Friday Sermon
26 September 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
In the previous Friday sermon, the distribution of the spoils from the Battle of Hunain was being discussed. There are some further details in this regard. As was mentioned previously, when the Holy Prophetsa distributed the spoils of war and gave the soldiers their share, he distributed most of the Khums [a fifth of the spoils of war, reserved for Allah and His Messengersa] among the leaders of the Quraish and other Arab leaders with the intention of strengthening mutual relations. He gave some 100 camels, and to others he gave 50 camels. He gave so much of the spoils to others that some of the younger Ansar felt that due to their service and love for the Holy Prophetsa, they were more deserving [of the spoils] than others. As such, they started saying:
يَغْفِرُ اللّٰهُ لِرَسُوْلِ اللّٰهِ صلى اللّٰه عليه وسلم، يُعْطِیْ قُرَيْشًا وَيَدَعُنَا وَسُيُوْفُنَا تَقْطُرُ مِنْ دِمَآئِهِمْ
“May Allah forgive the Messengersa of Allah! He is blessing the Quraish but forgetting us, even though the blood of the enemies is dripping from our swords.” (Sahih al-Bukhari, Kitab Fardi l-khums, Hadith 3147; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 396; Dairah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 290) (These sentiments were brewing in their hearts.)
Similarly, someone from among them said: “When the circumstances are difficult and unfavourable, we are called, but the spoils of war are given to others?” (Sahih ibn Habban, Kitab as-sair, Hadith 4769, Dar-ul-Ma’rifah, Beirut, 2004, p. 1287)
When the Holy Prophetsa came to know of this, he called the leader of the Ansar, Hazrat Sa’d bin ‘Ubadahra. According to some, it was Hazrat Sa’dra, who informed the Holy Prophetsa of all of this. Upon this, the Holy Prophetsa asked him:
فَاَیْنَ اَنْتَ مِنْ ذٰلِکَ یَا سَعْد
“Sa’d, what is your opinion on this matter?” He replied: “O Messengersa of Allah! I am also just a member of my people.” In other words, this can also have an impact on me. Upon this, the Holy Prophetsa said to Sa’d: “Gather all the Ansar!” As such, all of them gathered in a tent. Some Muhajireen joined them as well. But the Holy Prophetsa said: “I have only called the Ansar!” So, the Muhajireen were sent away. Then the Holy Prophetsa addressed the Ansar and said: “O community of the Ansar! What is the matter that has reached me concerning you?” In response to this question of the Holy Prophetsa, the leading members of the Ansar said: “O Messengersa of Allah! None of our wise members made such comments. However, some emotional youths said, ‘May Allah forgive the Messengersa of Allah! You are blessing the Quraish but are depriving us of this, although the blood of these enemies is dripping from our swords.’”
The Holy Prophetsa then addressed the Ansar and mentioned the favours and blessings that were conferred upon the Ansar and said: “O Ansar! When I met you, did I not find you astray, and did Allah not guide you through me? You were a scattered and disjointed people and enemies of one another. However, Allah developed mutual love between you through me. You were poor and needy. However, Allah made you wealthy and affluent because of me.” In response to anything the Holy Prophetsa said, the Ansar would say:
اَللّٰہُ وَرَسُوْلُہٗ اَمَنُّ
“This is all a favour of Allah and His Messengersa.”
When the Holy Prophetsa heard this response of the Ansar, he said: “Why do you not respond to me?” They said, “O Messengersa of Allah, what should we say in reply?” The Holy Prophetsa said, “If you wish, you can say this to me, and you would be telling the truth and your statement would be correct, you can say, ‘O Messengersa of Allah, you came to us when you had been rejected, and people had denied you – but we believed in you. You were without helpers, and people had abandoned you – but we supported you. Others had driven you out of their city – but we gave you refuge. You were burdened with family responsibilities – and we shared your grief.’”
When the Holy Prophetsa said this, not a single Ansari spoke. All of them listened with their heads bowed, ashamed. The Holy Prophetsa then explained to the Ansar why he had dealt with the Quraish in that manner. He said, “You had already accepted Islam, and faith had become firmly rooted in your hearts. But most of the Quraish only recently accepted Islam at the time of the conquest of Mecca – indeed, many had not yet become truly committed to Islam. Compared to the early believers, these new Muslims were more in need of kindness and gifts so that Islam could settle firmly in their hearts. And the Quraish also deserved this generosity because they had lost so much in the many wars that were fought. Therefore, my purpose was to comfort them so that they may enter into the fold of Islam and faith with full conviction.”
