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

Previously, I mentioned the expeditions and conquests that took place in the time of Hazrat Uthman^(ra). I will continue mentioning these today. Ali bin Muhammad Madaini narrates that Tabaristan was conquered in the era of Hazrat Uthman^(ra) in 30 AH by Hazrat Saeed^(ra) bin Aas. A battle ensued and the fort was captured [by the Muslims]. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Sanah 30 [Beirut, Lebanon: Dar al-Fikr, 1998], pp. 102-103)

Then, the conquest of Sawari [Battle of the Masts] took place in 31 AH. In the majority of the books of history, the location of this battle is not mentioned; however, Allama Ibn Khaldun has mentioned that this battle took place in Alexandria. (Tarikh Ibn Khuldun, Vol. 2, Wilayat Abdullah bin Abi Sarah ‘ala…  [Beirut, Lebanon: Dar al-Fikr, 2000], p. 575) (Al-Nujum al-Zahirah fi Muluk Misr wa al-Qahirah, Vol. 1, p. 50, Dhikr Wilayat Abi Sarah ‘ala Misr, Dar al-Kutub al-Misriyyah, p. 1929)

According to a narration, the Muslims fought against the Byzantine forces in a battle named “Sawari” in 31 AH. Abu Ma‘shar narrates that the Battle of Sawari took place in 34 AH and the Battle of Asawidah, which was a naval battle, took place took place in 31 AH. According to Waqidi [a historian], both battles of Sawari and Asawidah took place in 31 AH. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Ghazwah al-Sawari, Sanah 31 [Beirut, Lebanon: Dar al- Fikr, 1998], p. 115)

When Hazrat Abdullah^(ra) bin Saad bin Abi Sarh defeated the French and the Berbers in Ifriqiya and Al-Andalus, the Byzantines were outraged and went to Constans II. They prepared an army to fight the Muslims, the likes of which the Muslims had not witnessed since the beginning of Islam. This army consisted of 500 naval fleet, which encountered the Muslims. Amir Mu‘awiyah^(ra) appointed Hazrat Abdullah^(ra) bin Saad bin Abi Sarh as the commander of the naval fleet. When the two armies faced each other, a severe battle ensued. Eventually, Allah the Almighty granted victory to the Muslims as a result of which Constans II fled along with the remaining army. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al-Fikr, 1998], p. 116) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] pp. 152-153)

The conquest of Armenia took place in 31 AH. According to Waqidi, Armenia was conquered in 31 AH by Habib bin Maslamah Fihri. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al- Fikr, 1998], p. 118)

The conquest of Khorasan took place in 31 AH. Hazrat Abdullah^(ra) bin Aamir set out towards Khorasan and conquered Abarshar, Tus, Abiward and Nesa, until he reached up to Sarakhs. In the same year, the people of Merv formed a peace treaty. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Shukhus Abdillah bin Amir ila… [Beirut, Lebanon: Dar al-Fikr, 1998], p. 123)

Merv is in Turkmenistan and the other areas are situated in Iran. Expeditions towards Byzantine territories began in 32 AH. In 32 AH, Amir Mu‘awiyah^(ra) fought against Byzantine territories and reached the shores of Constantinople. (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] p. 155)

The conquests of Marw Al-Rudh, Taleqan, Faryab, Jowzjan and Tokharistan took place in 32 AH by Hazrat Abdullah^(ra) bin Aamir. Taleqan is the middle region between Balkh and Marw Al-Rudh located in present day Afghanistan; Faryab is also an area of Afghanistan; Jowzjan is also situated in Afghanistan; Takharistan is also part of present-day Afghanistan; all these areas were conquered. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2, Fath Maru al-Raudh wa al-Taliqan…  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 630) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Karachi, Pakistan: Dar al-Isha’ah, 2004], p. 168)

Abul Ash‘ab Saadi narrates from his father that Ahnaf bin Qais fought against the people of Marw Al-Rudh, Taleqan, Faryab and Jowzjan well into the night, until Allah the Almighty inflicted the enemy with defeat. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Fath Maru al-Raudh wa al-Taliqan…  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 130)

Ahnaf bin Qais dispatched the cavalry under the command of Aqra bin Habis to Jowzjan. Aqra was sent to deal with the remaining army that Ahnaf had already defeated. Thus Aqra encountered them in a ferocious battle, in which many from the cavalry were martyred. Eventually Allah the Almighty granted the Muslims victory. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Fath Maru al-Raudh wa al-Taliqan…  [Beirut, Lebanon: Dar al-Fikr, 1998], pp. 130-131)

Balkh was conquered in 32 AH. From Marw Al-Rudh, Ahnaf bin Qais headed towards Balkh and besieged the residents [in the city]. In ancient times, Balkh was one of the most important cities of Khorasan and is the oldest city of present-day Afghanistan. The old part of the city is presently in ruins, located 12 kilometres to the right of the Balkh River. The residents of the city agreed to a peace treaty for 400,000 dirhams, which Ahnaf bin Qais accepted. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma‘a Ahl Balkh  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 131) (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 568)

The expedition of Herat took place in 32 AH. Hazrat Uthman^(ra) dispatched Khulaid bin Abdullah bin Hanafi to Herat and Badghis. He conquered both cities, but later they [i.e. the people of the cities] rebelled [against the Muslims] and allied themselves with the Karen king [House of Karen]. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma‘a Ahl Balkh  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 131)

In 32 AH Hazrat Abdullah^(ra) bin Aamir departed leaving Qais bin Haythim as the governor in his absence. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh [Beirut, Lebanon: Dar al-Fikr, 1998], p. 132)

The [King] Karen had prepared a large army to confront the Muslims. Qais bin Haythim appointed Abdullah bin Hazim as the governor and left to assist Hazrat Abdullah bin Aamir. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh [Beirut, Lebanon: Dar al-Fikr, 1998], pp. 132-133)

