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

Today, I would like to talk about a long-serving member of the Jamaat, respected Chaudhry Hameedullah Sahib, who recently passed away. He was serving as the wakil-e-ala of Tahrik-e-Jadid in Pakistan as well as the sadr of Majlis Tahrik-e-Jadid Anjuman Ahmadiyya. He had also been serving as the officer of Jalsa Salana for many years. He passed away in the Tahir Heart Institute on 7 February, at the age of 87:

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

Respected Chaudhry Hameedullah Sahib’s father was Babu Muhammad Bakhsh Sahib and his mother was Aisha Bibi Sahiba. They lived in an area on the outskirts of Bhera. Chaudhry Sahib was born in Qadian in 1934. His father accepted Ahmadiyyat approximately five years prior to his birth. In relation to his acceptance of Ahmadiyyat, he narrated:

“I call upon God Almighty as my witness and relate the following dream …”

Regarding the details of the dream, he stated:

“I was in Bangla Bakhuwala in Sargodha.”

He was working in the irrigation department and was staying in Bangla Bakhuwala. He travelled a lot, therefore may have been on a journey and spent the night there. He further narrates:

“In October 1929, at approximately 2am, I saw the Holy Prophet^(sa) in my dream and he was sitting on a prayer mat. The Holy Prophet^(sa) placed both his hands on his thighs, as if he was occupied in the remembrance of Allah whilst recounting his attributes and praise on his fingers. His blessed countenance was turned towards the East. The Holy Prophet^(sa) then said to me, ‘The joints of the chair you are sitting on have become loose.’ Upon this, I stood up immediately and saw that one of the joints had become loose. I expressed my gratitude and said, ‘You have saved the life of a servant. If I had fallen forwards or backwards, my head would have split open.’ A short while later, I saw that the Holy Prophet^(sa) was holding a new office chair with his blessed hands and the arms of the chair were greatly extended. The Holy Prophet^(sa) then said, ‘Take a seat on this chair. This is the chair of Ahmadiyyat. That is, it is supported by arguments and is the true Islam!’ Following this, I woke up.” (Basharat-e-Rahmaniyyah, pg. 157)

This was the account in relation to his father’s acceptance of Ahmadiyyat.

Chaudhry Sahib acquired his elementary education in Qadian. He was studying in the eighth class, when in 1946, Hazrat Musleh-e-Maud^(ra) called upon people to dedicate their lives for the service of Islam. Responding to this call, his mother took him to Hazrat Musleh-e-Maud^(ra) and submitted, “This is my son and I dedicate his life for the service of Islam.”

Following this, Hazrat Musleh-e-Maud^(ra) gave some instructions and that he should continue his education in school. In 1949, he passed the matriculation exam. Thereafter, in accordance with the guidance of Wakalat-e-Diwan Rabwah, he came to Rabwah for an interview. Following the written exam, Hazrat Khalifatul Masih II^(ra) personally took his interview.

At the time, a meeting was taking place of the naziran of Anjuman Ahmadiyya and Hazrat Khalifatul Masih II^(ra) was also present. Right there and then, Hazrat Musleh-e-Maud^(ra) called forward the three or four youths who were there at the time; Chuadhry Hameedullah Sahib, Muslehuddin Sahib and Samiullah Sahib. Hazrat Khalifatul Masih II^(ra) then interviewed them and upon his instructions, they furthered their education, graduating from school and university.

On the instructions of Hazrat Khalifatul Masih II^(ra), he completed his BSc in mathematics, achieving second position overall in the entire province and then attained an MA in mathematics from Punjab University, Lahore in first division. In 1955, he was appointed as a teacher at the Talim-ul-Islam College, Rabwah and then head of its mathematics department. (Tarikh-e-Ahmadiyyat, Vol. 10, p. 104, 120)

He married in 1960 to Razia Khanam Sahiba, daughter of Abdul Jabar Khan Sahib of Sargodha. He continued to serve at the Talim-ul-Islam College until 1974. After the college was nationalised, Chaudhry Hameedullah Sahib took leave upon the guidance of Hazrat Khalifatul Masih III^(rh). As the college had been taken over by the government there was no mandate for him to continue working in a government institution, being a life devotee. However, Hazrat Khalifatul Masih III^(rh) instructed some of the life devotees, who were working at the college to continue serving there as there was a need, whereas he instructed other life devotees to leave and enter the service of the Jamaat. After resigning from the college, he was appointed by Hazrat Khalifatul Masih III^(rh) as nazir ziafat [hospitality].

In 1982, Hazrat Khalifatul Masih IV^(rh) appointed him as wakil-e-ala of Tahrik-e-Jadid and for a while, he also served alongside this role as additional sadr of Majlis Tahrik-e-Jadid.

In the Jubilee year of 1989, he was appointed as sadr of Majlis Tahrik-e-Jadid and served in this capacity until his demise. From 1986 until his passing, he also served as the additional nazir-e-ala and supervised emergency situations in Sindh etc. During the era of Hazrat Khalifatul Masih III^(rh), he also had the honour of being appointed as amir-e-muqami Rabwah. (Tarikh-e-Ahmadiyyat, Vol. 28, p. 112, 335)

He served in various capacities in Majlis Khuddam-ul-Ahmadiyya Rabwah and Majlis Khuddam-ul-Ahmadiyya Markazia. From 1969 to 1973, he was appointed as the sadr [president] of Majlis Khuddam-ul-Ahmadiyya Markazia. At that time there was a central Khuddam-ul-Ahmadiyya for all the worldwide Khuddam. Each country did not have its independent sadr of Khuddam-ul-Ahmadiyya.