The Holy Prophetsa then said, “Do you not like that people should return to their homes with sheep, goats, and camels – while you return with the Messengersa of Allah? By Allah, the blessing that you are taking back is far greater than what they are taking.”
The Holy Prophetsa said, “If people were to walk in one valley or mountain pass and the Ansar in another valley or mountain pass – I would choose to walk with the Ansar (i.e., I would go with the group of the Ansar). People are like my outer garment, but the Ansar are like my inner garment (i.e., the cloth that clings to the body).”
Then the Holy Prophetsa said, “O Ansar, after me you will see others being preferred over you, but you must remain patient until you meet me at the Fountain of Kauthar (i.e., we will meet on the Day of Resurrection); however, you will not be granted worldly rule.”
At the end, the Holy Prophetsa prayed for the Ansar, saying, “O Allah, have mercy on the Ansar, have mercy on the children of the Ansar, and have mercy on the future generations of the Ansar.” The narrator says that while the Holy Prophetsa was delivering this address, the Ansar continued to weep until their beards were wet with tears, and they kept repeating:
رَضِیْنَابِرَسُوْلِ اللّٰہِ قِسْمًاوَحَظًّا
“We are well-pleased with the share of the Messengersa of Allah, and we are fully satisfied with this.” (Sahih al-Bukhari, Kitab al-fard, Hadith 3147; Sahih al-Bukhari, Kitab al-maghazi, Hadith 4331; Musnad Ahmad bin Hanbal, Vol. 4, Alim-ul-Kutub, pp. 192-193; Al-Sirat Al-Nabwaiyyah Kama Jaa’at Fi Al-Ahadith Al-Sahiha, Vol. 4, Maktabatul Abikan, Riyadh, 2014, p. 81; (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 403; Dairah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 293-298)
Sometimes a word spoken in haste can have far-reaching consequences. Although it was only some of the younger Ansar who had shown displeasure at the division made by the Holy Prophetsa – not all – yet such words of discontent towards Allah and His Messengersa were so displeasing that the Ansar had to bear the consequences of that moment for the rest of time. Regarding this, Hazrat Musleh-e-Maudra states:
“When the Holy Prophetsa conquered Mecca, the people of Mecca came to him – their eyes were still fixed upon worldly things because faith had not yet been fully embedded within. After this, in one of the battles, some spoils of war came into the hands of the Muslims. The Holy Prophetsa distributed those spoils among those people.
“An Ansari youth, in a gathering, remarked: ‘Our swords are dripping with blood, yet the Holy Prophetsa has given the wealth to his relatives.’ When this came to the knowledge of the Holy Prophetsa, he summoned the elders of the Ansar and asked them about what he had heard. The Ansar began to weep and said, ‘This was said by some ignorant person.’
“The Holy Prophetsa replied, ‘No, O Ansar, you can say that we gave shelter to Muhammadsa when no one was willing to give him refuge, and when his own people expelled him from his city. Then, when he attained honour and victory, he distributed the wealth among his relatives.’
“At this, the Ansar cried out and said, ‘O Messengersa of Allah, we do not say such a thing.’ Then the Holy Prophetsa said, ‘You can also phrase it in another way – that the one whom Allah appointed for the guidance of the whole world was from Mecca, yet Allah brought him to Medina, and then with His own might and power, Allah opened Mecca for him.’
At that time, the people of Mecca thought that what was theirs would be given to them. The people of Mecca went away with sheep and goats, while the people of Medina returned to their city with the Messengersa of Allah.’
“Then the Holy Prophetsa said, ‘Indeed, these words were uttered by an ignorant person, but because of them, now you will not receive worldly rule. The reward for your services will be given to you only at the Fountain of Kauthar.’”
