so he started calling people by sending people.) So people started making this excuse (because mostly they were farmers by profession, poor people) that praying is the work of the rich (of the wealthy, not ours). 'We poor people—should we earn or pray?' (Should we labor or keep praying five times a day?) They say if we don't, we will go hungry. Upon this, Hazrat Masih Maud (peace be upon him) made this arrangement: 'Very well, you come to pray—you will receive one meal.' Indeed, after this announcement, for a few days, twenty-five to thirty people would come to the mosque for prayer for the sake of food, but eventually they became lazy and would only come at Maghrib time when food was distributed. Finally, this arrangement had to be stopped."

He says, "Now see, Hazrat Masih Maud (peace be upon him) had this desire. For what? So that the true picture of Islam would be seen, and seeing his desire, Allah the Exalted fulfilled his wish, and at this time" (when he is mentioning this, he says) "in Qadian now there are four mosques, and two are very grand mosques, and prayer is held five times, and they remain full from prayer." (Taken from Message to non-Community friends of Qadian, Anwar-ul-Ulum, Volume 4, page 76)

Therefore, we should remember this matter: that this restlessness of Hazrat Masih Maud, peace be upon him—before his claim and afterwards too, he repeatedly drew attention to come toward prayers, pray congregational prayers, populate mosques—mosques are now, by Allah's grace, being built everywhere in the world, but the attention to their population that should be there is not there. Complaints come from some places. Rather, in Rabwah, in Qadian, in various mosques of Pakistan, the Ahmadis living there should populate their mosques. Similarly, Ahmadis in other countries of the world should try to populate their mosques. Secondly, the answer to this objection is also found here; some people say, they also write to me that to bring youth to mosques, they have arranged sports there, so that boys come in the evening and play, and as if by luring them with sports, prayer is offered. So this is not such a matter. Similarly, some people say that at some functions there are food arrangements, so people come to functions or come to pray because they eat food. This is a misgiving that some people have. But in any case, where halls have been built with mosques, or some missionaries, preachers who are themselves young and sports players have started playing in grounds, started gathering youth—there is in any case one benefit from this: at that time, mosques are populated for at least one or two prayers, and this also creates attention among youth. Therefore, to say that it is some crime—why have sports halls been built with mosques, or why have food arrangements been made to bring them to mosques and to some functions—this is a wrong objection. And it is proven from the practice of Hazrat Masih Maud (peace be upon him) that this can be done and there is no harm in doing so.

After the prayers I will also lead two funeral prayers in absentia: one is of Al-Haj Yaqub Baubang Sahib of Ghana, who passed away on August 30, 2015. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ (Surely to Allah we belong and to Him shall we return). According to an estimate, his age was more than one hundred years. He belonged to the Central Region of Ghana, and his grandfather was Christian, but he married a second time. When he married a second time, the Presbyterian Church expelled him from the church. Upon this he accepted Islam and became a monotheist and started worshipping Allah the Exalted. Later he also became Ahmadi. Then Al-Haj Yaqub Sahib's grandfather—his name was Ibrahim Oudupo—collected money to go on Hajj. In that era, when he collected money, they were Ahmadi. When he reached Saltpond, the Missionary-in-Charge there encouraged him that nowadays the construction of Headquarters is going on, we are collecting donations for it, so he gave the amount he had collected for the construction of the mosque and Headquarters. And after this, Allah the Exalted gave him such a long life that after a long period, he then had his grandson perform Hajj at his expense. Al-Haj Yaqub Sahib was also very sincere, hardworking, and possessed the spirit of sacrifice. When Maulvi Abdul Wahab Adam Sahib was elected Leader of Ghana and Hazrat Khalifatul Masih III sent him there, he was also instructed to intensify the preaching of the Ghana Mission. At that time, Al-Haj Yaqub Sahib presented a vehicle for the callers to Allah, on which was written "Ahmadiyya Muslim Preacher Association," and then through it he conducted many preaching programs. Then this was also his quality: wherever a Community was formed, new converts gathered, he would build a mosque there at his own expense. And he was very mindful of the welfare of life devotees and missionaries. Two of his sons are also life devotees. One is a central missionary, Ibrahim bin Yaqub Sahib, who is our Missionary-in-Charge and Leader in Trinidad, and the other is a local missionary there, Nuruddin Baubang Sahib, who is currently having the opportunity to serve in the Northern Region. Al-Haj Baubang Sahib had also been to Rabwah. He was also a member of the institution of Al-Wasiyyat. And by Allah's grace, the account of all his property and income was clear. When I was in Ghana, at that time I saw he was a very enthusiastic caller to Allah and was always ready, and there was cheerfulness in him, and along with that there was also extreme humility. May Allah elevate his ranks and grant his children and his progeny too the ability to continue his virtues.

