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

In the previous sermon, accounts relating to the Battle of Banu Mustaliq were being mentioned. There are further details mentioned in books of Ahadith and history. Regarding this expedition, it is recorded in Sahih al-Bukhari that when the Holy Prophet^(sa) attacked the Banu Mustaliq, they were caught off guard. They were giving water to their cattle at a spring. The Holy Prophet^(sa) ordered for the combatants to be killed and for the children to be captured. This was the day that Juwairiyah^(ra) came to the Holy Prophet^(sa). The narrator states that this incident was related to him by Hazrat Abdullah bin Umar^(ra) who was part of the army on that day. (Sahih al-Bukhari, Kitab al-‘Itq, Bab Bab mun malka mina l-‘arabi raqiqan..., Hadith 2541)

Whilst narrating details of the Battle of Banu Mustaliq, biographers and historians have recorded both narrations in a way which gives the impression that in the narrations of Sahih al-Bukhari there is a contradiction in the way the battle was fought. This is because the narration of Sahih al-Bukhari states that the Muslims attacked in a way that caught them off guard, whereas there were contrasting narrations present at the time Allama Ibn Hajar wrote the commentary of Sahih al-Bukhari. Allama Ibn Hajar has reconciled these two narrations by stating: “It is quite possible that when the Muslim army suddenly descended upon the spring and surrounded them, they stood their ground for a short while, after which they formed ranks and fought. The Muslims were victorious and the Banu Mustaliq were defeated.” In other words, the Banu Mustaliq were heedless in the initial attack, just as Imam Bukhari has stated. Subsequently, they formed their ranks and a battle ensued between the two armies, as historians have written.

In The Life & Character of the Seal of the Prophets, Hazrat Mirza Bashir Ahmad^(ra) has also reconciled these two incidents mentioned in Sahih al-Bukhari and by other historians in the following manner:

“There is a narration regarding this ghazwah in Sahih al-Bukhari, where it is related that the Holy Prophet^(sa)  attacked the Banu Musṭaliq at a time when they were unaware and giving water to their animals. However, if one contemplates, this narration is not in contradiction to the account related by historians. Rather, both these narrations relate to two different times. That is to say, when the Muslim army reached close to the Banu Mustaliq, at the time, since they were unaware that the Muslims had reached so close (even though they were definitely aware that the Muslim army was about to arrive), they were still at ease in an unorganised state. It is this very state to which Bukhari has made mention. However, when they received news that the Muslims had arrived according to their previous preparation, (because they had made preparations for the battle), they immediately aligned in battle array and prepared to fight. The historians have alluded to this second state. ‘Allamah Ibn Hajar and other research scholars have reconciled these two varying narrations in this very manner, and it is this elucidation which seems to be correct.” (The Life & Character of the Seal of Prophets, p. 428)

One Companion by the name of Hazrat Hisham bin Subabah (ra) was martyred during this expedition. Only one Companion was martyred and that too was by mistake. He was martyred at the hands of a Muslim. His name was Hazrat Hisham bin Subabahra. Hazrat Ausra, a Companion from the Ansar mistook him for an idolater, and killed him mistakenly. Hazrat Hisham (ra) was from among the tribe of Hazrat Ubadah bin Samitra. The martyrdom of Hazrat Hisham bin Subabah (ra) came to pass as he was in pursuit of the enemy. When he was returning, a fierce storm was blowing, and the air was filled with dust. During these circumstances, he encountered the Ansari Companion Hazrat Ausra. However, he was unable to recognise him and presumed that he was an idolater, so he attacked and martyred him.

Hisham’s brother, who was residing in Mecca at the time and whose name was Miqyas bin Subabah, came to Medina and accepted Islam. Furthermore, he asked for the blood money for the killing of his brother, who was killed in error. Upon this, the Holy Prophet^(sa) had Hazrat Aus (ra) pay the blood money for the killing of Hisham (ra) to his brother Miqyas bin Subabah, which he accepted. However, after taking the money, Miqyas killed Hazrat Aus (ra) for having slain his brother, returned to the Quraish, and became an apostate. It seems as though he came having planned to do this. In response to this rebellious conduct, which was even against the Arab traditions, whereby he still killed him despite having taken the blood money, the Holy Prophet^(sa) decided that he be killed as recompense for this unjust killing. Consequently, Miqyas was killed during the Conquest of Mecca by a Companion named Numailahra. (Sirat Ibn Hisham, Dar al-Ma‘rifah, Beirut, 2000, p. 248; Al-Waqadi, Kitab al-Maghazi, Vol. 1, ‘Alam al-Kutub, Beirut, 1984, pp. 407-408)