Hazrat Musleh-e-Maudra then states, “See for yourselves, history testifies that thirteen centuries have passed, and the fourteenth century is also passing (in fact, it has already passed). During this time, many nations have become kings through Islam, yet no Ansari has ever become a king. Thus, at times, a single statement of one person can bring loss to an entire people.” (Friday Sermon 4 December 1936, Khutbat-e-Mahmud, Vol. 17, p. 728)
Hazrat Musleh-e-Maudra related this incident in one of his sermons and advised the Jamaat, which is just as important for us today as it was at the time. He stated:
“Those who offer sacrifices with the intention of acquiring an office or to procure wealth, should certainly not come forward to render any sacrifice upon my call (i.e., in response to the call of the Khalifa of the time). In fact, only those individuals should hearken to this call who do it solely for the sake of God. I am weak and unwell and cannot repay anyone for their favour. Thus, I do not ask for myself; those who give in the way of God Almighty should do so, and God Almighty will, in turn, reward them for it. One ought to place one’s trust in God Almighty. If He so wills, He can grant its reward in this world, or He can grant it in the hereafter. In any case, the sacrifice of one who offers it with sincerity never goes to waste. No one can let the sacrifice of a believer go to waste. Therefore, those who truly sacrifice are always mindful of God and have no worldly motive. Thus, one should always offer sacrifices for the sake of God Almighty and so too should be the case when serving in any [Jamaat] office.” (Ibid., pp. 728-729)
It is only then that they will attain the true reward from God Almighty. After reaching a certain age, such a thought can enter into the minds of the members of the Jamaat that they now have enough experience and have served for a significant period of time and so they should be rewarded for this, which they are not being given. However, they should reflect on whether they only seek the reward in this world or whether they want to become the recipients of Allah the Almighty’s bounties. The Ansarullah Ijtema is commencing from today, and since at this age such thoughts can arise due to the experience they have gained, I would like to say to the Ansar members that if such a thought does enter one’s heart owing to their experience or service, then they should immediately shun it and strive to attain the pleasure of Allah the Almighty.
On this occasion, there is also mention of the impatience shown by the Bedouins. As the spoils were being distributed, some Bedouins also gathered around the Holy Prophetsa and asked to be given wealth. Because of the crowd that had formed, the Holy Prophet’ssa blessed cloak became stuck on a thorny bush, and there was some pushing and shoving. The Holy Prophetsa said, “At least return my cloak to me.” Then, the Holy Prophetsa pointed to the thorny trees and said, “If I had as many camels as there are thorns on this bush, I would have distributed them all amongst you. You would never find me to be a miser, a liar, or a coward.” The Holy Prophetsa did not scold the Bedouins for their misbehaviour, nor did he become upset; rather, he smiled and beautifully saw to their moral training while also granting them wealth. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 299)
Whilst mentioning this, Hazrat Musleh-e-Maudra states:
“After these battles, the wealth that was given up by the conquered enemies as ransom and the wealth that was left behind on the battlefields was gathered. As per tradition, the Holy Prophetsa would have distributed this among the Muslim army. However, on this occasion, rather than distributing the wealth among the Muslims, the Holy Prophetsa distributed it to the people of Mecca and those in its surrounding areas. Faith had not yet been established amongst those people, and many of them were still disbelievers. As for those who were Muslims, they had only recently accepted Islam, and it was entirely novel for them to see one nation distributing their wealth amongst another people. Rather than establishing virtue and righteousness in their hearts, this distribution of wealth increased the greed of some even more. They formed a crowd around the Holy Prophetsa and began pestering the Holy Prophetsa with demands for more. The crowd pushed the Holy Prophetsa up to a tree, while one person even took hold of the mantle draped upon the Holy Prophet’ssa shoulders and began twisting it, causing the Holy Prophetsa to have trouble breathing. The Holy Prophetsa said, ‘O people, had I possessed anything else, I would have given that to you as well. You will never find me to be miserly or cowardly.’ Then, the Holy Prophetsa went to his camel, plucked one of its hairs and raised it, saying, ‘O people, I do not require even this hair’s worth from your wealth, except the fifth, which is determined to be for the government according to the laws of Arabia. Even that fifth I do not spend on myself; rather, it is spent towards your needs. Remember, a dishonest person will be dishonoured before God on the Day of Judgement due to his dishonesty.’
