After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

Today, I will briefly mention the Expedition of Banu Nadir. An introduction to the tribe of Banu Nadir is as follows; the Banu Nadir were a Jewish tribe that lived in Medina. Some historians have written that the Banu Nadir were a Jewish tribe from Khaybar and their township was called Zahrah. (Sirat Al-Halabiyyah, Vol.2, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, p. 356)

When the Holy Prophet^(sa) migrated to Medina, the leader of the Banu Nadir at the time was Huyayy bin Akhtab. In the sixth generation of his ancestors, the name of Nadir bin Niham can be found and it was because of him, the tribe was known as the Banu Nadir.

The mother of the believers, Hazrat Safiyyah^(ra), was the daughter of this very leader of the Banu Nadir, Huyayy bin Akhtab. In books of history, it is recorded that the ancestry of Huyayy bin Akhtab connects to Prophet Aron^(as), the brother of Prophet Moses^(as). Several individuals among the ancestors of Huyayy were blessed with prophethood and he was very proud of this fact. He would proudly boast, saying, “Allah the Almighty has been gracious towards us in this life and He will be kind and gracious towards us in the hereafter as well. He will punish us for some days due to our sins, but heaven will eventually be our resting place.” Due to this very arrogance and pride in his ancestry, Huyayy turned away from the teachings of the Holy Prophet^(sa). In terms of the location of the Banu Nadir, they lived half a mile northeast of the Quba Mosque. Travelling from the centre of Medina, their township came first and the Quba Mosque was located a little further towards the south. (Dairah Ma‘arif Sirat Muhammad Rasool-ul-Allah^(sa), Vol. 7, Bazam Iqbal Lahore, 2022, pp. 171-172)

The Expedition of Banu Nadir took place in Rabi’ al-Awwal [the third month of the Islamic calendar], in the fourth year after Hijra. According to one account, it took place prior to the Battle of Uhud and Imam Bukhari states the same. However, at the same place, Imam Bukhari has also added that, according to Ibn Ishaq, it took place following the Battle of Uhud and the incident of Bi’r-e-Ma‘unah. Furthermore, ‘Allamah Ibn Kathir and most other scholars, historians and biographers have stated that the Expedition of Banu Nadir took place after the Battle of Uhud. (Sirat Al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, p. 357; Sahih al-Bukhari, Kitab al-aghazi, Bab hadith bani nadir…)

With regards to the causes of the Expedition of Banu Nadir, it is stated that prior to the Battle of Badr, the Quraish of Mecca had written to ‘Abdullah bin Ubayy bin Sulul and to other idol worshippers from [the tribes of] Aus and Khazraj – the Holy Prophet^(sa) was in Medina at the time – stating, “You have given refuge to our tribesman. You outnumber them in Medina. We swear on oath that either you fight them, or expel them from your town. Otherwise, we will gather all of Arabia and attack you. We will fight your soldiers and kill your women and children.”

The disbelievers of Mecca wrote this letter to the leaders of Medina. When Ibn Ubayy and other idol worshippers received this letter, they sent messages to one another and made a firm resolve to fight the Holy Prophet^(sa) and his Companions. When the Holy Prophet^(sa) was informed of this, he met the leaders of Medina with a group of his Companions and said, “The Quraish have written an extremely threatening letter to you. Do not allow this letter to deceive you, lest you put yourselves in doubt and start fighting your own brothers and sons.” When they heard these words of the Holy Prophet^(sa), they understood the matter, altered their intentions and dispersed. As such, the threat from the Quraish of Mecca was rendered unsuccessful.

Then, after the Battle of Badr, the Quraish wrote a letter to the Jews saying, “You have weapons and fortresses. Either you fight against our tribesman [i.e., the Holy Prophet^(sa)] or we will attack you, kill your men and make your women our slaves.” When this letter reached the Jews, the Banu Nadir decided to break their treaty with the Holy Prophet^(sa), because the Jewish tribes were already seeking an opportunity to eliminate the authority and power of the Muslims as soon as possible. Now, they thought of making a plan to, God forbid, murder the Holy Prophet^(sa). Thus, they sent him a message saying, “You should come with 30 of your Companions, and 30 of our scholars will also be present. Let us meet at a place that is central between us and you.” Meaning they chose a mutually accessible place. They said, ‘Our people will listen to your words. If they accept you (meaning our scholars believe in you), we too shall accept.’”