There are narrations which mention the support of angels during this battle. Umm al-Mu’minin Hazrat Juwairiyah (ra) relates, “The Holy Prophet^(sa) came to us whilst we were at Muraisi’. I heard my father saying, ‘Such a large army has arrived, which we do not have the capacity to face.’ I myself witnessed so many people, weapons and horses that I did not have the words to describe it.” Hazrat Juwairiyah (ra) continues, “When I accepted Islam, the Holy Prophet^(sa) married me, and we returned; it was then that I saw the Muslims and they were not in such great numbers as I had initially perceived during the battle. I understood that this was the awe that Allah the Almighty causes to overcome the hearts of the idolaters. An individual from among the Banu Mustaliq – who later became a Muslim – would say, ‘We saw white men riding on Ablaq (i.e., black and white) horses. We had neither seen them before nor after.’” (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, pp. 164-165)

In relation to the spoils of war, it is written that from the spoils there were 2,000 camels, 5,000 goats, and c to 200 households of prisoners. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 346)

Some historians have written that there were over 700 captives. (Sirah al-Halabiyyah, Vol. 2, Dar al-Kutub al-Ilmiyyah, Beirut, p. 379)

The Holy Prophet^(sa) appointed Hazrat Buraidah bin Husaibra^(ra) to oversee the captives. All the wealth, possessions and weapons were handed over to him. The animals were also brought there. He then appointed his servant Hazrat Shukran (ra) to oversee them.

Hazrat Mahmiah bin Jaza’ (ra) was appointed to manage the khums and the share for the Muslims. He took out the khums from all of the wealth. Khums, according to Allah’s command, is 1/5 of the spoils of war which is set aside for Allah and His Messengersa, his close relatives, and the overall requirements of the Muslims. The captives were distributed among the people, as well as the possessions, animals, sheep and goats. (Al-Waqadi, Kitab al-Maghazi, Vol. 1, ‘Alam al-Kutub, Beirut, 1984, p. 410; Sirat Khatam al-Nabiyyin [Urdu], p. 88)

As I previously mentioned, the incident of Hazrat Juwairiyah’s (ra) marriage to the Prophet Muhammad^(sa) is also recorded.

“Among the prisoners taken captive belonging to the Banu Mustaliq, was Barrah, the daughter of Harith bin Abi Darrar, the chief of this tribe. She was married to Musafi‘ bin Safwan, who died in the Ghazwah of Muraisi‘.  According to custom, these prisoners were divided amongst the Muslim warriors, and as per this division, Barrah bint Harith was given into the guardianship of Thabit bin Qaisra.  In order to secure her freedom, she settled an agreement of mukatabat with Thabit bin Qais (ra) that if she paid such and such amount as a ransom, she would be set free. After this agreement, Barrah presented herself before the Holy Prophet^(sa) and related the entire account. She told the Holy Prophet^(sa) that she was the daughter of the chief of Banu Mustaliq, and requested assistance from the Holy Prophet^(sa) in order to pay the value of the ransom. The Holy Prophet^(sa) was deeply touched by her story. Perhaps with the thought that as she was the daughter of a chieftain of a renowned tribe, and through a relationship with her, preaching would become easier in this tribe, the Holy Prophet^(sa) intended to free her and marry her. As such, the Holy Prophet^(sa) sent a proposal himself and upon her agreement, he paid the value of her ransom and married her. When the Companions noticed that their master had endowed the honour of marriage to the daughter of the chief of Banu Mustaliq, they considered it disrespectful to the Holy Prophet^(sa) to keep his spousal relatives as prisoners. In this manner, a hundred households, i.e., hundreds of captives, were immediately released without ransom at once. It is for this reason that Hazrat Aisha (ra) would say that Juwairiyah (ra) proved to be immensely blessed for her people. As a result of this relation, and benevolent treatment, the people of Banu Mustaliq were very quickly influenced by the doctrine of Islam, and entered into his circle of followers.” (The Life and Character of the Seal of Prophets, Vol. 2, pp. 443-444)

Another narration also mentions that Hazrat Juwairiyah’s (ra) father, Hazrat Harithra, came to the Holy Prophet^(sa) with the ransom for his daughter and, after paying the ransom and freeing her, he himself embraced Islam. Then, she was married to the Holy Prophet^(sa).