Since there was a vast enemy army facing them, Abdullah bin Hazim left to fight against [King] Karen with an army of 4,000 soldiers. Abdullah bin Hazim sent 600 soldiers as a vanguard and set out behind them. The vanguard force reached the army of Karen in the night and launched an attack. Due to this sudden attack, the enemy became petrified and when the remaining Muslim army reached there, the enemy suffered a crushing defeat and [King] Karen was killed. The Muslims chased them and many people were either killed or imprisoned after their capture. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh  [Beirut, Lebanon: Dar al-Fikr, 1998], p. 132)

During the era of Hazrat Uthman^(ra), Islam reached the Indian subcontinent. Imam Yusuf writes in his book, Al-Kharaj, with reference to Imam Zuhri that Egypt and Syria were conquered during the era of Hazrat Umar^(ra) and Ifriqiya, Khorasan and Sindh were conquered during the era of Hazrat Uthman^(ra). (Imam Abu Yusuf, Kitab al-Ikhraj, Fasl fi Qital Ahl al-Shirk… [Al-Maktabah al-Taufiqiyyah, 2013], p. 218)

There is a narration in regard to the arrival of Islam in the Indian subcontinent as follows:

During the era of Hazrat Uthman^(ra), Hazrat Abdullah bin Muamir was given an army under his command and sent to Mukran and Sindh, where he demonstrated a great valour and bravery in the conquest of Mukran. Later, he was appointed as the governor of these newly conquered lands. (Muhammad ishaq Bhatti, Barr-e-Saghir mein Islam ke Awwalin Nuqush, 2009, p. 63)

In regard to Hazrat Mujashi bin Mas‘ud Sulammi it is written that whilst leading a Muslim army, he fought a Jihad against the opponents of Islam in Kabul, the capital of modern-day Afghanistan. According to the historians, Kabul was considered a part of India in those days. During the era of Hazrat Uthman^(ra), Hazrat Mujashi fought against the opponents of Islam in Balochistan, a province of Pakistan and also conquered the neighbouring area of Sistan. Thereafter, the Muslims began to live in these areas of the Indian subcontinent and considered it as their homeland. (Muhammad ishaq Bhatti, Barr-e-Saghir mein Islam ke Awwalin Nuqush, 2009, p. 65)

There are various prophecies of the Holy Prophet^(sa) regarding the discord and strife that emerged during the era of Hazrat Uthman’s^(ra) Khilafat. Hazrat Aisha^(ra) narrates that the Holy Prophet^(sa) stated, “O Uthman! It is possible that Allah will bestow upon you a cloak. If people demand that you take this cloak off, do not take it off.” (Sunan al-Tirmidhi, Abwab al-Manaqib, Bab Man al-Nabi^(sa) “Uthman an la Yakhla” … Hadith 3705)

This is a narration from Tirmidhi and has also been narrated in Sunan Ibn Majah as follows:

Hazrat Aisha^(ra) narrates that the Holy Prophet^(sa) stated, “O Uthman! If ever Allah entrusts you with this matter [Khilafat] and the hypocrites seek to remove the cloak from you which Allah has bestowed upon you, never take it off.” The Holy Prophet^(sa) repeated this three times.

The narrator, Nu‘man states that he asked Hazrat Aisha^(ra) that what stopped her from informing others about this news. Hazrat Aisha^(ra) stated that she was made to forget this. (Sunan Ibn Majah, Iftitah al-Kitab, Fadl Uthman^(ra), Hadith 112)

Hazrat Kaab^(ra) bin Ujrah relates that the Holy Prophet^(sa) once spoke about a discord and said that it would occur very soon. As the Holy Prophet^(sa) was narrating this, a person walked by, whose head was covered and was clad in a mantle. The Holy Prophet^(sa) stated, “On that day”, when this discord emerges, “this individual will be on the truth.” The narrator states that he immediately stood up and took hold of that person and found that it was Hazrat Uthman^(ra). He held Hazrat Uthman^(ra) from both hands and then turned him in the direction of the Holy Prophet^(sa) and asked, “Is it this individual?” The Holy Prophet^(sa) said, “Yes, he is the one.” (Sunan Ibn Majah, Iftitah al-Kitab, Fadl Uthman^(ra), Hadith 111)

Hazrat Aisha^(ra) relates that the Holy Prophet^(sa) stated during his illness that he wished some of his companions were in his company. Upon this, they asked, “O Messenger^(sa) of Allah! Shall we bring Abu Bakr?” However, the Holy Prophet^(sa) remained silent. They then asked, “O Messenger^(sa) of Allah, shall we bring Umar?” Again, the Holy Prophet^(sa) remained silent. They then asked, “O Messenger^(sa) of Allah! Shall we bring Uthman?” Upon this, the Holy Prophet^(sa) replied in the affirmative. Following this, Hazrat Uthman^(ra) came and the Holy Prophet^(sa) took him on his own to the side. As the Holy Prophet^(sa) began talking to him, the expression of Hazrat Uthman’s^(ra) face began to change.

Qais relates that Abu Sehla, the freed slave of Hazat Uthman^(ra), told him that on the day of Yaum al-Dar [Day of the Siege], Hazrat Uthman^(ra) bin Affan stated that the Holy Prophet^(sa) had given him a specific instruction which he was now going to fulfil. The narrator states that Hazrat Uthman^(ra) stated:

اَنَا صَابِرٌ عَلَیْہِ

“I am firmly steadfast upon this.”

Yaum al-Dar is the day when the hypocrites besieged Hazrat Uthman^(ra) in his house and then martyred him in a merciless manner. (Sunan Ibn Majah, Iftitah al-Kitab, Fadl Uthman^(ra), Hadith 113)

Hazrat Musleh-e-Maud^(ra) has explained in great detail regarding the outset of dissension that began during the era of Hazrat Uthman’s^(ra) Khilafat and the factors that led to it. Hazrat Musleh-e-Maud^(ra) states:

“Both of these noble men [i.e. Hazrat Uthman^(ra) and Hazrat Ali^(ra)] were among the first devotees of Islam. Their companions are also from among the best fruits of Islam. For a charge to be levelled against their honesty and virtue is, in reality, a disgrace upon Islam. Any Muslim who sincerely ponders over this fact will definitely reach the conclusion that in actuality, these people are above and beyond all kinds of partiality. This statement is not without foundation; rather, the pages of history are a testimony to this very fact for anyone who examines them with open eyes.