When Hazrat Khalifaul Masih III^(rh) appointed Chaudhry Sahib in 1969 as sadr of Majlis Khuddam-ul-Ahmadiyya, he gave some very important words of advice. Although this extract from the address delivered by Hazrat Khalifaul Masih III^(rh) is quite long; however, it very essential for the physical progeny of the Promised Messiah^(as) as well as his spiritual progeny and also for those who serve the Jamaat, all of whom should hold this advice close at all times and make it binding upon themselves. They should strive to act upon this guidance and always be concerned about whether they are truly fulfilling its due rights.

Hazrat Khalifatul Masih III^(rh) stated:

“You should pray for the youth who is becoming the sadr. Also pray for the devoted youth who is completing his tenure in this position that may Allah the Almighty accept his efforts. And may Allah the Almighty grant the newcomer the ability, through Allah’s help, to be able to exceed his predecessors.”

Hazrat Khalifatul Masih III^(rh) said:

“We can never remain static in one position. Every person entrusted with a new responsibility must strive to surpass those who came before him. This is because the Jamaat is continuously growing and expanding even further. The works of the Jamaat are increasing and so are the responsibilities. In short, I am explaining that the one who is newly becoming the sadr of the Majlis is not a blood relative of the Promised Messiah^(as).”

Perhaps the sadr preceding Chaudhry Sahib was Hazrat Mirza Tahir Ahmad, Khalifatul Masih IV^(rh), who was a member of the Promised Messiah’s^(as) family. In any case, Hazrat Khalifatul Masih III^(rh) stated:

“He [the new Sadr] is not a member of the family of the Promised Messiah^(as). However, in terms of a spiritual relationship, every person is capable of being included in the spiritual progeny of the Promised Messiah^(as) on account of their effort, struggle, prayers and humility. One ought to truly become a part of the Promised Messiah’s^(as) spiritual progeny.

“There are many who exceed even the physical progeny despite being amongst the spiritual progeny alone. The physical relationship is a worldly relationship which has no link with faith or spirituality. The real relationship of the Promised Messiah^(as) with his progeny is a spiritual connection” – this is something that should be remembered by those who are related to the Promised Messiah^(as), who have a physical connection by blood. The real connection of the Promised Messiah^(as) with his progeny is a spiritual one.

“This is why it is said that the prophets never receive inheritance, nor do they leave any inheritance behind. This is because inheritance is based on close physical relationships and this concept is negated [with regard to prophets].

“As far as the spiritual blessings and grace is concerned, that indeed is the reality, truth and true wisdom and the true essence of becoming one’s spiritual progeny, whereby one fulfils the directives of Allah the Almighty according to His Will and Command. Every person gains reward based on their devotion, sincerity and sacrifice. This in reality is the spiritual progeny of a spiritual person.

“Physical progeny bears no significance in this regard. In reality, those who become the spiritual progeny of the Promised Messiah^(as) are the true offspring of the Promised Messiah^(as). For this reason, the Promised Messiah^(as) stated that he offered supplications and Allah the Almighty accepted his prayers for them and included them in his spiritual offspring. If being the physical progeny was a distinct characteristic, then there was no need for the Promised Messiah^(as) to offer this supplication for them, nor was he in need for Allah to accept this prayer.

“Thus, it is vital for one’s spiritual relationship [with the Promised Messiah^(as)] to be strengthened, irrespective if one is related by blood or not.

“Similarly, those people who assert that simply being the physical progeny of the Promised Messiah^(as) is a distinct quality, are mistaken. There have been people in the past who have harboured enmity against the progeny of the Holy Prophet^(sa) only because they were his descendants. At the same time, it is also wrong to assume that they were honoured only because they were his physical progeny. If one grants them honour and reverence simply because of this blood relation, then such a person is utterly foolish.”

This covers both aspects; whoever harbours enmity simply because they are the physical progeny is wrong, just like the one who gives them honour and reveres them simply because they are the physical offspring.

Hazrat Khalifatul Masih III^(rh) states:

“Such a person”, who thinks this, “is devoid of spirituality and intellect. The real connection and relationship is through spirituality. If physical offspring establish a connection by inculcating within them a spirit of sacrifice and selflessness, then Allah the Almighty will reward them and bless them by bestowing His nearness and pleasure.” If the physical offspring become established upon this and adopt the spiritual blessings of the prophet, then Allah the Almighty will reward them by bestowing His nearness and pleasure. “And despite not being physically related, if a person adopts these spiritual blessings and proves themselves worthy enough to be deemed his [i.e. the prophet’s] true offspring, then it is wrong to say that they cannot achieve a status and rank in the eyes of God because they are not his physical progeny.”

Thus, even if a person is not physically related, if they prove themselves to be the spiritual progeny, they will be bestowed with their due rank. Anyone who says that they will not be bestowed with this rank and honour is mistaken.

Hazrat Khalifatul Masih III^(rh) says:

“Both viewpoints are incorrect. What truly matters is to follow the right path. Only the one who is deemed honourable and worthy in the sight of Allah the Almighty attains success. They are granted the opportunity to serve the religion of God Almighty according to their capacities. Allah the Almighty accepts their efforts, irrespective of whether they are physically related to the one who is divinely commissioned or not.

“Therefore, it is irrational on part of those who say that since they are related by blood, they ought to be honoured. Similarly, it is also wrong to say that certain people are good because they are physically related and that they have inherited their honour and respect. No one inherits respect and honour in this manner.

“The one who thinks that a person will not receive honour and eminence because they are not physically related is also in error. Hence, the one who thinks that since they are physically related, therefore they deserve honour, is mistaken. In essence, another name for spiritual connection is righteousness, instilling love for Allah the Almighty, sacrificing for Allah the Almighty, to bring about a death upon oneself, to consider oneself worthless and to be bestowed with a new and pure life after completely annihilating oneself in the way of Allah. This is the true relationship, without which no other relation exists.”

