After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aa) stated:

The first of the Companions^(ra) [of the Holy Prophet^(sa)] that I will mention today is Hazrat Thabit bin Khalid Ansari. He belonged to the tribe of Banu Maalik bin Najjar. He took part in the battles of Badr, Uhud and Yamamah. It was during the Battle of Yamamah that he attained martyrdom. However, according to some, he attained martyrdom during the incident at Bi’r-e-Maunah. (Al-Isti’ab, Vol. 1, p. 198, Dar-ul-Jamil, Beirut, 1992)

Next is Hazrat Abdullah bin Urfatah. He migrated to Abyssinia along with Hazrat Jafar^(ra) bin Abi Talib. In a narration, Hazrat Abdullah bin Masud^(ra) states, “The Messenger^(sa) of Allah sent us to Negus and we numbered about eighty.” (Musnad Ahmad bin Hanbal, Vol. 2, p. 201, Hadith no. 4400, Musnad Abdullah bin Mas’ood, Alim-ul-Kutb, Beirut, 1998).

Hazrat Abdullah bin Urfatah participated in the Battle of Badr. (Al-Isti’ab, Vol. 3, p. 949, Abdullah bin Urfatah, Dar-ul-Jamil, Beirut, 1992)

Next is Hazrat Utbah bin Abdullah. His mother’s name was Busrah bint Zaid. He took part in the Bai‘at [oath of allegiance] that took place at Aqabah as well as the Battles of Badr and Uhud. (Al-Isti‘ab, Vol. 3, p. 1026, Utbah bin Abdullah, Dar-ul-Jamil, Beirut, 1992), (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 430, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990).

Then, there is Hazrat Qais bin Abi Sa‘sa and he was an Ansari [inhabitant of Medina]. The father of Hazrat Qais was Amr bin Zaid, however he was more commonly known by the title of Abu Sa‘sa. Hazrat Qais’ mother’s name was Shaibah bint Asim. Hazrat Qais participated in the Bai‘at that took place at Aqabah along with seventy Ansar. He also had the honour of participating in the Battles of Badr and Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 392, Qais bin Abi Sa’sa, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990).

When the Holy Prophet^(sa) departed for the Battle of Badr, he, along with his army, camped at Buyut as-Suqya, located on the outskirts of Medina. Some minors, eager to accompany the Holy Prophet^(sa), who had also come along, were sent back from there. Then the Holy Prophet^(sa) ordered his companions to fetch water from the well at Suqya. He drank from its water and then offered the prayer near the houses of Suqya. When departing from Suqya, the Holy Prophet^(sa)ordered Hazrat Qais bin Abi Sa‘sa to take a count of the Muslims. At that occasion he was also appointed to oversee the arrangements for water. After that, the Holy Prophet^(sa) himself stayed near the well at Bir-e-Abi Inaba, located at about 2.5 kilometres from the Prophet’s Mosque. Upon receiving the instruction from the Holy Prophet^(sa) to count the number of people, Hazrat Qais counted them and submitted to the Messenger^(sa) of Allah that their number was 313. The Holy Prophet^(sa) was pleased to hear this number and said that the companions of Talut also numbered the same.

According to the note written with regard to Suqya, it was located about two kilometres from the Prophet’s Mosque. Its previous name was Husaiqa. Hazrat Khallad^(ra) narrates that the Holy Prophet^(sa)changed its name from Husaiqa to Suqya. He states, “I wished to purchase Suqya but Hazrat Sa‘d bin Waqas had already bought it in return for two camels.” According to some, he bought it for seven Auqiyah i.e. 280 Dirhams. When this was mentioned to the Holy Prophet^(sa), he said his trade was very profitable. (Al-Sira Al-Nabawaiyyah Ala’ Zou Al-Quran Wa Al-Sina, Vol. 2, p. 124, Maktabah Shamilah) (Subl-ul-Huda Wa Al-Rishad, Vol. 4, p. 23 & 25, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1993) (Yaum-ul-Furqan Israr Ghazwah-e-Badr, Dr Mustapha Hasn Al-Badwi, p. 124, Dar-ul-Minhaj, Beriut, 2015) (Imta-ul-Isma’, Vol. 8, p. 341, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1999), (Kitab-ul-Maghazi Li-Al-Waqadi, Vol. 1, pp. 37-38, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2013)

