29 October 2021
Men of Excellence: Hazrat Umarra ibn al-Khattab
After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Hazrat Umarra was among those to whom the Holy Prophetsa gave the glad tidings of Paradise. Hazrat Abu Musara relates:
“I was with the Holy Prophetsa in one of the orchards in Medina. During this time, an individual approached and asked for the gate to be opened. The Holy Prophetsa told me to open the gate for him and to give him the glad tidings of Paradise. I opened the gate for this individual and saw that it was Hazrat Abu Bakrra. I gave him the glad tidings, which the Holy Prophetsa told me to convey to him. Hazrat Abu Bakrra said ‘Alhamdulillah’ [All praise belongs to Allah] in reply.
“Then, another individual approached and asked for the gate to be opened. The Holy Prophetsa again told me to open the gate for him and to give him the glad tidings of Paradise. I opened the gate for this individual and saw that it was Hazrat Umarra. I conveyed to him what the Holy Prophetsa had said and he replied, ‘Alhamdulillah.’
“Following this, another individual came and asked for the gate to be opened. The Holy Prophetsa told me to open the gate for him and to give him the glad tidings of Paradise as well, despite the hardship that would befall him. [I opened the gate for him] and saw that it was Hazrat Uthmanra. I conveyed to him what the Holy Prophetsa had said and he too said ‘Alhamdulillah’ in response and added, ‘We can only seek help from Allah in order to be safeguarded from the hardships.’” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabisa, Bab Manaqib Umarra bin al-Khattab, Hadith 3693)
Hazrat Abdur Rahmanra bin Auf relates that the Holy Prophetsa said, “Abu Bakr shall enter Paradise, Umar shall enter Paradise, Uthman shall enter Paradise” – the Holy Prophetsa said this in relation to ten individuals – “Ali shall enter Paradise, Talha shall enter Paradise, Zubair shall enter Paradise, Abdur Rahman bin Auf shall enter Paradise, Saad bin Abi Waqas shall enter Paradise, Saeed bin Zaid shall enter Paradise and Abu Ubaidah bin al-Jarrah shall enter Paradise.” (Sunan al-Tirmidhi, Kitab al-Manaqib, Manaqib Abd al-Rahman bin Auf, Hadith 3747)
Hazrat Abu Hurairahra has related that they were once in the company of the Holy Prophetsa and the Holy Prophetsa said, “I was asleep and saw myself in Paradise. There, I saw a lady performing ablution near a palace. I asked who this palace belonged to. People replied that it belonged to Umar bin al-Khattab. I was considerate of his feelings and thus returned.” Hazrat Umarra was sitting there as well and when he heard this, he started to cry and submitted, “O Prophetsa of Allah! Would I ever feel jealousy towards you in any way? Why did you return from there, you should have granted me your blessings.” (Sahih al-Bukhari, Kitab Bad‘ al-Khalq, Bab ma Ja‘a fi Sifat al-Jannah wa annaha Makhluq, Hadith 3242)
Hazrat Abu Saeed Khudrira relates that the Holy Prophetsa said:
“If anyone from among the illiyyeen [those who dwell in the highest ranks of Paradise] would cast their glance upon the people of Paradise, then Paradise would become illumined owing to their countenance, as if it were a glowing star. Hazrat Abu Bakr and Hazrat Umar are among them as well and how excellent are both these individuals!” (Sunan Abi Dawud, Kitab al-Huruf al-Qira‘at, Hadith 3987)
Hazrat Abdullahra bin Mas‘ud relates that the Holy Prophetsa said:
“One of the dwellers of Paradise is approaching you.” And we saw that it was Hazrat Abu Bakrra that was coming. The Holy Prophetsa again said, “One of the dwellers of Paradise is approaching you.” And we saw that Hazrat Umarra was coming. (Sunan al-Tirmidhi, Kitab al-Manaqib, Bab Akhbaruh ‘an Rajul min Ahl al-Jannah fa Atla’a Umarra, Hadith 3694)
Similarly, it is related by Hazrat Anasra that the Hoy Prophetsa once stated in relation to Hazrat Abu Bakrra and Hazrat Umarra, “Abu Bakr and Umar are the chiefs of the first ones and the last ones amongst the chiefs of the elders of Paradise, with the exception of the Prophets and Messengers.” (Sunan al-Tirmidhi, Kitab al-Manaqib, bab Iqtadu bi alladhina min Ba’di, Hadith 3664)
Hazrat Abu Hurairahra relates that the Holy Prophetsa said, “Umar bin al-Khattab is like a lamp for the people of Paradise.” (Imam Isfahani, Hulyat al-Awliya, Vol. 6, Riwayah 8950 [Maktabat al-Iman al-Mansurah, 2007], p. 309)
Another narration of the Holy Prophetsa, with regard to the status of Hazrat Umarra, is as follows. Hazrat Uqbah bin Amirra relates that the Holy Prophetsa said, “If there were to be a prophet after me, it would most certainly be Umar bin al-Khattab” (Sunan al-Tirmidhi, Kitab al-Manaqib, Bab Law Kana Nabiyy Ba’di la Kana Umarra, Hadith 3686). That is, if there were to be a prophet immediately after the Holy Prophetsa [it would have been Hazrat Umarra], otherwise the Holy Prophetsa has himself declared the Messiah and Mahdi to come as the “Prophet of Allah”. (Sahih Muslim, Kitab al-Fitan, Bab Dhikr al-Dajjal wa Sifatih wa ma ma’ah, Hadith 7373)
With regard to the Holy Prophetsa calling Hazrat Umarra a muhaddath, Hazrat Aishara relates,“The Holy Prophetsa said that there were most certainly muhaddatheen in the previous nations and if there is a muhaddath in my nation then it is Umar bin al-Khattab.” (Sunan al-Tirmidhi, Kitab Fada‘il Ashab al-Nabisa, Bab Qad Kana Yakunu fi al-Umam Muhaddathun, Hadith 7693)
Hazrat Abu Hurairahra relates that the Holy Prophetsa stated:
“The nations before you had people among them who were muhaddath and if there is anyone to attain this rank in my ummah, it is Umar.”
Muhaddath are those who are recipients of frequent divine discourse and visions. The Holy Prophetsa then stated:
“Among the Bani Israel who came before you, there were individuals with whom Allah spoke, even though they were not prophets. If there is someone like this among my ummah, it is Umar.” (Sahih Muslim, Kitab Fada‘il Ashab al-Nabisa, Bab Manaqib Umarra bin al-Khattab, Hadith 3689)
The Promised Messiahas states:
“God Almighty always uses metaphors and grants one the name of another based on the similarity they possess in their nature, attributes and faculties. Those in the sight of God Almighty who possess the heart of Abrahamas, will be deemed as Abraham in the sight of God Almighty. Those who possess the heart of Umar Farooqra will be deemed as Umar Farooqra in the sight of God Almighty.
