After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aa) said:

Hazrat Umar^(ra) was among those to whom the Holy Prophet^(sa) gave the glad tidings of Paradise. Hazrat Abu Musa^(ra) relates:

“I was with the Holy Prophet^(sa) in one of the orchards in Medina. During this time, an individual approached and asked for the gate to be opened. The Holy Prophet^(sa) told me to open the gate for him and to give him the glad tidings of Paradise. I opened the gate for this individual and saw that it was Hazrat Abu Bakr^(ra). I gave him the glad tidings, which the Holy Prophet^(sa) told me to convey to him. Hazrat Abu Bakr^(ra) said ‘Alhamdulillah’ [All praise belongs to Allah] in reply.

“Then, another individual approached and asked for the gate to be opened. The Holy Prophet^(sa) again told me to open the gate for him and to give him the glad tidings of Paradise. I opened the gate for this individual and saw that it was Hazrat Umar^(ra). I conveyed to him what the Holy Prophet^(sa) had said and he replied, ‘Alhamdulillah.’

“Following this, another individual came and asked for the gate to be opened. The Holy Prophet^(sa) told me to open the gate for him and to give him the glad tidings of Paradise as well, despite the hardship that would befall him. [I opened the gate for him] and saw that it was Hazrat Uthman^(ra). I conveyed to him what the Holy Prophet^(sa) had said and he too said ‘Alhamdulillah’ in response and added, ‘We can only seek help from Allah in order to be safeguarded from the hardships.’” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Manaqib Umar^(ra) bin al-Khattab, Hadith 3693)

Hazrat Abdur Rahman^(ra) bin Auf relates that the Holy Prophet^(sa) said, “Abu Bakr shall enter Paradise, Umar shall enter Paradise, Uthman shall enter Paradise” – the Holy Prophet^(sa) said this in relation to ten individuals – “Ali shall enter Paradise, Talha shall enter Paradise, Zubair shall enter Paradise, Abdur Rahman bin Auf shall enter Paradise, Saad bin Abi Waqas shall enter Paradise, Saeed bin Zaid shall enter Paradise and Abu Ubaidah bin al-Jarrah shall enter Paradise.” (Sunan al-Tirmidhi, Kitab al-Manaqib, Manaqib Abd al-Rahman bin Auf, Hadith 3747)

Hazrat Abu Hurairah^(ra) has related that they were once in the company of the Holy Prophet^(sa) and the Holy Prophet^(sa) said, “I was asleep and saw myself in Paradise. There, I saw a lady performing ablution near a palace. I asked who this palace belonged to. People replied that it belonged to Umar bin al-Khattab. I was considerate of his feelings and thus returned.” Hazrat Umar^(ra) was sitting there as well and when he heard this, he started to cry and submitted, “O Prophet^(sa) of Allah! Would I ever feel jealousy towards you in any way? Why did you return from there, you should have granted me your blessings.” (Sahih al-Bukhari, Kitab Bad‘ al-Khalq, Bab ma Ja‘a fi Sifat al-Jannah wa annaha Makhluq, Hadith 3242)

Hazrat Abu Saeed Khudri^(ra) relates that the Holy Prophet^(sa) said:

“If anyone from among the illiyyeen [those who dwell in the highest ranks of Paradise] would cast their glance upon the people of Paradise, then Paradise would become illumined owing to their countenance, as if it were a glowing star. Hazrat Abu Bakr and Hazrat Umar are among them as well and how excellent are both these individuals!” (Sunan Abi Dawud,Kitab al-Huruf al-Qira‘at, Hadith 3987)

Hazrat Abdullah^(ra) bin Mas‘ud relates that the Holy Prophet^(sa) said:

“One of the dwellers of Paradise is approaching you.” And we saw that it was Hazrat Abu Bakr^(ra) that was coming. The Holy Prophet^(sa) again said, “One of the dwellers of Paradise is approaching you.” And we saw that Hazrat Umar^(ra) was coming. (Sunan al-Tirmidhi, Kitab al-Manaqib, Bab Akhbaruh ‘an Rajul min Ahl al-Jannah fa Atla’a Umar^(ra), Hadith 3694)

Similarly, it is related by Hazrat Anas^(ra) that the Hoy Prophet^(sa) once stated in relation to Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), “Abu Bakr and Umar are the chiefs of the first ones and the last ones amongst the chiefs of the elders of Paradise, with the exception of the Prophets and Messengers.” (Sunan al-Tirmidhi, Kitab al-Manaqib, bab Iqtadu bi alladhina min Ba’di, Hadith 3664)

Hazrat Abu Hurairah^(ra) relates that the Holy Prophet^(sa) said, “Umar bin al-Khattab is like a lamp for the people of Paradise.” (Imam Isfahani, Hulyat al-Awliya, Vol. 6, Riwayah 8950 [Maktabat al-Iman al-Mansurah, 2007], p. 309)

Another narration of the Holy Prophet^(sa), with regard to the status of Hazrat Umar^(ra), is as follows. Hazrat Uqbah bin Amir^(ra) relates that the Holy Prophet^(sa) said, “If there were to be a prophet after me, it would most certainly be Umar bin al-Khattab” (Sunan al-Tirmidhi, Kitab al-Manaqib, Bab Law Kana Nabiyy Ba’di la Kana Umar^(ra), Hadith 3686). That is, if there were to be a prophet immediately after the Holy Prophet^sa [it would have been Hazrat Umar^(ra)], otherwise the Holy Prophet^(sa) has himself declared the Messiah and Mahdi to come as the “Prophet of Allah”.(Sahih Muslim, Kitab al-Fitan, Bab Dhikr al-Dajjal wa Sifatih wa ma ma’ah, Hadith 7373)

With regard to the Holy Prophet^(sa) calling Hazrat Umar^(ra) a muhaddath, Hazrat Aisha^(ra) relates,“The Holy Prophet^(sa) said that there were most certainly muhaddatheen in the previous nations and if there is a muhaddath in my nation then it is Umar bin al-Khattab.”(Sunan al-Tirmidhi, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Qad Kana Yakunu fi al-Umam Muhaddathun, Hadith 7693)

Hazrat Abu Hurairah^(ra) relates that the Holy Prophet^(sa) stated:

“The nations before you had people among them who were muhaddathand if there is anyone to attain this rank in my ummah, it is Umar.”

Muhaddath are those who are recipients of frequent divine discourse and visions. The Holy Prophet^(sa) then stated:

“Among the Bani Israel who came before you, there were individuals with whom Allah spoke, even though they were not prophets. If there is someone like this among my ummah, it is Umar.” (Sahih Muslim, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Manaqib Umar^ra bin al-Khattab, Hadith 3689)

The Promised Messiah^(as) states:

“God Almighty always uses metaphors and grants one the name of another based on the similarity they possess in their nature, attributes and faculties. Those in the sight of God Almighty who possess the heart of Abraham^(as), will be deemed as Abraham in the sight of God Almighty. Those who possess the heart of Umar Farooq^(ra) will be deemed as Umar Farooq^(ra) in the sight of God Almighty.

