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

Today, I shall continue to relate the account of the lives of the Badri Companions^(ra) [i.e those companions who took part in the Battle of Badr].

The name of the first companion who I shall mention today is Hazrat Amir^(ra) bin Salama. Hazrat Amir^(ra) bin Salama is also referred to as Amr bin Salama. He belonged to the Balee tribe. Balee is a branch of the ancient Arab tribe of Qudha‘ah which is found in Yemen. Due to this association, he is also referred to as Amir^(ra) bin Salama Balawi. Hazrat Amir^(ra) was a confederate of the Ansar. Hazrat Amir^(ra) bin Salama had the honour of participating in the battles of Badr and Uhud. (Al-Sirat Al-Nabwai Li Ibn Hisham, p. 468, Dar-ul-Kutub Al-Ilmiyyah, 2001) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 280, Dar-e-Ahya Al-Turath Al-Arabi, Beirut, Lebanon, 1996) (Usdul Ghaba, Vol. 3, p. 121, Amir^(ra)bin Salama, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

The name of the second companion to be mentioned is Hazrat Abdullah^(ra) bin Suraqah. Hazrat Abdullah^(ra) bin Suraqah belonged to the Banu Adi clan of the Quraish, which was the tribe of Hazrat Umar^(ra) bin al-Khattab.

Hazrat Abdullah^(ra) bin Suraqah’s lineage connects with Hazrat Umar^(ra) through a man called Ryaah in the fifth generation of his ancestors. His lineage connects with the Holy Prophet^(sa)through a man called Kaab in the tenth generation of his ancestors. Hazrat Abdullah^(ra) bin Suraqah’s father was Suraqah bin Mu‘tamir and his mother’s name was Amah bint Abdullah. His sister’s name was Zainab and his brother’s name was Amr^(ra) bin Suraqah.

Hazrat Abdullah^(ra) bin Suraqah’s wife was Umaimah bint Harith with whom he had his son called Abdullah. The majority of historians have mentioned that he participated in the Battle of Badr. However, some are of the opinion that he did not participate in Badr but participated in the Battle of Uhud and the subsequent battles. In any case, according to the majority of them, Hazrat Abdullah^(ra) and his brother, Amr^(ra) bin Suraqah had the honour of participating in the Battle of Badr. We find the names of Umar or Uthman bin Abdullah, Zaid and Ayyub bin Abdur Rahman among the progeny of Hazrat Abdullah^(ra).

(Al-Sirat Al-Nabwai Li Ibn Hisham, p. 462, Dar-ul-Kutub Al-Ilmiyyah, 2001) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 4, pp. 91-92, Abdullah^(ra)  bin Suraqah, Dar-ul-Kutub al-Ilmiyyah, 2005) (Usdul Ghaba, Vol. 3, p. 256, Abdullah^(ra)  bin Suraqah, Vol. 4, p. 137, Umar^(ra) bin al-Khattab, Vol. 1, p. 121, Muhammad^(sa) Rasool Allah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Abdullah bin Abu Bakr narrates that Hazrat Abdullah^(ra) bin Suraqah migrated from Mecca to Medina alongside his brother, Amr. Both of them stayed at the home of Hazrat Rifa‘ah^(ra) bin Abdil Munzir. (Al-Tabaqaat-ul-Kubra, Vol. 4, p. 389, Abdullah^(ra) bin Suraqah, Dar-e-Ahya Al-Turath Al-Arabi, Beirut, Lebanon, 1996)

Hazrat Abdullah^(ra) bin Suraqah passed away during the Khilafat of Hazrat Uthman^(ra) in 35 AH. (Al-Badaya Wa Al-Nahaya, Vol. 4, Pt. 7, p. 212, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

It is narrated by Hazrat Abdullah^(ra) bin Suraqah that the Holy Prophet^(sa) stated:

تَسَحَّرُوْا وَلَوْ بِالْمَاءِ

i.e. “Partake of the Sehri [meal taken early in the morning before fasting], even if it is only with water.” This meant that it is incumbent to partake of Sehri. (Usdul Ghaba, Vol. 3, p. 256, Abdullah^(ra)bin Suraqah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

The next companion to be mentioned is Hazrat Malik^(ra) bin Abu Khauli. Hazrat Malik^(ra) bin Abu Khauli belonged to the tribe of Banu Ijal who were confederates of the Banu Adi bin Kaab clan of the Quraish. His father’s title was Abu Khauli while his actual name was Amr bin Zuhair. Hazrat Malik’s^(ra) name is also recorded as Hilaal. (Al-Sirat Al-Nabwai Li Ibn Hisham, p. 462, Dar-ul-Kutub Al-Ilmiyyah, 2001) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 209, Khauli bin Abi Khauli, Dar-e-Ahya Al-Turath Al-Arabi, Beirut, Lebanon, 1996)

When Hazrat Umar^(ra) migrated from Mecca to Medina, he was also accompanied by Hazrat Malik^(ra)and his brother Hazrat Khauli^(ra) in addition to the rest of the members of his own family. (Al-Sirat Al-Nabwai Li Ibn Hisham, p. 338, Dar-ul-Kutub Al-Ilmiyyah, 2001)

Hazrat Malik^(ra) participated in the Battle of Badr alongside his brother Khauli^(ra) and according to one narration, Hazrat Khauli^(ra) participated in the Battle of Badr alongside his two brothers Hazrat Hilaal^(ra) i.e. Hazrat Malik, and Hazrat Abdullah^(ra). (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 209, Khauli^(ra) bin Abi Khauli, Dar-e-Ahya Al-Turath Al-Arabi, Beirut, Lebanon, 1996)

Hazrat Malik^(ra) bin Abu Khauli passed away during the Khilafat of Hazrat Uthman^(ra). (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 5, p. 533, Malik^(ra) bin Abi Khauli, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

