Friday Sermon
13 February 2026
The Promised Messiahas: The perfect follower and reflective exemplar of the Prophetsa
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
In this era, no one has followed the blessed example of the Holy Prophetsa more than his true servant, the Promised Messiah and Mahdias.
In previous sermons, various accounts were mentioned in relation to the worship of the Holy Prophetsa, the guidance he imparted in relation to this to his followers, and accounts related to the methods he taught to worship Allah and the remembrance of Allah.
Today, I shall relate those accounts from the life of the Promised Messiahas which he carried in subservience to his Master, the Holy Prophetsa and which have been conveyed to us.
Hazrat Mirza Bashir Ahmad Sahibra relates that Mirza Muhammad Din Sahib, resident of Langarwal, Gurdaspur, wrote to him stating:
“From my childhood, I had the opportunity to observe the Promised Messiahas. The very first time I saw him was during the lifetime of Mirza Ghulam Murtaza Sahib, when I was but a small child. It was his practice that after offering the Isha prayer, he would go to sleep early. Then, at approximately one o’clock, he would rise for Tahajjud. After offering the Tahajjud prayer, he would remain engaged in the recitation of the Holy Quran. When the call for Fajr was made, he would offer the sunnah prayers at home and then proceed to the mosque for prayer and he would offer the prayer in congregation. At times, he himself would lead the prayer, and at other times, Mian Jan Muhammad, the Imam of the mosque, would lead it. Upon returning from the prayer, he would rest for a short while. I never observed him offering sunnah prayers in the mosque; rather, he would offer them at home.” (Sirat-ul-Mahdi, Vol. 1, Part 3, Narration 491, pp. 513-514)
The Promised Messiahas, speaking of his worship, explained how Allah the Almighty granted him the strength to engage in worship. However, he clarified that such a state is not prescribed for everyone in the same manner, and they should not strive beyond their capacities. The Promised Messiahas explained that Allah the Almighty had bestowed upon him a special strength. In any case, the Promised Messiahas has explained his condition of worship in the following manner. He states:
“I have never submitted myself to rigorous physical discipline, nor have I subjected myself to hard exercises like some contemporary Sufis, nor did I undertake a retreat in complete mystic solitude. Nor, indeed, have I done anything by way of asceticism which is contrary to the practice of the Holy Prophetsa, or which may be objectionable according to the Word of God Almighty. Indeed, I have always felt abhorred by the fakirs and those who introduce all sorts of innovations in faith.”
The Promised Messiahas further states:
“However, during the lifetime of my father, when his death was approaching, it so happened that I saw in a dream a holy man who was elderly and had a pure countenance, and he pointed out to me that it is the tradition of the family of the Holy Prophetsa to observe some days of fasting in order to attract the heavenly lights.”
That is, observing fasts in order to become the recipient of spiritual light is the tradition of the family of the Holy Prophetsa. Allah the Almighty had thus indicated to the Promised Messiahas through a dream that he was going to bestow upon him a special rank.
The Promised Messiahas further states:
‘Thus, pointing out that I too should observe this tradition. Hence, I thought it appropriate to observe fasts for some time. But, at the same time, I felt that it would be better not to disclose this to anyone. So I would have my meals delivered to me in the men’s quarters of the house and give them away to some orphans with whom I had arranged that they should come at specified times. Thus, I would spend all day fasting. No one, except God, knew about these fasts. After a few weeks, I surmised that it was no difficult matter for me to fast when I was still having one full meal every day. I, therefore, decided to start cutting down on my food intake. I started reducing my food gradually until I subsisted on one roti for the entire day and night. I continued reducing my food intake in the same manner until I reduced my food intake to a few ounces of roti in 24 hours. (He had very little to eat during the 24-hour period.) I continued this for approximately eight or nine months. Although I was taking so little food as could not suffice even for an infant two or three months old, God Almighty protected me from all ill effects and illness.
“Among the wonders of this kind of fasting that I experienced are the fine visions which were bestowed upon me during that time. I met some past Prophetsas and some of the exalted Muslim Auliya’ [saints]. Once, in a state of complete wakefulness, I met the Holy Prophetsa along with Hassanra, Hussainra, Alira and Fatimara. This was not a dream, but something that I experienced in a state of wakefulness. I met many holy people in this manner, but it would take long to describe all those meetings. Moreover, I was granted views of spiritual lights that were represented in columns of red and green, the beauty of which cannot possibly be described in words. These columns of light, some of them shining white and others green and red, rose straight towards heaven, and their sight filled my heart with delight. Nothing can compare to the joy that my heart and soul experienced in beholding these columns. I believe that these columns were a representation of the love between God and man. It was a light that proceeded from the heart upwards, and there was another light that descended from above, and the two together took on the shape of a column (i.e., these columns were ascending upwards and also descending from above and then would connect in the form of a pillar). These are spiritual matters which are beyond the ken of the world. The world cannot recognise them, as they are far removed from its eyes, but there are some in the world who are made aware of them. In short, due to this prolonged fasting, wonders were revealed to me in the form of visions of various kinds and forms. In addition, one benefit that I derived from this prolonged practice of fasting was that after having subjected myself to this discipline, I found myself capable of enduring hunger and thirst over long periods, if the need should ever arise. I have often thought that if a corpulent person, who is also a wrestler, had to starve along with me, he would die before I could feel any acute need for food. This experience taught me that one can progress stage by stage in starving oneself and that until one’s body becomes accustomed to such privations, a comfort-loving person is not fit to accomplish stages of spiritual progress. But I would not advise everyone to embark upon such a discipline, nor did I do so of my own accord. (He did it upon the command of God Almighty.) I have known many ignorant dervishes who adopted a course of hard physical discipline and, in the end, lost their sanity (they lost their mental faculties) and spent the rest of their lives in madness or became afflicted with various diseases, such as tuberculosis, etc.