“Do you not read the hadith that ‘if there is any muhaddath in this ummah with whom Allah the Almighty speaks, it is Umar’? Does this hadith mean that there will be no muhaddath after Hazrat Umarra? Certainly not. In fact, this hadith means that when the need for a muhaddath arises, then one who possesses a similar spiritual condition to that of Umarra will become the muhaddath.”
The Promised Messiahas states:
“This humble one once received a revelation:
فِيْكَ مَادَّةٌ فَارُوْقِيَّةٌ
(Fath-e-Islam [The Victory of Islam], Ruhani Khazain, Vol. 3, p. 11, Footnote)
The full revelation is:
أَنْتَ مُحَدَّثُ اللّٰهِ، فِيْكَ مَادَّةٌ فَارُوْقِيَّةٌ
That is, ‘You are a muhaddath [recipient of divine discourse] of Allah.’ You have the quality of distinguishing between the truth and falsehood.” (Tadhkirah, p. 82, Fourth Edition)
As I have mentioned in previous sermons, Hazrat Umarra was the one who gave the suggestion to safeguard and compile the Holy Quran. I shall also mention it here.
With regard to when 70 huffaz [those who committed the Holy Quran to memory] were martyred in the battle of Yamamah during the Khilafat of Hazrat Abu Bakrra, Hazrat Zaidra bin Thabit Ansari relates:
“When 70 huffaz were martyred at Yamamah, Hazrat Abu Bakrra called me and Hazrat Umarra was also there with him at the time. Hazrat Abu Bakrra stated, ‘Umarra has come to me saying that many people have been martyred in the Battle of Yamamah, and he fears that more qaris [reciters] of the Quran may die in future battles, and thus many parts of the Holy Quran may be lost, unless you compile the Holy Quran into one form. My advice would therefore be to compile it all into one place.’ Hazrat Umar’sra suggestion was to gather all [the parchments] of the Holy Quran in one place. Hazrat Abu Bakrra then stated, ‘How can I do something that the Holy Prophetsa never did?’ Hazrat Umarra replied, ‘By Allah, this would be a great service on your part.’ Hazrat Abu Bakrra then said, ‘Umarra has repeated this to me over and over until Allah the Almighty has opened up my heart to it, and so now I too deem it appropriate what Umarra deems suitable.’” That is to say, it should be compiled.
Hazrat Zaidra bin Thabit then began compiling it. (Sahih al-Bukhari, Kitab al-Tafsir, Bab Qauluh Laqad Ja‘a fikum Rasul min Anfusikum, Hadith 4679)
As I have stated, these details have been mentioned previously as well.
Hazrat Musleh-e-Maudra has stated in relation to Hazrat Umar’sra memorisation of the Holy Quran:
“Abu Ubaidah relates, ‘The following Muhajireen companions of the Holy Prophetsa had memorised the Holy Quran: Abu Bakrra, Umarra, Uthmanra, Alira, Talhahra, Saadra, Ibn Mas‘udra, Huzayfara, Saalimra, Abu Hurairahra, Abdullahra bin Sa‘ib, Abdullah bin Umarra and Abdullah bin Abbasra.’” (Dibachah Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 429)
It is also stated that certain revelations that were received by the Holy Prophetsa were such that Hazrat Umar’sra personal view was in accordance with it. In the Sihah-e-Sittah [the six most authentic books of hadith], there is mention of three instances where Hazrat Umar’sra view on a matter corresponded [to the verse revealed]. If one looks at these various narrations of the Sihah-e-Sittah in conjunction, they add up to seven in total.
In one narration of Sahih al-Bukhari, it is mentioned that Hazrat Umarra stated, “On three occasions, my opinion was in accordance with the will of my Lord. Once, I said ‘O Messengersa of Allah, we should make the place of Abrahamas a place of worship,’ then the verse:
وَاتَّخِذُوْا مِنْ مَّقَامِ إِبۡرَاهِيمَ مُصَلًّي
‘And take ye the station of Abraham as a place of prayer,’ was revealed. And in relation to the [verse] regarding the observance of the veil for women, I said, ‘O Messengersa of Allah, I wish you ordered your wives to observe the purdah because among the men are virtuous as well as evil ones who speak to them.’ Following this, the verse regarding the observance of the veil was revealed. On one occasion, the wives of the Holy Prophetsa came together in order to seek a particular demand from the Holy Prophetsa, upon this I said to them”, i.e. the wives, among whom was his own daughter as well, “‘It may be if he divorced you all, that his Lord would grant him better wives in your place.’ Then the following verse was revealed:
عَسَىٰ رَبُّهُۥٓ إِن طَلَّقَكُنَّ أَن يُبۡدِلَهُۥٓ أَزۡوَٰجًا خَيۡرٗا مِّنْكُنَّ
‘It may be that if he divorce you, his Lord will give him instead wives better than you.’” (Sahih al-Bukhari, Kitab al-Salah, Bab ma Ja‘a fi al-Qiblah, Hadith 402)
There is a narration of Sahih Muslim in which Hazrat Ibn Umarra relates:
“Hazrat Umarra stated, ‘There were three occasions when my view on a matter was in accordance with the will of my lord. That is, the station of Abrahamas, the observance of the veil and in the case of the prisoners of Badr.’” (Sahih Muslim, Kitab Fada‘il Ashab al-Nabisa, Bab min Fada‘il Umarra, Hadith 6206)
However, the narration regarding the prisoners of Badr is incorrect, and Hazrat Musleh-e-Maudra has explained this at length.
Hazrat Mirza Bashir Ahmad Sahibra has also written about this whilst presenting various proofs and also various earlier scholars and commentators of the Holy Quran have written about it and proven that the narration regarding the punishments given to the prisoners of Badr is incorrect. I have also given details about this in a previous sermon.
There is mention in Sahih Muslim with regard to Hazrat Umar’sra view to not lead the funeral prayers of the hypocrites being in accordance with Quranic revelation. Hazrat Ibn Umarra narrates:
“When Abdullah bin Ubayy bin Sulool died, his son Abdullahra bin Abdillah went to the Holy Prophetsa and requested the Holy Prophetsa to grant him his upper garment as a burial cloth for his father. The Holy Prophetsa granted him the cloth. He then requested the Holy Prophetsa to lead his funeral prayer. The Holy Prophetsa went to lead the funeral prayer, upon which Hazrat Umarra stood up and held the cloth of the Holy Prophetsa, saying, ‘O Messengersa of Allah, you are about to lead his funeral prayer even though Allah the Almighty has forbidden you from doing so.’