The next companion to be mentioned is Hazrat Waqid^(ra) bin Abdullah. Hazrat Waqid’s father was Abdullah bin Abd-i-Manaf. He belonged to the tribe of Banu Tamim. Hazrat Waqid^(ra) was a confederate of Khattab bin Nufail and according to one narration, he was a confederate of the Banu Adi bin Kaab, which was one of the tribes of Quraish. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 298, Waqid^(ra) bin Abdullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 403, Waqid^(ra) bin Abdullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Waqid^(ra) is among the individuals we find a mention of in the books of history, who accepted Islam as a result of the preaching efforts of Hazrat Abu Bakr^(ra). (Al-Sirat Al-Nabwai Li Ibn Hisham, vol. 1,  p. 170, Dar-ul-Kitaab Al-Arabi, Beirut, 2008)

Hazrat Waqid^(ra) accepted Islam prior to the Holy Prophet^(sa) going to Dar-e-Arqam. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 298, Waqid^(ra) bin Abdullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

I have already spoken about Dar-e-Arqam some time ago, however, I will briefly mention it again. The Holy Prophet^(sa) considered establishing a tablighi centre [for the purpose of propagating the message of Islam] in Mecca, where Muslims could gather together for prayers etc. and to peacefully and without any hindrance seek guidance from the Holy Prophet^(sa) regarding matters relating to their moral training, as well as serving as a place where the message of Islam could be preached from. Therefore, for this purpose, they were in need of a house, which could serve as a centre or the headquarters. Hence, the Holy Prophet^(sa) chose the house of Arqam^(ra) bin Abi Arqam, who had recently accepted Islam. This house was located at the foot of mount Safa.

Following this, Muslims would gather and offer the prayers at this very place. Furthermore, when those people who were in search for the truth came to the Holy Prophet^(sa), he would preach to them the message of Islam in this very place. Due to this very reason, this house has become renowned in history and is also famously known as Dar-ul-Islam. The Holy Prophet^(sa) fulfilled his responsibilities from Dar-e-Arqam for approximately three years; that is, he made it the centre in the fourth year after his appointment to prophethood and continued his works of preaching and providing moral training from there until the end of the sixth year. Historians write that the last person to accept Islam in Dar-e-Arqam was Hazrat Umar^(ra) and that following his acceptance of Islam, the Muslims were greatly strengthened and that they left Dar-e-Arqam and openly started to preach the message of Islam. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 129)

When Hazrat Umar^(ra) migrated from Mecca to Medina, along with other members of his family, Hazrat Waqid^(ra) also accompanied him. After migrating from Mecca to Medina, Hazrat Waqid^(ra)stayed with Hazrat Rifa‘ah^(ra) bin Abd-il-Munzir. Following this, the Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Waqid^(ra) and Hazrat Bishr^(ra) bin Bara‘ah. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 298, Waqid^(ra) bin Abdullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Waqid^(ra) participated in all the battles alongside the Holy Prophet^(sa) in all battles, including the battles of Badr, Uhud and Khandaq. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 299, Waqid^(ra)bin Abdullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

When the Holy Prophet^(sa) sent an expedition under the command of Hazrat Abdullah^(ra) bin Jahash, Hazrat Waqid^(ra) was also a member of this delegation. (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 403, Waqid^(ra) bin Abdullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1994)

An individual from the kuffar [disbelievers], Amr bin Hazrami was killed by Hazrat Waqid^(ra) during this expedition. This was the first idolater to have been killed in the history of Islam and Hazrat Waqid^(ra) was the first Muslim to have killed an idolater during any battle. (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 404, Waqid^(ra) bin Abdullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1994)

I have previously mentioned the details of this battle whilst relating the account of Hazrat Abdullah^(ra) bin Jahash. Hazrat Waqid^(ra) passed away towards the beginning of the caliphate of Hazrat Umar^(ra). (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 405, Waqid^(ra) bin Abdullah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1994)

Then, the next companion to be mentioned is Hazrat Nasr bin Harith^(ra). Hazrat Nasr bin Harith^(ra)belonged to Banu Abd bin Razzakh which was from the Aus family of the Ansar. His name is also mentioned as Numair bin Harith. His title was Abu Harith. His father was Harith bin Abd and his mother was Saudah bint Suwwad. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 346, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990), (Al-Sirat Al-Nabwai Li Ibn Hisham, Vol. 1,  p. 405, Dar-ul-Kitaab Al-Arabi, Beirut, 2008)

Hazrat Nasr bin Harith^(ra) had the honour of participating in the Battle of Badr. His father, Harith^(ra), also had the honour of being a companion of the Holy Prophet^(sa). Hazrat Nasr^(ra) was martyred during the battle of Qadisiyyah. (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 299, Nasr bin Harith^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1994)

Qadisiyyah is an area in Iran, or modern-day Iraq, situated at a distance of 45 miles from Kufa. In the 14 AH and during the caliphate of Hazrat Umar^(ra), a decisive war was fought between Muslims and Sassanidsat Qadisiyyah. As a result of this, the Sassanid Empire fell into the hands of the Muslims. (Tarikh Al-Tabari, Vol. 4, p. 111, Dar-ul-Fikr, Beirut, 2002) (Furhung Sirat by Syed Fazl-ul-Rehman, p. 229, Zawar Academy, Karachi, 2003)

The next companion is Hazrat Malik^(ra) bin Amr. Hazrat Malik^(ra) bin Amr belonged to Banu Hijr, which was a branch of the tribe of Banu Sulaim, who were confederates of Banu Abd-i-Shams. His father was Amr bin Sumait. Hazrat Malik^(ra) participated in the Battle of Badr along with his two brothers, Hazrat Saqf^(ra) bin Amr and Hazrat Mudlij^(ra) bin Amr. (Al-Sirat Al-Nabwai Li Ibn Hisham, p. 326, Dar Ibn Hazam, Beirut, 2009) (Subul-ul-Huda Wa Al-Rishaad, Sirat Khair-ul-Ibaad, Vol. 4, p. 116, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)

