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

Today, I will continue to speak about some of the expeditions [of the Holy Prophet^(sa)]. From the material I have, it also includes a brief mention of those expeditions that took place before the Conquest of Mecca. Thereafter, I will present the next topic.

There is mention of the expedition of Abu Qatadah al-Ansari towards Khadirah. This expedition took place in Sha’ban of 8 AH. Abu Qatadah was the commander of this expedition. Khadirah was located to the northeast of Medina and considered part of the land of Banu Muharib. It was also regarded as a region of Tihamah, which was included in Najd. A branch of the Banu Ghatafan resided there. The Banu Ghatafan were persistently hostile towards Islam and never missed an opportunity to harm the Muslims. The segment of Banu Ghatafan residing in the Khadirah area of Najd was actively engaged in spreading sedition against the state of Medina. (Muhammad Azhar Fareed Shah, Ghazwat Wa Siraya, Fareediyah Publishers, Sahiwal, p. 438)

Hazrat ‘Abdullah bin Abi Hadrad al-Aslami^(ra) narrates: “I married the daughter of Suraqah bin Harithah^(ra), who was martyred in the Battle of Badr. Of all that I have gained in this world, nothing was dearer to me than what I received through that union. I set a dowry of 200 dirhams, but I had nothing to give her. I said, ‘Allah and His Messenger^(sa) will arrange the dowry payment.’ So I went to the Holy Prophet^(sa) and discussed the matter with him. He asked, ‘How much dowry have you set?’ I replied, ‘200 dirhams, O Messenger^(sa) of Allah. I request your help in fulfilling the dowry.’ The Holy Prophet^(sa) said, ‘At the moment, I have nothing with which I can help you. But I intend to send Abu Qatadah on an expedition with some men. Would you like to join them? I hope that Allah will grant you your wife’s dowry as spoils of war.’ I said, ‘Certainly.’

“So we set out – there were sixteen of us in total. Hazrat Abu Qatadah^(ra) was our leader. The Holy Prophet^(sa) sent us towards the tribe of Ghatafan in the direction of Najd and instructed, ‘Travel by night and remain hidden during the day. Launch a surprise attack. Do not kill women and children.’ So we departed until we reached a part of the Ghatafan territory.” (Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 224)

“When darkness fell, Hazrat Abu Qatadah^(ra) delivered a sermon to us. He advised them to fear Allah and paired them up in twos, saying, ‘Let no man separate from his partner – either he is martyred, or he informs me of his companion’s condition. Let no one come back to me and, when asked, say, ‘I do not know what happened to the other.’ You must stay together. When I say takbir [Allahu Akbar], you should also say takbir. When I launch the attack, you attack as well. But do not pursue the enemy too far.’ (Do not pursue them too much. If they flee, let them go.)

“So, we surrounded the people present there. Hazrat Abu Qatadah^(ra) unsheathed his sword and said takbir, and we too unsheathed our swords and raised the takbir with him. Then we attacked the people present.” (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, pp. 185-186)

He continues, “Suddenly, I saw a tall man slowly walking with a naked sword drawn, mockingly saying, ‘O Muslims, come to Paradise!’ So I chased after him. He was a disbeliever and was saying this sarcastically – ‘If you desire Paradise, then come!’ He kept repeating ‘Paradise’ as a way to mock us.

“I knew he would eventually turn around, so I followed him. My partner said to me, ‘Don’t go far – our leader has forbidden us from wandering off.’ But I kept going and caught up with the man. I shot an arrow at his bare back. He again mockingly said, ‘O Muslims, Paradise is near!’ I shot an arrow at him again and killed him and took his sword.

“My companion called out to me, ‘Where did you go? I swear by Allah that when I returned, Hazrat Abu Qatadah^(ra) had asked about you, so I informed him.’ I asked, ‘Did the commander ask about me?’ He replied, ‘Yes, and he was upset with both you and me.’ Then he told me that the Muslims had collected the spoils of war and had killed the enemy leaders.

“So I went to Hazrat Abu Qatadah^(ra), and he rebuked me. I explained to him about the man I had killed and what he had been saying. Afterwards, we drove the animals away and took the women as captives. Our swords were hanging from our saddles.

“In the morning, droplets were still dripping from my camel. There was a woman who kept turning back like a deer and was crying. I asked her, ‘What are you looking at?’ She replied, ‘By Allah, I’m looking for a man – if he had been alive, he would have saved us from you.’

“It occurred to me that she might be referring to the man I had killed – and that the sword hanging by my saddle might be his. She said, ‘By Allah, this is the sheath of his sword! He had this very sheath with him. Try putting the sword into it, and if you’re telling the truth, it will fit.’ I inserted the sword into the sheath, and it fit perfectly. Upon seeing this, the woman began to weep.

“Then we brought the camels and goats to the Holy Prophet Muhammad^(sa).” (Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 224-225)

According to one narration, the Companions were out for fifteen nights during this expedition. They brought back two hundred camels, one thousand goats, and many captives. The khumus [one-fifth share] was set aside, and each participant received twelve camels as their share. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 187)

One camel was considered equivalent to ten goats.

According to another narration, the spoils from this expedition included two hundred camels, two thousand goats, and numerous captives. (Al-Sira Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 273; Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 101)

Then there is the account of the expedition dispatched under the leadership of Hazrat Abu Qatadah^(ra) towards the Valley of Idam. This took place in the month of Ramadan in 8 AH, corresponding to January 630 CE. Idam is a valley situated approximately 36 miles east of Madinah, within the region of Najd, where a branch of the Ghatafan tribe, the Banu Ashja‘, resided.