It is mentioned in Sirat Ibn Hisham that when the Messenger^(sa) of Allah returned to Medina from the Battle of Banu Mustaliq, the father of Hazrat Juwairiyahra, Harith bin Abi Dirar, came to him to pay the ransom for his daughter. When he reached the valley of ‘Aqiq, he particularly liked two camels from among the camels he had brought as ransom for his daughter and hid them in a narrow passage in the valley of ‘Aqiq. He then went to the Holy Prophet^(sa) and said, “O Muhammad^(sa), you have captured my daughter. This is her ransom.” The Holy Prophet^(sa) asked him, “Where are the two camels that you hid in the such-and-such passage in the valley of ‘Aqiq?” Being greatly affected by this, Harith replied, “I bear witness that there is none worthy of worship except Allah, and you are the Messenger of Allah.” He said, “By Allah, it is Allah alone who informed you about this, as there was no one else there except Harith and the two camels.” During this period, Harith and several of his tribesmen, including his two sons, embraced Islam. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 673-674)

One narration describes how Hazrat Juwairiya’s (ra) brother, Abdullah bin Harith, brought money to secure the release of his fellow tribesmen from the Banu Mustaliq. On his way, he concealed his camels and a servant from Abyssinia at a distant location. Abdullah then approached the Holy Prophet^(sa) and requested the release of the prisoners. The Holy Prophet^(sa) agreed but enquired about what Abdullah had brought as a ransom. Abdullah replied that he had brought nothing. The Prophet Muhammad^(sa) then asked Abdullah, “Where is the young camel and the servant of dark complexion you hid in such-and-such place?” Upon hearing this, Abdullah immediately declared, “I bear witness that Allah is One and that Muhammad^(sa) is His Messenger.” He further explained that he was alone when he had hidden the wealth he had brought as ransom and that no one else had come to inform the Holy Prophet^(sa) before him. Following this, he embraced Islam. (Al-Isti’ab Fi Ma’rifah al-Ashab, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 20)

Hazrat Mirza Bashir Ahmad (ra) writes in The Life & Character of the Seal of The Prophets about this incident:

“Another narration which is related with regards to the marriage of Hazrat Juwairiyah (ra) is that when her father presented himself before the Holy Prophet^(sa) to seek her release, he became a Muslim due to the Grace of the company of the Holy Prophet^(sa). Then, upon receiving a proposal (of marriage) from the Holy Prophet^(sa), he gladly and happily married his daughter off to the Holy Prophet^(sa) himself.” (The Life and Character of the Seal of Prophets, Vol. 2, pp. 444-445)

Hazrat Juwairiyah (ra) related: “Three days before the Holy Prophet’ssa arrival, (while he was on his way to the Banu Mustaliq) I saw in a dream that the moon emerged from Yathrib and landed in my lap. I was reluctant to share my dream with anyone until the Holy Prophet^(sa) arrived. When we were imprisoned, I became hopeful that this dream may come true. When the Messenger of Allah (sa) freed me and married me, by God I did not say anything about the freedom of my people (i.e., she did not plead on behalf of her people for them to be released). Instead, the Muslims freed them independently. I was unaware of this and only learned of their freedom later from a cousin, upon which I praised Allah the Almighty.” (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 347)

Ibn Hisham records that the Holy Prophet^(sa) set the dowry for his marriage to Hazrat Juwairiyah (ra) at 400 dirhams. (Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 674)

The Holy Prophet^(sa) returned to Medina from this expedition triumphant and successful, having stayed outside of Medina for a total of 28 days. (Subul al-Huda wa al-Rashad, Vol. 4, Dar al-Kutub al-Ilmiyyah, Beirut, p. 354)

The rebellious and public expression of hypocrisy by Abdullah bin Ubayy bin Sulul, the Chief of the Hypocrites, during the return from the Expedition of Banu Mustaliq, is also noted in historical accounts.

