1

Since God Almighty has informed me, through recurrent revelations, that the time of my demise is near, and since these revelations have been of such force as to shake me to the very core of my being— turning my heart cold to this life—I have deemed it appropriate to write a few words of admonition and advice for my friends and other such persons as may wish to derive benefit from my words. To begin with I commit to writing the Divine revelation which informed me of my imminent death and motivated me to undertake this task. The following is the revelation which was received in the Arabic language. Later the revelation in Urdu will also be mentioned.

(Translation) The appointed time of your death has come close and We shall leave no trace of anything the allusion to which might reflect adversely upon your honour. Very little is left of the term which God has ordained with respect to you. And We shall dispel and demolish and leave no trace of any objection intended to defame and humiliate you. We have the Power to show you a part of the fulfilment of Our prophecies about the opponents or cause you to die. You will die while I am pleased with you. We shall always cause the manifest signs to remain as a testimony to your truthfulness. The promise which was made is close. Proclaim the bounty of your Lord which has been bestowed on you. The one who adheres to Taqwa2 and is steadfast, God does not waste the reward of such righteous ones.

It should be remembered here that when God Almighty says that He will not leave behind any such objections against me as might be the cause of my disgrace and defamation, the statement has two meanings: (1) first that He shall refute and wipe out all objections which are published with the intention of defaming me. (2) second that those who raise such objections and do not refrain from mischief, nor desist from vilification, We shall rid the world of their presence and wipe them off the face of the earth, with the result that with their destruction their objections would also be wiped out. After this God spoke to me in Urdu regarding my death and addressed me in the following words:

3

The knowledge that I have been granted about the calamities is none other than that death will run rampant on all sides, that earthquakes of such severity will occur as will provide a foretaste of the Day of Judgement. The earth will be turned upside down and the lives of many will become agonizingly distressing. Then, those who repent and forsake sin, to them Allah will show mercy. As all the Prophets(as) had prophesied about this age, it was inevitable that all this should have come to pass. But those who set their hearts aright and follow the ways favoured by God shall have no fear or grief.

Addressing me God Almighty said:

4

5

And God informed me of another impending earthquake which would be of utmost severity and said: 6 Thus another massive earthquake is bound to occur, but the righteous are safe from it. Be righteous, therefore, and fear God so that you may be saved. Fear God today that you may remain safe from the fear of that Day. It is inevitable for the heaven to show some sign and for the earth to do likewise. But those who fear God shall be saved.

God's Word informs me that many calamities will occur and many disasters will descend on the earth— some during my lifetime and some after I have gone. And He will promote and advance this Jama‘at7 to the full. A part of it will happen at my hands, and some after me.

This is the Way of God. And ever since He created man on earth He has always been demonstrating this Divine practice. He helps His Prophets(as) and Messengers(as) and grants them success and predominance, as He says: 8. And by predominance is meant that as Messengers(as) and Prophets(as) desire that God’s Hujjat9 is established in the world and no one is able to oppose it, so, in turn, does God demonstrate with powerful signs their truthfulness as well as the truth they wish to spread in the world. He lets them sow the seed of it [the truth], but He does not let it come to full fruition at their hands. Rather He causes them to die at such time as apparently forebodes a kind of failure and thereby provides an opportunity for the opponents to laugh at, ridicule, taunt, and reproach the Prophets(as). And after they have had their fill of ridicule and reproach, He reveals yet another dimension of His Might and creates such means by which the objectives which had to some extent remained incomplete are fully realized.

