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

I will mention some expeditions today as well. In history, we find mention of an expedition, which is known as the Expedition of Zaid bin Harithah. This expedition took place in Jumada al-Akhirah 6 AH in Hisma, [located in the vicinity of the tribe of] Banu Juzam. Hisma was a town belonging to the Banu Juzam and was an eight-night journey from Medina. Considering the means of transport during that time, this was a rather lengthy journey.

Allamah Ibn Qayyim has stated in Zad al-Ma‘ad that this expedition most certainly took place after the Treaty of Hudaibiyah, i.e., in the seventh year after Hijrah. (Sirat Khatam-un-Nabiyyeen, p. 681; Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 89; Furhang-e-Sirat, Zawar Academy, p. 102)

Hazrat Mirza Bashir Ahmad Sahib^(ra) has also referenced various books of history and commented on this. He states:

“With regards to the date of this expedition, there is one ambiguity, the mention of which is necessary. Ibn Sa‘d and in his following, other scholars of Sirat have recorded the date of this expedition to be in Jamadi al-Akhir 6 AH, and have declared this as authentic. However, Allamah Ibn Qayyim has elaborated in Zad al-Ma‘ad that this expedition occurred in 7 AH after the Treaty of Hudaibiyah. Perhaps the basis of Ibn Qayyim’s claim is because the account states that the reason for this expedition was that Dihyah^(ra) Kalbi was returning to Medina after meeting with Caesar, and the Banu Juzam looted him en route. It is affirmed that the Holy Prophet^(sa) sent Dihyah^(ra) to Caesar with a letter after the Treaty of Hudaibiyah. This is why this incident could not have occurred prior to the Treaty of Hudaibiyah in any case. This evidence is in itself fully clear and apparent, and in light of this, the narration of Ibn Sa‘d is worthy of dismissal.”

He writes: “However, in the opinion of this humble one, there is one explanation which Allamah Ibn Qayyim has not taken notice of, and that is – perhaps Dihyah^(ra) journeyed to Syria to meet Caesar more than once. In other words, the first time, that is, prior to the Treaty of Hudaibiyah, he went on his own accord for the purpose of trade and also met Caesar. The second time, after the Treaty of Hudaibiyah, he journeyed there with the letter of the Holy Prophet^(sa), and the Holy Prophet^(sa) sent him as an ambassador, selecting him on the basis that he had already met Caesar. This explanation is also supported by the fact that Ibn Ishaq has written that during the first journey, Dihyah^(ra) was in the possession of trade goods, but in the journey after the Treaty of Hudaibiyah, there seems to have been no apparent relation with trade goods. It is also possible that this journey of Dihyah^(ra) was merely for the purpose of trade and the narrator of Ibn Sa‘d mixed up the second journey with the first and combined the mention of the meeting with Caesar and his gifts to this narration by conjecture. Allah knows best.” (Sirat Khatam-un-Nabiyyeen, p. 682)

Further details with regard to the incidents and events relating to this expedition are as follows. Ibn Ishaq has stated that Rufa’ah bin Zaid Juzami brought the letter of the Holy Prophet^(sa) to his people. The Holy Prophet^(sa) had sent them an invitation to Islam and they accepted it. At the same time, Dihyah^(ra) bin Khalifah Kalbi was returning from Caesar, the Roman Emperor. The Holy Prophet^(sa) had sent him to the Caesar of Rome. Caesar gave him gifts and put a garment around him.

On the way, he encountered Hunaid bin Aus and his son, Aus bin Hunaid. According to Ibn Sa’d, he encountered Hunaid bin ‘Arid and his son, ‘Arid bin Hunaid Sulai’i. The Sulai’ tribe is a branch of the tribe of Juzam. They attacked him and stole everything from Hazrat Dihyah^(ra) and left nothing with him but an old garment. News of this reached Banu Dubaib, which was the tribe of Rifa’ah bin Zaid. This tribe had already accepted Islam and the people of this tribe set out towards Hunaid and his son. They fought them and retrieved the belongings of Hazrat Dihyah^(ra).

Hazrat Dihyah^(ra) went to the Holy Prophet^(sa) and informed him of what occurred with him and sought permission from the Holy Prophet^(sa) to take revenge on Hunaid and his son. The Holy Prophet^(sa) sent Hazrat Zaid bin Harithah with 500 men and he also sent Hazrat Dihyah^(ra) back with this envoy. Hazrat Zaid would travel by night and hide by day. He was also accompanied by a guide from the tribe of Banu ‘Uzra. On the other side, some tribes of the Banu Juzam had come together as well. This included the tribe of Sara, belonging to Ghatafan, the tribe of Wa’il, some belonging to the tribe of Salaman and Sa’d bin Huzaim.