“Not all humans possess similar mental faculties. Those whose faculties are naturally weak cannot bear any physical discipline. Very soon, they are afflicted with some dangerous disease.” Islam, however, is a comprehensive religion. Moreover, the Promised Messiahas was especially granted divine succour for this; hence, he stated that not everyone should attempt this just because he did it. The Promised Messiahas further states:
“It is better that one should not subject oneself to a rigorous physical discipline on one’s own. Rather, one should adopt the faith of simple people. (One should adopt the general teachings of the faith and follow the sunnah.) Of course, if one receives a revelation from God and it is not opposed to the magnificent Sharia of Islam, it must be carried out. However, the foolish fakirs of today teach disciplines which do not result in any good. One should stay away from them.” (Kitab-ul-Bariyyah, Ruhani Khazain, Vol. 13, pp. 196-200, footnote)
Even now, there are some people who prescribe certain practices, and in these days, such notions are even propagated through television programmes. However, one ought not to be swayed by such voices. Rather, a believer should adopt the path of moderation, striving – within the limits of one’s God-given capacity – to fulfil the rights owed to Allah and the rights owed to His creation. At the very least, one must endeavour to attain the standards and methods of worship taught by the Holy Prophetsa, and then seek to progress gradually therein. Spiritual advancement does indeed occur step by step. Islam has, in any case, forbidden imposing unnecessary hardship upon oneself, and the Promised Messiahas likewise discouraged such excess.
Regarding his condition from childhood, it is related in a narration that Mistari Faqir Muhammad Sahib said:
“My father, whose name was Jeewa, used to relate that on one occasion Mirza Sahib fell from the roof and was severely injured. When we heard of this, we went to enquire after his health. When he regained consciousness, his first words were: ‘Has the time for prayer come or not?’ Such was his love for prayer. I was but a child at the time my father used to recount this incident.” (Register Rawayat Sahabah [Unpublished], Vol. 1, Narration from Mistari Faqir Muhammad Tarkhan Qadirabad, p. 58)
Hazrat Mirza Bashir Ahmad Sahibra has also recorded a narration from Doctor Mir Muhammad Ismail Sahibra. He states that in 1895, when he had the opportunity to spend the month of Ramadan in Qadian, he offered the entire month’s Tahajjud (i.e., Tarawih) prayer behind the Promised Messiahas. It was his practice to offer the witr prayer in the early part of the night and then to perform eight rak‘at of Tahajjud in the latter part, in units of two rak‘at each. In the first rak‘ah he would invariably recite Ayat al-Kursi – from “Allahu la ilaha illa Huwa” to “wa Huwa al-‘Aliyyu-l-‘Azim” – and in the second rak‘ah he would recite Surah al-Ikhlas. In his bowing (ruku‘) and prostrations (sajdah), he would supplicate:
يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ اسْتَغِيْثُ
[O Living, O Self-Subsisting and All-Sustaining Allah, grant me Thy mercy.]
He recited in a tone that was audible to me – softly and gently, neither loud nor inaudible.
He would always partake of the pre-dawn meal [sehri] after the Tahajjud prayer, often delaying it to such an extent that at times the call to Fajr prayer would be made while he was still eating. On some occasions, he would continue eating until the conclusion of the adhan.
Hazrat Mirza Bashir Ahmad Sahibra further explains that, in principle, the matter is this: it is permissible to partake of sehri until the appearance of light in the eastern horizon. The adhan itself is not directly linked to this; rather, its time is appointed in accordance with the appearance of light. Hence, people often assume that the adhan itself marks the absolute end of sehri. He then gave the example that in Qadian, since the adhan for Fajr was called immediately upon the appearance of dawn – and it was possible that, due to error or lack of caution, it might occasionally be called even slightly earlier – therefore the Promised Messiahas did not attach undue weight to the mere sound of the adhan but continued eating until the break of dawn became evident.
