Friday Sermon
10 January 2025
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Among the expeditions that I will discuss today is the Expedition of ‘Abdullah bin Rawaha, which was sent towards Usayr bin Rizam. This expedition of ‘Abdullah bin Rawaha headed towards Usayr, or Usayr bin Rizam in Khaybar in the month of Shawwal in the sixth year after Hijra. According to the details, it is mentioned that when Abu Rafi’ Salam bin Abi Huqayq was killed, the Jews appointed Usayr bin Rizam as their leader. He stood up among the Jews and addressed them saying, “By Allah! Whenever Muhammad[sa] passed through the Jews or sent any of his Companions for a certain purpose, they achieved whatever their objective was. However, I will do something, which none of my comrades has done.” The Jews enquired, “What do you intend to do?” Usayr bin Rizam replied, “I will head towards the tribe of Ghatafan and gather them together. We will then head towards Muhammad[sa] and enter his home. Whenever someone enters the home of his enemy and attacks them, he is always been somewhat successful in his objective.” Upon this, the Jews said, “This is a very good idea.” As such, he headed towards Ghatafan and various other tribes and started gathering them together to fight the Holy Prophetsa. When this news reached the Holy Prophetsa, he secretly dispatched Hazrat ‘Abdullah bin Rawahara, alongside three other individuals, in the month of Ramadan to investigate the truth of this news. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 111)
Hazrat Mirza Bashir Ahmad Sahibra has detailed this and written:
“When the Holy Prophetsa was informed of these circumstances, he immediately sent an Ansari Companion named Abdullah bin Rawahahra along with three other Companions to Khaybar, and instructed them to travel stealthily, ascertain intelligence as to the state of affairs and return quickly. Therefore, Abdullah bin Rawahahra and his companions secretly gathered intelligence as to all the circumstances and details and after having confirmed the reports were correct, they returned home. As a matter of fact, Abdullah bin Rawahahra and his companions worked so vigilantly that they circled the nearby fortresses of Khaybar, and closely reached the meeting places of Usair bin Rizam, and personally heard from Usair and his companions their various plans against the Holy Prophetsa. During those days, a non-Muslim named Kharijah bin Husail coincidentally came to Medina from Khaybar and confirming Abdullah bin Rawahahra said, ‘I have left Usair in such a state that he is mustering his armies to strike Medina.’
“After this verification, the Holy Prophetsa sent thirty Companions under the leadership of Abdullah bin Rawahahra to Khaybar. The exact guidance of the Holy Prophetsa given to this party whilst sending them off, cannot be ascertained. Nonetheless, from the discourse which took place between Abdullah bin Rawahahra and Usair bin Rizam in Khaybar, it becomes apparent that the desire of the Holy Prophetsa was to call Usair to Medina and to agree a mutual settlement, by which this course of mischief could be stopped and a state of peace and safety could prevail in the land. In this desire, the Holy Prophetsa was so keen, that even if it meant accepting Usair as the leader of the region of Khaybar, he was willing to do so, on the condition that he would refrain from further mischief-making against Islam.
“When the party of Abdullah bin Rawahahra reached Khaybar, first and foremost, they took an assurance of peace and security from Usair bin Rizam for the duration of their discourse. This illustrates that at the time, the threat had grown to such an extent that the Muslims believed that perhaps a state of treachery would develop from the party of Usair, during the very discussions. Usair declared that he would not act treacherously, but in order to keep his own dignity, he sought a similar assurance from Abdullah bin Rawahahra as well (that he too would not cause him any harm). However, the fact that Abdullah bin Rawahahra was first in this regard, clearly reveals who was the actual threat. In any case, after this agreement, Abdullah bin Rawahahra began his discussion with Usair.
“The crux of this discussion was that the Holy Prophetsa wished to settle an agreement of peace and security with them, so that the mutual war could be halted, and the best way for this would be for him to come to Medina and personally speak to the Holy Prophetsa. If an agreement of this kind could be settled, he trusted that the Messengersa of Allah would deal with them with goodness, and would possibly even accept him as the official chieftain of Khaybar. Usair, who desperately craved position or perhaps had ulterior motives, was pleased with this proposal, or so he expressed. However, at the same time, he gathered the Jewish ministers and sought their counsel in this matter; expressing that the following proposal had been presented by the Muslims and asking what should be done. The Jews, who were blind in their ignorant animosity, generally objected to this proposal. Furthermore, in order to hold Usair back from this course, they said, ‘We do not believe that Muhammad[sa] will accept you as the leader of Khaybar.’ Usair, who was more informed of the state of affairs, remained firm on his intention and said, ‘You have no idea. Muhammad[sa] is fed up by this war, and in his heart, he desires to bring this course of conflict to an end at any expense.’