Details indicate that after the conflict with the Banu Mustaliq ended, the Muslims remained at the well of Muraysi, which had very little water. Every bucket drawn was only half full. Sinan bin Wabr Juhani, a confederate of the Banu Khazraj, came to the well at a time when a group of Muhajirin and Ansar were present. Sinan bin Wabr Juhani lowered his bucket to draw water, and so did Jahja bin Mas’ud Ghifari, the servant of Hazrat Umar (ra) bin al-Khattab. The buckets of Sinan and Jahja collided and both of them clashed over this. As there was little water, it was not enough for both of them. Jahja struck Sinan, upon which he began to bleed. Sinan called out for help from the Ansar and Jahja called out to help from the Muhajirin. According to one narration, he called out to the Quraish. A group from among both tribes came and drew their swords. The commotion almost got out of hand, but when the Holy Prophet^(sa) was informed, he came and ended the matter. Nonetheless, there are some other narrations that have more details.

According to a narration of Sahih al-Bukhari the reason for this quarrel was that one person among the Muhajirin kicked an Ansari man in the back. Upon this, the Ansari man said: “O Ansar, come and help me.” Similarly, the Muhajir called out: “O Muhajirin, come to my aid.” The reason they fought was because of the pond from where the Ansari man’s camel was drinking. The Holy Prophet^(sa) came and said: “Why do I hear cries like the ones from the Era of Ignorance? What are you doing? These are all foolish acts.” The Holy Prophet^(sa) was informed of the entire incident. The Holy Prophet^(sa) said: “You should abandon all those things that disrupt brotherhood. Everyone should try to help their brother, whether they are the oppressor or the oppressed. If they are the oppressor, then they should stop him, and if they are being oppressed, you should help them.” A group of the Muhajirin spoke to Hazrat Ubadah bin Samit (ra) and a group of the Ansar spoke to Sinan, upon which he gave up his right. The entire matter was mentioned to the Holy Prophet^(sa) and it was explained that Sinan gave up his right.

Abdullah bin Ubayy was sitting with ten hypocritical friends of his. Hazrat Zaid (ra) bin Arqam was also there but he was very young. According to some narrations, he had not yet reached adolescence, whereas others state he had. When Abdullah bin Ubayy heard the cry of Jahja calling out to the Quraish, he became enraged and said: “By God! I have not witnessed a day such as this. By God, from the moment the Holy Prophet^(sa) set foot in Medina I detested this faith. But my people overruled me and accepted Islam. Now the Quriash have become rulers over us and they now outnumber us in our own town. They have shown ingratitude to our favours. The people of the Quraish are akin to the proverb (and he made a vulgar analogy) ‘You feed a dog and when it gets bigger it turns around and devours you.’” He further said: “I wished that I had died before hearing a cry like the one from Jahja. I am a witness to all this and cannot bear it. By Allah! If we reach Medina, the most honourable man in Medina will cast out the most dishonourable.” Then, turning to his people who remained there, he said: “You have wronged your own selves. You allowed them to stay in your town and now they have settled here. You set out a portion of your own wealth for them and now they have become affluent. By God! Even now, if you stop yourselves from doing this, they will leave your town and go settle somewhere else. These people are not content despite all that you’ve done for them.” He tried to incite them that the Muhajirin were not pleased despite all the favours they did for them and even said that they had put themselves at death’s door in order to accommodate them. They were killed for the sake of the Holy Prophet^(sa) and they had orphaned their own children for him and because of this, their numbers were depleted, whereas their numbers increased.

When Hazrat Zaid bin Arqam(ra) heard Abdullah bin Ubayy say that “upon reaching Medina the most honourable person would expel the most dishonourable person,” he immediately stood up and said, “you are the most dishonourable and lowly person among your people and Muhammad^(sa) is the one who is going to be granted victory and honour from the Gracious God and is supported by the Muslims.” Thus, he displayed his sense of honour]. Ibn Ubayy replied, “Keep silent, I was just merely saying this in jest and as a joke.” In actuality he became fearful. After hearing this, Zaid bin Arqam (ra) went to the Holy Prophet(sa); at the time a group of Muhajirin and Ansar were sitting in the company of the Holy Prophet^(sa). Zaid (ra) informed the Holy Prophet^(sa) of everything Ibn Ubayy had said.