The purpose behind this expedition was that when the Holy Prophet Muhammad^(sa) decided to set out for the Conquest of Mecca, he dispatched Hazrat Abu Qatadah^(ra) towards Idam, which lies to the east of Medina, while Mecca is situated to the south. The reason for this was that so people would assume that the Holy Prophet^(sa) was not heading towards Mecca, but towards Idam.

According to one narration, the leader of this expedition was Hazrat Abdullah bin Abi Hadrad^(ra). Accompanying Hazrat Abu Qatadah^(ra) were eight other Companions, among whom was Hazrat Muhallim bin Jathamah al-Laithi^(ra).

Hazrat Abdullah bin Abi Hadrad^(ra) narrates: “When we reached the valley of Idam, a man by the name of Amir bin Adbat Ashja‘i passed by them. He approached them and extended the greeting of peace in accordance with Islamic custom. Upon hearing this, the Companions initially held back [from attacking], refraining from any aggression, for in such circumstances the commandment of Islam clearly prohibits it. However, Hazrat Muhallim^(ra) had a prior dispute with this man. Consequently, driven by personal grievance, he attacked ‘Amir bin Adbat and killed him, seizing his belongings and camel. Aside from this incident, the Companions encountered no other group or resistance, for their task was solely to serve as a diversion for the disbelievers. Having fulfilled their objective, the Companions headed back.

In the meantime, news reached them that the Holy Prophet^(sa) had set out for Mecca. Upon hearing this, they too changed course and joined the Holy Prophet^(sa) along the way.

When they reached the Holy Prophet^(sa), they reported the entire incident – the killing of that individual. It is recorded in the books of history that the following verse of the Holy Quran was revealed:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا ضَرَبۡتُمۡ فِیۡ سَبِیۡلِ اللّٰہِ فَتَبَیَّنُوۡا وَلَا تَقُوۡلُوۡا لِمَنۡ اَلۡقٰۤی اِلَیۡکُمُ السَّلٰمَ لَسۡتَ مُؤۡمِنًا ۚ تَبۡتَغُوۡنَ عَرَضَ الۡحَیٰوۃِ الدُّنۡیَا ۫ فَعِنۡدَ اللّٰہِ مَغَانِمُ کَثِیۡرَۃٌ ؕ کَذٰلِکَ کُنۡتُمۡ مِّنۡ قَبۡلُ فَمَنَّ اللّٰہُ عَلَیۡکُمۡ فَتَبَیَّنُوۡا ؕ اِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا

“O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace, ‘Thou art not a believer.’ You seek the goods of this life, but with Allah are good things in plenty. Such were you before this, but Allah conferred His special favour on you; so do make proper investigation. Surely, Allah is well aware of what you do.” [Surah an-Nisa’, Ch.4: V.95]

This means that whoever offers the greeting of peace, one is not to hinder their way or cause them harm, nor are they to kill them or punish them.

As has been mentioned, this expedition took place in 8 AH, but the verse in question is from Surah an-Nisa, and this narration is recorded in Sirat Ibn Kathir. Regarding Surah an-Nisa, the more agreed-upon view is that it was revealed between the third and fifth years after Hijrah. (Furhang-e-Sirat, Zawar Academy, p. 45; Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 111; Sirat Ibn Kathir, Vol. 3, p. 423; Translation of the Holy Quran, Hazrat Khalifatul Masih IV^(rh), p. 123)

It is possible that upon learning of this incident, the Holy Prophet^(sa) recited this verse to express his displeasure. In any case, he prohibited them from such action by referring to this verse. Now, God willing, accounts pertaining to the Conquest of Mecca shall begin.

At present, I shall mention an elder of a Jamaat, who was an eminent scholar, ardent devotee of Khilafat and a great servant of the faith, who recently passed away. Similarly, another devoted and sincere Ahmadi, who was imprisoned at the time, also passed away while in captivity. Based on the information available, he has attained the status of a martyr.

The first mention is of Respected Syed Mir Mahmood Ahmad Nasir Sahib, son of Hazrat Syed Mir Muhammad Ishaq Sahib^(ra). He recently passed away at the age of 96.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He was the nephew of Hazrat Amma Jaan, Hazrat Nusrat Jahan Begum^(ra), and the son-in-law of Hazrat Musleh-e-Maud^(ra) and Hazrat Maryam Siddiqa Sahiba. As mentioned earlier, he was the son of Hazrat Mir Muhammad Ishaq Sahib^(ra), and his mother’s name was Saleha Begum. He was the paternal grandson of Hazrat Mir Nasir Nawab Sahib^(ra). His mother, Saleha, was the daughter of Hazrat Pir Manzur Muhammad Sahib^(ra), the son of Hazrat Sufi Ahmad Jan Sahib of Ludhiana.

Syed Mahmood Ahmad Sahib completed his early education in Qadian, and then later obtained a BA from Punjab University. In March 1944, on the day of the demise of his father, Hazrat Syed Mir Muhammad Ishaq Sahib^(ra), he devoted his life to the service of faith.