The next day, the Holy Prophet^(sa) set out with 30 of his Companions towards them, and 30 Jewish scholars also came to the Holy Prophet^(sa). When the Jews came out into the open field, they said to one another, “How can you attack him when he is accompanied by 30 of his Companions? It is difficult to attack him when he has 30 Companions who are ready to sacrifice their lives for him.” Upon this, they [the Jews] sent a message to the Holy Prophet^(sa) saying, “How can we converse in a group of 60 people? You bring three of your Companions, and we will also bring three of our scholars who will listen to your discourse.” The Holy Prophet^(sa) agreed to go with three Companions. Three Jewish scholars also came. Each one of them had knives and they plotted to attack the Holy Prophet^(sa).

The Holy Prophet^(sa) was ready to go and was on his way when a woman of the Banu Nadir who sympathised with the Muslims informed an Ansari Companion about the entire conspiracy that the Jews had plotted to deceive him. He then came and informed the Holy Prophet^(sa) about the intention of the Jewish tribe. Before the Holy Prophet^(sa) could reach the tribe, he returned to Medina. (Subul-ul-Huda Wa Al-Rishad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon, 1993, p. 317)

Mentioning another reason for this battle, an author has written that the Banu Nadir secretly sent a message to the Quraish, instigating them to fight the Holy Prophet^(sa), and even informed them of some of the defensive vulnerabilities of the Muslims. This happened when the Quraish had encamped near Uhud to fight the Muslims. Only Musa ibn 'Uqbah has mentioned this reason. According to some narrations, even before the Battle of Uhud, the Jews had thoroughly instigated the Quraish of Mecca, resulting in that battle. (Dairah Ma‘arif Sirat Muhammad Rasool-ul-Allah^(sa), Vol. 7, Bazam-i-Iqbal Lahore, 2022, pp. 175-176)

Another important and immediate reason given for this event is that after returning from the expedition of Bi’r-e-Ma‘unah, when Hazrat ‘Amr bin Umayyah Damri^(ra) had killed two men from the Banu Amir tribe, with whom the Muslims had a treaty, the issue of blood money arose. In this matter, the Holy Prophet^(sa) had gone to the Banu Nadir (Sirat Al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon, p. 357) because one of the clauses of the treaty he had made with the Jews was:

أَنْ يُعَاوِنُوْهُ فِي الدِّيَاتِ

Meaning, they would cooperate with the Muslims regarding cases of blood money. (Dairah Ma‘arif Sirat Muhammad Rasool-ul-Allah^(sa), Vol. 7, Bazam Iqbal Lahore, 2022, pp. 172)

The details of this incident, as have already been mentioned in the account of Bir-e-Ma‘unah that Hazrat Amr bin Umayyah Damri^(ra) was returning to Medina from Bir-e-Ma‘unah. When he reached a place named Qanat – Qanat is one of the three well-known valleys of Medina, situated between Medina and Uhud, where farming was prevalent – he met two members of the Banu Amir tribe. The Holy Prophet^(sa) had established a pact with the Banu Amir tribe. Hazrat Amr^(ra) enquired about their genealogy, which they then told him. The two of them remained with him, and when they fell asleep, Hazrat Amr bin Umayyah Damri^(ra) attacked them, killing both of them. He then swiftly made his way to the Holy Prophet^(sa) and narrated the entire incident. The Holy Prophet^(sa) stated, “You have made a grave error. We had a peace treaty with them.” Hazrat Amr bin Umayyah^(ra) responded, “I was unaware of this pact. I assumed that they were disbelievers as their tribe had betrayed us.”