“In response, the Holy Prophetsa said, ‘Allah the Almighty has given me the choice by saying:
ٱسۡتَغۡفِرۡ لَهُمۡ أَوۡ لَا تَسۡتَغۡفِرۡ لَهُمۡ
“‘“Ask thou forgiveness for them, or ask thou not forgiveness for them, even if thou ask forgiveness for them seventy times …” therefore, I will seek forgiveness more than seventy times.’ Hazrat Umarra said that he [Ubayy bin Sulool] was a hypocrite; however, the Holy Prophetsa still led the funeral prayer. Thereafter, Allah the Almighty revealed the verse:
وَلَا تُصَلِّ عَلَىٰٓ أَحَدٖ مِّنۡهُم مَّاتَ أَبَدٗا
“‘And never pray thou for any of them that dies,’” i.e. the hypocrites, and never pray at their graves. (Sahih Muslim, Kitab Fada‘il Ashab al-Nabisa, Bab min Fada‘il Umarra, Hadith 6207)
In relation to the prohibition of alcohol, there is mention in Sunan al-Tirmidhi of Hazrat Umar’sra opinion on the matter being in accordance with Allah the Almighty’s revelation. Hazrat Umarra bin al-Khattab prayed, “O Allah, grant us a conclusive decision with regard to alcohol”. Then, the following verse of Surah al-Baqarah was revealed:
يَسۡـَٔلُوْنَكَ عَنِ الۡخَمۡرِ وَالۡمَيۡسِرِۖ
“They ask thee concerning wine and the game of hazard. Say: ‘In both there is great sin and also some advantages for men; but their sin is greater than their advantage.’”
When this verse was revealed, it was recited to Hazrat Umarra. Having heard it, Hazrat Umarra said, “O Allah, grant us a clear commandment in relation to alcohol.” Then the following verse of Surah al-Nisa was revealed:
لَا تَقۡرَبُواا لصَّلَوٰةَ وَأَنتُمۡ سُكَٰرَىٰ
“O ye who believe! Approach not Prayer when you are not in [full] possession of your senses, until you know what you say.”
Hazrat Umarra then came once more and this verse was recited to him. He again supplicated, “O Allah, grant us a clear commandment with regards to alcohol.”
Then the following verse of Surah al-Ma‘idah was revealed:
إِنَّمَا يُرِيدُ الشَّيۡطٰنُ أَنْ يُوْقِعَ بَيۡنَكُمُ الۡعَدٰوَةَ وَالۡبَغۡضَآءَ فِي الۡخَمۡرِ وَالۡمَيۡسِرِ وَيَصُدَّكُمۡ عَن ذِكۡرِ اللّٰهِ وَعَنِ الصَّلَوٰةِۖ فَهَلۡ أَنْتُم مُّنْتَهُوْنَ
“Satan desires only to create enmity and hatred among you by means of wine and the game of hazard, and to keep you back from the remembrance of Allah and from Prayer. But will you keep back?”
Hazrat Umarra came once again and this verse was recited to him. Upon this, he stated, “Surely we will refrain from this, surely we will refrain from this.” (Sunan al-Tirmidhi, Kitab Tafsir al-Quran, Bab wa min Surah al-Ma‘idah, Hadith 3049)
Aside from the narration in the Sihah-e-Sittah regarding these instances of agreement [of his viewpoint with the Word of Allah], historians have recorded a number of other incidents of such agreements. Allamah Suyuti Sahib has recorded 20 such incidents. (Tarikh al-Khulafa, p. 98, Dar al-Kitab al-Arabi, Beirut, 1999)
The Promised Messiahas states:
“One can understand how high the rank of Hazrat Umarra was among the companions, that at times, verses of the Holy Quran would be revealed which were in line with his view.
“There is a hadith in which it is mentioned that Satan would flee from the shadow of Hazrat Umarra. In another hadith, it is mentioned that ‘if there were to be a prophet after me, it would be Umarra.’ Thirdly, there is the hadith in which it is stated that ‘muhaddathin [those blessed with converse with God] have continued to appear in previous nations, and if there is a muhaddath in my nation, it is Umarra.’” (Izalah-e-Auham, Part 1, Ruhani Khazain, Vol. 3, p. 219)
There is a narration about how the Holy Prophetsa would accept the counsel of Hazrat Umarra regarding expeditions, and this narration is reported by either Hazrat Abu Hurairahra or Hazrat Abu Saeedra. The narrator, A‘mash, was in doubt as to who exactly reported this narration.
Nonetheless, it is narrated that during the Battle of Tabuk, many people were extremely hungry. They sought permission from the Holy Prophetsa to slaughter their camels that were used to carry water as a food source and to utilise their fat. The Holy Prophetsa granted them permission. Upon this, Hazrat Umarra arrived and humbly submitted, “O Messengersa of Allah, if you allow this then the number of mounts will decrease. Instead, you could ask everyone to bring their food and provisions – whatever they may have to eat – and pray on the combined food for blessings. It may so happen that Allah the Almighty bestows His blessings upon it.” The Holy Prophetsa agreed with this suggestion.
The narrator continues that the Holy Prophetsa sent for a leather spread and laid it out and asked for the little provisions and food that remained to be brought. The narrator says that some brought a handful of corn bulbs or dates, and others brought pieces of bread etc., to the point that some small amounts of food were collected on the spread. The Holy Prophetsa prayed for the food to be blessed. He then instructed everyone to fill their dishes with it.
People began to fill their dishes until every single dish in the army was full. Everyone ate to their fill and there were leftovers, too. Then, the Holy Prophetsa said that he bore witness that there was none worthy of worship except Allah and that he was Allah’s messenger, and whoso went before God while doubtlessly bearing witness to these two things would not be prevented from Paradise. This narration is from [Sahih] Muslim. (Sahih Muslim, Kitab al-Iman, Bab al-Dalil ‘ala anna man mata ‘ala al-Tauhid, Hadith 7373)
This same narration is reported in Bukhari by Yazid bin Abi Ubaid on the authority of Hazrat Salmara bin Akwa. He narrates that during a journey, the people’s provisions had depleted and they sought permission from the Holy Prophetsa to slaughter their camels. The Holy Prophetsa granted them permission to do so. Following this, Hazrat Umarra came to them and was informed [of what happened] by them, upon which he asked them how they would survive after consuming their camels.
Hazrat Umarra then went to the Holy Prophetsa and asked as to how they would survive after consuming their camels. The Holy Prophetsa replied that he should announce to the people to bring their remaining provisions together.
