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

With regard to the life of the Holy Prophet^(sa), I will be mentioning an expedition, which is called the Expedition of Qurta. This expedition took place on 10 Muharram in the sixth year after Hijrah. The Holy Prophet^(sa) sent Hazrat Muhammad bin Maslamah^(ra) and thirty cavalrymen under his leadership towards Qurta. Qurta was a branch of [the tribe of] Banu Bakr bin Kilab. They lived in a place called Bakarat, in the surroundings of Dariyyah. Bakarat was located at a distance of a seven-night journey from Medina and Dariyyah was an old village belonging to [the tribe of] Banu Kilab. This was also located at a distance of a seven-night journey from Medina; according to old historical traditions. Distances have most certainly shortened nowadays. In one tradition, it has also been recorded that Dariyyah is located at a distance of one or two nights’ journey from Medina. (Al-Tabaqat Al-Kubra, Vol. 2, p. 60, Dar Al-Kotob Al-Ilmiyah, Beirut; Sirat Khatam-un-Nabiyyeen, pp. 663-664; Furhang-e-Sirat, Zawar Academy, Karachi, pp. 60 and 233; Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 71)

Among these thirty companions were Hazrat Abbad bin Bishr^(ra), Hazrat Salamah bin Salamah^(ra) and Harith bin Khazmah^(ra). The Holy Prophet^(sa) instructed them to travel by night, hide by day and to launch a sudden attack on them. When they reached a place called Sharabbah, which was located in Najd, they received some mounts. Hazrat Muhammad bin Maslamah^(ra) sent one of his comrades to go and inquire as to who these people were. He went and, upon returning, said, “They belong to the tribe of Maharib. They have set up camp nearby and have left their animals to graze.” The Muslims gave them time until their animals had rested near the water. Upon this, the Muslims attacked them. They killed some, and others fled. Those who had fled were not pursued.

The companions seized the camels and sheep but left their women alone. They then set out from there, and when they reached a place from where they could see Banu Bakr, Hazrat Muhammad bin Maslamah^(ra)sent Hazrat A’iz bin Busr^(ra) towards Banu Bakr in order to gather information. Upon returning, Hazrat A’iz bin Busr^(ra) informed Hazrat Muhammad bin Maslamah^(ra) of the circumstances. Following this, Hazrat Muhammad bin Maslamah^(ra) set out with his comrades and launched an attack on Banu Bakr. They killed ten of their men, seized their camels and sheep, and quickly headed towards Medina. Hazrat Muhammad bin Maslamah^(ra) left some of his comrades behind with the sheep and brought the camels to the Holy Prophet^(sa) in Medina. Thereafter, the sheep were brought as well.

The Holy Prophet^(sa) took out a fifth and distributed the remainder among the comrades of Hazrat Muhammad bin Maslamah^(ra). One camel was considered equal to ten sheep. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 71; Furhang-e-Sirat, Zawar Academy, Karachi, p. 217)

This is a tradition from a book of history. Since some details are missing, it appears as though many cruelties were perpetrated. However, this will be clarified later.

There were a total of 150 camels and 3,000 sheep. (Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 60)

For the purpose of this expedition, Hazrat Muhammad bin Maslamah^(ra) remained outside of Medina for nineteen nights and returned to Medina on 29 Muharram, in the sixth year after Hijrah. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 71)

Detailing this, Hazrat Mirza Bashir Ahmad Sahib^(ra) has referenced various books and historical references and written the following:

“At the time, 6 A.H. had only begun and it was in the first month of the Lunar Year, i.e., the early dates of the month of Muharram, when the Holy Prophet^(sa) received news of danger from the people of Najd. This threat was from the Qurta tribe, which was a branch of the tribe Banu Bakr and resided in an area called Dariyyah in Najd, situated at a distance of seven days’ journey from Medina. Upon receiving this news, the Holy Prophet^(sa) immediately dispatched a squadron of 30 mounted troops to Najd under the command of one of his companions, Muhammad bin Maslamah Ansari^(ra). However, Allah the Exalted instilled such awe in the hearts of the infidels that they took to flight after only a minor confrontation. As per the custom of war at the time, this was an opportunity for the Muslims to take the women and children of the enemy captive, as they had left them behind and retreated. However, Muhammad bin Maslamah^(ra) did not detain the women and children, and returned to Medina with general spoils of war, which consisted of camels and goats.” (Sirat Khatam-un-Nabiyyeen, pp. 662-663)

This clarifies the fact that the Holy Prophet^(sa) sent this envoy in order to stop the opposing people from launching the attack on Medina that they were planning. There, too, he displayed leniency as nothing was said to the women and children.