Thus He manifests two kinds of Power. (1) First He shows the Hand of His Power at the hands of His Prophets(as) themselves. (2) Second, when with the death of a Prophet(as), difficulties and problems arise and the enemy feels stronger and thinks that things are in disarray and is convinced that now this Jama‘at will become extinct and even members of the Jama‘at, too, are in a quandary and their backs are broken, and some of the unfortunate ones choose paths that lead to apostasy, then it is that God for the second time shows His Mighty Power and supports and takes care of the shaken Jama‘at. Thus one who remains steadfast till the end witnesses this miracle of God. This is what happened at the time of Hadrat Abu Bakr Siddiq(ra), when the demise of the Holy Prophet(sa) was considered untimely and many an ignorant Bedouin turned apostate. The companions(ra) of the Holy Prophet(sa), too, stricken with grief, became like those who lose their senses. Then Allah raised Abu Bakr Siddiq(ra) and showed for the second time the manifestation of His Power and saved Islam, just when it was about to fall, and fulfilled the promise which was spelled out in the verse: , that is, after the fear We shall firmly re-establish them.10 That is also what happened at the time of Moses(as), when he died on his way from Egypt to Kin‘an before taking the Israelites to the intended destination in accordance with the promise. At his [Moses's] death Israelites were plunged into deep mourning. It is written in Torah that with the grief at this untimely death and sudden departure of Moses(as), the Israelites wept for forty days11. The same happened with Christ(as). At the time of the incident of Crucifixion all his disciples scattered and even one of them apostatized.

So dear friends! since it is the Sunnatullah12, from time immemorial, that God Almighty shows two Manifestations so that the two false joys of the opponents be put to an end, it is not possible now that God should relinquish His Sunnah13 of old. So do not grieve over what I have said to you; nor should your hearts be distressed. For it is essential for you to witness the second Manifestation also, and its Coming is better for you because it is everlasting the continuity of which will not end till the Day of Judgement. And that second Manifestation cannot come unless I depart. But when I depart, God will send that second Manifestation for you which shall always stay with you just as promised by God in Brahin-e-Ahmadiyya14. And this promise is not for my person. Rather the promise is with reference to you, as God [addressing me] says: I shall make this Jama‘at15 who are your followers, prevail over others till the Day of Judgment. Thus it is inevitable that you see the day of my departure, so that after that day the day comes which is the day of ever-lasting promise. Our God is He Who keeps His promise and is Faithful and is the Truthful God. He shall show you all that He has promised. Though these days are the last days of this world and there are many a disaster waiting to happen, yet it is necessary that this world continues to exist until all those things about which God has prophesied come to pass. I came from God as a Manifestation of Divine Providence and I am a personification of His Power. And after I am gone there will be some other persons who will be the manifestation of the second Power [of God]. So, while waiting for the second Manifestation of His Power, you all together keep yourselves busy praying. And let a Jama‘at of righteous people, one and all, in every country keep themselves busy in prayers so that the second Manifestation may descend from the Heaven and show you that your God is such Mighty God. Consider your death to be close at hand for you never know when that hour will strike.

Let the righteous persons of the Jama‘at who have pure souls accept Bai‘at16 in my name.17 God Almighty desires to draw all those who live in various habitations of the world, be it Europe or Asia, and who have virtuous nature, to the Unity of God18 and unite His servants under one Faith. This indeed is the purpose of God for which I have been sent to the world. You, too, therefore should pursue this end, but with kindness, moral probity and fervent prayers. And till that time when someone inspired by God with the Holy Spirit is raised by Him, all of you should work in harmony with one another.