Similarly, during the Battle of Badr, the Holy Prophet^(sa) appointed him as the leader of the Saaqah. Saaqah is a part of the army that follows behind for protection. On one occasion, he said to the Holy Prophet^(sa), “O Prophet^(sa) of Allah! In how many days should I complete the recitation of the entire Quran?” The Holy Prophet^(sa)replied, “In fifteen nights.” Hazrat Qais^(ra) said, “I find myself capable of doing more than this.” Upon this, the Holy Prophet^(sa) said, “You may complete it in the duration of one Friday to the next.” To this, he said, “I find myself capable of doing even more than this.” Following this, he recited the Holy Quran in this very manner for a long time. He continued with this practise till he grew old and had to cover his eyes with a piece of cloth. He then began to complete the recitation of the entire Quran in fifteen days. At that time, he used to say, “If only I had accepted the concession granted by the Holy Prophet^(sa).” (Usdul Ghaba, Vol. 4, p. 408, Qais bin Abi Sa’sa, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2003) (Taj-ul-Aroos).

Hazrat Qais had two children, Alfakeh and Umme Harith. They were both born to Amama bint Muaz. The progeny and offspring of Hazrat Qais^(ra) did not continue further. Hazrat Qais^(ra) had three brothers, all of whom had the blessed opportunity of spending time in the company of the Holy Prophet^(sa). However, they were unable to participate in the Battle of Badr. From among them, Hazrat Harith^(ra)was martyred in the Battle of Yamama and Hazrat Abu Kilaab^(ra) and Hazrat Jabir^(ra) bin Abi Sa‘sa were martyred in the Battle of Mautah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 392, Qais bin Abi Sa’sa, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990).

Next, is a companion by the name of Hazrat Ubaida bin Harith. Hazrat Ubaida bin Al-Harith, who belonged to Banu Muttalib, was a close relative of the Holy Prophet^(sa). He belonged to the tribe of Banu Muttalib. His title was Abu Harith, whereas, according to others, it was Abu Muawiyah. The name of his mother was Sukhaila bint Khuzai. Hazrat Ubaida was ten years older than the Holy Prophet^(sa). He was among the first people to accept Islam and became a Muslim before the Holy Prophet^(sa) went to Dar-e Arqam. Hazrat Abu Ubaida, Hazrat Abu Salama bin Abdillah Asadi, Hazrat Abdullah bin Arqam Makhzumi and Hazrat Usman bin Mazum, all became Muslim at the same time. The Holy Prophet^(sa) held Hazrat Ubaida in great honour and esteem. Hazrat Ubaida bin Harith accepted Islam in its early stages and was among the chiefs of Banu Abdi Manaf. (Usdul Ghaba, Vol. 5, p. 547, Ubaida bin Harith, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2003), (Al-Asaaba Fi Tameez Al-Sahaba, Vol. 4, p. 353, Ubaida bin Harith, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1995).

Hazrat Ubaida bin Harith migrated to Medina along with his two brothers, Hazrat Tufail bin Harith and Hazrat Hussain bin Harith. Hazrat Mistah bin Usasah was also with them. Prior to the journey, they had decided to meet in the valley of Najeh. However, Hazrat Mistah bin Usasah remained behind as he was bitten by a snake. The following day, when they were informed of him being bitten by a snake, they returned and travelled with him to Medina. They stayed with Hazrat Abdur Rahman bin Salamah in Medina. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 37, Ubaida bin Harith, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990)

The Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Ubaida bin Harith and Hazrat Umair bin Al-Humam. Hazrat Ubaida bin Harith and Hazrat Umair bin Al-Humam were both martyred in the Battle of Badr. (Al-Isti‘ab, Vol. 3, p. 1214, Umair bin Al-Humam, Dar-ul-Jamil, Beirut, 1992)

His two brothers, Hazrat Tufail bin Harith and Hazrat Hussain bin Harith also participated alongside him in the Battle of Badr. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 38-39, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990).

After migrating to Medina, the Holy Prophet^(sa) implemented certain strategies in order to remain protected from the mischief of the disbelievers and in order to safeguard the Muslims, which serves as a clear proof of the excellent political acumen of the Holy Prophet^(sa)and his farsightedness in terms of warfare.