When Rifa’ah bin Zaid brought the letter of the Holy Prophet^(sa) to his people, they were in Harrat al-Rajla. Harrat al-Rajla is a dark, pebbled area in Juzam and Rifa’ah was in Qura Rabbah. With regards to Qura Rabbah, it is recorded that it was an area in the vicinity of the Banu Juzam. Rifa’ah was completely unaware of this incident. At dawn, the guide from Banu ‘Uzra swiftly brought Hazrat Zaid bin Haritha and his comrades to the lodging of Hunaid, his son and their fellows. The Companions attacked them and killed them. There was a lot of bloodshed and Hunaid and his son were killed. Their livestock, camels and women were seized. There were 1,000 camels and 5,000 goats and 100 captives were taken from the women and children. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 88; Furhang-e-Sirat, Zawar Academy, pp. 101 and 243)

There is mention of the Banu Dubaib branch of the Juzam tribe coming to Medina after this attack. Zaid had not yet reached Medina when news of his mission reached the people of the Banu Dubaib branch of the Juzam tribe. They therefore came with their chieftain, Rifa’ah bin Zaid, before the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, we have accepted Islam and the safeguarding of the rest of our people has already been agreed upon in writing. Security has been agreed even for those who have not accepted Islam. However, the army you sent attacked and killed some of them, captured others and took some spoils of war. We have already accepted Islam and security has been decreed for them in writing. Why, then, has our tribe been caught in this attack? Why have we been attacked?” The Holy Prophet^(sa) replied, “Yes, it is correct.” (He did not give any reasoning.) He stated, “You speak the truth, but Zaid was unaware of this.” He then expressed his remorse several times over the killing of the people on this occasion.

Upon this, a companion of Rifa’ah named Abu Zaid said, “O Messenger^(sa) of Allah, we do not have any demand in relation to those who were killed. This was due to a misunderstanding. As for those who survived and the spoils which Zaid took from our tribe, that should all be returned to us.” The Holy Prophet^(sa) responded, “Yes, this is absolutely right.” As for the thousands of sheep, camels, possessions and 100 captives, etc., the Holy Prophet^(sa) sent Hazrat Ali^(ra) towards Zaid, and granted them his sword as a symbol, telling Zaid to release the captives and possessions of this tribe that were taken. As soon as Zaid received these instructions, he immediately released all the captives and returned the spoils. (Sirat Khatam-un-Nabiyyeen, pp. 681-682)

There was a vast amount of wealth.

The allegation is raised that the [Muslims] attacked in order to gain the spoils of war. But this is such an example from which we see the lofty standard Islam desires to establish. Today, Muslims continue to kill other Muslims out of enmity, and in this case such benevolent treatment was extended to those with whom they had simply forged a covenant.

Then there is mention of another expedition of Zaid bin Harithah. This expedition took place in Wadi al-Qura in Rajab 6 AH. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 133)

This took place approximately one month after the expedition of Hisma, when the Holy Prophet^(sa) sent Zaid bin Harithah towards Wadi al-Qura.

It is recorded in relation to Wadi al-Qura that it is situated approximately 350 km north of Medina towards Syria. In one narration, it is mentioned that the tribes of Mazhij and Quda were gathered there. It is also stated that some of the Mudar tribesmen gathered there, but it did not reach the point of battle. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 93)

Ibn Hisham, however, has said that the Companions faced the Fuzarah tribe at Wadi al-Qura and several Companions were martyred. Zaid was also severely wounded, but Allah Almighty saved him. In The Life & Character of the Seal of Prophets^(sa), Hazrat Mirza Bashir Ahmad Sahib^(ra) has written that this skirmish did in fact take place.

