I bear witness that none deserves to be worshipped except Allah. He is One and has no partner. And I bear witness that Muhammad is His servant and Messenger. After him I seek refuge with Allah from Satan the accursed.
In the name of Allah, the Gracious, the Merciful. All praise belongs to Allah, Lord of all the worlds. The Gracious, the Merciful. Master of the Day of Judgment.
O you who have not incurred displeasure After reciting the Tashahud, Tawuz and Surah Al-Fatihah, Hazrat Khalifatul Masih V a.s. stated, And in the historical accounts from the life of the Holy Prophet, peace and blessings of Allah be upon him, which were being mentioned in the previous sermons prior to the Jalsa in Germany, the incident of If I Be Great Calamity in relation to Hazrat Aisha was also mentioned. mentioned. With regards to this, the Promised Messiah states that God Almighty has established this principle among his attributes to avert a prophecy relating to a divine chastisement through repentance, seeking forgiveness and supplication.
Likewise he has also taught the same moral principle to humankind. And just as it is an established fact in light of the Holy Quran and Hadith that he completely baselessly allegation which the hypocrites had wretchedly leveled against Hazrat Aisha, some companions of a simple disposition also partook in such discussions. One of these companions would eat meals twice daily from the house of Hazrat Abu Bakr.
And owing to this wrongdoing of his, Hazrat Abu Bakr took an oath as a form of punishment that he would never again give him any food due to this wrongful act of his. And with regards to this, the following verse was revealed. يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ That is, let them forgive and pass over the offence. Do you not desire that Allah should forgive you? And Allah is most forgiving, merciful.
It was after this that Hazrat Abu Bakr broke this oath he had taken and continued to provide him with his meals. The Promised Messiah further states that based on this, it is part of the Islamic morals that if one were to take an oath in order to punish someone, then to break that oath would be considered as a good moral act. For example, if one were to promise that he would certainly strike his servant 50 times with a shoe, but then forgave him, owing to him seeking repentance and expressing deep remorse, then this would be in accordance to the Islamic practice, so that one can instill within them the attributes of Allah.
However, to break a promise otherwise is not permitted. One who breaks a promise will be held accountable, but not one who breaks a promise relating to a punishment. Hazrat Mirza Bashir Ahmed Sahib mentions the incident incident of Ifk I Degreeed Calumly in light of the narration in Sahih Bukhari. He writes, It is the most detailed and well composed of all narrations. The facts which are ascertained from the narrations related by other narrators in parts have been brought together in this sole narration.
In addition to this, such enlightening insight is derived from this narration on the domestic life of the Holy Prophet. that no historian can disregard it. Then, with regards to authenticity, this narration is of such an exceptionally high caliber that it leaves no room for uncertainty and doubt.
Now one should contemplate that the magnitude of this conspiracy hashed by the hypocrites. The motive was not only to attack the honor of a chaste, extremely righteous, pious lady. Rather, the greater objective was to directly destroy the honor honour of the founder of Islam and to dangerously shake the Islamic society.
He further writes that this filthy and vile propaganda was spread by the hypocrites in such a manner that simple yet loyal Muslims were caught in this snare of deception. And the names of Hassan bin Sabit, the poet, Hamna bin Tajahsh, the sister of Zainab bin Tajahsh and Mista bin Usasa have especially been recorded. However, it is a testimony to her lofty character that Hazrat Aisha forgave them all and did not harbour a grudge against them in her heart. As such, it is mentioned that after this occurrence, whenever Hassan bin Sabit would come to visit Hazrat Aisha, she would receive him graciously. On one occasion when he presented himself before Hazrat Aisha, a Muslim named Masroor who was also present there became astonished and stated that do you grant Hassan the permission of audience?
Hazrat Aisha responded that let it be, the poor man has lost his sight, is this not misery enough? He had later developed an illness of the eyesight. She then said that I cannot forget that Hassan would compose verses in support of the Holy Prophet peace and blessings of Allah be upon him against his enemies.
