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

The series of narrating the accounts of the lives of the Badri companions, which I have started, will continue today. However, before I do so, I would like to say to Ansarullah on the occasion of their Ijtema that when those companions, among whom were Ansar as well as Muhajir, accepted Islam, they inculcated pious transformations within them and they set wondrous examples of sacrifices, righteousness, sincerity and loyalty.

Most of you who are present here at this moment in time, have reached the age of Ansarullah and are Ansar as well as Muhajir. Hence, you should undertake a constant self-analysis as to what extent you are following and acting upon those examples that were set before you.

After these brief words, I will now begin with the actual subject [of today].

The first account that will be given is of Hazrat Numan^(ra) bin Amr. Hazrat Numan’s^(ra) name is recorded as Numan as well as Nuaiman. His father’s name was Amr bin Rifa‘ah and his mother’s name was Fatima bint Amr. Among the children of Hazrat Nuaiman^(ra), we find the following names: Muhammad, Amir, Sabrah, Lubabah, Kabshah, Maryam, Ummi Habeeb, Amatullah and Hakimah. According to Ibn Ishaq, Hazrat Nuaiman^(ra) participated in the second Bai‘at at Aqabah along with 70 Ansar. Hazrat Nuaiman^(ra) participated in all of the battles alongside the Holy Prophet^(sa), including the Battles of Badr, Uhud and Khandaq. According to a narration, the Messenger^(sa) of Allah said, “Say anything but good about Nuaiman^(ra) for he loves Allah and His Messenger^(sa).” Hazrat Nuaiman^(ra) passed away in 60 AH during the rule of Hazrat Amir Muawiyah^(ra). (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 257 Dar-ul-Haya Al-Turath Al-Arabiy, Beirut, Lebanon, 1996) (Al-Kamil Fi Al-Tarikh, Vol. 3, p. 405, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon 2006).

“Hazrat Ummi Salama^(ra) narrates that Hazrat Abu Bakr^(ra) went to Busra a year before the demise of the Holy Prophet^(sa).” (Busra is a historical and famous city of Syria. During a trade journey to Syria, the Holy Prophet^(sa) along with his uncle, stayed in this city. Likewise, when the Holy Prophet^(sa) took the trade goods of Hazrat Khadija^(ra) to Syria, he also stayed at this place. Maisarah, the servant of Hazrat Khadija^(ra) also accompanied the Holy Prophet^(sa) on that journey.)

In any case, [she narrates that] Hazrat Abu Bakr^(ra) undertook a trade journey to that place before the demise [of the Holy Prophet^(sa)], and was also accompanied by Nuaiman^(ra) and Suwaibit^(ra) bin Harmalah. Both of these men participated in the Battle of Badr. In this journey with Hazrat Abu Bakr^(ra), Nuaiman^(ra) was entrusted with the provisions. It was during this journey that in a lighthearted moment, Hazrat Nuaiman’s^(ra) companion sold him off to a tribe.

I have mentioned this incident once before whilst narrating the account of the life of Hazrat Suwaibit^(ra). However, I will briefly narrate it again.

Suwaibit^(ra), who was his companion, had a light-hearted nature. We find in the narrations that both Hazrat Numan^(ra) as well as Hazrat Suwaibit^(ra) had a very frank and informal relationship and would often have a lighthearted conversation with one another. During the journey, Hazrat Suwaibit^(ra) asked Numan^(ra) to give him some food. However, he replied, “As long as Abu Bakr^(ra) does not return (as he had gone somewhere), I will not give you any food.” Upon this, Saiwaibit^(ra) replied, “If you do not give me anything to eat then what I will say may infuriate you.” The narrator of this tradition states that in the meantime, they passed by a tribe. Upon this, Suwaibit asked them if they would purchase a slave from him. (Either this particular incident took place a few days later or perhaps occurred at that time, as they were walking along on their journey. In any case, it was soon after their initial conversation.) Hazrat Suwaibit^(ra) asked the tribe if they would purchase a slave from him. The tribe replied that they would do so. Upon this, Suwaibit^(ra) informed them, “He talks a lot and he will continuously repeat that he is a free man. Thus, when he says this to you and asks you to release him, do not do so lest you ruin my slave.” They replied, “We will not do so and we wish to purchase him from you.” Hence, they bought him in exchange for ten camels. Following this, these people came to Nuaiman^(ra) and wrapped [the cloth of] a turban or a rope around his neck in order to take him as a slave. Nuaiman^(ra) said to them that he was in fact joking with them and protested that he was a free man not a slave. However, they replied that they had already been informed about him. Nevertheless, they forcefully took him with them. When Hazrat Abu Bakr^(ra) arrived and people informed him about this, he went after the people of this tribe, returned their camels and brought Nuaiman^(ra) back. The narrator of this tradition further states that when these individuals returned to the Holy Prophet^(sa) and informed him about this, the Holy Prophet^(sa) and his companions enjoyed listening to this and continued to enjoy this lighthearted moment among them for almost a year. (Sunan Ibn Majah, Kitab-ul-Adab, Baab-ul-Mazaah, Hadith no. 3719) (Mujam-ul-Buldan, Vol. 2, p. 348) (Farhang-e-Sirat, p.58, Busra)