“Therefore, Usair bin Rizam prepared to journey to Medina with the party of Abdullah bin Rawahahra, and just like Abdullah bin Rawahahra, he too brought thirty Jews to accompany him. When these two parties left Khaybar and reached a place called Qarqarah, which was at a distance of 6 miles from Khaybar, the intention of Usair changed. Or possibly, if he had harboured evil intentions, the time for their expression had now come. So, during conversation, he very cleverly reached for the sword of a very honourable individual of the Muslim party named Abdullah bin Unais Ansarira. Abdullah immediately understood that the intentions of this wretched man were different. Therefore, he immediately urged his camel on by the heel and brought it ahead and then turned around to Usair and said, ‘O enemy of God! Do you wish to betray us?’ Abdullah bin Unaisra repeated these words twice, but Usair did not respond, nor did he exonerate himself. Instead, he prepared for war. This was perhaps a predetermined indication among the Jews that if such a state presents itself, everyone should rush in upon the Muslims. Therefore, at that location upon the very route, fighting broke out between the Jews and Muslims. Although both parties were equal in number and the Jews were already mentally prepared, whilst the Muslims were completely without intention, the grace of Allah was such that although some Muslims were injured, there was no loss of life. Conversely, every single Jew felt the taste of his bitter treachery and was annihilated.
“When this party returned to Medina and the Holy Prophetsa was briefed on the state of affairs, he thanked God for the safe and peaceful return of the Muslims and said:
قَدْ نَجَاکُمُ اللّٰہُ مِنَ الْقَوْمِ الظَّالِمِیْنَ
“‘Thank God for having saved you from this cruel party.’
“In relation to this occurrence, various Christian historians have alleged that the party of Abdullah bin Rawahahra brought Usair, etc. out of Khaybar with the intention that whenever they found the opportunity en-route, they would kill them. However, this allegation is nothing more than an unpleasant exhibition of Western obstinacy. (Those who level allegations against Islam say whatever they please.) As mentioned above, no evidence can be found in history that Muslims went there with this intention. As a matter of fact, if one reflects, putting other evidence to one side, the words of Abdullah bin Unais, ‘O enemy of God, do you intend to betray us?’ and then the words of the Holy Prophetsa, ‘Thank God for having saved you from a cruel party,’ alone are enough to prove that the intention of the Muslims was completely pure and peaceful. Whatever occurred was merely a result of the treachery which the Jewish people wished to carry out against the Muslims, in accordance with their habit. By the grace of God, it backfired against them.” (Sirat Khatam-un-Nabiyyeen, pp. 739-741)
In any case, this was how this expedition ended.
Then, there is the Expedition of Amr bin Umayyah Dhamrira which was sent towards Abu Sufyan. According to Ibn Hisham, Ibn Kathir and Tabari, etc., this expedition took place in 4 AH after the incident of Raji. However, Ibn Sa’d has recorded this to have taken place in 6 AH and Zarqani has given precedence to the opinion of Ibn Sa’d and reported this to have taken place in 6 AH. (Al-Sirah al Nabawiyya, Ibn Hisham,, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 885; Al-Sirah al Nabawiyya, Ibn Kathir, Vol. 3, Dar-ul-Ma’rifah, Beirut, p. 135; Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 79; Al-Tabaqat Al-Kubra, Vol 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 71-72; Zarqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 166-169)
Hazrat Mirza Bashir Ahmad Sahibra has also reported this to have taken place in 6 AH in Sirat Khatam-un-Nabiyyeen and in relation to its details, he has written:
“There is a disagreement amongst historians with regard to the date of this expedition. Ibni Hisham and Tabari have recorded it in 4 AH, but Ibni Sa‘d has written it to be in 6 AH. Allamah Qustalani and Zurqani have given precedence to the narration of Ibni Sa‘d, therefore, I have also mentioned it among the accounts of 6 AH. Indeed, Allah knows best. Baihaqi has also supported the details of the account mentioned by Ibni Sa‘d, but from this account, one cannot establish the period in which it took place.” (Sirat Khatam-un-Nabiyyeen, p. 743)
The details of this expedition are that Abu Sufyan asked a few people of the Quraish, “Is there none among you who can kill Muhammad[sa] unexpectedly while he is walking through the markets?” Consequently, a man from among the Bedouins came to the house of Abu Sufyan and said, “You will find me to be the most strong-hearted, whose grip is severe and I can run the quickest. If you assist me, I am ready to set out in order to kill Muhammad[sa] suddenly. I have a dagger, which shall remain like the hidden wings of a wild vulture. I shall attack Muhammad[sa] and then run to join a caravan and the Muslims shall not be able to catch me, for I know these streets very well.” Abu Sufyan said, “You are the man we seek.” Then, Abu Sufyan gave him a camel and some provisions and bid him farewell, reminding him, “Do not disclose this task to anyone.”