Hence, Hassan was granted permission upon which he came in and sat down and he spoke verses. verse in praise of Hazrat Aisha. That is, that she is a pure and chaste woman who possesses wisdom and foresight and her position is above and beyond doubt and uncertainty and she does not eat the flesh of upright and innocent women, in other words, she does not slander them nor does she speak ill of them in their absence.
When Hazrat Aisha heard this couplet she said, What about your own state? For you do not prove to bear this quality. In other words, you took part in levelling an accusation against me, though I was innocent. Hazrat Mirza Bashir Ahmad Sahib then further writes, Let us witness the Arabic scholarship or prejudice of Mr. Mew, who is an orientalist.
With regards to him he states that Mr. Muir who translates the above-mentioned couplet in an absolutely incorrect manner and in contradiction to the rules of Arabic grammar and asserts that Hassan praised the slender body of Aisha who in turn taunted him on his large figure. In relation to this, he writes that Mr. Muir has also committed other blatant mistakes in relating to this incident. For example, he writes that Safwan and Aisha were unable to catch the army en route and then openly...
before the gaze of all, even though this is absolutely incorrect and categorically baseless. The Ahadi-Saidhi traditions and history both substantiate that Safwan and Hazrat Aisha managed to catch up to the Muslim army en route in only a few hours. Thankfully enough, however, as Amirza Bashir Ahmad Sahib writes, that thankfully enough, however, in relation to the actual calumny itself, Mr. Muir accepts the innocence of Hazrat Aisha. As such, he writes that the life of Hazrat Aisha before and after this incident proved that she was free of such allegation. In terms of logic and narration, this allegation proves to be clearly false and forged because except for the absolutely coincidental occurrence that Hazrat Aisha was left behind by the Muslim army, and then she caught up to it in the company of Safwan, the slanderers had nothing else in their hands.
In other words, there were no witnesses, nor any further evidence, and of course, until a charge is substantiated, it cannot be accepted as true, especially if the objection relates to such people whose life is proof of the purity of their dispositions. However, for the additional satisfaction of the Muslims and so that a fundamental rule could be established in relation to such cases for the future, divine revelation was sent down. This revelation confirmed the innocence of Hazrat Aisha and supported her.
and declared the aspersion as being completely false. And furthermore, it also presented such a fundamental law to the world with regards to occurrences of this nature, that the honour and dignity of the people, peace and harmony of society, and protection of the morality of the community was heavily based upon it. Hazrat Musleh Maud has also explained the reason as to why this allegation was levelled against Hazrat Aisha.
He writes, Let us ponder the real motive behind the allegation leveled against Hazrat Aisha. The reason for this was not because those people had any enmity towards Hazrat Aisha. For a woman sat at home, who had no relation with politics, jurisprudential matters, or official positions, or distribution of wealth, battles, conquest against the opposing powers. or governance, economy, then why would anyone have any enmity towards her?
In other words, she does not have any relation with these matters. Thus, there was no reason for anyone to have any personal enmity towards her. There are only two possibilities for this allegation to be leveled against her.
Either, God forbid, this allegation was true, which no believer could entertain for even a second, especially as Allah the Almighty had completely rejected this filthy notion from the heavens. Or the second possibility is that this allegation was levelled against Hazrat Aisha in order to cause harm to other people through her. Hazrat Musleh Maud further writes, We should ponder over who were those people whom the hypocrites or their leaders would gain benefit from by their slander, and who were those people against whom they wished to take out their enmity. Even from a cursory glance, one will realize that their enmity was directed towards two people, one of whom was the Holy Prophet, peace and blessings of Allah be upon him, and the other being Hazrat Abu Bakr. because she was the wife of one and the daughter of the other.
And both these personalities were such that by defaming them, some people would benefit from it politically or to fuel their enmity, or that the goals of certain people depended upon some people. slandering them. Otherwise, to simply defame Hazrat Aisha alone was of no interest to anyone.