“People say that the Holy Prophetsa desired to be a king. Is this the relationship between a king and his people? Would anyone have the capacity to push their king in such a manner or to wrap a cloth around his neck and strangle him? Who can set such an example other than the prophets of God? Despite distributing all the wealth amongst the poor, there were still some heartless individuals who did not consider the Holy Prophet’ssa distribution to be just.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 357-358)
Typically, the Holy Prophet’ssa distribution involved the Khums, or a fifth, being set aside, which the Holy Prophetsa would distribute or spend at his own discretion. He would distribute all the remaining wealth amongst those who participated in the battle with different portions for those on foot and horse riders. When it came to the distribution of the spoils from Hunain, the Ansar questioned or objected that the Holy Prophetsa did not give them anything and instead gave it to the others. This raises the question as to whether the Holy Prophetsa did not give anything to those who participated in the battle, or if he only gave them their due share and then distributed the rest of the wealth to others.
Our research team has shared their opinion on this and says, “We have studied the initial and reputable books on the life of the Holy Prophetsa; none have given a clear answer to this question. However, a study of books on history and the life of the Holy Prophetsa shows that the Holy Prophetsa gave all the participants their due shares in the form of either four camels or forty sheep, while the horse riders were given their share. There are also indications that the Holy Prophetsa gave people wealth out of the Khums for the purpose of establishing close bonds. However, it is also possible that the Holy Prophetsa did not give anyone a share from the spoils; in other words, they were not distributed according to the typical standards amongst the participants of the war, while all the wealth was distributed to others in order to foster close bonds. This is supported through various books on history and the life of the Holy Prophetsa.”
There is an excerpt of Hazrat Musleh-e-Maudra, which also gives a similar impression in relation to the aforementioned. He says:
“After these battles, the wealth that was given up by the conquered enemies as ransom and the wealth that was left behind in the battlefields (as was mentioned) was gathered. Traditionally, the Holy Prophetsa would have distributed this among the Muslim army. However, on this occasion, rather than distributing the wealth among the Muslims, the Holy Prophetsa distributed it to the people of Mecca and those in its surrounding areas.”
There are narrations recorded in the Ahadith that during the distribution of the spoils, a Bedouin went to the Holy Prophetsa and said, “O Muhammadsa, fulfil that which you have promised to me.” The Holy Prophetsa said, “Rejoice.” The Bedouin said, “You have told me to rejoice many times.” In other words, he would say this but not give him anything. His response was very displeasing to the Holy Prophetsa and he turned his blessed face away from him. Abu Musa Ash’arira and Bilalra were standing there; the Holy Prophetsa turned to them and said, “He has refused to accept the glad tidings. Now you should accept it.” Upon hearing this, both of them immediately said, “O Messengersa of Allah, we accept it.” Then, the Holy Prophetsa asked for a bowl of water, which he used to wash his hands and face. Then, the Holy Prophetsa gave the remaining water to Hazrat Abu Musara and Hazrat Bilalra and said, “You both should drink this water and pour it on your face and chest and rejoice.” Hence, they took the bowl and did exactly that.
At this instance, there was also a unique display of the sincerity of the noble wives of the Holy Prophetsa and an insight into seeking blessings from his blessed personage. It is recorded that the Mother of the Believers, Hazrat Umm Salamahra was in a nearby tent. It appears that this entire incident took place near Hazrat Umm Salamah’sra tent. From behind a veil, she said to the two Companions Hazrat Bilalra and Hazrat Abu Musara, “Save some water for you mother.” Hence, they also saved some water in the bowl for Hazrat Umm Salamahra. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4328; Dairah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 300)
It is narrated that a person went to the Holy Prophetsa and he saw a very large flock of sheep which was in a valley between two mountains. He said to the Holy Prophetsa, “Grant this to me.” Without any hesitation, the Holy Prophetsa granted it to him. He took the flock to his people and said, “O people, believe in Muhammadsa. He is so generous that he has no fear of poverty or hunger.” Historians have written that this incident is also from the same instance. This is also a narration from Hadith. (Sahih Muslim, Kitab al-fada’il, Hadith 2312; Dairah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 300)
In any case, there are more incidents which I will share in the future, insha-Allah.