And you, too, should partake of the Holy Spirit by compassion and by purifying your souls. Because without the Holy Spirit true Taqwa19 cannot be attained. And, totally shedding all base desires of the self, choose for the sake of winning the pleasure of God that path compared to which no path can be narrower and straiter. Don’t fall in love with the pleasures of the world, for they take you away from God. Choose a life of austerity for the sake of God. The pain which pleases God is better than the pleasure which makes Him angry. And the defeat which pleases God is better than the victory which invites the wrath of Allah. Renounce the love which brings you nearer to the wrath of Allah. If by purifying your hearts you come to Him, He will help you whichever path you tread and no enemy shall ever be able to harm you. You can never ever win the pleasure of Allah unless you, relinquishing your desires, abandoning your pleasures, sacrificing your honour, disowning your wealth, discarding your life, bear such hardships in His way as make you suffer the pangs of death. But once you suffer such hardship, you will sit in the lap of God like a beloved child. And you will be made heirs of the truthful who have preceded you. The door of every blessing will be opened to you. But there are few who belong to this category. God addressed me and said that Taqwa is a tree that should be planted in the heart. The very water which nourishes Taqwa irrigates the whole garden. Taqwa is a root without which everything is meaningless; and if it remains intact then nothing is lost. What benefit is there for a man in indulging himself in the useless activity of claiming with his tongue that he seeks God while he has no sure footing with his Lord. Look, I say to you truly and sincerely that ruined is he whose faith is tainted by even a hint of worldliness. Hell is very close to that soul all of whose intentions are not for God—rather some of them are for God and others are for the world. Thus if you have an iota of worldly adulteration in your intentions, all your worship is in vain. In such a case you do not follow God. Rather you follow Satan. Never ever expect that when you are in such a condition God will help you. Rather in this condition you are a worm of the earth and soon you will perish just as worms of the earth do. And God shall not be in you. Rather He will be happy to destroy you. But if you, in reality, die by killing your baser selves, then you shall appear in God and God shall be with you. And the house in which you live will be blessed and God's mercy will descend on the walls which are the walls of your house. And that city shall be blessed where such a person lives. If your life and your death, your every action and movement, and your kindness, and your anger are for God only and if, in any trouble or difficulty you do not put God to the test nor sever your relationship with Him—rather, under these trials, you step forward towards God— then I truly say to you that you will become a chosen people of God. You, too, are human as I am human and that very God Who is mine is yours. So don't lay waste your noble capacities. Look! if you fully incline towards God, then be reminded—and I say it in accordance with the will and pleasure of God—that, you shall become His chosen people. Let the Greatness of God take root in your hearts; and acknowledge His Unity not just with your tongues but also with your actions, so that God, too, practically shows His Mercy and Kindness to you. Refrain from malice and treat human beings with true compassion. Adopt each and every path of righteousness for who knows from which of these paths you will be accepted?

Rejoice and be happy that the field of achieving nearness to God is vacant. Every nation is in love with the world and to what pleases God the world pays no attention. Now is the time for those who wish to enter this door that they, mustering all their strength, show their mettle and win the much coveted prize from God. Don't think that God will let you go to waste. You are the seed which the Hand of God has sown in the earth. God says that this seed will grow and flower and its branches will spread in all directions and it will become a huge tree. So, blessed is one who believes in what God says and does not fear the trials which he suffers in His path. For, the coming of trials is essential so that God may try you to see who is true in his declaration of Bai‘at and who is false. Whoever falters in the face of a trial would do no harm to God whatsoever and ill-luck would only land him in hell. Were he not born, it would have been better for him. But all those who remain steadfast till the end—they will be shaken with quakes of calamities, and battered with storms of misfortune, ridiculed and mocked by people, and hated and reviled by the world—shall at last come out victorious. And doors of Blessings shall be thrown open for them. God addressed me and said that I should inform my Jama‘at that those who believe and their belief is not adulterated with worldly considerations and is free from hypocrisy and cowardice and is not found wanting at any stage of obedience, such people are the favourites of God. And God says that indeed these are the ones whose station is that of Truth.