At the most, the only parties interested in this could have been the other wives of the Holy Prophet, peace be upon him. It could have been that seizing the opportunity to degrade Hazrat Aisha and increase their own repute in the eyes of the Holy Prophet, peace be upon him, the other wives of the Holy Prophet, peace and blessings of Allah be upon him, could have taken part in this issue. However, history bears his testimony to the fact that none of the other wives of the Holy Prophet peace be upon him took part in this calumny.
On the contrary, in her own testimony, Hazrat Aisha says that among the wives of the Holy Prophet peace and blessings of Allah be upon him, the only one who she considered a rival to her was Hazrat Zainab bint Jahsh. And aside from her, she did not consider any other wife to be a rival to her because she was the one who would speak out the most. However, Hazrat Aisha says that I will never forget the beneficence of Zainab upon me because when this allegation was leveled against me the one person who strongly refuted it was Hazrat Zainab.
Hence if anyone could have any personal resentment against Hazrat Aisha then it could have only been the other wives of the Holy Prophet peace be upon him and if they wished they could have partaken in the slander so that Hazrat Aisha would be degraded in the eyes of the Holy Prophet peace be upon him and by means of this they could have elevated their own standing that is the other wives. However, history attests to the fact that the other wives did not involve themselves in the matter at all. If any of them were asked, i.e. from the other wives, they only commended Hazrat Aisha.
Furthermore, there is no reason for men to harbour enmity against women. Thus, this allegation against her was either because of enmity against the Holy Prophet, peace be upon him, or enmity against Hazrat Abu Bakr, peace be upon him. There was no way for the proponents of this allegation to snatch away the status granted to the Holy Prophet.
However, what they feared was that even after the Holy Prophet, they would be unable to fulfill their objectives. They saw that if anyone was capable of being a successor, i.e. Khalifa to the Holy Prophet, peace be upon him, it was Abu Bakr. They saw this as a threat and thus created an allegation against Hazrat Aisha so that she would fall out of the battle. of favour in the Holy Prophet, and as a result of which the stature of Hazrat Abu Bakr among the Muslims would also diminish.
The Muslims would begin thinking ill of Hazrat Abu Bakr and would abandon the love that they had for him, thereby closing closing the door for Hazrat Abu Bakr to become the Khalifa after the Holy Prophet peace be upon him. It is for this reason that after the incident of the allegation being levelled against Hazrat Aisha, God Almighty also mentioned the institution of Khilafat in Surah An-Nur of the Holy Quran. The Ahadith clearly mention that the companions used to converse among themselves and often said that after the Holy Prophet peace be upon him if anyone holds a significant rank it is Abu Bakr. There is a hadith which narrates that the Holy Prophet peace be upon him once said to Hazrat Aisha that, O Aisha, I intended to appoint Abu Bakr as my successor after me, but I knew that Allah and the believers would not be pleased with anyone other than him. In other words, they would unanimously choose Abu Bakr.
Indeed, the companions were certain that after the Holy Prophet peace be upon him, the only person among them worthy of succeeding him was Abu Bakr. He alone was deemed fit to become the Khalifa. During the Meccan period, the question of governance and its system did not arise. But after the Holy Prophet peace be upon him migrated to Medina, a government was established.
And naturally this sparked concern among the hypocrites, who feared that after the Holy Prophet peace and blessings of Allah be upon him, the institution of Khilafat would be established. established that would solidify the Islamic government and lead to their permanent downfall. The opponents, whose hopes had already been shattered by the Holy Prophet's arrival in Medina, now became anxious.
History records that the two Arab tribes in Medina, the Urls and Khazraj, were frequently engaged in battles, leading to much bloodshed. When they realized that their constant fighting was weakening their tribe's influence, they decided to reconcile and agreed to unite under one leader. As a result, the Aus and Khazraj tribes made amends and they chose Abdullah bin Ubay bin Sulul to be the king of Medina.
And it is said that after this decision, preparations were made, and even a crown was ordered for him. During the course of this time, some pilgrims from Medina returned from Mecca and reported that the awaited Prophet had appeared in Mecca and that they had pledged allegiance to him. This news led to talk and discussions about the claim of the Holy Prophet peace and blessings of Allah be upon him. And soon after, more people from Medina went to Mecca and accepted Islam and pledged allegiance to the Holy Prophet peace be upon him. They then requested the Holy Prophet peace be upon him to send a teacher and preacher with them to guide and educate them.