He departed at night and continued to journey on his camel for five days. On the sixth morning, he reached Harrah. Harrah refers to black, stony ground, and Medina was situated between two Harrahs, one to the east and the other to the west. In any case, he turned to the people having reached Medina, and enquired from them about the Holy Prophetsa until he eventually found out about him. He then tied his camel and went towards the Holy Prophetsa, who was in the Banu Abd Ash’al Mosque. When the Holy Prophetsa saw him, he stated, “This man certainly desires to deceive us. (The Holy Prophetsa perceived this from his state), and Allah the Almighty will intervene between him and his objectives.” Hence, he moved towards the Holy Prophetsa to attack him, but Usaid bin Hudair grabbed him from the inner part of his cloak, causing the dagger from his hand to drop all of a sudden. He then screamed, “My death! My death! (I.e., ‘spare me,’ as he was seized.) Hazrat Usaid grabbed him by the neck, and then let him go. The Holy Prophetsa said to him, “Tell me truthfully who you are.” He responded, “I seek security.” The Holy Prophetsa answered in the affirmative. He then informed him about his mission and everything that Abu Sufyan had arranged for him. The Holy Prophetsa then let him go, and it was due to this compassion that he became a Muslim. He said, “O Muhammadsa, I did not fear anyone, but when I set eyes upon you, I lost my senses, and my heart weakened. I then thought about the mission which I desired to fulfil, and which many other riders tried but failed to accomplish, and I realised that you were being protected and that you are undoubtedly truthful, that is to say, Allah the Almighty protects you, and the army of Abu Sufyan is the army of Satan.” Upon this, the Holy Prophetsa smiled. After remaining there a few days, this individual then left having sought permission from the Holy Prophetsa. There is no further mention of this person after this in history. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 123; Furhang-e-Sirat, Zawar Academy Karachi, pp. 101-102)
The Holy Prophetsa sent Amr bin Umayyahra and Salamah bin Aslam towards Abu Sufyan, stating, “If you both find him while his guard is down, then kill him.”
In other words, if these are his intentions, then it is permissible, and the cure for this is to eliminate him in order to put an end to this dispute.
Ibn Hisham has stated that the Messengersa of Allah sent Jabbar bin Sakhr Ansari alongside Amr bin Umayyahra. (Al-Sira al Nabawiyya, Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 885; Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 72)
The two of them then departed and continued until they reached close to Mecca. They hid their camels in one of the valleys of Ya’jaj, approximately 8 miles from Mecca. Then, in the night, they entered Mecca.
Hazrat Jabbar or Salamah said to Amr, “If only we could perform the circuits around the House of Allah and offer two units of prayer.” Amr replied, “Once people eat their dinner, they sit in their courtyards. If they see me, they will certainly recognise me. I am even more well-known in Mecca than a black-and-white horse (i.e., many people know me, and they will recognise me).” Amr’s companion said, “Certainly not! We will go, God willing.” Amr relates that, “he did not accept what I said, and so we performed the circuits around the House of Allah, offered prayers and left.”