On this occasion, Thumamah bin Uthal’s imprisonment and acceptance of Islam are mentioned upon the return from the expedition of Qurta. The details of this are recorded in The Life & Character of the Seal of Prophets as follows:

“Upon return from this expedition (i.e., the expedition of Qurta), the instance of the capture of Thumamah bin Uthal took place. This individual resided in Yamamah and was a very influential chieftain of the tribe of Banu Hanifah. He had exceeded so far in his enmity towards Islam that he let no opportunity for killing innocent Muslims pass. Therefore, on one occasion, an ambassador of the Holy Prophet^(sa) went to his region and he, ignoring all the laws of war, conspired to kill him. As a matter of fact, at one time, he even planned to assassinate the Holy Prophet^(sa) himself. When the party of Muhammad bin Maslamah^(ra) captured Thumamah, they were unaware of the identity of this individual. As a matter of fact, they had captured him only on the basis of suspicion. It seems that by his extraordinary intelligence, Thumamah also did well in concealing his identity from the Muslims. For he knew that he had committed heinous crimes against Islam and that if the indignant Muslim soldiers were to find out who he was, they might deal with him harshly or kill him altogether. (He had committed many such deeds that caused harm to the Muslims.) He expected kinder treatment from the Holy Prophet^(sa) himself. (He thought that once he reached the Holy Prophet^(sa), he would be given good treatment.) As such, until their return to Medina, the identity of Thumamah remained hidden from the party of Muhammad bin Maslamah^(ra).

“Upon arriving in Medina, when Thumamah was presented before the Holy Prophet^(sa), he recognised him at first glance and said to Muhammad bin Maslamah^(ra) and his companions, ‘Do you know who this is?’ They expressed their lack of knowledge in this matter, upon which the Holy Prophet^(sa) enlightened them. After this, the Holy Prophet^(sa) ordered the good treatment of Thumamah, as was his custom, and went to his home and instructed that whatever food was available should be sent to Thumamah. Then the Holy Prophet^(sa) instructed that instead of keeping Thumamah in another house, they tie him to a pillar on the veranda of Masjid Nabawi. By this, the purpose of the Holy Prophet^(sa) was so that his gatherings and the Muslim salat be held before his eyes and so that these spiritual sights influence his heart, so that he become inclined towards Islam.”

This is how he was tied up. It does not mean that he was tied up in a way that would affect him and keep him in a state of anger; rather, he was tied up gently and tenderly, just as a prisoner is able to move his hands and feet when tied up.

“During those days, the Holy Prophet^(sa) would go to Thumamah and inquire of him, ‘Thumamah! What are your intentions now?’ Thumamah would respond, ‘O Muhammad^[sa]! If you kill me, you have the right to do so, for I have been charged with murder, but if you deal with me in goodness, you shall find me grateful. If you wish to accept my ransom, I am willing to pay my ransom as well.’ This exchange of questions and answers continued for three days. Finally, on the third day, the Holy Prophet^(sa) himself ordered his companions to release Thumamah. The companions released him at once and Thumamah hurriedly left the mosque. Perhaps the companions thought that now he would return to his homeland, but the Holy Prophet^(sa) had understood that his heart had been won over. (The spiritual power of the Holy Prophet^(sa) had influenced him. He then writes:) As such, he went to a nearby garden and returned after bathing and immediately accepted Islam at the hand of the Holy Prophet^(sa). After this, he said to the Holy Prophet^(sa), ‘O Messenger of Allah^(sa)! There was a time when I hated your person, and your religion and your city more than anything in the world, but now your person, and your religion and your city are most beloved to me.’