Indeed, the intent of the Sharia in this matter is not that one must cease eating precisely at the moment the time of dawn has been ascertained through astronomical calculations. Rather, the intent is that one should stop when the whiteness of dawn becomes visible to the ordinary observer. The very word tabayyun [clear manifestation] in the Quran indicates this understanding. It is also narrated in Hadith that the Holy Prophetsa instructed: “Do not stop eating your sehri upon the adhan of Bilal, but continue eating and drinking until the adhan of Ibn Umm Maktum,” for he was blind and would not give the adhan until the people had announced that dawn had truly appeared. (Sirat-ul-Mahdi, Vol. 1, Part 2, Narration 320, pp. 295-296)
In this present age, however, the means of determining the precise time of true dawn have become far more advanced, and accurate instruments now enable its exact calculation. Consequently, the timings of the adhan are generally fixed with precision to the most accurate time of the appearance of true dawn. Although occasional human error cannot be entirely ruled out, even if the adhan is called earlier, the established principle remains as stated earlier. Since the month of Ramadan is commencing, I have explained this guidance.
At the same time, people should not become so relaxed as to delay until daylight is clearly visible before ceasing to eat. Our timings for the adhan are prepared with careful calculation and due consideration. Given that the methods of calculation in our era are far more advanced than those of that era, the likelihood of error is minimal. Therefore, one should adhere to the officially prepared timetable and follow it in accordance with the prescribed timings for one’s respective region.
Hazrat Mirza Bashir Ahmad Sahibra has narrated that Mufti Muhammad Sadiq Sahibra related: “During the time of the Promised Messiahas, on one occasion the Prayer for Rain was offered, in which the Promised Messiahas was present, and perhaps the late Maulvi Muhammad Hasan Sahib was the Imam. The people wept greatly in this prayer, but the Promised Messiah’ssa self-control was extraordinary; therefore, I did not see him weeping. I remember that soon after that, clouds gathered, and rain fell; rather, perhaps it rained the very same day.” (Sirat-ul-Mahdi, Vol. 1, Part 2, Narration 435, p. 393)
However, no one should think from this that the Promised Messiahas did not weep in prayer. Following his Mastersa, narrations are also found regarding his worship that while he was in prostration, sounds would come from his chest as though a pot were boiling. He would be in prostration and would be crying and supplicating with deep pain and anguish.
Hazrat Mirza Bashir Ahmad Sahibra mentions a narration from Hazrat Amma Jan, Nusrat Jahan Begum Sahibara: “My mother related that apart from the five daily prayers, the Promised Messiahas generally used to offer two kinds of voluntary prayers. One was the Ishraq prayer, two or four units of prayer, which he would sometimes offer, but not consistently. The second was the Tahajjud prayer of eight units of prayer; this he would always offer, except when he was very ill. And even in such a condition, at the time of Tahajjud he would supplicate while lying in bed. In the latter part of his life, due to weakness, he would generally offer the Tahajjud prayer sitting down.” (Sirat-ul-Mahdi, Vol. 1, Part 1, Narration 3, p. 4)
Hazrat Maulvi Yaqub Ali Sahibra writes that when the Promised Messiahas would travel to attend to legal cases, he went in order to fulfil the duty of obedience to his father. There, he would take great care that during the proceedings no prayer would ever be missed, nor would he ever offer a prayer late. Likewise, he was never heedless of those obligations which relate to the rights of Allah the Almighty. Right in the compound of the courts, he would become occupied in prayer at its appointed time as though he had no other work at all. And oftentimes, it happened that he was engaged in prayer, and meanwhile, he was called to appear in the court hearing, yet he remained engaged in prayer with complete peace of heart. On one occasion, he stated, “I went to Batala to pursue a case when the time of prayer arrived, and I began to pray” that is, the Promised Messiahas began to offer prayer. “The attendant at the court called out, but I was busy in prayer. The opposing party appeared and wanted to take advantage of one-sided proceedings, arguing that since the other party had not appeared, a one-sided decision should be given. He pressed this point strongly, but the court paid no attention and decided the case against him, granting the decision in my favour. When I finished the prayer and went, I thought perhaps the judge had legally noted my absence (because the law says that if one party does not appear, judgment may be given against him.) But when I appeared and said that I had been offering prayer, he replied, ‘I have already granted the decision in your favour.’ These too are blessings of worship, that Allah the Almighty granted His blessings in this way.”