Hazrat Malik^(ra) participated alongside the Holy Prophet^(sa) in the Battle of Uhud and other battles and he was martyred during the battle of Yamama in 12 AH.  (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 72, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

The next companion to be mentioned is Hazrat Numan^(ra) bin Asr. Hazrat Numan^(ra) belonged to the Ansar tribe of Bali and was a confederate of the tribe of Banu Muawiyah. He was also called Laqeet bin Asr. Similarly, he was also known as Numan bin Balwi. Hazrat Numan^(ra) bin Asr participated alongside the Holy Prophet^(sa) in the Bai‘at-e-Aqba, the Battle of Badr as well as all other battles. He was martyred during the battle of Yamama and according to some, Hazrat Numan^(ra) was the individual who was martyred by Tulaihah during the battle with the apostates, after the demise of the Holy Prophet^(sa). (Al-Sirat Al-Nabwai Li Ibn Hisham, pp. 466 – 467, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 318, Nasr, Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 2008) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 5, p. 510, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

The next companion to be mentioned is Hazrat Uwaim^(ra) bin Saidah. Hazrat Uwaim^(ra) bin Saidah belonged to Banu Amr bin Auf, which was a branch of the Aus tribe. Hazrat Uwaim^(ra) participated in both the first and the second Bai‘at at Aqba. According to the reference found in Sirat Khatam-un-Nabiyyin [The Life and Character of the Seal of Prophets^(sa)], prior to the first Bai‘at at Aqba, a group of six Ansar from Medina accepted the Holy Prophet^(sa). According to some narrations, eight individuals are mentioned. Hazrat Uwaim^(ra) bin Saidah is said to be among these companions.

According to Al-Tabaqaat-ul-Kubra, on the occasion of the migration towards Medina, the Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Uwaim^(ra) bin Saidah and Hazrat Umar^(ra)and according to another narration, with Hazrat Hatib^(ra) bin Abi Balta.

Hazrat Abdullah^(ra) bin Zubair narrates that he heard the Holy Prophet^(sa) say, “What an exceptional servant of Allah Uwaim^(ra) bin Saidah is and he is also among the dwellers of heaven!”

According to a narration when the following verse of the Holy Quran was revealed:

فِیۡہِ رِجَالٌ یُّحِبُّوۡنَ اَنۡ یَّتَطَہَّرُوۡا ؕ وَ اللّٰہُ یُحِبُّ الۡمُطَّہِّرِیۡنَ

the Holy Prophet^(sa) stated, “What an excellent individual is Uwaim bin Saidah, who is also counted among this group of people.”

The translation of the aforementioned verse is, “In it are men who love to become purified, and Allah loves those who purify themselves.” (Surah al-Taubah: V.8)

Hazrat Uwaim^(ra) bin Saidah participated in all the battles alongside the Holy Prophet^(sa), including the battles of Badr, Uhud and Khandaq. Asim^(ra) bin Suaid narrates that he heard the following narration from the daughter of Hazrat Uwaim^(ra) bin Saidah:

“When Hazrat Umar^(ra) bin al-Khattab stood by the grave of Hazrat Uwaim^(ra) bin Saidah, he said, ‘There is no one in the world who can claim that they are better than the one lying in this grave. Uwaim^(ra) stood by the flag of every expedition that was commissioned by the Holy Prophet^(sa).’” (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 4, p. 304, Uwaim^(ra) bin Saidah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1994)

According to one narration, it is mentioned that in the days of ignorance [i.e. prior to the advent of Islam] Suaid, the father of Harith, killed Ziyad, who was the father of Hazrat Mujazar^(ra). After this incident, one day, the deceased’s son, Hazrat Mujazar^(ra), was able to get hold of Suaid and killed his father’s murderer. Both these incidents occurred before the advent of Islam. It was this very incident that subsequently led to the battle of Bu‘ath which was fought between the Aus and Khizraj tribe.

Later, after the migration of the Holy Prophet^(sa) to Medina, the sons of both these individuals who were killed, i.e. Harith bin Suaid and Hazrat Mujazar^(ra) bin Ziyad converted to Islam and both of them also participated in the Battle of Badr. It is not known as to how authentic this narration is, but it states that after accepting Islam, Harith bin Suaid would look for an opportunity to avenge his father’s murder by killing Hazrat Mujazar^(ra) but he never got the chance.

During the Battle of Uhud when the Quraish turned around and attacked the Muslims a second time, Harith bin Suaid attacked Hazrat Mujazar^(ra) from his back and martyred him by striking his neck. According to one narration, it is mentioned that Harith bin Suaid also martyred Hazrat Qais^(ra) bin Zaid also. When the Holy Prophet^(sa) was returning from the Battle of Hamra ul Asad, Hazrat Gabriel^(as) came to the Holy Prophet^(sa) and informed him that Harith bin Suaid was in Quba at the time and that he had killed Hazrat Mujazar^(ra) bin Ziyad by way of deception. Gabriel^(as) said to the Holy Prophet^(sa) that he should kill Harith bin Suaid for the murder of Hazrat Mujazar^(ra) bin Ziyad. Upon hearing this, the Holy Prophet^(sa) travelled to Quba immediately. Usually, he would not go to Quba at that time [of the year] as it would be very hot.

Upon the Holy Prophet’s^(sa) arrival, the Muslims from the Ansar who were residents of Quba gathered around him. Harith bin Suaid was also among those who had gathered around the Holy Prophet^(sa). He had wrapped himself in one or two yellow sheets of cloth. Upon the instructions of the Holy Prophet^(sa), Hazrat Uwaimar^(ra) bin Saidah killed Harith bin Suaid at the entrance of Masjid Quba. The name of the companion being mentioned here is recorded as Uwaimar in Seeratul Halabiyah instead of Uwaim, whereas in all other places such as Tabaqaat and ibn Saad etc. his name is recorded as Uwaim bin Saidah.