Hazrat Amr^(ra) had also brought their belongings and clothing. The Holy Prophet^(sa) instructed to return the belongings and clothing to their families. The Holy Prophet^(sa) sent these along with the blood money. Thereafter, the Holy Prophet^(sa) went to the Banu Nadir on a Saturday and offered his prayers in the Quba Mosque. There were some Companions from among the Muhajirun and the Ansar accompanying the Holy Prophet^(sa). When he reached the Banu Nadir tribe, the Holy Prophet^(sa) had fewer than ten Companions with him. He found them sitting in their gatherings, so he went and sat down to have a conversation with them so that they could assist him in paying the blood money for the two individuals who Hazrat Amr^(ra) had killed. (Subul-ul-Huda Wa Al-Rishad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon, 1993, p. 318; Furhang-e-Sirat, Zawar Academy, Karachi, p. 239)

Hazrat Mirza Bashir Ahmad^(ra) has also written about the reasons which led to this battle, shedding further light:

Describing the causes leading up to this ghazwah, experts of Hadith and Sirah have presented varying factors. Due to these varying views, a difference of opinion has also arisen with respect to the era of this ghazwah.” Hazrat Mirza [Bashir Ahmad] Sahib^(ra) says, “Ibn Ishaq and Ibn Sa‘d, who I have followed here without any specific investigation, have placed the ghazwah of Banu Nadir after the battle of Uhud and the incident of Bi’r-e-Ma‘unah. In support of this view, they write that on his way back to Medina, ‘Amr bin Umayyah Damri^(ra), who was taken captive and then released by the disbelievers in the incident of Bi’r-e-Ma‘unah, encountered two men from the tribe of Banu ‘Amir, who had entered into a treaty with the Holy Prophet^(sa).

Since ‘Amr was unaware of this treaty and agreement, upon finding an opportunity, he killed these two men in retribution for the martyrs of Bi’r-e-Ma‘unah, whose deaths were owed to a chieftain of the Banu ‘Amir, named ‘Amir bin Tufail, even though […] the people of Banu ‘Amir had themselves refrained from this murder and bloodshed (they did not participate in the fighting, however because of the chieftain’s deception, ‘Amr considered them to be the enemy and killed them). When ‘Amr bin Umayyah^(ra) arrived in Medina, he submitted the entire account to the Holy Prophet^(sa), and told him about the killing of those two men as well. When the Holy Prophet^(sa) was informed of the killing of these two men, he was very displeased by this action of ‘Amr bin Umayyah^(ra), and said, ‘They were our confederates.’ The Holy Prophet^(sa) immediately sent the blood money of both these men to the respective families. However, since the people of the Banu ‘Amir were allies of the Banu Nadir, and the Banu Nadir were allies of the Muslims, by virtue of treaty, the Banu Nadir were also liable to bear an equal share of the blood money. (Owing to their treaty with the Muslims, the Banu Nadir were to share by offering a portion of the blood money). As such, along with a few of his Companions, the Holy Prophet^(sa) went to the settlement of the Banu Nadir and explaining the entire incident, he asked for their share of the blood money. He explained that this killing was a mistake and that the blood money should be offered, so the Muslims would offer their portion and because they had agreed to a treaty with the Muslims, the Banu Nadir should offer their portion as well.

He further writes:

Most historians have adopted the above-mentioned narration, to the extent that this very narration has become generally renowned and prominent in history. However, in contrast to this, an authentic narration has been transmitted by Imam Zuhri. This narration states that after the Battle of Badr (the exact year and month are not known), the chieftains of the Quraish wrote a letter to the Banu Nadir saying, ‘Declare war against Muhammad^[sa] and the Muslims, or we shall wage war against you.’ Upon this, the Banu Nadir mutually consulted and decided that they should tactfully assassinate the Holy Prophet^(sa). To this end, they schemed to invite the Holy Prophet^(sa) by some excuse, and then find an opportunity to murder him. As such, they sent word to the Holy Prophet^(sa) that they would like to arrange a religious dialogue between the Holy Prophet^(sa) and their own scholars.