At this time, I wish to mention some deceased members, and I shall also lead their funeral prayers [in absentia] after the Jumuah prayer.
The first mention is of respected Faheem-ud-Din Nasir Sahib, who was serving as a missionary of the Jamaat in Romania. He recently passed away at the age of 52.
اِنَّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رٰجِعُوْنَ
[Surely, to Allah we belong and to Him shall we return.]
By the grace of Allah, he was a musi. Ahmadyyat entered his family through his great-grandfather, Hazrat Mirza ‘Ilm Din Sahib, who had the honour of pledging allegiance to the Promised Messiahas by letter. Near Qadian, in the village of Lodhi Nangal, the Imam of the mosque, Noor Muhammad Sahib, returned after pledging allegiance to the Promised Messiahas and announced in his village: “The Imam Mahdi has come, and he is true; accept him.” Among those who then pledged allegiance by letter was Mirza ‘Ilm Din Sahib.
Faheem-ud-Din Nasir Sahib graduated from Jamia in June 1996. He was first appointed to various places within Pakistan, and later completed a specialisation in the commentary of the Quran. In 2006, he was sent to Romania, where he continued to serve until his demise.
His wife, Naseera Faheem, writes: “He was an exemplary husband, who could perceive my emotions and feelings without my uttering a word. He was a most caring father. The prominent aspects of his life included a strong bond with Allah the Almighty, trust in Him, worship, prayer, patience, perseverance, wisdom, tolerance, a passion for serving faith, a keen sense of responsibility, and punctuality in fulfilling his duties. He had a deep and loyal attachment to Khilafat. Before undertaking any personal or Jamaat work, he would write to the Khalifa for guidance, and he would train members of the Jamaat and his own children through his personal example. His manner of teaching was excellent. He was regular in offering prayers on time, and it was his constant habit to offer Tahajjud and voluntary prayers. Even in the intensity of illness, he remained mindful of his prayers. Towards the end, when his illness grew severe – he had developed cancer – even speech became difficult, yet he gestured for a notebook and wrote: ‘Worship and prayer before Allah the Almighty; in every hardship and trial, bow before His threshold.’ (He advised his wife and children that whatever may happen, never abandon the door of Allah). He always advised to turn to God alone; establish a living relationship with Him and befriend Him, for He will never leave you alone in difficulty.’”
He would never let any opportunity of preaching or introducing the Jamaat go to waste. He always carried literature and flyers which introduced the Jamaat with him. Even when visiting doctors at the hospital, he would convey the message of Islam to them and would express deep gratitude, saying, “I was able to preach to the doctors today as well.” He always had a smile on his face. He was extremely sociable and, by his nature, won over all who met him. On hearing of his passing, Romanian neighbours living near the mission house wept and expressed their deep grief.
Even during his illness, he continued to discharge his official duties. Two days before his demise – though his health was extremely weak, breathing was difficult, and eating and drinking were hard – he still wrote Jamaat letters and responded to urgent emails, even completing one final urgent reply. His ardent wish was that the Jamaat in Romania should grow strong, and he strove towards this with prudent strategies suited to the national circumstances. He would tell his children: “Your character and conduct should themselves become a means for propagating Islam.” He wished to complete the translation of the Holy Quran into Romanian; about one and a half parts had been completed, but other tasks prevented further progress. Likewise, he had begun translating the books of the Promised Messiahas.
Local Romanians of various professions who met him would say that his language is refined and literary – the sort that professors use at university. They would remark: “We have never seen a non-Romanian speak such beautiful and polished language.” He was very proficient in this language.
His mother, Safiyyah Begum, says that both his maternal grandparents were Companionsra of the Promised Messiahas. She adds, “He possessed excellent morals. (Everyone testifies to this). Allah the Almighty had blessed him with kindness, patience, and a passion to serve his faith. He was a most obedient son.” She relates a dream seen by his father before his birth: “He was carrying a child, and upon its forehead was a crescent moon and a star.” She says: “When he became a missionary, we realised that, insha-Allah, he would indeed shine one day.”
In 2006, he went to Romania and thus became the first missionary [of Romania]. He learnt the language to a very high standard, even earning a degree. He performed great services for the Jamaat, securing its registration, establishing the mission house, and never resting until he had completed the day’s tasks.