Hazrat Mirza Bashir Ahmad Sahibra has narrated another narration of Hazrat Amma Janra. He writes that when the Promised Messiahas would lead the Maghrib prayer at home, he would often recite that verse of Surah Yusuf in which the words come:
إِنَّمَا أَشْكُوا بَثِّي وَحُزْنِي إِلَى اللَّهِ
“I only complain of my sorrow and grief to Allah the Almighty.” Hazrat Mirza Bashir Ahmad Sahibra says that “I should mention that the voice of the Promised Messiahas carried great fervency and pain in it, and his recitation was very melodious.” (Sirat-ul-Mahdi, Vol. 1, Part 1, Narration 85, p. 61)
Similarly, Mirza Muhammad Din Sahib stated that the Promised Messiahas would offer the obligatory prayers in the mosque, while he would offer the sunnah and voluntary prayers at home. After the Isha prayer, he would go to sleep, and after half the night had passed, he would awaken and offer voluntary prayers. After that, he would recite the Holy Quran. He would light an earthen lamp and would continue reciting the Quran until the adhan of the Fajr prayer. (The Daily Al Fazl Qadian, 2 December 1941, p. 3)
Another biographer has written that he possessed a profound love and devotion for the Holy Quran and the sunnah of the Holy Prophetsa, and that all his acts of worship remained strictly within the bounds of the Quran and sunnah, never exceeding them. In addition to the five daily prayers, he was particularly regular in offering Tahajjud. He would also, at times, perform the Ishraq prayer, yet it was Tahajjud for which he had an exceptional love.
During prayer, his concentration and focus on the remembrance of Allah was so intense that it seemed as though he were no longer present in this world. In Tahajjud especially, he would recite Surah al-Fatihah with deep anguish and earnest attention, engaging in abundant supplication.
In the earlier period of his life, if on occasion he felt that full concentration had not been attained in prayer, he would continue to pray repeatedly and would remark: “I have learned this method from a drunkard.”
The Promised Messiahas explained that once, when he found himself not being able to fully acquire the presence of heart in prayer, he set out towards the jungle so that he might offer prayer there in greater solitude. On the way, he passed through a marketplace where he overheard a Hindu man saying to a companion: “Last night I took one peg of alcohol, but I did not become intoxicated. So I took a second cup; when that too did not suffice, I took a third.” And thus he continued drinking until he finally became intoxicated.
The Promised Messiahas related that upon hearing this, he reflected: “I too shall continue offering prayers repeatedly until I attain spiritual intoxication.” (Dr Basharat Ahmad, Mujaddid-e-A’zam, Vol. 1, Ahmadiyya Anjuman Ishaat-e-Islam, Lahore, p. 26)
The obligatory prayers cannot be repeated in this manner; rather, his attention in this regard was towards voluntary prayers. He mentioned this regarding the voluntary prayers that he would offer them again and again so that the desired “intoxication” – that is, true presence of heart – might be attained.
Apart from the salat, he also regularly recited the Holy Quran, invoking salutations upon the Holy Prophetsa [durood], and seeking forgiveness [istighfar]. He had a deep and profound love for the Holy Quran. He would recite it day and night – while sitting, standing, or walking – and would weep profusely in the course of its recitation. As mentioned earlier, if on some occasion he was not seen weeping during the congregational prayer, it did not imply that he did not weep at all. Indeed, upon reciting the Holy Quran, he would often be overcome with deep emotion and fervency.
He recited durood frequently, with deep understanding, and he would do so with such intensity and anguish that it would be accompanied by tears and weeping.
On one occasion, while mentioning the Ishraq prayer, the Promised Messiahas mentioned the importance and wisdom concerning honey, and the discussion concluded on the subject of worship. The discussion had arisen regarding whether honey should be consumed by those who have diabetes. The Promised Messiahas stated:
“I suffered greatly from diabetes. Physicians declare sweetness to be extremely harmful in this condition.”
Consuming sugar is extremely harmful to those who are suffering from diabetes. The Promised Messiahas further states:
“Today, I was thinking about this when the thought occurred [to me] that the various sugars available in the market are often made by immoral, sinful people, so it would not be surprising if they were harmful, but honey is prepared under God’s wahy [revelation]. Therefore, its properties would certainly not be like other sweets.
“Had it been like them, then: شِفَآء لِلنَّاسِ [a healing for the people] would have been said for all sweets. However, only honey has been explicitly mentioned in this regard. So, this distinction is an argument in favour of its advantages. Since its preparation is regulated through the means of wahy [revelation], the bee that sucks the nectar from the flowers would certainly extract only the beneficial ingredients. With this idea in mind, I mixed some keorha [a type of plant] with a bit of honey and drank it. Soon after that, I felt much improvement to the extent that I even found myself able to walk around and then took the men of the house and went to the garden and offered 10 rak‘aat of Ishraq Prayer.” (Malfuzat, 2022, Vol. 7, pp. 34-35)
Hazrat Mufti Muhammad Sadiq Sahib relates that on one occasion, a most severe earthquake struck. Buildings and objects began to shake violently, and people, overwhelmed with fear and confusion, became greatly agitated. At such a moment, the condition of God’s Messiah was truly worth beholding. We read in the ahadith that whenever extraordinary heavenly or earthly phenomena occurred, the fear of God would be visibly manifest upon the countenance of the Holy Prophetsa. Even the mere appearance of a cloud would cause him unease – he would step outside and then return indoors in concern.