“Do you not read the hadith that ‘if there is any muhaddath in this ummahwith whom Allah the Almighty speaks, it is Umar’? Does this hadith mean that there will be no muhaddath after Hazrat Umar^(ra)? Certainly not. In fact, this hadith means that when the need for a muhaddath arises, then one who possesses a similar spiritual condition to that of Umar^(ra) will become the muhaddath.”

The Promised Messiah^(as) states:

“This humble one once received a revelation:

فِيْكَ مَادَّةٌ فَارُوْقِيَّةٌ

(Fath-e-Islam [The Victory of Islam], Ruhani Khazain, Vol. 3, p. 11, Footnote)

The full revelation is:

أَنْتَ مُحَدَّثُ اللهِ، فِيْكَ مَادَّةٌ فَارُوْقِيَّةٌ

That is, ‘You are a muhaddath [recipient of divine discourse] of Allah.’ You have the quality of distinguishing between the truth and falsehood.” (Tadhkirah, p. 82, Fourth Edition)

As I have mentioned in previous sermons, Hazrat Umar^(ra) was the one who gave the suggestion to safeguard and compile the Holy Quran. I shall also mention it here.

With regard to when 70 huffaz [those who committed the Holy Quran to memory] were martyred in the battle of Yamamah during the Khilafat of Hazrat Abu Bakr^(ra), Hazrat Zaid^(ra) bin Thabit Ansari relates:

“When 70 huffaz were martyred at Yamamah, Hazrat Abu Bakr^(ra) called me and Hazrat Umar^(ra) was also there with him at the time. Hazrat Abu Bakr^(ra) stated, ‘Umar^(ra) has come to me saying that many people have been martyred in the Battle of Yamamah, and he fears that more qaris[reciters] of the Quran may die in future battles, and thus many parts of the Holy Quran may be lost, unless you compile the Holy Quran into one form. My advice would therefore be to compile it all into one place.’ Hazrat Umar’s^(ra) suggestion was to gather all [the parchments] of the Holy Quran in one place. Hazrat Abu Bakr^(ra) then stated, ‘How can I do something that the Holy Prophet^(sa) never did?’ Hazrat Umar^(ra) replied, ‘By Allah, this would be a great service on your part.’ Hazrat Abu Bakr^(ra) then said, ‘Umar^(ra) has repeated this to me over and over until Allah the Almighty has opened up my heart to it, and so now I too deem it appropriate what Umar^(ra) deems suitable.’” That is to say, it should be compiled.

Hazrat Zaid^(ra) bin Thabit then began compiling it. (Sahih al-Bukhari, Kitab al-Tafsir, Bab Qauluh Laqad Ja‘a fikum Rasul min Anfusikum, Hadith 4679)

As I have stated, these details have been mentioned previously as well.

Hazrat Musleh-e-Maud^(ra) has stated in relation to Hazrat Umar’s^(ra)memorisation of the Holy Quran:

“Abu Ubaidah relates, ‘The following Muhajireen companions of the Holy Prophet^(sa) had memorised the Holy Quran: Abu Bakr^(ra), Umar^(ra), Uthman^(ra), Ali^(ra), Talhah^(ra), Saad^(ra), Ibn Mas‘ud^(ra), Huzayfa^(ra), Saalim^(ra), Abu Hurairah^(ra), Abdullah^(ra) bin Sa‘ib, Abdullah bin Umar^(ra) and Abdullah bin Abbas^(ra).’” (Dibachah Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 429)

It is also stated that certain revelations that were received by the Holy Prophet^(sa) were such that Hazrat Umar’s^(ra) personal view was in accordance to it. In the Sihah-e-Sittah [the six most authentic books of hadith], there is mention of three instances where Hazrat Umar’s^(ra) view on a matter corresponded [to the verse revealed]. If one looks at these various narrations of the Sihah-e-Sittah in conjunction, they add up to seven in total.

In one narration of Sahih al-Bukhari, it is mentioned that Hazrat Umar^(ra)stated, “On three occasions, my opinion was in accordance with the will of my Lord. Once, I said ‘O Messenger^(sa) of Allah, we should make the place of Abraham^(as) a place of worship,’ then the verse:

وَ اتَّخِذُوْا مِنْ مَّقَامِ اِبْرٰہٖمَ مُصَلًّى

‘And take ye the station of Abraham as a place of prayer,’ was revealed. And in relation to the [verse] regarding the observance of the veil for women, I said, ‘O Messenger^(sa) of Allah, I wish you ordered your wives to observe the purdah because among the men are virtuous as well as evil ones who speak to them.’ Following this, the verse regarding the observance of the veil was revealed. On one occasion, the wives of the Holy Prophet^(sa) came together in order to seek a particular demand from the Holy Prophet^(sa), upon this I said to them”, i.e. the wives, among whom was his own daughter as well, “‘It may be if he divorced you all, that his Lord would grant him better wives in your place.’ Then the following verse was revealed:

عَسٰی رَبُّہٗٓ اِنْ طَلَّقَکُنَّ اَنْ یُّبْدِلَہٗٓ اَزْوَاجًا خَیْرًا مِّنْکُنَّ

‘It may be that if he divorce you, his Lord will give him instead wives better than you.’” (Sahih al-Bukhari, Kitab al-Salah, Bab ma Ja‘a fi al-Qiblah, Hadith 402)

There is a narration of Sahih Muslim in which Hazrat Ibn Umar^(ra) relates:

“Hazrat Umar^(ra) stated, ‘There were three occasions when my view on a matter was in accordance with the will of my lord. That is, the station of Abraham^(as), the observance of the veil and in the case of the prisoners of Badr.’” (Sahih Muslim, Kitab Fada‘il Ashab al-Nabi^(sa), Bab min Fada‘il Umar^(ra), Hadith 6206)

However, the narration regarding the prisoners of Badr is incorrect, and Hazrat Musleh-e-Maud^(ra) has explained this at length.

Hazrat Mirza Bashir Ahmad Sahib^(ra) has also written about this whilst presenting various proofs and also various earlier scholars and commentators of the Holy Quran have written about it and proven that the narration regarding the punishments given to the prisoners of Badr is incorrect. I have also given details about this in a previous sermon.

There is mention in Sahih Muslim with regard to Hazrat Umar’s^(ra) view to not lead the funeral prayers of the hypocrites being in accordance with Quranic revelation. Hazrat Ibn Umar^(ra) narrates:

“When Abdullah bin Ubayy bin Sulool died, his son Abdullah^(ra) bin Abdillah went to the Holy Prophet^(sa) and requested the Holy Prophet^(sa) to grant him his upper garment as a burial cloth for his father. The Holy Prophet^(sa) granted him the cloth. He then requested the Holy Prophet^(sa) to lead his funeral prayer. The Holy Prophet^(sa) went to lead the funeral prayer, upon which Hazrat Umar^(ra) stood up and held the cloth of the Holy Prophet^(sa), saying, ‘O Messenger^(sa) of Allah, you are about to lead his funeral prayer even though Allah the Almighty has forbidden you from doing so.’