His son, Muhammad Ahmad, also wrote to me that Syed Mahmood Ahmad Sahib used to consider 17 March to be a day of great significance. When he once asked his father why this day held such importance in his view, he replied, “It was the day my father passed away. On that very day, Hazrat Musleh-e-Maud^(ra) spent the entire day at our home. In fact, he also led the prayers there. Moreover, Hazrat Musleh-e-Maud^(ra) delivered a brief address in which he spoke about the religious services of Mir Sahib, his spirit of devotion, and his scholarship.”

Mir Mahmood Ahmad Sahib said that upon hearing this, he stood up right there and said to Hazrat Khalifatul Masih II^(ra), “Huzoor, I offer myself for life devotion.” Upon hearing this, Hazrat Musleh-e-Maud^(ra) was overtaken by a deep emotional state. He greatly appreciated this. At that time, Syed Mir Mahmood Ahmad Sahib was fourteen years old, and then he fulfilled that promise in such a manner that examples of this are rarely found.

His services to the Jamaat are as follows: From 1954 to 1957, he was here in England, where he served as a missionary, and during this time, he also attained education at the School of Oriental and African Studies (SOAS) under the instruction of Hazrat Musleh-e-Maud^(ra). He studied together with Hazrat Khalifatul Masih IV^(rh). For some time, he also served as Secretary of the London Mission. From 1957 to 1959, he was a reserve missionary in Wakalat-e-Diwan. Then, in 1960, he was appointed as a teacher in Jamia, and he served in this role until 1978. From 1978 to 1982, he served as a missionary in America. From 1982 to 1986, he was granted the opportunity to serve in Spain. From 1986 to 1989, he served as Wakil-ul-Tasnif. From 1986 to 2010, he served as the Principal of Jamia Ahmadiyya Rabwah. During this period, from 1994 to July 2001, he also served as Wakil-ul-Talim. Similarly, he was the In-Charge of the Research Cell, and the In-Charge of the Waqia-e-Saleeb Cell [research department related to the crucifixion].

In 2005, when the Noor Foundation was established, he was appointed as its president and remained in that role until the end. Hazrat Musleh Maud^(ra) appointed him as a member of Majlis-e-Ifta‘ on 3 June 1962, and he remained a member until November 1972. After that, in December 1989, Hazrat Khalifatul Masih IV^(rh) again appointed him a member of Ifta, and he remained in that position for the remainder of his life. He was also granted the opportunity to serve in Khuddam-ul-Ahmadiyya in different capacities: as the Mohtamim and as the Naib Sadr.

His academic services were also extensive. He greatly assisted in the preparation of the Holy Quran translation done by Hazrat Khalifatul Masih IV^(rh), which he also mentioned and expressed his gratitude. Mentioning the helpers from Rabwah, among whom were Sufi Basharat-ur-Rahman Sahib, Maulana Abul-Munir Noor-ul-Haq Sahib, Syed Abdul Hayy Sahib, Maulana Dost Muhammad Sahib, Jameel-ur-Rahman Rafiq Sahib, etc., he said they were given the opportunity to serve, and he also said here that Mir Mahmood Ahmad Sahib was among them and, by the grace of Allah, continued to provide assistance. Hazrat Khalifatul Masih IV^(rh) thanked them. (Translation of the Holy Quran by Hazrat Khalifatul Masih IV^(rh), [Acknowledgements])

After completing the full Urdu translation of the six authentic books of Hadith, he was working on the translation of Musnad Ahmad bin Hanbal, and similarly, a commentary of Sahih Muslim was also being produced. He also translated Shama’il al-Tirmidhi. He wrote scores of scholarly articles about the Bible, which were published in various newspapers and magazines. He wrote the commentary of Deuteronomy and three of the Gospels. He also carried out very high-level scholarly work on topics like the burial cloth of Jesus^(as), the ointment of Jesus^(as), and the migration of Jesus^(as).

Among his published and unpublished works are: “The History of the Holy Prophet^(sa): He Was An Embodiment of the Quran”. It has three parts; one of these is titled, “The Beautiful Sayings of Our Beloved Prophet^(sa)”. Similarly, a small booklet titled “365 Days” for daily post-prayer lecture selections. Then another book is “From Palestine to Kashmir”. He gathered research on the life of the Holy Prophet^(sa) compiled from the writings of the Promised Messiah^(as), which is currently unpublished. He wrote on selected topics from Sahih Bukhari regarding tarbiyat [moral reformation]. Similarly, when the old Pope raised an allegation, he also refuted it.

At the foundation-laying ceremony of the Basharat Mosque in Spain, the cornerstone on which the Hazrat Khalifatul Masih III^(rh) prayed was held by the Respected Mir Sahib. Likewise, at the inauguration of the Basharat Mosque in Spain, he and his wife were granted the opportunity to serve, which was also mentioned by the Hazrat Khalifatul Masih IV^(rh). (Khutbat-e-Tahir, Vol. 1, 10 September 1982, p. 139)

In 1955, at the opening session of the Jalsa Salana [annual convention], the Hazrat Khalifatul Masih II^(ra) announced eight nikahs. One of them was of Mir Mahmood Ahmad Sahib, whose marriage was settled with Hazrat Khalifatul Masih II’s^(ra) daughter Amatul Mateen Sahiba. Hazrat Khalifatul Masih II^(ra) said that usually, nikahs were held on 29 December, but these nikahs had some exceptions. One of them was that one Nikah was of his own daughter Amatul Mateen, which was settled with Syed Mir Mahmood Ahmad, son of Mir Muhammad Ishaq Sahib^(ra). He then gave more details and also stated that, “Mahmood Ahmad is currently studying BA in London, and if Allah the Almighty keeps all well, it is planned that he will return in May next year.