“That night in the evening, when food was customarily brought for Thumamah^(ra), he ate a little of the food and left the rest. The companions were surprised that until that morning, Thumamah^(ra) would eat extravagantly and was a glutton (he was captured and tied up, so it is proven here that he was tied up in a manner whereby he was able to eat and drink, and he was well looked after), but now he had eaten only a little. (He used to eat and drink a lot previously, but now he had eaten only a little.) When this news reached the Holy Prophet^(sa), he said, ‘Until this morning Thumamah ate like the infidels and now he has eaten like a Muslim.’ Then the Holy Prophet^(sa) explained this saying, ‘An infidel eats in seven intestines while a believer eats in one alone.’ By this, the Holy Prophet’s^(sa) intention was (to express) that where an infidel is so absorbed in the pleasures of this world and is forever engrossed in them, on the other hand, a true believer limits his physical needs only to the extent as is necessary for the sustenance of life. This is because a believer finds true delight in religion alone. It should also be kept in mind that here, the number seven does not refer to the actual numerical value, but in light of Arabic idiom, the number seven is used to imply ‘abundance’ or ‘completion’ as well. In other words, the meaning is that an infidel remains engrossed in worldly comforts and all his attention is spent in worldly affairs, but a believer restrains himself from the comforts of this world and does not cross the boundary of necessity, because the true means of his delight is something else. This teaching is a true illustration of the natural inclination and personal character of the Holy Prophet^(sa).

“After becoming a Muslim, Thumamah^(ra) said to the Holy Prophet^(sa), ‘O Messenger of Allah! When your men captured me, I was on my way to the Ka‘bah for ‘Umrah. What do you now order?’ The Holy Prophet^(sa) granted him permission and prayed, and Thumamah^(ra) left for Mecca. Due to his passion for his faith (now his passion for his faith had completely transformed. How he changed from opposition to the passion of his faith!), upon reaching there (i.e. Mecca), he began to preach openly within the Quraish. At this sight, the eyes of the Quraish gorged with blood in extreme rage. They captured Thumamah^(ra) and planned to kill him, but upon the thought that he was the chieftain of the region of Yamamah, and keeping in mind that Mecca had historic trade relations with Yamamah, they abandoned this idea and released him, after some mere verbal abuse. However, the disposition of Thumamah^(ra) was full of passion and all the cruelties inflicted upon the Holy Prophet^(sa) and his companions were before his eyes. Upon leaving Mecca, he addressed the Quraish saying, ‘By God, from now on you shall not receive a grain of corn from the region of Yamamah until the Holy Prophet^(sa) grants permission.’

“Upon reaching his homeland, Thumamah^(ra) actually stopped the caravans of import and export to Mecca and since a large portion of Mecca’s food supply came from Yamamah, upon the halt of this trade, Mecca underwent a great trial. Not long had passed before they became worried and wrote a letter to the Holy Prophet^(sa), that he always instructed the kind treatment of relatives, and they who were their brothers were trapped, so please may they be granted salvation from this trial. At the time, the Quraish of Mecca were so worried that they did not rely on this letter alone, but also sent their chief, Abu Sufyan bin Harb to the Holy Prophet^(sa). He verbally lamented before the Holy Prophet^(sa) and whilst presenting his difficulty, he began to seek mercy. Upon this, the Holy Prophet^(sa) sent word to Thumamah bin Uthal^(ra) that the import and export of caravans which contained food supplies for the Quraish, should not be blocked. Therefore, the circuit of this trade recommenced and the people of Mecca received salvation from this difficulty.