Hazrat Khalifatul Masih III^(rh) states:

“By the grace of Allah the Almighty, Khuddam-ul-Ahmadiyya has made significant progress in the past three years. However, just like there are various mountain peaks, there is no designated peak for Khuddam-ul-Ahmadiyya, after ascending which, they can think they have reached their goal and that their work is complete. We have to ascend that mountain which has no peak because above this peak is the kingdom of the Benevolent Lord. The distance between man and God is immeasurable. We should try our utmost – as if it was a case of life and death – that we do not become stationary on one point, nor do we stop at a place and think that we have achieved all that which we wished to achieve. Nay! It has been decreed that our progress and [spiritual] ranks are limitless. If we strive to our utmost and the sincerity and love we have for Allah the Almighty in our hearts is also ascertained and accepted by Him, then Allah will continue to bestow His grace upon us, just as He has been doing so. As a result of this, man develops an ever deeper love for God Almighty and becomes even more estranged from one’s baser self.” (Mash‘al-e-Rah, Vol. 2, pp. 212-214)

Thus, this was the guidance Hazrat Khalifatul Masih III^(rh) imparted to Chaudhry Sahib and it was owing to Chaudhry Sahib that we also heard these words. Whenever a life devotee, Jamaat worker or member of the Promised Messiah’s^(as) family reflects over these words, they ought to pray for Chaudhry Sahib to be granted a lofty station [in Paradise] as it was due to him that we heard these golden words of advice.

Delivering an address at the Khuddam-ul-Ahmadiyya Markaziyya Ijtema in 1970, Hazrat Khalifatul Masih III^(rh) said the following about Chaudhry Sahib:

“I have assigned the leadership of Khuddam-ul-Ahmadiyya to a sincere young man, who, despite not being from the physical progeny of the Promised Messiah^(as), has a strong spiritual relationship with him. Allah the Almighty has granted him the opportunity to work and has blessed his endeavours and also accepted our prayers.” (Tarikh-e-Ahmadiyyat, Vol. 26, p. 214)

When he finished his term as the sadr of Khuddam-ul-Ahmadiyya, during the farewell ceremony, the following was mentioned in the address delivered on that occasion – and what has been said about him is not an exaggeration:

“Today’s special ceremony is in honour of Chaudhry Sahib. The four-year term of Chaudhry Hameedullah Sahib was the addition of a golden chapter in the history of Ahmadiyyat. During this time, under the special guidance of Hazrat Khalifatul Masih^(aa)” – this is referring to the era of Khalifatul Masih III^(rh) – “each department of Khuddam-ul-Ahmadiyya International has worked very diligently with respect to its capacity and numbers.

“Chaudhry Hameedullah Sahib worked with the utmost humility and with a selfless spirit, constantly striving to inculcate the wonderful attributes of obedience, loyalty and a connection with Khilafat amongst the youth, which will guide them in the future, insha-Allah.

“Under his tenure as sadr, each department of Khuddam-ul-Ahmadiyya worked in accordance with the wishes of Hazrat Amirul Momineen, Khalifatul Masih III^(aba). During his tenure as sadr, the fundamental directives of Hazrat Musleh-e-Maud^(ra) were compiled in book form called Mash‘al-e-Rah; for Atfal-ul-Ahmadiyya, the booklet Yaad Rakne ki Batein [Key Points to Remember] was published; the overall central Majlis was strengthened, in particular the financial system.

“With love and a spirit of devotion, he remained firm on the principles that every instruction, directive or indication of Khalifatul Masih should be obeyed wholeheartedly and with full conviction. Furthermore, in order to act on all the words and commandments of His Holiness to the letter, every possible means should be utilised. Before being bestowed the esteemed responsibility of sadarat [presidency], he had the opportunity work in various capacities of the Markazi Majlis Amila.” (Khalid Magazine [Rabwah], December 1973, pp. 3-4)

Hazrat Khalifatul Masih III^(rh) was also present during this farewell ceremony. I will present a part of the brief address he delivered. Hazrat Khalifatul Masih III^(rh) stated:

“For the outgoing sadr, I pray that may Allah reward him generously and for the new sadr, I pray that may Allah the Almighty enable him to render exceptional services and may his efforts be accepted. Majlis Khuddam-ul-Ahmadiyya has passed through various phases to reach the stage which the entire world can witness today.

“Initially, it was like a small seed, but now this seed has transformed into a beautiful young and healthy tree that is flourishing. Under each sadarat, the sadr has performed two tasks; some of them have worked exceptionally well in this regard, whilst some to a reasonable standard and some simply saw out their tenure, in regard to certain aspects of their work. Nevertheless, each sadarat worked in regard to two aspects: one aspect was to uphold the traditions that were already established and secondly, to meet the needs that had arisen.”

New challenges are faced and there can be new developments and requirements as a result of which there is a need to overcome them. A living entity has to carry out these two tasks.

Hazrat Khalifatul Masih III^(rh) then said:

“Khuddam-ul-Ahmadiyya will continue until the Day of Judgement because this organisation is part of the Jamaat established by the Mahdi [the guided one] of the Holy Prophet^(sa) and regarding this community, there are tidings that all the responsibilities until the Day of Judgement will be assigned to it. These responsibilities are principally and wholly related to the followers of the Holy Prophet^(sa) and Islam because the Ahmadiyya Community will continue to flourish until the Day of Judgement. Therefore, all auxiliary organisations of the Ahmadiyya Community will also continue until the Day of Judgement.

“Thus, it becomes incumbent upon whoever is handed the reins of leadership [of this organisation] to safeguard the previous beauty, magnificence and glory of the primary organisation” i.e. the Jamaat “and its auxiliary organisations and then to go on increasing it further.”