The Holy Prophet peace and blessings of Allah be upon him then sent one of his companions as a missionary and many people in Medina embraced Islam. Around the same time, the Holy Prophet, peace and blessings of Allah be upon him and his companions, were facing severe persecution in Mecca. And the people of Medina, aware of this, invited the Holy Prophet, peace be upon him, to migrate to their city.
Subsequently, the Holy Prophet, peace be upon him, along with his companions, migrated to Medina. The crown prepared for Abdullah bin Ubayy bin Sulul became meaningless, as the people of Medina no longer needed another king when they had found the king of both worlds, either. i.e. the Holy Prophet Muhammad.
Upon seeing his chances of becoming a king vanish before his eyes, Abdullah bin Ubayy bin Sulul became enraged and though he outwardly joined the Muslims, he continued to place hurdles for Islam. And if he could hope for anything, it would be that after the demise of the Holy Prophet, peace and blessings of Allah be upon him, he could still become the king of Medina. However, God Almighty frustrated even these plans of his.
for even his own son was a devout Muslim. This meant that even if he happened to become a king, the leadership would eventually return to Islam. Furthermore, God Almighty thwarted his plans by establishing a new system among the Muslims. And so, they began asking the Holy Prophet various questions about the future of the Islamic government, for example, what would happen after him and what course of action the Muslims should take.
Witnessing this, Abdullah bin Ubayy bin Sulul became fearful that the Islamic government would be established in such a way that he would have no part in it. To prevent this, he realized that the only person capable of establishing a government in the Islamic world is the Muslim. pushing the Islamic government on Islamic principles was Abu Bakr.
He noticed that after the Holy Prophet peace and blessings of Allah be upon him, the Muslims would naturally turn to Abu Bakr whom they esteemed above all others. Therefore, Abdullah bin Ubayy bin Sulul saw his success in discrediting Abu Bakr and diminishing his standing in the eyes of the people and even tarnishing his reputation in the sight of the Holy Prophet peace be upon him. His opportunity to execute this malicious intent came when Hazrat Aisha was left behind during one of the expeditions and this wretched individual slandered her with a vile accusation. Though the Holy Quran only hints at this incident, the Ahadith provide more detail.
Abdullah bin Ubay bin Sulul's objective was to humiliate Hazrat Abu Bakr in the eyes of the people and to also strain his relationship with the Holy Prophet peace and blessings be upon him. of Allah be upon him. He hoped that this would hinder the establishment of the system he saw as inevitable, which would consequently crush his ambitions.
Hazrat Musleh Maud further states that a hypocrite in his delusion always believes his death to be distant and speculates about the death of others. And so Abdullah bin Ubayy bin Sulul also thought his death was far off and failed to realize that he would die writhing in agony during the lifetime of the Holy Prophet peace be upon him. He continued to imagine that once the Holy Prophet peace be upon him passed away, he would become the ruler of Arabia.
However, he saw that Abu Bakr's piety, righteousness and greatness were widely acknowledged amongst the Muslims. Prophet was unable to lead the prayers, it was Abu Bakr who led them in his place. If one was unable to seek an edict from the Holy Prophet, peace be upon him, the Muslims would seek the edict from Abu Bakr. And so realizing this, Abdullah bin Ubayy bin Sulul became extremely worried about his hopes for future leadership.
And so he sought to remove this worry. Hence, in order to remove this worry, and to diminish the renown and esteem of Hazrat Abu Bakr and the sight of the Muslims, he created an allegation against Hazrat Aisha. so that the Holy Prophet peace be upon him would develop an aversion to Hazrat Aisha and as a result of developing an aversion for Hazrat Aisha he sought to diminish Hazrat Abu Bakr's honour in the sight of the Holy Prophet peace be upon him as well as the Muslims and thereby halting any chance of him becoming the Khalifa. Then whilst mentioning the connection between the incident of the Great Calumny i.e. the incident of Ifk and Khilafat of Hazrat Abu Bakr r.a Hazrat Muslimaud r.a states From the beginning of Surah An-Nur till the end the same subject matter is being mentioned.
