After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aa) stated:

Today, I will start narrating the accounts of Hazrat Uthman^(ra), which shall continue for a number of weeks.

The first thing to be remembered in relation to Hazrat Uthman^(ra) is that he did not personally take part in the Battle of Badr. However, he was among those eight fortunate companions who were given a portion of the spoils of war by the Holy Prophet^(sa) and were, as such, considered to have taken part in the battle.

His name was Uthman bin Affan bin Ab-il-As bin Umayyah bin Abd Shams bin Abd Manaf bin Qusayy bin Kilab. As such, his ancestry connects to the Holy Prophet^(sa) in the fifth generation through Abd Manaf.

The name of Hazrat Uthman’s^(ra) mother was Arwa bint Kuraiz. The name of the maternal grandmother of Hazrat Uthman^(ra) was Umm Hakim Baida bint Abdil Muttalib, who was the sister of Hazrat Abdullah, the father of the Holy Prophet^(sa).

According to one narration, the father of the Holy Prophet^(sa), Hazrat Abdullah and the maternal grandmother of Hazrat Uthman, Umm Hakim Baida bint Abdil Muttalib, were twins. The mother of Hazrat Uthman^(ra), Arwa bint Kuraiz, accepted Islam following the Treaty of Hudaibiyyah.

She then migrated from Mecca to Medina and stayed there until she passed away during the caliphate of her son, Hazrat Uthman^(ra). The father of Hazrat Uthman^(ra) passed away during the Jahiliyyah [age of ignorance before the advent of Islam]. (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Uthman^(ra) bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2004], p. 377) (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman^(ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 15) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Karachi, Pakistan: Dar al-Isha‘ah, 2004], p. 154) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 8 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], pp. 182, 183)

With regard to the title of Hazrat Uthman^(ra), it is said that during the age of ignorance, it was Abu Amr. After his son, Abdullah, was born to him through Hazrat Ruqayyah^(ra), the daughter of the Holy Prophet^(sa), he became known by the title of Abu Abdillah among the Muslims. (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman^(ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 15)

According to Ibn Ishaq, the Holy Prophet^(sa) gave his daughter, Hazrat Ruqayyah^(ra), in marriage to Hazrat Uthman^(ra). Hazrat Ruqayyah^(ra) passed away during the days of the Battle of Badr. Following this, the Holy Prophet^(sa) gave his other daughter – Hazrat Umm Kulthum^(ra), the sister of Hazrat Ruqayyah^(ra) in marriage to Hazrat Uthman^(ra). As such, he became known as Dhun-Nurain [possessor of two lights]. (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Uthman^(ra) bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2004], p. 377)

It has also been mentioned in a narration that he was called Dhun-Nurain due to the fact that he recited a large portion of the Holy Quran during the Tahajud prayer [predawn voluntary prayer] every night. Since the Holy Quran is light and so is waking in the night to offer prayers, he became known as Dhun-Nurain, or the possessor of two lights. (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman^(ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 16)

According to an authentic narration in relation to the birth of Hazrat Uthman^(ra), it is mentioned that he was born in Mecca six years after the Aam al-Fil [Year of the Elephant]. It has also been stated that he was born in Ta‘if. He was approximately five years younger than the Holy Prophet^(sa). (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman^(ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 16)

With regard to his acceptance of Islam, it is related by Yazid bin Rauman:

“Once, both Hazrat Uthman^(ra) bin Affan and Hazrat Talha^(ra) bin Ubaidillah followed Hazrat Zubair bin Awam and went to the Holy Prophet^(sa). The Holy Prophet^(sa) presented the message of Islam to both of them, recited [a portion of] the Holy Quran, informed them of the responsibilities placed upon them by Islam and the honour and respect that would be bestowed upon them by Allah the Almighty. Upon this, both Hazrat Uthman^(ra) and Hazrat Talhah^(ra) accepted Islam and testified to the truthfulness of the Holy Prophet^(sa). Following this, Hazrat Uthman^(ra) said, ‘O Messenger^(sa) of Allah! I have just returned from Syria. When we had set up our camp between Ma‘an and Zarqa …”

Ma‘an is a city in the south of Jordan, near the border of the Hijaz and Zarqa is situated close to Ma‘an.

Nevertheless, he says, “… and were asleep, when someone loudly proclaimed, ‘Awake, O you who are asleep, as certainly Ahmad has appeared in Mecca.’ Upon returning, we came to learn about your claim.”

Hazrat Uthman^(ra) was amongst the early converts of Islam and accepted Islam before the Holy Prophet^(sa) entered Dar al-Arqam. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman^(ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 31) (Mu‘jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 320 & 472)

After accepting Islam, he also suffered persecution. Musa bin Muhammad narrates on the authority of his father that after Hazrat Uthman^(ra) bin Affan accepted Islam, his uncle, Hakam bin Abil Aas bin Umayyah, grabbed and tied him with a rope. He said to him, ‘You forsake the religion of your forefathers to accept this new faith? By God, I will not untie you until you relinquish your new religion.’ To this, Hazrat Uthman^(ra) responded, ‘I swear by God that never will I abandon, nor renounce my faith.’ Hakam was compelled to release him witnessing the unwavering faith of Hazrat Uthman^(ra). (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman^(ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 31)

The following is the background to Hazrat Uthman’s^(ra) marriage with Hazrat Ruqayyah^(ra). Prior to the Holy Prophet’s^(sa) claim to prophethood, Hazrat Ruqayyah^(ra) was betrothed to the son of Abu Lahab, Utbah, whilst her sister, Hazrat Umm Kulthum^(ra) was due to marry Utbah’s brother, Utaibah.