“They claimed that if the truth of the Holy Prophet^(sa) became evident to them, they would accept him; therefore, the Holy Prophet^(sa) should come along with thirty Companions so that an exchange of religious views could take place with thirty Jewish scholars.

“On the one hand, they conveyed this message to the Holy Prophet^(sa), while on the other, they consolidated their scheme and fully prepared accordingly. They conspired that after the Holy Prophet^(sa) had arrived, these very same ‘scholars,’ secretly possessing hidden daggers, would find an opportunity and assassinate the Holy Prophet^(sa). However, a lady from the tribe of the Banu Nadir, transmitted timely information with respect to the evil motives of her people to a man from the Ansar, who was her brother. The Holy Prophet^(sa) had only just left his residence, when he received this news and returned. The Holy Prophet^(sa) immediately commanded mobilisation, and set out towards the fortresses of the Banu Nadir. As soon as he reached there, the Holy Prophet^(sa) besieged them and sent a message to their chieftains that, under the circumstances which had come to light, they could not be permitted to remain in Medina, until they were to settle a new treaty with the Holy Prophet^(sa) and assure him that they would not violate their treaty and commit treachery again. The Jews, however, plainly refused to settle another treaty, and in this manner, war commenced. The Banu Nadir very arrogantly took to their fortresses (They took to their fortresses out of rebellion and haughtiness in an attempt to display their might).

“On the following day, the Holy Prophet^(sa) received news, or perhaps gathered from circumstances, that the other tribe of the Jews, known as the Banu Quraizah was also displaying signs of rebellion. The Holy Prophet^(sa) took along a detachment and marched towards the fortresses of the Banu Quraizah and besieged them as well. When the Banu Quraizah saw that their secret had been leaked, they became fearful and seeking forgiveness, settled a new treaty of peace and security, and a mutual alliance with the Holy Prophet^(sa). Upon this, the Holy Prophet^(sa) lifted the siege and returned to the fortresses of the Banu Nadir. However, the Banu Nadir persisted in their obstinacy and hostility, and a proper state of war commenced.

“These are the two varying narrations which have been related with respect to the cause of the Ghazwah of Banu Nadir. From a historical perspective, the latter narration is more correct and authentic, and other narrations also support this in principle. However, the first narration has been more widely accepted by historians and various authentic Ahadith have also alluded to its authenticity. As such, although Imam Bukhari has given precedence to the narration of Zuhri, he has still mentioned the blood money of the two people who were killed from the ‘Amir tribe. Therefore, in our opinion, if both narrations are deemed to be correct and taken together, there is no harm in this. Albeit, as far as the era of this ghazwah is concerned, one narration must be given preference from among the two, because in this respect, both narrations cannot be correct. It appears as if on various occasions, different causes for war were created by the Banu Nadir, and the Holy Prophet^(sa) continued to grant them respite and dealt with them in a forgiving manner. However, when the final cause arose after the incident of Bi’r-e-Ma‘unah, the Holy Prophet^(sa) reminded them of all their previous designs and finally took military action against them. In other words, all the causes that have been mentioned are correct in their own right, but the final motivating factor was the one that took place when the blood money was demanded for the two men killed from the Banu ‘Amir. وَاللّٰہُ اَعْلَمُ بِالصَّوَاب [And Allah knows the truth best.]”

Everything that I have mentioned was taken from “The Life & Character of the Seal of the Prophets.” (Sirat Khatam-un-Nabiyeen, pp. 522-525)

Then, it is also recorded that another reason behind the evil conspiracy of the Banu Nadir to murder the Holy Prophet^(sa) was the following incident, as has already been mentioned:

Regarding the blood money issue, the Holy Prophet^(sa) went to the Banu Nadir along with a group of his Companions. The Holy Prophet^(sa) set out on a Saturday. He offered prayers at the Quba Mosque along with a group of the Muhajirun and Ansar, and then, as per the treaty, went to the Banu Nadir and demanded the blood money. (Sirat Encyclopaedia, Vol. 7,, Darussalam, Riyadh, 1434 AH, p. 38)