Hazrat Khalifatul Masih III^(rh) then said:

“We cannot remain stationary at one point, because this is akin to death. This is a fundamental principle of life.”

At every level and in every department and organisation of the Jama’at, every office-bearer should bear in mind that they can never remain stationary because to remain stationary is akin to death and is a fundamental principle of life.

Hazrat Khalifatul Masih III^(rh) further said:

“Each new sadr has a greater responsibility than the previous sadr, because the previous sadr worked according to the situation that prevailed two years earlier and then built upon that.”

Therefore, the new sadr has to build upon the work carried out by his predecessor.

Hazrat Khalifatul Masih III^(rh) further said:

“The work increases and there are new instructions and guidance issued by the Markaz, i.e from the Khalifa of the time. New responsibilities are placed upon the sadr according to the changing circumstances. Hence, to uphold previous traditions and to fulfil the new requirements and then to understand the changing circumstances requires an invigorated approach and effort.”

Hazrat Khalifatul Masih III^(rh) then said:

“May Allah graciously reward the respected brother and youth, Hameedullah Sahib, for the manner in which he rendered all his services for the Jamaat. Furthermore, whatever responsibility of faith is placed upon his shoulders and for whichever department or capacity he serves in, may he continue to work in an excellent manner until the very end.” (Mash‘al-e-Rah, Vol. 2, pp. 414-415, address delivered 1 December 1973)

Chaudhry Sahib played an important role working as part of the emergency committee established under the directives of Hazrat Khalifatul Masih III^(rh) owing to the difficult circumstances of 1974. (Silsla-e-Ahmadiyya, Vol. 3, p. 281)

After Hazrat Khalifatul Masih IV^(rh) migrated to London, he instructed Chaudhry Sahib to come here, where he stayed for more than a year to establish the Markazi departments; he played a key role in organising and establishing the system here.

From 1982 to 1999, he had the opportunity to serve as the national president for Majlis Ansarullah. In those days, there was no condition of any fixed terms. He served for approximately 17 years as the national president of Ansarullah. During his tenure as the president of Ansarullah, the first volume of Sabeel-ur-Rishad was prepared and published, which was a compilation of Hazrat Khalifatul Masih II’s^(ra) various sayings. Also, a very commendable work was done in regard to the expansion and construction of the guest house. (Ansarullah Rabwah, January 2000, p. 15, 17)

He also had the opportunity to serve as the president of the planning committee for the centenary jubilee of Jamaat-e-Ahmadiyya in 1989 and prior to this, he served as the secretary of the planning committee for the centenary jubilee of Jamaat-e-Ahmadiyya.

In 2005, he served as the president of the central committee for the centenary jubilee of Khilafat-e-Ahmadiyya in 2008. He was appointed as the president for the central committee for the centenary jubilee of Khilafat-e-Ahmadiyya and since the projects under this committee are ongoing, therefore he continued to serve as its president till now. Even now, some literature is being published [under this scheme].

Upon the demise of Hazrat Khalifatul Masih IV^(rh) in 2003, he had the honour of presiding over the electoral committee for Khilafat. As wakil-e-ala, he officially visited many countries in Africa and Europe.

After the demise of respected Syed Mir Daud Ahmad Sahib in 1973, Hazrat Khalifatul Masih III^(rh) appointed him as the officer [afsar] Jalsa Salana. From 1973 till his demise, he continued to serve as the officer Jalsa Salana.

Even though after 1983, the Jalsa Salana has not been held in Pakistan, the administrative system remains and he continued to oversee it. He would regularly provide updates as to how they could accommodate a maximum number of attendees if Allah the Almighty provided them with the opportunity to hold the Jalsa and improved the circumstances there.

He possessed great administrative skills and always utilised them in his work. Prior to becoming the officer of Jalsa Salana, he served in the administration of Jalsa Salana in various capacities. When Hazrat Khalifatul Masih IV^(rh) travelled to Qadian for Jalsa Salana in 1991, he appointed him as the officer of Jalsa Salana [there]. Commending his efforts in one of his sermons, Huzoor^(rh) stated:

“Chaudhry Hameedullah Sahib and Mian Ghulam Ahmad Sahib from Pakistan worked very diligently for a long period of time. They travelled to Qadian and understood the issues there and adhering to my instructions, they rendered an exemplary service in organising all the arrangements. The Ahmadi population of the Jamaat in Qadian is very small and it was not possible for them to undertake the arrangements on such a vast scale.” (Daura-e-Qadian 1991, p. 171)

In addition to being appointed as the officer of Jalsa Salana in 1977, he was also appointed as nazir Ziafat. From 1977 to 1987, he served as the nazir Ziafat.

He is survived by his wife, Razia Khanam, one son and two daughters. His son, Rashidullah Sahib resides in Canada and one of his daughters is here in London, wife of Zaheer Hayat Sahib and the other daughter, Rizwana Hameed, is the daughter-in-law of Kamal Yusuf Sahib and wife of Nisar Ahmad Sahib in Sweden.

His wife says:

“Our marriage took place in 1960. After our marriage, I saw that whatever allowance he received, he would first take his chanda out from it. He would also advise me to do the same and would say to first contribute towards chanda and then fulfil other expenses. He also encouraged me to become a member of the institution of Al-Wasiyyat. At the time of our marriage, Chaudhry Sahib’s allowance was 80 rupees.”

Nowadays, one cannot even imagine this. Although things did not cost much in those days, but despite this, 80 rupees was a very small amount. [She further states:]

“Upon this, I became extremely concerned as to how we would get by with such a small amount that was left over after having contributed towards our chanda from it. However, owing to the blessings of the chanda, Allah the Almighty would continue to bestow His blessings and we would get by very comfortably.”