“In response, the Holy Prophet^(sa) said, ‘Allah the Almighty has given me the choice by saying:

 اِسْتَغْفِرْ لَھُمْ اَوْ لَا تَسْتَغْفِرْ لَھُمْ

“‘“Ask thou forgiveness for them, or ask thou not forgiveness for them, even if thou ask forgiveness for them seventy times …” therefore, I will seek forgiveness more than seventy times.’ Hazrat Umar^(ra) said that he [Ubayy bin Sulool] was a hypocrite; however, the Holy Prophet^(sa) still led the funeral prayer. Thereafter, Allah the Almighty revealed the verse:

وَ لَا تُصَلِّ عَلًٰی اَحَدٍ مِّنْھُمْ مَّاتَ اَبَدًا

“‘And never pray thou for any of them that dies,’” i.e. the hypocrites, and never pray at their graves. (Sahih Muslim, Kitab Fada‘il Ashab al-Nabi^(sa), Bab min Fada‘il Umar^(ra), Hadith 6207)

In relation to the prohibition of alcohol, there is mention in Sunan al-Tirmidhi of Hazrat Umar’s^(ra) opinion on the matter being in accordance with Allah the Almighty’s revelation. Hazrat Umar^(ra) bin al-Khattab prayed, “O Allah, grant us a conclusive decision with regard to alcohol”. Then, the following verse of Surah al-Baqarah was revealed:

یَسۡـَٔلُوۡنَکَ عَنِ الۡخَمۡرِ وَ الۡمَیۡسِرِ

“They ask thee concerning wine and the game of hazard. Say: ‘In both there is great sin and also some advantages for men; but their sin is greater than their advantage.’”

When this verse was revealed, it was recited to Hazrat Umar^(ra). Having heard it, Hazrat Umar^(ra) said, “O Allah, grant us a clear commandment in relation to alcohol.” Then the following verse of Surah al-Nisa was revealed:

 لَا تَقْرَبُوا الصَّلٰوۃَ وَ اَنْتُمْ سُکٰرٰى

“O ye who believe! Approach not Prayer when you are not in [full] possession of your senses, until you know what you say.”

Hazrat Umar^(ra) then came once more and this verse was recited to him. He again supplicated, “O Allah, grant us a clear commandment with regards to alcohol.”

Then the following verse of Surah al-Ma’idah was revealed:

اِنَّمَا یُرِیْدُ الشَّیْطٰنُ اَنْ یُّوْقِعَ بَیْنَکُمُ الْعَدَاوَۃَ وَ الْبَغْضَآءَ فِی الْخَمْرِ وَ الْمَیْسِرِ وَ یَصُدَّکُمْ عَنْ ذِکْرِ اللّٰہِ وَ عَنِ الصَّلٰوۃِ فَہَلْ اَنْتُمْ مُّنْتَہُوْنَ

“Satan desires only to create enmity and hatred among you by means of wine and the game of hazard, and to keep you back from the remembrance of Allah and from Prayer. But will you keep back?”

Hazrat Umar^(ra) came once again and this verse was recited to him. Upon this, he stated, “Surely we will refrain from this, surely we will refrain from this.” (Sunan al-Tirmidhi, Kitab Tafsir al-Quran, Bab wa min Surah al-Ma‘idah, Hadith 3049)

Aside from the narration in the Sihah-e-Sittah regarding these instances of agreement [of his viewpoint with the Word of Allah], historians have recorded a number of other incidents of such agreements. Allamah Suyuti Sahib has recorded 20 such incidents. (Tarikh al-Khulafa, p. 98, Dar al-Kitab al-Arabi, Beirut, 1999)

The Promised Messiah^(as) states:

“One can understand how high the rank of Hazrat Umar^(ra) was among the companions, that at times, verses of the Holy Quran would be revealed which were in line with his view.

“There is a hadith in which it is mentioned that Satan would flee from the shadow of Hazrat Umar^(ra). In another hadith, it is mentioned that ‘if there were to be a prophet after me, it would be Umar^(ra).’ Thirdly, there is the hadith in which it is stated that ‘muhaddathin [those blessed with converse with God] have continued to appear in previous nations, and if there is a muhaddath in my nation, it is Umar^(ra).’” (Izalah-e-Auham, Part 1, Ruhani Khazain, Vol. 3, p. 219)

There is a narration about how the Holy Prophet^(sa) would accept the counsel of Hazrat Umar^(ra) regarding expeditions, and this narration is reported by either Hazrat Abu Hurairah^(ra) or Hazrat Abu Saeed^(ra). The narrator, A‘mash, was in doubt as to who exactly reported this narration.

Nonetheless, it is narrated that during the Battle of Tabuk, many people were extremely hungry. They sought permission from the Holy Prophet^(sa)to slaughter their camels that were used to carry water as a food source and to utilise their fat. The Holy Prophet^(sa) granted them permission. Upon this, Hazrat Umar^(ra) arrived and humbly submitted, “O Messenger^(sa)of Allah, if you allow this then the number of mounts will decrease. Instead, you could ask everyone to bring their food and provisions – whatever they may have to eat – and pray on the combined food for blessings. It may so happen that Allah the Almighty bestows His blessings upon it.” The Holy Prophet^(sa) agreed with this suggestion.

The narrator continues that the Holy Prophet^(sa) sent for a leather spread and laid it out and asked for the little provisions and food that remained to be brought. The narrator says that some brought a handful of corn bulbs or dates, and others brought pieces of bread etc., to the point that some small amounts of food were collected on the spread. The Holy Prophet^(sa)prayed for the food to be blessed. He then instructed everyone to fill their dishes with it.

People began to fill their dishes until every single dish in the army was full. Everyone ate to their fill and there were leftovers, too. Then, the Holy Prophet^(sa) said that he bore witness that there was none worthy of worship except Allah and that he was Allah’s messenger, and whoso went before God while doubtlessly bearing witness to these two things would not be prevented from Paradise. This narration is from [Sahih] Muslim. (Sahih Muslim, Kitab al-Iman, Bab al-Dalil ‘ala anna man mata ‘ala al-Tauhid, Hadith 7373)

This same narration is reported in Bukhari by Yazid bin Abi Ubaid on the authority of Hazrat Salma^(ra) bin Akwa. He narrates that during a journey, the people’s provisions had depleted and they sought permission from the Holy Prophet^(sa) to slaughter their camels. The Holy Prophet^(sa) granted them permission to do so. Following this, Hazrat Umar^(ra) came to them and was informed [of what happened] by them, upon which he asked them how they would survive after consuming their camels.

Hazrat Umar^(ra) then went to the Holy Prophet^(sa) and asked as to how they would survive after consuming their camels. The Holy Prophet^(sa) replied that he should announce to the people to bring their remaining provisions together.