In relation to this, Hazrat Mirza Bashir Ahmad^(ra) has stated the following in Seerat Khatam-un-Nabiyyin:

“Therefore, it is evident through history that when the Holy Prophet^(sa) dispatched the very first company in the leadership of Ubaidah bin Al-Harith, who happened to encounter a group led by Ikramah bin Abi Jahl, two weak Muslims who had come along with the Quraish, managed to escape from the Quraish and join the Muslims. As such, it is narrated: ‘In this campaign, when the Muslim party encountered the army of the Quraish, two people – namely Miqdad bin Amr and Utbah bin Ghazwan, who were allies of the Banu Zahrah and Banu Naufal – fled from the idolaters and joined the Muslims. They were Muslims and had only set out to join the Muslims under the cover of the Quraish.’ Therefore, one of the purposes of the Holy Prophet^(sa) in dispatching these parties was also to give such people an opportunity to be delivered from the Quraish and join the Muslims.” (Seerat Khatam-un-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 324)

After eight months had passed following the migration, the Holy Prophet^(sa) sent Hazrat Ubaida on an expedition with seventy or eighty riders. The Holy Prophet^(sa) had tied a white flag for Hazrat Ubaida bin Harith, which Hazrat Mistah bin Usasah was holding. The purpose of sending this army or this group of riders was to stop a caravan of merchants belonging to the Quraish in its tracks. Abu Sufyan was the chief of the caravan of the Quraish. According to some, it was Ikrimah bin Abi Jahl while there is also an opinion that it was Miqraz bin Hafas. This caravan consisted of two hundred men i.e. the caravan of the disbelievers who were carrying merchandise and goods. This group of companions^(ra) confronted this caravan in the valley of Raabigh which is also known as Waddan. Apart from firing arrows, no battle took place between the two parties and no formal rows for combat were formed. The first arrow shot by the Muslims was done by the companion Hazrat Sa‘d bin Abi Waqas. This was the very first ever arrow to be launched by the Muslims. On this occasion, Hazrat Miqdad bin Aswad and Hazrat Uyayna bin Ghazwan (according to Ibn Hisham and in Tarikh Al-Tabari, it is mentioned as Utbah bin Ghazwan) escaped the group of idolaters and joined the Muslims as they had already accepted Islam and desired to join the Muslims. This was the second army of Islam, led by Hazrat Ubaida bin Harith. After firing arrows at one another, both parties retreated as the idolaters were so awestruck by the Muslims that they thought they were a huge army of the Muslims and they were receiving support. Therefore, they became afraid and retreated and the Muslims also did not go after them. (Al-Sira Al-Halbiyya, Vol. 3, pp.215-216, Sirya Ubaidah bin Al-Harith, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) (Sirat ibn Hisham, Vol. 1, p. 592, Sirya Ubaidah bin Al-Harith, Mustapha Al-Babi, Egypt, 1955) (Tarikh Al-Tabri, Vol. 2, p. 12, Dar-ul-Kutub Al-Ilmiyyah, 1987)

They did follow them but not to chase after them or to attack them. Both parties had attacked each other by firing arrows at one another. However, when the idolaters retreated, the Muslims also returned.

Hazrat Mirza Bashir Ahmad^(ra) has written in his book, Seerat Khatam-un-Nabiyyin:

“Upon his return from the Ghazwah of Waddan, in the month of Rabi‘ al-Awwal, the Holy Prophet^(sa) dispatched a company of the Muhajirin, comprising of sixty men mounted on camels, in the leadership of a close relative, Ubaidah bin Al-Harith Muttalibi. The objective of this campaign as well was to forestall the attacks of the Quraish of Mecca.” (The objective of this expedition has been outlined here.)

“As such, when Ubaidah bin Al-Harith and his companions covered some ground and arrived close to Thaniyyatul-Murrah, they suddenly noticed that 200 armed young men had set up camp in the command of Ikramah bin Abi Jahl. The two parties encountered one another, and a few arrows were exchanged in a confrontation. However, this group of idolaters then stood down from further conflict due to the fear that the Muslims probably had hidden reinforcements at their disposal and consequently, the Muslims did not pursue them. Two individuals from the army of the idolaters named Miqdad bin Amr and Utbah bin Ghazwan fled from the command of Ikramah bin Abi Jahl and joined the Muslims. It is written that they set out with the Quraish for this very purpose, so that they could find an opportunity to join the Muslims. The reason being, that they were Muslims at heart, but could not migrate out of fear of the Quraish due to their weakness. Moreover, it is possible that this very occurrence caused them to lose heart and they decided to step back considering this to be an evil omen. History has not recorded whether this army of the Quraish, which was definitely not a trade caravan (as they were fully equipped with weapons and were disguising themselves as a trade caravan) and regarding which Ibn-e-Ishaq has used the words Jamun Azeemun(a grand army) set out in this direction with a specific objective. However, it is definite that their intentions were not favourable.”