“On the one hand, whilst this occurrence is a clear proof of the unprecedented tenderness, mercy and forgiveness of the Holy Prophet^(sa), on the other hand, it also proves that initially, the true purpose of the systematic interception of various caravans of the Quraish by the Holy Prophet^(sa), was not to force the Quraish’s destruction by famine. The true purpose of this was to secure the borders of Medina from the threat of the Quraish. This occurrence also proves that in light of Islamic teachings, it is not permitted in normal circumstances to stop the free movement of an enemy at war to the extent that they are deprived of their bread and butter (i.e. their food). Nonetheless, the import and export of weapons of war or other items excluding the basic necessities of life, can be intercepted as per the requirements of war.”

Yet, how strange a spectacle is the world displaying today as they are not even allowing food to reach the poor and deprived people in wartime, then making the excuse that it is because there are terrorists or so and so in that area. In any case, this is the work of worldly people. This is not the teaching of Islam. [He continues:]

“If however, the case is that the enemy cuts off food supplies to the Muslims, then as per the principle teaching of the Quran:

جَزٰٓؤُا سَیِّئَۃٍ سَیِّئَۃٌ مِّثْلُہَا

“[the recompense of an injury is an injury the like thereof], it is permissible to cut off this supply as well (and this will suffice as a recompense).

“As mentioned above, Thumamah bin Uthal^(ra) was a very influential chieftain of his region. By his fervent preaching, many people of Yamamah entered Islam. Later, near the demise of the Holy Prophet^(sa) and in the beginning of the caliphate of Hazrat Abu Bakr^(ra), when many Bedouins of Yamamah were led to apostasy by the false claimant to prophethood, Musailamah Kadhdhab, not only did Thumamah stay firm upon his faith, but through his passionate efforts he was able to safeguard many people from the evil of Musailamah and kept them gathered under the banner of Islam. He played a great role in combating the mischief of Musailamah.” (Sirat Khatam-un-Nabiyyeen, pp. 663-666)

These are all the details regarding this expedition.

Today, I will lead some funeral prayers. One is a funeral, that is present. [Hazrat Khalifatul Masih V^(aa) then enquired whether the funeral had arrived and was informed that it had arrived.]

This funeral prayer is of respected Abdul Latif Khan Sahib, who previously served as the Regional Amir of Middlesex. He passed away on December 11th at the age of 85.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He was the son of Hazrat Muhammad Zahoor Khan Sahib Patialvi^(ra), who was a companion of the Promised Messiah^(as). He was the nephew of Hazrat Dr Hashmatullah Khan Sahib^(ra), the physician of Hazrat Musleh-e-Maud^(ra). Dr Hashmatullah Khan Sahib^(ra) served as Hazrat Musleh-e-Maud’s^(ra) physician. Abdul Latif Khan Sahib was among the pioneer members of the UK Jamaat.

He had the honour of serving at both local and national levels for over 55 years. He was the first local president of the Hounslow Jamaat, and served in national roles such as Secretary Wasaya, Secretary Tabligh, Secretary Rishta Nata, and Regional Amir. The deceased was diligent in offering prayers and fasting, and possessed excellent morals. He was a compassionate, sociable, eloquent, very hard-working, obedient, righteous, and sincere person. He had a deep bond of love, devotion and sincerity to Khilafat, and was always ready to serve the Jamaat. He played a significant role in collecting donations for all the mosques being built in his region.

He was also very passionate about tabligh. He maintained a good relationship with the Hindus and Sikhs in Hounslow, and would frequently bring large groups of them to Jamaat events. The deceased was a musi. He is survived by two daughters and four sons. His sons are also involved in Jamaat activities. He has many paternal and maternal grandsons and granddaughters. He belongs to a good family. May Allah the Almighty grant him His forgiveness, show him mercy, and keep his children and future generations steadfastly attached to Khilafat and the Jamaat.

The second funeral prayer is in absentia, for Tayyib Ahmad Sahib Shaheed, son of Manzoor Ahmad Sahib, of Rajanpur, currently residing in Rawalpindi. Tayyib Ahmad Sahib was martyred in Rawalpindi on 5 December when an opponent of Ahmadiyyat attacked him with an axe.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

According to details, Tayyib Ahmad Shaheed had travelled from Rajanpur to Rawalpindi some days ago to assist his brother, Tahir Ahmad Qamar, with his business. The deceased was sitting in his brother’s shop when an individual came and began arguing with him. The deceased martyr asked why the man was troubling him, and that he was only a guest there. Despite this, the attacker paid no heed and struck him on the head, neck, and back with an axe, due to which Tayyib Ahmad Sahib was martyred at the scene.