The Holy Prophet^(sa) prayed and blessed those remaining provisions. He called for the people to bring their dishes, and they began to fill them. When they had finished, the Holy Prophet^(sa) said that he bore witness that there was none worthy of worship except Allah and that he was Allah’s messenger. (Sahih al-Bukhari, Kitab al-Jihad wa al-Siyar, Bab Haml al-Zad fi al-Ghazw, Hadith 2982)

Hazrat Umar^(ra) also saw a dream about the initiation of the azan [Call to prayer]. Hazrat Musleh-e-Maud^(ra) states:

“The revelation of Allah the Almighty descended upon the companions. In the time of the Holy Prophet^(sa), Hazrat Abdullah bin Zaid^(ra), who was a companion, was taught the azan by Allah the Almighty through a revelation. And the Holy Prophet^(sa) established the practice of azanamongst the Muslims based on the revelation vouchsafed to him. Afterwards, a Quranic revelation also testified to this. Hazrat Umar^(ra) says that he too was taught the very same azan but remained silent for 20 days because another person had already mentioned it to the Holy Prophet^(sa). In another narration, Hazrat Umar^(ra) stated that an angel taught him the azan while he was partially asleep. This is what Hazrat Umar^(ra) reports. He was still partially awake at the time.” (Mas‘alah-e-Wahi wa Nubuwat ke Muta‘alliq Islami Nazriyah, Anwar-ul-Ulum, Vol. 23, p. 283)

The following narration from Sunan al-Tirmidhi is one that I have mentioned before as well, but I will mention it once again. The concluding words in the narration tell us that according to the Holy Prophet^(sa), the dream of Hazrat Umar^(ra) held great importance. Muhammad bin Abdillah bin Zaid narrates from his father, who said, “I came to the Holy Prophet^(sa)in the morning and recounted my dream to him. The Holy Prophet^(sa) said that indeed, this revelation was true. He instructed that I go and relay what was revealed to me to Hazrat Bilal^(ra) because he possessed a louder and longer tone and he should proclaim these words aloud.”

Hazrat Abdullah^(ra) bin Zaid continues:

“When Hazrat Umar^(ra) heard the azan of Hazrat Bilal^(ra) at the time of prayer, he came to the Holy Prophet^(sa) while dragging his mantle, and he said, ‘O Messenger^(sa) of Allah, I swear by Him Who has sent you with the truth, surely, I also saw [in a dream] what he has just recited.’”

The narrator reports that upon this, the Holy Prophet^(sa) said, “All praise is due to Allah. This is an even stronger statement.” In other words, this meant that the matter was further affirmed. (Sunan al-Tirmidhi, Kitab al-Salah, Bab ma Ja‘a fi Bad’ al-Adhan, Hadith 189)

There is also a narration about how Hazrat Umar^(ra) respected and honoured the Holy Prophet^(sa) and understood his lofty status. It is narrated by Hazrat Ibn Umar^(ra) that he was once accompanying the Holy Prophet^(sa) on a journey and was riding a camel of Hazrat Umar^(ra) which would not remain in control. It would occasionally overtake the mount of the Holy Prophet^(sa) and upon this, his father, Hazrat Umar^(ra), would exclaim, “Abdullah! No one should ever overtake the Holy Prophet^(sa)! Your mount should not pass in front of the mount of the Holy Prophet^(sa)!” The Holy Prophet^(sa) asked Hazrat Umar^(ra) to sell [the camel] to him. Hazrat Umar^(ra) replied that it was already the possession of the Holy Prophet^(sa). Thus, the Holy Prophet^(sa) purchased it and gifted it to Abdullah, saying that he could do with it whatever he wished. (Sahih al-Bukhari, Kitab al-Hibah, Bab man Ahda lahu Hadiyyah, Hadith 2610)

Hazrat Anas^(ra) bin Malik narrates that once, when the sun began to descend from its zenith, the Holy Prophet^(sa) came to offer Zuhr prayers and thereafter stood at the pulpit. He addressed the people about a promised time during which many major events would take place. He then said that if anyone wished to ask him anything, they could do so and he would answer them as long as he remained there. Many people began to cry and weep, while the Holy Prophet^(sa) reiterated many times that they should ask him questions. Upon this, Hazrat Abdullah bin Huzafah Sahmi stood up and enquired, “Who is my father?” The Holy Prophet^(sa) replied, “Huzafah.” The Holy Prophet^(sa) again reiterated that they should ask him questions. Hazrat Umar^(ra) sat on his knees and said:

رَضِیْنَا بِاللّٰہِ رَبًّا، وَبِالْاِسْلَامِ دِیْنًا، وَ بِمُحَمَّدٍ نَبِیًّا

That is, “We are content with Allah as our Lord and Islam as our faith and Muhammad^(sa) as our prophet.” Thereupon, the Holy Prophet^(sa) became silent. The Holy Prophet^(sa) then said, “Paradise and the fire were shown before me in the width of that wall, and I have never seen such goodness and evil.” (Sahih al-Bukhari, Kitab Mawaqit al-Salah, Bab Waqt al-Zuhr Inda al-Zawal, Hadith 540)

A similar narration in Bukhari makes mention of this, which is narrated by Hazrat Abu Musa^(ra). He narrates that the Holy Prophet^(sa) was asked about matters which he did not like. When the Holy Prophet^(sa) began to be questioned even more, he became angry and said that they could ask him about whatever they pleased. Upon this, one person stood and enquired as to who his father was. The Holy Prophet^(sa) replied that his father was Huzafah. Then, another person stood and asked, “O Messenger^(sa) of Allah, who is my father?” The Holy Prophet^(sa) replied that his father was Salim, the freed slave of Shaiba. When Hazrat Umar^(ra) saw the change of emotion in the countenance of the Holy Prophet^(sa), he said, “O Messenger^(sa) of Allah! We repent for our mistake before Allah, the High and Mighty.” (Sahih al-Bukhari, Kitab al-Ilm, Bab al-Ghadab fi al-Maudi’ah, Hadith 92)

There is another narration of Bukhari in this regard, which is narrated by Zuhri. He narrates that Hazrat Anas^(ra) bin Malik related to him that once, when the Holy Prophet^(sa) was departing, Hazrat Abdullah^(ra) bin Huzafah stood up and enquired as to who his father was. The Holy Prophet^(sa)replied, “Your father is Huzafah.” The Holy Prophet^(sa) then repeated many times that people should ask him questions. Upon this, Hazrat Umar^(ra) sat on his knees and said, “We are content with Allah as our Lord and Islam as our faith and Muhammad^(sa) as our prophet.” Upon hearing this, the Holy Prophet^(sa) did not say anything. (Sahih al-Bukhari, Kitab al-Ilm, Bab man Baraka ala Rukbataih inda al-Imam aw al-Muhaddath, Hadith 93)

Hazrat Abu Qatadah Ansari^(ra) narrates that the Holy Prophet^(sa) was once asked about his fasting. The Holy Prophet^(sa) was displeased at this question. Hazrat Umar^(ra) said, “We are content with Allah as our Lord and with Islam as our faith and with Muhammad^(sa) as our prophet and with our bai‘at as being a true covenant.” (Sahih Muslim, Kitab al-Siyam, bab istijab Siyam Thalathat Ayyam min Kull Shahr wa Yaum Arafat, Hadith 2747)