“As far as my research is concerned, whatever is alleged against these noble men and their friends is the work of the opponents of Islam. After the era of the Companions^(ra), various so-called Muslims, driven by their egos, have levelled allegations upon either one or the other, from among these noble men. However, despite this the truth has always prevailed and has never remained veiled in secrecy.”

(Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, p. 249)

As regards the strife and discord that developed against Hazrat Uthman^(ra), Hazrat Musleh-e-Maud^(ra) raises the question as to how this conflict arose:

“Some have alleged the cause to be Hazrat Uthman^(ra) while others, Hazrat Ali^(ra). Some say that Hazrat Uthman^(ra) introduced certain innovations in the faith, which caused an uproar among the Muslims. Others assert that Hazrat Ali^(ra) secretly conspired to acquire Khilafat and had Hazrat Uthman^(ra) killed by creating hostility against him so that he could become the Khalifa himself.”

Hazrat Musleh-e-Maud^(ra) further says:

“However, both of these notions are false; neither did Hazrat Uthman^(ra) introduce innovations in the faith, nor did Hazrat Ali^(ra) have him killed or took part in a conspiracy to murder him in order to become the Khalifa himself. In fact, there were other causes for this revolt.

“Hazrat Uthman^(ra) and Hazrat Ali^(ra) are completely free from the blemish of such allegations. Both were very holy men. Hazrat Uthman^(ra) was the person about whom the Holy Prophet^(sa) had said, that he had served Islam to such a great extent that now he could do whatsoever he wished, God would not question him.” This is a narration of Sunan al-Tirmidhi.

“This did not imply that he would not be held accountable even if he renounced Islam. In fact, it inferred that he had acquired so many qualities and had progressed so much in virtue that it was no longer possible for any of his actions to be in violation of the commandments of Allah the Exalted. As such, Hazrat Uthman^(ra) was not a man who would issue an order in violation to the Shariah, nor was Hazrat Ali^(ra) a man who would secretly conspire to assume Khilafat.” (Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 253-254)

Hazrat Musleh-e-Maud^(ra) further states:

“[…] in the beginning of the Khilafat of Hazrat Uthman^(ra), we see no sign of disorder for up to six years. Quite conversely, it appears that people were generally pleased with him. In fact, it is ascertained from history that in this era, he was even dearer to the people than Hazrat Umar^(ra). Not only was he dear to the people, in fact they were in awe of him. A poet of that era testifies to this fact in his poetic verses, in the following words:

“‘O rebellious people! Do not loot and devour the people’s wealth in the reign of Uthman^(ra); for Ibn-e-Affan is he whom you have experienced. In accordance with Quranic injunctions, he executes those who pillage; he has always been a guardian of the injunctions of this Holy Quran; he is the one who teaches the people to act upon these injunctions.’

“However, after six years, we see a campaign in the seventh year; and this was not directed against Hazrat Uthman^(ra); rather, it was directed against the companions or against various governors. As such, Tabari narrates that Hazrat Uthman^(ra) took full consideration of the rights of people. However, those people who did not enjoy the distinction of being the foremost pioneers in Islam did not receive the same level of honour as the early and pioneer Muslims did in gatherings; nor did they receive an equal share in rule and wealth. Over time, some people began to criticise this superiority and deemed it to be an injustice.

“However, these people feared the Muslim masses and out of their fear that the people would oppose them, they would not express their views openly. Instead, the practice which they had employed was to secretly incite people against the companions. When they came across an uneducated Muslim or a freed Bedouin slave, they would open up their book of complaints. Consequently, either out of ignorance or due to their own desire for position, certain people would join them. Gradually, this group began to multiply and reached a large number.”

Hazrat Musleh-e-Maud^(ra) further states:

“When disorder is about to arise, its contributing factors also begin to accumulate in an extraordinary manner. On the one hand, those of a jealous disposition were beginning to grow incensed against the companions. On the other hand, the zeal for Islam, which is usually present in the hearts of all those who convert from other religions, began to decline amongst these new Muslims, who had neither lived in the company of the Holy Prophet^(sa), nor had they received an opportunity to spend a great deal of time with those who had been in the Holy Prophet’s^(sa) company.

“As a matter of fact, as soon as they accepted Islam, it was their presumption that they had learned everything. As soon as this Islamic fervour lessened, the control which Islam possessed over their hearts also began to fall weak. They, once again, began to enjoy committing the sins that they had once indulged in before they became Muslims. When they were punished for their crimes, instead of reforming themselves, they became bent upon the destruction of those who were administering these sentences. Ultimately, they proved to become the cause of creating a great rift in the unity enjoyed by Islam.

“The centre of these people was in Kufa. However, the strangest thing to note is that an incident took place in Medina itself, which demonstrates that in that time, some people were as unfamiliar with Islam as the ignorant people of today who live in the remotest areas.

“Humran bin Abban was a person who married a woman during her iddat [a period in which a woman is prohibited from marriage]. When Hazrat Uthman, may Allah be pleased with him, learned of this, he was displeased at him; not only did he order a separation, but also exiled him from Medina to Basrah. This occurrence demonstrates how certain people began to perceive that the mere acceptance of Islam authorised them as being scholars of Islam. They did not feel a need for further research. Perhaps, due to an influence of various views, related to believing in unlawful things as being permissible, they deemed it a futile act to follow the Shariah.” (Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 262-263)

Hazrat Musleh Maud^(ra) further narrates:

“In truth, this entire disturbance was the result of a secret conspiracy hatched by the Jews. They were joined by certain Muslims who were attracted to the desire of the world and had left their faith. Neither were the provincial governors to blame for this, nor were they the cause of this disorder”; this was instigated by certain Jews and some Muslims also joined them. Nonetheless, the governors appointed by Hazrat Uthman^(ra) were free from blame, nor did they instigate this disorder.