Listen, O you who can: What is it that God desires from you? All He desires is only that you become solely His and do not associate any partners with Him, neither in the heavens nor on the earth. Our God is that God Who is alive even now as He was alive before. He speaks even now as He used to speak before. And even now He hears as He heard before. It is a false notion that in these times He only hears but does not speak. On the contrary, He hears and also speaks. All His Attributes are eternal and everlasting. None of His Attributes is in abeyance, nor will it ever be. He alone is the One without any associate; He has no son, nor has He any wife. He alone is Peerless and there is no one like Him. And He is the One Who is unique in that none of His Attributes are exclusively possessed by anyone beside Him. He has no equal. He does not share His attributes with anyone. None of His powers is less than perfect. He is near, yet far and He is far, yet near. He can reveal Himself to Ahl-e-Kashf 20. He has no body, nor any shape. He is above all, but it cannot be said that there is anything beneath Him. He is on ‘Arsh 21, but it can't be said that He is not on the earth. He is the sum total of all Perfect Attributes and He is the Manifestation of every True Praise. He is the source of all that is Good and encompasses all Powers and He is the source of all forms of Beneficence. He is the One to Whom everything returns. He is the Lord of all the realms. He possesses every Perfection and is free from all defects, imperfections and weakness. It is His sole prerogative that all those who belong to the earth as well as all those who belong to the heavens should worship Him. Nothing is impossible for Him. All souls and their potentialities and all particles and their potentials are His and only His creation. Nothing comes into existence without Him. He reveals Himself through His Powers, His Omnipotence and His Signs. We can attain Him only through Him. He always reveals His Being to the righteous and shows them His Omnipotence—and this is the only means by which He is recognized and the path He favours is recognized.

He sees without physical eyes and hears without physical ears and speaks without a physical tongue. Likewise it is His work to bring a thing into existence from nothingness. For example, in dreams you see how He creates a whole world without matter and shows you every mortal and nonexistent being as having existence. Thus are all His Powers. Ignorant is he who denies His Powers. Blind is he who has no knowledge of His profound and inconceivable Powers. He can, and does everything that He intends to, except those which are at variance with His Glory or which are in conflict with His Promises. He is unique in His Being, in His Attributes, in His Actions and in His Powers. All doors to reach Him are closed except the one which the Noble Qur’an has opened. And all Prophethoods and all Books of the past are no longer required to be followed independently, because the Prophethood of Muhammad(sa) comprises and encompasses them all. And except for it [the Prophethood of Muhammad(sa)] all routes to God are closed. Each and every truth which leads to God is in it [the Holy Qur’an] alone. Neither will any truth come after this, nor is there any earlier truth which is not present in it. It is for this reason that all Prophethoods have ended with [the coming of] this Prophethood. And so it should have been: for a thing which has a beginning must also have an end. But this Prophethood of Muhammad(sa) in its intrinsic beneficence suffers from no handicap. Indeed, its beneficence far surpasses the beneficence of other Prophethoods. Following the Prophethood of Muhammad(sa) is the easiest route through which one can reach God. Obedience to it wins the gift of Divine love and communion greater and more than ever before. However, a perfect follower of it [the Prophethood of Muhammad(sa)] cannot be called a prophet per se, for that would be an affront to the perfect and absolute Prophethood of Muhammad(sa). Yet, with regard to him [the follower of the Holy Prophet(sa)], the two expressions Ummati22 and Nabi23 can be applied in conjunction. Because by doing so no disrespect is implied to the perfect and final Prophethood of Muhammad(sa). Rather because of this beneficence of the Holy Prophet(sa), the light of his Prophethood becomes all the more clear and resplendent.24 When this communion and converse reaches the highest stage of perfection from the point of view of both quality and quantity and is free from all impurities and deficiencies, and when it openly and explicitly reveals matters pertaining to the unknown, then such a Revelation is in other terms designated as Prophethood. All the Prophets(as) are in agreement concerning this. Thus it is not possible that a people about whom it is said 25 and who are taught the prayer 26 should have been deprived of attaining this high station and not a single one of them could attain it. Were it so, this would not have been the only flaw, namely that Ummat-e-Muhammadiyya27 would have remained imperfect and inadequate and all those belonging to it would have remained [spiritually] blind. The other more grave consequences would have followed—the beneficence of the Holy Prophet(sa) would have been flawed and his Quwwat-e-Qudsiya28 would have been considered imperfect. Moreover, the supplication which the Muslims were enjoined to make in their five obligatory prayers would have been in vain. On the other hand, there would have been the added defect that if this Kamal29 were made possible for a member of the Ummah to achieve directly without completely following the Light of the Prophethood of Muhammad(sa), then the meaning and significance of Khatmi Nabuwwat30 would have been negated. Thus, to avoid both these dangers, God Almighty vouchsafed the consummate, perfect, pure and venerated revelation to some of those who completely lose themselves in the Holy Prophet(sa) and no barrier remains between them and him(sa). They personify the sense and substance of being an ummati and the true meaning of following the Holy Prophet(sa) is fully realized in them in such a way that their beings cease to be their own but are lost in the being of the Holy Prophet(sa), so much so that in the mirror of their total absorption, the person of the Holy Prophet(sa) is fully reflected and along with this they are vouchsafed a personal communion with God like other Prophets(as).