The Companions who accompanied the Holy Prophet^(sa) numbered less than ten. This is in accordance with this narration. It states that among them were Hazrat Abu Bakr^(ra), Hazrat Umar^(ra) and Hazrat Ali^(ra). The names of Hazrat Zubair^(ra), Hazrat Talhah^(ra), Hazrat Sa‘d bin Mu‘adh^(ra), Hazrat Usaid bin Hudair^(ra) and Hazrat Sa‘d bin ‘Ubadah^(ra) are also mentioned. (Kitab-ul-Maghazi, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon, 2003, p. 309)

When the Holy Prophet^(sa) arrived there and spoke to the Jews about the blood money, they replied by saying, “Of course, but please O Abul Qasim, have some food first and then we can attend to your work." In this way, the Jews appeared to speak cordially to the Holy Prophet^(sa), but secretly they were plotting to murder him. At that time, the Holy Prophet^(sa) was sitting in the shade of a wall of one of their houses. The Jews consulted among themselves and said, "You will never have a better opportunity than this to get rid of him [i.e., the Holy Prophet^(sa)]. So tell us, who will climb to the roof of this house and drop a large rock from the wall onto him, so that we may be rid of him?” (Sirat Al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, p. 357)

Another author, while relating this incident, writes that their chieftain, Huyayy bin Akhtab, said, “O Jews! Muhammad^[sa] has come to you with a few of his Companions, their number being even less than ten. Drop a huge rock from the top of this house onto Muhammad^[sa] and kill him. You will not get a better opportunity than this. If you kill him, his Companions will disperse – those who had come from Mecca will return there, and only the Aus and Khazraj tribes, who are your allies, will remain here. Therefore, do whatever you intend to do right away.” At this, an ill-fated Jew, Amr bin Jahhash, said, “I shall climb onto this house and drop a rock to kill Muhammad^[sa].” (God forbid.)

While all this consultation was going on, one of the chieftains of the Banu Nadir, Salam bin Mishkam, said, “O Jews! You may well oppose me all your lives, but today, listen to me. By Allah, news of your intention against Muhammad^[sa] will certainly reach him, and it would be a violation of our treaty with them.” But the Jews paid no heed to him and remained firm on their resolve. (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyadh, 1434 AH, pp. 39-40)

I shall continue to relate the remaining accounts, insha-Allah, wherein it is mentioned how they made the attempt to assassinate the Holy Prophet^(sa), and how Allah the Almighty saved the Holy Prophet^(sa) and foiled their evil designs.

Lastly, I wish to particularly draw your attention to praying for the Ahmadis in Pakistan. Cruelties are again being inflicted upon them these days. May Allah the Almighty grant the Ahmadis in Pakistan deliverance from these oppressors swiftly, and may the conditions improve for them as well. Legal cases are filed against them and they are harassed over the most trivial matters.

I shall also lead some funeral prayers after the Friday prayers. I will first speak about them. The first mention is of a martyr, Ghulam Sarwar Sahib, son of Bashir Ahmad Sahib, followed by Rahat Ahmad Bajwa Sahib, son of Mushtaq Ahmad Bajwa Sahib. They were residents of Sadullah Pur in the Mandi Bahauddin district. They were martyred on 8^th June [2024].

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

An enemy of Ahmadiyyat shot at Ghulam Sarwar Sahib and Rahat Bajwa Sahib and martyred them one after the other. At the time of his martyrdom, Ghulam Sarwar Sahib was 64 years of age, while Rahat Bajwa Sahib was 32. According to reports, Ghulam Sarwar sahib was returning home after offering the Zuhr prayer at the Sadullah Pur Mosque. Just as he was nearing his home, Syed Ali Raza, an enemy of Ahmadiyyat and a student at a local madrasah, followed him and shot him. He was shot in the head, due to which he passed away at the scene. After this incident, the murderer left the scene towards the opposite side of the village, where he martyred another Ahmadi, Rahat Ahmad Bajwa Sahib. It was after this that he was arrested. Following this incident, the murderer admitted that he had committed the murders in order to attain paradise. He said he did this to attain paradise and that if he had seen another Ahmadi, he would have surely taken their life too.