When Tahir Ahmad Qamar Sahib, who was some distance away, rushed to help his brother, the attacker also charged at him with the axe, but he managed to save himself with great difficulty. During this incident, the murderer kept shouting anti-Ahmadi slogans, saying, “Qadianis, I have told you many times to leave this area.” Nonetheless, after committing the attack, the murderer fled the scene. However, the police later apprehended him. It remains to be seen how the case progresses.

The martyr’s brother, Tahir Ahmad, and other family members have been residing in Rawalpindi due to their business. Over the past year, they faced opposition and threats, forcing them to change their business location four times. Three months ago, they were also evicted from their home. They repeatedly faced stone-pelting and financial losses at the hands of opponents. After accusing them of baseless allegations, the police would call them in due to multiple requests. Despite these conditions, they faced everything with great patience.

Ahmadiyyat entered the deceased martyr’s family through his paternal great-grandfather, Umar Deen Sahib of Qadian. The martyr’s grandfather, Ahmad Deen Sahib, had the honour of contributing as a mason in the construction of Minarat-ul-Masih. He also served in the Furqan Battalion. When Pakistan was founded, he was part of Hazrat Khalifatul Masih II^(ra) entourage during the migration. After moving to Pakistan, he helped establish the Jamaat in the town of Qandhara Singh, District Rahim Yar Khan, and also had the honour of serving as its president, and played a significant role in the construction of the Ahmadiyya mosque there, Bait-ul-Zikr.

Due to an illness, the martyr had not been able to attain an education, however, he knew how to read and write. He was of a simple disposition and was well acquainted with the profession of farming and labour. The martyr was regular in offering the five daily prayers as well as tahajjud and he would advise everyone at home to offer prayers as well. He had profound love for Khilafat and he served his parents a great deal. His kindness towards his relatives was prominent. He was especially particular about offering the Friday prayer. He would arrive at the mosque as early as possible. The deceased martyr’s father, Manzoor Ahmad Sahib, says that when the martyr was young, he fell asleep without offering the Isha prayer. In a dream, the martyr saw that someone woke him up with great force and asked why he hadn’t offered the prayer. He says that since then, the martyr must have never missed a prayer; in fact, he was also regular in offering the tahajjud prayer.

His wife, Ghazalah Sahiba, says, “We were married five or six years ago and the thing that he always enjoined me to do was to offer prayers regularly.”

Mahmood Ahmad Rind Sahib, the district missionary, says, “During my first meeting with the deceased martyr, he said that he would always be ready for any service the Jamaat required of him and that if he was ever needed, I should certainly tell him. The deceased martyr had a great deal of love for life-devotees. He was simple and a man of few words. Whenever he came to the mosque, after offering his sunnah prayers, he would remain engaged in the remembrance of Allah.”

The deceased is survived by his father, his mother, Maqsoodah Bibi Sahiba, his wife, Ghazalah Sahiba and two brothers. One of his brothers is a mu’allim under Waqf-e-Jadid. The deceased did not have any children. He also has two sisters. May Allah the Almighty elevate the deceased martyr’s station and grant his entire family patience.

The next funeral prayer in absentia is of Muhannad Mu’ayyad Abu Awwad of Gaza, Palestine. He was also martyred in a drone strike at the age of 20.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

Sharif Odeh Sahib, Amir of Kababir, writes that Muhannad Mu’ayyad Abu Awwad was a 20-year-old shy, quiet youth who always remained happy and positive despite the conditions of the war. He was with his parents in the South of Gaza at a Humanity First camp near Khan Yunis where they lived in a tent. He also worked with Humanity First and served others. Not only did he reside in the camp; rather, Humanity First says that he was a good volunteer for them.