Thus, at that time too, the Prophet of God demonstrated in practice the truth of the Persian maxim:
ہر کہ عارف تر است ترساں تر
“The greater a person’s recognition of the Divine, the more one fears Him.”
As soon as the earthquake commenced, he gathered the members of his household and children and became engaged in supplication before Allah the Almighty. He prostrated himself before his Lord. For a considerable time, the entire household – together with attendants – remained in supplication, trembling in awe before the greatness and self-sufficiency of Allah the Almighty. (Zikr-e-Habib, p. 102)
Hazrat Musleh-e-Maudra, while expounding upon the importance of congregational salat, once observed that in earlier times, people often lived at great distances from mosques, and means of transport were limited. As a result, some had fallen into the habit of offering prayers individually at home. He instructed that prayers should not be offered separately in such circumstances; rather, they should be offered in congregation.
He explained that one practical method of establishing congregational prayer is that one should gather one’s wife and children and lead them in prayer at home if one is unable to attend the mosque. Due to distances, the habit of individual prayer had developed, and consequently, the importance of congregational salat had diminished in people’s hearts. We observe similar tendencies even today. Therefore, he urged that this habit be abandoned and that the practice of congregational salat be established.
Even today, wherever such shortcomings exist, attention should be given to offering prayer at home in congregation with one’s children. This also instils in children the habit and love of regular prayer.
He further cited the example of the Promised Messiahas that whenever he was unable to go to the mosque for prayer, he would offer it in congregation at home. Only in rare cases of unavoidable necessity would he offer prayer alone. Most often, he would include our mother in the congregation, and other women of the household would join alongside her. (Ba’z Eham aur Zaruri Umur, Anwar-ul-Ulum, Vol. 16, p. 493)
Hazrat Syed Zain-ul-Abidin Waliullah Shah Sahibra relates:
“In 1935, I travelled to Sialkot, where I had the opportunity to meet a very elderly lady, Mai Hayat Bibi, who was the daughter of Fazl Din Sahib and the respected mother of Hafiz Muhammad Shafi‘ Sahib Qari. We had the opportunity to meet her; she was seated upon the threshold of her home. We did not recognise her, but she recognised us. She greeted us with Assalamu ‘alaikum and said, ‘Please come this way.’
“At that time, Mai Sahiba was 105 years old. She recounted that during the days of the Mutiny, when chaos had overtaken the area (by this she explained how old she was) and government offices and courts were being set ablaze, she was a young woman.
“During the course of conversation, she stated: ‘I have known Mirza Sahib – that is, the Promised Messiahas – from the time when he first came to Sialkot and resided here during his period of employment. At that time, he was so young that the first signs of beard had only just begun to appear upon his face; his beard had not yet fully grown.’
“She related that after arriving in Sialkot, Hazrat Mirza Sahib came to her father’s house, called out to him, and said: ‘Mian Fazl Din Sahib, kindly let me have your other house for my residence.’ It was to be taken on rent. My father opened the door, and he entered. Water, a charpoy, and a prayer mat were arranged by my father, and my father also placed Mirza Sahib’s belongings there.
“She said that it was his practice that whenever he returned from the court, he would first call for my father and then proceed with him to the residence. Most of his association and sitting was with my father. His meals were also prepared in our home, and it was my father who would deliver the food to him.
“Mirza Sahib would then go inside and close the door, and in the courtyard, he would remain engaged in the recitation of the Holy Quran. My father used to say that while reciting the Quran, Mirza Sahib would sometimes fall into prostration and perform exceedingly long prostrations, weeping so profusely that the ground would become wet.”
While narrating these accounts of the Promised Messiahas Mai Sahiba repeatedly said, ‘May I be sacrificed for his blessed name.’ She delivered this testimony in the presence of her son.” (Sirat-ul-Mahdi, Vol. 1, Part 3, Narration 625, pp. 594-595)
Hazrat Sheikh Yaqub Ali Irfani Sahib has recorded a narration from Maulvi Mir Hassan Sahib – who was the teacher of Dr Allama Iqbal Sahib – that the Promised Messiahas resided on rent in a house belonging to a Kashmiri named ‘Umrah, situated near the dwelling of this humble one in the Mahalla Kashmirian.
When he would return from the court, he would engage himself in the recitation of the Holy Quran – reciting sometimes while seated, sometimes standing, and sometimes walking. He would weep profusely during his recitation. He recited with such emotion and fervency that one could seldom find its equal.
He further writes that it was customary in those days for people to approach officials with requests and recommendations concerning their legal cases, hoping thereby to secure favourable judgments. It was the habit of people to come to the officials of the court to gain favourable consideration. In the same way, people would come to the Promised Messiahas.