First, the calumny against Hazrat Aisha is mentioned, and seeing as the actual reason for this calumny against her was to humiliate Hazrat Abu Bakr and to ruin his relationship with the Holy Prophet, peace and blessings of Allah be upon him. be upon him and subsequently diminish his honor in the sight of Muslims so that he would not become the Khalifa after the Holy Prophet peace and blessings of Allah be upon him demise. Because Abdullah bin Ubayy bin Sulul had realized that if the Muslims looked towards anyone after the Holy Prophet peace and blessings of Allah be upon him, it was Abu Bakr.
And if Khilafat was established through Abu Bakr, then Abdullah bin Ubayy bin Sulul's of leadership would never be fulfilled. Therefore, right after mentioning this allegation, Allah the Almighty mentions Khilafat and says that Khilafat is not a monarchy, rather it is a means of maintaining the divine light which is why its establishment rests in the hands of Allah the Almighty. For it to falter would mean the ruin of the light of Prophethood and the divine light.
Hence, He will certainly establish this light and will appoint whoever He chooses as the Khalifa. In fact, He promises that he will not just make one, but will grant the mantle of Khilafat to many from among the Muslims, and will thus extend the era of the spiritual light. If you wish to create allegations, then go ahead.
You cannot erase Khilafat, nor can you hinder Abu Bakr from becoming the Khalifa, because Khilafat is a light, and this light is one of the manifestations of Allah, and no human efforts can erase it. The Promised Messiah states, The state of the Prophets is also such that when God Almighty informs them of a matter, they either distance themselves from it or adopt it. Observe in the matter of the calumny against Hazrat Aisha, the Holy Prophet was not initially bestowed knowledge regarding it, and the matter progressed to the extent that Hazrat Aisha went to her father's home, and the Holy Prophet also stated that if she had done this, then she should repent.
Observation of these incidents clearly showed the degree of anguish which the Holy Prophet was in. Yet the reality was not made apparent to him for some time. However, when God Almighty revealed Hazrat Aisha's acquittal and stated Al-Khabisaatu lil-Khabisina wal-Khabisuna lil-Khabisaat wa-Tayyibatu lil-Tayyibina wa-Tayyibuna lil-Tayyibat.
The reality regarding this calumny then became clear to him. Thus, does this in any way change the stature of the Holy Prophet peace be upon him? Absolutely not. Anyone who thinks this is unjust and does not fear God and has reached the degrees of disbelief.
The Holy Prophet peace be upon him never claimed to be a knower of the unseen and nor did any of the other prophets. Being the knower of the unseen is a rank of God. Had such people been aware of the established ways of the Prophets, they would never raise such allegations.
The Promised Messiah thus also silenced those who raised allegations against him as well. Mention is also found of the Holy Prophet, mediating peace between the chieftains of Aus and Khazraj. Much resentment had arisen between them. And in one narration it is mentioned that after a few days, The Holy Prophet took the hand of Hazrat Sa'd bin Mu'adh and along with some other companions departed and went to Hazrat Sa'd bin Ubadah.
There they spoke for a short while. Hazrat Sa'd bin Ubadah presented food and the Holy Prophet, Hazrat Sa'd bin Mu'adh and the other companions ate from it. Thereafter, the Holy Prophet left.
He then waited for a few days, and after some days the Holy Prophet, peace be upon him, then took the hand of Hazrat Sa'd bin Ubadah, and along with some other companions went to the home of Hazrat Sa'd bin Mu'adh. They spoke for a short while, and Hazrat Sa'd bin Mu'adh offered food. and the Holy Prophet peace be upon him and Hazrat Sa'd bin Ubadah and the other companions also ate.