In certain other books, this incident is described as Hazrat Numan^(ra) who was the one who sold Hazrat Suwaibit^(ra) and not the other way around.  (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 2, p. 354, Suwaibit^ra bin Harmalah, Dar-ul-Fikr, Beirut, 2003)

Nevertheless, this narration is found in reference to both of them. In relation to Hazrat Nuaiman^(ra), it is stated that he also had a very lighthearted nature and the Holy Prophet^(sa) would greatly enjoy listening to him.

Rabiah bin Uthman narrates that a Bedouin once came to the Holy Prophet^(sa) and having entered the mosque, he sat his camel in the courtyard. Upon this, some companions said to Hazrat Numan^(ra) that if he slaughtered this camel, they would eat its meat as they really desired to have some meat. They also said that since this was the camel of the Bedouin and he would subsequently complain to the Holy Prophet^(sa), but once the complaint would be made to the Holy Prophet^(sa), he would compensate for it. The narrator of this traditions states that having been persuaded by them, Hazrat Numan^(ra) slaughtered the camel. When the Bedouin came outside and saw his camel in this state, he raised a hue and cry saying, “O Muhammad^(sa)! My camel has been slaughtered.” The Holy Prophet^(sa) came outside and enquired as to who was responsible. The people replied that it was Numan^(ra). Upon this, the Holy Prophet^(sa) went to look for him. Having committed this act, Numan^(ra) had left the place and was hiding somewhere. Nevertheless, the Holy Prophet^(sa) went to look for him and found him hiding at Hazrat Zuba’ah^(ra) bint Zubair bin Abd-il-Muttalib’s house. A person at the place he was hiding, indicated towards his direction with his finger and loudly proclaimed, “O Prophet^(sa) of Allah! I cannot see him anywhere.” The Holy Prophet^(sa) took him out from there and asked why he did this. Upon this, Numan^(ra) replied, “O Prophet^(sa) of Allah! The people who told you that I slaughtered it, they were the ones who in fact encouraged me and told me to do so. They also said that the Holy Prophet^(sa) would compensate for it and pay for it later.” Having heard this, the Holy Prophet^(sa) touched Numan’s face with his hand and began to smile. The Holy Prophet^(sa) then paid the Bedouin the value of the camel. (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 4, p. 332, Suwaibit^ra bin Harmalah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Al-Fukaha Wa Al-Mazaah, Zubair bin Bukkar, pp. 24-25, 2017)

In his book, Kitabul Fukaaha wa Al-Mazaah, Zubair bin Bukkar relates an incident regarding Hazrat Numan^(ra). He writes that whenever a travelling salesman or merchant would enter Medina, Hazrat Numan^(ra) would always purchase something from them and present the items to the Holy Prophet^(sa) as a gift from himself. Since he was familiar to them, therefore he would tell them where he lived and they would retrieve the cost later. Therefore, when the owner would come to Hazrat Numan^(ra) to retrieve the cost, Hazrat Numan^(ra) would bring him to the Holy Prophet^(sa) and ask him to pay for the item he gave him. (He would request the Holy Prophet^(sa) to pay for the item that he had purchased and brought for him.) The Holy Prophet^(sa) would reply, “Did you not gift this to me?” to which Hazrat Numan^(ra) would answer, “O Messenger^(sa) of Allah! By God, I did not have anything to pay for them at the time, but it was my desire for you to eat of it if it was something edible, and that you keep it if it was something to keep.” The Holy Prophet^(sa) would smile and would instruct for the merchant to be paid for his item. (Al-Fukaha Wa Al-Mazaah, Zubair bin Bukkar, p. 27, 2017)

Thus, these are example of the gatherings which were filled with such extraordinary love, affection and light-heartedness; and it was not the case that they were always strictly formal and without any lighthearted moments.