However, according to another narration, the Holy Prophet^(sa) did not instruct Uwaim bin Saidah to kill Suaid, who had martyred another Muslims by way of deceit. And since they were both Muslims, therefore equitable retaliation in the matterof the slain was prescribed.

According to another narration, it states that Hazrat Uthman^(ra) was instructed by the Holy Prophet^(sa) to punish him. There is yet another narration which mentions that Harith stated:

“By God! I have killed Mujazar not because I have turned away from Islam. Neither do I have any doubts about the truthfulness of this religion. I did it because Satan made me feel a sense of honour and pride [to seek revenge]. Now I seek repentance from God and His Messenger^(sa) for my action, and I am willing to pay the blood-money for it. I shall fast for two months continuously and will free a slave as well.” However, the Prophet of Allah^(sa) did not accept Harith’s apology and the death penalty was upheld. (Al-Sirat al-Halabiyyah, Vol. 3, pp. 353-354, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 349, Uwaim^(ra) bin Saidah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

This particular narration is according to Sirat al-Halabiyyah.

Abu Umar states, “Hazrat ‘Uwaim^(ra) passed away during the lifetime of the Holy Prophet^(sa).” This is the narration of Abu Umar, however, in another narration it states that he passed away at the age of 65 or 66 during the Khilafat of Hazrat Umar^(ra).

The next companion is Hazrat Numan^(ra) bin Sinnan. He was among the Ansar and was from the Banu Numan family which belonged to the Khazraj tribe. Ibn-e-Hisham writes that Hazrat Numan^(ra) was a freed slave of Banu Numan. Whereas, Ibn Saad has written that he was a freed slave of Banu Ubaid bin Adi. Hazrat Numan^(ra) bin Sinnan had the opportunity to participate in the Battle of Badr and Uhud. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 471, Al-Ansar wa man ma’ahum, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 293, Numan^(ra)bin Sinnan, Dar-ul-Ihyaa Al-Turath Al-Arabi, Beirut, Lebanon, 1990) (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 315, Nu’man^(ra) bin Sinnan, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

The next companion is Hazrat Antarah Maula Sulaim^(ra). Hazrat Antarah^(ra) was the freed slave of Hazrat Sulaim^(ra) bin Amr. Hazrat Anatarah was Sulami Zukwani, and was a confederate of the Banu Sawwad bin Ghadam tribe, which was a branch of the Ansar. Hazrat Antarah^(ra) partook in the battles of Badr and Uhud, and was martyred on the day of the battle of Uhud by Nofal bin Muawiyyah Dilli. According to one narration, Hazrat Antarah^(ra) was martyred during the Battle of Siffin, during the era of Hazrat Ali^(ra), in 37 AH. (Al-Isti‘ab fi Marifat Al-Sahab, Vol. 3, p. 1246, Anatarah Al-Sulmai, Dar-ul-Jeel, Beirut, 1992)

The next companion to be mentioned is Hazrat Numan^(ra) bin Abd-e-Amr. He was a member of the Banu Dinar bin Najjar branch of the Khazraj tribe from among the Ansar. His father’s name was Abd-e-Amr bin Masud, and mother’s name was Sumairah bint Qais. Hazrat Numan^(ra) bin Abd-e-Amr participated in the battles of Badr and Uhud. His brother, Dhahhaak^(ra) bin Abd Amr took part in the Battle of Badr with him. Hazrat Numan^(ra) bin Abd-e-Amr was granted the status of martyrdom during the Battle of Uhud. Hazrat Numan^(ra) and Hazrat Dhahhaak^(ra) also had a third brother, whose name was Qutbah. He also enjoyed the honour of being a companion of the Holy Prophet^(sa).

Hazrat Qutbah^(ra) was martyred in the incident of Bi‘r-e-Ma‘unah. (Al-Tabaqaat-ul-Kubra Li Ibn Saad, Vol. 3, p. 394, Numan^(ra) bin Abd-e-Amr, Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 2012) (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 316, Numan^(ra) bin Abd-e-Amr, Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 2008)

Saad^(ra) bin Abi Waqas relates that the Holy Prophet^(sa) passed by a woman from the Banu Dinar tribe, whose husband, brother and father had all partaken in the Battle of Uhud, and all of them were martyred at Uhud. When some people came to her to extend their condolences, she asked them, “How is the Holy Prophet^(sa)?” They replied, “O mother of (so-and-so), he is well and good, and all praise to Allah, he is just as you desire to see him.”

Upon this, the woman replied, “Show me, I wish to see him.” So the people pointed towards the Holy Prophet^(sa). When she saw the Holy Prophet^(sa), she said, “All other calamities pale in comparison.” (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 545, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

In another narration, it is mentioned that this woman’s son was also martyred during the battle. Hazrat Anas^(ra) bin Malik relates that on the occasion of the Battle of Uhud, the inhabitants of Medina became greatly agitated on account of a rumour that the Holy Prophet^(sa) had been martyred.

This agitation was so disturbing that the streets of Medina began to hear screams of agony, so an Ansari woman anxiously left her house. She saw in front of her the dead bodies of her brother, son, and husband. The narrator states that he does not know who she saw first, but when she reached the last of the three, she asked, “Who are these people?” The people informed her that these were the bodies of her brother, son, and her husband. However, she replied “How is the Messenger^(sa) of Allah?” The people informed her that he was coming ahead. The woman walked until she came to the Holy Prophet^(sa) and grabbed hold of his mantle, saying, “O Messenger^(sa) of Allah! May my father and mother be sacrificed for you! When you are well and good, then I have no fear of any loss incurred.” (Al-Mujam Al-Ausat Li Al-Tabrani, Hadith no. 7499, Vol. 5, pp. 329-330, Dar-ul-Fikr, Beirut, 1999)

According to one narration, the name of this woman was Sumairah^(ra) bint Qais, the mother of Numan^(ra) bin Abd-e-Amr. (Kitab-ul-Maghazi Li Muhammad bin Al-Waqadi, Vol. 1, pp. 251-252, Baab Ghazwah Uhad, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2001).