After that the Holy Prophet peace be upon him returned. And he did this in order to remove the resentment that had developed in their hearts due to the earlier incident. In other words, he visited one person's house with the other and on the second occasion he visited the latter's house with the former so that any ill feeling would dissipate. And so they both ate there and fed each other as well.
And this way their resentment was gone. This was one of the methods the Holy Prophet peace be upon him used to foster love and affection and establish peace between people. In various narrations the number of those who had leveled this allegation differ.
In one narration by Hazrat Ibn Abbas the number of those who falsely accused Hazrat Aisha is mentioned as three. And in another narration by Hazrat Ibn Abbas it states that the number was between three and ten. Ibn-e Uyayna recorded as 40 while Mujahid mentioned it as between 10 and 15. Then regarding the punishment of those involved in the incident of Ifk by the Great Kalimni, it is mentioned in Sunan Abi Daw that the Holy Prophet peace be upon him ordered the punishment for two men and one woman who had spread the rumour about indecency.
They were Hazrat Hassan bin Sabit and Mista bin Usasa. Nufaili narrates the people said that the one woman who was mentioned was Hamna bin Tajahash. Allama Mawaridhi stated that there is a difference of opinion regarding whether those involved in the incident of Ifk were given the Had Punishment, i.e. punishment commanded by God.
And one opinion is that the Holy Prophet, peace be upon him, did not administer the Had Punishment to any of them. While another opinion is that the Holy Prophet, peace be upon him, ordered the Had Punishment of Abdullah bin Ubay bin Sulul, Mista bin Usasa, Hassan bin Sabit and Hamna bin Tajahash. Imam Qurtubi stated that the most famous narrations and recognized opinions amongst the scholars is that Hassan, Mistah and Hamnah were given the hadh punishment but there is no mention of Abdullah bin Ubayy bin Sulul being given the hadh punishment.
Hazrat Musleh Maud stated in a sermon regarding this that due to the false accusation against Hazrat Aisha three individuals were flogged one of whom was Hassan bin Sabit the chief poet of the Holy Prophet peace be upon him Another was Mista, who was the paternal uncle of Hazrat Aisha and was the maternal cousin of Hazrat Abu Bakr. He was such a poor man that he lived in the home of Hazrat Abu Bakr. He ate there and Hazrat Abu Bakr himself would arrange for his clothing. A woman was also among them and all three were punished.
In his commentary of Surah An-Nur under verse 36, Hazrat Muslim A'udh r.a further writes about the flogging of Ibn-e-Sulul. He states, that among those who make accusations, each shall receive punishment according to what they have earned. Thus, those who participated in the conspiracy to level accusations were each given 80 lashes.
It is then stated, However, there is one person among them who is the greatest mischief maker and is the founder of all this discord. namely Abdullah bin Ubay bin Sulul, not only will we flog him but we will also punish him ourselves. In accordance with this warning he was also flogged and later he also received punishment from Allah the Almighty and during the lifetime of the Holy Prophet peace be upon him he died whilst writhing in agony. These accounts come to an end here.
Regarding the Jalsa Salana in Germany, I would like to say that the attendees, whether they were external guests or those who attended for the first time, they have all expressed very positive. sentiments and were extremely happy, complementing the overall environment of the Jalsa Salana. Similarly, through the various modes of media and the news outlets, the true message of Islam and Ahmadiyyat reached many people. millions of people.
As such, the Jalsa is a great means of propagation, enabling the message of Islam to reach such places where we ourselves are unable to reach. May Allah the Almighty enable this to bear virtuous and long-lasting results, and enable Ahmadis to always truly derive benefit of this. Continue to focus on prayers.
May Allah the Almighty always keep us wrapped in His mantle of grace and mercy. At the end, I will also mention a deceased person and will lead their funeral prayer in absentia, inshallah. It is of Imam Muhammad Belu Sahib, who was from Sudan. He passed away recently.
Inna lillahi wa inna ilayhi rajiun. The president of the Jamaat in Sudan writes about him that the incident of his birth was as follows. In 1966, an Ahmadi Imam from Nigeria, Isa Abdullah bin Lail Sahib, came to visit him as a guest and preached to the villagers.