Then there is mention of the expedition of Abdur Rahman bin Auf. This expedition took place in Sha’ban 6 AH towards Dumat al-Jandal. Dumat al-Jandal is the closest settlement to the border of Syria, approximately 450 km north of Medina. (Dairah Ma’aarif, Sirat Muhammad^(sa) Rasool-ul-Allah, Vol. 7, p. 249)

Ibn Ishaq and Muhammad bin Umar have stated on account of Hazrat Abdullah bin Umar bin Khattab^(ra) that the Messenger^(sa) of Allah called Hazrat Abdur Rahman bin Auf and stated, “Make preparations as I will send you on an expedition either today or tomorrow, God-willing.” (Subul Al-Huda Wa Al-Rishad, Vol. 6, p. 93, Dar Al-Kotob Al-Ilmiyah, Beirut)

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes the details of this as follows:

“With relevance to the preparation and departure of this expedition, Ibn Ishaq has recorded the interesting narration of ‘Abdullah bin ‘Umar^(ra), that on one occasion when we were sitting in the company of the Holy Prophet^(sa) and Ḥazrat Abu Bakr^(ra), ‘Umar^(ra), Uthman^(ra), ‘Ali^(ra), and ‘Abdur-Rahman bin ‘Auf^(ra) were also present, and a young Ansari presented himself before the Holy Prophet^(sa) and enquired, ‘O Messenger^(sa) of Allah! Who is most superior among the believers?’ The Holy Prophet^(sa) responded, ‘He who is most superior in his character.’ (The sign of the best believer is that his morals are the highest. Other general discussions would take place. Even though this was mentioned in relation to the expeditions, various pieces of advice would be given during this time, which are of utmost importance to us.) The Holy Prophet^(sa) responded, ‘He who is most superior in his character.’ Then he asked, ‘Then, O Messenger^(sa) of Allah! Who is the most righteous?’ The Holy Prophet^(sa) responded, ‘He who remembers death much and prepares for it in advance.’ (What is the preparation? To have fear of Allah Almighty as to whether one has fulfilled His right and acted upon His commands. This is the true preparation for death.)

“Upon this, the Ansari Companion became silent and the Holy Prophet^(sa) looked towards us and said:

“‘O Ye Party of the Muhajirun! (He then imparted advice.) There are five evils, for which I seek Allah’s protection that they never take root in my Ummah, because any nation wherein they develop, is destroyed by them.

“Firstly, indecency and fornication do not spread in any nation to the extent that they begin to carry it out in public, and as a result, such diseases and epidemics do not begin to manifest themselves as in the people before them. (We witness that this has become commonplace in today’s world. The Holy Prophet^(sa) sought protection from this, so the Muslims should pay special heed to it.)

“Secondly, the evil of dishonesty in weight and measure has never taken root in any nation, and as a result, the affliction of famine, hardship, adversity, and tyrannous and unjust rule was not sent down upon them. (One should also pay much attention to this, as a great deal of dishonesty has developed amongst the Muslims. If only they would understand this. Ahmadis must especially pay heed to this.)

“Thirdly, no nation has ever exhibited indolence and negligence in the offering of Zakat and charity and, as a result, suffered a shortage of rain, to the extent that if God did not care for the animals and cattle among His creation, that rainfall would be permanently withheld from such a nation. (This is also a sign of Allah Almighty’s punishment, from which we should seek protection. The Holy Prophet^(sa) said to seek protection from this as he too seeks it.)

“Fourthly, no nation has ever broken the covenant of God and His Messenger, and as a result, another nation from among their enemies was not made to rule over them, who began to usurp their rights. (This is also the state of the Muslims nowadays. It is evident that they are those who break their oaths. May Allah Almighty have mercy and enable them to understand.)

“Fifthly, never have the scholars and leaders of any nation issued religious verdicts in an attempt to deform the Shari‘ah for their objectives and as a result, a series of internal violence and conflicts were not spurred.’ (Sectarianism has become commonplace amongst Muslims nowadays. Whatever the Holy Prophet^(sa) sought protection from, they are the very things we witness in the Muslims today. May Allah Almighty have mercy.)

“This golden address of the Holy Prophet^(sa) is an excellent insight into the causes underlying the rise and decline of nations. Moreover, if the Muslims so desire, this can serve as an excellent lesson even in current times.” (Sirat Khatam-un-Nabiyyeen, pp. 713-714)

If only the Muslims would pay attention to this.

Regarding the conditions and events of the various expeditions, Hazrat ‘Abdullah bin ‘Umar^(ra) narrates that the Holy Prophet^(sa) commanded Hazrat ‘Abdur Rahman bin ‘Auf^(ra) to depart towards Dumat al-Jandal at night. The army encamped at Jurf, and was comprised of 700 men.