“Their only fault was that they had been appointed by Hazrat Uthman^(ra) and the fault of Hazrat Uthman^(ra) was that he was holding fast to the rope of Islamic unity despite his old age and physical frailty. He was carrying the burden of the Muslim ummah upon his shoulders and was concerned for the establishment of the Islamic Shariah. He would not allow the rebellious and tyrannous to oppress the weak and helpless according to their desire. As such, the following incident testifies to the truth of this fact. When the same rebels held a meeting in Kufa and they began to discuss how disorder may be created in Muslim affairs, everyone unanimously gave the opinion:

لَاوَاللّٰہِ لَا یَرْ فَعُ رَأْسٌ مَا دَامَ عُثْمَانُ عَلَی النَّاسِ

“‘By God, no one can dare to raise their head, so long as the reign of Uthman^(ra) prevails.’

“It was the very person of Hazrat Uthman^(ra) himself that prevented rebellion. It was necessary to move him aside in order for these people to freely achieve their goals” (Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 282-283)

Explaining more details about the strife and discord, Hazrat Musleh-e-Maud^(ra) states:

“Then Hazrat Uthman^(ra) called the mischief-makers and gathered the companions of the Holy Prophet^(sa) as well. When everyone had gathered, Hazrat Uthman^(ra) informed them of the whole affair. The two informants also stood by as witnesses and gave their testimony” about what the rebels were conspiring.

“Upon this, all the companions gave the following verdict:

“‘Execute these people’”, who are creating disorder in the name of “peace” and “reformation”, “‘because the Holy Prophet^(sa) has said, “May the curse of Allah be upon such an individual who calls people towards his own obedience or the obedience of another, at a time when there is an Imam who is present. Kill such a person whoever he may be.”’”

This narration is from Sahih Muslim.

“Then, they reminded everyone of the words of Hazrat Umar^(ra), ‘I do not deem the execution of any such person permissible for you in which I do not have a part.’”

In other words, no one may be executed unless there is an indication from the government.

“Upon hearing the verdict of the companions, Hazrat Uthman^(ra) stated, ‘No, we will forgive them and accept their pleas. We will counsel them with all our efforts and we will not oppose anyone so long as he does not clearly violate the law or express disbelief.’

“Then Hazrat Uthman^(ra) said:

“‘These people have mentioned certain things which you are aware of as well. However, their plan is to debate with me on these issues so that they can return and say, “We engaged in a debate with Uthman regarding these matters and he has been defeated.” These people allege that whilst on journey, I offered the prayer in full but the Holy Prophet^(sa) used to perform qasr [shortened prayer] whilst on journey. However, it was only in Mina where I offered the prayer in full and even that was due to two reasons: firstly, because I owned property there and I had married there; secondly, because I came to know that in those days people had converged for Hajj and the uneducated from among them would begin to say that the Khalifah only offers two rak‘aat [unit] so there must only be two rak‘aat in the prayer. Is this not true?’

“The companions replied, ‘Yes this is correct.’ Then Hazrat Uthman^(ra) said, ‘The second allegation that they raise is that I have introduced the innovation of establishing public pastures, although this is a false accusation. Pastures were established before me. They were introduced by Hazrat Umar^(ra) and I have only made them more spacious due to the growing number of camels which are given in alms. Then, the land designated for public pastures is not the wealth of anyone. I have no benefit in this; I have only two camels, whereas at the time when I became Khalifa I was the wealthiest among all the Arabs. Now I only have two camels which I have kept for Hajj.’”

Hazrat Uthman^(ra) said at the time he was elected as Khalifa, he was the wealthiest of all the Arabs, but now he only had two camels in his possession.

“‘Is this not true?’ The noble companions affirmed, ‘Indeed, it is.’ Then Hazrat Uthman^(ra) said, ‘They say that I appoint comparatively young men as governors, even though I only appoint such individuals as governors who possess virtuous attributes and manners. Holy men before me appointed even younger people as governors than those appointed by me. Far more objections were raised against the Holy Prophet^(sa) for appointing Usama bin Zaid as the general of an army than are now being raised against me. Is this not true?’

“The companions responded, ‘It is true.’ Hazrat Uthman^(ra) then said, ‘These people raise objections before the people but hide the real events.’ In this manner Hazrat Uthman^(ra) stated all the objections one by one and refuted them one after another. The companions emphatically persisted that they should be executed, but Hazrat Uthman^(ra) did not agree and released them. Tabari states:

اَبَی الْمُسْلِمُوْنَ اِلَّا قَتْلَھُمْ وَ اَبٰی اِلَّا تَرْکَھُمْ

“‘The rest of the Muslims were adamant on having them executed but Hazrat Uthman^(ra) could not be convinced in any way to punish them.’

“This incident shows the various types of falsehood and deception which would be employed by the mischief-makers. In that era, when the press and means of transport were not as developed as today, it was very easy for these people to mislead the uneducated. In reality, however, these people had no legitimate reason to rise up. Neither did the truth support them, nor did they speak the truth. All their endeavours were founded upon lies and falsehood. It was only the mercy of Hazrat Uthman^(ra) that was saving them, otherwise, the Muslims would have torn them to pieces. The companions could not have ever tolerated that the peace and security which they had achieved by sacrificing their lives be done away with in this manner by the mischief of a few wicked people. They could see that the Islamic state would crumble if these people were not promptly punished. However, Hazrat Uthman^(ra) was an embodiment of mercy and he desired, in any way possible, for these people to be rightly guided so that they would not die in a state of disbelief.

“As such, Hazrat Uthman^(ra) would show leniency towards these people and looked upon their actions of manifest rebellion as a mere intention to commit rebellion and would put off their punishment. This incident also illustrates that the companions greatly detested these people. The reason being that firstly, the mischief-makers stated themselves that only three people of Medina were with them and no more.” The mischief-makers only named three residents of Medina who were with them.

“If other companions were also on their side, they would have named them as well. Secondly, the companions demonstrated through their actions as well that they abhorred the actions of these mischief-makers and looked upon their deeds as being in violation of the shariah to such extent, that in their view, no punishment lesser than execution was acceptable. If the companions supported these people or the people of Medina held the same views as the mischief-makers, they would not have needed any further justification or excuse; and would have killed Hazrat Uthman^(ra) there and then and elected another person for the office of Khilafat in his stead. However, we observe that instead of these people being successful in killing Hazrat Uthman, may Allah be pleased with him, their very own lives became endangered by the unsheathed swords of the companions. It was only due to the favour and kindness of the very same gracious and compassionate person – whom they sought to murder and against whom they had instigated an outrage – that they were able to safely escape.

