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

The name of the companion whose accounts I shall narrate today is Hazrat Mus‘ab^(ra) bin Umair.

Hazrat Mus‘ab^(ra) bin Umair belonged to the Banu Abd ad-Daar clan of the Quraish tribe. The title of Hazrat Mus‘ab^(ra) bin Umair was Abu Abdullah, and in another narration, it has been reported as Abu Muhammad. Hazrat Mus‘ab’s^(ra) father’s name was Umair bin Hashim and his mother’s name was Khannas or Hannas bint Malik who was an affluent lady from Mecca. Hazrat Mus‘ab^(ra) bin Umair’s parents loved him dearly.

Hazrat Mus‘ab^(ra) bin Umair’s mother brought him up giving him many comforts and luxuries, dressing him in the most expensive and finest attire. He used to wear the most excellent fragrance available in Mecca and wore Hadrami shoes which were made in Hadhramaut and were exclusively for the affluent.  Hadhramaut was a vast open plain near the sea, situated to the east of Aden. In any case, he would wear immaculate clothes and use the best fragrance and even his shoes were bought from outside of Mecca.

Hazrat Mus‘ab’s^(ra) wife’s name was Hamnah^(ra) bint Jahsh, who was the sister of Umm-ul-Momineen Hazrat Zainab^(ra) bint Jahsh, the wife of the Holy Prophet^(sa). Hazrat Mus‘ab^(ra) had one daughter with her. The Holy Prophet^(sa) used to remember Mus‘ab^(ra) and would say, “I have not seen a more handsome individual than Mus‘ab^(ra) and one who was brought up afforded by comforts and luxuries.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 85-86, Mus‘ab^(ra) bin Umair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Usdul Ghabah, Vol. 5, p. 175, Mus‘ab^(ra) bin Umair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Siyar as-Sahaba, Vol. 2, Muhajireen part 1, p. 270, 275, Darul Isha’at, Karachi, 2004) (Usdul Ghabah, Vol. 7, p. 71, Hamnah bint Jahsh, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Mu‘jamul Buldan, Vol. 2, p. 157, Dar Ihyaa al-Turath al-Arabi, Beirut)

Hazrat Mus‘ab^(ra) bin Umair was among the most prominent companions and was also among the first people who accepted Islam. He accepted Islam at the time when the Holy Prophet^(sa) used to preach in Dar-e-Arqam. However, he kept it a secret for fear of opposition from his mother and his people. Hazrat Mus‘ab^(ra) used to meet the Holy Prophet^(sa) in secret. Once, Usman^(ra) bin Talha caught him while he was praying and informed his mother and other members of his household and consequently, his parents imprisoned him. He remained imprisoned until his migration to Abyssinia. When he saw an opportunity, he escaped and migrated. After some time, when some of the migrants returned from Abyssinia to Mecca, Hazrat Mus‘ab^(ra) bin Umair was also among them. When his mother saw his poor state, she decided to give up the opposition and let her son be.

Hazrat Mus‘ab^(ra) bin Umair had the honour of migrating twice; he first migrated to Abyssinia and then also to Medina. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 86, Mus‘ab^(ra) bin Umair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Usdul Ghabah, Vol. 5, p. 175, Mus‘ab^(ra) bin Umair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Hazrat Saad^(ra) bin Abi Waqas narrates, “I saw Hazrat Mus‘ab^(ra) bin Umair in the time when he was affluent as well as after becoming a Muslim. He endured so many hardships for the sake of Islam that I saw that his skin would deteriorate and come off just as a snake would shed its skin.” (Al-Sirat al-Nabawiyyah li Ibn Ishaq, p. 230, Man udhiba fillah min al-mu’mineen, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2004)

They established such standards of sacrifice that one is left astounded.

Once, Hazrat Mus‘ab^(ra) bin Umair came to the Holy Prophet^(sa) while he was sitting amongst some of his Companions^(ra). On that occasion, the clothes of Hazrat Mus‘ab^(ra) were patched with pieces of leather. There was a time when he used to wear clothes of the highest quality, but then after becoming a Muslim, the state of his clothes was such that they would be patched together using pieces of leather.