It is written regarding Jurf that it was a place situated three miles north of Medina. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 94; Furhang-e-Sirat, Zawar Academy, p. 114)

Regarding this expedition, Hazrat Mirza Bashir Ahmad Sahib^(ra) states:

“Now, the sphere of Islamic influence was beginning to widen very rapidly, and the propagation of Islam was beginning to reach far-off regions as well. However, along with this, opposition was also increasing in these distant regions. Those who were inclined to Islam were forced to confront persecution from their tribesmen, and in fear of this persecution, many weak-natured people remained deterred from their expression of Islam. Therefore, among the motives for war expeditions, an additional motive was added, that armies be sent towards such tribes wherein various people were inclined to Islam in their hearts, but remained deterred from accepting Islam due to fear of persecution. In other words, the purpose behind dispatching these armies was the establishment of religious freedom which was greatly emphasised by Islam.

“Under this primary objective, the Holy Prophet^(sa) dispatched an army under the command of ‘Abdur-Rahman bin ‘Auf^(ra), who was sent to the far-off region of Dumat al-Jandal in the month of Sha‘ban 6 AH. Readers may recall that the Holy Prophet^(sa) also travelled to this very place in 4 AH for the establishment of peace himself. In this manner, the stated region had already entered into the circle of Islam’s influence two years previously and the residents of this place were not unaware of Islamic teachings. Rather, conceivably, a group of them were inclined to Islam but did not have the courage due to the opposition of their chieftains and tribesmen. In the sixth year of Hijrah, the Holy Prophet^(sa) dispatched a large army composed of eminent Companions, towards Dumat al-Jandal, under the command of ‘Abdur-Rahman bin ‘Auf^(ra).”

“After this, the Holy Prophet^(sa) addressed his intimate Companion ‘Abdur-Rahman bin ‘Auf^(ra) and said, “Ibn ‘Auf! Be prepared, for I desire to send you on a siryah [expedition] as a commander.” Therefore, the next day, ‘Abdur-Rahman bin ‘Auf^(ra) presented himself before the Holy Prophet^(sa), and the Holy Prophet^(sa) tied the turban of ‘Abdur-Rahman bin ‘Auf^(ra) upon his head by his own hands and ordered Bilal^(ra) to entrust a flag to him. Then, the Holy Prophet^(sa) appointed an army of Companions under the command of Hazrat ‘Abdur-Rahman bin ‘Auf^(ra) and said to them:

“O Ibn ‘Auf, take this flag, and all of you set out for Jihad in the way of Allah; And fight with the infidels, but look hither, do not act dishonestly, do not break oaths, do not mutilate the dead of the enemy, nor kill any children. This is the commandment of God and the Sunnat [practice] of His Prophet.”

In this narration, perhaps the narrator has erroneously omitted the mention of women. Otherwise, at another place, it is expounded that when the Holy Prophet^(sa) dispatched an army (i.e. send them somewhere), he would also emphasise not to kill women, the elderly and such people whose lives were dedicated to the service of religion.

After this, the Holy Prophet^(sa) instructed Hazrat ‘Abdur-Rahman bin ‘Auf^(ra) to leave for Dumat al-Jandal and attempt to resolve the matter peacefully. For if the people restrained their hands from war and confrontation, then that would be the best-case scenario. Furthermore, the Holy Prophet^(sa) instructed ‘Abdur-Rahman bin ‘Auf^(ra) that in this case, it would be appropriate for him to marry the daughter of the chieftain of the people (if they accept this proposal).

After this, the Holy Prophet^(sa) bid farewell to this Siryah [expedition] and ‘Abdur Rahman bin ‘Auf^(ra) set off with 700 Companions to Dumat al-Jandal, which is situated to the north of Arabia and to the north-east of Tabuk near the border of Syria. When this Islamic army reached Dumah, it initially seemed as if the people of Dumah were ready for war and threatened the Muslims by the sword. However, gradually, upon the mediation of ‘Abdur-Rahman bin ‘Auf^(ra), they abstained from this intention. After a few days, due to the preaching of ‘Abdur-Rahman bin ‘Auf^(ra) their chieftain, Asbagh bin ‘Umar Kalbi, who was a Christian, pure-heartedly accepted Islam. Furthermore, along with him, many people of his tribe, who perhaps had already been inclined to Islam in their hearts, became Muslim and those people who wished to remain within their faith also accepted subservience to the Islamic government with complete satisfaction of heart.”

They didn’t force anyone to accept [Islam]. Many people did not accept it. But they pledged allegiance to the government.