This is how some individuals, despite being ummati, have earned the title of 'Prophet'. For such Prophethood is not distinct from the Prophethood of Muhammad(sa). In fact, on close reflection, we find that it is none other than the Prophethood of Muhammad(sa) which has manifested itself in a new mode. This is what is meant by the statement of the Holy Prophet(sa) with reference of the Promised Messiah(as) viz. 31 that is, he is a Prophet as well as an ummati. Because one who is not a follower of the Holy Prophet(sa) can by no means step in to occupy this exalted station. Blessed is he who comprehends this point that he may save himself from destruction. God caused ‘Isa(as) to die as the plain and explicit verse of God i.e. 32 bears witness. The meaning [of this verse], in the context of the relevant verses, is that on the Day of Judgement God will ask ‘Isa(as), "Was it you yourself who taught your followers 'Believe in me and my mother as gods?' ". To this he will reply, 'As long as I remained among them I was witness over them and was their custodian, but after You caused me to die, how could I know what the heresy was with respect to which they had gone astray!' Now, if one desires one can take the verse to mean 'When You caused me to die;' or if one so desires, without abandoning one's unjustified obduracy, one can take it to mean: 'When You raised me to Heaven with my physical body.' In any event, this verse proves that ‘Isa(as) will not return to this world. For had he come again to this world and had he [having returned to this world] broken the Cross, then in that case it would not be possible that ‘Isa(as), who is a Prophet(as) of God, should tell such a blatantly plain lie in the presence of God on the Day of Judgement viz., 'I have no knowledge whatsoever that after me my people adopted a false creed and made me and my mother gods'. Can a person who returns to this world and lives in it for forty years and fights battles against Christians, tell such detestable lie—i.e. 'I am totally ignorant of it all'—even though he is a Prophet? Thus the above verse prevents the return of ‘Isa(as), because, otherwise, he has to be taken for a liar. If he is in Heaven with his physical body and, as the above verse elucidates, will not descend on the earth till the Day of Judgement, will he die in Heaven and will his grave be in Heaven, while his dying in Heaven is contradicted by the verse 33. Hence, all this proves that he [‘Isa(as)] did not ascend to Heaven with his physical body but went to Heaven after having died. If to oppose the Book of God, when it has given an explicit verdict, is not a sin, then what else is sin?

Had I not come, such a simple error of judgment would have been forgivable. But now that I have come from God and the true and explicit meanings of the Holy Qur’an have been clarified, even then not to give up false beliefs is not the way of those who are honest. For me the Signs of God were manifested in the heaven as well as the earth. About one fourth of the century has elapsed. And thousands of signs have appeared. The age of the world has entered its seventh millennium. What kind of hard-heartedness is this that even now you do not accept the truth! Look! I proclaim aloud that God's Signs have not yet been exhausted. After the sign of that first earthquake which struck on 4th April, 1905—about which a warning was given a long time before its occurrence—God has again informed me that another severe earthquake will strike in the spring season. Those will be the days of spring. I do not know whether the earthquake will strike in the beginning when trees come into leaf or in the middle, or whether it will strike in the last days of spring. Note that the words of Divine revelation are 34. Because the first earthquake struck in spring, God informed me that the second earthquake, too, shall strike in spring. And as some trees begin to put out new leaves at the end of January, so from this very month will begin the days of fear and will probably last till the end of May.35