The second funeral prayer will be of respected Maulana Fazlullahi Bashir Sahib. He is our long-standing servant of the Community. Due to an office misunderstanding, his funeral prayer could not be conducted earlier. On September 3, at the age of 97, he passed away. اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ. In 1918, he was born in the house of respected Chaudhry Karamullah Sahib Cheema. Maulvi Sahib dedicated his life on November 24, 1944. On June 3, 1946, he arrived in Qadian, and his formal retirement was in 1978, but he continued to be reemployed until 1993, and performed Community services as a regular worker. But even after that, until his last breath, he did a lot of Community work voluntarily, especially proofreading, etc. It is written that his father, Karamullah Sahib, took oath of allegiance with Hazrat Aqdas Masih Maud (peace be upon him) in 1898, and then one year later his grandfather, Chaudhry Jalaluddin Sahib, took oath of allegiance. His father had a very strong connection with the Community, with the Caliphate, and Allah the Exalted also guided him. After the demise of Hazrat Masih Maud (peace be upon him) he immediately took oath of allegiance with Hazrat Khalifa I, and after the death of Hazrat Khalifa I, he immediately took oath of allegiance with the second Caliphate. Rather, he was shown in a dream that Hazrat Khalifatul Masih II is the next Caliph. He had made a will and had made a will of 1/8.

Maulvi Sahib himself narrates the incident of his becoming dedicated: He says that his mother related that he was still in her lap; probably it was the Annual Convention of Qadian in 1919 or 1920, in the women's gathering, Hazrat Hafiz Ghulam Rasul Sahib Wazir Abadi delivered a speech among the women: "Ladies! We are becoming old; now there is a need for successors for the service of religion. You dedicate your children to the service of religion. Send them to Qadian for religious education." During this speech, his mother made a promise to Allah the Exalted and prayed that she would dedicate this child 'Fazlullahi' in the way of God. Indeed, in 1931, when he entered Middle School, his father told him about his mother's this pledge and said that if you want to continue worldly education, I am in such a position that after you complete education, I can get you appointed as revenue officer, which was a great honor in that era. But he immediately said, "I will dedicate myself and go to Qadian Darul Aman." On February 23, 1947, along with other missionaries, he reached the port of Mombasa in East Africa. Among these missionaries were Mir Ziaullah Sahib, Maulvi Jalaluddin Sahib Qamar, Syed Waliullah Shah Sahib, Hakim Muhammad Ibrahim Sahib, and Maulvi Inayatullah Sahib, and the Chief of Preaching in East Africa was Sheikh Mubarak Ahmad Sahib. For a long period, he had the opportunity to serve as a missionary in Kenya, Suriname, Guyana, Iran. Then after that he continued to perform services in central offices, in the Association and in the New Scheme. When Hazrat Khalifatul Masih III formed a committee to consider the rules of Al-Wasiyyat, Hazrat Maulvi Sahib was also a member of it. He wrote about eleven books in Arabic, English, and French. He had two marriages. The first was with the daughter of Chaudhry Muhammad Din Sahib, who was from Sialkot. His second marriage took place in Mauritius. Narrating an incident of the acceptance of prayer from his childhood, he says once when his age was ten or twelve years, his mother became severely ill and there was no hope of survival, so he says, from the thought that mother will pass away, my heart sank. I prayed, "O my God! Will You deprive me of my mother's shade at this very age?" He says, only a few minutes had passed when father emerged from the house and came toward me and as soon as he came, he said, "Fazlullahi! Your mother has recovered."

He also stayed in Kababir, Palestine. Sharif Odeh Sahib writes that he stayed in Palestine from 1966 to 68 and 77 to 81. During his stay in Kababir, he worked very hard and diligently in preaching and training. He would go to people's homes and give lessons on religion and interpretation of the Quran. He greatly improved the administrative matters of Ahmadiyya School Kababir. Similarly, he would conduct preaching tours abundantly and would go to different places and distribute Community leaflets. He says I was small but I used to go on preaching tours with them and learned a lot from them. The deceased was an example of working hard and serving religion. He always kept in view Hazrat Masih Maud's revelation أَنْتَ الشَّیْخُ الْمَسِیْحُ الَّذِیْ لَا یُضَاعُ وَقْتُہٗ (You are the Sheikh, the Messiah, whose time is not wasted) and never wasted his time. There he also published a magazine "Al-Bushra" and worked on it himself. He himself did its composing, writing, printing—all this was entrusted to him, and the mosque of Kababir—its beginning was also done by him and he also laid its foundation stone.