This is the impact of the [version of] “Islam” that these clerics teach the people. They are defaming Islam by disseminating such teachings. May Allah the Almighty swiftly bring about the means to apprehend such people.

The family of the martyr Ghulam Sarwar Sahib, son of Bashir Ahmad Sahib, entered the fold of Ahmadiyyat through his great-grandfather, Hazrat Sharfuddin Sahib^(ra), who witnessed the sign of the plague and, as a result, pledged allegiance by way of a letter sent with Hazrat Maulana Ghulam Rasul Rajeki^(ra). Later in 1903, during the court case of the Promised Messiah^(as) in Jhelum, he came there and had the honour of meeting him.

By the grace of God, the deceased martyr was part of the Al-Wasiyyat scheme. He was regular in offering his daily prayers, and also offered the Tahajjud prayer. He would frequently recite the durood sharif [salutations upon the Holy Prophet^(sa)]. Apart from fasting voluntarily, he was especially keen on reciting the Holy Quran. Furthermore, he regularly studied the books of the Jamaat. He offered voluntary prayers on a regular basis, and dedicated two units of prayer for the progress of the Jamaat. He gave alms on a daily basis. He would conceal the shortcomings of others and help those who were in need. He would never turn away a beggar from his home empty-handed. Apart from serving as the General Secretary in his local Jamaat, he also had the opportunity to serve as the Murabbi Atfal in Sadullah Pur. The deceased was very passionate about calling others towards the way of God. Through him, many pious souls were enabled to pledge allegiance. Recently, during the Kalimah Muhim, he had the honour of being imprisoned for four days – without any warrant – alongside a few others for the sake of Allah.

Shahid Imran, serving as district Qaid, is the nephew of the deceased. He says, “The deceased frequently expressed his desire for Allah the Almighty to enable him to accomplish such a task that would lead to his name being etched in the history of Ahmadiyyat in golden letters. Allah the Almighty fulfilled his desire in this way.”

He is survived by his wife, Sajidah Parveen Sahiba, two sons and four daughters. His two youngest daughters are studying; one is completing her FSC and the other one is studying at the matriculation level. The other children are all married. They have said that his passion for obedience was of an excellent standard. The Sadr of his local Jamaat mentioned, “I am a relative of the deceased martyr and at times we would have our differences. Such differences over certain matters can happen amongst relatives; however, in relation to Jamaat matters, he would always say, ‘You are the Sadr of the Jamaat, and therefore I will completely abide by whatever you say.’”

This was a great example he demonstrated. Many a time complaints are received that some people do not comply with the nizam of the Jamaat owing to their personal differences with someone. However, he never showed such behaviour and always showed utmost obedience to the nizam of the Jamaat.

Malik Imanullah Sahib, who is serving as the murabbi of the district says, “I have always observed that Ghulam Sarwar Sahib would always enter the mosque and sit in the first row on the right side. He would remain occupied in the remembrances of Allah. He was an extremely humble and simple person, and had great love for Khilafat. He had great interest to read the books of the Promised Messiah^(as) and to preach. He would always keep the audio and video files of Hazrat Khalifatul Masih IV’s^(rh) Majlis-e-Irfan and other sittings and would listen and watch them with great passion.”

Another murabbi writes that he saw in a dream that the mosque was attacked and he was martyred (i.e., the murabbi). He related this dream to the deceased martyr [Ghulam Sarwar Sahib] and he said, “Murabbi Sahib, let’s see who out of the two of us attains martyrdom first.” It seems that perhaps he had received an indication about this which is why he said this. May Allah the Almighty elevate his station and continue his good deeds in his progeny and enable them to lead their lives with complete obedience.