The next companion I shall mention is Hazrat Khubaib^(ra) bin Isaaf.  Hazrat Khubaib^(ra) belonged to the Banu Jusham branch of the Khazraj tribe of the Ansar. According to another narration, his name was Habib bin Yasaaf. His father’s name was Isaaf, but according to another narration it is recorded as Yasaaf. His grandfather’s name is recorded as Itabah, but also as Inabah. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 476, Al-Ansar wa man ma’ahum, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 275, Khubaib^(ra) bin Yasaaf, Dar-e-Ihyaa Al-Turath Al-Arabiy, Beirut, Lebanon, 1996) (Usdul Ghaba, Vol. 1, p. 683, Khubaib^(ra) bin Yasaaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Hazrat Khubaib’s^(ra) mother’s name was Salama bint Masud. Among his children was Abu Kathir, whose actual name was Abdullah and was born to Jamila bint Abdillah bin Ubayy bin Sulool. His second son was Abdur Rahman, who was born to Umm-e-Walad. He had a daughter named Unaisah, who was born to Zainab bint Qais. After the demise of Hazrat Abu Bakr^(ra), Hazrat Khubaib^(ra) married Habiba bint Kharijah, the widow of Hazrat Abu Bakr^(ra). (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 275-276, Khubaib^(ra) bin Yasaaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) (Usdul Ghaba, Vol. 3, p. 153, Khubaib^(ra) bin Yasaaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Even though Hazrat Khubaib^(ra) had not yet accepted Islam at the time of the migration, he had the honour of hosting and accommodating the Muhajireen in Medina as the migration took place. Despite the fact that he was not a Muslim, he acted with great hospitality [towards the Muhajireen]. Hazrat Talha^(ra) bin Abdillah and Hazrat Suhaib^(ra) bin Sinaan stayed at his house, but according to another narration Hazrat Talha^(ra) stayed at the house of Hazrat Asad^(ra) bin Zurarah. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 338, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Likewise, according to a narration, when Hazrat Abu Bakr^(ra) migrated to Medina, he stayed at the house of Hazrat Khubaib^(ra) in Sunah, Qubaa. Sunah is the name of a high area of the village in the outskirts of Medina where the Bani Harith branch of the Khazraj tribe lived. Yet according to a different narration, Hazrat Abu Bakr^(ra) stayed at the house of Hazrat Kharijah^(ra) bin Zaid. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 348, Khubaib^(ra) bin Yasaaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Lughaat-ul-Hadith, Vol. 2, p. 373)

Hazrat Khubaib^(ra) took part in all the battles alongside the Holy Prophet^(sa), including the battles of Badr, Uhud and Khandaq. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 276, Khubaib^(ra) bin Yasaaf, Dar-e-Ihyaa Al-Turath Al-Arabiy, Beirut, 1996)

According to one narration, Khubaib^(ra) was living in Medina but despite that, he had not accepted Islam until the Holy Prophet^(sa) set off for the Battle of Badr and he joined the Holy Prophet^(sa) along the way and it was then that he accepted Islam. (Usdul Ghaba, Vol. 3, p. 152, Khubaib^(ra) bin Yasaaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 2003)

The incident of Hazrat Khubaib’s^(ra) acceptance of Islam is mentioned in Sahih Muslim and has been narrated by Hazrat Aisha^(ra), the noble wife of the Holy Prophet^(sa). She narrates that the Messenger^(sa) of Allah departed for the Battle of Badr and when he reached Harratul Ghabara, which is situated about three miles from Medina, a person who was famous for his courage and valour met with him. The Companions^(ra) of the Holy prophet^(sa) were very pleased to see him. Upon meeting with the Holy Prophet^(sa), he stated, “I have come to accompany you and to partake of the spoils of war.” The Holy Prophet^(sa) said to him, “Do you believe in Allah and His Messenger^(sa)?” He responded, “No. I do not believe [in Allah and His Messenger^(sa)]” i.e. he was not a Muslim. The Holy Prophet^(sa) then stated, “Then you can return as I do not seek help from the mushrik [idolater].” Hazrat Aisha^(ra) states that the man went his way. When the Holy Prophet^(sa) reached Shajarah, a place situated near Dhul Hulaifa which is 6-7 miles from Medina, the same individual approached the Holy Prophet^(sa) and said exactly what he said before. The Holy Prophet^(sa) also gave him the same response as before, telling him to leave as he was in no need of the support of a mushrik. The man left once again and met the Holy Prophet^(sa) again at a place called Baidaa near Dhul Hulaifah, 6-7 miles away from Medina and which is close to Shajarah. (These two places are not far from one another.) The Holy Prophet^(sa) again said to him as he did the first time that he will not take the help of a mushrik. The Holy Prophet^(sa) then said, “Do you believe in Allah and His Messenger^(sa)?” The man replied, “Yes, I do”. The Holy Prophet^(sa) then said, “Now you may accompany me.” (Sahih Muslim, Kitabul Jihad, Fitan Wa Ashraat al-Sa‘ah, Hadith 1817) (Mujam-ul-Buldan, Vol. 3, p. 142) (Akmaal-ul-Ilm Bi Fawaid Al-Muslim, Vol. 4, Kitab-ul-Hajj, Dar-ul-Wafa, 1998)