I believe that since he was teaching at the college at the time, the college staff had a higher allowance; however, the other Jamaat workers, such as missionaries and life-devotees, had even less allowance than this. She further writes:

“He was very regular in his Tahajud prayers and would offer his five daily prayers in congregation at the mosque or in his office. If he was unwell, then he would offer his prayers at home. He would always take special care for the offering of prayers and right till his demise, he continued to offer all his prayers and on time. Upon observing him, the habit of offering the Tahajud prayer was also instilled in me as well. I learnt everything from him.”

She further states:

“He treated me with great kindness. Whenever we received something in the house, he would always give it to me first and then distribute it amongst the children. He would often come home very late as he would continue working till the late hours of the night in the offices.

“I observed that he would never disturb me and would open the outside door himself with the key and enter inside. No matter how late he came, he never woke me up by ringing the doorbell of the house. I would place the food in the pot according to how much he would require to eat and place some rotis next to it and would go to sleep. He would come from outside and would warm the food himself and eat it.

“He never made any demands in regard to food or clothes. He would happily eat whatever food I presented to him and he would also happily wear the clothes I would buy for him. He never complained about it.”

This is a very fundamental principle in order to establish peace and harmony in the homes. If this is adhered to, then 80 percent of domestic issues would not even arise.

“He would always attend the funerals of the martyrs, office-bearers, renowned personalities [of the Jamaat] and Jamaat workers and their families. He would remain there right till the burial. He never harboured any anger against anyone in his heart and would conceal the shortcomings of others. He was a very kind and compassionate husband and father. He would never become angry with any relative and would always be the first to seek reconciliation and would always say:

اَلْعِزَّۃُ لِلّٰہِ جَمِیْعًا

“‘To Allah belongs all honour.’

“He would take great of care of his siblings and other relatives. Every Thursday, he would visit the house of his sister who resides in Rabwah. Chaudhry Sahib also greatly looked after his parents as well.”

She further states:

“I had an operation once and for 10 days, was admitted in hospital. There was no place for him to sleep there and so he would sleep on the floor in my room. He never complained that he could not sleep on the floor. He was an extremely kind and caring husband. Whenever I would fall ill and be admitted to the Tahir Heart Institute, he would remain with me there and would look after me in every way.”

His daughter states:

“He never spoke to my mother in a loud voice. Our father was not only a father, but also our friend and we could share everything with him.” She further states:

“He would often offer his Tahajud prayer in my room when I was a child and I still recall the prayer he would recite repeatedly:

اے قادر و توانا! آفات سے بچانا

[O Powerful and Mighty God, save me from all kinds of affliction.]

When we were children, he would relate stories to us before going to sleep. When he would come to Sweden, he would also relate stories to my children when they were young. Our father was a great source of prayers for us.”

His daughter further states:

“It was always his routine that he would leave for the office after having breakfast and would return home late in the afternoon. He would go back to the office after the Asr prayer and would come home late in the night after the Isha prayer. During our childhood, if we needed any help in maths, he would only have an hour after Fajr to teach us.

“On one occasion, after the inspection of Jalsa Salana, the workers of Jalsa Salana were sat in the company of Hazrat Khalifatul Masih III^(rh) to eat food and Hazrat Khalifatul Masih III^(rh) said to him, ‘Come and eat with me from my bowl.’” In those days, they would present the food in bowls made from clay. When the bowl was presented before Hazrat Khalifatul Masih III^(rh), he called Chaudhry Sahib to come and eat from the same bowl.

“He truly did just justice in his waqf [life devotee]. Apart from eating, drinking and sleeping, his entire time was spent for the service of the Jamaat and he did not waste his time.”

His daughter further states:

“When I was young, he once taught me that the upper hand was better than the lower hand. Before this, I would open my hand” i.e. with the palm facing up “and take something. However, he advised against this and through the gesture of his own hand, he would explain that you should take something with the hand placed at the top, whether it is money or anything else that is being given.” This is also a good method of tarbiyat [moral upbringing]. “He had no desire for any worldly material.”

She states:

“I have never seen this quality in any other person in that no matter how big a gift he was given, he would never show any expression of amazement over it. To serve the Jamaat was what really pleased him and was his desire. He always kept his phone by his bedside and was available to everyone 24 hours a day.”

Then, his elder daughter states:

“He was always very observant of his children and would take great care of their emotions and sentiments. He never placed any burden on us for his own personal needs. He never asked us to carry out his own work; rather, he would always do his work himself. He would always try and help us. He would sit my children down next to him and relate to them accounts from the Jamaat and the blessings of waqf and his faith-inspiring accounts with Khulafa. Everything he said was with a particular purpose in mind and it would have a very positive impact on us.”

His son has also written the same and states:

“He would always give emphasis on two points that no matter what the circumstances, never miss the prayers, nor the sermon of the Khalifa of the time. And whatever instruction the Khalifa of the time gives, make utmost effort to fulfil it.”

He further states:

“He would often say to me that if I wanted to open a way for tabligh, then I should try to leave an impression on the Canadians whereby they felt that I respected them and had love for them.”

Jameel-ul-Rehman Rafiq Sahib, who is the wakil-ul-tasnif in Tahrik-e-Jadid, writes:

“I had a very long-standing relationship with Chaudhry Sahib. Chaudhry Sahib’s father, Muhammad Bakhsh Sahib was a very pious man with a virtuous disposition. These same qualities were passed onto Chaudhry Sahib, which were further refined. His father, Muhammad Bakhsh Sahib would preach to Chaudhry Fazl Ahmad Sahib – this is around 60 to 70 years back – and owing to the preaching efforts of his father, Chaudhry Fazl Ahmad Sahib accepted Ahmadiyyat.”