It is evident that they did not come with good intentions and in fact came to launch an attack. Hence, the Muslims also fired their arrows.

“It was due to the grace of God that upon finding the Muslims vigilant and upon witnessing some of their own men joining the Muslims, they lost courage and retreated. Moreover, a practical benefit which the companions derived from this campaign was that two Muslim souls were delivered from the tyranny of the Quraish.” (Seerat Khatam-un-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 328-329)

During the Battle of Badr, from the Muslim army he [Hazrat Ubaidah bin Harith^(ra)] was sent to combat in a duel against Waleed bin Utbah. It is mentioned in the Ahadith that a verse of the Holy Quran was also revealed in relation to this incident. Hazrat Ali^(ra) relates:

“The verse:

هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ

(Surah al-Hajj: V.20) was revealed regarding those individuals who fought in the combat duels in the Battle of Badr i.e. Hazrat Hamza bin Abdil Muttalib, Hazrat Ali bin Talib and Hazrat Ubaidah bin Harith, and they faced off with Utbah bin Rabi‘ah, Shaybah bin Rabi‘ah and Waleed bin Utbah.” (Al-Mustadrik Ala Al-Sahihain, Vol. 2, p. 419, Kitab-ul-Tafsir, Surah Al-Hajj, Hadith 3456, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002)

The meaning of this verse is, “These two are two disputants who dispute regarding their Lord.” The whole verse is as follows:

هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِرُءُوسِهِمُ الْحَمِيمُ

“These two are two disputants who dispute concerning their Lord. As for those who disbelieve, garments of fire will be cut out for them; and boiling water will be poured down on their heads.” (Surah al-Hajj: V.20)

Further details of this combat duel have been recorded in Sunan Abi Dawud. Hazrat Ali^(ra) relates:

“Utbah bin Rabi‘ah, followed by his son and brother came forward and announced, ‘Who is it that will come to face us?’ Thereupon, many of the youth from among the Ansar answered him. Utbah asked ‘Who are you?’ They replied, ‘We are the Ansar’. Utbah then said, ‘We have no dispute with you, we only wish to fight the sons of our uncles’. The Holy Prophet^(sa) then said, ‘O Hamza^(ra) rise; O Ali stand up and O Ubaidah bin Harith rise and go forth.’”

Hazrat Ali^(ra) further narrates: “As soon as we heard the call of the Holy Prophet^(sa), Hazrat Hamza^(ra) advanced towards Utbah, I advanced towards Shaybah and there was an encounter between Ubaidah bin Harith and Waleed and they both inflicted severe wounds on one another. Then we turned to Waleed and killed him and took Ubaidah bin Harith away from the battlefield. (Sunan Abu Daud, Kitab-ul-Jihad, Baab Fi Al-Mubariza, Hadith no. 2665)

During the duel, Utbah struck the calf of Hazrat Ubaidah bin Harith and cut open his calf. The Holy Prophet^(sa) ordered for him to be removed from the battlefield and after the Battle of Badr had ended, he passed away in Safra, a place near Badr, and he was also buried there. (Al-Mustadrik Ala’ Al-Sahihain, Vol. 3, pp. 207-208, Kitab-ul-Marifa Al-Sahaba Min Manaqib Ubaidah bin Harith, Hadith no. 4862, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) (Lughat-ul-Hadith, p. 67, Mir Muhammad Kutub Khana Araam Baagh, Karachi)

According to a narration, it was only when the calf of Ubaidah^(ra) was cut and the marrow was gushing forth from it, that the companions brought him to the Holy Prophet^(sa) and he said, “O Messenger^(sa) of Allah! Will I be considered as a martyr?” He had been injured in the battle but did not die immediately. The Holy Prophet^(sa) replied, “Indeed! You will be considered a martyr.” According to another tradition, when Hazrat Ubaidah^(ra) bin Harith was brought before the Holy Prophet^(sa) and he placed his head on his lap. Hazrat Ubaidah^(ra)then said, “If only Abu Talib was alive today, he would know that I am more entitled than him to what he used to say, and that was:

ونسلمه حتيّٰ نصرع حوله

ونذهل عن ابناءنا و الحلائل

That is, “It is a lie that we will hand over Muhammad^(sa) to you. Such will only be possible when we are struck down around him to the extent we become oblivious to our wives and children.”