Then, there is another narration in Sahih Bukhari, which states that once, Hazrat Umar^(ra) visited the Holy Prophet^(sa) while he was staying in the upper storey. Hazrat Umar^(ra) relates, “I saw the Holy Prophet^(sa) resting on a mat. There was no bedding in between the Holy Prophet^(sa) and the mat, which caused the mat to leave impressions on his side. He was reclining on a leather pillow filled with bark from a date palm. When I looked toward the Holy Prophet’s^(sa) residence, by Allah, I saw nothing but three raw hides. I asked the Holy Prophet^(sa) to pray for his ummah so that Allah may grant them affluence, because the Persians and Byzantines were given great wealth and attained the riches of the world whereas they did not worship Allah. The Holy Prophet^(sa), while seated and reclining, said, ‘O son of Khattab, are you still in doubt? They are such people who, in this very life, have very quickly been given that which they derive pleasure from.’ I then asked the Holy Prophet^(sa) to pray for my forgiveness.” (Sahih al-Bukhari, Kitab al-Mazalim, Bab al-Ghurfah wa al-Aliyyah al-Musharrafah wa Ghair al-Musharrafah, Hadith 2468)

The Promised Messiah^(as) states:

“Once, Hazrat Umar^(ra) went to the house of the Holy Prophet^(sa) and saw that there were no provisions. He saw that the Holy Prophet^(sa) was resting on a mat which left impressions on his back. Hazrat Umar^(ra) saw this state and began to weep. The Holy Prophet^(sa) said, ‘O Umar, why do you weep?’ Hazrat Umar^(ra) submitted, ‘I weep upon seeing your pain. The emperors of the Byzantine and Persian empires, who are disbelievers, are living lives of comfort, while you spend your life in these hardships.’ Upon this, the Holy Prophet^(sa) said, ‘What concern do I have with this world? My example is like that of a traveller who travels in severe heat on a she-camel. When the searing heat of midday troubles him, he stops to take a rest under the shade of a tree in that very state. After a few minutes, he continues his journey in that same heat.’” (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, pp. 299-300)

There is an incident where the Holy Prophet^(sa) asked Hazrat Umar^(ra) for prayers. Hazrat Umar^(ra) says, “I requested the Holy Prophet^(sa) for permission to perform the Umrah [the lesser pilgrimage]. The Holy Prophet^(sa) granted me permission and said:

لَا تَنْسَنَا یَا أُخَیَّ مِنْ دُعَائِکَ

‘My brother! Do not forget us in your prayers.’”

Hazrat Umar^(ra) says, “Even if I was given everything in the world, in exchange for these words, it would not make me nearly as happy.”

According to another narration, the words were:

اَشْرِکْنَا یَا أُخَیَّ فِیْ دُعَائِکَ

“O my brother! Include us in your prayers.” (Sunan Abi Dawud, Kitab al-Witr, Bab al-Dua, Hadith 1498)

Hazrat Umar’s^(ra) intense love for the Holy Prophet^(sa) can be gauged from the following incident – which has already been mentioned in a previous sermon as well. Hazrat Aisha^(ra) narrates in this regard that when the Holy Prophet^(sa) passed away and the news reached Hazrat Umar^(ra), he stood up and said, “By God! The Holy Prophet^(sa) has not passed away.” Hazrat Aisha^(ra) said that Hazrat Umar^(ra) would say, “By God, this was how I felt.” He truly thought that Allah would awaken the Holy Prophet^(sa), so that he would cut off the hands and feet of some people. Then, when Hazrat Abu Bakr^(ra) arrived, he recited verse 145 of Surah Al-e-Imran [chapter 3 of the Holy Quran], and implored Hazrat Umar^(ra) to see the reality, after which the matter was resolved. (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Qaul al-Nabi^(sa) Law Kunta Muttakhidhan Khalila, Hadith 3667-3668)

With regard to this, Hazrat Musleh-e-Maud^(ra) states:

“Upon the demise of the Holy Prophet^(sa), the companions reached the consensus that all previous prophets had passed away. This happened because when the Holy Prophet^(sa) passed away, Hazrat Umar^(ra) thought he was still alive and would return. He was so convinced of this view that he was ready to behead anyone who said anything contrary to this. However, when Hazrat [Abu Bakr] Siddiq^(ra) arrived, he recited the following verse before all the companions:

وَمَا مُحَمَّدٌ اِلَّا رَسُوْل قَدْ خَلَتْ مِنْ قَبْلِہ الرُّسُلُ

“‘And Muhammad is only a Messenger. Verily, all Messengers have passed away before him.’ (Ch.3: V.145)

“Hazrat Umar^(ra) states, ‘My legs began shaking and I fell to the ground out of shock’. The companions expressed that it felt as if this verse had been revealed that very day, and they recited this verse that day throughout the markets. Thus, if there was a prophet meant to stay alive, then upon hearing that argument that if all prophets have passed away, then indeed the Holy Prophet^(sa) would have to pass away as well, Hazrat Umar^(ra)could have said, ‘This is not true because Jesus^(as) is alive in heaven. Why then can our Holy Prophet^(sa) not remain alive?’ However, the fact that the companions remained silent proves that the companions unanimously agreed that Jesus^(as) had passed away.” (Tohfat al-Muluk, Anwar-ul-Ulum, p. 128)

The Promised Messiah^(as) has also said the same thing on the matter, which I detailed in a previous sermon.

Hazrat Ibn Umar^(ra) narrates the manner in which Hazrat Umar^(ra) followed the Holy Prophet^(sa). He relates that the Holy Prophet^(sa) faced the Black Stone and kissed it and cried for quite some time. When he turned around, he saw that Hazrat Umar^(ra) was also crying. The Holy Prophet^(sa)said, “O Umar! This is the place where tears are shed.” (Sunan Ibn Majah, Kitab al-Manasik, Bab Istilam al-Hajar, Hadith 2945)

Abis relates that Hazrat Umar^(ra) went to the Black Stone and kissed it. Then he said, “I am aware that you are nothing but a stone which can neither harm nor provide benefit. Had I not seen the Holy Prophet^(sa)kissing you, then I would never have kissed you.” (Sahih al-Bukhari, Kitab al-Hajj, Bab ma Dhukira fi al-Hajar al-Aswad, Hadith 1597)

Hazrat Musleh Maud^(ra) states:

“Once, Hazrat Umar^(ra) was performing the tawaf [circulating the Ka‘bah] and when he passed by the Black Stone, he struck it with his stick and said, ‘I am aware that you are a stone and you possess no power within yourself. However, I kiss you only because God has commanded so.’

“This was his passion for the unity of God which elevated him in the world. He was entirely devoted to the unity of God and could not bear for anything else to be associated with His powers. Certainly, he honoured the Black Stone, but only because it was the commandment of God Almighty to honour it, not because there was anything intrinsically special about the Black Stone.