He then states, “We then set forth with our attention on Abu Sufyan (i.e., the actual purpose of their mission). He continues, “By Allah, we were walking in Mecca when all of a sudden, one of the Meccans saw me and recognised me.” Ibn Sa’d relates that it was Mu’awiyah bin Abi Sufyan who recognised him. Mu’awiyah then said, “By God, Amr bin Umayyahra has come with evil intentions.” He informed the Quraish and they became fearful of him. When the Quraish were made aware, they were struck with fear and went out in pursuit. Amr states, “I told my companion to run swiftly. We thus sprinted forth until we climbed a mountain. They set out in search of us while we had climbed the mountain. They eventually gave up on finding us, so we returned and entered a cave in the mountain. We spent the night there, having taken rocks and placed them in an order around us. In the morning, a man from the Quraish came to us.” They saw someone from the Quraish prowling the area.
According to Ibn Sa’d, he was Ubaidullah bin Malik bin Ubaidillah Taimi. However, according to Ibn Ishaq, he was Uthman bin Malik or Abdullah. He then states, “He was leading his horse on foot and came close to the cave we were in. I said that if he sees us, he will cry out and we will be caught and killed (i.e., he will call the disbelievers). I had a dagger, which I was saving for Abu Sufyan, so I got out and struck him in the chest. The people of Mecca heard his cries, so I returned to the cave. The people came to him swiftly while he was drawing his last breaths. They asked him who had attacked him, and he told them that it was Amr bin Umayyahra before passing away. He died before being able to tell them where we were.”
In one narration, it is mentioned that when they reached him, he didn’t have any strength left to tell the Meccans where they were. Amr bin Umayyahra relates, “I told my companion, ‘Save yourself and run. Go to your camel, sit on it and leave.’ So he departed.” Amr bin Umayyahra then states, “I then left and reached Dajnan.” Dajnan was a mountain situated one bareed, i.e., 12 miles, from Mecca. He then says, “I took refuge in a cave and entered it. I later left from there until I reached Arj (a valley between Mecca and Medina), where the caravans would normally stop. I then mounted my camel and rode until I reached Naqi’. (Naqi’ was a place at the distance of a two-night journey from Medina. This distance is recorded in Sirat Ibn Hisham.) Two idolaters of the Quraish, whom the Quraish sent as spies, were travelling towards Medina to observe and assess the situation and developments. I said to both of them, “Hand yourselves over to me as captives.” However, they both refused. I shot one of them with an arrow and killed him, whilst the other handed himself in. I tied him up and brought him to Medina.” He didn’t just hand himself in simply, rather, there was a battle between them and an exchange of arrows.
As it were, Amr bin Umayyahra informed the Holy Prophetsa of the situation and developments. The Holy Prophetsa was smiling and then prayed for goodness for Amr bin Umayyahra. (Subul Al-Huda Wa Al-Rishad, Vol.6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 123-135; Furhang-e-Sirat, Zawar Academy Karachi, pp. 56, 198, 319; Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 228; Al-Sirah al Nabawiyya, Ibn Hisham, [footnote], Dar Al-Kotob Al-Ilmiyah, Beirut, p. 886)
There are varying narrations regarding this expedition. Ibn Hisham, Ibn Kathir, Tabari, etc. have stated that this expedition took place in 4 AH and mentioned it in relation to taking down the body of Hazrat Khubaib bin Adiyyra from a wooden post. Hazrat Khubaibra was imprisoned during the incident of Raji and sold in Mecca and the Quraish subsequently hanged him on a wooden post and martyred him. However, Ibn Sa’d has not mentioned the Expedition of Amr bin Umayyahra with reference to taking the body [of Hazrat Khubaibra] off from the wooden post. And the narration of Ibn Sa’d seems to be more accurate because in the books of history, there is mention of a different party being sent in order to bring down his body. Zarqani has also adopted this same position and at the end of the account of the Expedition of Amr bin Umayyahra, he has written that the Holy Prophetsa sent Hazrat Zubair and Hazrat Miqdad to take down the body of Hazrat Khubaib bin Adiyyra. (Zarqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 169)
Hazrat Mirza Bashir Ahmad Sahibra has also written in relation to this in Sirat Khatam-un-Nabiyyeen and he has not mentioned the account of taking down the body of Hazrat Khubaib bin Adiyyra from the wooden post in this regard. The details which he has written are as follows:
“The recollection of their disgraceful failure in the Ghazwah of Ahzab, inflamed the Quraish of Mecca. Naturally, this heartfelt rage had come mostly to the lot of Abu Sufyan, who was the chief of Mecca and had been especially humiliated during the expedition of Ahzab. For some time, Abu Sufyan continued to burn in this fire of rage, but at last, the matter became unbearable and the hidden flames of this fire began to flare up. Naturally, their greatest enmity, rather their actual enmity, was towards the person of the Holy Prophetsa. For this reason, Abu Sufyan now thought that if no results had come about through outwardly strategies and schemes, then why not put an end to Muhammadsa by some hidden scheme? He knew that there was no official security around the Holy Prophetsa. Quite the contrary, at times, the Holy Prophetsa would come and go, and walk the streets and alleys of the city completely unprotected. He would come to the mosque at least five times daily for the Salat and remained free and accessible whilst travelling. What better opportunity could there possibly have been for an assassin? As soon as this thought came to him, Abu Sufyan began to secretly consolidate his plan to assassinate the Holy Prophetsa.