The Holy Prophetsa prayed and blessed those remaining provisions. He called for the people to bring their dishes, and they began to fill them. When they had finished, the Holy Prophetsa said that he bore witness that there was none worthy of worship except Allah and that he was Allah’s messenger. (Sahih al-Bukhari, Kitab al-Jihad wa al-Siyar, Bab Haml al-Zad fi al-Ghazw, Hadith 2982)
Hazrat Umarra also saw a dream about the initiation of the azan [Call to prayer]. Hazrat Musleh-e-Maudra states:
“The revelation of Allah the Almighty descended upon the companions. In the time of the Holy Prophetsa, Hazrat Abdullah bin Zaidra, who was a companion, was taught the azan by Allah the Almighty through a revelation. And the Holy Prophetsa established the practice of azan amongst the Muslims based on the revelation vouchsafed to him. Afterwards, a Quranic revelation also testified to this. Hazrat Umarra says that he too was taught the very same azan but remained silent for 20 days because another person had already mentioned it to the Holy Prophetsa. In another narration, Hazrat Umarra stated that an angel taught him the azan while he was partially asleep. This is what Hazrat Umarra reports. He was still partially awake at the time.” (Mas‘alah-e-Wahi wa Nubuwat ke Muta‘alliq Islami Nazriyah, Anwar-ul-Ulum, Vol. 23, p. 283)
The following narration from Sunan al-Tirmidhi is one that I have mentioned before as well, but I will mention it once again. The concluding words in the narration tell us that according to the Holy Prophetsa, the dream of Hazrat Umarra held great importance. Muhammad bin Abdillah bin Zaid narrates from his father, who said, “I came to the Holy Prophetsa in the morning and recounted my dream to him. The Holy Prophetsa said that indeed, this revelation was true. He instructed that I go and relay what was revealed to me to Hazrat Bilalra because he possessed a louder and longer tone and he should proclaim these words aloud.”
Hazrat Abdullahra bin Zaid continues:
“When Hazrat Umarra heard the azan of Hazrat Bilalra at the time of prayer, he came to the Holy Prophetsa while dragging his mantle, and he said, ‘O Messengersa of Allah, I swear by Him Who has sent you with the truth, surely, I also saw [in a dream] what he has just recited.’”
The narrator reports that upon this, the Holy Prophetsa said, “All praise is due to Allah. This is an even stronger statement.” In other words, this meant that the matter was further affirmed. (Sunan al-Tirmidhi, Kitab al-Salah, Bab ma Ja‘a fi Bad’ al-Adhan, Hadith 189)
There is also a narration about how Hazrat Umarra respected and honoured the Holy Prophetsa and understood his lofty status. It is narrated by Hazrat Ibn Umarra that he was once accompanying the Holy Prophetsa on a journey and was riding a camel of Hazrat Umarra which would not remain in control. It would occasionally overtake the mount of the Holy Prophetsa and upon this, his father, Hazrat Umarra, would exclaim, “Abdullah! No one should ever overtake the Holy Prophetsa! Your mount should not pass in front of the mount of the Holy Prophetsa!” The Holy Prophetsa asked Hazrat Umarra to sell [the camel] to him. Hazrat Umarra replied that it was already the possession of the Holy Prophetsa. Thus, the Holy Prophetsa purchased it and gifted it to Abdullah, saying that he could do with it whatever he wished. (Sahih al-Bukhari, Kitab al-Hibah, Bab man Ahda lahu Hadiyyah, Hadith 2610)
Hazrat Anasra bin Malik narrates that once, when the sun began to descend from its zenith, the Holy Prophetsa came to offer Zuhr prayers and thereafter stood at the pulpit. He addressed the people about a promised time during which many major events would take place. He then said that if anyone wished to ask him anything, they could do so and he would answer them as long as he remained there. Many people began to cry and weep, while the Holy Prophetsa reiterated many times that they should ask him questions. Upon this, Hazrat Abdullah bin Huzafah Sahmi stood up and enquired, “Who is my father?” The Holy Prophetsa replied, “Huzafah.” The Holy Prophetsa again reiterated that they should ask him questions. Hazrat Umarra sat on his knees and said:
رَضِيْـنَا بِاللّٰهِ رَبًّـا وَبِالْإسْلَامِ دِيْـنًا وَبِمُحَـمَّدٍ نَبِيًّا
That is, “We are content with Allah as our Lord and Islam as our faith and Muhammadsa as our prophet.” Thereupon, the Holy Prophetsa became silent. The Holy Prophetsa then said, “Paradise and the fire were shown before me in the width of that wall, and I have never seen such goodness and evil.” (Sahih al-Bukhari, Kitab Mawaqit al-Salah, Bab Waqt al-Zuhr Inda al-Zawal, Hadith 540)
A similar narration in Bukhari makes mention of this, which is narrated by Hazrat Abu Musara. He narrates that the Holy Prophetsa was asked about matters which he did not like. When the Holy Prophetsa began to be questioned even more, he became angry and said that they could ask him about whatever they pleased. Upon this, one person stood and enquired as to who his father was. The Holy Prophetsa replied that his father was Huzafah. Then, another person stood and asked, “O Messengersa of Allah, who is my father?” The Holy Prophetsa replied that his father was Salim, the freed slave of Shaiba. When Hazrat Umarra saw the change of emotion in the countenance of the Holy Prophetsa, he said, “O Messengersa of Allah! We repent for our mistake before Allah, the High and Mighty.” (Sahih al-Bukhari, Kitab al-Ilm, Bab al-Ghadab fi al-Maudi’ah, Hadith 92)
There is another narration of Bukhari in this regard, which is narrated by Zuhri. He narrates that Hazrat Anasra bin Malik related to him that once, when the Holy Prophetsa was departing, Hazrat Abdullahra bin Huzafah stood up and enquired as to who his father was. The Holy Prophetsa replied, “Your father is Huzafah.” The Holy Prophetsa then repeated many times that people should ask him questions. Upon this, Hazrat Umarra sat on his knees and said, “We are content with Allah as our Lord and Islam as our faith and Muhammadsa as our prophet.” Upon hearing this, the Holy Prophetsa did not say anything. (Sahih al-Bukhari, Kitab al-Ilm, Bab man Baraka ala Rukbataih inda al-Imam aw al-Muhaddath, Hadith 93)
Hazrat Abu Qatadah Ansarira narrates that the Holy Prophetsa was once asked about his fasting. The Holy Prophetsa was displeased at this question. Hazrat Umarra said, “We are content with Allah as our Lord and with Islam as our faith and with Muhammadsa as our prophet and with our bai‘at as being a true covenant.” (Sahih Muslim, Kitab al-Siyam, bab istijab Siyam Thalathat Ayyam min Kull Shahr wa Yaum Arafat, Hadith 2747)
Then, there is another narration in Sahih Bukhari, which states that once, Hazrat Umarra visited the Holy Prophetsa while he was staying in the upper storey. Hazrat Umarra relates, “I saw the Holy Prophetsa resting on a mat. There was no bedding in between the Holy Prophetsa and the mat, which caused the mat to leave impressions on his side. He was reclining on a leather pillow filled with bark from a date palm. When I looked toward the Holy Prophet’ssa residence, by Allah, I saw nothing but three raw hides. I asked the Holy Prophetsa to pray for his ummah so that Allah may grant them affluence, because the Persians and Byzantines were given great wealth and attained the riches of the world whereas they did not worship Allah. The Holy Prophetsa, while seated and reclining, said, ‘O son of Khattab, are you still in doubt? They are such people who, in this very life, have very quickly been given that which they derive pleasure from.’ I then asked the Holy Prophetsa to pray for my forgiveness.” (Sahih al-Bukhari, Kitab al-Mazalim, Bab al-Ghurfah wa al-Aliyyah al-Musharrafah wa Ghair al-Musharrafah, Hadith 2468)
The Promised Messiahas states:
“Once, Hazrat Umarra went to the house of the Holy Prophetsa and saw that there were no provisions. He saw that the Holy Prophetsa was resting on a mat which left impressions on his back. Hazrat Umarra saw this state and began to weep. The Holy Prophetsa said, ‘O Umar, why do you weep?’ Hazrat Umarra submitted, ‘I weep upon seeing your pain. The emperors of the Byzantine and Persian empires, who are disbelievers, are living lives of comfort, while you spend your life in these hardships.’ Upon this, the Holy Prophetsa said, ‘What concern do I have with this world? My example is like that of a traveller who travels in severe heat on a she-camel. When the searing heat of midday troubles him, he stops to take a rest under the shade of a tree in that very state. After a few minutes, he continues his journey in that same heat.’” (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, pp. 299-300)
There is an incident where the Holy Prophetsa asked Hazrat Umarra for prayers. Hazrat Umarra says, “I requested the Holy Prophetsa for permission to perform the Umrah [the lesser pilgrimage]. The Holy Prophetsa granted me permission and said:
لَا تَنْسَنَا يَا أُخَيَّ مِنْ دُعَائِكَ
‘My brother! Do not forget us in your prayers.’”