Such was the passion of these people. At the time of his demise, Hazrat Ubaidah bin Harith was 63 years of age. (Al-Mustadrik Ala Al-Sahihain, Vol. 3, p. 208, Kitab-ul-Marifa Al-Sahaba Min Manaqib Ubaidah bin Harith, Hadith no. 4863, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) (Usdul Ghaba, Vol. 3, p. 547, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2003)

After the mention of these companions, I wish to talk about a long-serving life devotee missionary of ours from Indonesia who passed away a few days ago. His name was Suyuti Aziz Ahmad Sahib and he passed away on 19 November. To Allah do we belong and to Him shall we return. Suyuti Sahib was suffering from a severe heart illness and was sent to Rabwah for treatment. There, in the Tahir Heart Institute in Rabwah he underwent major surgery, but after a few days his health did not improve and on 19 November he passed away. He is survived by his wife, two sons, two daughters and ten grandchildren. Among them, six are part of the Waqf-e-Nau scheme.

Suyuti Aziz Ahmad Sahib was born on 17 August 1944 in Bone, South Sulawesi. He studied in Jamia Rabwah between September 1966 and October 1971. In April 1972 he was appointed as the central missionary of Indonesia. Then in 1985, after assessing his work and progress in the field, he was awarded the Shahid degree. In the year 2000, he had the blessed opportunity to perform Hajj.

Between 1972 and 1979, he spent these seven years serving as a missionary in South Sumatra, Lampung, Jambi and Bengkulu. Between 1979 and 1981 he served as a teacher for the muallimin. In 1981, he was appointed as the missionary in Purwokerto. Then in 1982, he was appointed as the Assistant Director of the muallimin and muballighin classes. Between 1982 and 1992, he served as the principal of Jamia Ahmadiyya Indonesia. In that period of time, in 1985 he was awarded the Shahid degree. From 1992 till 2016, he remained as the head of tabligh for twenty years. Then, from 2016 till his demise he served again as the principal of Jamia Ahmadiyya Indonesia. In 1973, he married Afifa Sahiba, daughter of the missionary Abdul Wahid Sahib of Sumatra. She was also the older sister of Maulana Abdul Basit Sahib, Amir of the Indonesia Jamaat. She bore four of his children – Warda Khalid, Harith Abdul Bari, Saadat Ahmad and Aliyah Atiyyatul Aleem. Afifa Sahiba passed away in 2009. Thereafter, Suyuti Sahib married Arina Damayinti Sahiba, but they had no children together.

Regarding the spread of Ahmadiyyat in his family, he once gave an interview to MTA in which he said, “The main reason for myself and my family to take the oath of allegiance was that my grandfather instructed us that in the latter days the Imam Mahdi would appear so we must all accept him. To honour this instruction of his, my family migrated twice. In 1959 my family moved to Lampung. In 1963 a missionary named Maulana Zaini Dehlan Sahib came to preach in Lampung and we met him. He told us that the Imam Mahdi had appeared. I then asked him for the proofs of his advent to which he gave us a book proving the truthfulness of the Messiah of the latter days and told us to read it. When I read the book, I was assured that the Messiah to come was none other than this man and that was the Imam Mahdi, Hazrat Mirza Ghulam Ahmad Qadiani^(as).” He says, “On 13 February 1963, at the age of 19, I and 40 other members of my family took the oath of allegiance through Maulana Zaini Dehlan Sahib.”

Then he further states: “In 1963, Wakeel-ut-Tabshir Sahib visited Bandung from Rabwah and I was there at the time. The truth became even more clear for me after attending the programmes of the Jamaat and meeting with its missionaries.”