After Surah al-Masad, or Surah al-Lahab, was revealed, their father, Abu Lahab, said to his sons that he would cease to have any connection with them should they fail to sever their relations with the daughters of Muhammad^(sa). Therefore, before the marriage ceremony took place, they separated from both sisters. Thereafter, in Mecca, Hazrat Uthman^(ra) married Hazrat Ruqayyah^(ra) and migrated with her to Abyssinia. Hazrat Uthman^(ra) and Hazrat Ruqayyah^(ra) were paradigms of beauty. Thus, it was said:

اَحْسَنَ زَوْجَیْنِ رَاٰھُمَا اِنْسَانٌ رُقَیَّۃُ وَزَوْجُھَا عُثْمَانُ

That is, “The most beautiful couple that anyone had set their eyes on was Hazrat Ruqayyah^(ra) and her husband, Hazrat Uthman^(ra).” (Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 4, pp. 322, 323, Bab fi Dhikr Awladuh al-Kiram, Darul Kutub al-Ilmiyyah, Beirut, 1996)

It is narrated by Abdur Rahman bin Uthman Quraishi that the Holy Prophet^(sa) visited his daughter’s house when she was washing the head of Hazrat Uthman^(ra). The Holy Prophet^(sa) said to her, “My dear daughter, take good care of Abu Abdillah [i.e. Hazrat Uthman^(ra)] from among my companions; he indeed has the closest resemblance to me in morals.” (Al-Mu‘jam al-Kabir li al-Tabarani, Vol. 1, p. 76, Hadith 98, Dar Ihya al-Turath al-Arabi, Beirut, 2002)

Ibn Ishaq states with relation to the migration that the Holy Prophet^(sa) witnessed the trials and tribulations his Companions^(ra) were forced to suffer, whereas he was in relative security due to his status in the eyes of Allah and because of his uncle, Abu Talib. He realised he possessed no power or sway to alleviate the hardships they were facing.

Whilst he was in relative security, he was powerless to prevent the injustices the Companions^(ra) were being inflicted with. Although he was safe to a certain degree from the injustices, he did not have the power to stop the atrocities being committed against his Companions^(ra). The Holy Prophet^(sa) told his Companions^(ra) that they should head to Abyssinia, a land of peace where they would find a king who committed no injustices on people and they should stay there until Allah the Almighty alleviated them of their current plight.

Anxious of the troubles they faced owing to their faith, they were forced to flee for the sake of Allah and set off for Abyssinia. This was the first ever migration in Islam. The Companions^(ra) who migrated to Abyssinia included Hazrat Uthman^(ra) who travelled with his wife, Hazrat Ruqayyah^(ra), daughter of the Holy Prophet^(sa). (Ibn Hisham, Al-Sirah al-Nabawiyyah, bab Dhikr al-Hijrah al-Ula ila Ard al-Habashah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 237-238)

Hazrat Anas^(ra) relates that when Hazrat Uthman^(ra) departed for Abyssinia, he was accompanied by Hazrat Ruqayyah^(ra), daughter of the Holy Prophet^(sa). The news of their whereabouts was delayed in reaching the Holy Prophet^(sa), meaning he did not know whether they had migrated, where they had reached or how they were. So he went out and continued to wait for news about them. Then a woman came and she gave the Holy Prophet^(sa) news with regard to them. Thereupon, the Holy Prophet^(sa) stated that after Lot^(as), Hazrat Uthman^(ra) was the first person to have migrated alongside his family in the way of Allah. (Majma al-Zawa‘id wa Manba al-Fawa‘id, Kitab al-Manaqib, Bab Hijratuh, Hadith 14498, Vol. 9, Da al-Kutub al-Ilmiyyah, Beirut, 2001)

Hazrat Saad^(ra) relates that when Hazrat Uthman^(ra) bin Affan made the intention to migrate to Abyssinia, the Holy Prophet^(sa) instructed him, “Take Ruqayyah^(ra) along with you for I feel that each of you will be a support for the other.” That is to say that if both were together, they would continue to support one another.

The Holy Prophet^(sa) then said to Hazrat Asma^(ra), daughter of Hazrat Abu Bakr^(ra), “Go and find out whether they have departed or not, where they have reached and what the situation is out there.”

When she returned, Hazrat Abu Bakr^(ra) was also with the Holy Prophet^(sa). She said that Hazrat Uthman^(ra) set forth towards the sea having sat Hazrat Ruqayyah^(ra) upon the saddle of the mule. Upon this, the Holy Prophet^(sa) stated, “O Abu Bakr^(ra), after Prophet Abraham^(as) and Prophet Lot^(as), these two are the first to migrate [in the way of Allah].” (Al-Mustadrak ala al-Sahihain, Vol. 4, p. 414, Kitab Marifat al-Sahabah, Bab Dhikr Ruqayyah bint Rasul^(sa) Allah, Hadith 6999, Dar al-Fikr, Beirut, 2002)

There is mention of their return from Abyssinia as well. Ibn Ishaq states that word reached the Companions^(ra) of the Holy Prophet^(sa) who migrated to Abyssinia that the people of Mecca had accepted Islam. Thereupon, these migrants made their way back from Abyssinia to Mecca. As they were approaching Mecca, they realised that this news was false and so they entered Mecca covertly or by coming under the protection of another.

Some among them also migrated to Medina and participated in the battles of Badr and Uhud alongside the Holy Prophet^(sa), whilst others among them are those who were detained in Mecca by the idolaters and were therefore unable to participate in the Battle of Badr and other battles. Among those who migrated to Medina having returned from Abyssinia were Hazrat Uthman^(ra) and his wife Hazrat Ruqayyah^(ra), daughter of the Holy Prophet^(sa). (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 265-266)

In one book, it is mentioned that Hazrat Uthman^(ra) remained in Abyssinia for a few years. Thereafter, he was among those Companions^(ra) who returned to their homeland having received the false news of the Quraish accepting Islam.

Once they reached there, they realised that this was nothing but a rumour and upon this, some of them returned to Abyssinia, yet Hazrat Uthman^(ra) remained in Mecca until he had the means to migrate to Medina. When the Holy Prophet^(sa) instructed all of his Companions^(ra) to migrate to Medina, Hazrat Uthman^(ra) also undertook the migration along with his family. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Lahore, Pakistan: Idarah Islamiyyat Anar Kali, 2004], p. 178)

In one narration it is stated that Hazrat Uthman^(ra) migrated once again to Abyssinia (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman^(ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 31) but in the majority of books of history, there is no mention of Hazrat Uthman^(ra) migrating to Abyssinia a second time. As it were, with regard to the background and details of the second migration to Abyssinia that are mentioned in certain books of history and hadith, careful and meticulous historians do not accept them completely as they are because from the historical events, it seems impossible.