Hazrat Umarra says, “Even if I was given everything in the world, in exchange for these words, it would not make me nearly as happy.”
According to another narration, the words were:
أَشْرِكْنَا يَا أُخَيَّ فِي دُعَائِكَ
“O my brother! Include us in your prayers.” (Sunan Abi Dawud, Kitab al-Witr, Bab al-Dua, Hadith 1498)
Hazrat Umar’sra intense love for the Holy Prophetsa can be gauged from the following incident – which has already been mentioned in a previous sermon as well. Hazrat Aishara narrates in this regard that when the Holy Prophetsa passed away and the news reached Hazrat Umarra, he stood up and said, “By God! The Holy Prophetsa has not passed away.” Hazrat Aishara said that Hazrat Umarra would say, “By God, this was how I felt.” He truly thought that Allah would awaken the Holy Prophetsa, so that he would cut off the hands and feet of some people. Then, when Hazrat Abu Bakrra arrived, he recited verse 145 of Surah Al-e-Imran [chapter 3 of the Holy Quran], and implored Hazrat Umarra to see the reality, after which the matter was resolved. (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabisa, Bab Qaul al-Nabisa Law Kunta Muttakhidhan Khalila, Hadith 3667-3668)
With regard to this, Hazrat Musleh-e-Maudra states:
“Upon the demise of the Holy Prophetsa, the companions reached the consensus that all previous prophets had passed away. This happened because when the Holy Prophetsa passed away, Hazrat Umarra thought he was still alive and would return. He was so convinced of this view that he was ready to behead anyone who said anything contrary to this. However, when Hazrat [Abu Bakr] Siddiqra arrived, he recited the following verse before all the companions:
وَمَا مُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْ خَلَتْ مِنْ قَبْلِه الرُّسُلُ
“‘And Muhammad is only a Messenger. Verily, all Messengers have passed away before him.’ (Ch.3: V.145)
“Hazrat Umarra states, ‘My legs began shaking and I fell to the ground out of shock’. The companions expressed that it felt as if this verse had been revealed that very day, and they recited this verse that day throughout the markets. Thus, if there was a prophet meant to stay alive, then upon hearing that argument that if all prophets have passed away, then indeed the Holy Prophetsa would have to pass away as well, Hazrat Umarra could have said, ‘This is not true because Jesusas is alive in heaven. Why then can our Holy Prophetsa not remain alive?’ However, the fact that the companions remained silent proves that the companions unanimously agreed that Jesusas had passed away.” (Tohfat al-Muluk, Anwar-ul-Ulum, p. 128)
The Promised Messiahas has also said the same thing on the matter, which I detailed in a previous sermon.
Hazrat Ibn Umarra narrates the manner in which Hazrat Umarra followed the Holy Prophetsa. He relates that the Holy Prophetsa faced the Black Stone and kissed it and cried for quite some time. When he turned around, he saw that Hazrat Umarra was also crying. The Holy Prophetsa said, “O Umar! This is the place where tears are shed.” (Sunan Ibn Majah, Kitab al-Manasik, Bab Istilam al-Hajar, Hadith 2945)
Abis relates that Hazrat Umarra went to the Black Stone and kissed it. Then he said, “I am aware that you are nothing but a stone which can neither harm nor provide benefit. Had I not seen the Holy Prophetsa kissing you, then I would never have kissed you.” (Sahih al-Bukhari, Kitab al-Hajj, Bab ma Dhukira fi al-Hajar al-Aswad, Hadith 1597)
Hazrat Musleh Maudra states:
“Once, Hazrat Umarra was performing the tawaf [circulating the Ka‘bah] and when he passed by the Black Stone, he struck it with his stick and said, ‘I am aware that you are a stone and you possess no power within yourself. However, I kiss you only because God has commanded so.’
“This was his passion for the unity of God which elevated him in the world. He was entirely devoted to the unity of God and could not bear for anything else to be associated with His powers. Certainly, he honoured the Black Stone, but only because it was the commandment of God Almighty to honour it, not because there was anything intrinsically special about the Black Stone.
“He thought that if God Almighty commanded to kiss something so insignificant, then we should be prepared to kiss it because we are the servants of God Almighty, not the servants of any stone or building. Thus, he honoured it, yet he did not allow for the unity of God to be overlooked. Such is the rank of a true believer; a true believer considers the House of Allah to be nothing more than a building made of stone, just likes thousands of other buildings in the world that are made of stone. A true believer considers the Black Stone to be nothing more than a stone, just like millions of other stones in the world, but at the same time, he honours the House of Allah and kisses the Black Stone as well, because he knows that his Lord has commanded him to honour these things. Yet, despite the fact that a true believer honours this structure and kisses the Black Stone, he remains steadfast in the belief that he is a servant of the One God and not the servant of a stone. This was the reality which Hazrat Umarra expressed. He struck the Black Stone with a stick and said, ‘You have no significance in my view. You are a stone, just like millions of others stones in the world. However, my Lord has instructed that you should be honoured, and so I honour you.’ After saying this, he moved forward and kissed the stone.” (Tafsir-e-Kabir, Vol. 10, p. 130)
Hazrat Abdullah bin Umarra relates that when the Holy Prophetsa returned from Taif and was in Jairana, Hazrat Umarra bin Khattab asked him, “O Messengersa of Allah! During the era of ignorance, I vowed to one day sit in devotion at the Sacred Mosque. What do you advise in this regard?” The Holy Prophetsa replied, “Go and sit in devotion for a day”.
