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

The accounts in the life of Hazrat Uthman^(ra) were being mentioned.

There is a narration with regard to the status of Hazrat Uthman^(ra) and how the companions regarded him during the life of the Holy Prophet^(sa) as well as after him. Nafi‘ relates from Hazrat Ibn Umar^(ra), who said:

“During the lifetime of the Holy Prophet^(sa), we used to declare certain people superior to others from among the people. We regarded Hazrat Abu Bakr^(ra) to be the best [among us], then Hazrat Umar bin Khattab and then Hazrat Uthman bin Affan, may Allah be pleased with all of them.”

This is a narration from Bukhari. (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Fadl Abi Bakr^ra ba’d al-Nabi^(sa), Hadith 3655)

Another narration in Bukhari is recorded in the following manner: Nafi‘ relates from Hazrat Ibn Umar^(ra), who said:

“We were present during the time of the Holy Prophet^(sa). We would not consider anyone equal to Hazrat Abu Bakr^(ra), following him, Hazrat Umar^(ra) and following him Hazrat Uthman^(ra). We would then refrain from [discussing the rank of] the companions of the Holy Prophet^(sa) besides them and did not consider anyone superior to anyone else.” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Manaqib Uthman^(ra)…, Hadith 3697)

There is a narration of Muhammad bin Hanafiyyah with regard to Hazrat Uthman^(ra) being counted among the best people after the Holy Prophet^(sa). He relates:

“I asked my father, Hazrat Ali^(ra), as to who was ranked as the best person after the Holy Prophet^(sa). He replied that it was Abu Bakr^(ra). I then asked who was after him. He said that it was Umar^(ra). I hesitantly asked who followed him and he replied that it was Hazrat Uthman^(ra). I then said, ‘O my father! Do you rank after him?’ Upon this, he replied, ‘I am an ordinary man among the Muslims.’” (Sunan Abi Dawud, Kitab al-Sunnah, Bab fi al-Tafdil, Hadith 4629)

The relationship the Holy Prophet^(sa) had with Hazrat Uthman^(ra) and Hazrat Uthman’s^(ra) rank in the eyes of the Holy Prophet^(sa) can be gauged by the fact that the Holy Prophet^(sa) did not lead the funeral prayer of an individual who harboured rancour towards Hazrat Uthman^(ra).

The details of this incident have been recorded in the following narration: Hazrat Jabir^(ra) relates that once, the funeral procession of an individual was brought before the Holy Prophet^(sa) so that he would lead the funeral prayer. However, the Holy Prophet^(sa) did not do so. Someone said, “O Messenger^(sa) of Allah^(sa)! We have previously never observed you refrain from leading someone’s funeral prayer.” Upon this, the Holy Prophet^(sa) said, “This individual harboured rancour towards Uthman^(ra). As such, Allah the Exalted also holds enmity towards him.” (Sunan al-Tirmidhi, Abwab al-Manaqib , Bab fi Manaqib, Hadith 3709)

With regard to the justice of Hazrat Uthman^(ra) and how he ordered for his brother to be punished after he was proven guilty, there is a narration by Ubaidullah bin Adi in which he relates, “Both Hazrat Miswar^(ra) bin Makhrama and Abdur Rahman^(ra) bin Aswad bin Abd Yaguth said to me, ‘What is preventing you from speaking to Hazrat Uthman^(ra) regarding his brother, Walid, as people have said many things about him based on some of his misdeeds.’ So I went to Hazrat Uthman^(ra) and when he went out for prayer, I said, ‘I have a request, and this is something that is beneficial for you.’ Hazrat Uthman^(ra) said, ‘O good man! Did Mu‘ammar say this to you? I believe that he has said this to you’”, i.e. that he has come to deliver their message.

“Following this, Hazrat Uthman^(ra) said, ‘I seek refuge with Allah from you.’ Upon hearing this, he” – the person who came to Hazrat Uthman^(ra) – “left and returned to those people. In the meantime, a messenger from Hazrat Uthman^(ra) came [calling for me] and subsequently I went with him to see Hazrat Uthman^(ra). Hazrat Uthman^(ra) enquired, ‘What was the advice that was beneficial for me?” as he had said this earlier. “I replied, ‘Allah the Almighty sent Muhammad^(sa) with the truth and revealed the Book [Qur'an] to him. You are also amongst those, who accepted the call of Allah and His Messenger^(sa) [to Islam]. You participated in two migrations, supported the Holy Prophet^(sa) and witnessed his practices.’ Following this, I said, ‘People have raised many concerns about Walid’”, who was Hazrat Uthman’s^(ra) brother. “Hazrat Uthman^(ra) said, ‘Did you witness the time of the Holy Prophet^(sa)?’ I replied, ‘I did not, but his knowledge reached me.” That is, he did not witness his time, but matters relating to the time of the Holy Prophet^(sa) reached him, “and this would even reach an unmarried women living in seclusion.’ Following this, Hazrat Uthman^(ra) said, ‘Allah most certainly sent Muhammad^(sa) with the truth and I am amongst those who accepted the invitation of Allah and His Messenger^(sa). I believed in everything the Holy Prophet^(sa) was sent with and participated in two migrations, as you have said. I enjoyed the company of Allah’s Messenger^(sa) and pledged allegiance to him. By Allah! I never disobeyed him, nor did I ever cheat him, eventually Allah caused him to pass away. Then after him, in my view, Hazrat Abu Bakr^(ra) is to be obeyed in the same manner and I obeyed him, just as it was compulsory to obey Hazrat Umar^(ra) as well. Subsequently, I was made the Khalifa; thus, do I not possess the same right as the two previous Khulafa?’ I replied, ‘Indeed,’ to which Hazrat Uthman^(ra) replied, ‘Then what are these matters that I am informed of? As for the matter you mentioned regarding Walid, insha-Allah, we will hand him the prescribed punishment (i.e. he would be punished according to the crime he had committed).’ After this, he called for Hazrat Ali^(ra) and ordered for Walid to be whipped. Subsequently Hazrat Ali^(ra) ordered for him to be handed 80 lashes.” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Manaqib Uthman^(ra), Hadith 3696)