Witnessing the change in Hazrat Mus‘ab’s^(ra) condition, the companions lowered their heads as they were unable to help him. Hazrat Mus‘ab^(ra) stepped forward and offered his Salam [Islamic greeting of peace]. The Holy Prophet^(sa) replied to him and praised him in a most excellent manner. Following this, the Holy Prophet^(sa) said:

“All praise belongs to Allah! May worldly people be granted from this world. I have seen Mus‘ab at a time when there was no one more affluent and wealthy in the city of Mecca than him. He was the dearest child of his parents. However, the love of God and His Messenger^(sa) has brought him to this state today and he left all of that behind for the sake of God and His pleasure.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 86, Mus‘ab^(ra) bin Umair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Saad^(ra) bin Abi Waqas relates that the Holy Prophet^(sa) looked at Hazrat Mus‘ab^(ra) bin Umair and remembering his previous state of affluence, began to cry. The Holy Prophet^(sa) remembered his previous condition and the sacrifices he was now making.

Hazrat Ali^(ra) relates:

“We were sitting in the mosque in the company of the Holy Prophet^(sa) when Hazrat Mus‘ab^(ra) bin Umair arrived. He was wearing a cloak patched with pieces of leather. When the Holy Prophet^(sa) saw him, he remembered his previous state of affluence and saw the state that he was in now and began to cry. Following this, the Holy Prophet^(sa) said, ‘What will your condition be when one of you will wake up in the morning in one set of clothes and wear another set of clothes at night?’”

That is, they would become so affluent that they would be able to change the clothes they would wear in the morning to a different set of clothes at night. “Following this, the Holy Prophet^(sa) said, ‘One plate of food will be placed before you and another will be taken away’”, that is, there would be various courses of meals and various dishes will be served, similar to the custom today. “‘You will cover your homes in cloths similar to how the Ka‘bah is covered,’” i.e. very expensive cloths will be used. This is precisely what is witnessed today and this affluence was granted to the Muslims later on. “The Companions^(ra) said, ‘O Messenger^(sa) of Allah! Will we be much better off at that time in comparison to today and subsequently have more time for worship?’”

The Companions^(ra) asked that in such affluent circumstances, would they have more time to worship as they would be spared from arduous and laborious work. “Upon this, the Holy Prophet^(sa) replied, ‘This is not the case, rather you are better off today as compared to that time.’” (Sunan al-Tirmidhi, Abwab Sffatul Qiyamah, Hadith 2476)

In other words, their condition and level worship and standards would be much loftier than of those who would come after them owing to their wealth and affluence.

I have mentioned the migration to Abyssinia in reference to other companions, however I will mention it briefly again. In this regard, Hazrat Mirza Bashir Ahmad^(ra) states in Sirat Khatamun-Nabiyyin:

“Therefore, upon the instruction of the Holy Prophet^(sa), in the month of Rajab 5 Nabawi, eleven men and four women migrated to Abyssinia.”

Hazrat Mus‘ab^(ra) bin Umair was among them. Hazrat Mirza Bashir Ahmad^(ra) further writes:

“It is very strange that a majority of these pioneer immigrants were those who belonged to powerful tribes of the Quraish, and the weaker were few and far between. This illustrates two things: firstly, even those who belonged to the powerful tribes of the Quraish were not safe from the cruelties of the Quraish. Secondly, weak people such as slaves etc. at that time were in such a grave state of weakness and misery that they were not even able to migrate …  Nonetheless, when the Quraish were informed of this, they were deeply enraged that this ‘prey’ had slipped their hands. Hence, they pursued these immigrants, but when their men reached the coast, the ship had already departed and for this reason, they returned disappointed. Upon reaching Abyssinia, the Muslims found a life of great peace and protection from the cruelties of the Quraish after much difficulty and prayers.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 146-147)

At the occasion of the first pledge at Aqabah, 12 individuals came from Medina to take the oath of allegiance at the hand of the Holy Prophet^(sa). When they were preparing to return to Medina, the Holy Prophet^(sa) also sent Hazrat Mus‘ab^(ra) bin Umair with them in order to teach them the Holy Quran and about Islam. He was known in Medina by the titles of qari [Reciter] and muqri, i.e. he became known as ‘The Teacher’. (Usdul Ghabah, Vol. 5, pp. 175-176, Mus‘ab^(ra) bin Umair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Isti‘ab, Vol. 4, p. 37, Mus‘ab^(ra) bin Umair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2010) (Al-Sirat al-Nabawiyyah li Ibn Ishaq, p. 199, Bab irsaal al-Rasul Mus‘ab bin Umair ma‘a wafd al-Aqabah, Dar-Ibn Hizam, Beirut, 2009)