Hazrat Mirza Bashir Ahmad Sahib^(ra) has presented his research with reference to the migration to Abyssinia. Even though I have mentioned some of this in the past with regard to other Companions^(ra), nonetheless, it is necessary to also mention it here. The research of Hazrat Mirza Bashir Ahmad Sahib^(ra) is as follows:

“When the suffering of the Muslims had reached its limit and the Quraish continued to aggravate the affliction of the Muslims, the Holy Prophet^(sa) instructed Muslims to migrate to Abyssinia and said, ‘The king of Abyssinia is just and equitable. None are subjected to oppression under his rule.’ The country of ‘Habashah’, which is known as Ethiopia or Abyssinia in the English language, is situated to the north-east in the continent of Africa. It is exactly opposite southern-Arabia and with the exception of the Red Sea, no country intercedes it.

“During that era, a strong Christian sovereignty was established in Abyssinia and the king was referred to as Negus. As a matter of fact, the ruler there is still called upon by the same name.” This is referring to the time when Hazrat Mirza Bashir Ahmad Sahib^(ra) wrote this. “Arabia had business relations with Abyssinia and in the era that we are currently mentioning, the capital of Abyssinia was Aksum, which is located near the present-day city of Adowa and until now, is considered a sacred city. In those days, Aksum was the centre of a very powerful sovereignty.

“During that time, the personal name of the Negus was Ashamah, who was a just, intelligent and powerful king. In any case, when the pains of the Muslims reached their limits, the Holy Prophet^(sa) instructed that those who could afford to do so, should migrate to Abyssinia. Therefore, upon the instruction of the Holy Prophet^(sa), in the month of Rajab, 5 Nabawi, 11 men and four women migrated to Abyssinia.

“The well-known names among them were as follows: Hazrat Uthman^(ra) bin Affan and his wife Ruqayyah^(ra) (daughter of the Holy Prophet^(sa)), Abdur Rahman^(ra) bin Auf, Zubair^(ra) bin al-Awam, Abu Hudhayfa^(ra) bin Utbah, Uthman^(ra) bin Maz‘un, Mus‘ab^(ra) bin Umair, Abu Salamah bin Abdil-Asad and his wife Umm Salamah^(ra).”

Hazrat Mirza Bashir Ahmad Sahib^(ra) further writes:

“It is very strange that the majority of these pioneer immigrants were those who belonged to powerful tribes of the Quraish and the weaker ones were few and far between. This illustrates two things: firstly, even those who belonged to the powerful tribes of the Quraish were not safe from the cruelties of the Quraish. Secondly, weak people such as slaves, etc., at that time were in such a grave state of weakness and misery that they were not even able to migrate.

“Travelling south, when the immigrants reached Sha‘ibah, which was a sea-port in Arabia at that time, by the grace of Allah, they found a trade ship which was just ready to leave for Abyssinia and thus, all of them boarded safely. When the Quraish were informed of this, they were deeply enraged that this ‘prey’ had slipped their hands. Hence, they pursued these immigrants, but when their men reached the coast, the ship had already departed and for this reason, they returned disappointed. Upon reaching Abyssinia, the Muslims found a life of great peace and protection from the cruelties of the Quraish after much difficulty and prayers.

“However, as some historians have mentioned, it had not been long since the immigrants had migrated to Abyssinia, when a wandering rumour reached them that all of the Quraish had accepted Islam and Mecca was now a place of complete peace and security. The result of this news was that most immigrants returned immediately and when they reached near Mecca, they found that this news was false.

“Now they were confronted with great difficulty. Ultimately, some returned, while others secretly or under the protection of an influential and powerful individual, entered Mecca. This incident occurred in Shawwal 5 Nabawi. In other words, the duration between the commencement of migration and the return of the immigrants was only two and a half to three months …

“In actuality, although this was a completely false and unsubstantiated rumour, which was probably spread in order to lure the immigrants to Abyssinia back and to put them in difficulty, as a matter of fact, on closer investigation, this rumour and the tale of the immigrants’ return, in itself, seems to be baseless.

“Nonetheless, if it is taken as true, the incident mentioned in various ahadith could be hidden beneath the surface.”

In light of those narrations which state that Hazrat Uthman^(ra) stayed in Abyssinia for a few years, this aforementioned incident would prove to be false. But if we accept the earlier incident to be correct, then that means they returned after three or four months. Nonetheless, according to the research of Hazrat Mirza Bashir Ahmad Sahib^(ra), this entire incident is false.

He further writes:

“… if it is taken as true, the incident mentioned in various ahadith could be hidden beneath the surface. As mentioned in Bukhari, once the Holy Prophet^(sa) recited verses of Surah al-Najm in the courtyard of the Ka‘bah. At that time, many a chieftain of the disbelievers were also present along with the Muslims. When the Holy Prophet^(sa) completed the chapter, he fell into prostration and with him all the Muslims and disbelievers fell into prostration as well.

“The reason behind the prostration of the disbelievers has not been mentioned in ahadith, but it seems that apparently the Holy Prophet^(sa) recited the verses of God in such a manner as touched the cords of the heart. Those verses particularly illustrated the unity of God, His Power and Majesty in an extremely eloquent and perspicuous manner and His favours were reminded of. Then, the Quraish were warned in a very majestic and awe-inspiring manner, that in case they did not refrain from their evil doings, they would meet the same end as past nations because they rejected the Messengers of God. Then, at the conclusion of these verses it was ordered that come and prostrate before Allah.

“After the recitation of these verses, the Holy Prophet^(sa) and all the Muslims fell into prostration at once and as a result, these words and this sight had such a miraculous effect on the Quraish that they also fell into prostration involuntarily.

“This should not be surprising, for under such circumstances, as have been mentioned above, the human heart, at times, falls in awe and powerlessly commits such a deed as is against its actual principles and religion.” It is not necessary that one acts in this way only after professing belief; at times, one can do this involuntarily.

“Therefore, at times, we have witnessed that during a severe and sudden affliction, even an atheist cries out, ‘O God! O God!’ or ‘O Ram Ram!’”

I have also asked some atheists and they agreed that this is in fact absolutely true. Despite the fact that they do not believe in God, when they are faced with danger, sometimes they utter the word God involuntarily.