I have left all three of my children behind in London (he mentioned who these three sons are and then stated their names) Mahmood Ahmad, who is my son-in-law, Dawood Ahmad, who is my son-in-law, (referring to Syed Mir Dawood Ahmad Sahib) and Tahir Ahmad (i.e., Hazrat Khalifatul Masih IV^(rh)) who is the son of the late Umme Tahir Sahiba^(rh). I have left them there, so that they may acquire education and serve the Jamaat in the future. They’ve been instructed to acquire excellence in the English language.” Then, he explained, “Once they’ve acquired a high standard of English and since all three of them are also Maulvi Fazil [trained in Islamic studies] and their knowledge of Arabic is already excellent, if their English also becomes strong, they’ll be able to translate the Holy Quran and books of the Promised Messiah^(as), thereby proving instrumental in the propagation of the movement.”

Then, he explained, “The Review of Religions also needs to have a capable and worthy editor; for this reason, I have left my children there. Even though in this state of sickness and weakness, leaving my children there and incurring the expenses of three sons to study like this – two sons-in-law and one son – is difficult, yet I considered the difficulty of the movement to be greater in importance than my personal difficulty. (Khutbat-e-Mahmud, Vol. 3, 26 December 1955, pp. 672-674)

Hazrat Musleh-e-Maud^(ra) always bore in mind the need to make every sacrifice for the sake of the Jamaat, and he made every kind of sacrifice to this end – his wealth, time, and children too.

In 1982, Hazrat Khalifatul Masih III^(rh) led the nikah of Mir Nasir Sahib’s eldest son. In it, he mentioned Syed Mir Mahmood Ahmad Sahib in reference to Mir Muhammad Ishaq Sahib’s^(ra) progeny. Thus, he said, “God Almighty accepted his prayers (meaning Mir Muhammad Ishaq Sahib^(ra)’s prayers) and, seeing his love for God Almighty (i.e., Mir Muhammad Ishaq Sahib’s^(ra) love for God Almighty), God enabled all three of his children to devote their lives to faith. All three of his sons possess different personalities, just as every person is different from one another. However, in this (Hazrat Khalifatul Masih III^(rh) goes on to say), “as far as I have reflected, all three possessed one thing in common: whatever God Almighty provided for them, however much He granted them – not only should one remain content, but should be happy with it (not just be satisfied with what they have but truly happy).” He went on to say, “Syed Mir Daud Ahmad Sahib was his own person, yet he possessed this quality. Mir Masud Ahmad has now been in Denmark for quite some time preaching the message, and he, too, has his own personality, yet he possesses this quality as well. And their younger brother Mir Mahmood Ahmad, whose son’s nikah I’m about to announce, also possesses his own manner of being a life devotee, yet all three embody this common spirit of living happily and being content with whatever they are given by the community without making extra demands.” He further stated that “their father’s quality of contentment has been inherited by the family. God Almighty has blessed the progeny of our respected maternal uncle (referring to Mir Muhammad Ishaq Sahib^(ra)) – with a special grace. To this end, the excellent example that was set for the community as they served the community with smiling and content faces no matter what the situation, and constantly proved to be grateful servants of God Almighty who spent their days always singing the praises of God.” (Khutbah-e-Nikah, 10 May 1982, Khutbat-e-Nasir, Vol. 10, pp. 728-729)

At the end, he offered a prayer for them, that God Almighty grants their future progeny the grace of achieving these standards.

He was also well-versed in poetry. He knew the poetry of the Promised Messiah^(as) and that of Hazrat Musleh-e-Maud^(ra), but he also wrote some poems of his own.

Then, on one occasion, he advised such young men as have the desire to study in Jamia Ahmadiyya but who have not yet gained admission; he presented a code of conduct, which is a very good code of conduct and which missionaries should bear in mind. In fact, everyone who wishes to join Jamia or who has entered Jamia should bear it in mind.

The first thing in this code of conduct was for them to wake up at 3 am every morning for prayers – which, according to Pakistan’s time, is the time for Tahajjud prayer – and to go and offer all five daily prayers in congregation at the mosque each day. And he advised those living in Rabwah to offer at least one prayer in Masjid Mubarak. Then, he advised that they should pray every day for earning the pleasure of God Almighty, and to develop love for the Holy Prophet Muhammad^(sa), love for the Promised Messiah^(as) and the love for Khilafat. The fifth point was to make the remembrance of Allah, sending salutations upon the Holy Prophet^(sa) and seeking forgiveness of Allah a defining habit. The sixth point was to regularly write letters filled with expressions of love and fidelity to Khalifatul Masih and request his prayers. The seventh point was to fulfil the responsibilities they currently have in the very best way possible.

The eighth point was to serve their parents, and if they lived far away, to keep them in their prayers. The ninth point was to learn the Holy Quran with word-by-word and running [idiomatic] translation. The tenth point was to ensure that they read the entirety of the books written by the Promised Messiah^(as) at least three times. The eleventh point was to ensure that they read Al Fazl and one other newspaper every single day, and to engage in one task that serves God’s creation every day.