On one occasion, Hazrat Musleh-e-Maud^(ra) mentioned this incident. He states:

“Among the noble Companions^(ra) of the Holy Prophet^(sa), such examples of bravery are found aplenty. Among worldly people, one will hardly find one or two examples of such sacrifices from the millions of people spread across hundreds of nations. However, from among the few thousands of the Holy Prophet’s^(sa) Companions are found hundreds of such examples of bravery. How lofty and wonderful is the example which relates to a woman!”

Hazrat Musleh-e-Maud^(ra) states:

“I have quoted this incident many a time” – I have also mentioned this several times – “It is something which is worthy of being mentioned in every gathering, and one which should remain fresh in our memory. Some incidents are so spectacular that despite being recollected time and again, they never grow old. Likewise is the incident of a woman who heard during the Battle of Uhud that the Holy Prophet^(sa) had been martyred. Greatly distressed at hearing this, she left her house along with other women of Medina, and as soon as she saw the first rider returning from Uhud, asked him, ‘How is the Holy Prophet^(sa)?’ He replied, ‘Your husband has been killed.’ The lady replied, ‘I asked you about the Messenger^(sa) of Allah, and you are telling me about my husband.’ He then said, ‘Your father has also been killed.’ The lady replied, ‘I ask you about the Messenger^(sa) of Allah and you tell me about my father.’ He then said, ‘Both of your brothers have also been killed.’ Once again, she replied, ‘Just simply answer my question. I do not ask about my relations, but about the Messenger^(sa) of Allah.’

“Since this companion’s heart was already content in knowing that the Messenger^(sa) of Allah was fine, so in his estimation, it was most important to inform the woman about the demise of her relatives. However, in her estimation, the most beloved thing was the person of the Holy Prophet^(sa). This is why the woman sternly asked the man to answer her question, to which he replied, ‘The Holy Prophet^(sa) is safe and well.’ Upon hearing this, the woman exclaimed, ‘When he is alive, then I have nothing to grieve about, no matter who dies.’”

Hazrat Musleh-e-Maud^(ra )further states:

“It is clearly obvious that the example of the other grieved old woman, who the columnist himself described that her heart seemed heavy with sorrow, and who was crying in her heart, pales in comparison to the example of this female companion.”

Hazrat Musleh-e-Maud^(ra) was comparing this to an example of another women whose heart was grieved and who was crying in her heart but did not express it. Hazrat Musleh-e-Maud^(ra) further states:

“However, this was not the case with the female companion. It was not that she was suppressing her emotions and was instead crying on the inside while not expressing it outwardly. Rather, in the case of this female companion, she was truly happy from the bottom of her heart after knowing that the Holy Prophet^(sa) was alive and well.”

The heart of this lady had indeed felt great anguish i.e. the lady Hazrat Musleh-e-Maud^(ra) was referring to, or whatever the newspapers had written about her in the era that Hazrat Musleh-e-Maud^(ra )mentioned this incident. But Hazrat Musleh-e-Maud^(ra )states:

“However, in the case of this female companion, there was no grief in her heart at all. And this is such a grand example that the history of the world cannot bring its parallel to match it. So tell me, if regarding such people, it had not been said:

مِنْھُمْ مَّنْ قَضٰی نَحْبَہٗ

‘And from among them are those who have truly fulfilled their oaths,’ then what other nation was there in the world regarding whom these words could have been said?”

Hazrat Musleh-e-Maud^(ra) states:

“Whenever I read the account of this woman, my heart becomes filled with respect and honour for her, and my heart desires to touch the mantle of this pure and holy woman, and then touch my hands upon my eyes in respect for she left behind an unparalleled expression of honour for my beloved Prophet^(sa).” (Khutbaat-e-Mahmud, Vol. 20, pp. 542-543, Friday Sermon, 24 November 1939)

Then, explaining this very same love and adoration [for the Holy Prophet^(sa)], Hazrat Musleh-e-Maud^(ra) states on another occasion:

“Look at how deeply this woman loved the Holy Prophet^(sa). People told her of the news of her husband, brother and father’s demise, one after the other, but in response, each time, she only continued to ask, ‘Tell me about the state of the Holy Prophet^(sa)?’ The point is that this too was just a woman who demonstrated such astonishing love for the Holy Prophet^(sa).” (Quroon-e-Ula Ki Musalmaan Khawateen Ka Namuna, Anwar-ul-Aloom, Vol. 2, pp. 439-440)

Then, on another occasion, Hazrat Musleh-e-Maud^(ra) further explains:

“Try to envisage this state of affairs where each and every one of you have witnessed one passing away. Everyone loses their loved ones – be it their mother, their father; some witness their brother or sister passing away. Just try to imagine the state of one who is dying. All kinds of pleasant foods are prepared for them by their relatives or cooked at the home in order to afford them with best form of treatment and cure, and great care is taken of them. The atmosphere in the home is as if the world has come to an end. On the other hand, the one dying has no thought other than his own death. However, the Holy Prophet^(sa) instilled such a love in the hearts of the Companions^(ra) that they had no worry for anything other than the Holy Prophet^(sa). This love was only due to the fact that he was the beloved of God Almighty. They had developed a love for the Holy Prophet^(sa) only because he was loved by God Almighty. This love was not because he was Muhammad^(sa), in fact this love was because he was the Messenger^(sa) of Allah. These people were in fact the devoted lovers of God Almighty and because God Almighty loved Muhammad^(sa) the Messenger of Allah, the Companions^(ra) too developed a love for him. This is not only the case with the men; observe just how the women also developed a love and affection for him in their hearts.”