It has been mentioned in the commentary of this narration that the man mentioned to have accepted Islam in this narration was Hazrat Khubaib^(ra). (Al-Bahr-ul-Muheet, Vol. 1, p. 620, Dar ibn Al-Jauzi Riyadh, 1434 AH)

Whilst explaining Hazrat Khubaib^(ra) bin Isaaf’s acceptance of Islam and participation in the Battle of Badr, Allama Nooruddin Halabi states in his book Sirat Halabiyyah that there was a strong and courageous person in Medina by the name of Habib bin Yasaaf. (This was the other name of Hazrat Khubaib^(ra) bin Isaaf as is mentioned in the books of Sirat.) In any case, this man belonged to the Khazraj tribe and had not accepted Islam until the Battle of Badr.

Nevertheless, he too departed with the Khazraj tribe in the hope of partaking of the spoils of war, in case they won the battle. The Muslims were very pleased to see him go forth with them but the Holy Prophet^(sa) told him that only those can accompany them to battle who adhere to their faith. In another narration, it is mentioned that the Holy Prophet^(sa) told him to go back as they did not require any help from the mushrik. The Holy Prophet^(sa) told Habib or Khubaib to turn back on two occasions, but the third time the Holy Prophet^(sa) asked, “Do you believe in Allah and His Messenger^(sa) ?” to which he replied, “Yes” and thus he accepted Islam and fought valiantly in the battle. (Al-Sirat al-Halabiyyah, Vol. 3, p. 204, Bab Dhikr Maghaziyah/Ghazwah Badr Al-Kubra, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

In Musnad Ahmad bin Hanbal, the account of how Hazrat Khubaib^(ra) accepted Islam is mentioned as follows:

“One of my tribesmen and I visited the Holy Prophet^(sa) when he was preparing to depart for a battle, but at that time, we had not accepted Islam. We submitted to the Holy Prophet^(sa) saying that we felt ashamed that our people would go for war and we did not participate with them. The Holy Prophet^(sa) asked, ‘Have you both accepted Islam?’ We replied that we had not, to which the Holy Prophet^(sa) said, ‘We do not wish to seek help of an idolater against another idolater.’”

The battle the Holy Prophet^(sa) was preparing for was against idolaters, therefore the Holy Prophet^(sa) questioned how could he accept the help of an idolater?

“Hazrat Khubaib^(ra) then stated that they decided to accept Islam and joined the Holy Prophet^(sa) in the battle. He states, ‘During the battle, I killed one of our adversaries, but before that, he managed to inflict injury upon me. Later on, when I married the daughter of the person I had killed, she would often say, “You will never be able to forget the person who gave you those scars,” and I would reply by saying that she would also not forget the person who hastened her father into the hellfire.’” (Musnad Ahmad bin Hanbal, Vol. 5, p. 411, Hadith 15855, Aalamul Kutub, Beirut, Lebanon, 1998)

During the Battle of Badr, Hazrat Khubaib^(ra) bin Isaaf killed Umayya bin Khalf, one of the leaders of the Quraish of Mecca and this account of the marriage that took place between Hazrat Khubaib^(ra) and the daughter of the person who was killed was briefly alluded to in Musnad Ahmad bin Hanbal, but the person who was killed was not mentioned by name.

Allama Nooruddeen Halabi has mentioned this account in detail in his book Seeratul Halabiyya which is as follows:

Hazrat Abdur Rahman^(ra) bin Auf narrates,

“In the plains of Badr I met Umayya bin Khalf, who was a friend of mine during the Jahilyya period [the era before the advent of Islam]. Umayya’s son, Ali, was standing beside his father, holding his hand. Ali was among those Muslims who had accepted Islam before the Holy Prophet^(sa) migrated to Medina. However, his relatives pressurised him to leave Islam and succeeded. Thus, he accepted Islam initially but later renounced his faith and died in a state of disbelief. Regarding such people, God Almighty revealed the following verse:

إِنَّ الَّذِینَ تَوَفَّاہُمُ الْمَلَائِکَۃُ ظَالِمِیْ أَنْفُسِہِمْ قَالُوْا فِیْمَ کُنْتُمْ قَالُوْا کُنَّا مُسْتَضْعَفِیْنَ فِی الْأَرْضِ

 ‘Verily, those whom the angels cause to die while they are wronging their own souls, they (the angels) will say to them: ‘What were you after?’ They will reply: ‘We were treated as weak in the land.’” (Surah al-Nisa: V.98)

Nonetheless, he further stated, “Among these people there were Haritha bin Rabiah, Abu Qais bin Faaqey, Abu Qias bin Waleed, Aas bin Munabbah and Ali bin Umayyah.”