“The Quraish were not even atheists and they actually believed in the being of God. Hence, after the recitation of this majestic word, full of awe, the community of Muslims, all at once, fell into prostration; it had such a miraculous effect that the Quraish powerlessly fell into prostration as well.

“However, such an influence is usually temporary and man quickly returns to his original state. As such, the same was the case here, for when the Quraish rose from prostration, they remained the very same idolaters they were before.” It was not the case that they became monotheists after this.

“In any case, this occurrence is such as is substantiated by authentic ahadith. Hence, if the news of the return of the immigrants to Abyssinia is in fact true, it seems that the Quraish”, who were ever-longing to have the immigrants of Abyssinia return, “probably utilised this action to spread the rumour that the Quraish of Mecca had become Muslim and that Mecca was now completely safe for Muslims.

“When this rumour reached the immigrants of Abyssinia, they were naturally delighted to hear it and in the fervour of their delight, they quickly returned. When they were near Mecca, they were enlightened of the actual matter at hand, upon which some secretly, and others under the protection of a powerful and influential chieftain of the Quraish, entered Mecca, while others set back again. Therefore, if there was any truth in the rumour that the Quraish became Muslim, it was merely confined to the incident of the prostration upon the recitation of chapter al-Najm. Allah knows best.

“In any case, if the immigrants of Abyssinia did in fact return, the majority of them set back again. Moreover, since the Quraish continued to progress in their infliction of suffering and their tyrannies were increasing day by day, other Muslims, upon the instruction of the Holy Prophet^(sa), began secret preparations to migrate as well. They began to leave gradually whenever they could find an opportunity to do so.

“This chain of migration was such that ultimately, the number of immigrants to Abyssinia reached 101, 18 of whom were women. Very few Muslims were left in Mecca with the Holy Prophet^(sa). Some historians have termed this migration ‘The Second Migration to Abyssinia.’”

Then, mentioning his own analysis of the incident, Hazrat Mirza Bashir Ahmad Sahib^(ra) states:

“However, there is another fact which makes the entire tale of this rumour and the return of the immigrants altogether incredulous. The beginning date of the migration to Abyssinia is mentioned as Rajab 5 Nabawi and the date of ‘the prostration’ has been mentioned as Ramadan 5 Nabawi and historical accounts state that as a result of this rumour, the return of the immigrants to Abyssinia occurred in Shawwal 5 Nabawi. Therefore, the gap in time-periods between the first migration and the return of the immigrants is merely two to three months.

“If the time period is calculated from the date of ‘the prostration’, the time is only one month. Now, in accordance with the circumstances of that era, it is categorically impossible for three trips to have been undertaken between Mecca and Abyssinia in such a small time period. In other words, first the Muslims travelled from Mecca to Abyssinia, after which an individual from Mecca brought news to Abyssinia regarding the Quraish’s acceptance of Islam. Then the Muslims once again set off from Abyssinia and reached Mecca. The completion of these three trips”, excluding the additional time that is consumed in various affairs, preparation for example, “were absolutely impossible in such a short time frame.

“Furthermore, it is unpragmatic that two trips could have been completed between the time of ‘the prostration’ and the time of the alleged return of the immigrants to Abyssinia. At that time, in order to travel from Mecca to Abyssinia, one was required to first go south, then, from there, cross the Red Sea and reach the coast of Africa by ship”, which was not always present. “Then from the coast, further on to Aksum, the capital of Abyssinia, which was situated at quite a distance from the coast. And as per the slow mode of travel in that era, a trip of this magnitude could not have been performed in less than one and a half to two months.

“From this vantage point, the entire incident in itself turns out to be fabricated and baseless. If, hypothetically, there was some underlying truth, then it is no more than that which has been mentioned above. Allah knows best.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 146-152)

Nevertheless, whatever the reasons were, Hazrat Uthman^(ra) returned from Abyssinia after some time. The mention of his migration to Medina and the forming of his bond of brotherhood is such that Muhammad bin Ja‘far bin Zubair relates that when Hazrat Uthman^(ra) migrated from Mecca to Medina, he lived in the house of Hazrat Aus^(ra) bin Thabit, brother of Hazrat Hassan^(ra) bin Thabit from among the Banu Najjar tribe. Musa bin Muhammad relates from his father that the Holy Prophet^(sa) established the bond of brotherhood between Hazrat Uthman^(ra) and Hazrat Abdur Rahman^(ra) bin Auf.

According to another narration, the bond of brotherhood was established between Hazrat Shaddad^(ra) bin Aus’s father, Hazrat Aus^(ra) bin Thabit and Hazrat Uthman^(ra). It is also stated that the bond of brotherhood was established between Hazrat Abu Ubadah Saad^(ra) bin Uthman Zuraqi and Hazrat Uthman^(ra). (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman^(ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 31)

According to one narration, the Holy Prophet^(sa) established a bond of brotherhood between himself and Hazrat Uthman^(ra). There is a narration of Ibn Labibah in Al-Tabaqaat al-Kubra, which states that in his final days, when the enemy besieged Hazrat Uthman^(ra) (i.e. when the enemy besieged him and imposed all kinds of restrictions on him), he peered from the window of a room above and enquired from the people if Talha was among them. They replied in the affirmative.

Hazrat Uthman^(ra) enquired from Hazrat Talha, “I ask you whilst bearing witness to Allah, do you recall when the Holy Prophet^(sa) was establishing bonds of brotherhood between the Muhajireen and Ansar; he established his bond of brotherhood with me?” In other words, the Holy Prophet^(sa) established a bond of brotherhood between him and Hazrat Uthman^(ra).

Hazrat Talha^(ra) replied, “By Allah, it is indeed true.” Upon this, the enemy, who had surrounded the house of Hazrat Uthman^(ra), questioned Hazrat Talha^(ra) as to why he had said that. With great courage, Hazrat Talha^(ra) replied, “Hazrat Uthman^(ra) called Allah as His witness when he asked me. And the matter which he enquired of me was one that had taken place before my very eyes; how could I have then not testified to it?” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Dhikr ma Qila li Uthman fi al-Khud‘a [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 38)

He could not utter a lie and told them that they could oppose him however they wished.