Whilst talking about his admission in Jamia, he states: “In 1963, Maulana Abu Bakr Ayub Sahib, who was serving as a missionary of Southern Sumatra, visited us in Lampung for the training of new converts. After his visit, he reported to Raees-ul-Tabligh, Maulana Syed Shah Muhammad Jilani Sahib saying, “Some people from the Bogis tribe have taken the oath of allegiance in Lampung and we do not have a missionary from amongst these people. Whereas, we have missionaries from amongst the Java and Sunda people.”

He further says: “I met with three young men there who could be sent to Rabwah for studies.” He then says, “I was amongst those three young men. Our names were recommended for admission in Jamia Ahmadiyya Rabwah and we were instructed to apply for our passports. However, we could not get our passports due to the unstable political climate of Indonesia at the time. Afterwards, in 1966, I applied for a visa with Raees-ul-Tabligh, Maulana Imam Al-Din, at the Embassy of Pakistan and obtained the visa within fifteen minutes.” He continues: “I arrived in Karachi and stayed there for one night and from there, I travelled to Rabwah via train. After arriving at the station, I walked to Jamia.” He says: “A lot of Jamia students welcomed me upon my arrival. The environment was new so it was quite difficult to get accustomed to at first, however, I managed to adjust accordingly. I was enrolled into to Jamia after three days. There was one person amongst the teachers whose name was Hazrat Master Ata Muhammad Sahib, who was a companion of the Promised Messiah^(as).” He further says, “I had the honour of meeting with several companions of the Promised Messiah^as during my stay in Rabwah. I would always seek an opportunity to meet with a companion of the Promised Messiah^(as)and would press their feet while conversing with them.”

While sharing a pleasant experience of an audience with Hazrat Khalifatul Masih III^(rh), he states, “When Hazrat Khalifatul Masih III^(rh)was elected as Khalifatul Masih, we met with him and embraced him. Huzoor^(rh) patted me lovingly on my cheek and stated, ‘They have come from Indonesia.’ There were other foreign students there. Hazrat Khalifatul Masih III^(rh) continued, ‘All of you have come from afar; you are all my children.’ The spiritual light of Hazrat Khalifatul Masih III^(rh) always remained amongst us, and for this reason, all of our difficulties became easy. Huzoor^(rh) said: ‘You can come to me when facing any difficulty.’” He states, “When I was about to return to Indonesia, I went to meet with Huzoor^(rh) before my departure. Huzoor^(rh) enquired: ‘Do you need anything?’ I responded: ‘I need some books. I visited the office but was not able to obtain anything.” Huzoor^(rh) wrote a note from his pen that read: ‘Give the books to Suyuti’. Soon after, I received a complete set of Ruhani Khazain, which I have in my possession to this day. Before I left, Huzoor^(rh)embraced me lovingly and said in my ear: ‘Never be unfaithful to your master. This is my advice to you.’”

He writes about an incident: “In 1993, Shareef Ahmad Lubis, Amir Sahib Indonesia, sent me to the Philippines to ensure success in the International Baiat that was taking place there and said to me: ‘This is as per instructions of Hazrat Khalifatul Masih IV^(rh).’ I said to him: ‘I am very weak and I do not know even the local language.’ He responded: ‘I have full faith in you.’ Then he said, ‘If these are the instructions then I am ready.’ Hence, I left the Jamaat headquarters and at the time, in order to get there, one had to go through Manila and Zamboanga. I ate some food and contracted cholera and became very weak. In this condition, I prayed: ‘O Allah! If I die here, then there are no Muslims here who would offer my funeral prayers.’” He says: ‘At night I saw in a dream that a nurse wearing a uniform visited me and whilst patting me on my forehead, she blew some air onto me. At that moment I felt as if my entire body had turned ice cold and this coolness exited my body through my toes. I had completely recovered in the morning when I woke up, so I departed for Tawi-Tawi. By the grace of Allah the Almighty one hundred and thirty people took the oath of allegiance and joined the Jamaat within three months.”

Abdul Basit Sahib, Amir Sahib Indonesia, writes: “I got the opportunity to observe Suyuti Aziz Sahib on a very personal level as my brother-in-law and missionary. He had a very simple personality and his greatest attributes were humility and meekness. He was a living example of patience and forbearance in all affairs. He would always supplicate to God, offer Tahajjud [pre-dawn voluntary] prayers regularly, display immense trust in Allah Almighty and he had a relation of tremendous love and sincerity with the system of Khilafat and the Khulafa of the Jamaat. He would give precedence to Jamaat affairs over his personal matters. He was a successful servant of the Jamaat. Whatever responsibility, duty and office he was entrusted with, he fulfilled that role with immense sincerity and loyalty. It did not matter whether he was performing that duty as a missionary or a teacher of Jamia or as a principal or as in-charge of propagating the message. He was an excellent model and an example for the life devotees.”