In the commentary of this hadith from Bukhari, Hazrat Syed Zain-ul-Abideen Waliullah Shah Sahib^(ra) writes:

“The allegation against Walid bin Uqbah was for drinking [intoxicants] as a result of which he was punished. Witnesses confirmed that it was not a juice prepared from dates or munakka [beverage made from raisins] and was in fact an alcoholic beverage like those consumed in the days of the Jahiliyya period. Hazrat Uthman^(ra) did not take into consideration his close relationship with him; in fact, owing to his close relationship with him, he ordered double the punishment; instead of handing him 40 lashes, he was given 80 lashes and this amount is proven from the example of Hazrat Umar^(ra).” (Urdu Tarjumah Sahih Bukhari, Vol. 7, p. 192, Nazarat-e-Ishaat Rabwah)

In another narration, Ata bin Yazid narrates from Hamran, the freed slave of Hazrat Uthman^(ra), who stated that once Hazrat Uthman^(ra) bin Affan asked for a container to be brought to him. Hazrat Uthman^(ra) then placed both hands inside and washed them with water three times. He then placed his right hand inside the container and rinsed his mouth and cleaned his nose. He then washed his face and his arms up to his elbows three times. He then passed his hands over his head [Masah] and then washed his feet up to the ankles three times. Hazrat Uthman^(ra) then said, “The Holy Prophet^(sa) used to say, ‘Whosoever performed the ablution as I have done and then offered two rak‘aat [units] of prayer in a manner that was free from all distractions, then all the sins of that individual would be forgiven.’” (Sahih al-Bukhari, Kitab al-Wudu, Bab al-Wudu Thalatha Thalatha, Hadith 159)

The additional azan [call to prayer] that is called on Fridays began in the time of Hazrat Uthman^(ra). Details regarding this is as follows.

Zuhri has narrated from Saib bin Yazid who stated that during the time of the Holy Prophet^(sa), Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), the first azan for Jumuah would be called when the imam sat down on the minbar [pulpit]. In the time of Hazrat Uthman^(ra), when the Muslim population increased significantly, he ordered for a third azan to be called from Zaura. Abu Abdillah states that Zaura was a place in the market of Medina. (Sahih al-Bukhari, Kitab al-Jumuah, Bab al-Adhan Yaum al-Jumuah, Hadith 912)

This incident has also been mentioned in Fiqh-e-Ahmadiyya in relation to this hadith that in the time of the Holy Prophet^(sa), Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), only one azan was called on Fridays from near the minbar – which was always placed inside the mosque. Later, in the time of Hazrat Uthman^(ra), the second azan was initiated which was called from a rock named Zaura situated near to the door of the mosque. (Fiqh-e-Ahmadiyya [Ibadat] p. 122)

In Ni‘mat-ul-Bari, a commentary of Sahih Bukhari, under this hadith, it is written:

“Ibn Shihab Zuhri narrates from Saib that the mention of the third azan in this chapter is including the Iqamat [call before the prayer begins].” (Ni‘mat al-Bari fi Sharh Sahih al-Bukhari, Vol. 2, p. 837, Hadith 912, Rumi Publications Lahore, 2013)

There were two azans previously and a third one was added later. In the narration I read earlier, it was stated owing to the increase in the Muslim population, a third azan was called at Zaura. The third azan was as such that the first and second azan would be called, then the takbir [for iqamah] has also been referred to using the word azan. Thus, in this way people were called to prayer three times.

There is also a narration regarding being exempt from the Friday prayers when it falls on the same day as Eid.

Abu Ubaid, the freed slave of Ibn Azhar narrates that once on the day of Eid-ul-Adha, he offered the Eid prayers behind Hazrat Umar^(ra). Hazrat Umar^(ra) led the prayers before delivering the sermon to the congregation in which he stated, “O people! Verily the Holy Prophet^(sa) forbade from keeping a fast on both Eid days; one Eid day commemorates the end of the fasting month, whilst the other Eid day is the day on which you eat the meat of the sacrificed animals.” Abu Ubaid states that he also offered the Eid prayer behind Hazrat Uthman^(ra) and which fell on a Friday. Hazrat Uthman^(ra) led the prayers prior to the sermon. He then addressed the people and said, “O people! Today is a day in which you have been blessed with two Eids. Thus, those living on the outskirts of Medina who are able to wait for the Friday prayers may do so and whosoever wishes to return, they have my permission to leave.” (Sahih al-Bukhari, Kitab al-Adahi, Bab ma Yu‘kal min Luhum al-Adahi wa ma Yatazawadu minha, Hadith 5571-5572)

There is something mentioned in Fiqh-e-Ahmadiyya regarding which I am yet to see any evidence to support it. In Fiqh-e-Ahmadiyya it is written that if Eid falls on a Friday, then after the Eid prayers, the Friday prayers should not be offered, nor should Zuhr prayers be offered. Instead, the Asr prayers are to be offered at Asr time. There is a narration from Ata bin Rabah who states, “On one occasion, Eid fell on a Friday. Hazrat Abdullah^(ra) bin Zubair said, ‘Since two Eids have been joined on the same day, they will be offered together.’ Thus, Hazrat Abdullah^(ra) bin Zubair offered two rak‘aat for both prayers before the afternoon. Subsequently no prayers were offered until the Asr prayers”, i.e. on that day, only the Asr prayers were offered. (Fiqh-e-Ahmadiyya [Ibadat] p. 177)

More research needs to be done in this regard. Hazrat Khalifatul Masih IV^(rh) also said the same thing and carried out research. (Khutbat-e-Tahir, Vol. 6, p. 374, Khutbah Jumuah 29 May 1987)

Initially, I also thought that perhaps there was no need [to offer the Zuhr prayers], but no other narration has been found which directly indicates the practice of the Holy Prophet^(sa) whereby the Zuhr prayer was not offered. There is only this narration stating what Hazrat Abdullah^(ra) bin Zubair did. Therefore, further research is needed in this regard.