Allama Nooruddeen Halabi further writes that in the book Seerat Hishamiyya, it is written that these people accepted Islam when the Holy Prophet^(sa) was still in Mecca. When the Holy Prophet^(sa) migrated to Medina, the relatives of the aforementioned held them back in Mecca and pressurised them. As a result of this, they succumbed to their pressurisation and abandoned Islam (i.e. they left the pale of Islam). They then came with their tribe to the Battle of Badr and were all killed in this battle. From this narration it seems that these people had not recanted from Islam before the Holy Prophet’s^(sa) migration, whereas from the earlier narration it seemed as if these people had left Islam before the Holy Prophet^(sa) migrated from Mecca.

Nonetheless Hazrat Abdur Rahman^(ra) narrates an incident regarding the battle. He states:

“I was holding many chain armours. When Umayyah saw me, he addressed me using my name in the Jahiliyya period which was Abd-e-Amr. I did not respond to him because when the Holy Prophet^(sa) had given me the name Abdur Rahman, he asked whether I would like to give up the name of my forefathers, to which I replied in the affirmative. Umayyah said that he did not recognise the name ‘Rahman’. Then, when Umayyah later called me by my actual name – Abdur Rahman – I responded to him.” It seems that when Umayyah had called out to him the first time, Abdur Rahman^(ra) knew he was being addressed, yet he refused to acknowledge him because he called out to him by referring to him as a servant of an idol.  At the same time, it is quite possible that Abdur Rahman^(ra) did not even comprehend that he was being addressed, as he abandoned the name a long time before this incident. Then when Umayyah called out using his actual name – Abdur Rahman^(ra) – that is when he realised that he was being addressed and thus responded to him.  Umayyah then said to Abdur Rahman, “If I have any rights over you, then I am better than the chain armour you hold in your hands.” He gave reference to their old friendship and thought that his life may be spared owing to it, for they had already been defeated. He said to Abdur Rahman^(ra) that he had rights over him and that since he was better than the chain armour, he should arrange for his safety. Abdur Rahman^(ra) then further narrates, “I said, ‘Very well.’ I then put the chain armours on the floor and held Umayyah and his son Ali by the hand. Umayyah said, ‘I have never seen a day such as this one (i.e. the Day of Badr).’ He then asked, ‘Who was it among you that had an ostrich feather on the armour of his chest?’ I replied that it was Hamza bin Abdil Muttalib. Umayyah then said, ‘He was the one responsible for all that took place. It was because of him that we are in such a state.’” Nonetheless, this was his own opinion and according to one narration Umayyah’s son said the aforementioned statement.

Hazrat Abdur Rahman^(ra) bin Auf further states:

“After that, I was walking with both of them and held them by the hand, when Hazrat Bilal^(ra) saw Umayyah with me and shouted out, ‘The chief of the disbelievers, Umayyah is here; only one of us will survive.’” In Mecca, Umayyah severely persecuted Hazrat Bilal^(ra) in an attempt to try and turn him away from Islam. Hazrat Abdur Rahman^(ra) states, “When I heard this, I said to him, ‘Why do you say this regarding my prisoner?’ However Hazrat Bilal^(ra) kept on repeating the aforementioned and I replied in the same way. Hazrat Bilal^(ra) would repeat, ‘Only one of us can survive,’ and I would continue to repeat my reply. Hazrat Bilal^(ra) then said at the top of his voice, ‘O Helpers of God! The chief of the disbelievers, Umayyah bin Khalf, is here.’ He cried at the top of his voice, ‘O Helpers of God! The chief of the disbelievers, Umayyah bin Khalf, is here. Know this that only one of us can live’ and he kept on repeating this statement.”