“In this manner, this expedition came to its conclusion with great success and excellence. As per the instruction of the Holy Prophet^(sa), ‘Abdur-Rahman bin ‘Auf^(ra) married Tamadur, the daughter of the chieftain of Dumat al-Jandal and returned to Medina. Moreover, by the grace of God and the blessings of the prayer of the Holy Prophet^(sa), a son was born to ‘Abdur-Rahman bin ‘Auf^(ra) from Tamadur. He turned out to be among the distinct devotees of Islam and attained such a rank in knowledge and wisdom that he was to be looked upon as the most illustrious of scholars in his time. His name was Abu Salamah Zuhri.” (Sirat Khatam-un-Nabiyyeen, pp. 713-716)

Ibn Sa’d writes regarding Abu Salamah Zuhri:

كَانَ ثِقَةً فَقِيهًا كَثِيرَ الْحَدِيثِ

That is, Abu Salamah is a reliable jurist and one who abundantly relates ahadith. When Sa’id bin Aas Ibn Umayyah was first made governor by Mu’awiyah Ibn Abi Sufyan, he made Abu Salamah the official judge of Medina. Abu Salamah was 72 years old and he passed away in 94 AH. (Al-Tabaqat Al-Kubra, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 118-120)

Following this, the mention of the expedition of Hazrat Ali Ibn Abi Talib towards Fadak is found in the historical records. This expedition took place in Sha'ban, 6 AH. The Holy Prophet^(sa) sent Hazrat Ali^(ra) with a group of one hundred men to Fadak, targeting the tribe of Banu Sa’d bin Bakr. It is recorded that Fadak was a settlement near Khaibar, located at a six-day journey from Medina. In 7 AH, during the campaign of Khaibar, this region was conquered without warfare. Today, it is a major town abundant in date palms and agricultural activity, and it is now referred to as Al-Ha’it.

The Holy Prophet^(sa) received the information that the enemies had gathered a force and were intending to assist the Jews of Khaibar. Hazrat Ali^(ra) travelled by night and concealed himself during the day. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 97; Furhang-e-Sirat, Zawar Academy, p. 298; Mu’jam Al-Ma’alam Al-Jagrafiya Fi Al-Sirah Al-Nabawaiyyah, Dar Makkah Li Al-Nashr Wa Al-Tauze’, 1982, p. 235)

The details of this are recorded in The Life & Character of the Seal of Prophets^(sa) as follows:

“The devastation which had befallen the Jewish people in Medina on account of their treachery and mischief-making, was like a rankling thorn in the heart of the Jews of Arabia. Furthermore, after the Battle of Banu Quraizah, which ruined the Jews of Medina, the village of Khaibar, which was the largest centre for the Jews of Hijaz, became a headquarters for secret conspiracies against Islam. Moreover, the Jews of this place, who had habitually proven to be very revengeful, jealous and cruel, were committed to their endeavours of expunging Islam and annihilating the Muslims.

“In Sha‘ban 6 AH, the Holy Prophet^(sa) received intelligence that secret talks were mutually underway between the Banu Sa‘d bin Bakr tribe and the Jews of Khaibar and that the Banu Sa‘d were mustering their forces with the assistance of the people of Khaibar.

“Upon receiving this news, the Holy Prophet^(sa) dispatched an army of Companions under the command of Hazrat Ali^(ra), who hiding at day and travelling by night, reached near Fadak, close to where these people were gathering. The Muslims found a Bedouin man who was a spy of the Banu Sa‘d. Hazrat Ali^(ra) imprisoned him and enquired of him as to the situation of the Banu Sa‘d and the people of Khaibar. At first, he expressed a complete lack of knowledge and of having no relations whatsoever. However, eventually, he told everything after attaining a promise of forgiveness. Then, the Muslim people made him their guide and moved towards the place where the Banu Sa‘d were gathering, whereafter they launched a sudden attack. Due to this sudden attack, the Banu Sa‘d were confounded and fled from the field of Battle. Hazrat Ali^(ra) took the wealth of spoils and returned to Medina and in this manner, this threat was temporarily deferred.” (Sirat Khatam-un-Nabiyyeen, p. 716)

Next, the expedition of Hazrat Abu Bakr towards Banu Fazarah is mentioned. This expedition also took place in 6 AH. The Banu Fazarah tribe resided in Wadi al-Qura, located in Najd, approximately 350 kilometres north of Medina toward Syria. (Furhang-e-Sirat, Zawar Academy, p. 300; Mu’jam Al-Ma’alam Al-Jagrafiya Fi Al-Sirah Al-Nabawaiyyah, Dar Makkah Li Al-Nashr Wa Al-Tauze’, 1982, p. 250)

It is written in Al-Tabaqat Al-Kubra and Sirat Ibn Hisham that this expedition was initially commanded by Hazrat Zaid bin Harithah. (Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 68; Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 875)

However, Sahih Muslim and Sunan Abi Dawood clarify that the Holy Prophet^(sa) appointed Hazrat Abu Bakr^(ra) as the commander of this expedition.