According to another tradition, the Aus and Khazraj tribes of the Ansar went to the Holy Prophet^(sa) and requested for someone to teach them the Holy Quran. The Holy Prophet^(sa) therefore sent Hazrat Mus‘ab^(ra) bin Umair. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 1, p. 171, bab Dhikr al- al-Aqabah al-Ula Itha al-Ashara, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Whilst in Medina, Hazrat Mus‘ab^(ra) bin Umair stayed at the house of Hazrat As‘ad bin Zurarah^(ra). He also carried out the duty of leading the prayers. (Al-Sirat al-Nabawiyyah li Ibn Ishaq, p. 199, Bab irsaal al-Rasul Mus‘ab bin Umair ma‘a wafd al-Aqabah, Dar-Ibn Hizam, Beirut, 2009)

Hazrat Mus‘ab^(ra) bin Umair stayed at the house of Hazrat As‘ad bin Zurarah^(ra) for a long period of time but later on, he moved to the house of Hazrat Saad^(ra) bin Muaz. (Siyar as-Sahaba, Vol. 2, Muhajireen part 1, p. 272, Darul Isha’at, Karachi, 2004)

Hazrat Baraa^(ra) bin Aazib relates:

“The very first Muhajir Companions of the Holy Prophet^(sa) to migrate to Medina were Hazrat Mus‘ab^(ra) bin Umair and Hazrat Ibn Umm-e-Maktum^(ra). When they arrived in Medina, they began teaching us the Holy Quran. Later, Hazrat, Ammar^(ra), Hazrat Bilal^(ra) and Hazrat Saad^(ra) also came. Then Hazrat Umar^(ra) bin Khattab arrived along with a few other companions and eventually the Holy Prophet^(sa) arrived.”

He further states, “I have never seen the people of Medina so happy as on the occasion when the Holy Prophet^(sa) arrived and the girls and boys were proclaiming, ‘You are the Messenger^(sa) of Allah! You have come to us.’” (Sahih al-Bukhari, Kitab Tafsir al-Quran, Bab Surah al-A‘la, Hadith 4941)

With regard to Hazrat Mus‘ab^(ra) bin Umair, Hazrat Mirza Bashir Ahmad^(ra) writes in Sirat Khatamun-Nabiyyin:

“Those who accepted Islam in Dar-e-Arqam are included amongst the pioneers. Among these, the most renowned include Mus‘ab^(ra) bin Umair, who was from the Banu Abdid-Dar. He was very handsome and striking, and was held very dear among his family. This is the same noble young man who was sent as a missionary to Yathrab prior to the migration and through whom Islam spread in Medina.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 129)

It is stated in a book on the life of the Holy Prophet^(sa) that Hazrat Mus‘ab^(ra) bin Umair was the first person to lead the Friday prayers in Medina prior to the migration.

Hazrat Mus‘ab^(ra) bin Umair requested permission from the Holy Prophet^(sa) before the second pledge at Aqabah to lead the Friday prayers in Medina, and he was duly granted permission. Hazrat Mus‘ab^(ra) bin Umair led the first Friday prayers in the house of Hazrat Saad^(ra) bin Khaithamah, in which 12 people of Medina participated and on this occasion, he slaughtered a goat.

Hazrat Mus‘ab^(ra) bin Umair was the first person in Islam to lead the Friday prayers in Medina. However, there is another narration in which it is mentioned that Hazrat Abu Umamah As‘ad^(ra) bin Zurarah was the first to lead the Friday prayer in Medina. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 87-88, Mus‘ab^(ra) bin Umair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 1, p. 171, bab Dhikr al- al-Aqabah al-Ula Itha al-Ashara, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Whatever the case may be, Hazrat Mus‘ab^(ra) bin Umair was the first missionary sent to Medina. Hazrat Mus‘ab^(ra) bin Umair would go along with Hazrat As‘ad^(ra) bin Zurarah to preach in the different neighbourhoods of the Ansar. Many people accepted Islam as a result of the preaching of Hazrat Mus‘ab^(ra) bin Umair, among whom are some of the prominent companions such as Hazrat Saad^(ra) bin Muaz^(ra), Hazrat Ibaad^(ra) bin Bishr, Hazrat Muhammad^(ra) bin Maslamah, Hazrat Usaid^(ra) bin Huzair. (Al-Sirat al-Nabawiyyah li Ibn Ishaq, p. 199, Bab Awwal Jumu’ah Uqimat bil Madinah, Dar-Ibn Hizam, Beirut, 2009) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 312, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Whilst mentioning the preaching efforts of Hazrat Mus‘ab^(ra) bin Umair, Hazrat Mirza Bashir Ahmad^(ra) writes:

“Whilst departing from Mecca, these twelve new Muslim converts requested, ‘Please send an Islamic tutor with us, who can teach us Islam and can preach Islam to our idolatrous brothers as well.’ The Holy Prophet^(sa) sent Mus‘ab^(ra) bin ‘Umair, a very devout young man from the Abdud-Dar tribe along with them. An Islamic preacher was referred to as a qari or muqri in those days, because the majority of their work was to recite the Holy Quran, as this was the best method of preaching. As such, Mus‘ab^(ra) was also renowned by the name muqri in Yathrib.

“When he arrived in Medina, Mus‘ab^(ra) bin Umair stayed at the home of As‘ad^(ra) bin Zurarah, who was the first Muslim of Medina, and was a very devout and influential leader. His home was transformed into a preaching centre and Mus‘ab^(ra) began to perform his duties with full attention. Since the Muslims of Medina lived a collective life, and Medina was comparatively more peaceful, upon the proposal of As‘ad^(ra) bin Zurarah, the Holy Prophet^(sa) instructed Mus‘ab^(ra) bin Umair to begin offering the Jumuah prayer, and in this way, the Muslims began their life as a unified community. The blessings of Allah were such as it was not long before the religion of Islam began to find popularity in every home of Medina. The Aus and the Khazraj began to accept Islam very rapidly.

“In some cases, the entirety of a tribe would accept Islam in one day. Thus, the Banu Abdil-Ashhal tribe also accepted Islam in this manner, and became Muslim at once. This was a very distinct branch of the Ansar tribe known as the Aus, and the chieftain of this tribe was named Saad^(ra) bin Muaz. Not only was he the chieftain of the Abdul-Ashhal tribe, but he was the leader of the entire Aus tribe as well. When Islam began to find popularity in Medina, Saad bin Muaz initially disliked it and endeavoured to stop it (i.e. before accepting Islam, Hazrat Saad^(ra) bin Muaz opposed it greatly), but he was closely related to As‘ad^(ra) bin Zurarah. Both of them were cousins and As‘ad^(ra) had become a Muslim. For this reason, Saad^(ra) bin Muaz would not approach him personally so as to prevent a dispute. As such, he said to another one of his relatives, Usaid bin Al-Hudair, ‘I am somewhat embarrassed to say anything due to As‘ad bin Zurarah, (since he had become a Muslim and was helping in spreading the message) but you go and stop Mus‘ab (instead of stopping As‘ad^(ra) bin Zurarah, they decided to stop Mus‘ab^(ra) from preaching) and from spreading this irreligiousness. Tell As‘ad as well that this way of life is not right.’ Usaid was from the revered chieftains of the Abdul-Ashhal tribe, and his father had remained the leader of the entire Aus tribe during the Battle of Bu‘ath.  After Saad^(ra) bin Muaz, Usaid bin Al-Hudair possessed significant influence within his tribe. Therefore, upon the encouragement of Saad^(ra), he went to Mus‘ab^(ra) bin Umair and As‘ad^(ra) bin Zurarah. He addressed Mus‘ab^(ra) in a tone of anger, saying, ‘Why do you make our people irreligious? Abstain from this or the outcome shall not be pleasant!’ Before Mus‘ab^(ra) could answer, As’ad^(ra) softly told Mus‘ab^(ra), ‘He is a very powerful chieftain of his tribe, speak to him very gently and lovingly.’

“Therefore, Mus‘ab^(ra) addressed him in a very respectful and loving tone, and said, ‘Do not be angry, rather be so kind as to sit and listen to what we have to say with a cool heart, then you may formulate your opinion.’ Usaid (who was of a pious disposition) found this to be a logical proposition and sat down. Mus‘ab^(ra) recited the Holy Quran to him and enlightened him of Islamic teachings very benevolently. Usaid^(ra) was so moved that he accepted Islam right away, and said, ‘There is such a man behind me that if he converts, our entire tribe will accept Islam. Wait here, I shall send him.’ After this, Usaid^(ra) left, and by some excuse, he sent Saad^(ra) bin Muaz to Mus‘ab^(ra) bin Umair and As‘ad^(ra) bin Zurarah. Saad^(ra) bin Muaz came and furiously said to As‘ad^(ra) bin Zurarah, ‘Look here As’ad. Indeed, you are misusing your family relations and this is not right. If I am silent on this matter, then it is only owing to our family ties, but do not take advantage of this.’ Upon this, in the same manner as before, Mus‘ab^(ra) tenderly and lovingly cooled him down and said, ‘Take a seat here and listen to what I have to say. If, then, there is something objectionable, you may reject it.’