“He thought that if God Almighty commanded to kiss something so insignificant, then we should be prepared to kiss it because we are the servants of God Almighty, not the servants of any stone or building. Thus, he honoured it, yet he did not allow for the unity of God to be overlooked. Such is the rank of a true believer; a true believer considers the House of Allah to be nothing more than a building made of stone, just likes thousands of other buildings in the world that are made of stone. A true believer considers the Black Stone to be nothing more than a stone, just like millions of other stones in the world, but at the same time, he honours the House of Allah and kisses the Black Stone as well, because he knows that his Lord has commanded him to honour these things. Yet, despite the fact that a true believer honours this structure and kisses the Black Stone, he remains steadfast in the belief that he is a servant of the One God and not the servant of a stone. This was the reality which Hazrat Umar^(ra)expressed. He struck the Black Stone with a stick and said, ‘You have no significance in my view. You are a stone, just like millions of others stones in the world. However, my Lord has instructed that you should be honoured, and so I honour you.’ After saying this, he moved forward and kissed the stone.” (Tafsir-e-Kabir, Vol. 10, p. 130)

Hazrat Abdullah bin Umar^(ra) relates that when the Holy Prophet^(sa)returned from Taif and was in Jairana, Hazrat Umar^(ra) bin Khattab asked him, “O Messenger^(sa) of Allah! During the era of ignorance, I vowed to one day sit in devotion at the Sacred Mosque. What do you advise in this regard?” The Holy Prophet^(sa) replied, “Go and sit in devotion for a day”.

Thus, the Holy Prophet^(sa) taught that no matter when a lawful vow is made, it should be fulfilled. Then, the narrator relates that once, the Holy Prophet^(sa) granted Hazrat Umar^(ra) a woman from the khums [spoils of war]. When the Holy Prophet^(sa) freed people’s prisoners, Hazrat Umar^(ra)heard their voices and they were saying, “The Holy Prophet^(sa) has freed us” Hazrat Umar^(ra) asked them what happened, and they told him that the Holy Prophet^(sa) had freed people’s prisoners. Hazrat Umar^(ra) said to his son, “O Abdullah! Go to this woman who the Holy Prophet^(sa) had granted me and free her.” (Sahih Muslim, Kitab al-Iman, Bab Nadhar al-Kafir wa ma Yaf‘alu fih idha Aslama, Hadith 4294)

It is said that Hazrat Huzayfa^(ra) was a confidant of the Holy Prophet^(sa). Hazrat Huzayfa^(ra) narrates about an incident that took place during the Battle of Tabuk:

“When the Holy Prophet^(sa) dismounted his camel, he received a revelation. His camel had been sitting, and it stood up and started pulling at its reins. I took hold of its reins and took it to the Holy Prophet^(sa). I sat beside the camel until the Holy Prophet^(sa) stood up, and I brought the camel closer to him. The Holy Prophet^(sa) asked, ‘Who is there?’ and I said, ‘Huzayfa’. The Holy Prophet^(sa) said, ‘I am about to confide in you, and you must not mention this to anyone else. I have been forbidden from offering the funeral prayer of such and such’ and the Holy Prophet^(sa)named a group of hypocrites.”

After the demise of the Holy Prophet^(sa), and during the caliphate of Hazrat Umar^(ra), whenever someone passed away who Hazrat Umar^(ra) thought could be from that group of hypocrites, he would take Hazrat Huzayfa’s^(ra)hand and take him along to offer the funeral prayer. If Hazrat Huzayfa^(ra)went along with him, then Hazrat Umar^(ra) would offer that person’s funeral prayer, but if Hazrat Huzayfa^(ra) took his hand away from Hazrat Umar^(ra), then Hazrat Umar^(ra) would not offer that person’s funeral prayer. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Ch. 1 [Lahore, Pakistan: Dar al-Isha‘ah, 2009], pp. 440-441)

With regard to Hazrat Umar^(ra) practically fulfilling a prophecy of the Holy Prophet^(sa), the Promised Messiah^(as) states:

“Hazrat Umar^(ra), who was full of truth and sincerity, had the pleasure of becoming the second Khalifa; in this way, every companion was fully honoured. They received the wealth and the women of the royal courts of Ceaser and Chosroes. It is recorded that a companion went to the court of Chosroes, whose royal attendants set up chairs of gold and silver in order to display their grandeur. The companion said that they were not overawed by this wealth, because they had been promised to receive bangles of Chosroes. Hence, Hazrat Umar^(ra) had a companion wear those bangles so that the prophecy would be fulfilled.” (Malfuzat – Vol. 2, p. 46)

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

“It is not permissible for men to wear gold; however, Hazrat Umar^(ra) gave a companion the bangles of Chosroes to wear, but the companion refused. Hazrat Umar^(ra) admonished him and told him that the Holy Prophet^(sa) said, ‘I see the bangles of Chosroes in your hands.’ Similarly, when Chosroes’ crown and silk garments were received as spoils, Hazrat Umar^(ra) instructed someone to wear the garments and crown, and when he wore it, Hazrat Umar^(ra) began to cry and said, ‘Only a few days ago, Chosroes was wearing these garments, wearing this crown on his head and was dictating over the country of Iran. Today, he is running though the jungles; this is the state of the world.’ On the surface, some may think that what Hazrat Umar^(ra) did was not correct because it is not permissible for men to wear silk and gold; however, Hazrat Umar^(ra) had someone wear gold and silk only for a few minutes, in order to teach a virtuous lesson. Therefore, the essence was to establish taqwa [righteousness] for the sake of Allah, and all commandments are for this purpose. If, in order to establish taqwa for the sake of Allah, one must leave something that is considered to be a form of worship, then doing so would be a means of reward.” (Aik Sahib ke Panch Suwalon ka Jawab, Anwar-ul-Ulum, p. 28)

Hazrat Abdullah bin Umar^(ra) narrates that the Holy Prophet^(sa) said:

“I was shown in a dream that I was standing beside a well, and I used the bucket that was hanging there to draw water out. In the meantime, Abu Bakr came and he drew one or two buckets of water in such a manner that it seemed as if he had done so with great difficulty due to weakness, but that Allah would cover up his weakness and forgive him. Then, Umar bin Khattab arrived and the bucket became larger, and I never saw such a mighty person as Umar who could perform such a monumental task. He drew so much water that everyone was satiated and then went back to their own dwellings.” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Manaqib Umar^(ra) bin al-Khattab, Hadith 3682)

Hazrat Ibn Umar related that he heard the Holy Prophet^(sa) say:

“Once, I was sleeping and I saw during this time that I was brought a bowl of milk. I drank so much that I saw it seeping from under my nails. Then, I took the remaining milk and gave it to Hazrat Umar bin Khattab.” The companions asked, “O Messenger^(sa) of Allah, how have you interpreted this?” The Holy Prophet^(sa) stated that it indicated knowledge. (Sahih al-Bukhari, Kitab al-Ilm, Bab Fadl al-Ilm, Hadith 82)

Hazrat Zain-ul-Abideen Walliullah Shah Sahib^(ra) writes in the commentary of this hadith:

“‘Fazl-ul-Ilm’ here does not mean the excellence of knowledge; rather, it refers to the knowledge that still remains. There is a separate chapter related to the excellence of knowledge. It can be inferred from the dream of the Holy Prophet^(sa), its interpretation and the incidents which testify this dream that the conquest of land and worldly glory granted to the Muslims through Hazrat Umar^(ra) was as a result of the knowledge of the Holy Prophet^(sa) which remained to be manifested and was thus made manifest through Hazrat Umar^(ra).