“When he was fully determined to carry out his plan, one day, capitalising on an opportunity, he addressed a few young men of the Quraish with similar interests, saying, ‘Is there any brave individual among you who will secretly go to Medina and kill Muhammad[sa]? Do you know that Muhammad[sa] freely roams the streets and alleys of Medina?’ These young men heard this news and quickly flew off (i.e., they liked the idea). Not many days had passed when a young Bedouin man came to Abu Sufyan and began to say:
“‘I have heard your proposition and I am willing to do this (as was mentioned earlier and Hazrat Mirza Bashir Ahmad Sahibra has also mentioned this account). I am a strong-hearted and mature individual, whose grip is severe and whose strike is sudden. If you appoint me to this task and assist me, I am ready to set out in order to kill Muhammad[sa]. I have a dagger, which shall remain like the hidden wings of a wild vulture. I shall attack Muhammad[sa] and then run to join a caravan and the Muslims shall not be able to catch me. (This is the same incident being mentioned.) Furthermore, I am also very proficient in the streets of Medina.’
“Abu Sufyan said, ‘Enough, enough. You are the man we seek.’ Then, Abu Sufyan gave him a swift camel and bid him adieu with some provisions, emphatically reminding him not to disclose this secret to anyone.
“After having departed from Mecca, this man moved towards Medina, hiding by day and travelling by night. He reached Medina on the sixth night. Ascertaining the whereabouts of the Holy Prophetsa, he went straight to the mosque of the Bani Abdul-Ashhal, where the Holy Prophetsa was present. Those days, new people constantly visited Medina, so no Muslim became suspicious of him. But as soon as the Holy Prophetsa noticed the man approaching him, he said, ‘This man has come with an evil intention.’ Upon hearing these words, he began to move towards the Holy Prophetsa even faster than before. However, Usaid bin Hudairra, a chieftain among the Ansar, immediately sprung forward and clung to him and during this tussle, his hand fell upon the man’s hidden dagger, whereupon the man screamed out in fear, ‘My death! My death!’ (Here further details have been mentioned in that he did not only just pull his cloak but he actually tried to grab hold of him as a result of which his dagger fell down and thereafter he shouted to be saved.) When he was subdued, the Holy Prophetsa enquired of him, ‘Tell me truthfully, who are you and with which intention have you come?’ He said, ‘If my life is spared, I will tell you.’ (And just as it was mentioned earlier, he then narrated the entire account.) The Holy Prophetsa said, ‘Yes, relate the entire account truthfully and you shall be forgiven.’ Upon this, he related the entire story to the Holy Prophetsa from beginning to end. He also told the Holy Prophetsa of the reward that had been promised to him by Abu Sufyan. Thereafter, this individual stayed in Medina for a few days and then, out of his own will, became a Muslim, and thus, entered into the service of the Holy Prophetsa.
“This bloody conspiracy of Abu Sufyan made it even more incumbent than before to remain informed of the plots and intentions of the people of Mecca. As such, the Holy Prophetsa sent two of his Companions, Amr bin Umayyahra Dhamrira and Salmah bin Aslam, to Mecca. Considering the assassination attempt of Abu Sufyan and his past bloodthirsty schemes, the Holy Prophetsa permitted his Companions to put an end to this war enemy of Islam, if the opportunity were to arise. However, when Umayyah and his companion reached Mecca, the Quraish were alerted, whereupon these two Companions set back to Medina fending for their lives. On their way back, they found two spies of the Quraish, whom the chieftains of the Quraish had sent to ascertain intelligence on the movements of the Muslims and to acquire information on the Holy Prophetsa. It would not be surprising if this scheme was also grounds for some other bloodthirsty conspiracy of the Quraish. However, it was by the grace of God, that Umayyah and Salmah learnt of their espionage, upon which they desired to attack and imprison them, but they fought back. Consequently, in this battle, one spy was killed while the other was taken prisoner and brought back to Medina.” (Sirat Khatam-un-Nabiyyeen, pp. 741-743)
The rest of the accounts will be narrated in the future, insha-Allah.