Ahmadiyyat was introduced to his family through his father, Mu’ayyad Sahib, who accepted Ahmadiyyat along with his family in 2009 or 2010. As I mentioned, the late Muhannad had the opportunity to serve on the Humanity First team as a volunteer and was a very active member. Muhannad was aware of the difficulties and needs of his family and would try to alleviate them. There was no food in that area, which is why finding even a morsel of food was nothing short of a blessing. The situation there these days is very dire. The Israeli government has imposed restrictions on food reaching them. The aid trucks that are dispatched are stopped.

A few days prior to his martyrdom, Muhannad went to Rafah in the South of Gaza to search for food. Vehicles carrying aid would pass through this area, but they are often attacked, destroying everything or looting them. Hence, some youngsters go to that area in hopes of finding food in the rubble. Sometimes, flour mixed with dirt can be found. Even if they find some, it is mixed with dirt, yet even this is an extraordinary blessing for them. Once, when Muhannad went there, he was fortunate to find some flour for his family and neighbours, which he brought back home. His mother was happy as this would help many people stay alive; however, his father scolded him, telling him never to go back there because returning from there was nothing short of a miracle. He was young and had a great deal ahead of him in life and so it was not wise for him to go there just for a few kilograms of flour while putting his life in jeopardy.

In any case, he went back there on 3 December along with two of his friends in search of food. While there, they came across the dead body of a fellow Palestinian. There were some dogs roaming around in the area and were clawing away at it. This greatly pained them and so, forgetting their actual purpose of being there, they carried the corpse and took it to an ambulance in order to take it to safety so that it may be buried.

During this time, they heard the screams of a wounded woman and her daughter who were calling for help. After carrying the corpse to the ambulance, the three friends got a stretcher and returned to get the wounded mother and daughter. They were carrying one of the wounded back on the stretcher when an Israeli plane suddenly dropped a missile on them. Muhannad, one of his friends and both wounded women were martyred on the spot, while the third friend survived and recounted this entire incident. He says, unfortunately, whoever went to recover the body of Muhannad and his friends was also killed on the spot. Eventually, his body was recovered a day ago.

The martyr’s father, Mu’ayyad Sahib is a sincere and humble member of the Jamaat. He always looks for opportunities to serve the Jamaat. At the Humanity First camp, he does not let anyone else clean the area reserved for offering prayer; rather, he cleans it himself. He always works with sincerity and trustworthiness.

After accepting Ahmadiyyat, his father also faced many difficulties. Since he was very courageous, he would go to various mosques, and in a loud voice he would announce that the Messiah had come. Due to this, he would often be beaten. In fact, because of accepting the Promised Messiah^(as), the local government accused him of apostasy and kept him in jail for many weeks. However, even in the face of all these difficulties, he remained resolute, and his faith never wavered in the slightest. While in custody, an investigator punched his ear, after which he was unable to hear anything in that ear.

Hence, the deceased martyr’s father has also made great sacrifices and this family has made great sacrifices for the sake of the Jamaat and for the sake of their faith. May Allah the Almighty protect them from every evil in the future, and may He elevate the station of the deceased martyr.

The next funeral is of Maulvi Muhammad Ayyub Butt Sahib, a dervish of Qadian. He recently passed away at the age of 100.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

In one of his statements, Ayyub Butt Sahib wrote that Ahmadiyyat was introduced into his family through his mother, respected Karim Bibi Sahiba, who lived in Mirpur, Kashmir. One of her brothers, Syed Arshad Ali, had studied in Qadian, and it was through his preaching that his mother accepted Ahmadiyyat. Later, his father also accepted Ahmadiyyat. According to the dervish records, during his youth, the late Ayyub Butt Sahib saw the Holy Prophet^(sa) riding a horse in a dream. His mother interpreted this dream to mean that Allah the Almighty would grant him the opportunity to serve the faith.