Once he mentioned that in 1940 when his father, Hazrat Karamullah Sahib (may Allah be pleased with him) retired, the family faced great hardship. To the extent that when he was studying in Qadian, they could not pay fees to the religious school there. One day a notice came from the Principal (Headmaster of the religious school) that they have to pay the fees within seven days, otherwise you will be expelled from the school. Upon this, he stopped going to school. After a few days, Hazrat Mirza Nasir Ahmad Sahib (Hazrat Khalifatul Masih III) called and asked why are you not coming to the school? So he said there was no fee and due to embarrassment he stopped coming. Hazrat Mirza Nasir Ahmad Sahib said, "I will arrange the fee." He said, "I will not take charity. Give me an interest-free loan." Thus he continued his education. But from 1940 to 1942, the conditions were of extreme poverty. There was a state of starvation. He said once the condition was such that for fifty-six hours nothing was available to eat, but he did not mention it to anyone, and after fifty-six hours a friend said, "Today you eat with me." Thus after fifty-six hours, Allah the Exalted fed him one bread, and after that one bread, there was again a fast of forty-eight hours. He says this starvation was perhaps training in endurance from Allah the Exalted. This always helped me in the difficulties of preaching. He mentioned the difficulties of preaching many times. When he would go on preaching tours with African friends, he would have to fast. Sometimes good food would be available, and whatever was available they would eat, and never did this thought come to mind that we are doing great service to religion. Therefore, today's life devotees should keep this matter in view. Nowadays, by Allah's grace, conditions are very much better everywhere, and never does such a situation arise that anyone has to fast.

Throughout his life, he tried to attain Allah the Exalted's pleasure. After Matric he dedicated himself, and until his last breath fulfilled this pledge that I will prefer religion over the world. His granddaughter has written that grandfather very rarely mentioned the circumstances that came to him in the way of preaching. But he mentioned one thing: when he would go for preaching, in the morning he would make two breads. He would eat one in the morning and tie the other with him. Somewhere on the way he would eat it with water or tea, and when he stayed in Africa, the people there also confirmed this—that he would make two breads like this and set out on the journey of preaching. The missionary of Suriname writes that from 1970 to 72 he had the opportunity to serve as missionary of Guyana, and he made many tours of different places in Suriname. On April 25, 1971, he received the historical honor of inaugurating the Community's first mosque. He spent time here with great patience and courage in extremely unfavorable conditions. Apart from the opposition of non-pledged members (there are also many non-pledged members there), at that time a group of Khawaja Ismail had arisen within the Community who created many difficulties for him and made every possible effort that the mosque land should not be in the name of the Community, but he faced these difficulties with great courage and remained engaged in the services of the Community with full vigor. Along with conveying the message of truth, he also kept the center informed in detail about Community conditions, and then in 1972 he wrote to Khalifatul Masih III that in Suriname the Community has gained a center from the mosque and mission house, but in Guyana there is still no center of any kind. It is deprived of a center, and there has been a missionary there for twelve years, due to which there is great restlessness in my heart that a mosque should be built there too. When he stayed in Mauritius, the Missionary-in-Charge there wrote that his posting there was in very special circumstances. In 1954, when some people refused to obey respected Bashiruddin Ubaidullah Sahib and the Community there split into two parts. One section started going out of obedience and they made their own separate association. Upon this, Hazrat Khalifatul Masih II (may Allah be pleased with him) sent him a message (who was in Palestine at that time) to reach Mauritius immediately. When he reached Mauritius, a complaint was made against him in immigration. But because he had British nationality, the government had to allow him to enter the country in any case. He very wisely assessed the situation, and then the mosque which hypocrites or apostates had occupied—he very wisely, in a great manner (got it vacated). He went to the mosque and started leading prayers there, and gradually started gathering the pledged Community again in the mosque, and during this period his second marriage also took place in Mauritius. Here he also wrote some books in French, as I mentioned, and by Allah's grace he saved the Community there from this mischief and gathered the Community afresh, united them on one hand.

He had a great desire to pray Friday at Masjid Mubarak, and in old age too he would wait for the person he had asked to take him on Friday in his car, and so that he would not have trouble and would not have to wait, he would place a chair outside his house door and sit there, so that whenever he came, he could immediately go with him. He would help the poor according to his means. Once a poor person wrote to him that you send educational expenses for my child; this time he needed a bit more money, so send a larger money order. He never mentioned it to anyone at home. By chance, his daughter-in-law got a letter, and from that it became known that he would secretly, quietly help the poor. His daughter-in-law says once I told him, tell us some incident from outside preaching. So he says, I will tell you one incident today. He said my routine was that every day after dawn prayer, when it would be a little dark, I would set out for preaching and return in the evening. One day when I returned home in the evening, I saw many people gathered outside my house. I became worried—may Allah do well, why are these people standing waiting for me? Meanwhile, from afar they started saying, "Maulana Sahib, congratulations, congratulations." I asked, "Congratulations for what?" People told me that this morning when you went, you and a lion were walking together on foot. Either the lion would walk ahead of you and you would be behind the lion, or you would be walking ahead and the lion would be walking behind you, but God kept you safe. We are congratulating you for this. He says many people saw this while doing their work in the jungle.

He was a great one who offered Tahajjud prayer. He would pray with great tenderness. Many missionaries and others have written about his circumstances. And truly he was a very trusting in God person, very courageous, patient, one who had the pain of religion, one who preferred religion over the world. Whatever few incidents have been narrated, there is no exaggeration in them. He had an extreme connection with the Caliphate. May Allah elevate his ranks and keep his children also steadfast in virtues.