The late Imam Muhammad bin Bellu was the first to have the opportunity to do the birth. In those days it was not possible to contact the Khalifa of the time at the markez, i.e. headquarters from Sudan. However, these Ahmadi brothers remained firm in their faith in Ahmadiyyat.
They faced severe opposition. Imam Muhammad Bailus Sahib used to lead the Ahmadis in prayer. There the Ahmadi mosque was made of grass and straw, a sort of hut which the non-Ahmadis set on fire and they also expelled the Ahmadis from the village. As a result, these Ahmadis migrated southwards and there too they built a small mosque of grass and straw. Again opposition arose and the opponents burned down the Ahmadi mosque and again expelled the Ahmadis.
Ahmadis from that area. One party of these Ahmadis moved far away from there while the other which included Imam Bello went to Dwayne city. There they became guests of Abdullah bin Awaz Qasim Sahib who was the principal of Jamia Bakhtur Ridha but their families opposed them and these Ahmadis were also expelled from there as well and so these helpless people were driven out from there as well.
Finally, they decided to go to Nigeria to Imam Isa Abdullah bin Lail Sahib, through whom they had become Ahmadis. Thus, this group of poor Ahmadis, along with their wives and children, set off for Nigeria, riding on donkeys and other animals. animals but mostly on foot.
They had no provisions for the journey, no visa, documents etc. There were many difficulties on the journey, however they possessed the wealth of faith and they safeguarded their faith and continued their migration with the same zeal and passion and never sacrificed their religion. Eventually they reached Nigeria and they stayed with Imam Isa bin Lail Sahib for 13 years.
Thereafter, Imam Isa Sahib advised them to return to Sudan based on a dream. And though they did not like this suggestion, but Imam Isa told them that it was a command from their Lord. And so, reluctantly, they agreed to return to Sudan. Imam Isa Sahib was shown in a dream that these people will return to Sudan after three years.
And after the completion of three years, these Ahmadi immigrants set out for their homeland. Imam Muhammad Bello was the first to return. In Sudan, they settled back in their original village, Kuneze. This was in 2010. And after the return of these Ahmadis to Sudan, a group called Boko Haram emerged in Nigeria. If these Sudanese Ahmadis had been in Nigeria, At the time only God knows how this organization would have treated them.
It was then that they understood the divine hidden wisdom behind the return from Nigeria However upon returning to Keneza they once again faced severe opposition The small mosque which they had built was burned down once more their homes were attacked and cases were filed against them They were again expelled from the village Thereafter, the current war began and the situation throughout Sudan worsened with no one remaining safe then. The Ahmadis also scattered into various parts of Sudan in order to save their lives and find peace and even now in different areas they are living in great hardship and poverty. May Allah the Almighty elevate the rank of the deceased, grant him forgiveness, and strengthen the faith of the remaining Ahmadis.
May Allah the Almighty change their circumstances, and as I mentioned, there is great unrest in the country. May Allah the Almighty bring an end to this disorder. May Allah the Almighty have mercy on these people, and make them fulfill the rights of one another.
May Muslims fulfill the rights of brotherhood towards each other, and may Allah the Almighty remove the discord within Islamic governments. May Allah the Almighty grant Ahmadis the ability to live a life of true peace and tranquility. Alhamdulillah, Alhamdulillah, Naumadu, Nasta'inu, Nasta'khiru, Wa Nauminu Bihi, Wa Natawakalu Aleh, Wa Na'udhu Billahi Min Shururi Anfusina, Wa Min Sayyi'atina, and we bear witness that none deserves to be worshipped except Allah. and we bear witness that Muhammad is His Servant and Messenger.
O servants of Allah! May Allah be merciful to you. Verily, Allah commands you to act with justice and to do good, and to do good to those who are close to Him, and to prevent evil, and to do good to those who deny it, and to do good to those who are unworthy.
May Allah be merciful to you. Remember Allah, He will remember you. Ask Him and He will answer you. And we remember Allah, He is the Most Gracious.