“Saad^(ra) responded, ‘Alright, this appeal seems to be rational.’ Resting his spear, he took a seat, and in the same manner, Mus‘ab^(ra) recited the Holy Quran to him and expounded Islamic principles in his very attractive manner. It was not long before this idol also submitted, (i.e. Hazrat Saad^(ra) bin Muaz also accepted Islam.) Therefore, as per the custom, Saad^(ra) bathed and recited the Kalima Shahadah [Islamic creed]. After this, Saad^(ra) bin Muaz and Usaid^(ra) bin Al-Hudair went to their tribesmen and Saad^(ra) enquired of them in a particular Arabian custom, ‘O Bani ‘Abdul-Ashhal, how do you find me?’ They all answered in unison, ‘You are our leader and the son of our leader. We have full trust in you.’ Saad^(ra) responded, ‘Then I have nothing to do with you until you believe in Allah and His Messenger^(sa).’ After this, Saad^(ra) explained the principles of Islam to them, and evening had not yet come, before the entire tribe had converted to Islam. Saad^(ra) and Usaid^(ra) broke the idols that belonged to their people with their own hands. Saad^(ra) bin Muaz and Usaid^(ra) bin Al-Hudair who accepted Islam that day, are counted amongst the most eminent of companions.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) further says:

“And among the Ansar undoubtedly, they possess a magnificent status. In particular, Saad^(ra) bin Muaz received a position amongst the Ansar as did Hazrat Abu Bakr^(ra) amongst the Muhajirin of Mecca.

“This young man turned out to be extremely sincere, remarkably loyal, and an exceptionally devoted lover of Islam and the Founder^(sa) of Islam. Since he was also the chieftain of his tribe, he was extraordinarily intelligent as well. He acquired such a position in Islam which was not only distinctive, nay, the most distinctive companions of the Holy Prophet^(sa) acquired. No doubt, upon his early demise, the words of the Holy Prophet^(sa) that, ‘Upon the demise of Saad^(ra), even the throne of the Gracious God has come into motion,’ was based on a very deep reality.

“Therefore, in this manner, Islam began to spread throughout the Aus and the Khazraj very rapidly. The Jews would look to this sight in terror. In their hearts they would say, ‘God knows what is about to happen.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 224-227)

Owing to the preaching efforts of Hazrat Mus‘ab^(ra) bin Umair, many people accepted Islam. On the occasion of Hajj, 13 Nabwai, he brought a delegation of 70 Ansar to Mecca. Analysing this from various sources, Hazrat Mirza Bashir Ahmad^(ra) writes in Sirat Khatamun-Nabiyyin:

“The following year, that is, Dhul-Hijjah of 13 Nabawi, on the occasion of Hajj, many hundreds of people from the Aus and the Khazraj came to Mecca. Among them, there were 70 such people who had either become Muslim or now desired to become Muslims, and came to Mecca in order to meet the Holy Prophet^(sa).

“Mus‘ab^(ra) bin Umair was also among them. Mus‘ab’s^(ra) mother was alive, and although she was an idolatress, loved him very much. When she was informed of his coming, she sent word, ‘First come and meet me, then go elsewhere.’ Mus‘ab^(ra) responded, ‘I have not yet met the Holy Prophet^(sa), I shall come to you once I have met him.’ Therefore, he presented himself before the Holy Prophet^(sa) first, and briefed him on key issues, then visited his mother. (On seeing that he had not gone to meet her first) she was very upset. When she saw him, she began to weep and complain. Mus‘ab^(ra) said, ‘Mother! I tell you something wonderful which is very beneficial for you, and shall put an end to every disagreement.’ She enquired, ‘What is that?’ Mus‘ab^(ra) quietly responded, ‘This, that you forsake idol worship and become a Muslim, and believe in the Holy Prophet^(sa).’ She was a firm idolatress, and as soon as she heard this, she began to put up a commotion, saying, ‘I swear by the stars that I shall never enter your religion,’ and signalled her relatives to capture Mus‘ab^(ra), but he managed to escape.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 227)

There are still some accounts of Hazrat Mus‘ab^(ra) bin Umair which remain to be narrated but since there are two funerals in absentia, therefore I will end the accounts of Hazrat Mus‘ab^(ra) here and will – God Willing – continue to relate them in the next sermon.