“One is astonished at the malice and unrighteousness of these mischief-makers, for they did not derive the slightest benefit from this incident. Each and every one of their allegations was amply refuted and all their objections were proven to be false and unfounded. They witnessed the mercy and compassion of Hazrat Uthman^(ra) and the soul of every individual bore witness to the fact that the likes of such a person cannot be found on the face of the earth at this time. However, instead of repenting for their sins, being ashamed of their cruelties, feeling remorse for their trespasses and refraining from their mischief, these people began to burn even more in the fire of rage and fury. They considered their being rendered speechless a disgrace and the forgiveness of Hazrat Uthman^(ra) as being the result of their good planning. As such, they returned whilst devising strategies to fulfil their remaining plan in the future.” (Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 293-296)

I will continue to narrate these accounts, insha-Allah, in the future. However, I will now speak about some members who have passed away recently. The first is of a martyr, Abdul Qadir Sahib, son of Bashir Ahmad Sahib, who was from Bazidkhel, Peshawar and was martyred on 11 February [2021].

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

According to reports, Abdul Qadir Sahib worked at the clinic of his uncle, the late Dr Manzoor Ahmad Sahib, located in Bazidkhel, Peshawar.

The deceased was present in one of the rooms of the clinic with other members of the Jamaat to offer the Zuhr prayer. A bell sounded from the door which the patients would use. When Abdul Qadir Sahib opened the door, a youth in the guise of a patient opened fire on him, as a result of which he was severely injured. He sustained two gunshot wounds to the chest. He was immediately taken to hospital, but he succumbed to the injuries he sustained and was martyred.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

The deceased martyr was 65 years old. The perpetrator of the killing was apprehended by the police or perhaps the people apprehended him and handed him over to the police.

The family of the deceased, along with other Ahmadi families, have been facing severe persecution for some time. On 19 January 2009, religious extremists attacked this clinic as a result of which Abdul Qadir Sahib was shot in the leg. Subsequently he was forced to migrate from Peshawar and only after a long time did he return to Peshawar. Owing to a recent wave of persecution, under orders from the Jamaat, he had to move to Rabwah two months ago. His family was residing in Rabwah, but the deceased was residing in Bazidkhel due to his work in the aforementioned clinic.

Ahmadiyyat entered the family of the deceased through his paternal grandfather, Nizam-ud-Din Ahmad Sahib, who had the honour of pledging allegiance in the Khilafat of Hazrat Khalifatul Masih I^(ra). His grandfather had two elder brothers, Dr Fateh Din Sahib who was a civil surgeon in Peshawar and Abdul Latif Sahib, who was an engineer.

Upon hearing about the claim of the Promised Messiah^(as), when Dr Fateh Din sahib was a student, he visited Qadian in 1902. Out of love, the Promised Messiah^(as) even placed his blessed hand on his hand and stated that he was a good youth; however, he never had the opportunity to pledge allegiance. Later he came to the UK on a scholarship and attained his medical degree. Then, in 1908, when he heard about the demise of the Promised Messiah^(as), he visited Qadian and pledged allegiance to Hazrat Khalifatul Masih I^(ra). His grandfather’s other brother, Abdul Lateef Sahib, who was an engineer, also pledged allegiance in the time of Hazrat Khalifatul Masih I^(ra) along with his brother. Upon the advice of both brothers, members of their family, including the grandfather of the deceased, pledged allegiance.

The deceased possessed many qualities; he had great love for Khilafat and always showed respect and admiration for office-bearers of the Jamaat. He had a passion for calling others unto the way of Allah and owing to this, he faced a lot of persecution. Due to this persecution, in the past two years, he moved houses seven times, but by the grace of Allah, he remained firm upon Ahmadiyyat. Aside from Tahajjud and offering the compulsory prayers, he was regular in reciting the Holy Quran.

He was very compassionate and sociable. Throughout his life, he never quarrelled with anyone. His wife stated:

“We experienced countless highs and lows throughout our lives, but he was never aggressive in his conduct; even if I spoke to him in a stern manner, he would always reply in a soft manner.

“He always showed love and compassion to his children. He had a yearning to attain the rank of martyrdom. He would always say that when faced with a trial, he would never turn his back on Khilafat-e-Ahmadiyyat, but instead would embrace death.”

She further writes:

“The state of his prayers was such that on occasions, when he was in sajdah [prostration], family members would nudge him slightly, lest something had happened to him, God-forbid,” i.e. he would remain in sajdah for a long time. The deceased martyr had the opportunity to serve the Jamaat in Bazdikhel as muntazim tarbiyat. The deceased leaves behind his wife, Sajidah Qadir Sahiba, four sons and five daughters.

May Allah the Almighty elevate the status of the deceased martyr and safeguard those he leaves behind. May Allah enable his children to continue his virtuous deeds.

The second funeral is of Akbar Ali Sahib, son of Ibrahim Sahib, who was a prisoner in the way of Allah. He resided in Shaukat Abad Colony in the district of Nankana. He passed away on 16 February.

Akbar Ali Sahib, who had been imprisoned in the way of Allah, passed away on 16 February 2021 owing to a heart attack whilst in Sheikhupura prison.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

There were two other people alongside him and a case was filed against all of them on 2 May 2020. In October, on the day when their bail was going to be officially confirmed, the high court rejected their interim bail and ordered for them to be imprisoned. Subsequently, all three were placed in prison. Later, in January 2021, the magistrate in Nankana Sahib, without even hearing our viewpoint, in a completely biased proceeding, added the charge of section 295C [of the Pakistan Penal Code] against them, which is a very serious charge.

In any case, the deceased spent the last four and half months in prison and was 55 years of age at the time of his demise. By the grace of Allah the Almighty, the deceased was part of the scheme of Wasiyyat.

Ahmadiyyat entered his family through his father, Respected Ibrahim Sahib, who did the Bai‘at during the era of the second Khalifa in 1920 alongside his brother, Respected Ismail Sahib.