His son, Syed Ghulam Ahmad Farrukh, writes regarding him, “I present a few reflections which illustrate the profound love my father bore for Allah the Almighty – a love that found its expression in his prayers and remembrance of God.”

I myself witnessed the manner in which he offered his prayers in the mosque. He would pray in a corner with such deep humility and fervency. As for his prayers at home, we can only imagine [how spiritually elevated they must have been]. However, even in public, he would be overcome with a very deeply emotional state.

“There existed such a bond between him and his Lord which was so natural and free of any pretentiousness – one which he did not openly display, yet at times it would manifest itself inadvertently, and people would perceive it on their own. For instance, I observed in my father’s notebook that the word ‘Allah’ would appear written every day. Upon closer observation, I discovered that whenever he refilled his pen with ink, the very first word he would write was ‘Allah.’ Thus, on certain pages or in his diaries, one would find the word ‘Allah’ inscribed repeatedly across several lines.

In his final years, he had written a phrase on the wall of his room: ‘O my Allah, Ti Amo.’ I asked him what it meant. He replied, ‘“Ti Amo” is an Italian expression meaning “I love You.”’ (He had written it for Allah the Almighty.)

He also composed a poem in praise of God, one couplet of which reads:

“May I ever be granted, may I forever behold

Thy Countenance Divine, Thy Words Sublime.”

During an illness, when he had to undergo an operation for appendicitis, he heard the words “Assalamu Alaikum” – and he recovered soon thereafter. His philosophy of worship and prayer was deeply rooted in his relationship with Allah the Almighty. The two were inseparable.

He would often describe his method of supplication during Tahajjud, explaining that he would begin with prayers of praise of Allah and for him to establish a bond with Him. On one occasion, he shared that every day during Tahajjud, he recited verses from a poem composed by his paternal uncle, Hazrat Dr Syed Mir Muhammad Ismail Sahib^(ra), titled ‘Tum’ (i.e., Thou). The opening verse of this poem reads:

“Thou art the cure for the anguish of my heart, O Beloved,

Thou art our purpose, and we are Thine.”

He also explained the manner in which he offered his supplication during Tahajjud, which I will briefly summarise here. (His son recounts) that after offering praise to Allah and invoking Durood Sharif, he would pray first for the Promised Messiah^(as), his family, and the Khulafa. Thereafter, he would specifically mention Hazrat Musleh-e-Maud^(ra) and his progeny. Following this, he would begin with his own grandfather, Hazrat Mir Nasir Nawab Sahib^(ra), and gradually proceed downwards through each generation. Among his children, he would always begin praying first for his daughter, and then for his sons.

He regarded supplication as the true means of fulfilling the rights owed to fellow human beings (Huquq-ul-Ibad). His love for Khilafat was deeply evident, yet above all else, his heart overflowed with love for the Holy Prophet^(sa). He strove diligently to follow the blessed example of the Holy Prophet^(sa), and this was evident even in the smallest of matters.”

His son relates an incident: “On one or two occasions, it so happened that my father was seated on an uncomfortable chair while I sat on a more comfortable one. I stood up and offered him my chair, but he declined to sit on it, saying, ‘The Holy Prophet^(sa) has forbidden one from having another person vacate their place for oneself.’ He added, ‘You may be my son, but this would go against the sunnah of the Holy Prophet^(sa), and therefore, I cannot sit there.’

“Similarly, he would make a conscious effort to be the first to offer greetings of peace while passing others. On Fridays, after the Friday Prayer and again following the ‘Asr Prayer, he would remain engaged in supplication. He disliked being interrupted during these times, explaining that the Holy Prophet^(sa) had stated that these were moments of the acceptance of prayer. His children knew to avoid disturbing him at such times.

“On the days marking the birth and passing of the Holy Prophet^(sa), as well as those of the Promised Messiah^(as), he would especially exhort the recitation of Durood Sharif, and he himself would frequently repeat:

سُبْحَانَ اللّٰہِ وَبِحَمْدِہٖ سُبْحَانَ اللّٰہِ الْعَظِیْمِ اَللّٰھُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَّاٰلِ مُحَمَّد

“[‘Holy is Allah with His praise, Holy is Allah the Great. O Allah, bless Muhammad^(sa) and the people of Muhammad^(sa).’]”

His son further relates, “Once, when I visited Qadian, he handed me a written prayer and instructed: ‘Recite this prayer once on my behalf in each room of Darul-Masih, and also pray at the blessed grave of the Promised Messiah^(as).’”

In 1990, a legal case was filed against him concerning remarks made during a session of Majlis-e-Shura. Though the charge was under Section 298-C, the judge accused him of disrespecting the Holy Prophet^(sa) and his Companions during his speech. He firmly refuted this allegation before the judge and later expressed the deep anguish to me that he had felt at such a false accusation. The judge claimed, “Mir Mahmood Ahmad used derogatory words for the Holy Prophet and his Companions.” To this, Mir Mahmood Ahmad Sahib declared in court:

“This is a baseless accusation – a lie, a lie, a lie. I hold the Holy Prophet^(sa) and his Companions in the highest regard from the depths of my heart and profess absolute faith in his prophethood. I am a Syed, from the noble lineage of the Prophet, and I invoke the curse of Allah upon one who lies.’ (He courageously stated that this before the judge.)

“During the final days of his illness, he would increasingly occupy himself with the recitation of Durood Sharif and would repeatedly say:

“‘I am a humble servant of Hazrat Muhammad Mustafa^(sa).’”