I continuously draw attention towards prayers for Pakistan, where conditions from time to time become very extreme. It seems that the administration and government is in the hands of the extremist clerics. Previously, we would receive news of the minarets or domes of our mosques being broken as they would object to these [features]. But just yesterday, under the guise of wanting to build a road in Daska, they first sent a notice informing how much space they would require and that they would clear the area with a bulldozer. A small area of the mosque compound where the washrooms are located were part of this [required area], however, when they brought the bulldozer, they razed the entire mosque to the ground upon the insistence of the clerics. This was a very old mosque built even before the partition and perhaps it was built by Chaudhry Zafrulla Khan Sahibra. In any case, this is the extent to which they have gone now. It is only Allah the Almighty, Who can swiftly create the means to seize them and turn their ploys back onto them. Hence, Ahmadis, particularly those in Pakistan, should focus on prayers.
With regards to Palestine, there is talk of an agreement being reached; however, at times they say it has been finalised, and at other times, it is claimed otherwise. Yet even after the agreement, incidents continue to unfold. Over this matter, some people have started expressing undue joy, but they need to understand that these forces of the antichrist [Dajjal] cannot be trusted. They say one thing and do another. Therefore, there is no need for excessive optimism. Prayers are needed for them and Muslims should use wisdom to make efforts to secure their rights. May Allah the Almighty grant wisdom to the Muslims.
At present, I will mention some deceased members and lead their funeral prayers in absentia. The first mention is of respected Sheikh Mubarak Ahmad Sahib, who was Nazir Diwan in Sadr Anjuman Ahmadiyya in Rabwah. He passed away on 11th January at the age of 77.
نَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ
[Surely, to Allah we belong and to Him shall we return.]
The deceased was a musi and an Ahmadi from birth. His grandfather, Sheikh Muhammad Din Sahib pledged allegiance in 1938 and was originally from Kathu Nangal of Batala, in the Gurdaspur district. Sheikh Mubarak Sahib completed his BA in Education and from 1966 – 1981 he worked as a teacher in Talim-ul-Islam High School for approximately 15 years. Then in 1973 after the schools were nationalised, he continued his civil duties in other schools and continued teaching. Nonetheless, his services for the Jama’at spanned approximately 40 years. In the era of Hazrat Khalifatul Masih IIIrh he put in a request to devote his life, which was accepted. In 1982, Hazrat Khalifatul Masih IVrh appointed him as Naib Wakil for the Centenary Celebrations of the Jamaat. After this, he had the opportunity to serve as Naib Wakil-ul-Maal. He served as Additional Nazir Bait-ul-Maal for Sadr Anjuman Ahmadiyya. He also worked as Nazir Bait-ul-Maal then Nazir Diwan and then served as Nazir Rishta Naata and he had the opportunity to serve the Jama’at for a long time. Similarly, he worked in various positions in the auxiliary organisations and was Qaid in Ansarullah and Muhtamim of Khuddamul Ahmadiyya.
Hassan Mahmood Sahib who is his nephew and his son-in-law and also is a missionary, says: “He had a strong bond of loyalty with Khilafat. He would always say to keep a firm connection and would advise missionaries to not interfere in financial matters.” He further says: “He would offer prayers with the utmost attention. Even in the latter years of his life he would try his utmost to go to the mosque to offer prayers. Whether in official Jama’at gatherings or private ones, he would always encourage forging a relationship with Khilafat. He would always pray for his progeny to remain attached to Khilafat. He would say: ‘I write every matter to Hazrat Khalifatul Masih and do not hide anything from him. Even if I make a mistake I still write to him, so that I can rectify the flaw and benefit from doing so.”