Hazrat Musleh-e-Maud^(ra) then related the account of the female companion. Hazrat Musleh Maud^(ra) then stated:

“This was the love which God Almighty placed in their hearts for the Holy Prophet^(sa), even still, they gave precedence to God Almighty over all else and this was in fact the unity which allowed them to prevail over the whole world. In comparison to God Almighty they neither cared for their parents, nor their siblings or even their spouses. There was only one objective in mind, that their Lord be pleased with them. This is why God Almighty stated regarding them

رَضِیَ اللّٰہُ عَنْہُمْ

‘Allah is well-pleased with them’.

They prioritised God Almighty over everything and in turn, God Almighty gave them precedence. But this was not the case with the Muslims later on. If now they have any connection with God Almighty, it is merely limited to a belief in the mind. They hold belief in God and in the Oneness of God, but this is not the case in their hearts. If the name of the Holy Prophet^(sa) is mentioned before them, they express intense love for him, and the same goes for when a relative of the Holy Prophet^(sa) is mentioned. (Khutbaat-e-Mahmud, Vol. 23, pp. 46-47, Friday Sermon, 30 January 1942)

Shias and Sunnis alike are all filled with emotions at the mere mention of the Holy Prophet^(sa) and his close ones, yet they do not show the same love when the discussion is about God Almighty, despite the fact that it was He Who gifted us the Holy Prophet^(sa).

Therefore, we must develop a passion in our hearts for the love and for the name of God Almighty because true progress can only be derived through the love of God and in remaining firmly established upon the Oneness of God. Hence, this is the fundamental principle which each and every one of us must keep in mind.  May Allah Almighty enable us to develop the true understanding of the love of God Almighty and the Holy Prophet^(sa).

Now I shall mention two individuals who recently passed away and will lead their funeral prayers [in absentia] after the Friday Sermon.

The first is of Maudood Ahmad Khan Sahib, Amir of the Karachi Jamaat, who was the son of Nawab Masud Ahmad Khan Sahib. He passed away on 14 July at the age of 78. To Allah do we belong and to Him do we return.

He was born on 12 April 1941 in Qadian to Masud Ahmad Khan Sahib and Tayyiba Siddiqa Sahiba. He was the paternal grandson of Hazrat Nawab Mubaraka Begum Sahiba^(ra) and Hazrat Nawab Muhammad Ali Khan Sahib^(ra). He was the maternal grandson of Hazrat Dr Mir Muhammad Ismail Sahib^(ra).

He attained his LLB degree from the Punjab University and then spent some time practising with Hazrat Sheikh Muhammad Ahmad Sahib Mazhar. He then joined a well-known law firm named Orr, Dignam & Co and moved to Dhaka where he worked for approximately 52 years for this company. In fact, he became a senior partner and was considered among the senior corporate lawyers of Pakistan.

He was an expert in international commercial law, banking and corporate law and was very well-known in this regard. He also composed some of the corporate laws of Pakistan and was offered the directorship of large companies, yet he always refused, saying that those holding such positions are always accused of corruption, even if one has done nothing wrong, so this could be a cause of bringing the name of the Jamaat into disrepute due to the actions of someone else, and that is why he said he wished to avoid this.

Besides his wife, he is survived by two children – a son and a daughter. His son also works in the field of law, whilst his daughter lives in Canada with her husband. Her husband, i.e. the son-in-law of Maudood Khan Sahib, is the great grandson son of Mirza Mubarak Ahmad Sahib. Maudood Ahmad Khan Sahib was appointed as the amir of the Karachi District in October 1996. Prior to this, he served as the naib amir and external affairs secretary. He also served as the director of the Fazl-e-Umar Foundation, the Nasir Foundation and the Tahir Foundation. Furthermore, due to the difficult circumstances of the Jamaat in 1984, he also formed good relations with the press. His wife Amatul Momin Sahiba is the daughter of Malik Umar Ali Sahib and her mother was Sayyida Saidah Begum Sahiba, who was the daughter of Hazrat Mir Muhammad Ishaq Sahib^(ra). Amatul Momin Sahiba says:

“He was a very humble, courteous, compassionate, modest and kind person. No matter who developed a relationship with him, they would all say that it felt as if they had known each other for years, be they the youngest of workers in the Jamaat or the most senior members.”

She further writes:

“I did not find any aspect of his life where he failed to discharge his duties as a father or a husband. He was an ideal husband, father and person. Everyone who came into contact with him would be greatly impressed by his character.”

His son, Mamun Khan Sahib writes:

“He was a model father. From a young age, he instilled within us the importance of prayer. From an early age he would take me along [to the mosque] for the Fajr prayer. He would advise us to respect our elders and to assist them. With regard to his prayers and financial sacrifices, he was a great influence for both my sister and I. His financial sacrifices were also of an extraordinary level.”

He further writes:

“Whenever we would visit Rabwah, he would take us to Bahishti Maqbara and would inform us about the Companions and other elders of the community. He was a very humble man and content with what he had. He would meet the poor with extreme humility. He would never meet his superior in a manner that perhaps it would assist his progress or that it would be beneficial for him in anyway, rather he always maintained his dignity when in front of his seniors.”

His wife says:

“I would often joke with him saying that he meets everyone with great enthusiasm, but whenever he would meet someone senior to him, he would maintain a set decorum and it seemed as if in such circumstance his title of ‘Nawab’ would precede him.”