The owner of the house, ‘Umrah, had an elder brother named Fazl Din Sahib, who was held in esteem in the local area. On one occasion, seeing people seated with him in connection with court affairs, the Promised Messiahas called Mian Fazl Din and said: “Kindly explain to these people that they should not come here. They are wasting their own time and mine. I can do nothing for them. I am not a magistrate. Whatever duties pertain to me, I discharge at the court itself.” Thereafter, Mian Fazl Din would advise such visitors accordingly and send them away. (Hayat-e-Ahmad, Vol. 1, Part 3, pp. 370-371)
A non-Ahmadi clerk from Patiala, Munshi ‘Abdul Wahid Sahib, relates regarding the Promised Messiah’sas recitation of the Holy Quran that at the age of 14 or 15, he would spend the entire day reading the Quran and writing notes in its margins. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 64)
Hazrat Musleh-e-Maudra has also written in relation to the Promised Messiahas that even during his childhood, in the lifetime of his father, he witnessed such bitter examples [of the unreliable nature of worldly life] that his heart became detached from the world. From his earliest years, all his aspirations were directed solely towards attaining the pleasure of Allah.
Whilst writing his biography, Sheikh Yaqub Ali Irfani Sahibra records a remarkable incident from his very early childhood. He writes that when he was still of tender age, he would say to a girl of his own age – who later became his wife – “O unfortunate one, pray that God may grant me the ability to perform prayer.”
This brief utterance, belonging to his earliest years, reveals the profound spiritual emotions that were already stirring within his heart and shows how entirely his desires were centred upon God alone. It also reflects the intelligence granted to him from childhood, because, through these words, it reveals that even at that age, he recognised that the fulfilment of all desires is through God alone and that the very capacity to worship is bestowed only by Him. To long for prayer, to understand that its attainment depends solely upon Allah, and to express such sentiments while being raised in an environment where many – young and old alike – were preoccupied with worldly pursuits is something that could issue only from a heart wholly pure of worldly stain and divinely supported for the purpose of bringing about a mighty spiritual transformation in the world. (Sirat Hazrat Masih-e-Maudas, published by Majlis Khuddam-ul-Ahmadiyya Pakistan, p. 9)
Hazrat Mufti Muhammad Sadiq Sahib relates that the Promised Messiahas once said:
“I have been accustomed to fasting from my youth. On one occasion in my youth, I kept a fast and fell ill; however, thereafter I completed 29 fasts without difficulty. That was truly an Eid of joy for me. Fasting possesses special blessings. Just as every fruit has its own distinct flavour, so too every form of worship has its own unique delight. Within these acts of devotion lies a spirituality which cannot be fully described. When there is true longing, pain and hardship diminish. Worship should be performed in such a manner that the human soul melts, flowing like water until it reaches God.” (Zikr-e-Habib, p. 193)
Maulvi Siraj-ud-Din Sahib – the father of the well-known leader Zafar Ali Khan, editor of the newspaper Zamindar – writes in relation to the period of the Promised Messiah’sas residence in Sialkot that in 1877 they once had the honour of being his guests in Qadian for a night. Even in those days, he was so deeply absorbed in worship and prayers that he would converse but little even with his guests. (Hayat-e-Ahmad, Vol. 1, p. 374)
Hazrat Mirza Bashir Ahmad Sahibra has also recorded another narration. Hazrat Bhai ‘Abdur Rahman Sahib Qadiani relates that on the day preceding Eid-ul-Adha in 1900 – the Day of Hajj – the Promised Messiahas said to Hazrat Maulvi Noor-ud-Deen Sahib, Khalifatul Masih Ira:
“I desire to spend this Day of Hajj in special prayers. Therefore, those friends who wish to have prayers offered on their behalf should submit their names to you in a list and have it sent to me.”
Accordingly, Bhai Sahib states that on that day numerous requests for prayer were conveyed to the Promised Messiahas through Hazrat Maulvi Noor-ud-Deen Sahibra, and some Companions also sent written requests directly to him. In those days, it was customary for many friends from outlying regions to travel to Qadian for Eid prayers and to be blessed with the honour of meeting the Promised Messiahas. They too joined in this moment, inspired by Divine inspiration. Thus, that day in Qadian was spent in special supplications, and extraordinary fervency and humility before Allah and great blessings. (Sirat-e-Tayyabah, p. 204)
Describing his heartfelt desire in relation to congregational salat, the Promised Messiahas once mentioned in a gathering:
“The condition of my head is not good today again, and I am experiencing dizziness (i.e., he was suffering from bouts of dizziness). When the time for the congregational salat approaches, the thought comes to me that everyone will be standing together in prayer, and I will not be among them. (That is, people would be gathered for congregational salat, and I will not be present among them.) This fills me with a sense of regret, and so I rise and, despite my unsteady condition, make my way here. (Although he was experiencing dizziness, yet despite this, he stumbled along the way and came to the mosque.) In any case, I make an effort and come to the mosque. This has not happened only once, but on several occasions – and it has happened again today.” (Malfuzat, 2022, Vol. 7, p. 1)
Even during periods of illness, he would strive to go to the mosque.