According to a narration in Sahih Muslim, Ayas bin Salamah quotes his father, Hazrat Salamah bin Akwa’^(ra), who said, “We fought against the Fazarah tribe, and Hazrat Abu Bakr^(ra) was our leader. The Holy Prophet^(sa) had appointed him to lead us. When we were within an hour’s journey from the well that served as their water source, Hazrat Abu Bakr^(ra) ordered us to camp nearby during the last part of the night. He instructed us to camp an hour away from the water well. When we reached the water source, Hazrat Abu Bakr^(ra) launched an attack from all sides, killing those who resisted and capturing prisoners. I saw a group of people, including women and children, running towards the mountains, and I feared they might escape.” (This is being stated by the Companion who was present there. He said, I feared they might flee and disappear after climbing the mountain.)

Hazrat Salamah^(ra) continued, “I fired arrows to block their path to the mountains, frightening them into staying back, and then I guided their return. Among the captives was a woman from Banu Fazarah wearing an old leather garment, along with her young daughter, who was very beautiful. I took them to Hazrat Abu Bakr^(ra), who later gifted me the daughter. When we returned to Medina, the Holy Prophet^(sa) took the girl (who Hazrat Abu Bakr^(ra) had gifted to him) and sent her to the Meccans to negotiate the release of several Muslim captives who were imprisoned in Mecca.”

This account is narrated in Sahih Muslim. (Sahih Muslim, Kitab al-Jihad, Hadith 4573)

During this expedition, the Muslims’ battle slogan was “Amit! Amit!” Hazrat Salamah ibn Akwa’^(ra) stated that he personally killed seven men that day; in another narration, he mentioned killing nine. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 92)

The rest of the accounts, insha-Allah, will be mentioned in the future.

At this time, I would like to make mention of some deceased members. The first mention is of respected Tayyab Ali Sahib Bangali, who was a dervish of Qadian. He passed away on 11 December at the age of 98.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He was born in Bangladesh. He formally filled his bai‘at form in 1942 in Dhaka and was able to enter the fold of Ahmadiyyat. He attended the Jalsa Salana Qadian for the first time in 1945 and had the honour of meeting Hazrat Musleh-e-Maud^(ra). He developed so much love for Qadian in his heart that he did not return to his homeland. He remained in Qadian and studied for two years in the special class for rural missionaries. During this time in 1947, the partition took place and he requested to remain in Qadian, which was approved. During his time as a dervish, he was able to perform security duties at various places. He had the opportunity of serving in different offices of Sadr Anjuman Ahmadiyya in various capacities. In 1955/56 the Jamaat’s financial situation was fragile, and Sadr Anjuman Ahmadiyya Qadian announced that any dervish who could take up some work to generate an income for themselves should look for some source of income as the Jamaat would not be able to give an allowance or tend to their financial needs. In light of this guidance, he opened a tea shop in the market side of Darul Masih. He would often offer free tea to guests and the poor.

He was married to a woman from Kerala, Amina Sahiba. She already had a daughter whom he raised. Some time ago he developed a severe ailment of the knees that made it difficult for him to walk. Doctors suggested that he have an operation; however, he did not accept this, and instead, he prayed fervently and profusely. He said that one night he saw the Promised Messiah^(as) in a dream who gave him some herbs to eat from the Bahishti Maqbarah. Afterwards, he said that his ailment of the knees slowly went away and as he had wished, he regularly started going to the Aqsa Mosque and the Mubarak Mosque for prayers. He had a profound connection of love with Khilafat. He had a keen interest in sports and so the youth had a special relationship with him. He would support them in the sports fields, and in this way, he would also be tending to the moral training of the youth.