He rendered great services for the asiran [those imprisoned for being Ahmadi] in Sindh and also for the families of those that had been martyred. His wife writes that he would take her along on official visits and would take great care of those families and give them gifts. Hospitality of guests was one of his prominent attributes and one that everyone mentioned about him.

His wife writes:

“Sometimes he would call 10 minutes before and say that a certain number of guests were coming, so I should prepare food for them. As soon as he would mention about expected guests over the phone, he immediately put the phone down to prevent me from giving any reason to not do it.”

He had immense love and respect for Khilafat and always showed sincerity. His son writes:

“He would always urge the children including my sister and I to write a letter to the Khalifa once a week, to explain our present situation and would say for us to fax the letter and increase our bond [with Khilafat].”

He was suffering from cancer for the past two years and was undergoing treatment for this. By the grace of Allah, he recovered and wrote to me saying that he had started going to the office and was carrying out most of the work as before. However, a few days ago, he suddenly fell ill and it seems as though during this time he suffered a heart attack and could not be revived.

When he was being treated for cancer, the doctors treating him said that they were greatly impressed by him. They said that he showed great patience and then during conversation they learnt that he was also a learned scholar. His son states:

“Whenever we would go to the hospital, the doctors would stand up out of respect when they would see us.” He further says, “Some non-Ahmadi youths also came to offer their condolences and said that his [i.e. the deceased’s] morals and mentoring had a great impact on their lives.”

His wife further says:

“One of his special attributes was that he was always punctual in giving Chanda.” (He had a good income and was wealthy.) “I never enquired about his income, nor did I ever have the courage to ask him about it, but if I ever happen to see the Chanda list, I would get an idea of how much Chanda he would give. Similarly, there was a long list of Chanda that he would give on behalf of the deceased [relatives]. He would say to me that we ought to limit our personal expenditure and give more Chanda for the Jamaat.” She further says, “Sometimes it would seem as though he would earn money so that he could give it in the way of the Jamaat.”

He was extremely averse to people criticising others and many people have mentioned this about him; I am also a witness to this that he disliked it severely and would stop everyone from doing so. His wife writes:

“He would not listen to complaints against anyone and was averse to backbiting. One advice he would always give to us was that one ought not to rely on anyone and that one should strive to their utmost, so that one cannot not blame anyone else.”

Major Bashir Tariq Sahib writes:

“I once said to Maudood Khan Sahib – perhaps he was serving as naib amir or perhaps in another office – that he was too soft and that he ought to be a bit stricter, as one needs to be strict at certain times. To this he replied, ‘How can one deal in a strict manner with volunteers, who take time out to serve the Jamaat?’”

Thus, he worked with everyone in a loving manner. Qaideen and Khuddam have written to me saying that owing to the delicate situation of the Jama’at in Karachi, they would perform various duties and he would get work done from them in a very loving manner. In fact, in view of the circumstances, the Markaz [headquarters] instructed that the amirs should be accompanied by Khuddam for security purposes. He would always look after them. When he would arrive home, he would tell the Khuddam to inform him on his phone when they arrived home safely. One of the qaideen has written, “Sometimes, if I did not have transport home, he would give me his car saying, ‘Take the car so you can get home safely.’”

His daughter writes:

“Our father presented us with a great example of the belief in God, loyalty to Khilafat and how one ought to show obedience to the Khalifa. He would always remind us to follow these principles. He would listen to Jalsa Salana proceedings regularly, even during his illness he would watch the Jalsa during MTA. He would tell me every day that I ought to listen to it also.” The Jalsa Salana of Canada and Germany took place at the same time. Her daughter who lives in Canada says that he informed her that he was watching the Jalsa Germany. It was his habit to regularly listen to the sermons. He would always observe the fasts in Ramadan. He would never travel in Ramadan nor make any programmes in this month so that one can spend Ramadan in the way it ought to be observed. This is a lesson for those people who do not fast owing to small trivial matters or due to their travels.

Syed Hussain Ahmad, who is Maudood Sahib’s cousin and a missionary who has served in Karachi, says:

“During his stay in Karachi, I was serving as a missionary. Whenever we would be faced with a difficulty during a meeting of the amila, he would say, ‘All of this is God’s work. All we have to do is simply make an effort. Therefore, strive to the utmost of your abilities.’ He would stand up to greet everyone. He would listen intently to anyone who made a request to him and then would take the necessary action. He would take great care of the orphans, widows and the poor to the best of his abilities. Despite the limited resources of the Jamaat, he would ensure they were cared for.”

A lady from Karachi, Mariam Samar Sahiba says:

“He was not only a benevolent father to his own children, but in fact, he was a compassionate father for the entire Karachi Jamaat. He would be involved in the happiness and sorrow of everyone. He would care for everyone. He was very humble and had deep insight of all matters.” During one programme, his name was written as ‘Nawab Maudood Khan’, so he crossed out the word ‘Nawab’”

The Deputy Amir, Qureshi Mahmood Sahib, states:

“During his tenure as an Amir, he guided the members of the Karachi Jamaat like a loving and compassionate father. He was very much liked by all; an extremely affectionate and well-respected individual. He was very patient and forbearing and humility was a very notable trait of his personality. Irrespective of whether it was someone senior or a child, rich or poor, educated or non-educated, he would meet everyone in a very loving manner and would listen to whatever they had to say very attentively and then advise them accordingly. Regardless of whether the person coming to meet him was senior or junior to him, he would get up from his seat and meet them. In order to fulfil his Jamaat responsibilities, he would work for many hours late into the night. He would go straight to his Jamaat office from his work office and would work there until 10pm. He made a great effort in trying to encourage the children and youth of the Jamaat to acquire education. In his capacity as an amir, he would forge a personal connection with each secretary of the department and the local presidents and would regularly advise them on their departments.”