In regard to Hazrat Ruqayyah’s^(ra) demise and the marriage to Hazrat Umm Kulthum^(ra) it is mentioned by Abdullah bin Muknif bin Haritha Ansari that when the Holy Prophet^(sa) departed for the Battle for Badr, he left Hazrat Uthman^(ra) with Hazrat Ruqayyah^(ra). Hazrat Ruqayyah^(ra) was unwell at the time and passed away on the same day that Hazrat Zaid^(ra) bin Haritha brought the good news to Medina regarding the victory which Allah the Almighty had granted to the Holy Prophet^(sa) at Badr. The Holy Prophet^(sa) granted Hazrat Uthman^(ra) a share from the spoils of battle and his share was equal in measure to those who had participated in the Battle of Badr. After the demise of Hazrat Ruqayyah^(ra), the Holy Prophet^(sa) gave his daughter, Hazrat Umm Kulthum^(ra), in marriage to Hazrat Uthman^(ra). (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman^(ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 32)

Hazrat Abu Hurairah^(ra) relates that the Holy Prophet^(sa) met Hazrat Uthman^(ra) at the entrance of the mosque and said, “Uthman, this is Gabriel and he has informed me that Allah the Almighty has settled your marriage with Umm Kulthum with the same mehr [dowry] as Ruqayyah’s and for you to afford her with the same kind treatment [as shown to Ruqayyah].” (Sunan Ibn Majah, Iftitah al-Kitab, Fasl Uthman^(ra), Hadith 110)

In other words, Allah the Almighty revealed to the Holy Prophet^(sa) that his second daughter, Umm Kulthum^(ra) should be married to Hazrat Uthman^(ra).

Hazrat Aisha^(ra) relates that when the Holy Prophet^(sa) settled the marriage of Umm Kulthum^(ra) with Hazrat Uthman^(ra), he said to Hazrat Umm Aiman^(ra), “Prepare my daughter, Umm Kulthum, and take her to Uthman and beat the drum before her [as you go along].” Thus, she did exactly that.

After three days, the Holy Prophet^(sa) went to visit Hazrat Umm Kulthum^(ra) and stated, “My beloved daughter, what do you think of your husband?” Umm Kulthum^(ra) replied, “He is the most excellent husband.” (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman^(ra) bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 41)

Hazrat Umm Kulthum^(ra) and Hazrat Uthman’s^(ra) companionship remained until 9 AH, after which she became unwell and passed away. The Holy Prophet^(sa) led her funeral prayer and then sat beside her grave. Hazrat Anas^(ra) relates that he saw the Holy Prophet^(sa) seated beside the grave of Hazrat Umm Kulthum^(ra) whilst tears were flowing from his eyes. (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthman^(ra) bin Affan Shakhsiyyatuh wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 42)

This incident has been recorded in Bukhari as follows:

“Hilal narrated from Hazrat Anas bin Malik^(ra), who stated, ‘We were present at the funeral of the Holy Prophet’s^(sa) daughter. The Holy Prophet^(sa) was sat beside the grave and I saw that tears were flowing from his eyes.’” (Sahih al-Bukhari, Kitab al-Jana‘iz, Bab man Yadkhulu Qabr al-Mar‘ah, Hadith 1342, Urdu Tarjumah Sahih al-Bukhari Vol. 2, p. 663, Nazarat Isha‘at)

According to another narration, upon the demise of Hazrat Umm Kulthum^(ra), the Holy Prophet^(sa) stated, “If I had a third daughter, I would have also married her to Uthman.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman^(ra) bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 32)

Hazrat Ibn Abbas^(ra) narrates that the Holy Prophet^(sa) was passing by a place and noticed Hazrat Uthman^(ra) sat there and was crying out of sorrow upon the demise of Hazrat Umm Kulthum^(ra). The narrator of the tradition states that at the time, both of his companions, i.e. Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), were with the Holy Prophet^(sa). The Holy Prophet^(sa) asked, “O Uthman, why are you crying?” Hazrat Uthman^(ra) submitted, “O Messenger^(sa) of Allah, the reason I am crying is because my relationship with you as a son-in-law has now ended” as both daughters had passed away.

The Holy Prophet^(sa) stated, “Do not cry. I swear by Him in Whose hands is my life that even if I had a 100 daughters, I would marry all of them to you, one after the other until not a single one of them would remain.” (Kanz al-Ummal, Vol. 13, p. 21, Bab Fadha‘il al-Sahabah, Fadha‘il Dhun-Nurain Uthman^(ra) bin Affan, Hadith 36201, Dar al-Kutub al-Ilmiyyah, Beirut, 2004)

In any case, this was an expression of their mutual love. Hazrat Uthman^(ra) was worried but the Holy Prophet^(sa) granted him assurance that this relationship of theirs would continue and remain established.

The remaining accounts will be narrated in future, insha-Allah. As I have been drawing attention in the previous Friday Sermons towards prayers, continue to pray for the Ahmadis in Pakistan.

The opponents, in their estimation, are continuing in their attempts to tighten their grip on the Ahmadis. However, they fail to realise that there is a Higher Being, God Almighty, Whose divine decree is manifesting and in fact, the net around them is continuously getting smaller, from which there is no escape. May Allah the Almighty grant them sense and may they see reason and act with justice and refrain from committing injustices and cruelties.

Pray also for the Ahmadis in Algeria; may they remain steadfast upon their faith. Similarly, Ahmadis are facing opposition in various other places as well. May Allah grant protection to every Ahmadi wherever they may be.

After the prayers, I will lead some funeral prayers in absentia and will also mention their details.

The first mention is of respected Maulana Sultan Mahmood Anwar Sahib, who previously served as nazir islah-o-irshad Markaziyyah, nazir khidmat-e-darweshan and nazir islah-o-irshad rishta nata.

He passed away on 11 January in Rabwah, at the age of approximately 88.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Surely to Allah we belong and to Him shall we return.]

His father’s name was Chaudhry Muhammad Deen and mother’s name was Rahmat Bibi. His father accepted Ahmadiyyat after taking the bai‘at at the hands of Hazrat Khalifatul Masih II^(ra) in 1928.