By the grace of Allah the Almighty, he fulfilled his waqf in an excellent manner, I have also witnessed this as he worked with me as well when I was serving in the [Sadr] Anjuman. He was a great example of giving precedence to one’s faith over worldly pursuits. He lived a simple life and would devote all of his time. Many times it would be the case that after an official tour, he would go to the office and when the office time finished he would set out for another visit in the evening. He would strive to work as much as he could. One of his children advised him to take some rest as he became unwell. He replied: “I will only retire once and that is when I pass away.” All the office staff were happy with him and would say “he always took care of us. He would assess everything and then try his utmost to fulfil them and even look after our personal necessities.” Similarly, he writes: “He had a passion to study and I saw that even at home he would spend most of his time studying. He studied the books of the Promised Messiahas and his sayings in depth and would encourage his children to do the same.” He had a good grasp of the official rules and regulations of the Jamaat and would exercise excellent judgement [in such matters]. Allah the Almighty had blessed him with many qualities. When the rules and regulations of the Anjuman were revised, he was part of that committee and would give sound advice in this regard.
Inspector of Bait-ul-Maal, Syed Daud Ahmad from Karachi, shares: “I worked under Sheikh Sahib’s supervision in the Nizarat Maal Aamad for 23 years. He had a wonderfully affectionate approach to working with us. If there was an error, he would explain patiently, and if we did well, he would encourage us warmly. Every staff member felt as though Sheikh Sahib had a special bond with them. He paid close attention to the personal and professional concerns of every staff member and supported them as much as possible.” May Allah the Almighty grant him His forgiveness and mercy. He is survived by his wife, six daughters, and a son.
The second mention is of the respected Muhammad Munir Adilbi Sahib from Qatar, who recently passed away at the age of 76.
نَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ
[Surely, to Allah we belong and to Him shall we return.]
He is survived by three sons and a daughter, all residing in Qatar. Musallam Darobi Sahib states, “It was through him that my brother and I accepted Ahmadiyyat. He was very active in preaching, a great speaker, very intelligent, and an author of works on Islamic teachings.” He pledged allegiance in early 1984 after meeting Hazrat Khalifatul Masih IVrh. He then spent an extended period in London, where he translated programs like Liqaa Ma‘al Arab and various other programmes. He authored over ten books, seven of which focused on topics related to the propagation of Ahmadiyyat.
Though he joined late, he accomplished a great deal. In Syria, he served as the Secretary Tabligh and Secretary Tarbiyyat. Dozens of people pledged allegiance to Ahmadiyyat through his efforts. His Tabligh efforts led to the establishment of Ahmadiyyat in the town of Hosh Arab. Consequently, opponents of Ahmadiyyat set his car on fire on one occasion. Due to his debates and outreach activities, complaints were lodged with the authorities, resulting in him and some local members of Hosh Arab being imprisoned for several months in 1989 under the previous regime. Following the deteriorating situation in Syria, he migrated to Qatar with his family.
The local president of the Jamaat in Syria, Wasim Sb, writes, “He authored several books that enriched the Ahmadiyya library. He presented Ahmadi teachings in a simple yet profound manner. Through him, many people embraced Ahmadiyyat.” Basil Adilbi Sahib recounts, “He dedicated his entire life to the service of Ahmadiyyat and was a true devotee of Khilafat. He served as a translator for Hazrat Khalifatul Masih IVrh, translating from English to Arabic. He was a great devotee of Ahmadiyyat, dedicating his life to its propagation and spread. He became the means of guidance for many Ahmadis in Syria.”
To propagate Islam, he travelled to various countries. In 2013, owing to the Syrian crisis, he relocated to Qatar. There, he actively wrote on Facebook about Ahmadiyyat and Khilafat and stayed in touch with interested individuals. He was an eloquent speaker with deep insight into the Qur’an and Sunnah providing compelling evidence of the truth of the Promised Messiah’sas message. He also translated numerous books from English to Arabic, emphasizing the greatness and defence of Khilafat. He devoted his whole being, his tongue, pen, and life to the propagation and defence of Ahmadiyyat. His steadfastness in the face of adversity was remarkable, enduring significant hardships from his family and the society of Damascus due to his faith in the truth of the Promised Messiah’sas message.