Thus, the Holy Prophetsa taught that no matter when a lawful vow is made, it should be fulfilled. Then, the narrator relates that once, the Holy Prophetsa granted Hazrat Umarra a woman from the khums [spoils of war]. When the Holy Prophetsa freed people’s prisoners, Hazrat Umarra heard their voices and they were saying, “The Holy Prophetsa has freed us” Hazrat Umarra asked them what happened, and they told him that the Holy Prophetsa had freed people’s prisoners. Hazrat Umarra said to his son, “O Abdullah! Go to this woman who the Holy Prophetsa had granted me and free her.” (Sahih Muslim, Kitab al-Iman, Bab Nadhar al-Kafir wa ma Yaf‘alu fih idha Aslama, Hadith 4294)
It is said that Hazrat Huzayfara was a confidant of the Holy Prophetsa. Hazrat Huzayfara narrates about an incident that took place during the Battle of Tabuk:
“When the Holy Prophetsa dismounted his camel, he received a revelation. His camel had been sitting, and it stood up and started pulling at its reins. I took hold of its reins and took it to the Holy Prophetsa. I sat beside the camel until the Holy Prophetsa stood up, and I brought the camel closer to him. The Holy Prophetsa asked, ‘Who is there?’ and I said, ‘Huzayfa’. The Holy Prophetsa said, ‘I am about to confide in you, and you must not mention this to anyone else. I have been forbidden from offering the funeral prayer of such and such’ and the Holy Prophetsa named a group of hypocrites.”
After the demise of the Holy Prophetsa, and during the caliphate of Hazrat Umarra, whenever someone passed away who Hazrat Umarra thought could be from that group of hypocrites, he would take Hazrat Huzayfa’sra hand and take him along to offer the funeral prayer. If Hazrat Huzayfara went along with him, then Hazrat Umarra would offer that person’s funeral prayer, but if Hazrat Huzayfara took his hand away from Hazrat Umarra, then Hazrat Umarra would not offer that person’s funeral prayer. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Ch. 1 [Lahore, Pakistan: Dar al-Isha‘ah, 2009], pp. 440-441)
With regard to Hazrat Umarra practically fulfilling a prophecy of the Holy Prophetsa, the Promised Messiahas states:
“Hazrat Umarra, who was full of truth and sincerity, had the pleasure of becoming the second Khalifa; in this way, every companion was fully honoured. They received the wealth and the women of the royal courts of Ceaser and Chosroes. It is recorded that a companion went to the court of Chosroes, whose royal attendants set up chairs of gold and silver in order to display their grandeur. The companion said that they were not overawed by this wealth, because they had been promised to receive bangles of Chosroes. Hence, Hazrat Umarra had a companion wear those bangles so that the prophecy would be fulfilled.” (Malfuzat – Vol. 2, p. 46)
Hazrat Musleh-e-Maudra states:
“It is not permissible for men to wear gold; however, Hazrat Umarra gave a companion the bangles of Chosroes to wear, but the companion refused. Hazrat Umarra admonished him and told him that the Holy Prophetsa said, ‘I see the bangles of Chosroes in your hands.’ Similarly, when Chosroes’ crown and silk garments were received as spoils, Hazrat Umarra instructed someone to wear the garments and crown, and when he wore it, Hazrat Umarra began to cry and said, ‘Only a few days ago, Chosroes was wearing these garments, wearing this crown on his head and was dictating over the country of Iran. Today, he is running through the jungles; this is the state of the world.’ On the surface, some may think that what Hazrat Umarra did was not correct because it is not permissible for men to wear silk and gold; however, Hazrat Umarra had someone wear gold and silk only for a few minutes, in order to teach a virtuous lesson. Therefore, the essence was to establish taqwa [righteousness] for the sake of Allah, and all commandments are for this purpose. If, in order to establish taqwa for the sake of Allah, one must leave something that is considered to be a form of worship, then doing so would be a means of reward.” (Aik Sahib ke Panch Suwalon ka Jawab, Anwar-ul-Ulum, p. 28)
Hazrat Abdullah bin Umarra narrates that the Holy Prophetsa said:
“I was shown in a dream that I was standing beside a well, and I used the bucket that was hanging there to draw water out. In the meantime, Abu Bakr came and he drew one or two buckets of water in such a manner that it seemed as if he had done so with great difficulty due to weakness, but that Allah would cover up his weakness and forgive him. Then, Umar bin Khattab arrived and the bucket became larger, and I never saw such a mighty person as Umar who could perform such a monumental task. He drew so much water that everyone was satiated and then went back to their own dwellings.” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabisa, Bab Manaqib Umarra bin al-Khattab, Hadith 3682)
Hazrat Ibn Umar related that he heard the Holy Prophetsa say:
“Once, I was sleeping and I saw during this time that I was brought a bowl of milk. I drank so much that I saw it seeping from under my nails. Then, I took the remaining milk and gave it to Hazrat Umar bin Khattab.” The companions asked, “O Messengersa of Allah, how have you interpreted this?” The Holy Prophetsa stated that it indicated knowledge. (Sahih al-Bukhari, Kitab al-Ilm, Bab Fadl al-Ilm, Hadith 82)
Hazrat Zain-ul-Abideen Walliullah Shah Sahibra writes in the commentary of this hadith:
“‘Fazl-ul-Ilm’ here does not mean the excellence of knowledge; rather, it refers to the knowledge that still remains. There is a separate chapter related to the excellence of knowledge. It can be inferred from the dream of the Holy Prophetsa, its interpretation and the incidents which testify this dream that the conquest of land and worldly glory granted to the Muslims through Hazrat Umarra was as a result of the knowledge of the Holy Prophetsa which remained to be manifested and was thus made manifest through Hazrat Umarra.
“Owing to his complete and comprehensive knowledge, the Holy Prophetsa has been referred to as ‘Majma-ul-Bahrain’ [junction of the two seas] in the Holy Quran for he possessed the knowledge to attain success both in this world and the Hereafter … By including the subject of politics under the category of “Knowledge”, Imam Bukhari has alluded to the fact that the Holy Prophetsa brought the perfect guidance which covers both aspects of life, just as Jesusas had prophesied regarding him that ‘when he, the Spirit of truth, comes, he will guide you into all the truth’ (John 16:12-13).