Fiqh [Ahmadiyya] is being revised again and in my view, this narration ought to be checked thoroughly again to see how accurate it is in that the Zuhr prayer does not need to be offered. It is correct that the Friday prayer does not need to be offered, but to say that even the Zuhr prayer does not need to be offered, aside from the aforementioned narration, we do not find any narration which has been quoted directly from the Holy Prophet^(sa) or from the Khulafa-e-Rashidin. Also, from the research I asked to be carried out, no narration has come to light as of yet.

With regard to bathing on Fridays, there is a narration in which Hazrat Abu Hurairah^(ra) states, “Hazrat Umar^(ra) bin Khattab was delivering the Friday Sermon before a congregation when Hazrat Uthman^(ra) bin Affan entered. Hinting towards Hazrat Uthman^(ra), Hazrat Umar^(ra) said, ‘What is the matter with the people that they arrive late after the azan has been called!’ Upon this, Hazrat Uthman^(ra) stated, ‘O Leader of the Faithful! As soon as I heard the azan, I performed the ablution and made my way straight here.’ Hazrat Umar^(ra) stated, ‘You only performed the ablution? Have you not heard the Holy Prophet^(sa) say that whosoever goes for the Friday prayers, they ought to bathe?’” (Sahih Muslim, Kitab al-Jumuah, Hadith 1956)

If there is water available and one has access to water, it is imperative to bathe.

With regard to the narrations of ahadith, compared to other companions, there are very few marfu‘ hadith narrated by Hazrat Uthman^(ra). In total, Hazrat Uthman^(ra) narrated 146 traditions, out of which three are present in both Bukhari and Muslim (i.e. Muttafaq Alayh), eight are mentioned only in Bukhari and five mentioned only in Muslim. In total, 16 ahadith narrated by him are present in the Sahihhain [Bukhari and Muslim].

The reason why he narrated such few ahadith was that Hazrat Uthman^(ra) was extremely cautious with regard to stating the traditions of the Holy Prophet^(sa). He would say that the thing that prevented him from relating traditions of the Holy Prophet^(sa) was that he thought perhaps his memory was weaker than that of other companions. He said that this would stop him in case he narrated an incident and his recollection was not as clear as some of the other companions, in which case their statement would be more accurate. For this reason, he was very cautious with regard to mentioning narrations. However, Hazrat Uthman^(ra) said, “I testify that the Holy Prophet^(sa) said, ‘Whosoever attributes a narration to me that I have not stated, they will prepare a place for themselves in hell due to it.’” For this reason, he would be very careful with regard to narrating ahadith.

Abdur Rahman bin Hatib narrates, “I have not seen any companion who would explain himself more clearly and unambiguously than Hazrat Uthman^(ra) but he would show hesitance when it came to narrating Ahadith.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Khulafa’ Rashidin^(ra), Vol. 1 [Karachi, Pakistan: Dar al-Isha‘ah, 2004], p. 204)

Humran bin Aban states, “Once Hazrat Uthman^(ra) bin Affan asked for water to be brought for ablution. He rinsed his mouth and cleaned his nose with the water. He then washed his face three times, washed his arms three times and performed masah over his head and feet, after which he laughed. He then asked his companions, ‘Will you not ask the reason why I laughed?’ They asked, ‘O Leader of the Faithful! Why did you laugh?’ Hazrat Uthman^(ra) stated, ‘I saw the Holy Prophet^(sa) when he was near this place; he asked for water to be brought and performed the ablution in the same manner as I just did. He then laughed, and then asked his companions, “Will you not enquire as to the reason why I laughed?” We said, “O Messenger^(sa) of Allah! Why did you laugh?” The Holy Prophet^(sa) said, “When a person requests for water and then washes their face, Allah the Almighty forgives all the sins committed by their face. Then when they wash their arms, the same happens, i.e. sins are forgiven, the same is the case when they perform masah over their head and similar is the case for when they wash their feet.”’” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Musnad Uthman^(ra) bin Affan, Hadith 415[Beirut, Lebanon: A‘lam al-Kutub, 1998], 201.)

In actuality, this narration should have been mentioned alongside the previous narration regarding ablution. Nonetheless, it has been narrated here.

With regard to the marriages of Hazrat Uthman^(ra) and his children, it is narrated that he married eight times, all of which took place after he accepted Islam. The names of his wives and children are as follows:

Hazrat Ruqayyah^(ra), daughter of the Holy Prophet^(sa), with whom he had Abdullah bin Uthman.

After the demise of Hazrat Ruqayya^(ra), Hazrat Uthman married Hazrat Umm Kulthum^(ra), the daughter of the Holy Prophet^(sa).

Hazrat Fakhtah bint Ghazwan^(ra), the sister of Hazrat Utbah bin Ghazwan^(ra), from her Hazrat Uthman^(ra) had a son named Abdullah, who was known as Abdullah Al-Asghar.

Hazrat Umm Amr bint Jundub Azdiyya, with whom he had Amr, Khalid, Aban, Umar and Mariam.

Hazrat Fatimah bint Walid Makhzumia^(ra) with whom he had Walid, Saeed and Umm Saeed.

Hazrat Umm Al-Baneen bint Uainah bin Hisn Fazariah^(ra) with whom he had a son, Abdul Malik.

Hazrat Ramlah bint Shaibah bin Rabi‘ah^(ra), with whom he had Aishah, Umm Aban and Umm Amr.

Hazrat Nailah bint Firafithah bint Ahwas^(ra); she was previously a Christian but had accepted Islam before she was married and proved to be a faithful Muslim. From her, Hazrat Uthman^(ra) had a daughter named Mariam and according to narrations it is said that they also had a son named Ambasah.