Sadr Ansarullah of Pakistan writes:

“He was always deeply concerned about the education and moral training of the Jamaat.” He further states, “I went on an official visit of his Jamaat to attend a refresher course for office-bearers. He came to me and said with a lot of heartfelt pain that only three members from the Ansarullah attended the Fajr prayer at the mosque, even though many of them lived nearby and owned cars and therefore could easily reach the mosque. He further added that all the office-bearers are attending the meeting, therefore I should tell them that first and foremost they should bring about is a pious and pure transformation within themselves and pay particular attention towards worship and to also be concerned about the education and moral training of their children and the young generation.”

Sadr Ansarullah states that he said this with great anguish.

Another lady has written:

“We were travelling to Qadian and each one of us who was travelling had some Indian currency in their possession. Initially, we were told that we had permission to take this currency but were later informed that we were not allowed. We were all given a form to declare our currency, however one of the workers at the Indian immigration office said that although we were not permitted to take any currency but since we had not intentionally done this, therefore we should not mention it on the form and just simply take it with us. However, Amir Sahib did not listen to him and declared whatever money he had, which was not a small amount, in fact it was around 25-30 thousand rupees. Once again, the immigration officer said that he should not declare that he had any money, otherwise in accordance to the law they would have to cease the money. However, despite this, he declared whatever amount he had with utmost honesty and happily gave the money away for them to cease. He did not take any advantage of any leniency afforded to him.”

As I mentioned earlier and some of the Khuddam-ul-Ahmadiyya members have also written that he would always express his gratitude to those on duty. They said that he would thank them in such a manner as if they had done some great personal favour for him.

Imtiaz Hussain Shahid Sahib, who is the Amir of Karachi Drigh Road, states:

“If I were to encapsulate his entire personality, the qualities which would be most notable would be his meekness, humility, love for Khilafat and respect for the Nizam-e-Jamaat.”

He further states:

“In 2016, a local administration was established in Karachi and I was appointed as its amir. I went to the amir of the district and told him that I had been entrusted with a huge responsibility. He replied that indeed it was a huge responsibility, but that I should always remember that whenever I am faced with difficulty, I should write to the Khalifa of the time for prayers and God Almighty shall grant His blessings. He said that he also does the same.”

I would regularly receive his letters every Friday seeking prayers and also prior to any important function or event that took place in Karachi and also when it was close to the end of the financial year.

Qaid Khuddam-ul-Ahmadiyya, Bilal Haider Tipu, states:

“Amir Sahib was particularly fond of Surah al-Mominun. Many a time, when there would be recitation of the Holy Quran at a Khuddam-ul-Ahmadiyya event, he would ask me to assign a portion from Surah al-Mominun. He would then advise in a very loving manner that we should greatly ponder over this Surah, particularly the first portion of it. Even today, when I reflect upon this, my heart testifies that he safeguarded his obligatory prayers from all vain matters. He demonstrated through his own example how a believer can attain true success.”

He further states:

“The second piece of advice he gave me was when he once came to me when I was on my own and said that one key lesson he had learnt in his life was to write letters to the Khalifa of the time every week and he explained this to me in a very loving manner, which I am benefitting from this to this day.”

Indeed, he showed great obedience to Khilafat and had great respect for it. Once, there was a function of members of the khandan [members of the Promised Messiah’s^(as) family] and certain matters came to my attention and I also a wrote a letter to him stating that he was also present in that function and such and such thing should not have happened and that I did not expect this from him. Subsequently, he wrote to me in which he first apologised and then after this stated that he was also happy to learn that we are not completely free to do whatever we will and that there is always someone there to guide us and morally train us. He then expressed his gratitude to me for this.

He was one of my elders in terms of family relations, but despite honouring our family relation with great respect, when I was appointed as Khalifa, in fact even when I was appointed as Nazir-e-Ala by Hazrat Khalifatul Masih IV^(rh), he showed great obedience towards the Nizam [system of the Jamaat] with utmost humility and showed me great respect and loyalty. May God Almighty grant him His forgiveness and mercy and elevate his station. May God Almighty also enable his children to also continue his good deeds.

The second funeral prayer is of Khalifa Abdul Aziz Sahib, Naib Amir of Canada Jamaat, who passed away at the age of 84 on 9 July owing to heart failure. Surely to Allah we belong and to Him shall we return.

He belonged to the renowned Khalifa family of Jammu Kashmir. His father, Hazrat Khalifa Abdul Raheem Sahib^(ra); paternal grandfather, Hazrat Khalifa Noor-ul-Din Sahib Jamuni^(ra) and maternal grandfather, Hazrat Umar Bakhsh Sahib^(ra) were all companions of the Promised Messiah^(as). His paternal grandfather had the honour of discovering Prophet Jesus’s^(as) tomb in Mahala Khanyaar, Kashmir, which the Promised Messiah^(as) had made reference to on numerous occasions in his books.

[Khalifa Abdul Aziz Sahib] was among the pioneering members of the Jamaat in Canada. He moved to Canada from Pakistan in 1967. He was a lawyer by profession and also established his law firm in Canada. He also helped the Jamaat in relation to legal issues and his service to the Canada Jamaat spans over 50 years. He was also the first national president of Canada Jamaat and also the first president of its qaza board [board of jurisprudence]. He rendered his services as the deputy amir of Canada right up until his demise.

In 2010, he had the honour of performing Hajj. He was extremely sociable, much loved by everyone and cheerful person. He had a deep understanding of matters and sound opinion and was extremely loyal and devoted individual.

Despite his illness, he fulfilled his responsibilities right till his demise with great strength. He had great love for Khilafat and would strive to his utmost to fulfil any instruction issued from the centre. By the grace of God Almighty, he was a musi [of the scheme of Wasiyyat]. May God Almighty grant him His forgiveness and mercy and grant patience and steadfastness to his loved ones and enable them to continue his good deeds.

(Translated by The Review of Religions)