In 1939, Maulvi Sahib dedicated his life [to the service of Islam Ahmadiyyat], and the administration instructed him to go to Iran. He served there for five years, after which he was instructed to go to Kabul, Afghanistan. On his way to Kabul, he was in Quetta when Amir Sahib of Jamaat Ahmadiyya Quetta told him that he had been summoned to Qadian. This was during the time of the partition of India and Pakistan. Hazrat Musleh-e-Maud^(ra) had migrated and was in Lahore. When Maulvi Sahib arrived in Lahore, he was told that there was one final truck going to Qadian and there would perhaps not be another truck going, so he should go to Qadian. Upon arriving in Qadian, Maulvi Sahib had the opportunity of performing security duties at various places.

Then, according to the instructions of Hazrat Musleh-e-Maud^(ra), teachers were sent to various places in India for the propagation of the message, and he was also among them. He was sent to the Yupi district in Jhansi, where he propagated the message in an excellent manner. He also had good relations with Hindus. He writes that once, a Hindu guru fell ill, and his followers asked Maulvi Sahib to give them some medicine. He told them to return in the morning. He says that he prayed, and at night, he saw Hazrat Musleh-e-Maud^(ra) in a dream, who opened his medicine box and said that he should give such and such medicine. The late Maulvi Sahib says that when he woke up in the morning, he was holding the vial in his hand. He gave three doses to the guru, and he recovered.

He also had the opportunity to serve in various places in India and he attained a degree in homeopathy whilst serving in the field of service. Many pure souls had the opportunity to accept Ahmadiyyat through him. One of his sons is Dr Mahmood Ahmad Butt Sahib, and his wife (i.e., the deceased’s daughter-in-law) is Dr Manju Butt; they are both Waqf-e-Zindagi and served for a long time in Ghana and currently are serving in the Noor Hospital in Qadian. He also has another son who is a doctor and resides in the USA.

May Allah the Almighty elevate the rank of the deceased and enable his progeny to continue his good deeds.

The next mention is of Dr Masood Ahmad Malik Sahib, who previously served as the Naib Amir of the USA Jamaat. He recently passed away at the age of 86.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

By the grace of Allah the Almighty, he was a musi. He was the great-grandson of Hazrat Al-Hajj Maulvi Muhammad Abdullah Sahib^(ra), who was a companion of the Promised Messiah^(as) and the grandson of Malik Abdul Rahman Sahib. By the grace of Allah the Almighty, he was a Musi, and he also had the opportunity to do the Hajj in 2000. After completing his education in Pakistan, he went to the USA and attained a PhD from the University of Nebraska in Animal Nutrition and thereafter worked in various places. The deceased had the opportunity to serve the Jamaat as the Naib Amir of the USA from 2013 till his demise, and from 1988 to 2013, he served as the General Secretary of the USA Jamaat. Apart from this, he also served as the local president in various Jamaats and also served as the local president in Washington as well.

He also had the opportunity, along with his team, to help locate references from various scientific journals and magazines for Revelation, Rationality, Knowledge and Truth, the book of Hazrat Khalifatul Masih IV^(rh). Hazrat Khalifatul Masih IV^(rh) also assigned this work to them and this project spanned a few years.

Amir Sahib of the USA writes, “Dr Sahib served the USA Jamaat for many decades with great sincerity and devotion. He was always obedient to the institution of Khilafat and would always fulfil the instructions of the Khalifa of the time. He had a lot of knowledge about the Nizam-e-Jamaat [administrative system of the Jamaat] and understood its importance. We always found him to be adhering to the Nizam-e-Jamaat.”

His wife, Fareedah Sahiba, says, “Malik Sahib would try and spend as much time of his as possible in serving the Jamaat. He would work for 10 hours in his job for four days in the week so that he could spend the entire Friday, Saturday and Sunday working in the General Secretary’s Office. Even after completing a 10-hour shift at his work, he would at times, go straight to the mosque and remain engaged in work till late in the night. He would also take his breakfast with him and eat it on the way in the car, in order to save time and utilise it in Jamaat work.”

He took great care in safeguarding the resources of the Jamaat and whilst spending it. In fact, he once told a fellow Jamaat worker that although resources have now increased, people do not spend them with the true pain [of safeguarding these resources] and, at times, spend unduly.