According to one narration, when Hazrat Uthman^(ra) was martyred, the following four wives were with him: Hazrat Ramlah^(ra), Hazrat Nailah^(ra), Hazrat Umm Al-Banin and Hazrat Fakhtah^(ra). According to one narration during the days of the siege, Hazrat Uthman^(ra) divorced Hazrat Umm Al-Banin. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Thumma Dakhalat Sanah Khams wa Thalathin … [Beirut, Lebanon: Dar al-Fikr, 1998], p. 200) (Sirat Amir al-Momineen Uthman^(ra) bin Affan, p. 17, Vol. 1, Dar al-Ma‘rifah, Beirut, Lebanon, 2006)

Explaining the commentary of Surah al-Nur, Hazrat Khalifatul Masih I^(ra) states:

“Allah the Almighty states that one form of nur [spiritual light] is the light of divine cognisance as a result of which one is able to distinguish between good and bad. This spiritual light is found in those homes in which Allah the Almighty is remembered morning and evening. Those who dwell in such homes are like merchants, whose houses may be small but one day, Allah the Almighty will grant them bigger abodes. Hazrat Abu Bakr Siddiq^(ra) compiled the Holy Quran, then after him, it was Hazrat Umar^(ra). Hazrat Uthman^(ra) was the one to circulate it and through Hazrat Ali^(ra) its spiritual verities were conveyed to the world.”

Hazrat Khalifatul Masih I^(ra) stated that he learnt various verities of the Holy Quran directly from Hazrat Ali^(ra). Hazrat Khalifatul Masih I^(ra) further states:

“In these rukus, Allah the Almighty also revealed that Khilafat will never be amongst the Ansar; rather, it will remain among the Muhajireen. It also states that they will be opposed by the Muslims as well as the disbelievers. This is precisely how the opposition was for Hazrat Abu Bakr^(ra) as some of the people were not in favour of Khilafat. Allah the Almighty has given the example of both groups as follows; one who considers a mirage in a desert to be like actual water whilst the other is those who will oppose despite being in the deep sea of Shariah.”

Hazrat Khalifatul Masih I^(ra) further states:

“The ultimate result will be that the vultures will eat their flesh. Among the Khulafa-e-Rashideen, Hazrat Abu Bakr^(ra) had to face great difficulties. While the army under the command of Hazrat Usama^(ra) had been sent [for an expedition], an uprising of rebellion began in the Arab land. The people in Mecca were almost on the verge of becoming a part of this; however, a wise man came in time and reminded them that they were the last ones to accept Islam and now they were going to be the first ones to leave Islam. Upon this, they refrained from being a part of this.”

Hazrat Khalifatul Masih I^(ra) further states:

“The group mentioned in the following words:

اِذَا فَرِیْقٌ مِّنْہُمْ مُّعْرِضُوْنَ

“[a party of them turn away. (24:49)] was never successful, nor did they receive any divine support; neither in the time of Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Uthman^(ra), nor in the time of Hazrat Ali^(ra). This group was never successful.

“The other group was the one described as:

سَمِعْنَا وَاَطَعْنَا

“[We hear and we obey. (24:52)] and these were the ones who were always successful.

“Thus, it states in the Holy Quran:

وَ اُولٰٓىِٕکَ ہُمُ الْمُفْلِحُوْنَ

“[And it is they who will prosper. (24:52)].” (Haqa‘iq al-Furqan, Vol. 3, p. 223)

The Promised Messiah^(as) states:

“I know for certain that no one can be deemed a true believer, nor a Muslim until they instil within themselves the qualities of Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Uthman^(ra) and Hazrat Ali^(ra), may Allah be pleased with them all. Their hearts were pure from the love of this world, instead they devoted their lives in the way of God Almighty.” (Lecture Ludhiana, Ruhani Khazain, Vol. 20, 294)

The Promised Messiah^(as) further states:

“It is vital to believe that Siddiq-e-Akbar^(ra) [Hazrat Abu Bakr Siddiq^(ra)], Hazrat Farooq-e-Umar^(ra) [Hazrat Umar Farooq^(ra)], Hazrat Dhun-Nurain^(ra) (i.e. Hazrat Uthman^(ra)) and Hazrat Ali Murtaza^(ra) were all the custodians of the faith. For Islam, Abu Bakr^(ra) was the second coming of Adam; similarly, if Hazrat Umar Farooq^(ra) and Hazrat Uthman^(ra) did not show sincerity in the trust bestowed upon them, then it would be impossible for us to consider even one verse of the Quran to be from Allah the Almighty.” (Maktubat-e-Ahmad, Vol. 2, p. 151, Maktub Number 2, Maktub Banam Hazrat Khan Sahib Muhammad Ali Khan Sahib, Rabwah)

The Promised Messiah^(as) states:

“By God, Allah the Almighty enabled the Sheikhain” i.e. Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra) “and Dhun-Nurain [Hazrat Uthman^(ra)] to be like the doors to Islam and they were at the forefront of every army of the Holy Prophet^(sa), who was the best of the creation. Thus, one who denies their lofty honour and discredits the clear and irrefutable arguments in their favour and does not show respect to them but rather dishonours them and vilifies and speaks ill of them, then I fear that he may meet a terrible end and will become completely devoid of faith. And those who caused them grief and cursed them and levelled allegations against them, consequently their hearts became hardened and they incurred the wrath of the Gracious God. I have countlessly observed and have openly expressed this as well that to hold malice and enmity against these noble men is one of the main factors that severs man’s bond with God, Who is the Bestower of blessings. Whoever bears enmity against them becomes completely deprived of mercy and benevolence and the doors of divine cognisance and wisdom are never opened for them and they are left to partake in the desires and pleasures of the world and they are thrown into the abyss of carnal desires and He casts them away from His divine threshold and they remain deprived.” (Sirr-ul-Khilafah Urdu Tarjumah, pp. 28-29, Nazarat Ishaat Rabwah)

The Promised Messiah^(as) then states:

“Whatever progress of Islam was made after the Holy Prophet^(sa) was through these three companions, that is Hazrat Abu Bakr^(ra), Umar^(ra) and Uthman^(ra).” (Malfuzat, Vol. 6, p. 414)

Then whilst mentioning the Ahl-e-Tashi [Shias], the Promised Messiah^(as) states:

“What can be said about your verbal abuse because save a few, you hurl abuse against all the companions. Moreover, you curse the wives of the Holy Prophet^(sa), the Mothers of the Believers. You also claim that there has been some addition and abrogation in the Holy Quran and allege that the current Quran is the Quran of Uthman^(ra) and not from God Almighty […] You consider Islam to be like an abandoned land which is completely dry and barren” i.e. it is completely empty of the righteous servants of God).