Ma‘sum Sahib, Vice Principal Jamia Ahmadiyya Indonesia, states: “Suyuti Sahib would teach the translation of the Holy Quran to the third, fourth and fifth year classes [of Jamia]. He would teach the subject of Kalaam to the Mubashir [final year] class. In order to teach this class, he had translated the book Irfan-e-Ilahi into the Indonesian language. When he became weak due to illness and was unable to move around, his students would visit him in the office to study. He taught his class on 8 November before leaving for Rabwah. He would always say: ‘Jamia years have been increased to seven years and Hazrat Khalifatul Masih has approved this. So you all should work very hard and fulfill the desires of Huzoor.’”

His daughter, Mardiya Sahiba, writes: “My father had fully devoted his life. He spent his life serving the Jamaat to the extent that we traveled very little for sightseeing or entertainment. We always considered this to be the lifestyle of a life devotee. He taught his children that a Waqf-e-Zindagi’s time should be spent completely for the sake of the Jamaat.” Then she states: “In terms of training, my respected father did not give a lot of advice rather, he led by example.” She continues: “He would serve my mother patiently when she became ill and he would also do the house chores himself. He would prepare the morning and evening meals during the days of Ramadan. He never requested anyone to do anything for him. He had the habit of doing his work with his own hands.”

His son Saadat Ahmad Sahib writes: “He trained us very patiently however, he emphasised a lot about offering prayers. During our childhood, he would instruct us to offer prayers in congregation at the mosque. If I was not seen in the mosque, he would look for me and take me to the mosque himself.” He further says: “He always advised us to never miss prayers, to offer Sunnah prayers with it and always recite the Holy Quran.”

His daughter Atiyyatul Aleem states: “My father would always speak the truth. He never uttered a falsehood in front of his children even as a joke. He would never miss Tahajjud prayer and would offer his prayer in congregation at the mosque. Apart from when he was ill, I never saw him offering his obligatory prayers at home.”

His second wife says:

“Before leaving for Rabwah, he told me and the children, ‘My heirs, my family and household is Khilafat and my life and death is for the Jamaat.’”

He also attended Germany Jalsa this year. He was very eager to attend even though his children advised him against travelling as he was ill, however he said that he wanted to meet the Khalifa. And so he attended the Germany Jalsa and met me there and this was the last time he met me.

She also said:

“He was an excellent husband and I learnt the importance of obedience from him. He never showed any concern for his own health and wellbeing when it came to Jamaat work.”

Suyuti Aziz Sahib’s son-in-law, Zaki Sahib, says:

“In 2005 when we were alerted about the news of an attack on our headquarters, the Khuddam were instructed to come and protect it. I was also there and at the time Suyuti Sahib was head of tabligh and I noticed he was never scared. He would go in the middle of the night and meet the Khuddam and give them courage. I saw that he had immense love for Khilafat. He would say that he is a life-devotee and therefore whatever he does is with the approval and instruction of the Khalifa of the time. He suffered a stroke in 2017 and for some time, he could not even talk clearly, but despite this he continued studying books and it would always be his desire to go to Jamia and teach the students.”

Ahmad Sahib, Secretary Tarbiyyat, writes:

“If he ever received a good piece of advice, he would openly appreciate it with great respect and whenever he faced any difficulty, he would sincerely ask for suggestions.”

Ahmad Noor Sahib, a missionary, says:

“He led a very simple life and was very respectable. Despite his old age, he was very active in his Jamaat work as if he was a young man. One advice he gave which I always remember is that never turn away from God, and always ask Him for He never rejects the prayer of His servants.”

He further states:

“When I had my interview for the Shahid class [final year of Jamia Ahmadiyya], he advised me in a very emotional manner with tears flowing and whilst trembling, ‘Never abandon your Waqf [pledge of life devotion]; whoever discards their Waqf is among those who incur great loss.’”