According to a narration of Sahih al-Bukhari, Zaid bin Arqam (ra) told this to his uncle and he then informed the Holy Prophet(sa). The Holy Prophet^(sa) immediately called for Zaidra. The Holy Prophet^(sa) did not like what Zaid (ra) had said and the complexion of his blessed countenance changed. The Holy Prophet^(sa) stated, “O young man! Perhaps you are angry with Ibn Ubayy.” Zaid (ra) replied, “O Messengersa of Allah! By Allah, I heard him say this.” The Holy Prophet^(sa) then stated, “Perhaps you were mistaken in what you heard.” Zaid (ra) replied, “O Messengersa of Allah! By Allah, this is not the case.” The Holy Prophet^(sa) then stated, “Perhaps there is some confusion on your part in this matter.” Zaid (ra) once again submitted, “O Messengersa of Allah! This is not the case.”

These words of Ibn Ubayy spread amongst the army and this became the main subject point of their conversations. On the other hand, the Ansar began to rebuke and scold Zaid (ra) and said that he had levelled an allegation against the chief of his own people and that he had attributed a statement to him which he had not uttered. Zaid’s (ra) uncle also expressed his concern and said, “What were you thinking? The Holy Prophet^(sa) has considered you a liar and has become displeased with you.” Zaid (ra) replied, “By Allah, I heard exactly what he said. By Allah, there was no one dearer to me than Abdullah bin Ubayy amongst the people of Khazraj. If I heard this being said by my own father, even then I would have informed the Holy Prophet^(sa) (i.e., the words uttered by Abdullah bin Ubayy). I would not care for anyone.” He had a very strong faith and stated that even if his father had uttered such words, he would have still informed the Holy Prophet^(sa). He then further stated, “I am hopeful that Allah the Almighty will send divine revelation to the Holy Prophet^(sa) and confirm what I have said.” Zaid (ra) had become extremely sorrowful over this situation and stated, “I had never been as sad as I had become at this situation. I remained at home.”

Here, home refers to the camp they had set up, not his actual home in Medina, because this entire incident took place outside of Medina. Zaid (ra) did not come before anyone in order to avoid them. He was scared that people would say that he had spoken a lie. On the other hand, when the Ansar heard the instruction of the Holy Prophet^(sa) and his response to Zaidra, some of them got up from there and went to Abdullah bin Ubayy and informed him of this. Aus bin Khauli stated, “O Abu Habab (this was his appellation); if you said this, then let the Holy Prophet^(sa) know so that he may seek forgiveness for you. Do not deny this lest a Divine revelation be revealed and declare your falsehood. However, if you have not said this, then go to the Holy Prophet^(sa) and give your justification and swear on oath that you did not say such a thing.” Abdullah bin Ubayy swore on oath that he did not say such a thing. He then went to the Holy Prophet^(sa). The Holy Prophet^(sa) stated, “O Ibn Ubayy! If you said this, then seek repentance.” He began making oaths, stating that whatever Zaid (ra) had said was untrue.

According to another narration, when Abdullah bin Ubayy learnt of this, he went to the Holy Prophet^(sa) himself and swore by Allah that he had not said whatever Zaid (ra) had told him. According to a third narration, the Holy Prophet^(sa) himself called for Abdullah bin Ubayy and his friends and they all swore that they did not say such a thing. Upon this, the Ansar members who were present there stated that perhaps the young boy was mistaken and did not properly recall what Ibn Ubayy had said. They said this in defence of Ibn Ubayy as he was considered very honourable and of a high standing among his people. Some people felt that Zaid (ra) was telling the truth, whilst others thought ill of him. Some people were of the opinion that even though Zaid (ra) was of a young age, he was indeed telling the truth. In any case, most of the elders considered him to be in the wrong.