The Promised Messiah^(as) further states:

“After having transgressed all bounds, what honour do you now possess?” (Hujjat Allah, Ruhani Khaza’in, Vol. 12, 184-185)

The Promised Messiah^(as) states:

“I have been granted in-depth knowledge from my Lord regarding Khilafat. And just like any scholar, I have also been able to delve into the depth of the matter and my Lord has revealed to me that Siddiq [Hazrat Abu Bakr^(ra)], Farooq [Hazrat Umar^(ra)] and Uthman^(ra), may Allah be pleased with them all, were pious believers, who were among the chosen ones of Allah the Almighty and were favoured with the special bounties of the Gracious God.

“Furthermore, many of the wise have borne witness to their virtues. They left their lands for the pleasure of the Honourable and Glorious God, they entered the furnace of every battle, and they cared not for the scorching midday heat of every summer, nor the cold of the night of every winter; rather, they marched forward upon the paths of their faith like youthful men, inclining neither to their own people, nor to others and they bade farewell to everything, all for the sake of the Lord of all the Worlds. Their actions were imbued with a sweet fragrance and their deeds with an aroma.

“All of this points to the gardens of their rank and the orchards of their good deeds. Likewise, the aromatic breezes of their zephyr [soft, sweet-smelling wind] reveals their intricate qualities and their light becomes manifest to us with all its radiance. Thus, you ought to ascertain their illustrious rank from the aroma of their fragrance and do not show haste and follow those who think ill. And do not rely on just certain narrations because they are filled with poison and exaggerations and they cannot be trusted. Many of those narrations are like a powerful and destructive wind and like the lightening which deceives one into thinking there is going to be rain. Thus, fear Allah and do not follow such narrations.” (Sirr-ul-Khilafah Urdu Tarjumah, pp. 25-26, Nazarat Ishaat Rabwah)

This concludes the accounts from the life of Hazrat Uthman^(ra) and accounts from the life Hazrat Umar^(ra) will, insha-Allah, start next.

The Alislam team have prepared the first version of a new Holy Quran search website – holyquran.io. This website can be accessed separately from the alislam website. One can research any chapter, verse, word or subject matter in Arabic, English and Urdu through its latest search engine. The search results can be viewed through Ahmadi and non-Ahmadi translations. Under each verse, one can read its commentary, articles and various other verses in relation to it. Further work in producing content is on-going and its next version will be ready by Jalsa Salana UK 2021, insha-Allah.

Apart from this, a new modern version of the readquran.app on the Alislam website has also been prepared through which one can read, listen and search the Holy Quran. Along with the English commentary, it also has the Tafsir-e-Saghir notes, English split-word translation of the Holy Quran and an index of all its subjects. It has also included various other features which would be beneficial for the daily recitation of the Holy Quran.

May Allah the Almighty enable this project to become a means of spreading the beautiful teachings of the Holy Quran across the whole world and may the members of the Jamaat also derive full benefit from it.

I would also like to request you to pray for the Ahmadis in Pakistan. May Allah the Almighty improve their conditions and create ease for them. Similarly, may Allah the Almighty grant steadfastness to the Ahmadis in Algeria and improve the conditions they are currently having to endure.

I will now mention details of some deceased members and will also offer their funeral prayers [in absentia].

Many requests are submitted and it is difficult to read the details of each and every one here. However, I will mention a few but I have included the rest [in the funeral prayers] without mentioning their names.

May Allah the Almighty grant His forgiveness and mercy to all of them. In any case, those members who are going to be mentioned, I will now read their details.

Among them is respected Muhammad Sadiq Sahib Durgaram Puri from Dhaka, Bangladesh. He passed away on 14 November 2020 at the age of 75:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

Apart from the various other services he rendered, he served for a long period of time as the National Secretary Waqf-e-Nau. He would regularly travel to far off jamaats in order to organise classes with the waqifeen-e-nau and their parents. Until his health allowed, he would regularly attend the mosque. He was a musi [member of the Al-Wasiyyat institution] and he leaves behind his wife, three sons and one daughter.

The next is Mukhataran Bibi Sahiba, wife of Rashid Ahmad Athwal Sahib of Dar-ul-Yaman Rabwah. She is the mother-in-law of Naeem Bajwa Sahib, who is currently serving as the principal of Jamia Mubashireen in Burkina Faso. She passed away on 16 January [2021]:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

She had the opportunity to serve in the majlis-e-amila of Lajna for Dar-ul-Yaman Gharbi for a total of 17 years. She also had the opportunity to offer financial sacrifices for [projects in] various countries and sacrificed hundreds of thousands of rupees. Even a few hours before her demise, when she slightly gained consciousness, she asked for her bangles and then instructed her son to immediately go and sell them, which were approximately 350,000 rupees in value, and then told him to give the money to Sadr Sahib so he could arrange for an MTA satellite dish.

Two of her sons died in 1995 owing to a car accident in Germany and she endured this loss with great steadfastness. She would never speak of this incident, nor utter any word of complaint and remained content with the will of God and showed patience. She had great passion and desire for tabligh and she would travel extensively in order to do tabligh in the villages nearby Rabwah. She had a great passion for the Holy Quran and apart from regularly reciting the Holy Quran herself, she would also teach the Holy Quran and Yassarnal Quran to the children of the local area.

She was a musia and leaves behind her husband, one son and four daughters. Three of her daughters reside in London and the other daughter is in Burkina Faso. The daughters who are here are also rendering service to the Jamaat. May Allah the Almighty grant her His forgiveness.