His brother, Rafi-ud-Din, says: “After matriculation, he himself chose Jamia without anyone saying anything to him. He fulfilled his life devotion in an excellent manner and in true spirit. He never took leave, except once, when our younger sister passed away.”
His son, Mirza Labeed, says: “When I was admitted into medical college, I faced difficulties and worried whether I would be able to complete my studies. He would call me daily to encourage me. He urged me to recite Durood Sharif, to wake for Tahajjud, to pray, and to work diligently. In this way, he gave me immense encouragement.”
His other son, Danish, says: “Anyone who has met him once, when they hear about his passing, they cry and say: ‘He was a very pious and God-fearing man, full of compassion.’”
The missionary from Latvia writes: “The deceased was hard-working, courteous, and cheerful. His humility, modesty, and simplicity endeared him to all. He had a pleasant nature and would always be smiling.”
In Romania, there were also students from other countries who had come for education. He showed them great affection and care. One such student of a medical college, Tasvir Javed, now a doctor, relates: “For the spiritual training of students, he would travel long hours by train or bus to universities and colleges where Ahmadi students studied. He was so careful with Jamaat’s funds that he even collected cardboard and other materials to build a podium himself, so as to save the Jamaat’s money.”
Even in the final stages of his severe illness, he persevered in offering prayers despite great difficulty. He was a man of great simplicity and humility, striving to instil these very qualities of nobility and modesty into his children as well.
Roman Shams from Romania relates
“The exams were extremely difficult, and I doubted whether I would be able to pass. Murabbi Sahib would reassure me, saying, ‘Do not worry. A week before the exam, I will explain certain key points to you in such a way that, God-willing, you will succeed.’” And he greatly benefited from that.
Adeel Adrian, a new convert from Romania, writes:
“I once took the deceased to the hospital. The very next day, he requested my assistance in a Jamaat-related task, which required us to travel to a nearby city. During our journey, we conversed on various subjects. At one point, Murabbi Sahib, in a moment of deep emotion, said to me, ‘If, God forbid, anything happens to me, I wish to be buried here – so that it may be remembered that I lived here, and by the grace of Allah, brought about a positive transformation in this place.’”
He further writes:
“Despite his worsening health, he would continue to work tirelessly on his laptop. He even wrote letters himself in an effort to continue his work. His concerns were always centred on the service of God’s religion and the welfare of others. Until his last breath, he never once thought of himself.”
He further relates:
“I witnessed Murabbi Sahib sacrificing his time and sleep for others. He was ever grateful for the opportunity to serve humanity. I never once heard him utter a single negative word about anyone. With deep emotion and tears, he would pray not only for his family but also for the members of our Jamaat in Romania.
He never took even a single day off, nor did he ever seek extra rest, saying that it was his duty to serve the Jamaat with the utmost of his capabilities – even if it meant sacrificing his health or sleep.
He placed his full trust in Allah the Almighty and would frequently encourage others to pray abundantly and to rely wholly upon Divine help.”
The new convert further relates:
“For me, Murabbi Sahib was not merely a missionary – he was like a father. He was an exceptional spiritual guide and a close friend.”
These are the qualities of a missionary that this new convert has described – it is such moral training and personal example which makes preaching and tarbiyat (moral and spiritual training) more effective and bear fruitful results. He laid down his life in a foreign land for the sake of faith – and in this sense, his rank is that of a martyr. Until his final breath, he remained loyal to his covenant of devotion – and fulfilled it in the most beautiful manner. I also saw that he always had a smile on his face.
Hazrat Musleh-e-Maudra once mentioned Maulvi Ubaidullah Sahib, who passed away while serving in the field in Mauritius. Whilst mentioning him, Hazrat Musleh-e-Maudra advised the Jamaat that such individuals attain the rank of martyrs and that the Jamaat should take lessons from their lives. (Friday Sermon 7 December 1923, Khutbat-e-Mahmud, Vol. 8, pp. 263-264)
Surely, the late Faheem Nasir Sahib embodied the same spirit – which serves as an example, particularly for life devotees.
May Allah the Almighty elevate his status and grant patience to his wife, children and mother.