Jameel-ul-Rehman Sahib further states:

“Later, Chaudhry Fazl Ahmad Sahib became my father-in-law and in this way, we had a link and he made every effort to fulfil this bond.” He further writes:

“Apart from this, he was also my teacher. Whilst I was studying BSc, he had just completed his MA in mathematics and taught us for a period of time.

“He would always teach with great dedication and we would be greatly impressed by it. He strictly adhered to his principles, but was also very compassionate and caring and would also confidentially and discreetly assist those workers who were in need of help.

“By the grace of God, he was extremely hardworking. He had a high intellectual disposition and great knowledge of history and geography and would teach others about it as well. By the grace of God, he would spend the wealth of the Jamaat with great caution and would often say that if one had to write a note comprising of just a few words, then they should use half the paper instead of the entire page. He would always thoroughly investigate matters. If ever he was assigned with a task, he would carefully assess every aspect of it and then make his decision. By the grace of God, this was an outstanding quality of his.”

Laiq Nasir, who is the Wakil-ul-Diwan, writes:

“Chaudhry Sahib once told me that when Hazrat Khalifatul Masih III^(rh) was Sadr Khuddam-ul-Ahmadiyya, Chaudhry Sahib was serving his duty as muavin [assistant] Ijtema. Hazrat Khalifatul Masih III^(rh) told him to go and assess the situation in the langar khana [kitchen].” The langar would also operate during the Ijtema as well.

“Hazrat Khalifatul Masih III^(rh) told him to see how the food was being prepared. Chaudhry Sahib stated that he was about to leave when Hazrat Khalifatul Masih III^(rh) called him back and said that the in-charge of the langar was very strict and would not let him enter as he was going without any authority and also he was much older than him. Therefore, Hazrat Khalifatul Masih III^(rh) took off his sadr Khuddam-ul-Ahmadiyya badge and placed it on Chaudhry Sahib as he was serving as his muavin [assistant] and said, ‘This is your authority now in that the sadr Khuddam-ul-Ahmadiyya has sent you and given you his badge. Now go and take an assessment and report back.’”

I once directed all the naziraan and wukala (and later as well on a few occasions) to go out and visit the Jamaats and meet the members and convey my salaam. Chaudhry Sahib also went as well. The person narrating this account states that he went along with Chaudhry Sahib on two occasions. Chaudhry Sahib was assigned the district of Sargodha and he did not leave out a single house in these visits. He went to every house and if anyone was not home and he was informed that he had gone to his land or to work, then he would go there and meet them. There were certain areas where the car could not go and on numerous occasions, he would walk for many kilometres in order to meet the members and covey them my salaam.

Another special quality of his was that he would show complete obedience and meticulously carry out the implementation of the directive I had given. He would read the message which I had given for the members over and over again and would also say to those with him that if he misplaced the order of words when reading out the message, then they should point it out and correct him. This is how particular he was.

He always instructed regarding official matters that irrespective of how big or small the issue may be or even if one had made a mistake, they should always ensure to inform Khalifatul Masih and update him. In this way, one is able to receive the prayers of Khalifatul Masih and the opportunity to reform themselves.

He had an exceptional level of simplicity. During his official visits [to relay the greetings of the Khalifa of the time], he would instruct the Jamaat to not give him any formal protocol. Whenever it was time to eat, he would eat wherever he found the opportunity. At times, he would eat whilst in the car or would sit on the edge of a field whilst visiting the villages. Sometimes, during those visits, the Jamaat would request him to deliver a talk and he would refuse saying that for now he would only perform the duty which he was instructed to carry out.

One instruction of Hazrat Musleh-e-Maud^(ra) to the residents of Qadian and Rabwah was that they should offer their prayers in the mosques of their local areas. Chaudhary Sahib strived to abide by this up until the end. Therefore, even if he went to Masjid Mubarak, which was the central mosque, he would at least offer one of his prayers in the local mosque.

He would go to his office even at night. Many a time, he would go to the office in the evening when no one was there to open the doors. He would go and open them himself and occupy himself in his work. He developed this habit from his time in college.

There is an interesting incident from his time in college. He writes that he was once sat working in the evening in the staff room of Talim-ul-Islam College. An assistant came with a box in which there was some food. He opened it and there was biriyani or pilau inside. The person said that this was sent by the principal. The principal at the time was the Hazrat Khalifatul Masih III, Hazrat Mirza Nasir Ahmad^(rh). He did not know if he was sat there. Hazrat Khalifatul Masih IV^(rh) later told him that he knew he would be sat there and therefore told the assistant to give it to whoever was sat there.

Whenever someone would visit Chaudhary Sahib at his home, he would personally extend them hospitality. He would present whatever he had very frankly to his co-workers and subordinates. Laiq Abid Sahib has written that he was very diligent even in the smallest of matters. He would never sign a draft bill or letter without first reading it completely.

This is a very important point for all department heads that they should not sign things without first reading it carefully.

Chaudhary Sahib was very punctual and his habit of completing his tasks on time was instilled so strongly within him that it was as if he was in control of time and could adjust it as he pleased. In spite of his great adherence to punctuality, he paid much attention to etiquettes. Whenever he would go to the mosque, he would busy himself in the remembrance of Allah and not look at the time as is often observed, that when it is time for prayer, people begin looking at the time thinking as to why the prayer hasn’t commenced yet. He would begin the prayer only when the imam came forward.

He would give advice to missionaries who would visit from abroad. Usually, he would advise them to read the books of the Promised Messiah^(as) and to act upon the teachings in those books. In this way, they would be able to bring about a unified image of Ahmadiyyat around the world.