Hazrat Maulana Sultan Mahmood Anwar Sahib was their only son. Maulana Sultan Mahmood Anwar Sahib attained his education up till middle school. Thereafter, he did waqf [dedication his life for the service of his faith] and entered Jamia Ahmadiyya in 1946.

After the creation of Pakistan, he moved to Jamia Ahmadiyya in Ahmad Nagar and gave his maulvi fazil exam in 1952 and in April 1956 he graduated from Jamia Ahmadiyya with a Shahid degree.

His marriage took place with Mahmooda Shaukat Sahiba, daughter of Chaudhry Saaduddin Sahib and their nikah was led by Maulana Jalal-ul-Din Shams Sahib in 1960 at the occasion of the Jalsa Salana.

He has four sons and two daughters and one of his sons, Hassan Mahmood Sahib, is a life devotee and currently serving in the Tahrik-e-Jadid offices in Rabwah. Respected Maulana Sahib’s first appointment was in Gujrat and he also served in various cities in Pakistan as a missionary.

From 1974 to 1978, he served in Ghana. I was also there [in Ghana] at the time and I observed that he served there with a very selfless spirit.

From 1982 to 1983 he served as the secretary of Majlis Karpurdaz and in 1983, he was appointed as the president of Majlis [Karpurdaz]. From 1983 to 1998, he served as nazir islah-o-irshad Markaziyyah and after that, he served as nazir khidmat-e-Darweshan until 2011. From 2011 to 2017, he served as nazir rishta nata and retired in 2017 owing to his ill health.

The deceased had a great skill in tabligh [spreading the message of Islam], communicating with others and delivering speeches. He had countless discussions with people from different school of thoughts as well as religious scholars on various religious topics and he would always give very comprehensive and scholarly answers.

As I mentioned, he was a great speaker and would captivate his audience. The various missionaries who worked with him have stated that he would always guide them along in their work. Every one of them has stated that he would treat them with great kindness. He himself was regular in offering the Tahajud prayer and was devoted to worship and would advise other missionaries to also offer the Tahajud prayer and excel in worship.

He displayed an extraordinary standard of loyalty and obedience to Khilafat. He had to experience a period of trial during the era of the Fourth Khalifat^(rh); however, he endured that time whilst demonstrating complete obedience. In fact, someone even said to him that previously, he was serving as a nazir but now he had to work under a nazir, to which he replied – various missionaries and his own daughter as well have mentioned this – “The Khalifa of the time knows best as to where and how one’s services are needed. I have done waqf, therefore even if I am instructed to sweep the floor, then that is what I will do and follow the instructions of the Khalifa of the time.”

Subsequently, Allah the Almighty then improved his circumstances and I believe that this outstanding level of loyalty and obedience he showed was granted acceptance and he was once again appointed as a member of the Sadr Anjuman Ahmadiyya and also a nazir.

Wherever he served, for example in Karachi and various other places, he would always show complete cooperation and obedience to the local amir.

May Allah the Almighty grant him His forgiveness and mercy and enable his progeny to continue his good deeds.

The deceased also rendered various services in the field of academia and wrote various books. One of his books is Kalimah Tayyibah Ki Azmat Ka Qayam Ahmadi Ki Pehchan Hai. The second book he wrote was, Allah Ta’la, Hazrat Muhammad Mustafa^(sa), Quran-e-Karim Aur Khana Ka‘bah. Other books he wrote were, Jama’at Ahmadiyya Ki Tadad Ka Masla; then, another book was, Nifaz-e-Shariat Mein Naakaami Ke Asbaab. Another book was, Tauheen-e-Risalat Ki Saza.

These were the books he had written and thus, rendered a great service in the field of academia. As I mentioned, he worked in a very diligent manner. May Allah grant him His mercy and forgiveness.

The next funeral is of Maulana Muhammad Umar Sahib, who previously served as the nazir islah-o-irshad Markaziyyah Qadian and was the son of PK Ibrahim Sahib. He passed away on 12 January at the age of 87.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Surely to Allah we belong and to Him shall we return.]

The deceased was originally from Kerala. His father, Ibrahim Kuti Sahib, was a bitter opponent of the Jamaat. 10 years prior to the birth of the deceased, his father travelled to Bombay for trade purpose. In those days, many Ahmadis were involved in the trade industry in Bombay. He met with some Ahmadis from Malabar, Bombay and they had a discussion about Ahmadi beliefs. Then in 1924 when Hazrat Khalifatul Masih II^(ra) went to Bombay, at that time, Ibrahim Kuti Sahib had the honour of doing bai‘at at his hand and thus, joined Ahmadiyyat. Later he also had the opportunity of seeing [Hazrat Khalifatul Masih II^(ra)] in Qadian as well.

Maulana Umar Sahib went to Qadian in 1954 when Madrasa Ahmadiyya was established anew after the partition. He enrolled in the Madrasa in 1955 and successfully completed the maulvi fazil from Madrasa Ahmadiyya and Punjab University in 1961, after which he taught in the Madrasa for a year.

When he was a student, upon the desire of Hazrat Bhai Abdur Rahman Sahib Qadiani^(ra), a companion of the Promised Messiah^(as), the deceased visited his home every morning for about a year where he would recite the Quran aloud.

From 1962, he began his work in the field of tabligh. He carried this work out in the large cities of India and served as a very successful missionary. He would deliver speeches during conventions held for the propagation of Islam Ahmadiyyat.

He took part in the debate of Yadgir and in light of specific instructions from Hazrat Khalifatul Masih IV^(rh), he rendered great services during the historic debate at Coimbatore, which spanned nine consecutive days and was also attended by Maulana Dost Muhammad Shahid Sahib and Hafiz Muzaffar Sahib as the central representatives.

Once, in appreciation of his work, Hazrat Khalifatul Masih IV^(rh) stated in a sermon, “There are some jamaats where there is only a single person who immediately shoulders the entire responsibility of translating and then disseminating it widely”, meaning, translating the sermons right away, “and by the grace of God Almighty, the standard of such jamaats are increasing, as the sermon of the Khalifa is available for them right away; thus they become informed of the matters immediately.