Hazrat Umar (ra) bin al-Khattab narrates, “When the incident related to Ibn Ubayy took place, I went before the Holy Prophet^(sa). The Holy Prophet^(sa) was sitting under the shade of the tree and a servant of a darkened complexion was massaging his back. I asked, ‘O Messengersa Allah, are you experiencing pain in your back?’ The Holy Prophet^(sa) replied, ‘The previous night, my camel caused me to fall off from it.’ After this initial conversation, I spoke of the actual matter at hand and said, ‘O Messengersa of Allah, grant me permission to smite Abdullah bin Ubayy’s neck and kill him.’ The Holy Prophet^(sa) replied, ‘If I instruct the Companions to kill him, they would kill him but many people in Medinawill not approve of this.’ I submitted, ‘O Messengersa of Allah, instruct Muhammad bin Maslamah to kill him.’ The Holy Prophet^(sa) replied, ‘I do not want people to go around saying that I am killing my Companions.’ I then submitted, ‘Then you should tell people to depart from here.’ The Holy Prophet^(sa) agreed.”

According to another narration, the Holy Prophet^(sa) himself stated to Hazrat Umar (ra) to announce that they were going to depart from there. This was a day and a time when the Holy Prophet^(sa) would usually not travel. The Holy Prophet^(sa) also felt that Abdullah bin Ubayy had indeed said this that he would expel the most dishonourable person; therefore, the Holy Prophet^(sa) announced to go back to Medinaand see what Abdullah ibn Ubayy would do. In any case, Hazrat Umar (ra) states that he then announced amongst the people to return.

At the time, the temperature was searing. It was his practice to begin travelling when the weather was cooler, however, when he received news of Ibn Ubayy, he departed. The first person he encountered was Sa’d bin Ubadah, whilst some reported that it was Usaid bin Hudair. They said, “Peace be on you, O Prophet, and the mercy and blessings of Allah.” The Holy Prophet^(sa) replied, “And upon you be peace, and the mercy and blessings of Allah.” They submitted, “O Messengersa of Allah, you have begun your journey at a time – amidst this heat – which does not accord with your usual practice.” The Holy Prophet^(sa) replied, “Have you not heard what your companion has said?” They enquired, “Which companion?” to which the Holy Prophet^(sa) said, “Abdullah bin Ubayy has said that upon his return to Medina, the more honourable person will cast out the most dishonourable person from Medina.” They replied, “O Messengersa of Allah, cast him out of Medina if it is your desire, because he is exceedingly disgraceful while you are especially honourable. Honour is reserved for Allah, for you, and for the believers.” They further submitted, “O Messengersa of Allah, be lenient towards him. By Allah, it was Allah the Almighty Who brought you to Medina at a time when his people were preparing to crown him as leader. Allah the Almighty brought you to Medina, and he believes that you have snatched his leadership from him.” (Sahih al-Bukhari, Kitab tafsiri l-quran, Hadith 4904 and 4905; Huda al-Sari Muqaddamah Fath al-Bari, Qadimi Kutub Khana, Karachi, p. 468; Sirat al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 389; Fath al-Bari Sharh Sahih al-Bukhari, Vol. 8, Al-Maktabah al-Salafiyyah, p. 645; Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, p. 182; Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 348-350; Subul al-Huda (Translation), Vol. 4, Zawiyah Publishers, Lahore, p. 782; Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, pp. 670-671)

Nonetheless, the Holy Prophet^(sa) believed that Zaid was telling the truth and that Abdullah was lying. At the time, however, the Holy Prophet^(sa) remained silent out of prudence and said, “Let us go to Medina and uncover who is dishonourable and who is honourable.” In the end, it was established that Abdullah bin Ubayy was at fault for having said such things. I will also mention the details written on this by Hazrat Mirza Bashir Ahmad (ra) in the future.

Next Friday will see the start of Jalsa Salana UK. Pray that Allah the Almighty blesses all aspects of this event and enables all volunteers to fulfil their duties whilst demonstrating high morals and a passion for sacrifice. May He also keep the guests who have travelled here under His protection. May Allah the Almighty protect all those who are travelling here, those preparing to travel and those who will arrive soon.

I will mention some deceased members and also lead their funeral prayers.

The first mention is of Salimah Bano Sahiba, wife of Hamid Kausar Sahib, who is serving as the Nazir Da’wat ilallah in Southern India. She passed away recently.