“Owing to his complete and comprehensive knowledge, the Holy Prophet^(sa) has been referred to as ‘Majma-ul-Bahrain’ [junction of the two seas] in the Holy Quran for he possessed the knowledge to attain success both in this world and the Hereafter … By including the subject of politics under the category of “Knowledge”, Imam Bukhari has alluded to the fact that the Holy Prophet^(sa) brought the perfect guidance which covers both aspects of life, just as Jesus^(as) had prophesied regarding him that ‘when he, the Spirit of truth, comes, he will guide you into all the truth’ (John 16:12-13).

“Upon reflecting over the incidents from the life of Hazrat Umar^(ra), it becomes clear what the true meaning was of being granted the remaining milk which he received due to the blessings of the Holy Prophet^(sa).” (Sahih al-Bukhari Tarjumah wa Tashrih, Sayed Zain al-Abidin Waliullah Shah Sahib, Vol. 1, pp. 156-157)

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

“Hazrat Umar^(ra) once related his dream to the Holy Prophet^(sa) wherein he was granted a bowl of milk. Upon this, the Holy Prophet^(sa) stated that this [milk] signified knowledge.” (Khutbat-e-Mahmud, Vol. 23, p. 467)

Hazrat Abu Saeed Khudri^(ra) relates that he heard the Holy Prophet^(sa)state:

“I was asleep and saw that some people had been brought before me who were wearing an upper garment. The garments were at chest height for some whilst other people’s garments fell slightly longer. Umar was also brought before me and his garment was dragging along with him.” Upon this the companions enquired as to what this meant and the Holy Prophet^(sa) stated that it signified faith. (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi^(sa), Bab Manaqib Umar^(ra) bin al-Khattab, Hadith 3691)

On one occasion, whilst mentioning the qualities of various companions, the Holy Prophet^(sa) stated, “Among my ummah, the strongest in the religion of Allah is Umar.” (Sunan Ibn Majah, Kitab al-Sunnah, Bab Khabbab, Hadith 154)

Hazrat Malik bin Mighwal relates that Hazrat Umar^(ra) stated, “Bring yourself to account before you are taken to account, for this is far easier.” Or he stated, “This is a far easier assessment to make.” He also stated, “Evaluate your inner self lest this is done for you and prepare yourselves for the great day of reckoning.

یَوْمَىِٕذٍ تُعْرَضُوْنَ لَا تَخْفٰى مِنْکُمْ خَافِیَۃٌ 

‘On that day you will be presented before God; and none of your secrets will remain hidden.’” (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 161)

Whenever Hazrat Hassan^(ra) would mention Hazrat Umar^(ra) he would say:

“By God, though he was not amongst the very first people to accept Islam and nor was he the most superior amongst those who spent in the way of Allah; however, he had no desire for worldly things and was most strict in implementing the instructions of Allah the Almighty amongst people and he never feared the reproach of any fault-finder.” (Ibn Abi Shaibah, Al-Musannaf, Kitab al-Fada‘il, Vol. 11,  p. 121, Hadith 32546, Maktabat al-Rushd Nashirun, al-Riyad, 2004)

Hazrat Saad^(ra) bin Abi Waqas states:

“By God, although Hazrat Umar^(ra) bin al-Khattab did not excel us in the acceptance of Islam, I do know what he did excel us in and that is piety and detachment from worldly things.” (Ibn Abi Shaibah, Al-Musannaf,Kitab al-Fada‘il, Vol. 11, p. 121, Hadith 32548, Maktabat al-Rushd Nashirun, al-Riyad, 2004)

Hisham bin Urwah relates from his mother that when Hazrat Umar^(ra)travelled to Syria, his upper garment was torn from the back. It was quite a thick and long garment which was reaching to the ground. This type of garment was commonly worn in Rome. Hazrat Umar^(ra) sent this garment to the people of Azriyat or Aela, Aela is a town situated on the coast of the Red Sea, which is next to Syria. In any case, the narrator states that he washed this garment and patched it and also prepared a new garment of a thin white cloth made from cotton. He took both these garments and presented them to Hazrat Umar^(ra). Hazrat Umar^(ra) held the garment [made from cotton] and felt it and stated that it was too soft and returned it back to the individual and stated, “Return to me my original garment because among all the garments that one absorbed sweat the most.” (Ibn Abi Shaibah, Al-Musannaf, Kitab al-Bu‘uth wa al-Saraya, Vol. 11, pp. 580-581, Hadith 34427, Maktabat al-Rushd Nashirun, al-Riyad, 2004) (Taj al-Urus, Zair Madah Sunbul)

In other words, he preferred the ripped garment which he had patched.

Hazrat Anas^(ra) bin Malik relates that he saw Hazrat Umar^(ra) at a time when he was the Leader of the Faithful and his garment had three leather patches stitched on them between the shoulders.

In another narration, Hazrat Anas^(ra) states that there were four leather patches stitched on the garment of Hazrat Umar^(ra) near the shoulder area.(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 249)

The accounts from the life of Hazrat Umar^(ra) will continue to be related, insha-Allah.

I will now mention a deceased member and will also offer the funeral prayer [in absentia] after the Friday prayers, insha-Allah.

Dr Taseer Mujtaba Sahib, who was serving as a doctor at the Fazl-e-Umar Hospital, passed away a few days ago at the age of 70:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

Although he was suffering from various ailments, he suddenly fell ill and his condition deteriorated following which he passed away.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

Ahmadiyyat entered the family of Doctor Sahib through his father’s cousin, Syed Fakhr-ul-Islam Sahib^(ra), who was a companion of the Promised Messiah^(as). However, Dr Taseer Mujtaba Sahib’s father, Ghulam Mujtaba Sahib accepted Ahmadiyyat in 1938 whilst he was still a student.

When Hazrat Khalifatul Masih III^(rh) called upon people to dedicate their lives under the Nusrat Jehan Scheme, Dr Taseer Mujtaba Sahib’s father, Dr Ghulam Mujtaba Sahib was working as a civil surgeon in Karachi at the time. Subsequently, he took his pension and dedicated his life under this scheme and travelled to Africa in 1970 and continued to serve there till 1999, including Ghana, Nigeria and Sierra Leone.

Dr Taseer Mujtaba Sahib also completed his education in medicine; he worked for around two years in the military; he then worked in a civil hospital in Karachi and then worked for some time in the Jinnah Hospital in Karachi. In 1982, he did waqf for three years and was posted to Ghana. There, he served in a hospital in Techiman and then had the opportunity to serve in Asokore in a hospital which his father had established. He served at this hospital along with his father for three years and was also trained in surgery by his father, who was a very good surgeon.

Dr Taseer Sahib had the opportunity to serve in Ghana for approximately 23 years and thereafter, he served for 17 years in the Fazl-e-Umar Hospital in Rabwah. Thus, his total years of service spanned approximately 40 years.

He was married to Amatul Rauf Sahiba, daughter of Syed Daud Muzaffar Shah Sahib and Sahibzadi Amatul Hakeem Sahiba. Sahibzadi Amatul Hakeem Sahiba was the daughter of Hazrat Musleh-e-Maud^(ra).