Hazrat Abdur Rahman^(ra) says, “Upon hearing this, the Ansar ran towards us and surrounded us. Hazrat Bilal^(ra) then attacked Umayyah’s son and dropped him to the ground. Witnessing this, Umayyah shrieked in such a horrific manner, that I have never heard a scream like it. The Ansar then attacked them with their swords and killed them.” (Al-Sirat al-Halabiyyah, Vol. 2, pp. 232-233, Bab Dhikr Maghaziyah/Ghazwah-e-Badr Al-Kubra, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

In Sahih Bukhari, the killing of Umayyah bin Khalf is recorded in the following manner,

Hazrat Abdur Rahman^(ra) bin Auf states:

“I wrote a letter to Umayyah bin Khalf stating that he should look after my wealth and wife and children, who were in Mecca, which at the time was Daar-ul-Harb. Similarly, I would protect his wealth in Medina for him. When I wrote down my name as ‘Abdur Rahman’, Umayyah replied, ‘I do not know any Abdur Rahman; write down the name you used previously in the Jahiliyya period.’ Upon this, I wrote down my name as Abd Amr. During the Battle of Badr, whilst the enemy were asleep, I climbed a hill with the intention of securing that passage (i.e. in case the opposing army attacked from there). Hazrat Bilal^(ra) happened to see Umayyah nearby and went to a gathering of the Ansar and said, ‘Umayyah bin Khalf is nearby; if he escapes, then my life will be in danger.’ Hazrat Bilal^(ra) then followed us with a group of the Ansar. (It seemed as though by this time, Hazrat Abdur Rahman^(ra) bin Auf and Umayyah had spoken and come to an agreement.) Nonetheless, I said that I will take them, i.e. Umayya and his son, as prisoners; hence I captured both of them. Prior to facing this group of Muslims, I left Umayyah’s son behind where we were, so that they could contend with him and whilst they would be engaged in battle, we would be able to escape. The group killed Umayyah’s son and they did not allow my plan to save Umayyah succeed and chased after us. As Umayyah was of heavy build, it was difficult to travel far and as a result they caught up with us. I told Umayyah to sit down and he complied. I laid over him in order to shield him, however, they stabbed their swords from underneath me and killed him. One of them even injured my foot with his sword in the process.”

The narrator, Ibrahim, states: “Hazrat Abdur Rahman^(ra) bin Auf would show us the scar on the back of his foot that he received during the incident.” (Sahih Al-Bukhari, Kitab-ul-Wakalat, Hadith no. 2301)

As for who killed Umayyah and his son, according to famous narrations, it is stated that a person from the tribe of Banu Maazan killed him, whereas Ibn Hisham states that Umayyah was killed by Hazrat Muaz bin Afraa, Kharjah bin Zaid and Khubaib^(ra) bin Isaaf – i.e. the companion who is currently being mentioned, he was also present. It is also mentioned that Hazrat Bilal^(ra) killed him; in reality, the companions all took part in his killing and Umayyah’s son, Ali, was attacked and brought to the ground by Hazrat Bilal^(ra). Subsequently Hazrat Ammar^(ra) bin Yasir killed him. (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 2, p. 296, Ghazwah-e-Badr Al-Kubra, Darul Kutub al-Ilmiyyah, Beirut, 1996)

There are certain incidents which are not always directly related to the companion being mentioned, although in this case, he is mentioned, but I mention them so that we can learn what took place in that period of history.

Khubaib^(ra) bin Abdur Rehman relates that his grandfather, Hazrat Khubaib^(ra), sustained an injury during the Battle of Badr and broke one of his ribs. The Holy Prophet^(sa) placed his blessed saliva on the injured area and placed the bone back in its proper place as a result of which Hazrat Khubaib^(ra) was able to walk again.

According to another narration, Hazrat Khubaib^(ra) relates, “I sustained a very severe injury to my shoulder which penetrated my abdominal region, causing my arm to dangle. I presented myself before the Holy Prophet^(sa) and he placed his blessed saliva on that particular area and reattached the shoulder in its place and the wound also healed.” (Usdul Ghaba, Vol. 3, p. 152, Khubaib^(ra) bin Isaaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Al-Badaaya Wa Al-Nihaya Li Ibn Kathir, Vol. 3, pt. 6, pp. 166-167, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

In relation to his demise, there is a narration which states that Hazrat Khubaib^(ra) passed away during the Khilafat of Hazrat Umar^(ra). Whereas, according to another narration, he passed away during the Khilafat of Hazrat Uthman^(ra). (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 224, Khubaib^(ra) bin Yasaaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 276, Khubaib^(ra) bin Yasaaf, Dar-e-Ihyaa Al-Turath Al-Arabiy, Beirut, 1996)

However, in any case, may God Almighty elevate the station of the Companions^(ra).

Now, I shall mention some details regarding three deceased members [of the Jamaat] and will also lead their funeral prayer.