Samiullah Siyal Sahib writes:

“We completed our matriculation exams together. After completing our studies, we presented ourselves to Hazrat Khalifatul Masih II^(ra) and requested to be accepted for waqf; which Huzoor^(ra) graciously accepted. I worked with him in different capacities right until the end, that is for approximately 71 years. In terms of his qualities, he was an exceptional man. He was compassionate, determined, always ready to serve his faith and one who had boundless love for Khilafat. Another quality he possessed was that he trained the new life-devotees in a wonderful manner.”

This was indeed a great quality of his which is why I assigned him some life-devotees to train them and he trained them in an excellent manner.

Haleem Quraishi Sahib says that he had a firm grasp over administrative and financial matters and he would never tolerate any mismanagement. He closely monitored the financial affairs. He would always remain updated with regard to the prices of items. If any bill was received in which there was an excess expenditure of even 10 rupees, he would enquire as to why 110 rupees were spent on a certain item in a shop when the cost was only 100 rupees.

Ameer Muhammad Qaisarani Sahib is an engineer in the roti plant for the Jalsa Salana. He says that Chaudhary Sahib would give utmost importance to seeking counsel. Before making any decision, he would always take counsel from the relevant office-bearer or expert in that field. Before taking any new step, he would make a full assessment and only after taking counsel extensively would he reach a conclusion. On Fridays, when the offices are generally closed, he would come to test the roti plant. Likewise, in the extra day off in the last week of the month, he would often go to the office.

With regard to this, he would explain to his colleagues that he once learnt from Hazrat Khalifatul Masih III^(rh) that whenever one faces any worries or difficulties in their personal lives, they should give more time to the works of the Jamaat. In this way, God Almighty would alleviate their worries Himself.

He would show great respect and love to everyone he would meet. He would speak to everyone about the topics they had interest in.

The engineer [Ameer Muhammad Qaisarani Sahib] says:

“Prior to Chaudhary Sahib’s demise, there was a meeting in which there were some delays with regard to some construction work. Upon this, he expressed his displeasure with me and with the other engineers as well. But on the same day, after leaving work, he phoned me and speaking in a cheerful manner as he always did, said that he perhaps used some strong words and was phoning to apologise and then continued to ask how I was.”

Hafiz Muzaffar Ahmad Sahib writes:

“Upon my request, Hazrat Khalifatul Masih IV^(rh) granted permission to build the Rabwah Research Cell. He also instructed that I meet Chaudhary Sahib. And in fulfilment of this instruction, out of the two proposed sites, he built the offices within Jamia. During the meeting, he said, ‘You will be rendering your services to the Jamaat in the future as well so firstly, we have to always keep the future needs of the Jamaat in mind, but secondly, we must also bear in mind the principles of moderation and sufficiency.’ Hence, he also advised that instead of desiring for large office tables or comfortable chairs, we should plan to have furniture which is appropriate and sufficient.”

Abdul Majid Tahir Sahib, Wakil-ul-Tabshir in London writes:

“His every moment was spent in service to his faith. With regard to the various matters that carried instructions from the Khalifa of the time for Chaudhary Sahib, he would act upon them immediately and without delay upon receiving them. It often happened that an instruction would arrive in the night, so to fulfil it, he would go to the office, implement it and then return home. Indeed, his every movement and every word was in accordance with the instructions of the Khalifa of the time.”

There are those who deem the written rules and regulations of the Jamaat to supersede the instructions of the Khalifa and that these should be acted upon instead. To them, Chaudhary Sahib would always say that they should act upon whatever guidance or instruction came from the Khalifa as these were the rules for them. In any case, there is an overruling clause present (in the rules and regulations).

Mubashar Ayaz Sahib, Principal of Jamia Ahmadiyya Rabwah writes:

“[Chaudhry Sahib] was an encyclopaedia of Jamaat traditions and history” and this is absolutely true. “From whatever opportunity I had with him, I noticed one thing that was clear was his grasp and command over the work he did.”

Mubashar Ayaz Sahib writes:

“I often tell some of my colleagues that if one was to ever have a meeting with Chaudhry Sahib regarding Jamia, then Chaudhry Sahib would be able to tell us how many stairs there were in Jamia, how many plants there were and where they were placed or where there were some shortcomings. He looked at everything in great detail. Whatever a meeting was about, he would acquire all the information and the minutest details and he would expect his colleagues to do the same.”

Then he further writes:

“It was as if the entire history of Rabwah was before his very eyes and imprinted upon his heart and mind. A few months ago, I met with Chaudhry Sahib and said that when it came to some historical landmarks, there were some differences in accounts narrated by various elders, hence I sought guidance from him in this matter. Upon this, he explained many things to me and told me in detail that I could find out about a certain thing from such and such person; however, that person’s memory had grown a little weak and so I should make a list and send it to him and then he would go along with me [to those historical landmarks] and tell me whatever he remembered.”

He continues, “His humility and meekness was such that he would always make tea himself and present it to me.”

Mubashar Ayaz Sahib narrates another incident of his humility and meekness; he says:

“A few years ago, we went to Qadian for Jalsa. I, along with the deputy in-charge of the langar khana Mahfoozur Rahman Sahib, was standing and talking, during which time Chaudhry Sahib passed by. We exchanged greetings, after which Mahfoozur Rahman Sahib began telling me in a heartfelt manner that Chaudhry Sahib was of a very simple temperament.

“He said that only a little while ago, Chaudhry Sahib went to him and asked if he could be quickly given something to eat as he had just come from a meeting and in about 15 to 20 minutes, he had to go to another meeting. He said that since the time for food had finished, therefore he told Chaudhry Sahib that there was some food in the fridge which he would warm up for him and in the meantime, Chaudhry Sahib could go and freshen up. He said that he then went and began heating up the food and when he brought it out, he realised that quite some time had passed and since Chaudhry Sahib was very punctual, he wanted to reach his next meeting on time and thought that if he waited for the food to come, he might get late. And so, he saw that Chaudhry Sahib had already gathered the leftover pieces of roti [bread] on the dining table and had almost finished eating it with the lentils or whatever food had been leftover. Thus, he went to his meeting on time and he showed no signs of displeasure on his face to express why the food had been brought out so late. He simply ate the leftover pieces of roti with the leftover lentils – whatever it was that remained in the plates and dish, he ate it and left.”