Nizar Ajib Sahib shares, “I was introduced to Ahmadiyyat through Adilbi Sahib. Respected Khalid Izam Sahib had acquired a book by him about the Dajjal [Antichrist]. I found the book incredibly enlightening; it changed my entire perspective. Afterwards, I read his book on ‘The Killing of Apostates’ and then one on ‘Jinn’. I contacted him over the phone, and later, Khalid Izam Sahib and I pledged allegiance. When he learned of our pledge of allegiance, he was overjoyed.”
Dr Imran Rehman Sahib, Sadr Jama’at Qatar says that he was very humble and always had a strong connection with the system of the Jama’at. His love and obedience for Khilafat were extraordinary. On MTA he would watch the sermons from here and other programmes of mine as well and he would express this as well. He was at the forefront of making financial sacrifices. He would make certain that he was the first to offer his financial contributions. He says that just a few days before his demise, he called him, the missionary and the finance secretary to his home and asked them to take his contributions for Waqf-e-Jadid. Due to false reports, he was sought out by the security authorities there as well but then he was let go.
Then, someone writes about him that on numerous occasions he was invited to TV programmes in Syria where he had discussions with distinguished scholars about Islam being against punishing apostates. He received death threats due to this, some of which were posted online. He also ran a Facebook page where he would share quotes from the writings of the Promised Messiahas. It was followed by both Ahmadis and non-Ahmadis. He remained steadfast with his pen and his words for his entire life until his last breath. His main concern was spreading the message of the Promised Messiahas and spreading the true faith of God to the world. Whenever he could, he would never miss an opportunity to steer a conversation towards Ahmadiyyat, the truthfulness of the Promised Messiahas and propagating his message. May Allah the Almighty grant him His forgiveness and mercy, enable his children to uphold his virtues and elevate his station.
The third mention is of Abdul Bari Tariq Sahib who was the in-charge of the computer section in Waqf-e-Jadid Rabwah. He recently passed away.
نَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ
[Surely, to Allah we belong and to Him shall we return.]
Sadr Sahib Waqf-e-Jadid writes that Ahmadiyyat was established [in his family] though his great-grandfather respected Chaudhary Muhammad Yar Sahib of Ghatyalian, District Sialkot. He pledged allegiance and accepted Ahmadiyyat in 1903 through a letter. The deceased’s grandfather, Chaudhary Ghulam Qadir Sahib was a born Ahmadi. The deceased studied and obtained his MSc in computer science, and then worked in Karachi. He then got cancer and recovered, but the cancer returned. He wrote to Hazrat Khalifatul Masih IVrh and he sent him some homoeopathic medicine and told him to pursue further homoeopathic treatment. At the same time, he requested to become a life-devotee which Hazrat Khalifatul Masih IVrh approved and then sent him to Tahrik-e-Jadid. He was later appointed to Waqf-e-Jadid. Along with computerising all the offices, he also did a great deal of work in the offices of other Jamaat institutions as well. In fact even outside of Pakistan, he also had the opportunity to computerise [the systems in] the Jamaat hospital in Kano, Nigeria, and the Ahmadiyya hospital in Benin. In fact, a doctor from Kano has written that when they wished for their system to become computerised, it would have cost hundreds of thousands while the absolute cheapest estimate given was still in the thousands of dollars. However, when he was there for a month, he did all of the work at a minimal cost.
He is survived by his mother, wife, a son and five siblings. When he devoted his life after recovering from his illness, he vowed that upon recovering he would devote his life [to serve the faith]. So, he recovered and for the 21-year period of his devotion [waqf], he worked selflessly without any regard for day and night. He established such an example for life-devotees that is worth emulating.
He was also serving as Qaid in Ansarullah Markaziyyah. He was in fact getting ready to go [to the office] when he had a heart attack and passed away. Sadr Ansarullah, Dr Sultan Sahib, says that he was a very loyal servant of the Jamaat and Khilafat. He fulfilled his life-devotion with complete loyalty. He found joy in always being engaged in serving the faith and found happiness in fulfilling his responsibilities. Someone told him that people get work done from him so he should take some remuneration. (He would create software with great effort.) He said that he was a life-devotee and that he would receive his recompense from God. He fulfilled the requirements of life-devotion in an excellent manner, as I mentioned, he had complete certainty in the blessings of life-devotion and vowed to serve until his last breath, which he fulfilled. May Allah the Almighty grant him His mercy and forgiveness.
(Official Urdu transcript published in the Daily Al Fazl International, 1 February 2025, pp. 2-6. Translated by The Review of Religions.)