Hazrat Maulvi Abdul Karim Sialkoti Sahib states that the usual place to meet the Promised Messiahas was the mosque. If he were not unwell, he would regularly offer all five daily prayers in congregation. He laid great emphasis on congregational prayer and repeatedly declared: “Nothing grieves me more than that prayer should not be offered in congregation.”
Maulvi Sahib further writes that he remembers a time when the number of visitors was small. In those days, the Promised Messiahas would express a deep longing, saying: “Would that I had a community of my own with whom I might join in offering the five daily prayers.” He would add, “I am engaged in supplication, and I am hopeful that Allah the Almighty will accept my prayer.”
Maulvi Sahib notes that by the time he was writing this account, by the grace of Allah, the number of worshippers attending congregational prayer had reached 80 or 90. Today, by Allah’s grace, the Jamaat has mosques established in many countries. Therefore, we too should strive to keep our mosques filled with worshippers and make every effort to offer all five daily prayers in congregation.
Maulvi Sahib further writes that after offering the obligatory prayer, the Promised Messiahas would immediately return inside and occupy himself with writing books. After the Maghrib prayer, however, he would remain seated in the mosque, partake of his meal there in the company of friends, and after offering the Isha prayer, he would then retire indoors. (Sirat Hazrat Masih-e-Maudas, p. 43)
Hazrat Abdul Sattar Sahib relates that prior to the formal announcement of his claim, when the small Mubarak Mosque had been built, the Promised Messiahas would lead the congregational prayers of Zuhr, Asr, Maghrib and Isha. At that time, only three of us would pray behind him – Mian Ghulam, Abdul Sattar and Mian Jan Muhammad – who would stand behind him in congregation.
He says: “I still remember the manner in which he led the prayer. He would offer each prayer at its proper time, with utmost humility, meekness, and earnest supplication – like a child weeping before his parents while seeking something from them. Such was the effect of his prayer that it left a deep impression upon the hearts of us who stood behind him. This was the very first lesson we received. When the Promised Messiahas concluded the prayer and remained seated, we would gaze upon his countenance, which appeared radiant and luminous, captivating our hearts.” (Rawayat Ashab-e-Ahmadas, Vol. 2, p. 457)
Pir Siraj-ul-Haq Numani Sahib relates the following:
“The funeral prayer which the Promised Messiahas would lead – Subhanallah! Subhanallah! – How excellent and how perfectly in accordance with the sunnah it was! On hundreds of occasions, this humble one had the opportunity to witness him leading the funeral prayer, both in the presence of the deceased and in absentia, and to offer it behind him.
“On one occasion, Mian Jan Muhammad of Qadian passed away. The Promised Messiahas also accompanied the funeral. The deceased was among the devoted, ardent and sincere followers of the Promised Messiahas. The Promised Messiah and Mahdias also bore great affection for him. No matter how occupied he might be, whenever this Companion would come to visit, he would set aside his work to meet him.
“When the funeral procession reached the graveyard, the Promised Messiahas himself led the prayer. The prayer lasted so long that we, standing behind him, began to feel pain in our legs and arms from standing with folded hands. I cannot speak for others, but as for myself, my condition deteriorated while standing – something I had never previously experienced. This was because we had been accustomed to seeing the funeral prayer concluded within two minutes.
“Then I realised that this indeed is what true prayer should be! Thereafter, I steadied myself, and a sweetness and spiritual delight began to rise within me. Indeed, I desired that he prolong the prayer even further.”
In this way, the Promised Messiahas instilled within his Companions the true delight and pleasure of prayer, and they themselves acknowledged the spiritual joy it brought.
He continues: “When the funeral prayer concluded, the Promised Messiahas proceeded towards his residence. A person submitted, ‘Huzoor, the prayer was so lengthy that we became tired. How must you have felt?’ (i.e., he too may have become tired). The Promised Messiahas replied: ‘What has fatigue to do with us? We were supplicating before Allah the Almighty, seeking His forgiveness for the deceased. Does a beggar ever grow weary of asking? The one who tires of asking is left deprived. We are those who ask, and He is the One Who grants – then what question is there of growing tired? Even when one has the slightest hope from someone, a seeker persists firmly at his door. And in the court of the One God, all hopes reside. He is the Bestower (Mu‘ti), the Ever-Giving (Wahhab), the Most Gracious (Rahman), the Most Merciful (Rahim), the Sovereign and Mighty – so how can there be any question of weariness?’” (Tadhkirat-ul-Mahdi, pp. 75-78)
May Allah, the Almighty, grant us the ability to offer our prayers with the same awareness. Indeed, we have pledged Bai‘at to the Promised Messiahas with the commitment that we will perform our prayers strictly in accordance with the commands of Allah and His Messengersa. We have vowed to remember Allah’s countless blessings and to praise Him while performing our prayers. May Allah the Almighty grant us the ability to fulfil this pledge we have taken.