The first is respected Rashida Begum Sahiba, wife of respected Syed Muhammad Sarwar Sahib of Rabwah. She passed away on 24 August at the age of 74.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

“Surely to Allah we belong and to Him shall we return.”

Her forefathers migrated to Pakistan from Chaar Kot, Kashmir and her father, respected Din Muhammad Sahib, worked in the railway department. The deceased was only five years of age when her father passed away and their mother brought the children up all alone with great effort and bearing much hardship.

Ahmadiyyat entered the family of the deceased through their grandfather, respected Fateh Muhammad Sahib, who travelled to Qadian and had the good fortune to perform the Bai‘at through a companion of the Promised Messiah^(as), Hazrat Qazi Muhammad Akbar Sahib^(ra). Upon witnessing the solar and lunar eclipse in 1894, Qazi Sahib informed his family members and the locals of his area that this sign signified the advent of the Imam Mahdi^(as). The deceased’s family had close ties and relations with Qazi Sahib, thus the message of Ahmadiyyat also reached them and subsequently they did the Bai‘at.

The deceased’s son, Muhammad Zakariyah Sahib, who is currently serving as a missionary in Liberia, states:

“My mother offered her Chandas [monetary sacrifices] with great regularity. She would always be concerned and would often ask whether her Chanda had been paid. She would also take great care and show a lot of concern in the upbringing of her children. She would not permit the children to leave the house unnecessarily, so that they do not grow with the habit of wandering aimlessly in the streets or fall to prey immoral habits.”

He further writes:

“During our childhood, when our father would wake us brothers up to offer our Fajr prayer in congregation at the mosque, our mother would play a very important role in getting all the children up. Until we did not leave for the mosque, she would continue to remain anxious. She had a very loving and loyal bond with the institution of Khilafat. She would listen to the sermons very attentively and would note down various points which she would then discuss with her children.”

The deceased’s elder daughter writes:

“Right up until her final days, she paid great attention towards her prayers. [Prior to her demise] she offered a very lengthy prayer and did not let anyone even realise that she was not well, however immediately after she completed her prayers, she felt unwell and was taken to the hospital where she suffered a heart attack and they were unable to revive her and she passed away. By the grace of Allah, she was a Musia [part of the Wasiyyat scheme] who paid 1/8 towards Wasiyyat.”

Her five sons have the opportunity to serve their faith as life devotees [Waqf-e-Zindagi]. Two of the sons, Muhammad Mohsin Tabassum Sahib and Muhammad Momin Sahib, are currently serving in Rabwah under the Waqf-e-Jadid scheme and two sons, Daud Zafar Sahib and Zakariyah Sahib, are currently serving as missionaries. The other son, Asif Sahib, is a Waqf-e-Nau and is serving in the Computer Section in Khilafat Library. As I mentioned, Muhammad Zakariyah Sahib is serving as a missionary and is currently in Liberia and he could not travel back for his mother’s funeral. He demonstrated an excellent example of patience and continued to fulfil his duties away from his homeland and did not express at all that he was not able to go back or that he could not fulfil his duties.

May God Almighty grant patience and steadfastness to all her children, particularly her son who is in Libera serving as a missionary, who could not meet his mother at the time of her demise. May God Almighty enable her children to continue her good deeds and elevate the station of their mother.

The second funeral is of respected Muhammad Shamshir Khan Sahib, who was the president of Nadi Jamaat in Fiji. He passed away on 5 September.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

“Surely to Allah we belong and to Him shall we return.”

He was born in 1952 and in 1962, along with his late father, he did the Bai‘at and joined the [Ahmadiyya] Jamaat from the Lahori Jamaat. He was initially a member of the Lahori Jamaat – who have many members in Fiji – however in 1962, he came under the Bai‘at of Khilafat-e-Ahmadiyya. The deceased was among the pioneering members of the Jamaat in Fiji and by the grace of God Almighty, he had the opportunity to extensively render his services to the Jamaat.

He played a very important role in establishing mosques in Maru, Suva, Nadi and Lautoka. From 2010, he had the opportunity to serve as the President of the Nadi Jamaat until his demise. For a long time, he also served as the National Ishaat Secretary. Even in worldly terms, he was held in high esteem by the grace of Allah the Almighty, but he always gave precedence to his Jamaat work. Aside from serving as president and national ishaat secretary, he was also a manager of a Muslim primary school in Lautoka. The deceased was extremely sincere and devoted to the institution of Khilafat and displayed utmost obedience. He leaves behind his wife, Raazia Khan Sahiba and a daughter, Nadia Nafisa Sahiba. May God Almighty grant him His forgiveness and mercy and enable his progeny to continue his good deeds.