Doctor Sahib had one son and one daughter and his daughter is also my daughter-in-law.

His wife, Amatul Rauf Sahiba states, “When I went to visit him during his days of illness, he asked me to convey his salaam to Huzoor” – he sent me his greetings of salaam. “However, this time, he said it in a manner which seemed as if it was his final greeting.”

She further writes:

“Once, in Ghana, he fell extremely ill and spent the night in great pain and his condition was extremely severe. At Fajr, he said that someone had said salaam and asked me to go and see who it was. I told him that the door was shut, therefore it was not possible for anyone to enter. After an hour had passed, he again told me that he heard a voice saying salaamand thereafter, by the grace of Allah the Almighty, his health began to improve and he recovered.”

She further states, “I also prayed for him and was told that he would live a long life.”

She further states:

“He was a very humble, selfless and kind person. He never spoke ill of anyone or behind their back, nor did he ever complain about anyone. If someone else ever did, he would remain completely silent.”

His brother writes:

“We observed that even after work hours, he would still be checking patients. He would say, ‘Since the other doctors see less patients, therefore I do not wish for the patients who come to the hospital to go back without having been treated for, therefore I take on the work of the other doctors as well.’ He was extremely virtuous and spoke very little. The security staff and workers of the hospital said that he would always pass them by with a smile and enquire how they were. He would always show kindness to the patients and particularly to the Ahmadi members. If someone came to him after the hospital hours, he would often check them without taking any fee.”

The principal of Jamia Ahmadiyya Rabwah, Mubasher Sahib, writes:

“I had the opportunity to sit with him on a few occasions. He spoke very little and would speak in a very soft, kind, loving and humble manner.” He further states, “I have never seen anyone display such humility, modesty and simplicity. I have heard such accounts about him from people at the hospital as well as the poor people that one truly envies him and is filled with happiness that there are such doctors who serve at the hospital.”

He further states (and this is something I have mentioned earlier as well):

“Dr Sahib would see the patients even after the hospital hours and at times, he would be leaving his office as the hospital hours had finished and a patient would arrive; however, he would take them into his office in such a manner as if he was waiting for that person. He was extremely kind to the poor.”

When I went on tour of Africa in 2004, Doctor Sahib accompanied me in Ghana and in other places as well.

Atthar Zubair Sahib, the Chairman of Humanity First in Germany, writes:

“We went to Benin also. On one occasion, Doctor Sahib happened to notice a lady who seemed quite anxious. Doctor Sahib asked me to enquire from her what the matter was, upon which she stated, ‘I have come to meet Khalifatul Masih and I have spent whatever I had and now I have nothing for the return journey. Upon this, Doctor Sahib gave her 30,000 CFA.”

He further states, “In those days, this was almost a month’s worth of salary for an average person, which Doctor Sahib immediately gave.”

Hanif Mahmood Sahib writes, “He had a very balanced temperament and was extremely humble. He showed great love and affection towards the life devotees. He further states that once, his wife was ill and Doctor Sahib treated her. In fact, he says that they only went to seek consultation from him and not with the intention for any treatment. However, Doctor Sahib asked whether they had any patient document which they did not and so he immediately called one of his workers and gave him a 100 rupees from his own pocket and asked him to arrange for a patient document and he did not take any money from them despite them insisting him to take it. He further writes that he possessed a very innocent countenance and it seemed as if he was an angel in the guise of a human. He spoke very little and he would very quietly enter the Mubarak Mosque and offer lengthy prayers.”

Dr Muzaffar Chaudhry Sahib, who is a urologist and resides here in the UK and often goes [to Rabwah] for waqf-e-arzi. He writes:

“He had a very quiet disposition and was an extremely kind and compassionate individual. He had a great passion to learn new things, so that he could help others.” He further writes, “When I went for waqf-e-arzi, whenever I visited him in his office, he would make me sit on his seat and would sit on the other side himself even though I would insist that he should remain seated in his place.”

Luqman Sahib, who is serving as wakil-ul-mal awal in Tahrik-e-Jadid Rabwah, writes:

“He possessed many qualities and had a great passion for financial sacrifices. Ever since he came back to Pakistan, he would personally come to the office of daftar mal awal and pay his Tahrik-e-Jadid contribution as soon as the New Year for Tahrik-e-Jadid would be announced.” He further writes, “Although he was a doctor by profession, his primary objective was always to serve humanity.”

Besides allopathic treatment, he would also treat patients through homeopathic treatment as well. It was not the case that he would not accept any other form of treatment.

Dr Naeem Sahib, who is currently in-charge of the hospital in Asokore, writes:

“He served as a missionary doctor for approximately 21 years in Asokore. Today, upon learning of his demise, many people of the local area who knew Doctor Sahib, were extremely sorrowful and were expressing their condolences. They said that Doctor Sahib had a very simple disposition, spoke very little and always remained occupied in his work. He greatly looked after the poor and was very hospitable. Besides secular knowledge, he also had a great passion in reading the literature of the Jamaat and the books of the Promised Messiah^(as).”

Dr Naeem Sahib further writes:

“There is no doubt that Doctor Sahib rendered an excellent service in the field of surgery at the Asokore hospital and we are witnessing the fruits of this even today in the form of patients who come from various countries of West Africa in order to receive treatment and cure and they mention the name ‘Mujtaba’ in their simple African dialect. His name was Taseer Mujtaba but was known as Dr Mujtaba. His father initially served at this hospital for a few years and Doctor Sahib was then referred to by the same name. Doctor Sahib also built a beautiful mosque in the compound of the hospital.”

Doctor Sahib served with a very selfless spirit and greatly served humanity and used his profession in this endeavour. I have personally observed a quality in both him and his father that apart from treating their patients, they would also provide medicine for free to the poor patients and also provide them money to purchase food provisions. In fact, they would buy eggs and milk and keep it with them and would give it to the patients and would tell them that this was also essential in order to alleviate their weakness. They would give free medication and also food provisions. They would tell their patients to take it so that their health could improve.

Dr Ghulam Mujtaba Sahib also rendered a great service in Ghana, but Dr Taseer Mujtaba Sahib expanded the scope of this service even further. I personally know of many Ghanaians who would praise him for his services. In any case, he served with a true spirit of waqf and he especially took care of the life-devotees. Whenever they would go to him, he would take special care of them and invite them to his house. When Hazrat Khalifatul Masih IV^(rh) went [to Africa] on his tour, he also stayed at his house. Hospitality was a notable quality of his.

Hanif Sahib had written that he was a like an angel and indeed he was like an angel personified.

May Allah the Almighty bestow His mercy upon him and elevate his rank. With regard to his hospitality, I would like to mention that a man can only be hospitable when his wife demonstrates the same quality in the home. His wife is also very hospitable and serves others greatly. Pray that may Allah the Almighty bless her with a long life and good health. May He also enable their children to continue their good deeds and may they also do true justice in serving their mother.

Original Urdu transcript published in Al Fazl International, 19 November 2021, pp. 5-11. Translated by The Review of Religions.