The first funeral is of respected Malik Munawar Ahmad Javed Sahib, son of respected Malik Muzaffar Ahmad Sahib, who passed away on 22 February at the age of 84:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He was suffering from a liver ailment for some time and after spending ten days in the Tahir Heart Hospital for treatment, he passed away and met his Creator.

The deceased was a musi and is survived by his wife, four sons and two daughters. Malik Munawar Ahmad Javed Sahib’s paternal grandfather was (Junior Commissioned Officer) Hazrat Dr Zafar Hasan Sahib^(ra) and his maternal grandfather was Hazrat Sheikh Abdul Karim Sahib^(ra), who was from Ghazipur, Gurdaspur. His paternal grandfather was from Dharamkot, Randhawa. Both of his elders, i.e. both grandfathers, performed Bai‘at at the hand of the Promised Messiah^(as) and thereby had the honour of being counted amongst the companions.

Malik Munaver Javed Sahib’s marriage took place with Salma Javed Sahiba in 1968, who is the daughter of the late Sufi Hamid Sahib. She was the paternal granddaughter of Hazrat Hafiz Sufi Ghulam Muhammad Sahib^(ra), a missionary who served in Mauritius and who was also the companion of the Promised Messiah^(as). Also, she was the maternal granddaughter of Hazrat Dr Zafar Hussain Sahib^(ra), who was also a companion of the Promised Messiah^(as). Hazrat Sufi Ghulam Muhammad Sahib^(ra), who served in Mauritius, was among the 313 companions of the Promised Messiah^(as). Hence, both Malik Munawar Javed Sahib and his wife’s maternal and paternal grandfathers were companions of the Promised Messiah^(as) by the grace of Allah the Almighty.

On one occasion, whilst mentioning his waqf [life devotion], Malik Sahib stated that he was once listening to the address of Hazrat Khalifatul Masih IV^(rh) in 1982 at the Ansarullah Ijtema. In his address, Huzoor^(rh) spoke about the importance of waqf and he said in his concluding words, the gist of which was, “Do you not desire to spend your very last breath in a state of waqf?” He states that these words of Huzoor^(rh) proved to be a turning point for him and he kept deliberating whether or not he should do Waqf.

In any case, he ultimately decided to present himself for waqf and submitted his request to Hazrat Khalifatul Masih IV^(rh) on 10 August 1983. Huzoor^(rh) accepted his Waqf on 18 August 1983 and stated that he could finish up with his previous work and then join as at the time he was running his own business.

His first official appointment by Hazrat Khalifatul Masih IV^(rh) was on 28 August 1983 in Wakalat Sanat-o-Tijarat and he formally began serving in the office from 1 October 1983. Prior to his Waqf, he worked for 16 years in the secretariat of the Punjab Government and after that, ran his own business for ten years. In November 1983, he was appointed as the manager for The Review of Religions magazine and in 1984 he was appointed as the Muavin Nazir Ziafat. From 20 April 1987 to July 2016 he had the opportunity to serve as Naib Nazir Ziafat.

In 1990, when a committee was formed for the welfare of the orphans, he was appointed as its first secretary and rendered this service for approximately 20 years. From 1968 to 1970 he served in Khuddam-ul-Ahmadiyya Pakistan as the qaid of his district and also Lahore and continued to serve for approximately ten years. The deceased also had the opportunity to serve in the auxiliary organisation of Majlis Ansarullah from 1984 to 2014 and during this 31 year of service, he served as qaid Tahrik-e-Jadid, qaid tarbiyat, qaid ishaat and during the last 5 years, he had the opportunity to serve as the Naib Sadr of Majlis Ansarullah Pakistan.