The third funeral is of respected Fatima Muhammad Mustafa Sahiba who was originally from Kurdistan and was currently living in Norway. Although she passed away on 13 June, however her details were not received until now, therefore the funeral prayer [in absentia] is being offered now. She passed away at the age of 88.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

“Surely to Allah we belong and to Him shall we return.”

She had the opportunity to do the Bai‘at in 2014 and leaves behind three daughters and five sons, out of whom only her daughter, Barifaan Muhammad Saeed Sahiba is Ahmadi and is currently living in Norway.

Her daughter says:

“I came to Norway in 1999 where I had to endure very difficult circumstances, therefore my mother came to Norway from Kurdistan in order to help me. Although my mother was unable to read or write, however she had committed many verses of the Holy Quran and sayings of the Holy Prophet^(sa) to memory. She had such passion to read and write that despite being over the age of 40, she spent great effort in order to learn how to read and write. Her most important objective in life was to offer her prayers on time. She would also keep a lot of fasts and would often say that she was fasting for the sake of those who were unable to fast. My mother had such passion to help and serve others that in Iraq sometimes she would travel for 50 miles accompanying women who needed to get treatment from hospital and she would also financially support them as well.”

She further states:

“Upon her demise, I received numerous letters from people of all different backgrounds, particularly many Pakistani Ahmadi sisters, who expressed with great emotion that they had a deep bond of love with my mother.”

She further states:

“I have been in the company of my mother since my birth and had the opportunity to witness her excellent morals and pious character. She never harboured any ill feeling about anyone in her heart and was always willing to forgive even the greatest of wrongs. Right from our childhood she taught us to always adopt the truth even if it went against us. She would say that if our eyes or hands committed a wrong, we should at least have the courage to admit that they are guilty of committing a wrong. She would always meet everyone with a cheerful smile and she would always be occupied in seeking supplications from God Almighty. She had great love for God Almighty and the Holy Prophet^(sa) and perhaps it was owing to this that she had the opportunity to do the Bai‘at of the Messiah of the age. I came across MTA in 2007 by chance but then could not relocate the channel despite searching for it.

“One day, after three years, in 2010 I once again came across MTA Al-Arabiya and called out aloud to my mother that the channel had been found. I told my mother that I had been searching for this very channel for the last three years. I told my mother to listen to what they had to say as they claimed that the Imam Mahdi and the Promised Messiah^(as), who we are waiting for has already appeared. Our father also used to say the same. My mother started to watch MTA with me. After a few days, my mother narrated the entire incident to my siblings, however they made certain comments which caused the complexion of my mother to completely change, but she did not take any notice of what they said and continued to watch MTA. When she travelled back to Kurdistan, she came under the influence of my brothers and turned completely against me. When she returned to Norway, she started to stop me from watching MTA. My personal circumstances worsened after I had the Bai‘at and my mother was told that I was now a kafir [disbeliever]. Nevertheless, when my mother would return to my brothers, she would go against me and when she would come stay with me, she would again start to watch MTA. She really liked the poems written by the Promised Messiah^(as) in Arabic in praise of the Holy Prophet^(sa) and would often begin to cry when she would listen to them.

“One day, she was listening to the following Arabic poem of the Promised Messiah^(as):

یَا عَیْنَ فَیْضِ اللّٰہِ وَالْعِرْفَانٖ

She was also reciting the words along with it and I asked her that can one who has written these couplets be called kafir? She looked at me with great anger and said which unjust person claims that the author of these couplets is a kafir. I told her that her children were among such people. Upon hearing this, she fell silent. I then said to my mother that she was famous for the strength of her belief, thus who was she in fear of? Her children or her God? She became deeply affected by this question but did not give an answer. The same night she called me and asked me to call the headquarters of the Jamaat and inform them that she would like to do the Bai‘at. I told her to carefully ponder over it so that she would remain resolute on this decision. Therefore, she spent the entire night pondering over it or perhaps praying and the next morning said that she had decided that she was going to do the Bai‘at.”

Thus, in 2016 when I travelled to Norway, she also had the opportunity to meet me and she was extremely happy that she was able to meet the Khalifa of the time and would tell everyone about this. She had a bond of great loyalty with Khilafat.

May God Almighty grant her His forgiveness and mercy and elevate her status. May God Almighty also grant strength to her daughter’s faith and her children. May He also enable her other children, who are not Ahmadi, to open their hearts [for Ahmadiyyat] and become the recipient of her prayers.