Akbar Ali Sahib joined the army and served in the army for 23 years as a hawaldar [non-commissioned officer equivalent to a sergeant]. He retired from the army 16 years ago and then worked as a security guard.

He was a very responsible and brave individual. He was working as a security guard at a bank prior to being imprisoned. An opponent [of the Jamaat] complained to the bank manger that he had employed Akbar Ali Sahib, who was a “kafir” [disbeliever]. The bank manager replied that every morning he checked the CCTV recordings and Akbar Ali would offer nawafil [voluntary prayers] in the night, recited the Holy Quran and observed the fasts of the Ramadan, therefore how could he be a kafir. He must have been a very bold and courageous manager.

The deceased had the opportunity to serve as the president of his local jamaat for six years. Prior to his imprisonment, he was serving as the finance secretary. He had great compassion for the poor, was very hospitable and showed a lot of love to all the members of his family. He had great passion for propagating the message of Islam and would always speak in a very convincing manner as a result of which he would have to face a lot of opposition as well. It was owing to the opposition against him that he had to resign from his job as a security guard. He is survived by two wives, Zeenat Bibi Sahiba and Fazeelat Bibi Sahiba, one son who is 19 years of age, and a daughter who is 16 years of age.

May Allah the Almighty grant him His forgiveness and mercy and elevate His status. May He also be the Protector and Helper of his progeny and enable them to continue his good deeds.

The next funeral is of Khalid Mahmood-ul-Hassan Bhatti Sahib, who was currently serving as the Wakil-ul-Maal Salis in Tahrik-e-Jadid, Rabwah. He was also serving as Naib Sadr Ansarullah and also Naib Afsar Jalsa Salana. He passed way at the Tahir Heart Institute in Rabwah at the age of 67:

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

The deceased’s grandfather, Baab-ul-Khan Bhatti Sahib, accepted Ahmadiyyat; however Khalid Mahmood-ul-Hassan Bhatti Sahib’s father did not accept Ahmadiyyat as he did not have full conviction in his heart. Baab-ul-Khan Sahib had accepted Ahmadiyyat, but his son did not [i.e. Khalid Mahmood-ul-Hassan Bhatti Sahib father].

One day, he was at the farm as they did agricultural work and Khalid Mahmood-ul-Hassan Bhatti Sahib’s father was also there and was lying down with a blanket over him. A maulvi from a non-Ahmadi mosque where Khalid Mahmood-ul-Hassan Bhatti Sahib’s father would go and pray happened to pass by and also sat down. Their discussion led to the topic of Ahmadiyyat and during the course of the discussion, the Maulvi Sahib admitted that Ahmadiyyat was indeed true. Khalid Mahmood-ul-Hassan Bhatti Sahib’s father immediately removed the blanket from his face and stood up and said, “If Ahmadiyyat is true, then why are you leading us astray?”

In other words, he led him astray by telling him that Ahmadiyyat was wrong and that he should not follow his father in accepting Ahmadiyyat.

In any case, his father then stated, “Listen carefully, as of today, I will be on the side of wherever the truth is.” Thereafter, he performed the bai‘at at the hand of Hazrat Musleh-e-Maud^(ra).

Khalid Mahmood-ul-Hassan Bhatti Sahib attained a BA from Punjab University in political science in 1978. In 1980, he acquired an MA in history. He then worked in governmental service as a lecturer for two years but gave his resignation after two years. In 1982, he dedicated his life for the service of the Jamaat and had the opportunity to serve the Jamaat in various capacities for approximately 38 years.

In 1982, he was appointed in wakalat-e-tamil-o-tanfiz and also served as the naib wakil. He was then appointed as wakil-ul-diwan and then as wakil-ul-mal salis. He also had the opportunity to officially visit Indonesia, Singapore, Burma, Sri Lanka, Nepal, Uganda, etc.

Whichever country he visited, he would take a very detailed assessment and then guide them accordingly. Particularly, when he visited Burma and Sri Lanka, the jamaat greatly benefited from his guidance and they acknowledge that as well. Many of them have been writing to me and mentioning that they learnt a great deal from him about the nizam-e-Jamaat [administrative system] and that he played a significant role in strengthening their relationship with Khilafat. Similarly, he was a part of the markazi amila of Khuddam-ul-Ahmadiyya and Ansarullah and was a member of various committees, including the qaza board [board of jurisprudence].

He is survived by his wife, Nusrat Naheed Sahiba, and two daughters and a son, Khurrum Uthman, who is serving as a waqif-e-zindagi in MTA here in the UK.

His wife writes that after completing his MA in political science, he expressed to his father that he wanted to pursue an MA in history. His father advised him that he could study as much as he wanted but he should remember that if he was going to work, then he should only work for the Jamaat. She further states that in the 43 years of their marriage, he always treated her with utmost kindness. Whenever he would return from his official travels, he would always relate incidents of how Allah the Almighty treated him with love. He was a very loving father. He would make every effort to fulfil all their wishes, which were permissible.

His eldest daughter, Dr Saima states that she twice applied for a visa and it was rejected on both occasions. She applied for the third time and at the same time, Bhatti Sahib [her father] was leaving for an official travel. She requested him to delay the trip by a few days because she had been given a date for her visa result and had to go to the embassy. Upon this he said that this was not possible and that she should go alone because he was travelling for the sake of God Almighty and therefore, He would bestow His blessings upon her and it so happened that her visa was approved on that occasion.

His younger daughter writes that he was a very loving father and treated them with utmost kindness. He never told them off and would always advise them in a very loving manner. He would always give precedence to Jamaat work and no matter how important a work was to do at home, he would first finish all his office work and then come home. He was always ready to serve the Jamaat and had great love and passion for Jamaat work. He would always give precedence to his faith over all worldly matters.

I also observed that he would work very diligently and always served with utmost loyalty and with the spirit of dedication.