“Upon reflecting over the incidents from the life of Hazrat Umarra, it becomes clear what the true meaning was of being granted the remaining milk which he received due to the blessings of the Holy Prophetsa.” (Sahih al-Bukhari Tarjumah wa Tashrih, Sayed Zain al-Abidin Waliullah Shah Sahib, Vol. 1, pp. 156-157)
Hazrat Musleh-e-Maudra states:
“Hazrat Umarra once related his dream to the Holy Prophetsa wherein he was granted a bowl of milk. Upon this, the Holy Prophetsa stated that this [milk] signified knowledge.” (Khutbat-e-Mahmud, Vol. 23, p. 467)
Hazrat Abu Saeed Khudrira relates that he heard the Holy Prophetsa state:
“I was asleep and saw that some people had been brought before me who were wearing an upper garment. The garments were at chest height for some whilst other people’s garments fell slightly longer. Umar was also brought before me and his garment was dragging along with him.” Upon this, the companions enquired as to what this meant and the Holy Prophetsa stated that it signified faith. (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabisa, Bab Manaqib Umarra bin al-Khattab, Hadith 3691)
On one occasion, whilst mentioning the qualities of various companions, the Holy Prophetsa stated, “Among my ummah, the strongest in the religion of Allah is Umar.” (Sunan Ibn Majah, Kitab al-Sunnah, Bab Khabbab, Hadith 154)
Hazrat Malik bin Mighwal relates that Hazrat Umarra stated, “Bring yourself to account before you are taken to account, for this is far easier.” Or he stated, “This is a far easier assessment to make.” He also stated, “Evaluate your inner self lest this is done for you and prepare yourselves for the great day of reckoning.
يَوۡمَئِذٍ تُعۡرَضُوْنَ لَا تَخۡفَى مِنْكُمۡ خَافِيَةٞ
‘On that day you will be presented before God; and none of your secrets will remain hidden.’” (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 161)
Whenever Hazrat Hassanra would mention Hazrat Umarra he would say:
“By God, though he was not amongst the very first people to accept Islam and nor was he the most superior amongst those who spent in the way of Allah; however, he had no desire for worldly things and was most strict in implementing the instructions of Allah the Almighty amongst people and he never feared the reproach of any fault-finder.” (Ibn Abi Shaibah, Al-Musannaf, Kitab al-Fada‘il, Vol. 11, p. 121, Hadith 32546, Maktabat al-Rushd Nashirun, al-Riyad, 2004)
Hazrat Saadra bin Abi Waqas states:
“By God, although Hazrat Umarra bin al-Khattab did not excel us in the acceptance of Islam, I do know what he did excel us in and that is piety and detachment from worldly things.” (Ibn Abi Shaibah, Al-Musannaf, Kitab al-Fada‘il, Vol. 11, p. 121, Hadith 32548, Maktabat al-Rushd Nashirun, al-Riyad, 2004)
Hisham bin Urwah relates from his mother that when Hazrat Umarra travelled to Syria, his upper garment was torn from the back. It was quite a thick and long garment which was reaching to the ground. This type of garment was commonly worn in Rome. Hazrat Umarra sent this garment to the people of Azriyat or Aela, Aela is a town situated on the coast of the Red Sea, which is next to Syria. In any case, the narrator states that he washed this garment and patched it and also prepared a new garment of a thin white cloth made from cotton. He took both these garments and presented them to Hazrat Umarra. Hazrat Umarra held the garment [made from cotton] and felt it and stated that it was too soft and returned it back to the individual and stated, “Return to me my original garment because among all the garments, that one absorbed sweat the most.” (Ibn Abi Shaibah, Al-Musannaf, Kitab al-Bu‘uth wa al-Saraya, Vol. 11, pp. 580-581, Hadith 34427, Maktabat al-Rushd Nashirun, al-Riyad, 2004) (Taj al-Urus, Zair Madah Sunbul)
In other words, he preferred the ripped garment which he had patched.
Hazrat Anasra bin Malik relates that he saw Hazrat Umarra at a time when he was the Leader of the Faithful and his garment had three leather patches stitched on them between the shoulders.
In another narration, Hazrat Anasra states that there were four leather patches stitched on the garment of Hazrat Umarra near the shoulder area. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 249)
The accounts from the life of Hazrat Umarra will continue to be related, insha-Allah.
I will now mention a deceased member and will also offer the funeral prayer [in absentia] after the Friday prayers, insha-Allah.
Dr Taseer Mujtaba Sahib, who was serving as a doctor at the Fazl-e-Umar Hospital, passed away a few days ago at the age of 70:
إِنَّا لِلّٰهِ وَإِنَّا إِلَيۡهِ رَاجِعُونَ
[“Surely, to Allah we belong and to Him shall we return.”]
Although he was suffering from various ailments, he suddenly fell ill and his condition deteriorated following which he passed away.
إِنَّا لِلّٰهِ وَإِنَّا إِلَيۡهِ رَاجِعُونَ
[“Surely, to Allah we belong and to Him shall we return.”]
Ahmadiyyat entered the family of Doctor Sahib through his father’s cousin, Syed Fakhr-ul-Islam Sahibra, who was a companion of the Promised Messiahas. However, Dr Taseer Mujtaba Sahib’s father, Ghulam Mujtaba Sahib accepted Ahmadiyyat in 1938 whilst he was still a student.
When Hazrat Khalifatul Masih IIIrh called upon people to dedicate their lives under the Nusrat Jehan Scheme, Dr Taseer Mujtaba Sahib’s father, Dr Ghulam Mujtaba Sahib was working as a civil surgeon in Karachi at the time. Subsequently, he took his pension and dedicated his life under this scheme and travelled to Africa in 1970 and continued to serve there till 1999, including Ghana, Nigeria and Sierra Leone.
Dr Taseer Mujtaba Sahib also completed his education in medicine; he worked for around two years in the military; he then worked in a civil hospital in Karachi and then worked for some time in the Jinnah Hospital in Karachi. In 1982, he did waqf for three years and was posted to Ghana. There, he served in a hospital in Techiman and then had the opportunity to serve in Asokore in a hospital which his father had established. He served at this hospital along with his father for three years and was also trained in surgery by his father, who was a very good surgeon.
Dr Taseer Sahib had the opportunity to serve in Ghana for approximately 23 years and thereafter, he served for 17 years in the Fazl-e-Umar Hospital in Rabwah. Thus, his total years of service spanned approximately 40 years.
He was married to Amatul Rauf Sahiba, daughter of Syed Daud Muzaffar Shah Sahib and Sahibzadi Amatul Hakeem Sahiba. Sahibzadi Amatul Hakeem Sahiba was the daughter of Hazrat Musleh-e-Maudra.
Doctor Sahib had one son and one daughter and his daughter is also my daughter-in-law.
His wife, Amatul Rauf Sahiba states, “When I went to visit him during his days of illness, he asked me to convey his salaam to Huzoor” – he sent me his greetings of salaam. “However, this time, he said it in a manner which seemed as if it was his final greeting.”