The second mention is of respected Abdul Aleem Farooqi Sahib, son of Abdul Rasheed Farooqi Sahib of Canada, who passed away recently.
اِنَّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رٰجِعُوْنَ
[Surely, to Allah we belong and to Him shall we return.]
The deceased was a musi. His demise occurred when three armed individuals broke into his home while he was asleep in his room. His wife and three children were downstairs; his son was also in his room. The robbers took everyone’s phones. Upon hearing the noise, the deceased woke up. One of the assailants entered his room, and when the deceased tried to confront him, the attacker struck him with a baton on his nose and shoulder before fleeing.
As the deceased moved toward his son’s room, another intruder – standing near the staircase – fired two shots. One bullet struck near his heart and exited from the other side. He passed away on the spot.
اِنَّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رٰجِعُوْنَ
[Surely, to Allah we belong and to Him shall we return.]
The deceased was a great-grandson of two Companions of the Promised Messiahas – Hazrat Maulvi Qudratullah Sahib Sanorira and Hazrat Maulvi Muhammad Hussain Sahibra. He was a devout and active member of the Jamaat – regular in the five daily prayers and Tahajjud. He was passionate in preaching and had the opportunity to serve as Local Secretary for Tabligh in his local Jamaat. At the time of his passing, he was serving as the president of the local Jamaat.
He is survived by his wife, one son and three daughters.
Zakariyyah Khan Sahib, who is the missionary in charge and also his relative, writes: “He had a very pious disposition and was a helpful individual.”
His wife says that he was regular in offering the Tahajjud. He would perform the five daily prayers with full devotion and attention. He was a passionate preacher, and despite his personal engagements, he would remain occupied day and night in the work of the Jamaat. He would actively partake in financial sacrifices. He possessed a deep bond of loyalty with Khilafat.
His wife, Maryam Sahiba, has written that he was a good husband, from whom she learnt a great deal in life. He was very enthusiastic about Tabligh, and his passion for it was astonishing. He would always devise new plans for Tabligh and strive to implement them. She has also written about his bond with Khilafat. He treated his neighbours and the people of the locality with great kindness, and all admired him. He was cheerful and compassionate. At home, he would always offer prayers in congregation and would encourage his children to do the same.
His daughter, Uzma, states that he would show concern for the smallest matters and even for the greatest necessities. His time was spent either in his work or in Jamaat work. Yet, when he would retire for the night, he would visit our rooms and enquire about us, how our day had passed, and whether we had offered our prayers. He would also share about his own day, thus creating a friendly atmosphere with us.
His son, Kazeem, says that for them, their father was a role model, and he states, “I will, insha-Allah, strive to follow in his footsteps. We would go out every Sunday for Tabligh, and wherever there was an opportunity, we would set up Tabligh stalls. He also helped me memorise the Holy Quran.”
He was the nephew of Shajar Farooqi Sahib, who resides here; he has also written the same and mentioned all these qualities. He states, “he was a pure-hearted individual with a noble disposition and possessed excellent morals. Allah the Almighty also enabled him to perform ‘Umrah, and there too people remarked that his devotion and focus in worship were most praiseworthy. He was always concerned for the upbringing of his daughters. When one daughter was fifteen years old, he asked me whether he should buy her a phone or not, and when I gave him guidance, he acted according to it. He would examine every matter with careful attention. Apart from obligatory chandas, he would generously make sacrifices in other financial initiatives as well. He would also send large sums to Pakistan to help the poor.”
His mother states: “My son was a devotee of the Jamaat and had immense love for Khilafat. In every matter, he gave precedence to truth. He treated young and old alike with love. He had a great passion for Tabligh and would go out every Sunday for this purpose. He was regular in Tahajjud and was ever ready to help others. He was so eager for congregational prayers that sometimes he would call me from his work and say, ‘If you have not yet offered your prayer, then wait for me; I am coming, and we shall offer it together.’”
May Allah the Almighty grant him forgiveness and mercy. May He bestow patience upon his mother, wife, and children. May his children follow his righteous example and fulfil his pious wishes.
(Official Urdu transcript published in the Daily Al Fazl International, 17 October 2025, pp. 2-6. Translated by The Review of Religions.)