The next funeral is of Manzoor Ahmad Shad Sahib, who passed away on 17 January [2021] at the age of 82.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

Ahmadiyyat was introduced to his family in 1903 through his father, Hazrat Mian Abdul Karim Sahib^(ra), a companion of the Promised Messiah^(as), when the Promised Messiah^(as) had travelled to Jhelum for the case of Karam Din.

Shad Sahib moved to Karachi in 1956 where he served as the qaid of the district of Karachi and carried out exceptional work under Khuddam-ul-Ahmadiyya. Then he served as the local president of Drigh Road Colony and the naib amir of Karachi as well.

In 1984, he was part of the group that welcomed Hazrat Khalifatul Masih IV^(rh) in Sukkur and remained with him until his departure at the airport. He moved to London in 2010; he used to volunteer at the homeopathic dispensary at Baitul Futuh. At the time of his demise, he was serving as the secretary tarbiyat and secretary tarbiyat for new converts for the Norbury Jamaat. He was a musi. Three of his grandsons are missionaries and are serving here in the UK.

May Allah the Almighty bestow His forgiveness and mercy on the deceased.

The next funeral is of Hameeda Akhtar Sahiba, wife of Abdur Rahman Saleem Sahib of USA, who passed away on 19 January [2021] at the age of 92.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

Allah the Almighty granted the deceased the opportunity to serve Lajna Imaillah [women’s auxiliary organisation] in Karachi and Rawalpindi for about 50 years; including as the general secretary, as sadr Lajna, as well as nigran qiadat. She had deep love for Khilafat and would also advise her children to establish a sincere relationship with Khilafat.

She was regular in offering prayers and Tahajud [pre-dawn voluntary prayers] throughout her life. She paid special attention to reciting the Holy Quran and teaching it as well; she taught her children and her grandchildren as well. She was fortunate to have performed Umrah.

She was a musia. She is survived by five sons and two daughters. Many from among her progeny have dedicated their lives for the faith and are serving the Jamaat in various capacities, [such as] Dr Abdus Salam Sahib and Dr Khalil Malik Sahib who are rendering great services. May Allah the Almighty bestow His forgiveness and mercy upon the deceased.

The next funeral is of respected Nasir Peter Lutzin Sahib, a German Ahmadi, who passed away on 20 January [202]:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

His daughter writes:

“One day, in 1983, my parents passed by the central market in Hannover when they saw a stall which comprised of a single table that had some books on it, and there were two foreign youths standing behind the table. They met them and learned that they were Muslims representing the Ahmadiyya Muslim Jamaat. Thus, they asked the youths some questions and took some literature as well. After reading the literature, my parents got in contact with the youths and met with them. The three Ahmadis invited them to dinner with them.”

She further writes:

“As it was the month of Ramadan, they called them over for iftari [meal to break the fast] and so my parents went to their home. They had laid out the food on the floor on top of old newspapers as there was no place to sit. Hence, they laid out newspapers on the carpet and served food in this way. My parents liked the food very much; however, they appreciated and enjoyed their simplicity and hospitality even more.”

She then says:

“After that night, they would frequently visit each other’s homes. After a few months of studying and researching, in 1984, my parents performed the bai‘at [pledge of allegiance] and joined the Ahmadiyya Muslim Jamaat.

“It was the occasion of Eid and respected Nasir Sahib went to Hamburg along with a few other local people, where he had the fortune to pledge allegiance. He also once had the opportunity of delivering a speech at Jalsa Salana [Annual Convention].”

She further writes:

“My mother had a special attachment to religion, and her interest in the search for the true religion led her to Ahmadiyyat. Subsequently she was able to establish a living relationship with the Living God and saw signs of the acceptance of prayers many times, and Allah the Almighty showed her many signs as well.”

She continues:

“My mother’s vision was impaired in one eye. In 1986, she was attending the Jalsa Salana in the UK when all of a sudden, some of her vision was restored. Up until this point, she was unable to see anything with that eye. However, she was able to see a little from that same eye.”

She then writes:

“For someone who had completely lost her eyesight [in one eye], this was nothing short of a miracle, which came after 11 years of being unable to see. This was solely the result of prayers and due to attending the Jalsa and praying that she received this blessing.”

She further says, “In London, she would stay at the home of a German Ahmadi, Khadija Sahiba. One day, my parents left her home to go out for sightseeing and went out to quite a distance and forgot the way home. As it became darker, they grew more worried. They were standing by a street that had heavy traffic and they had no idea where they were. When it became very dark and they lost the path, my mother said, ‘Let us pray.’ They had just finished praying when they saw respected Khadija Sahiba’s son-in-law had stopped his car in front of them and asked them to sit inside so he could take them home. This incident of the acceptance of prayer was a means of increasing and strengthening their faith.”

Laiq Munir Sahib, a missionary in Germany, writes, “Lutzin Sahib’s entire family joined Ahmadiyyat. At that time, we used to say that this was the only German Ahmadi family. He was very sincere, he would speak little and was very respectable. Lutzin Sahib would also be at the forefront of presenting financial sacrifices. He would deliver lectures in tablighi programmes. Whenever he heard the name of the Promised Messiah^(as), it would bring tears to his eyes. Once, during a tablighi meeting, the deceased expounded upon the teachings of Islam in such a beautiful manner that a 70-year-old German came to me and said that the knowledge he gained about Islam on that day, he had never learnt before.”

May Allah the Almighty bestow His forgiveness and mercy upon him and keep his children steadfast upon Ahmadiyyat.

The next funeral is of respected Raziyya Tanveer Sahiba of Canada, who was the wife of Khaleel Ahmad Tanveer Sahib, a missionary and the vice-principal of Jamia Rabwah. She passed away in Canada on 27 January at the age of 58. She was suffering from cancer.

From a young age, the deceased took an interest in her faith, and this passion remained until her demise. She served for 22 years in the office of the women’s auxiliary organisation in Pakistan as well as in various capacities for the monthly magazine, Misbah, including as an accountant in the office. She continued serving in this capacity until her demise. She had the opportunity to work quite a bit with Hazrat Choti Apa and learned a great deal from her and was fortunate to receive many prayers from her.