“There are some jamaats in South India where Urdu is not understood; thus we have a missionary there, Maulvi Muhammad Umar Sahib, to whom God Almighty has bestowed a passion for this work. As soon as he hears the words, he translates them right away and then immediately sends them to all the jamaats.”

Thus, he used to carry out this work with great dedication. He was also honoured to serve in Palestine for about a year. He also translated the Holy Quran, various books of the Promised Messiah^(as) and treatises into Malayalam and Tamil.

In 2007, I appointed him as nazir islah-o-irshad Markaziyyah, then additional nazir islah-o-irshad talim-ul-Quran and waqf-e-arzi, and then he also had the opportunity to serve as naib nazir-e-ala; he served in all of these capacities in an excellent manner.

After graduating from Madrasa Ahmadiyya, he served the Jamaat for 53 years. He is survived by four daughters, sons-in-law, grandchildren and great grandchildren.

He had a passion for serving the Jamaat; even when he was on personal trips with his family, he would do Jamaat work then as well and would especially be occupied with various translation work.

The national president of the Jamaat in Sri Lanka writes that the golden time will always be etched into the history of Ahmadiyyat in Sri Lanka when in 1978, Maulana Sahib was first appointed as a central missionary under the blessed guidance of Hazrat Khalifatul Masih III^(rh). There was a visible rejuvenation of spiritual passion, reformation and positive change in the jamaat; thus, Maulana Sahib’s service there is deeply respected.

In 1994, he delivered an excellent speech at the large Ram Krishna Hall in Colombo on the topic of peace and unity, which was delivered before 400 people. Among them were the national president of the Ram Krishna movement as well as the country’s Hindu Culture Minister, Hon Deueraj, who were completely raptured by Maulana’s speech and complimented it very much because in his speech, Maulana Sahib recited Mantras from the Gita, which he used to prove the truthfulness of the Holy Prophet^(sa). It is for this reason that his historic address is still commended to this day.

He translated four books of the Promised Messiah^(as) into Tamil and himself wrote seven other books in Tamil on different topics. He initiated the magazine, Samadana Vazhia in the Tamil Nado District and from there, sent it to other districts for a very long time.

May Allah Almighty grant the deceased His forgiveness and mercy and elevate his station and may he enable his progeny to remain dutifully attached to the Jamaat.

The next funeral is of respected Habib Ahmad Sahib, who was a missionary of the Jamaat and was the son of Muhammad Ismail Sahib from Factory Area in Rabwah. He passed away on 25 December [2020] in Islamabad at the age of 64 due to a heart attack.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Surely to Allah we belong and to Him shall we return.]

He graduated from Jamia in 1979, after which he was able to serve in various districts of Pakistan. From 1989 to 2003, he served in Nigeria, where he served as the amir [national president] and missionary-in-charge from September 1998 to October 2000. He served with great humility and meekness.

Aside from administrative matters, he rendered great services when it came to the moral training and education of members.

He is survived by his wife, three daughters and two sons. May Allah Almighty grant him His forgiveness and mercy and enable his children to remain firmly attached to the Jamaat.

The next funeral is of respected Badr Uz Zaman Sahib who worked in wakalat-e-mal UK for some time. He passed away on 3 January.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Surely to Allah we belong and to Him shall we return.]

He was very sincere and hard-working. He was born in Amritsar in 1944 and was an Ahmadi by birth. While he was serving in the government, he also served as the district qaid [youth leader] of Quetta and then was also the nazim Ansarullah of Baluchistan.

In 1986, a case was filed against him due to being a member of the Jamaat and thus became a prisoner in the way of Allah. From 1995 to 1999, he served in wakalat-e-mal awal in Rabwah. Then he came to London where he worked in the Raqeem Press and then for 17 years, in the additional wakalat-e-mal in London. May Allah the Almighty grant him His forgiveness and mercy.

The next funeral is of respected Mansoor Ahmad Tahseen Sahib, son of Maulvi Muhammad Ahmad Naeem Sahib, who was a missionary of the Jamaat. Mansoor Sahib was a worker in the ihtisab department of nazarat umur-e-ama, Rabwah. He had come to London and was staying with his son, but he passed away according to divine decree on 30 December at the age of 70 years.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Verily to Allah we belong and to Him shall we return.]

He had the opportunity to serve in various Jamaat offices for approximately 25 years. He was very sociable, devout and compassionate individual. He had a great bond of love with Khilafat and would encourage others to also form a bond with Khilafat. He would resolve matters with patience and tolerance. Usually, the complex matters would be assigned for him to deal with and often, both parties would come to the office in a state of rage, but they would control their anger and emotions on seeing his loving and affectionate conduct and thus, the matters would be resolved.

He had such a passion to serve the Jamaat that his wife writes that on the morning of his daughter, Dr Fariha Mansoor’s walima, he got ready early in the morning and went to the office. His wife said, “Today is the day of the wedding; you ought to at least have taken a day off work today.” He replied by saying, “The wedding ceremony is at 2pm; why should one waste time? At present, I am going to the office and will return in time for the ceremony.”

He had great respect and honour for his seniors; if he held a different opinion to them, he would always present his viewpoint whilst maintaining respect and decorum. He is survived by his wife, Rakhshanda Sahiba, two sons and two daughters. May Allah bestow His forgiveness and mercy upon him.

I knew him from childhood and he studied in the same class as me. I always saw that he was very honourable and would always be smiling and had a very jovial nature. He would never become angry, nor would he quarrel with anyone and these qualities remained with him until the very end, owing to which he was able to play an important role in reconciling matters.

The next funeral is of Dr Ubaidi Ibrahim Mowanga Sahib of Tanzania, who passed away on 9 December [2020] at the age of 73.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Verily to Allah we belong and to Him shall we return]

He studied medicine from Makerere University of Uganda and by the grace of Allah, he had the honour of being the first local Ahmadi doctor of East Africa. Doctor Sahib had the opportunity to perform bai‘at in his youth. During his school days, he would attend all the religious gatherings. Baseless allegations levelled against the Jamaat by so-called Islamic scholars motivated him to learn about the Jamaat.