She further writes:
“Once, in Ghana, he fell extremely ill and spent the night in great pain and his condition was extremely severe. At Fajr, he said that someone had said salaam and asked me to go and see who it was. I told him that the door was shut, therefore it was not possible for anyone to enter. After an hour had passed, he again told me that he heard a voice saying salaam and thereafter, by the grace of Allah the Almighty, his health began to improve and he recovered.”
She further states, “I also prayed for him and was told that he would live a long life.”
She further states:
“He was a very humble, selfless and kind person. He never spoke ill of anyone or behind their back, nor did he ever complain about anyone. If someone else ever did, he would remain completely silent.”
His brother writes:
“We observed that even after work hours, he would still be checking patients. He would say, ‘Since the other doctors see fewer patients, therefore I do not wish for the patients who come to the hospital to go back without having been treated for, therefore I take on the work of the other doctors as well.’ He was extremely virtuous and spoke very little. The security staff and workers of the hospital said that he would always pass them by with a smile and enquire how they were. He would always show kindness to the patients and particularly to the Ahmadi members. If someone came to him after the hospital hours, he would often check them without taking any fee.”
The principal of Jamia Ahmadiyya Rabwah, Mubasher Sahib, writes:
“I had the opportunity to sit with him on a few occasions. He spoke very little and would speak in a very soft, kind, loving and humble manner.” He further states, “I have never seen anyone display such humility, modesty and simplicity. I have heard such accounts about him from people at the hospital as well as the poor people that one truly envies him and is filled with happiness that there are such doctors who serve at the hospital.”
He further states (and this is something I have mentioned earlier as well):
“Dr Sahib would see the patients even after the hospital hours and at times, he would be leaving his office as the hospital hours had finished and a patient would arrive; however, he would take them into his office in such a manner as if he was waiting for that person. He was extremely kind to the poor.”
When I went on a tour of Africa in 2004, Doctor Sahib accompanied me in Ghana and in other places as well.
Atthar Zubair Sahib, the Chairman of Humanity First in Germany, writes:
“We went to Benin also. On one occasion, Doctor Sahib happened to notice a lady who seemed quite anxious. Doctor Sahib asked me to enquire from her what the matter was, upon which she stated, ‘I have come to meet Khalifatul Masih and I have spent whatever I had and now I have nothing for the return journey. Upon this, Doctor Sahib gave her 30,000 CFA.”
He further states, “In those days, this was almost a month’s worth of salary for an average person, which Doctor Sahib immediately gave.”
Hanif Mahmood Sahib writes, “He had a very balanced temperament and was extremely humble. He showed great love and affection towards the life devotees. He further states that once, his wife was ill and Doctor Sahib treated her. In fact, he says that they only went to seek consultation from him and not with the intention for any treatment. However, Doctor Sahib asked whether they had any patient document which they did not and so he immediately called one of his workers and gave him 100 rupees from his own pocket and asked him to arrange for a patient document and he did not take any money from them despite them insisting him to take it. He further writes that he possessed a very innocent countenance and it seemed as if he was an angel in the guise of a human. He spoke very little and he would very quietly enter the Mubarak Mosque and offer lengthy prayers.”
Dr Muzaffar Chaudhry Sahib, who is a urologist and resides here in the UK and often goes [to Rabwah] for waqf-e-arzi. He writes:
“He had a very quiet disposition and was an extremely kind and compassionate individual. He had a great passion to learn new things, so that he could help others.” He further writes, “When I went for waqf-e-arzi, whenever I visited him in his office, he would make me sit on his seat and would sit on the other side himself even though I would insist that he should remain seated in his place.”
Luqman Sahib, who is serving as wakil-ul-mal awal in Tahrik-e-Jadid Rabwah, writes:
“He possessed many qualities and had a great passion for financial sacrifices. Ever since he came back to Pakistan, he would personally come to the office of daftar mal awal and pay his Tahrik-e-Jadid contribution as soon as the New Year for Tahrik-e-Jadid would be announced.” He further writes, “Although he was a doctor by profession, his primary objective was always to serve humanity.”
Besides allopathic treatment, he would also treat patients through homeopathic treatment as well. It was not the case that he would not accept any other form of treatment.
Dr Naeem Sahib, who is currently in-charge of the hospital in Asokore, writes:
“He served as a missionary doctor for approximately 21 years in Asokore. Today, upon learning of his demise, many people of the local area who knew Doctor Sahib, were extremely sorrowful and were expressing their condolences. They said that Doctor Sahib had a very simple disposition, spoke very little and always remained occupied in his work. He greatly looked after the poor and was very hospitable. Besides secular knowledge, he also had a great passion in reading the literature of the Jamaat and the books of the Promised Messiahas.”
Dr Naeem Sahib further writes:
“There is no doubt that Doctor Sahib rendered an excellent service in the field of surgery at the Asokore hospital and we are witnessing the fruits of this even today in the form of patients who come from various countries of West Africa in order to receive treatment and cure and they mention the name ‘Mujtaba’ in their simple African dialect. His name was Taseer Mujtaba but was known as Dr Mujtaba. His father initially served at this hospital for a few years and Doctor Sahib was then referred to by the same name. Doctor Sahib also built a beautiful mosque in the compound of the hospital.”
Doctor Sahib served with a very selfless spirit and greatly served humanity and used his profession in this endeavour. I have personally observed a quality in both him and his father that apart from treating their patients, they would also provide medicine for free to the poor patients and also provide them money to purchase food provisions. In fact, they would buy eggs and milk and keep it with them and would give it to the patients and would tell them that this was also essential in order to alleviate their weakness. They would give free medication and also food provisions. They would tell their patients to take it so that their health could improve.
Dr Ghulam Mujtaba Sahib also rendered a great service in Ghana, but Dr Taseer Mujtaba Sahib expanded the scope of this service even further. I personally know of many Ghanaians who would praise him for his services. In any case, he served with a true spirit of waqf and he especially took care of the life-devotees. Whenever they would go to him, he would take special care of them and invite them to his house. When Hazrat Khalifatul Masih IVrh went [to Africa] on his tour, he also stayed at his house. Hospitality was a notable quality of his.
Hanif Sahib had written that he was like an angel and indeed he was like an angel personified.
May Allah the Almighty bestow His mercy upon him and elevate his rank. With regard to his hospitality, I would like to mention that a man can only be hospitable when his wife demonstrates the same quality in the home. His wife is also very hospitable and serves others greatly. Pray that may Allah the Almighty bless her with a long life and good health. May He also enable their children to continue their good deeds and may they also do true justice in serving their mother.
(Original Urdu transcript published in Al Fazl International, 19 November 2021, pp. 5-11.Translated by The Review of Religions.)