May Allah the Almighty bestow His forgiveness and mercy upon her.

The next funeral is of Mian Manzoor Ahmad Ghalib Sahib, son of Mian Sher Muhammad Sahib of the district of Sargodha. He passed away on 7 February [2021]

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

In 1955, his elder brother accepted Ahmadiyyat; he would then accompany his elder brother to Rabwah on various occasions and there he too accepted Ahmadiyyat. His son in Belgium, Bashir Ahmad Sahib, says, “He had a deep bond of love for Khilafat and would not deviate in the slightest when it came to obedience to Khilafat; rather, he would implement exactly what was instructed.”

I knew him personally and he truly did serve the Jamaat with sincerity and loyalty and was obedient to Khilafat. He was a servant of the faith who gave precedence to his faith over worldly pursuits. He was hospitable, extremely devout, took care of the poor, sociable, extremely kind and was loved by all. By the grace of Allah the Almighty, he was able to serve in Khuddam-ul-Ahmadiyya [youth auxiliary organisation], Ansarullah [elder’s auxiliary organisation] and in the Jamaat at the district level in Sargodha as the finance secretary, secretary for Waqf-e-Jadid and Tahrik-e-Jadid. He carried out his duties in an excellent manner. One of his grandsons is a missionary, Safir Ahmad, who is currently working in the private secretary’s office.

May Allah the Almighty bestow His forgiveness and mercy upon the deceased.

The next funeral is of respected Bushra Hameed Anwar Adani Sahiba, wife of Hameed Anwar Adan Sahib of Yemen. She was the mother of Muhammad Ahmad Anwar Sahib, one of our volunteers in MTA and the mother-in-law of Munir Ahmad Odeh Sahib who is the director of production for MTA. She passed away on 14 February at the age of 69.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

She was the granddaughter of Hazrat Haji Muhammad Din Sahib Tehalvi^(ra), a companion of the Promised Messiah^(as) and Hazrat Husain Bibi Sahiba^(ra).

The deceased had the opportunity to work in MTA as well. She worked regularly for quite some time in transferring all the data for the programme of Liqa Ma‘al Arab and also served in [MTA] Al-Arabiyyah. It pleased her greatly to be able to serve the Jamaat in any capacity. She was very patient and grateful. May Allah the Almighty bestow His forgiveness and mercy upon her.

The next funeral is of respected Noorus Sabahuz Zaffar Sahiba, wife of Muhammad Afzal Zafar Sahib who is a missionary in Eldoret, Kenya. She passed away on 25 March [2021] at the age of 62.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

She was the youngest daughter of the late missionary, Maulana Muhammad Saeed Ansari Sahib. She was also the sister-in-law of Naseem Bajwa Sahib from the UK.

Her husband, Mian Muhammad Afzal Sahib, writes:

“By the grace of Allah, she was regular in offering the five daily prayers; she regularly offered Tahajjud and would recite the Holy Quran every day. She had complete conviction in prayer; she always remained occupied in prayers herself and would also advise her children to pray as well. She would also listen to the sermons of the Khalifa and for the sake of her children’s moral training, she would later explain very intricate points to them. She would always relate faith-inspiring stories from ahadith [sayings of the Holy Prophet^(sa)], history and books of the Jamaat. She would always advise them to serve the faith and to remain attached to Khilafat.

“By the grace of Allah, she was also a musi. She was extremely prompt in giving alms and she would take part in every financial scheme. Allah the Almighty granted her a very kind heart when it came to hospitality.”

He then says, “She and I had a 21-year companionship; throughout which she exhibited compassion and sympathy.” This friendship was very praiseworthy. Whilst Zafar Sahib was serving as a missionary in Fiji, his first wife passed away in an accident along with their dour children; that is three daughters and a son. Hence, this was Zafar Sahib’s second marriage. From the first marriage, he had two daughters yet she loved them like a mother, regarding which the daughters themselves have expressed that she never made them feel as though they were without a mother. She always raised and taught them well, and this [treatment] was not limited to the children as Zafar Sahib says that she even treated his first in laws so well that they too were captivated by her good morals.

Her daughter says:

“When she entered our lives, she came as a light, a support and a loving mother. She showed us so much love that we never felt that we lost out on the love from our own mother. She had a daughter of her own, yet she never differentiated between the three daughters. She was a selfless woman who always made sacrifices. She had complete faith in God Almighty and she always advised to remain firmly attached to Ahmadiyyat and Khilafat. She would always teach about the respect of relatives and reconciling between them.”

May Allah the Almighty bestow His forgiveness and mercy upon her.

The next funeral is of Sultan Ali Raihan Sahib, father of Muhammad Ahmad Naeem Sahib, a missionary serving in the Central Arabic Desk, UK. He passed away on 26 March [2021] at the age of 83.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

Muhammad Ahmad Naeem Sahib writes:

“Having undertaken his own research, our uncle took the oath of allegiance in 1958. Thereafter he preached to my father and sent him to Rabwah for the Jalsa Salana. After reading a few books, by the grace of Allah, my father also took the oath of allegiance. After accepting Ahmadiyyat, both brothers faced severe persecution and attempts were made on their lives, but God Almighty protected them.

“The clerics would come to the villages and ask them why they could not even kill two of their youths, but in any case, God Almighty continued to safeguard them. Despite all this, they continued till the end to maintain a relationship with the non-Ahmadi relatives and the villagers. Despite their opposition, they continued to treat them well.”

He had two sons and six daughters. May Allah grant him forgiveness and mercy. Muhammad Ahmad Naeem Sahib was also unable to attend the funeral of his father.