Chaudhry Sahib extensively studied the books of the Promised Messiah^(as). It seemed as if he was always studying one of his books and it would not merely be to the extent of reading them, in fact it would not be wrong to say that he studied these books very meticulously. He had pondered over every single word and he would find solutions for any questions he had or would at least attempt to do so. He would also advise others that whenever they read books, they should ponder over each word and wherever a question arose, they should try to solve it.

Mubarak Siddiqi Sahib says that once, [Chaudhry Sahib] came to London and Khalifatul Masih had given him permission to hold a sitting with the [members of] TI College.

[Mubarak Sahib] says:

“I went to Chaudhry Sahib and informed him that this is what Khalifatul Masih had said and so, he attended and during the event, I asked him that Allah the Almighty had blessed him with the opportunity to serve for a very long time and had bestowed him with great honours, therefore if he could also advise us as to the secret to his success. Upon this, he said, ‘There is only one secret, which is that one should not deem their own knowledge and understanding to be of any value; rather, one should close their eyes and completely obey the Khalifa of the time. This obedience should be such that your heart bears testimony that you have made every attempt to fulfil the due rights of obedience.’”

Mirza Jawad Sahib writes:

“He used to narrate an incident of Hazrat Khalifatul Masih III^(rh). Once, Hazrat Khalifatul Masih III^(rh) told Chaudhry Sahib that before the partition, on the occasion of Jalsa, members would be assigned week-long duties and during this time, they would only be given one cup of tea in the entire week as a refreshment.

“Once, a Khadim on duty brought his tea joyfully back to his residence – food would be available from the langar as usual, but a duty-holder only got tea once in the week. So this Khadim took his tea back to the guest house where he was staying and the guest staying in the bed next to him thought that he had brought the tea for him. When the worker entered the room, the other guest was lying down and thought that the tea had been brought for him. The guest asked the worker whether he had brought the tea for him, and without giving any indication, the worker gave his tea to the guest.

“Chaudhry Sahib would say that Hazrat Khalifatul Masih III^(rh) related this incident to highlight examples of workers and how they would offer sacrifices under any circumstance and tend to guests.

“Chaudhry Sahib would say, ‘There was a time when a cup of tea was the single refreshment during the week and even that was sacrificed in the midst of performing duties. And today, times are such that God Almighty has blessed this community financially a great deal, to the extent that it is ordinary for tea to be presented at even the smallest of meetings. Thus, we should be aware of the blessings bestowed by God and should always use the Community’s funds responsibly, avoiding all unnecessary spending.’”

In any case, there are many more things that can be mentioned; these were just a few which I have selected. [These accounts] could go on much longer but I will stop here.

Whatever has been stated regarding Chaudhry Sahib, there is no exaggeration in them whatsoever. There are many things which people have written; some were so extensive that I was unable to take any part from them and some, I was not able to read at all.

He possessed extraordinary capabilities; he was very humble and worked extremely hard. I have also worked with him and he would always guide on how to do the work in a very gentle and kind manner. Then, when I was appointed as nazir-e-ala as well as amir-e-muqami, his conduct changed entirely and he remained completely obedient throughout that time.

Then when I became the Khalifa, he fulfilled all of his duties in accordance with his pledge of allegiance with complete loyalty – as an Ahmadi and as a Jamaat worker. He took every word and every instruction of the Khalifa very seriously and would act upon the instruction to the letter. He would never present his own interpretations to the instructions, in that this was the meaning of such and such instruction.

Once, I recommended that the junior section of Jamia Ahmadiyya, which had its own building, should be merged into the senior section of Jamia Ahmadiyya as it was an extra cost and there was no longer any need for a separate building. I sought his opinion on the matter and at the time, he and some other elders of the Jamaat had some reservations and suggested against it. However, later, when I made the decision to still go ahead with it, without voicing any kind of complaint or objection, he immediately began to implement the decision.

I thought that perhaps it would take a few days to implement, but within 24 hours, he implemented it and submitted the report to me, informing me of its progress.

May Allah the Almighty elevate his status and may Khilafat continue to be granted such sultan-e-naseer [excellent helpers].

Continue to pray for the current conditions in Pakistan. May Allah the Almighty quickly improve the circumstances for the Ahmadis there and enable them to live their lives in freedom.

Another important matter that I wish to mention is regarding the Coronavirus pandemic which has spread throughout the world. Ahmadis are not doing their utmost in taking precautions; neither in the UK, nor in the USA, Pakistan or in any other country. Full precautions must be taken; masks must be worn.

Some wear masks and leave their noses exposed despite the fact that the nose should also be covered. Or there are some who leave their masks hanging around their necks, but in that case, what is the use of wearing a mask?

Then people are not abstaining from closely meeting others and are not observing social distancing or other guidelines mentioned by the governments.

We must act upon all of these things, otherwise this pandemic will continue to spread. These days, people should try to limit their travel to a minimum and avoid any unnecessary travel. Those travelling from Europe to Pakistan should be careful and these days, it is better if they do not go at all.

In any case, may Allah the Almighty eliminate this pndemic swiftly and cure all those Ahmadis and non-Ahmadis alike who have been affected by this pandemic.

After offering the prayers, insha-Allah, I will lead Chaudhry Sahib’s funeral prayer in-absentia.

Original Urdu published in Al Fazl International, 5 March 2021, pp. 5 -10.  Translated by The Review of Religions.