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

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

She was a musiah [part of the Al-Wasiyyat scheme]. Muhammad Hamid Kausar Sahib writes, “She was the daughter of the late Abdul Ghani Sahib of Bhaderwah, Jammu Kashmir, who pledged allegiance through Maulvi Muhammad Hussein Sahib in 1935. Until the partition of India took place, he travelled to Jalsa Salana Qadian every year on foot through mountainous and icy terrain, while some of his journey was on horse cart. He very passionately listened to the addresses of Hazrat Musleh-e-Maudra.” He further writes about his wife: “The allowance we received as life-devotees was minimal, however, she always remained content within her means. She hosted guests as well and would say that Allah the Almighty has blessed this minimal allowance in extraordinary ways. She was content with what she had and never complained.” This is a lesson for those people who complain at times. Kauser Sahib further writes, “I was transferred from Srinagar from my first posting to Mumbai, and she served there as president of Lajna Imaillah. Thereafter, I was transferred to Kababir. Upon moving, she said it was difficult for her to learn Arabic, and so she would learn the basics of conversation. She very swiftly picked up the language and played a vital role in the education and moral training of the women.”

For 11 years, from 1986 to 1997, she served as president of Lajna Imaillah in Kababir. She organised the institution of Lajna Imaillah there. She also initiated the annual ijtema. Hazrat Khalifatul Masih IVrh also praised her and said that the annual ijtema of the women’s association in Kababir is taking place (the Ijtema’ was taking place at the time) and that this was their fifth itema’. He further said that the whole of the women’s association in Kababir consisted of Arab women with the exception of one woman who is from Kashmir, India, however, she has also become like the Arabs. She became one of them and then ensured their moral training.” He further states, “Then, in 1998, I came back to Pakistan and she came back with me. Until her health and the conditions permitted, she would go to Bait-ud-Dua, Masjid Mubarak, Bait al-Zikr and Bahishti Maqbarah almost every day to offer prayers.”

Sharif Odeh Sahib, the national president of the Jamaat in Kababir, writes, “She was appointed as the first president of Lajna Imaillah. For six consecutive years, she served in this capacity (her husband stated a longer period, whereas here, six years are mentioned). Nevertheless, she served in this capacity as long as she remained there). Through various religious lectures and activities, she played a key role in the moral training and education of the women. Her kind treatment and excellent morals paved the path for her to successfully forge good relationships. She learnt to converse in Arabic quickly, and she assimilated into the youth of the Community there as though she was one of them.”

He further says, “For the past twenty years, from her return to Qadian to her demise, she maintained contact with the women of Kababir. Whilst in Kababir, she cared for the guests of the Promised Messiahas. She was especially hospitable. She was watchful over the cleanliness of the Jamaat’s centre as well.”

She is survived by one daughter and two sons. One of her sons, Ataul Majid Mubashir Kausar, is serving as a missionary in MTA Al-Arabia in Qadian. Her daughter, Bushra Kausar, is in Holland and wife of Dr Aimen Odeh. She is serving as National Secretary Khidmat-e-Khalq in Lajna Imaillah in Holland. Her younger son, Sharif Kauser — in fact, her older son, Mubashir Kauser, is serving in MTA Al-Arabia here in the UK. Sharif Kausar is a missionary serving in Qadian and is also Naib Sadr of Majlis Khuddamul Ahmadiyya, as well as Additional Head of the Audio and Video Department. May Allah the Almighty bestow His forgiveness and mercy upon the deceased and enable her children to carry on her virtues.

The second mention is of Noorul Haq Mazhar Sahib of Lahore. He was the father of Raghib Ziaul Haq Sahib who is a missionary in Tanzania. He recently passed away.

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

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

By the grace of Allah the Almighty he was a musi.

Raghib Ziaul Haq Sahib writes, “Ahmadiyyat was introduced to his family through his grandfather Munshi Muhammad Din Sahib who, along with his uncle, expressed interest in doing bai’at in 1905 and this interest led him to go to Qadian, although he went on to do bai’at later. He also had the honour of offering prayers behind the Promised Messiahas. He requested to pledge allegiance however it was announced that the Promised Messiahas was feeling unwell and so the bai’at could not take place on that day. Thus, he returned and then later pledged allegiance at the hand of Hazrat Khalifatul Masih Ira.