His love for the Promised Messiah^(as) was likewise unique and profound. His son recounts: “I remember in 1989, The Daily Al Fazl Rabwah conducted interviews with senior members of the Jamaat during the centenary celebrations. In the interview, he only said: ‘The greatest miracle of the Promised Messiah^(as) is that he reconnected mankind with the Living God,’ or similar words to this effect.

“Even during periods of illness, he would at times be unable to visit Qadian despite making preparations. Plans would be cancelled. Yet, until his final days, he cherished a deep longing to visit Qadian and to present himself at the blessed grave of the Promised Messiah^(as). Despite his physical difficulties, he would undertake the journey.

“Concerning his daily routine, it is written that the study of the Holy Quran, Sahih al-Bukhari, and Ruhani Khazain formed a regular part of his life. He would strongly urge us to adopt the habit as well. He advised every visitor similarly. When he was imprisoned in 1990 due to the legal case, he spent a night in detention in Chiniot. When I went to see him, he requested a bucket, a mug, and a copy of Barahin-e-Ahmadiyya. Mian Khurshid Ahmad Sahib, who was with him at the time, asked, ‘How will you manage to read such a difficult book in this cramped, hot cell?’ He replied, ‘It’s not difficult for me – I’ve read it five times before.’”

In the sweltering heat of a confined space, he endured much discomfort, even if it was just for a single day. Yet due to his refined and dignified nature, the hardship was significant. Even so, his foremost concern was to continue reading the writings of the Promised Messiah^(as).

He had a deep command of religious knowledge – not only of Islam, but also of Judaism, Christianity, and other religions. He was especially proficient in comparative religion. He did not like to just follow traditionalist form of jurisprudence; rather, he would often advise:

“Seek guidance from the Holy Quran, the sunnah of the Holy Prophet^(sa), authentic Hadith, and the religious knowledge imparted by the Promised Messiah^(as) and his Khulafa.”

He frequently studied secular disciplines, particularly scientific subjects and history, as well as books related to recreational activities like hiking. He had extensively read the works of both English and Urdu poets and had memorised the couplets of many poets. On his iPad, he would also listen to poetic recitations. He had a remarkable gift for languages; besides Urdu, Arabic, and English, he achieved considerable proficiency in Spanish, Italian, and Hebrew. He regularly watched Italian programmes on TV and his iPad, primarily because Hazrat Musleh-e-Maud^(ra) had once instructed him to learn Italian, indicating that he intended to send him to Italy. He often mentioned, “He instructed me to learn the language. I am still learning. That directive was never revoked, so it remains valid for me to this day, which is why I continue to act upon it.”

He offered financial sacrifices with extraordinary zeal. Whenever he received some inheritance or property shares, he promptly paid his due portion.

Mubashir Ayyaz Sahib, who is currently the principal of Jamia [in Rabwah], writes that Mir Sahib led an exceptionally innocent and pious life. Extremely refined yet humble and modest, he embodied exemplary contentment and trust in Allah. He was an ocean of knowledge and wisdom and indeed a distinguished scholar. All this is true. Besides being a scholar of considerable standing, he was also a commentator of the Quran and a Hadith scholar. He holds the distinctive honour in the history of Jamaat-e-Ahmadiyya of being the first scholar to translate not only the Holy Quran but also the entire Sihah Sitta [six authentic books of Hadith] into Urdu. Mir Sahib’s life was one of devotion; his guiding principle was constant work. The concept of “vacation” did not exist in Mir Sahib’s dictionary. Unquestionably, Mir Sahib had an exceptionally deep bond with Khilafat and, through his own actions, demonstrated profound obedience and love for Khilafat. Through his conduct, he showed us the true meaning of respecting Khilafat.”

Once, he also became unwell. He would ride his bicycle to Jamia on time. He would arrive promptly at 7:20 am when Jamia would commence for the day. Due to being unwell, he fell from his bicycle a few times. I told him that he should instead come at 10 am. He took this as an instruction and strictly adhered to it, arriving at his office at 10 am. Mubashir Sahib recalls that one day, Mir Sahib was pacing in the veranda before 10 am, and upon being asked why he had not entered, he replied, “It is not yet 10 o’clock, and the Khalifa of the Time instructed me to arrive at the office precisely at 10 am. Therefore, I will enter exactly at 10 am.” Such was his exemplary obedience, setting a model for both superiors and subordinates.

Tanvir Nasir Sahib, a missionary in Qadian, mentions a cherished memory of Mir Sahib. He recalls sitting in Masjid Mubarak in Qadian, where he observed Mir Sahib pacing in the front row of the mosque. Seeing him pacing and supplicating was something that he found profoundly inspiring and pleasing. Gathering courage, he eventually asked Mir Sahib why he paced in the first row. Mir Sahib explained, “I once saw Hazrat Musleh-e-Maud^(ra) pacing here, and I am merely following his footsteps.” His love for Hazrat Musleh-e-Maud^(ra) was profoundly remarkable.

Feroz Alam Sahib writes that Mir Sahib became principal during his second or third year at Jamia. “It was our good fortune,” he states, “as Mir Sahib greatly influenced us not just academically, but significantly more through his exemplary character and actions as a scholar. I tried my best to attend his lessons, listen to them and act upon them. He taught us comparative religions and frequently explained the arguments presented by the Promised Messiah^(as) in his writings.”