Another person has written that Suyuti Sahib visited Kendari and whilst imparting various advice, he said, “If you have any internal or external issues whilst trying to ensure people adhere to the system of the Jamaat, you should go forth without any fear because you will have the help and support of God Almighty. However, if members of the Jamaat criticise you owing to any of your personal weaknesses, then you should assess your condition and bring about an improvement.”

One should never be worried in relation to Jamaat work, they should have complete trust in God Almighty and have pure intentions. However, if one has any personal weaknesses then they should assess their condition.

Khalid Ahmad Khan Sahib, a missionary, writes:

“During our time studying in Jamia, Suyuti Sahib was a shining example for us spiritually and morally. He would make great effort in offering the prayers in congregation. He would always arrive on time to the mosque, or at times he would come much earlier and right until his demise, despite his ill health, he continued this habit of greatly striving for his prayers.

Another missionary, Hashim Sahib writes:

“I had the honour of being taught the subject of Ilm-ul-Kalam in Jamia from Suyuti Aziz Sahib. It was his habit that during the lecture, he would ask the students questions and he would highly praise and commend the answers from the students. Once, he asked us what the biggest proof for the truthfulness of the Promised Messiah^(as) was. We all quoted various verses from the Holy Quran and presented references of the Ahadith. Listening to our answers, he told us that he himself was the biggest proof for its truthfulness, meaning that every Ahmadi should consider himself to be the most powerful proof for its truthfulness. He then said that everyone should raise themselves to a standard whereby everyone is a sign of its truthfulness.”

This was his style of morally training them in that if they completely followed the teachings of Ahmadiyyat which is the true Islam, then they themselves will become the biggest sign of its truth. Such was his style of training.

He would listen to the sermons very attentively. When he would listen to my sermons, he would discuss the various points of the sermon with his students and would make sure they took notes. He would always check to see whether or not the students had understood the message given by the Khalifa and he would advise the students about obedience to Khilafat.

Shamsori Mahmood Sahib, who is a missionary, writes: “Suyuti Sahib was a successful life devotee. On one occasion he advised me by saying, ‘Having dedicated your life, you must ensure that you do not become neglectful. Forsaking your dedication is akin to abandoning the Jamaat, always remember this point.’ He then repeated this statement and I saw that his eyes were red and had tears in them.”

Yusuf Ismael Sahib, who is also a missionary, writes that when he was appointed as a regional missionary, he went to meet him. Since Suyuti Sahib was Raeesul-Tabligh, Yusuf Sahib went to see him and asked: “Why have you appointed me as a regional missionary? I have many weaknesses and have little experience. I am not worthy of serving as a regional missionary. There are many others who are better qualified than me, so you should appoint one of them.” To this Suyuti Sahib gave a simple, but honest answer and said: “Who informed you that you have been made regional missionary because you are worthy of the job? You have been entrusted with this task so that you can learn in this capacity and develop a sense of responsibility.” He then said: “We are all weak human beings. However, if we have a strong relationship with God Almighty, then all of our tasks will become easy. Therefore, always bear in mind, whether you are serving as a regional missionary or not, you must always have a strong connection with God Almighty. Only then will you attain success and your tasks will be made easy for you.”

The general manager of MTA, Akhanoor Sahib says: “On one occasion we were faced with a certain difficulty for which I wrote to him for prayers. He did not reply immediately, however, the following day he obtained my phone number from someone. When I met with him, the first question he asked was that I had requested him for prayers, so did I write to Hazrat Khalifatul Masih for prayers? When I informed him that I had, he became elated and said that this is the way it should be. Even at that time he had tears in his eyes. One can gauge his deep love for Khilafat from his expression.”

Similarly, at different occasions whenever the topic of establishing a relationship with Khilafat was mentioned, he would be overcome with emotion. By the grace of Allah, the deceased was a musi [part of the institution of Al-Wasiyyat]. His body was transported from Pakistan to Indonesia on 23 November. He was buried on 24 November in the Parung centre, in the graveyard for musis. A large congregation from among the Jamaat attended his funeral. May Allah the Almighty elevate his status and grant him a lofty status in the gardens of paradise. May God bestow patience on all his family members, and may He enable his progeny and descendants to follow in his footsteps.

[After the Khutba Thania, Huzoor stated:]

After the prayers, I shall lead his funeral prayer in absentia.

(Translated by the Review of Religions)