One of his daughters states that whenever they were faced with a difficulty, he would advise to always place trust in Allah the Almighty. He would say that Allah the Almighty would never abandon them and indeed Allah the Almighty never did. His son writes that ever since they can remember, they had always seen him serving the Jamaat. Whenever he would face a difficulty or a trial, he would say that since he was serving the faith and doing God’s work, therefore He would grant him help and indeed Allah would bestow His blessings and provide him ease in his work. He truly upheld the spirit of his waqf.

His son further states that despite his engagements in serving the Jamaat, he never neglected any of his responsibilities at home. He personally tended to each and every matter.

Laiq Abid Sahib is a legal advisor in Tahrik-e-Jadid. He says:

“I had been working with him for 38 years. He always respected and upheld the traditions of the Jamaat. One of his many qualities was that he considered it of utmost importance to protect the assets of the Jamaat with great diligence.”

One of his class fellows, Muhammad Idrees Sahib, says:

“After dedicating his life, Khalid, who was generally very quiet, transformed into a unique personality. The love for Khilafat was perhaps ingrained in every fibre of his being and he always showed complete obedience to the Khalifa of the time and was always immersed in the service of the Jamaat.”

A worker in [the department of] Wakalat-e-Mal Salis says:

“Any mail that the office received was never left pending. He immediately worked on it and advised us to complete our daily tasks on the very same day. He would say that life is unpredictable and one may not get the chance to do it the next day.”

As I mentioned, wherever he went, whether it was in Pakistan or abroad, he left a positive impression. He worked with a spirit of serving the Jamaat and upheld his waqf with great sincerity. May Allah the Almighty elevate his status and may He also enable his children to continue his good deeds.

The next funeral is of Respected Mubarak Ahmad Tahir Sahib, who was serving as the legal adviser of Sadr Anjuman Ahmadiyya. He passed away in the Tahir Heart Institute on 17 February [2021], at the age of 81:

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

Ahmadiyyat entered his family through his father, Respected Sufi Ghulam Muhammad Sahib, in 1927. When he came to know of the establishment of the Jamaat in Qadian, he and his relatives decided to travel to Qadian in order to enquire further. Hence, in 1926, they travelled from Tharparkar, Sindh, in order to attend the Jalsa Salana in Qadian. They were greatly impressed by Hazrat Musleh-e-Maud^(ra) and the Jamaat, but did not perform the bai‘at. He decided to go [to Qadian] the following year as well, but his friends refused to go. Nevertheless, when he travelled to Qadian the following year, in 1927, he attended the Jalsa and performed the bai‘at there. He was 28 at the time. His village strictly followed the Ahl-e-Hadith [sect of Islam] and he faced great opposition. His in-laws told his wife that he had become a disbeliever and called her back home. However, after a short while, his wife said, “I have observed that after becoming a ‘disbeliever’, he has, in fact, become a better Muslim. Therefore, I have returned and I do not see any reason to leave him.”

Nevertheless, the entire village boycotted the family, so much so that they prevented them from obtaining water from the well in the village. They had to travel several miles in order to collect water. He narrated that after several weeks, the well in our local village dried out and the people of the village believed that since they had prevented Sufi Sahib from obtaining water, therefore the water well of their village had dried out as well. Following this, they started preparing a well again. They went to him and asked him to be the first individual to make a financial contribution [chanda] towards it as [they believed that] if he contributed towards it, the well would continuously provide water. Therefore, even though his relatives did not accept Ahmadiyyat; however, after this incident they stopped opposing him. His is survived by his wife, Rashida Parween Sahiba and Allah the Almighty has blessed them with four sons and two daughters.

One of his sons is Hafiz Ijaz Ahmad Tahir, who is serving as a missionary and resides here in Islamabad and is serving as a teacher in Jamia Ahmadiyya UK. Another son of his is Nasir Ahmad Tahir, who is a life devotee and serving in The Review of Religions in Canada.

In 1968, Respected Mubarak Tahir Sahib completed his master’s in economics. Then in 1969, he obtained his LLB degree and in January of 1970, his request for waqf was approved and he was appointed in wakalat-e-ulya as the muharar darja awwal. Then on 5 February 1971, he was sent to Uganda as a teacher. He returned [to Pakistan] in 1972 and had the opportunity to serve in Wakalat-e-Mal Thani for some time. Then in 1976, Hazrat Khalifatul Masih III^(rh) sent him to Lahore along with various other department heads (wukala) in order to receive training regarding income tax and matters pertaining to properties. He also enrolled in the Bar Council; then in 1970, he was appointed in Tahrik-e-Jadid as the legal advisor.

On 1 July 1983, Hazrat Khalifatul Masih IV^(rh) appointed him as the legal advisor in Sadr Anjuman as well and he served in this office until his demise. His services span a period of over 50 years. He also served in the Markazi Khuddam-ul-Ahmadiyya in various capacities as a mohtamim.

His wife, Rashida Parveen Sahiba, says, “He would always enter the home with a smile on his face, convey the greeting of peace [salaam]; he would then first offer his prayers and then he would eat something.”

She continues:

“He had countless memories with the Khulafa; whenever he would sit with the children of the family, he would recount those faith-inspiring incidents. He would tell them about the bounties, blessings and rewards associated with remaining attached with Khilafat. He would discreetly help those in need to the extent that even we would not know about it and we would only find out when someone who had been helped by him would come and tell us or express this in some way or another. He would share the pain of others and would partake in their happiness. He would offer nawafil prayers, recite the Holy Quran and invoke salutations upon the Holy Prophet^(sa) [durood]. He used to say that God Almighty Himself sees to the success of a life-devotee; one must have complete trust in Allah, pray, seek forgiveness and develop love for Khilafat. It is also very important to write to the Khalifa for prayers.”

All of these things are true; he had a great deal of trust in Allah. I myself have seen when I was nazir-e-ala and even before that when I had to work with him in relation various Jamaat work that he had great trust in Allah the Almighty. Whenever he was faced with difficult tasks, he had a high degree of trust in Allah and would say that this was the work of the Jamaat and would be done through the prayers of the Khalifa, insha-Allah. He would begin tasks by first offering prayers and giving alms and then by the grace of Allah, he would see success as well.