In 1974 he was living in a home which he rented, and opponents set the house on fire as a result of which everything in the house burned down. No one would offer him refuge; then an Ahmadi gave him refuge in his home.” He says, “My father got by in that small home with patience and gratitude. He never uttered a word of complaint, nor did he lament that everything he had was burned. In turn, sometime later Allah the Almighty enabled him to build his own home and he would always say that Allah the Almighty granted all of this to him in return for his sacrifices in 1974.

In 1974, he was on security duty at the mosque in Mughalpura when non-Ahmadis attacked the mosque. They struck him in the head with an iron rod, which injured him and this scar remained on his head for the rest of his life.” He says, “I have always seen my father offer tahajjud [pre-dawn voluntary prayers] with fervency and he would be particular about offering his prayers. His home served as the Prayer Centre, and he would lead the five daily prayers. He would advise everyone at home to recite the Holy Quran and offer their prayers.” He says, “Once the cleric from the local town delivered a speech saying that Ahmadis have a different Quran and that they offer prayers differently.” He says, “At that time one of our non-Ahmadi neighbours was sitting in the mosque and he stood up and said, ‘Maulvi Sahib, you are wrong because on our street there is only one home from which the sound of the Quran being recited can be heard and that is the home of Noorul Haq. He recites the same Quran which we recite.’”

These days, clerics are so feared that no one could even say this. In any case, he was renowned as an honourable elder in his town. During his final illness, even staunch opponents of Ahmadiyyat visited him to see how he was doing. He was extremely generous and caring towards the poor. He would send rations to the needy without telling anyone. He is survived by one son and three daughters. One of his daughters, Amatul Mateen, is the wife of Aleem Mahmood Sahib, who is a missionary and due to being in Ghana, she was unable to attend the funeral nor was she there at the time of his passing. His son, Raghib Ziaul Haq, is serving as a missionary in Tanzania and due to being in the field of service, he was unable to take part in his father’s funeral. May Allah the Almighty grant the deceased forgiveness and mercy and grant everyone patience and forbearance.

The next mention is of Amatul Hafeez Nighat Sahiba, wife of the late Muhammad Shafi’ Sahib of Rabwah. She also passed away recently. The deceased was a musia. She was the mother-in-law of Mubarak Tanvir Sahib, who is a missionary in Germany. Her daughter Amatul Jameel Ghazalah is the National Vice President of Lajna Imaillah Germany.

Amatul Jameel Sahiba writes, “My mother was regular in keeping fasts and offering prayers. She possessed lofty qualities and was a pious individual. If ever anyone requested her for prayers, she would consider doing so compulsory for herself and would begin praying with complete concern while being invested and with pain in her heart. She had a bond of extreme loyalty with Khilafat, and she also taught the same to her children. She would be at the forefront of serving the Jamaat and she practically taught us that true value lies in service to the faith. She served Lajna Imaillah in various capacities. She had a passion for propagating the faith. She would walk to distant places in order to propagate the faith when there was not as much opposition, and it was permissible to do Tabligh. She continued propagating during a time when lawsuits were not filed for doing so. She would organise medical camps and would distribute homoeopathic medicines. Through her efforts, Allah the Almighty enabled about 50 people to do bai’at, in other words, people joined the Jamaat through her efforts. Although by worldly standards she was not very educated, she had a passion for obtaining knowledge. She would read religious books and would be able to have knowledgeable conversations and she would speak to everyone according to their own level of understanding. She never let a person in need leave her house empty-handed. She always advised women that rather than begging they should try to earn a living. She housed many underprivileged girls in her home and saw to their education and then also happily bore the expenses for their marriages. She always treated them with great kindness.”

Ghazala Sahiba says, “When I went to meet her, she said, ‘You are a life-devotee, which is why I will not hold you back; you should return after your leave is complete.’ I also intended to call my brother when her illness became severe; however, she said, ‘No, he is a life-devotee; leave him be.’” She is survived by two sons and two daughters and many grandchildren, all of whom are serving the Jamaatin one way or another. She created a very virtuous atmosphere in her household. By the grace of Allah the Almighty both of her sons-in-law are serving the Jamaat.

May Allah the Almighty grant her forgiveness and mercy and enable her progeny to carry on the legacy of her virtues.