The next funeral is of Maulvi Ghulam Qadir Sahib, missionary and life devotee of Kalabun in the Rajouri district in Jammu Kashmir. He passed away on 26 March [2021] at the age of 56.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

Ahmadiyyat was introduced to Maulvi Ghulam Qadir Sahib’s family through his grandfather Bahadur Ali Sahib. By the grace of Allah, 13 members of this family are currently serving the Community. He had the honour of serving as a missionary for 34 years and six months. Wherever he would be posted, he would continue to fulfil his duties in teaching and moral upbringing very cheerfully and with maximum effort and zeal. He was very skilled in preaching and was always at the forefront in conveying the message. He would remain resolute in the face of opposition; he was an extremely patient, grateful, content and courageous missionary. He is survived by his wife, three sons and two daughters. One of his sons, Bashiruddin Qadir, is studying in the final year of Jamia Ahmadiyya Qadian.

May Allah the Almighty bestow His forgiveness and mercy upon him.

The next funeral is of Mahmoodah Begum Sahiba, wife of Muhammad Sadiq Sahib Arif, a darwesh of Qadian. She passed away on 1 April [2021] at the age of 85 due to heart failure.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

She was the granddaughter of Hazrat Qazi Ashraf Ali Sahib^(ra) – a companion of the Promised Messiah^(as) – of Alipur Khera, Mainpuri district, in the Uttar Pradesh province. She was the daughter of Qazi Shad Bakht Sahib. She was married to the late Muhammad Arif Sadiq Sahib Darwesh. During the period of hardship, she spent her time exhibiting patience and gratitude. She would always show patience, even when faced with starvation and she never expressed any sign of their poverty in front of anyone. She was very punctual in offering her prayers; in fact, even in her final illness, she was restless with regard to offering the prayers.

She was very diligent in reciting the Holy Quran. She was very regular in giving alms. She had great bond with Khilafat and would always advise her children to do the same. She was a musia and is survived by three sons and two daughters. May Allah the Almighty bestow His forgiveness and mercy upon her.

The next funeral is of Khalid Saadullah al-Misri Sahib of Jordan, who passed away a few days ago at the age of 60.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

He was the first Ahmadi in his family. He was very sincere, regular in offering his prayers and giving alms, and attached to the Jamaat. He was very kind, hospitable and friendly. He was very calm and had a habit of speaking little. He considered the word of the Khalifa of the time to be decisive. He would watch MTA regularly, especially the Friday Sermon.

May Allah the Almighty bestow His forgiveness and mercy upon him.

The next funeral is of Respected Muhammad Muneer Sahib of Darul Fazl, Rabwah, who passed away on 1 April [2021] at the age of 73.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

He took the oath of allegiance in 1972 at the hands of Hazrat Khalifatul Masih III^(rh). The rest of his family were not Ahmadis, so for this reason, they tortured him repeatedly to deter him from Ahmadiyyat.

In fact, in 2003, he was given an offer that if he left Ahmadiyyat, he would be given enough money whereby even his children would not have to work, but he remained steadfast upon Ahmadiyyat. His daughter, Qamar Muneer Sahiba is the wife of a life-devotee serving here in Islamabad. [He is survived by] his wife, his son Tahir Waqas, who is also a life-devotee.

May Allah the Almighty bestow His forgiveness and mercy upon him. He was a very pious and sincere individual. He would always have a smile on his face and never showed any anger. He was regular in offering the five daily prayers and was prompt in donating towards all chandas.

His relative, Hafiz Saeedur Rahman Sahib, says:

“My father taught him to work because his non-Ahmadi relatives did not treat him well.” So he went to his father whose shop was nearby. He taught him to work in his shop and then he began staying at his home. He says that he was very regular in going to the mosque to offer his prayers where he would sit in the first rows. He developed such a great zeal for preaching that even his wife would often travel with him to the neighbouring villages of Rabwah to preach. May Allah the Almighty bestow His forgiveness and mercy upon him.

The next funeral is of Master Nazeer Ahmad Sahib of Darul Barakat, Rabwah, who passed away on 4 April [2021] at the age of 80.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

Ahmadiyyat was introduced to his family through his father Mian Umar Din Sahib, son of Mian Karam Din Sahib, of Data Zaid Ka in the Sialkot district. He was 15 years old when he found the path of guidance and either in 1914 or 1915, he attended the Jalsa Salana and took the oath of allegiance at the hands of Hazrat Khalifatul Masih II^(ra). He was guided by means of a dream.

Then, Master Nazeer Sahib moved to 99 North, Sargodha. He was boycotted by the schoolteachers there. It was in this very school that his nine-year old son, Naseer Ahmad, was injured in a knife attack by another student, yet Master Nazeer Sahib showed great patience. His son survived this attack but later passed away of a fever. Whilst lowering the body of his son into the grave, Master Nazeer Sahib said with great patience and forbearance, “My son, I am proud that you depart with a mark on your body which is a sign of the truthfulness of the Jamaat.”

Whilst he was serving as a teacher in that village, there was no need for any muallim or missionary, as he would undertake this work himself. Then he was posted near Rabwah and subsequently moved there, where he continued to offer his services. He taught numerous children the Holy Quran.

After his retirement, he learnt the tarteel of the Holy Quran from Qari Ashiq Sahib and he began giving Tarteel-ul-Quran classes in his local area. He tried his best to make sure that every boy and girl who has passed their matriculation exam was able to read the Holy Quran. If there were such who could not, he would go to their home to teach them the Holy Quran.

He was regular in offering Tahajud prayer from a very young age. When the coronavirus restrictions were put in place in Rabwah, whereby no one over the age of 60 could go to the mosque, he would be very diligent in offering his prayers and the Friday prayers at home. He was convinced through a dream of his that he would pass away at the age of 80, and this came true.

He has four sons and one daughter as well. In any case, his three sons are life devotees. One is Aziz Sahib who is serving here in Islamabad. The other is Naseem Ahmad Sahib, a missionary in Rabwah. The third is Saeed Ahmad Adeel Sahib, a missionary in Niger. He too was unable to attend the burial.

May Allah the Almighty grant forgiveness and mercy to the deceased and grant the families of all these deceased members patience and forbearance and enable them to continue their good deeds.

Original Urdu transcript published in Al Fazl International, 30 April 2021, pp. 5-10.  Translated by The Review of Religions.