He remembers a specific instance during a lesson on the miracles of Jesus^(as) when Mir Sahib rhetorically asked if miracles still occurred today, then shared his personal experience: During the days of Jalsa, while on duty, there was once an unexpected influx of guests and insufficient food. As they began distributing the limited food, Allah the Almighty granted abundant blessings, and everyone ate sufficiently, feeling no shortage.

His grandson, Hashir Ahmad, a missionary himself, writes that Mir Sahib profoundly loved Allah the Almighty, leaving a lasting impression of divine affection on everyone, young and old alike. He was meticulous in observing Tahajjud and regular prayers. Now that he is also a missionary, he too should follow in the footsteps of his grandfather. Mir Sahib had an extraordinary love for the Quran, a love he had never witnessed before. He used to have long recitations. Hashir recalls staying with him as a child, when Mir Sahib would wake him for Fajr prayers, after completing his own Tahajjud, he would engage in lengthy, heartfelt recitations of the Quran, and this deeply impacted him. When Hashir joined Jamia in Canada, Mir Sahib eagerly enquired whether the Quran translation was taught separately or together with commentary, expressing happiness upon learning they were taught separately. He was concerned that people usually learn the commentary but fail to learn the translation.

Regarding Mir Sahib’s profound love for the Promised Messiah^(as), Hashir says that he was deeply devoted to studying Ruhani Khazain. He frequently stated, “I’ve read the Promised Messiah’s^(as) books numerous times, yet each reading reveals new insights.” He also said, “If you read Ruhani Khazain, you will understand the Quran, Hadith and Islamic history. Once, he personally mentioned to me that he had read all the books of the Promised Messiah^(as) at least three times, and some books even more than three times.”

Despite his immense scholarship, he maintained extreme humility and never sought to publicise his knowledge.

He would listen intently to the Friday sermons. [Hashir recounts,] “On one occasion, when the electricity in Rabwah went out (a common occurrence in Pakistan), causing the TV to shut down during a sermon. I was young at the time. As I was about to leave, he instructed me to stay, advising patience, and said, ‘You never know when the power will return, and the Khalifa’s sermon resumes, lest you miss his words.’ He would not tolerate such a thing. Instead, he said to sit and supplicate in the meantime, for there is great blessings in that.”

On one occasion, I was delivering an address and he did not receive information about it, causing him to miss it. When he tuned into MTA, the address had already concluded. He asked a youth to play it on his iPad for him, and although it was playing in a different language, he continued to listen to it. [Hashir says], “When I arrived, I played it for him in Urdu and he became very happy and grateful, saying that I had done a huge favour for him.” He also expressed gratitude to the children.

Amer Safir Sahib, Editor of The Review of Religions, narrates an extraordinary example of Mir Sahib’s obedience to Khilafat. Amer Sahib recalls contacting Mir Sahib – in fact, I myself had instructed Amer Sahib to ask certain scholars to write for the magazine, and I had mentioned a few names, including that of Mir Mahmood Ahmad Sahib. Amer Sahib says, “Upon inquiring, I learned that he was in Pakistan at the time. I asked his relatives to see if he would be sleeping at the time, as it was around 10 or 11 pm, to which they said no. Thus, I called him, and his wife answered. She said he was sleeping, but during this course, Mir Sahib woke up from the sound of the phone and the conversation. When he answered, I conveyed that Hazrat Khalifatul Masih had instructed him to write an article for The Review of Religions on a particular subject. He said that he did not understand clearly, but that he would respond in the morning.” By the following morning, Mir Sahib promptly wrote and submitted a 15-page article to Amer Safir, noting, “A young man called last night conveying Khalifatul Masih’s instruction to write an article. I have written and am sending 15 pages as the first part immediately. I will continue sending more.” Such was his exceptional obedience. Similarly, regarding punctuality, as previously noted, he refused to enter the office before the designated time of 10 am, strictly adhering to instructions.

He would also take part every year in the programme that they would hold regarding the Shroud of Jesus^(as) during the exhibition here at Jalsa, and he would present the topic entirely in light of the Promised Messiah’s^(as) teachings.

Amer Safir writes that he used to say that when missionaries study an academic subject, they do not take the actual or the Jamaat’s views and instead focus more on worldly sources. However, his practice was that first and foremost, he would fully understand the writings and views of the Promised Messiah^(as), after which he would look at the non-Jamaat or secular views, rather than doing the opposite. He says that Mir Sahib would confidently present the Promised Messiah’s^(as) views before the leading experts on the Shroud.

He [Amer Safir] mentions an incident that The Review of Religions had done a great deal of research on the topic of the incident of Jesus^(as) surviving the cross from different angles and perspectives, and strove to strengthen the Jamaat view by presenting all the scientific, historic and ideological views about the Shroud. Conversely, Mir Sahib’s strategy was different. His view was that the Promised Messiah^(as) has emphasised the Ointment of Jesus^(as) and he said that the Promised Messiah’s^(as) points should be made the primary basis and all other aspects should be considered additional. He constantly presented this perspective and said that the Ointment of Jesus^(as) was the key to understanding the crucifixion. Although the Review team’s efforts solidified the Jamaat’s moral standing and established good connections with experts, they were not successful in having a decisive academic impact. However, he says that Mir Sahib’s approach ultimately showed results. The most renowned expert and photographer of the Shroud at that time, Barrie Schwartz, confessed that if we could prove our point through the Ointment of Jesus^(as), then he would have to accept that Jesus^(as) did truly survive the cross.