Narrating an account during his service in the government office, Malik Sahib once stated:

“During my service, one of our senior officers was extremely prejudiced and would often invite his Maulvis [religious clerics] to engage in a debate with me. On one occasion he brought Allama Professor Khalid Mahmud Sahib, who was a renowned scholar at the time. The debate began and when the Allama Sahib could not present any adequate argument, he became angry and began hurling verbal abuse”, as is the general practise of the Maulvis. “My officer in-charge, whose name was Abdur Rahman, began to worry lest the debate became extremely unfavourable for them. Assuring my office in-charge, the Allama said to him”. These words of his are such that they reflect the fact that he truly believed that the members of the Jamaat have a bond with Allah the Almighty. “He stated that these people (i.e. referring to Ahmadis) have committed such great injustices against God Almighty, His Messenger^(sa) and the Book of Allah that God would surely have destroyed them by now, but they continue to be saved each time. The maulvi then stated that the reason why they are saved is because they profusely cry in their prayers.” Malik Sahib states, “I asked the Maulvi Sahib to give me this explanation in writing. He enquired why I wanted this and then stated in Punjabi, ‘If I give it in writing today, by tomorrow you will have it published in a newspaper.’”

Thus, the maulvi had no choice but to admit that the fervent supplication of the Ahmadis aids them in every instance and Allah the Almighty grants acceptance to their prayers. Despite considering us to be wrong, yet they still believe that Allah the Almighty listens to our prayers. May Allah the Almighty open their eyes to the truth and may He also save this nation from their deceptive ways as a result of which they have completely misguided them and have led people astray.

The muavin nazir ziafat, Osama Azhar Sahib states that Malik Munawar Ahmad Javed Sahib possessed many excellent qualities. He would wake up in the night and inspect the Dar-ul-Ziafat and take reports from the workers and depending on the weather, he would also make arrangements for tea and [boiled] eggs, etc. He would treat the workers in Dar-ul-Ziafat with great love, affection and compassion. He was aware of the personal circumstances of each and every worker in the Dar-ul-Ziafat and would discretely offer them financial help as much as possible.

Malik Sahib’s son-in-law, Nadim Sahib, who is also his nephew, states that he would always advise him to offer his prayers, instil love for Khilafat and to serve the faith. He further states that he once told him that after taking retirement, he decided to halve his voluntary financial contributions which he previously offered, since his allowance had now reduced. Hence, he drafted a list of all his promises and then fell asleep. He states that in the night, he saw in a dream that Allah the Almighty came to him and said, “I am the Lord of this world, I have heard that you have halved your Chanda contributions? Come with Me, let Me show you the universe.” And so, in his dream, Allah the Almighty showed him His mountains, jungles, valleys, rivers and His gardens. God Almighty then stated, “When I possess sovereignty over all of these, then why do you need to worry?” Malik Sahib states that upon this, he awoke from his dream and abandoned his decision to halve his contributions and continued to offer his Chandas as normal.

Malik Sahib’s wife states that before doing waqf when he used to do business, he would put a large amount of money in his pocket and wrap his shawl around him and would go out onto the streets during the winter nights. He would say that if he saw a needy person then such an individual would most surely be in genuine need. Thus, one day he saw an individual who looked extremely worried who informed him that his mother was extremely ill and he did not have any money. Malik Sahib handed all the money to him and returned home.

Muavin Nazir Ziafat, Asif Majeed Sahib, who is also a missionary, writes:

“Due to the volume of guests, on occasions, the guests would have difficulties finding accommodation. Some guests would come to the office and openly use harsh words. However, the deceased would always listen to them happily.” He then says, “At times I have seen him apologising to guests with his hands joined together. Some of the guests he would apologise to would be the same age as the deceased’s children. On one occasion, after the guest had left, I said that I was greatly pained to see him seeking forgiveness with his hands together, to which he replied, ‘Why do you feel any pain; I was the one who put my hands together [to apologise], not you. Remember, these are the guests of the Promised Messiah^(as) and the Promised Messiah^(as) took such care that he once ran without wearing any shoes in order to pursue a guest who felt aggrieved and brought him back.’”

Asif Sahib then writes:

“Once, I was sitting in his office when the deceased narrated an incident. The deceased said that one day, an elderly gentleman came to his office and speaking in Punjabi, he asked in angry tone if he was Malik Munawar Javed? Malik Sahib answered in the affirmative. The elderly guest said in Punjabi, ‘Does your father own the langar khana [in an angry manner]?’ Malik Sahib replied, ‘No, Sir, this is the Langar Khana of the Promised Messiah^(as), who is the father of both you and I.’ Upon this the elderly gentlemen’s anger subsided and he explained his issues in a calm and loving manner.”

At times, the conduct of the guests is also inappropriate, I receive complaints from people who mention that they were not properly taken care of or they were ill-treated, but upon further investigation it comes to light that the guest was impatient as well. Undoubtedly, the relevant department should always be courteous to the guests, however the guests should also display high morals, and when faced with such issues, they ought to co-operate with the administration as much as possible. Nonetheless, Malik Sahib did true justice in fulfilling his Waqf [devotion].