In accordance with the guidance of Hazrat Musleh-e-Maud^(ra), 313 dervishes remained in Qadian. He was the last one of those dervishes to pass away. Now there are no remaining dervishes in Qadian, and this Jalsa Qadian – which has started today – is the first to be held without any dervishes present. Now, it is the duty of the new generation living in Qadian to maintain the traditions of the sacrifices made by their elders whilst living in Qadian with loyalty and dignity. May Allah the Almighty enable them to do so.

The next mention is of Mirza Muhammad Din Naz Sahib, Sadr Sadr Anjuman Ahmadiyya Rabwah, Pakistan. He was the son of Mirza Ahmad Din Sahib. He recently passed away.

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 part of the Wasiyyat scheme. Ahmadiyyat was established in his family through his father, who became an Ahmadi in 1942 through the preaching of an Ahmadi account keeper, Hashmatullah Sahib Patwari. Muhammad Din Sahib was married to Syeda Nusrat Jahan Sahiba, daughter of Syed Abdul Hadi Sahib. They had one son who passed away in his youth. He then raised one of his nephews and one of his nieces and kept them as his children. His nephew is also ill, pray that Allah the Almighty cures him.

He enrolled in Jamia Ahmadiyya in 1965. He did his BA and also worked elsewhere after which he enrolled in Jamia. He then passed from Jamia in 1971, after which his first appointment was in the field in Pakistan, after which he was appointed as a teacher in Jamia, where he taught Arabic grammar. He also taught literature, jurisprudence, history and Tasawwuf. He also served as Vice Principal of Jamia. He served in Jamia for 37 years. He was then appointed as Additional Nazir Islah-o-Irshad Ta’limul Quran and Waqf-e-Arzi. Then, in 2018, I appointed him as Sadr Sadr Anjuman Ahmadiyya, and he served in this capacity until his last breath. He also served in various capacities at Khuddamul Ahmadiyya Markaziyya and Ansarullah. He was also the President of Saff-e-Daum in Ansarullah. He was also the editor of the monthly Khalid magazine and the monthly Ansarullah magazine. In 1994, for a little over a month – a month and a quarter – he had the honour of being a prisoner in the way of God. He served as a member of the Qaza board in Darul Qaza. He was a member of Majlis Ifta and was a member of the Tadween Fiqh committee. He was the secretary of Buyutul Hamd as well as the president of the Arabic Board. He was very proficient in Arabic. His wife says that she can attest that the essence of his entire life was “love for all, hatred for none.”

One of his nephews says that Mirza Naz Sahib told him that when he was 10 or 12 years old, he started offering tahajjud [pre-dawn voluntary prayers], and till now, with the exception of being ill, he consistently offered tahajjud. Similarly, from the age of 10 or 11, he offered prayers in congregation at the mosque except if the doctors told him not to or if he was ill. In fact, another one of his relatives said that he once spent the night with him; it was during the winter, so the nights were long, and he observed him getting up at night and continuously offering tahajjud for four hours, and he would say that one should offer extended Tahajjud during the winter nights. He says that Mirza Sahib was his maternal uncle and that he told him that he started offering two units of voluntary prayer [daily] during the time of Hazrat Khalifatul-Masih III^(rh) and he continued doing so ever since.

He used to come here for the Jalsa [UK] and he would express great sincerity and loyalty whenever he would meet me here. I always observed his eyes to be filled with love and affection and I knew him to have an excellent standard of obedience. If ever someone invited him while he was here, he would place the condition that he had to offer the prayers in congregation behind the Khalifah of the time. If he could be brought back before that time, then he would go with them; otherwise, he wouldn’t. His brother Mushtaq Baig Sahib lives here [in the UK] and says, “My brother devoted his life [for the service of Islam Ahmadiyyat] upon the desire of our father, and he fulfilled this duty until his last breath. He completed his BA studies because he wished to dedicate his life after obtaining a higher education. After graduating from Jamia, a university in Egypt offered him a high-ranking position and expressed that he would be paid well. However, he refused the offer, saying that he had dedicated his life for the sake of Allah.” This was at a time when a missionary’s allowance was 40 rupees, and it would be difficult to get by.