The second mention is of Rahat Ahmad Bajwa Sahib Shaheed. He was the son of Mushtaq Ahmad Bajwa Sahib. According to the reports, Rahat Bajwa Sahib was at the Sadullah Pur bus stop, returning home from his Pakwan Centre. The aforementioned assailant, Syed Ali Raza, also fired at him with his pistol. The bullet struck his head and he was martyred at the scene. Ahmadiyyat entered the family of Rahat Ahmad Bajwa Sahib Shaheed through his paternal grandfather, Rasheed Ahmad Sahib, who did the Bai’at in 1978 through his brother, Hafeezullah Sahib.

The deceased martyr, by the grace of God Almighty, was a musi. Whenever he would receive news of someone’s martyrdom, he would always say in a desirous manner that such a lofty status is only bestowed upon the very fortunate ones. He had great love for Khilafat-e-Ahmadiyya and hospitality was an outstanding quality of his. He was always very cheerful and would treat everyone in a loving manner. If ever someone would speak to him in a negative tone, he would always respond positively. In 2018, he travelled to Qadian and spent most of the time engaged in prayer in the mosque and in Bait-ud-Dua. Whenever he would be called upon for any Jamaat work, he would immediately present himself for it and leave aside all his work. He would personally prepare the food for any Jamaat programme as he had a catering shop of his own. It was his desire to dedicate his life [waqf] for the Jamaat and serve in Dar-uz-Ziafat and to serve the guests of the Promised Messiah^(as).

One of his cousins studies in Jamia, he writes, “Whenever he would meet me, he would advise me, saying, ‘Never be disloyal and fulfil your devotion until your last breath. Only through this will you elevate the honour of our family.’”

Aside from his parents, the deceased martyr leaves behind his wife, Amatul Noor Sahiba and two daughters, Juwairiyah who is four years old and Zumul Rahat, who is one and a half years old. May Allah the Almighty grant the two martyrs the loftiest station in paradise; may He shower His forgiveness and mercy upon them and grant patience to all their relatives. May God protect all of them.

There is one more funeral alongside them and that is of Muzaffar Khan Joya Sahib, who passed away recently at the age of 93.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

By the grace of Allah the Almighty he was a Musi. His son, Muhammad Matiyullah Joya Sahib is a missionary who is currently serving in Hawaii. He did not have the necessary travel documents and owing to this he was unable to attend his father’s funeral and burial. He writes, “My father was extremely devoted and righteous, he would look after the poor, offer the tahajjud prayers regularly as well the five daily prayers. He would recite the Holy Quran and read its translation. He was a pious and sincere person. In 1953, he accepted Ahmadiyyat when he was 24 years old. After accepting the Promised Messiah^(as), he underwent a revolutionary transformation. From that time onwards, he lived an exemplary life in his worship of God Almighty, loyalty to Khilafat and serving humanity. Throughout his life he had the chance to serve the jamaat in various capacities. He was Sadr [local president] of Chak 152 Northern Sargodha for 15 years.” He further writes, “We never heard any complaint or grievance about an office bearer from him. He would always advise us, ‘If ever an office bearer comes to your home, even if it is a “saiq” [local sub-team leader], you must honour them as they are representatives of the Khalifa.’ He showed this through his own example as he would always respect and honour guests and office bearers.”

In 2005, when I made an appeal with regards to the Al-Wasiyyat scheme, he was already a musi, but he decided to increase the rate of his Wasiyyat contribution from 1/10 to 1/3. [He thought], “How could I respond to this call?” He would advise his children that the true spirit of giving alms and Chanda was if a person gives it at the first instance, whereby the Secretary Maal [Finance] would not even have to remind them. When he would receive his pension, he would first pay off all his chanda. He writes, “In the 90’s, our Jamaat was in need of a house for the missionary. And so without any hesitation, he presented the Jamaat his own plot of land which was close to the mosque in the same village.” May Allah the Almighty bestow His forgiveness and mercy on the deceased and elevate his status. May Allah the Almighty enable his progeny to carry on his virtuous deeds.