After the prayers, I will lead two funeral prayers in absentia.
The first is for respected Amatul Sharif Sahiba, the wife of Mahmood Ahmad Butt Sahib of Dairyanwala, Narowal, who passed away recently at the age of 84.
اِنَّا لِلّٰہِ وَاِنَّآ اِلَيْہِ رٰجِعُوْنَ
[‘Surely, to Allah we belong and to Him shall we return.’]
By the grace of Allah the Almighty, she was a musia. She was the daughter of a Companion of the Promised Messiahas, Hazrat Maulvi Umar Din Sahibra from Shadiwal, District Gujrat, who, on the basis of a dream of his, had the honour of pledging Bai‘at to the Promised Messiahas in 1903 during his journey to Jhelum.
She is survived by her husband, six sons, five daughters and numerous grandchildren. One of her sons, Asif Mahmood Butt Sahib, is a missionary of the Jamaat serving in Dar es Salaam, Tanzania, and due to being in the field, he was unable to attend his mother’s funeral or burial. One of her grandsons, Usama Butt, is also a missionary serving here [in the UK], as is one of her sons-in-law. There are many life devotees in her family.
Her son, Asif Mahmood Butt sahib, who is a missionary of the Jamaat serving in Tanzania, writes that she possessed countless virtues, the most prominent of which was her deep connection with Allah. She used to experience true dreams, which would be fulfilled in such clarity. She had immense love for the Holy Quran, a blessing she inherited from her respected father. Every day after Fajr, she would teach the Holy Quran to both Ahmadi and non-Ahmadi children of her neighbourhood. She loved both reciting and listening to the Holy Quran. She would sometimes listen to me as well, and if I paused, even in her old age, to determine whether she was able to remember it or not, she would immediately continue to read the words that followed on. She had almost the entire Quran memorised. She used to say that although she had forgotten much in her old age, the Quran remained fully in her memory by Allah the Almighty’s grace.
She had an extraordinary love for the books of the Promised Messiahas and always kept at least one book with her, which she would read. Similarly, she was deeply attached to Durr-e-Sameen and Kalam-e-Mahmud and the poems of Hazrat Khalifatul Masih IVrh and could recall many poems by heart.
Her son-in-law, a missionary of the Jamaat, Masood Sahib, recalls that when he visited Qadian, she advised him to walk as much as possible because the Promised Messiahas would walk through the streets of Qadian.
May Allah Almighty grant her His forgiveness and have mercy upon her, and accept her prayers on behalf of her progeny.
The second funeral prayer [in absentia] is for respected Sheikh Bashir Ahmad Sahib of Lahore, who passed away recently at the age of 97:
اِنَّا لِلّٰہِ وَاِنَّآ اِلَيْہِ رٰجِعُوْنَ
[‘Surely, to Allah we belong and to Him shall we return.’]
By the grace of Allah, he was a musi.
He is survived by three sons and five daughters. He was the younger son of the late Sheikh Muhammad Din Sahib, who served as Mukhtar-e-Aam of Sadr Anjuman Ahmadiyya. He was also the younger brother of the late Sheikh Mubarak Ahmad Sahib, former Amir and Missionary-In-Charge of East Africa, the UK and the USA, and Sheikh Noor Ahmad Sahib Munir, a missionary who served in the Arab countries.
He was regular in his Tahajjud, fasting and prayers; very sociable; and possessed high moral standards. He was a sincere worker of Jamaat-e-Ahmadiyya Lahore and an active member of the district Amila under Chaudhry Asadullah Khan Sahib and Chaudhry Hamid Nasrullah Sahib. For over 20 years, he served as the president of his local Jamaat, managing the affairs of the Jamaat in an exceptional manner. He played a pivotal role in constructing mosques and acquiring other Jamaat properties, and he participated enthusiastically in the financial initiatives of the Jamaat, encouraging his children to do the same.
He had a bond of profound loyalty to Khilafat, always fulfilling this bond and imparted this guidance to his children and close relatives. I have also observed that he was an extremely humble person and interacted with everyone with great humility.
His daughter, Asifa Saeedullah, recalls that he would recite the Quran after Fajr with a beautiful and melodious voice, which greatly influenced the upbringing of all the children. Another daughter, who resides locally, says that she was married in Rabwah and he told her she was very fortunate to go to the Markaz in Rabwah and prayed that Allah grant her the ability to raise her children rightly.
Although he was a businessman, instead of focusing on worldly matters, he prioritised teaching his children about faith. May Allah Almighty grant him His forgiveness, have mercy on him, and accept his prayers for his progeny.
(Official Urdu published in the Daily Al Fazl International, 6 March 2026, pp. 2-8. Translated by The Review of Religions.)