When I was serving as nazir-e-ala, I was also appointed as nazir ziafat, and he was naib nazir ziafat. I witnessed that he would take great care of Jamaat property and never refrained from saying what he thought was correct. Even though he was my naib [deputy], if I had given an instruction and he thought that something else was better for the interests of the Jamaat, without hesitation he would immediately raise his concern and would say that if we work in this manner it would be more beneficial.

This is an attribute that every waqif-e-zindagi [life devotee] ought to adopt in that they should express their opinion whilst maintaining decorum.

He had a strong bond with Khilafat which was evident from every letter of his, and from the two times he came to meet me.

May Allah Almighty shower His mercy and forgiveness upon him and elevate his status. May Allah grant his wife and children patience and steadfastness, and enable them to continue his virtuous deeds.

The second funeral is of Professor Munawar Shamim Khalid Sahib, son of Sheikh Mahboob Aalam Khalid Sahib, who passed away in Rabwah on 16 February 2020 at the age of approximately 81 years old.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

[Verily to Allah we belong and to Him shall we return.]

As mentioned earlier, his father was Sheikh Mahboob Aalam Khalid Sahib who was a Nazir and also a Professor of TI College. Hazrat Khalifatul Masih III^(rh) then appointed him as Nazir Baitul Maal Aamad and he served in this capacity for a long time. Hazrat Khalifatul Masih IV^(rh) then appointed him as President of Sadr Anjuman Ahmadiyya. Shamim Khalid Sahib was his eldest son and he leaves behind Shahida Munawar Shamim Sahiba, who was his second wife, and from his first wife – who has passed away – he has one son, Khalid Anwar Sahib, who lives in Canada.

In 1964, when Hazrat Khalifatul Masih III^(rh) was principal of the [TI College] and also president of the Sadr Anjuman Ahmadiyya, he led the Nikah ceremony of Munawar Shamim Khalid Sahib from Masjid Mubarak. At the time, Hazrat Mirza Nasir Ahmad Sahib, Khalifatul Masih III^(rh) stated:

“Professor Munawar Shamim Khalid Sahib is the son of my close and dear friend Professor Mahboob Aalam Khalid Sahib and thus he is dear to me like my own sons.” Hazrat Khalifatul Masih III^(rh) had a close bond with Munawar Shamim Sahib’s father. He served in Majlis Ansarullah Markaziyya for 28 years. He worked as a professor in TI College until it became nationalised and I believe that after that, he worked for an extensive period of time in a college in Rabwah.

I have already mentioned that Munawar Shamim Sahib was the son of Mahboob Aalam Khalid Sahib and Shamim Sahib’s paternal grandfather was Maulvi Farzand Ali, who was the former Imam of Fazl Mosque, London and also served as Nazir Baitul Maal.

Munawar Shamim Sahib’s second wife, Shahida Sahiba, states:

“He possessed many great qualities among which the foremost was his love, devotion and reverence to the Khalifa, and showing complete obedience to him. He would listen to the Sermons regularly and always derive points from these sermons. He was regular in his prayers and in observing fasts, he would offer the Tahajjud prayer and prayed the five daily prayers in congregation. When, owing to his illness, he stopped going to the mosque for the prayers, he was pained greatly by this and would often be overcome with emotion. He endured his illness with great patience and never even expressed his pain, nor did he ever have any grievances, instead he would always recite Alhamdolillah [All praise belongs to Allah]. Serving the faith with full sincerity, devotion and loyalty were among his prominent qualities.”

He would always serve joyfully and was very considerate, loyal and treated everyone with kindness. I was a student of his for a short while when he taught in college, but even after when I was amir-e-muqami and nazir-e-ala, Shamim Sahib always maintained a relationship of respect with me. He never gave the impression that I was once his student. He would always show obedience to Khilafat and the Nizam of the Jamaat and even after becoming Khalifa, his expression was extraordinary.

May Allah the Almighty shower His mercy and forgiveness on him. May Allah grant him a place amongst His loved ones and may he enable his family members to continue his good deeds. God willing, after the Friday prayers I will lead the funeral prayers in absentia of both deceased members.

(Original Urdu published in Al-Fazl International, 17 March 2020, pp. 5-9. Translated by The Review of Religions.)