The senior members often feel great pain over the fact that the resources of the Jamaat are not spent with due care and attention as they ought to be. The office bearers should keep this point in mind.

The daughter of the deceased says, “We always saw him engaged in serving the Jamaat. He had a large sign at home displayed in front of his table which read: ‘What have I done today in the service of my Jamaat?’ He truly spent every day in the service of the Jamaat.”

His brother, Malik Mubarak Sahib, says, “After the construction of the Baitur Rahman Mosque, he would daily go to the mosque after his work and stay there till late at night engaged in Jamaat work. Particularly during the days of Majlis-e-Shura, his responsibilities would significantly increase, and he would spend many weeks doing Jamaat work for long periods of time.”

Those who knew him have written – lots of people have written about him – that deep down, he had the utmost respect and honour for the system of the Jamaat and he would instil this love within his children as well. He would adhere to the path of righteousness and would encourage his children to do the same. A salient feature of his was that he would show kindness to all his relatives, whether they were distantly related or close relatives. He would always help those in need and would be the first to visit those who are sick. He was very humble, hospitable and an intellectual person who exemplified sincerity and loyalty. He would do everything meticulously and go into the finer details. He would fulfil his responsibilities devotedly. He tried his best to spend as much time in the mosque as possible. May Allah the Almighty bestow upon him His forgiveness and mercy and elevate his status. May Allah enable his children and progeny to continue his virtues.

The next mention is of Respected Shabir Ahmad Lodhi Sahib, who was the son of the late Mian Muhammad Shafi’ Sahib and father of our missionary, Farrukh Shabir Lodhi. He passed away recently at the age of 62.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

Ahmadiyyat entered his family through his paternal grandfather, Mian Shihab-ud-Din Sahib of Lodhi Nangal. He had the opportunity to pledge allegiance at the beginning of Hazrat Khalifatul Masih II’s^(ra) Khilafat and join the Jamaat. The deceased was a musi. His eldest son, Farrukh Shabir Lodhi is a missionary in Liberia and has been serving there for many years. Owing to his duties, he was unable to attend his father’s funeral and burial.

Farrukh Shabir Lodhi Sahib, who is a missionary, writes about his father: “By the grace of Allah the Almighty, he was regular in offering the Tahajjud prayers and the five daily prayers. Until he was able to, he would offer prayers in congregation. He always gave precedence to their faith over all worldly pursuits. He would recite the Holy Quran and study the literature of the Jamaat. He had the utmost love for Khilafat and would always listen to the sermons of the Khalifa. He would always partake in various initiatives and would keep voluntary fasts up until his health permitted. He was ever ready to serve the Jamaat. He had a special admiration for life devotees and honoured office bearers. He had great zeal for the system of the Jamaat and would impart guidance in a loving manner; he would overlook the faults of others, endure trials with patience and had complete trust in Allah the Almighty. When faced with any difficulties, he would submit before Allah the Almighty with fervency, and when others were faced with any difficulties, he would strive to help them. He would never get angry and always attributed any success to be a blessing of Allah the Almighty. He was just, would always impart excellent advice, was hospitable, and would generously assist people financially. He would deal with his workers with kindness.” And this is not only the opinion of the son, but many other people have written this to me as well. He was a pious and sincere individual.

When the campaign of removing the Kalimah [declaration of faith] from our mosques began, the Kalimah was removed from our mosque in Gujranwala. He has written that every time it was removed from the mosque, Shihab Sahib would immediately go and write it again. He worked with great courage. He further writes: “One salient quality of his was that even if he was hurt by someone, he would never reply to them. Rather, he would always show patience and resolve, trusting his affairs to Allah the Almighty alone. He would resolve his issues through his prayers.”

In the school where he used to teach, his colleagues opposed him greatly. In fact, one student was told that if he shot him, he would get a reward. Nonetheless, Allah the Almighty always safeguarded him and he continued to work with great courage. May Allah the Almighty bestow His forgiveness and mercy, and elevate his status. May Allah keep his children under His protection.

After the Friday prayers, I will offer the funeral prayer [of the deceased].