And God said , meaning that this earthquake will be like the Day of Judgement. And again He said 36 i.e. 'For you We shall show signs, and those who build buildings We shall continue to demolish them [the buildings].' And again He said 37 It means that a severe earthquake will strike and will turn the earth, that is, some parts of the earth, upside down as happened in the time of Lot. And again He said that is 'Stealthily with My legions shall I come. Of that day no one shall know.' So it happened with the town of Lot. Till it was turned upside down no one knew of it, and all were busy eating, drinking and enjoying themselves when all of a sudden the earth was turned upside down. Hence, God says that here, too, the same thing will happen because sin has crossed all bounds and man has fallen extremely in love with the world and the way of God is looked down upon with disdain. And He said 38. And then addressed me and said that is "your God says that one Amr39 shall descend from Heaven by which you will be made happy. This is a blessing and mercy from Us. This is a thing decreed which was ordained from the beginning." And heaven must refrain itself from sending it down until this prophecy is publicized among peoples. Is there anyone who will believe in things which I say! yes, but only he who is fortunate.

Note that this proclamation is not made to cause anxiety, but only to prevent future fears lest one should perish in ignorance. Every action is determined by [one’s] intention and my intention is not to cause pain, but to protect against it. Those who repent shall be saved from Divine punishment. But the unfortunate one who does not repent, nor shuns the company of those who indulge in ridicule, nor does he renounce foul deeds and sin, his days of destruction are near because his defiance deserves Divine wrath in the sight of God.

Here another matter deserves mentioning, which I have already spoken about. And the matter in question is that God has informed me about my death. He addressed me and told me about my life that 40 and said 41. This points to the fact that it is but inevitable that before my death the world should be subjected to some calamities and some extraordinary signs of Power are shown so that the world gets ready for a revolution and after that revolution my death should take place. And I was shown a spot in a vision and was told: this is the site of your grave. I saw an angel who was measuring the ground and arriving at a certain spot, he said to me: This is the place of your grave. Then I was shown a grave which was brighter than silver and all its soil was silver and it was said to me: ‘This is your grave’. I was shown a place which was named Bahishti Maqbarah42, and it was conveyed to me that it contained the graves of such righteous members of the Jama‘at as are destined to dwell in heaven. Since then I have always been concerned that a piece of land should be bought for the purposes of the graveyard. But because in and around Qadian a suitable piece of land was available only at a great cost, this objective remained suspended for a very long time. Now after the death of brother Maulawi ‘Abdul Karim Sahib, may Allah have mercy on his soul, and now that about my own death, too, I have received repeated revelations, I thought it proper that arrangements of a graveyard should be made expeditiously. I have, therefore, proposed that a piece of land out of my own property which is adjacent to our orchard and the price of which is no less than a thousand rupees, be used for this purpose. And I pray that God may bless it and that He may make this very piece of land the Bahishti Maqbarah; and make it the resting place of such members of the Jama‘at as are pure of heart and who have in reality given precedence to Faith over the world and who have renounced the love of the world and have submitted themselves to God and have brought about in themselves a holy change and, like the companions of the Holy Prophet(sa), have set the example of Faithfulness and Truthfulness, Amin, O Lord of the world.

I pray again: O All-Powerful God of mine, make this piece of land fit for the graves of those of my Jama‘at who are pure of heart and who have in reality become Yours and in their deeds there is no adulteration of worldliness, Amin.