In those days he met Sheikh Abu Talib Sandhi Sahib –  a missionary of the Jamaat and also his relative – and discussed the allegations with him. Sheikh Sahib not only gave detailed responses to the false allegations, but he also showed him the Swahili translation of the Holy Quran and other books published by the Ahmadiyya Jamaat. After studying these books, Doctor Sahib performed the bai‘at.

By the grace of Allah, he fulfilled his pledge until his last breath. He was always occupied in propagating the message of Islam Ahmadiyyat to every member of society. He had a passion for propagating the message, as a result of which he was well known among Ahmadis as well as non-Ahmadis. Often he would carry Jamaat literature with him in his bag and would sell it in the market. People would ask him why, being a doctor, he sold books in the market; to this he would reply in a cheerful manner saying, “When I am in the hospital, I treat the physical body, whereas at present, I am treating the soul. Neither things can be separated from one another, nor should one of them be overlooked.”

He had great love and reverence for Khilafat. He raised his children according to Islamic values, paying particular attention to their moral upbringing and education. He would offer the prayers in congregation at home along with his children. He had made a library at home which included books on other topics as well as books of the Jamaat. He would pray for his children to remain firm upon Ahmadiyyat, the true Islam and would also request others to pray for them also. He always remained firmly attached with the Jamaat and his children are also attached to the Jamaat. Like their father, they too have a virtuous disposition. May Allah the Almighty always keep them attached to the Jamaat and may they fulfil the prayers and virtuous desires of their father. May Allah bestow His forgiveness and mercy upon Doctor Sahib and elevate his status.

The next mention is of Sughra Begum Sahiba, who was the wife of Din Muhammad Sahib Nangali, Dervish of Qadian. She passed away on 6 January at the age of 85.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

 [Verily to Allah we belong and to Him shall we return.]

She was the daughter of Hazrat Hakim Muhammad Ramazan Sahib^(ra), a companion of the Promised Messiah^(as). She was regular in observing the prayers and fasts and would offer the tahajjud [pre-dawn voluntary] prayers regularly. She was very hospitable, patient, grateful, hardworking, compassionate and possessed many other qualities. She had a deep bond of love for Khilafat.

For many years, she had the opportunity to serve as the secretary khidmat-e-khalq for Lajna Imaillah. The deceased was a musia [part of the institution of Al-Wasiyyat] and leaves behind two sons and two daughters. One of her sons, Bashir-ud-Din Sahib, had the opportunity to serve the Jamaat for 40 years. Her other son, Munir-ud-Din Sahib is currently serving in nizamat-e-ta‘mirat in Qadian.

May Allah the Almighty bestow His forgiveness and mercy upon the deceased and may Allah enable her children to continue on her virtuous deeds.

The next mention is of respected Chaudhry Karamatullah Sahib, who passed away on 26 December at the age of 95 years.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Verily to Allah we belong and to Him shall we return].

He was the paternal grandson of Hazrat Chaudhry Shah Din Sahib^(ra) of Ghatalian, a companion of the Promised Messiah^(as), who had the opportunity to pledge allegiance when the Promised Messiah^(as) came to Sialkot. The deceased was a very pious and loving individual; he would look after the poor and care for those in need. He was a sincere individual who always expressed gratitude to God Almighty in every situation.

His son, Suhail sahib writes:

“Hospitality was a prominent characteristic of his, which would be manifested in particular when devotees of life or Jamaat office-bearers would visit Badin in Sindh.”

He had the opportunity to serve in the Furqan force as well. From 1983 until 2018, he worked voluntarily in the office of Al Fazl International. From the very beginning, he had offered his house to be used for Jamaat functions and even in the current house, he dedicated one part of the house to be used as a Salat centre.

His daughters and his son are also rendering their services for the Jamaat. One of his grandsons, Farhad Ahmad, is a missionary and serving here in the UK in the Press and Media Department. May Allah the Almighty bestow His forgiveness and mercy upon the deceased and enable his children and his progeny to continue on his virtuous deeds.

The next funeral is of Chaudhry Munawar Ahmad Khalid Sahib from Germany, who passed away on 20 August [2020] at the age of 85.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Verily to Allah we belong and to Him shall we return.]

The deceased had a strong bond with Nizam-e-Jamaat and would fully partake in tablighi and tarbiyati activities. During different times, he had the opportunity to serve as sadr [president] and general secretary. He also had the opportunity to serve in different departments of Majlis Ansarullah.

Furthermore, when he was in Pakistan, he had the opportunity to serve as the manager looking after the lands belonging to Tahrik-e-Jadid. He had a loyal bond with Khilafat. The deceased was a musi. Aside from his wife, he is survived by five sons and six daughters.

The next mention is of Naseera Begum Sahiba, wife of Ahmad Sadiq Tahir Mahmood Sahib who is a retired missionary from Bangladesh. She passed away according to divine decree on the night of 27/28 November [2020].

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Verily to Allah we belong and to Him shall we return.]

The deceased was the daughter of Maulvi Muhammad Sahib, former national president. The deceased was regular in observing prayers and fasts, very devout, hospitable, patient and content.

During Ramadan, she would regularly recite the Holy Quran and finish a complete reading. Aside from this, she had many other virtuous qualities. May Allah bestow His forgiveness and mercy upon her.

The next mention is of Rafiuddin Butt Sahib. He passed away on 6 December [2020] at the age of 92 years.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْن

[Verily to Allah we belong and to Him shall we return.]

He was the son of Hazrat Maulvi Khairuddin Sahib^(ra), who was a companion of the Promised Messiah^(as). By the grace of Allah, he joined the institution of Al-Wasiyyat during his youth. He had the opportunity to serve the Jamaat in various capacities. He served as the local president and amir of Baddomalhi, district of Narowal and also as the local president of Wah Cantt. He had the opportunity to become a prisoner in the way of Allah.

He is survived by four daughters and one son. One of his sons-in-law is Naseem Ahmad Sahib, who is a missionary and is currently serving in Nigeria. May Allah the Almighty bestow His forgiveness and mercy upon the deceased.

May Allah elevate the status of all the deceased members and grant them a place with their loved ones. As mentioned before, I will lead their funeral prayers in absentia.

Original Urdu trasnript published in Al Fazl International on 12 January 2020, pp. 5-11.  Translated by The Review of Religions.