People have written countless incidents about him. There are more from his children, his progeny, other people, life devotees, missionaries, and it is difficult to mention them all. One thing which every missionary has written – many if not all – which is common, is that he would say to take the word “qabr” and act upon it. The explanation of “Qabr” he gave was qaaf for Quran, baa for Bukhari, the book of Hadith, and raa for Ruhani Khazain. He would say that if one gained expertise in these things, strove to act upon them, strove to learn from them, and strove to learn spirituality from them, then they would be successful in achieving their purpose. The word “qabr” [grave] itself is such that if one were to bear it in mind, then one remembers God Almighty. When one remembers God Almighty, they strive to tread with righteousness.

In any case, he was a great aide and helper of Khilafat. He was very loyal and implemented every word. He was sincere. He was a great helper, the likes of which are seldom found. He practised what he preached. At least I have not seen anyone else like him. May Allah the Almighty make it so – since there is no limit to His treasures – that there are more examples like him, and that Allah the Almighty continues to grant Khilafat-e-Ahmadiyya such loyal, sincere, and righteous helpers. May his children become the recipients of their father’s prayers and may Allah enable them to follow his deeds and advice.

The second mention, as I stated, is of an Ahmadi who recently passed away whilst held captive: Dr Tahir Mahmood Sahib of Karachi, son of Ghulam Rasul Sahib.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He was 71 years old at the time of his demise. According to the details, the late Dr Tahir Mahmood Sahib, local president of the Jamaat in Malir Colony, Karachi along with two others, Ijaz Hussain Sahib and Ayyaz Hussain Sahib had charges laid against them by the police and were arrested for the way their mosque in Malir Colony, Karachi was built and for the Friday prayers being offered there. He was granted bail before being imprisoned; however, his bail was later revoked, and they were imprisoned. During this time, when he was in court for his bail hearing, a mob of opponents and opposing lawyers attacked him and inflicted violence upon him. They threatened him with severe consequences; in fact, one police officer told the mob to shoot him. He also suffered brutality at the police station. He was being forced to speak ill of the Promised Messiah^(as) and the Khulafa; however, he remained resolute and showed steadfastness. Thereafter, he was sentenced and sent to jail. He remained in jail for two months. A few days before his demise, he began feeling unwell in jail due to a kidney infection. He was then taken to a hospital, but after a few days, he passed away.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

At the time of his demise, even in the hospital, he was kept in shackles. It is possible that his demise was a result of the cruelties he faced, which would have resulted in internal injuries. It is possible that this became the ultimate cause [for his death]. He endured the difficulties of imprisonment in this way, he was beaten in front of the court. All of these pieces of evidence point to the fact that he had attained the rank of martyrdom and he will be counted among the martyrs. He was a part of the Wasiyyat Scheme. He had the opportunity of serving as Local President, Secretary Da‘wat Ilallah, and in various capacities in the auxiliary organisations.

Ahmadiyyat entered his family through his uncle Hakeem Ahmad Din Sahib, who pledged allegiance and entered the fold of Ahmadiyyat through the efforts of Hazrat Maulvi Imam Din Sahib^(ra), a Companion of the Promised Messiah^(as) in 1920, during the time of Hazrat Khalifatul Maish II^(ra). Thereafter, his father also accepted Ahmadiyyat. He maintained the confidentiality of the poor and rendered them financial aid. He helped many poor girls get married. He also helped those who were in jail with him. While he was in jail, he would be asked during visits if he was facing any difficulty in jail. He would say there was no difficulty, as he was there to serve the faith and he was getting an opportunity for propagation. Even at that time, he fearlessly and bravely propagated the message.

On 17 January 1988, a case was filed against Tahir Mahmood Sahib at the Malir Colony, Karachi police station. The case was that the defendant claimed he had caused his younger brother to accept Ahmadiyyat. He was imprisoned at that time as well. This was the second time he had the honour of being imprisoned and he had to face opposition. He was also attacked three times; however, he had left his matter with God. He had seen in a dream that one assailant was in the grasp of Allah the Almighty, after which the person who was raising opposition was killed on account of some dispute of his. Under those circumstances, the other two went to the deceased’s home and sought forgiveness for what they had done, and he immediately forgave them and did not pursue any charges.

The deceased’s wife says that he treated her in an extraordinary manner and that he was devoted to the sake of the Jamaat. When he would return at night, she never complained nor would she stop him because she was content knowing that, because of her late husband’s conduct, Allah the Almighty was taking care of their needs from the unseen.

One of their children is a life devotee, serving as a missionary of the Jamaat. He writes that in 1980 [his father] had the opportunity of becoming a prisoner in the way of Allah, at which time the police inflicted brutalities upon him. Whenever someone would mention the brutalities and ask him to be careful, he would passionately say that having endured the brutality of the police, he had no fear or worry and that he called upon Allah without any fear [of people].

He is survived by his wife, respected Mubasharah Sahiba, a daughter and three sons. His son Munib Mahmood Sahib is a missionary in Pakistan. May Allah the Almighty grant mercy and forgiveness to the deceased, elevate his station and enable his children to follow in his footsteps. The funeral prayer will take place after the [Friday] prayer.