Again for the third time do I pray: O my Mighty and Benevolent [God!] O Forgiving and Merciful God, do grant them alone a place for graves here who have true faith in this messenger of Yours and who have no trace of hypocrisy, of selfish motives and of doubt or suspicion43 in their hearts.; and as faith and obedience deserve to be followed and observed, they follow and observe it for Your sake; and in their heart of hearts they have already sacrificed their lives for you and in your path and You are pleased with them; and those whom You know to be totally lost in love for You; and those who have with your Messenger a relationship of love and devotion based on loyalty, total respect and enlightened faith44, Amin, O Lord of the world.

Since great tidings have been given to me about this graveyard and because God did not only say that this graveyard is Bahishti45, but also said that is, every kind of blessing has been sent down upon this graveyard and there is no blessing which is not shared by those who are buried in this graveyard, God has inclined my heart through His Wahi-e-Khafi46 towards the idea that for the burial in the graveyard some conditions should be prescribed and only those should get admittance who, because of their truthfulness and their perfect righteousness, comply with them. These are the three conditions which are binding on all:

(I) I have donated the present plot of land as a contribution from myself. But for the completion of this compound another tract of land will be purchased, the price of which will be approximately one thousand rupees. Some trees will be planted to beautify it and a well will also be dug. To the north of this graveyard there is a large stretch of stagnant water and as the graveyard is accessible only through this side, a bridge will have to be built. For these sundries, two thousand rupees will be needed. Thus, the total expenditure amounts to three thousand rupees which is required for the completion of this project. Hence, the first condition is that whoever desires to be buried in this graveyard should contribute towards the expenses of its maintenance according to his/her capacity. Such contributions are required only of people who desire to be buried therein, and not from others. At present this contribution should be sent to our respected brother, Maulawi Nuruddin Sahib; but if God so wishes this institution will continue after the death of us all. In that case, there should be an Anjuman47 which should be authorised to spend the money from such income (which would be raised from time to time), as it deems fit, for the propagation of Islam and the Unity of God48.

(2) The second condition is that from among the Jama‘at only those will be buried in this graveyard who make a testamentary disposition that one tenth of their entire property shall, under the directions of the Jama‘at, be devoted to the propagation of Islam and the teachings of the Holy Qur’an. It will be open to every righteous person, whose faith is perfect, to bequeath in his Will more than one tenth for this purpose, but in no case shall it be less then one tenth. And this monetary income shall be in the custody of an Anjuman whose members should be honest and knowledgeable, and they, with mutual consultation, and according to the directions laid down above, shall use the funds for the advancement of Islam, dissemination of the Qur’anic knowledge, publishing religious books and for [the expenses of] missionaries of the Jama‘at. It is the promise of God that He will cause the Jama‘at to flourish, so it is expected that abundance of funds will be forthcoming for the propagation of Islam. Every matter pertaining to the proposals about the propagation of Islam, going into the details of which will be premature, will be paid for out of these funds. And when a party of those who are made responsible for discharging these duties passes away, those who succeed them shall be duty-bound to render all those services in accordance with the instructions of Silsila Ahmadiyya49. These funds shall also be used to help such orphans, poor and needy people, and new converts as do not have sufficient means of livelihood. And it shall be permissible to augment these funds through trade and commerce. Do not think that these things which I have said are inconceivable. No, they are the Will of that Mighty One Who is the Lord of the earth and the heaven. I am not worried how these funds will be collected, nor do I grieve over how such a Jama‘at will be raised who, inspired by their faith, shall perform such heroic feats. Rather I am worried that, after I am gone, those who will be entrusted with these funds may not, seeing their abundance, stumble and fall in love with the world. So I pray that such honest people may always be found by the Jama‘at who work for God alone. However, it shall be lawful that those who have no means to support themselves should be given something from these funds by way of assistance.

(3) The third condition is that each one who is buried here should have led a righteous life and abstained from all that is prohibited, and should have not been guilty of Shirk50 and Bid‘at51. He should be a true and sincere Muslim.

(4) Every righteous person who owns no property and is unable to render any financial service (to the community) can be buried in this graveyard, provided it is established that he had dedicated his life to serve the Faith and was a righteous person.