His son, Hafiz Ijaz Sahib says that once he related an incident that in 1967, Hazrat Khalifatul Masih III^(rh) was travelling to Karachi by train. The train stopped for some time at the Hyderabad station where many Ahmadis gathered in order to meet Hazrat Khalifatul Masih III^(rh). Huzoor^(rh) was standing in the door of the train and he signalled to respected Mubarak Tahir Sahib to come near. He did not have any prior recognition of him, or at least he [Mubarak Tahir Sahib] thought that Hazrat Khalifatul Masih III^(rh) did not know him. In any case, he continues to say that Mubarak Tahir Sahib quickly moved forward through the crowd towards Huzoor^(rh). When he reached the door, Hazrat Khalifatul Masih III^(rh) reached into his sherwani [traditional long coat], took out some money and placed it into the pocket of Mubarak Tahir Sahib, after which the train left. Mubarak Tahir Sahib used to say that it was through the blessings of the money which Hazrat Khalifatul Masih III^(rh) had placed in his pocket that his pockets always remained full.

And this in fact is the reality, that Allah the Almighty kept his pockets full and he would receive income in extraordinary ways. But just as he would receive this, in the same manner he would spend openly on the poor and for the Jamaat as well.

After some time, upon seeing a dream, he dedicated his life. When he dedicated his life, his marriage had been settled, and the nikah had also taken place. He was in Hyderabad at the time, and his wife’s female relatives had brought her for some medical treatment there. They also informed Mubarak Ahmad Tahir Sahib as well that they were going to see a doctor. When they disembarked from the train, the female family member said to Mubarak Ahmad Tahir Sahib that she had heard that he had dedicated his life and that life-devotees do not even get enough money to eat.

Mubarak Sahib immediately said that up until then, only the nikah had occurred and the marriage had not yet taken place, and that if they had so much doubt about his future, they should take their daughter home and then he left from there displeased. In this way, he upheld the honour [of being a life-devotee] and Allah the Almighty upheld his honour by bestowing upon him an abundance of wealth while being a life-devotee.

He was the legal advisor during the time of the Hazrat Khalifatul Masih III^(rh); he would have to travel out of town in order to deal with cases and he would have to travel by bus as not everyone had the facility of a car at the time in Rabwah. Hazrat Khalifatul Masih III^(rh) had instructed then that whenever he returned from a journey, he should report to him.

He said that on one occasion, it was extremely late at night and he only arrived two hours before the Fajr prayer. He thought that there was no need to inform Hazrat Khalifatul Masih III^(rh) of his return at that time as he would be disturbing him as perhaps he would be offering voluntary prayers, offering Salat or he could be sleeping. He thought that since he had arrived two of hours before Fajr, he would simply inform him at the Fajr prayer. When Hazrat Khalifatul Masih III^(rh) saw him at the Fajr prayer he asked, “Mubarak Sahib, what time of the night did you arrive?” He informed him that he had arrived just a few hours ago. Upon this, Hazrat Khalifatul Masih III^(rh) said, “Had you come and informed me at that time, then perhaps I could have had some sleep as well, as I had been waiting for you and did not know whether you had arrived safely or not.”

His son says that when he decided to devote his life and go to Jamia, his father said to him, “To devote your life means to be obedient. You have a hasty temperament which is not conducive to being a life-devotee. To devote your life is to serve quietly and with complete obedience. If you are able to do this then it is a matter of great happiness, otherwise I do not wish that you devote your life and then later abandon it.” Hence, this was the guidance and training which he gave. By the grace of Allah, till now his son has been able to fulfil this and may he continue to do so.

During the sermon of the Khalifa of the time, he would instruct everyone in the home to leave what they were doing and to attentively listen to the sermon. If there was any guidance, instruction or financial appeal made in the sermon, then as soon as the sermon was finished, he would begin implementing it right away and would urge his children to do the same.

Mirza Adeel Ahmad, who is the assistant legal advisor in Sadr Anjuman says:

“As far as I have seen, he truly loved Khilafat. He had an unwavering belief in prayer; if there was ever a matter of concern or a difficult task which he had to tend to, he would say, ‘I have prayed a great deal in my nawafil prayers and have given alms. Let us now write to the Khalifa and then see; Allah will bestow His blessings upon us.’”

He further states, “He was a man of honour, yet at the same time, for the sake of Jama’at work, even if he had to plead with the person who made tea or the assistant in the office for any help he would never hesitate from doing so. He would also adopt all possible means to establish connections with those in authority.

“Once, a decision had been made by the Anjuman, and it was his opinion that if this decision was implemented then it could have a negative impact on the Jamaat. He told me that the decision did not seem right, and then he said that he would write his opinion to the Khalifa, as their duty is to simply give him our opinion and then whatever decision is made would be full of blessings.”

Dr Sultan Mubashar says:

“He knew how to establish connections with those in position of authority and he would always use these connections for the benefit of the Jamaat. No matter how difficult the circumstances, he always kept a smile on his face and never expressed any sort of worry. In order to tend to cases pertaining to the Jamaat, he had to travel to such places where, aside from other difficulties, there was also a threat to his life. However, this courageous man never turned away from fulfilling his duties.”

As I said earlier, Allah the Almighty had granted him an abundance of wealth. Allah the Almighty would help him through bonds, from which he received large sums. Doctor Sahib says that once he received about 5 million [rupees] out of which he gave about 60 percent to various financial schemes of the Jamaat and also helped the poor and needy. This is not an isolated incident; rather, this was always his practice. Allah the Almighty would grant him large sums and he would give most of it in financial contributions (chanda) and for the sake of helping the poor. He had two great desires which he told him and for which he would ask others to pray; the first was to remain in service until his last breath and the second was to depart this world whilst in a state of independency and not be a burden on anyone. Allah the Almighty fulfilled both of these desires. I myself have seen that he possessed many great qualities. He worked with great patience and care and never became worried. His level of trust in Allah was extraordinary. May Allah the Almighty elevate his station and enable his progeny to become the recipient of his prayers.

After offering the prayers, I will lead the funeral prayer in-absentia of all the deceased members, insha-Allah.

Official Urdu transcript published in Al Fazl International 19 March 2021, pp. 5-10. Translated by The Review of Religions.