Mubashir Ayyaz Sahib, the Principal of Jamia Ahmadiyya Rabwah, writes about an incident illustrating the sense of responsibility with which he performed his duties. He says, “I remember that we were in the second or third year, and Naz Sahib used to teach us Arabic. At that time, one of his sisters was ill, possibly with blood cancer, and the doctors had given up hope. She was staying in the Jamia compound with him. One day, she required a blood transfusion, and after [the drip] was attached, he came to teach our class. Despite her serious condition at the time, he did not miss the class. He was teaching the class when a relative came and stood outside the classroom and called him. Naz Sahib went and listened to what the relative had to say and then returned to continue teaching us. I recall that during the class, there was a particular Arabic poem with some sorrowful verses. As Naz Sahib read those verses, his voice choked, and tears filled his eyes. At that moment, we were quite surprised because Naz Sahib was a very courageous man, so why did he become so emotional? Nevertheless, he conducted the entire period with great dignity and, after the class ended, quickly left and headed straight home. Later, we found out that the relative who had come to speak to him outside the classroom had come to inform him of his sister’s critical condition. Despite this news, Naz Sahib prioritised his duty and completed the class before going home. Perhaps soon after, his sister passed away.”

He was a man of great qualities, and did true justice to his pledge of dedicating his life [waqf]. He had an immense love and loyalty towards the institution of Khilafat. May Allah have mercy on him, grant him His forgiveness and elevate his ranks.

The next mention is of respected Akmurat Khakiev Sahib, the National President of the Ahmadiyya Jamaat in Turkmenistan, who recently passed away.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He came into contact with the Jamaat through Dr Abdul Aleem Sahib and Rawil Bukhariev Sahib. It was through their joint efforts that he did the Bai’at. Through their Tabligh efforts, he had accepted Ahmadiyyat in his heart but had not formally taken the bai‘at. In 2010, he participated in the Jalsa Salana for the first time and also met me. Afterwards, he took part in the International Bai’at Ceremony and was delighted that he was doing the bai‘at at the hands of the Khalifa of the time.

The person narrating this account relates that when the words of bai‘at were being recited, the expression on Akmurat Khakiev Sahib’s face changed due to his sincerity, loyalty, and strong faith. His face transformed in such a way that he could hardly believe this was the same person who had been jovially speaking with them just a short while earlier.

A few years ago, he began working on the translation of the Holy Quran into the Turkmen language, which he completed last year. After attending the Jalsa Salana in the UK the previous year, he took permission from me to stay longer [in the UK], and after being given permission from me, he remained here. During his stay, he made a special effort to be punctual in offering prayers. In addition, with the help of the Central Russian Desk, he also worked on publishing the translation of the Quran.

Akmurat Sahib was not only the first Ahmadi from Turkmenistan, but he also had the honour of serving as the National President of the Ahmadiyya Jamaat in Turkmenistan until his passing. In one of his interviews, he mentioned, “I was born a Muslim, but I was only a Muslim by name. It was the era of the Soviet Union, and I was also a supporter of communism. However, certain Islamic values were preserved within us. I studied mathematics, but fundamentally, I was always searching for God. Which God? Allah or another? That is a separate question, but I was searching for God.” He further mentioned that he knew some verses of the Quran in Arabic.

After the demise of his father, he had a dream in which a venerable figure appeared, dressed in extremely white clothing, so white that he could not describe it. The venerable individual gestured with one hand, inviting him to come closer without saying a word. He simply invited him to come towards him. He mentioned that this occurred in 2001. Afterwards, through the preaching of Rawil Sahib and Dr Aleem Sahib, he learned about the advent of the Promised Messiah^(as) and was shown a picture of him. Upon seeing the picture, he realised this in fact was the same individual from his dream who was inviting him towards him and this is what led him to accept Ahmadiyyat. And just as I mentioned earlier, he then formally took the bai‘at in 2010.

He expressed, “The emotions that stir within me are beyond words. The light that Ahmadiyyat has brought to me is something my heart feels far more deeply than the words I can now express.” He was a person of great sincerity and loyalty, and he would say that he absorbed every sermon and speech deeply into his heart and soul. He said that he would listen to them so attentively that he could memorise them, and he said, “I believe that the survival of the world and the provision of equal rights in the world are tied to the Ahmadiyya Jamaat.”

His decision to remain in the UK for the Jalsa in the previous year was not an easy one. He mentioned that there was a wedding at his home in Turkmenistan, with all the relatives present, and as the head of the family, he felt he should be there. However, he considered the work of translating the Quran into Turkmen as more important at that time. His highest priority was to serve the Holy Quran. May Allah have mercy on him, grant him His forgiveness, and elevate his ranks. May Allah the Almighty also grant his children the ability to accept Ahmadiyyat and act upon it, if they have not already done so.

After the prayers, I will offer the funeral prayer in absentia.