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

In the previous sermon, I was narrating the accounts from the life of Hazrat Saad^(ra) bin Muaz. While mentioning the Battle of Ditch and Hazrat Saad^(ra) bin Muaz, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatamun-Nabiyyin :

“In this war, the Muslims did not suffer a great loss of lives; only five or six men were martyred. Saad^(ra) bin Muaz, who was the head-chieftain of the Aus tribe sustained such a heavy wound that in the end, he could not recover. This was a loss for the Muslims which could not be compensated. Only three men from the army of the disbelievers were killed, however, in this battle, the Quraish received such a blow that afterwards, they could never muster the courage to round up a large group and set out like this again, or attack Medina. The prophecy of the Holy Prophet^(sa) was fulfilled to the letter.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 595)

As was mentioned in the previous sermon as well that after the Battle of Ditch, the Holy Prophet^(sa) said, “The disbelievers will not have the courage to attack us in future.”

Hazrat Saad^(ra) bin Muaz sustained an injury to his wrist during the Battle of the Ditch which led to his martyrdom.

Hazrat Aisha^(ra) relates:

“I went out on the day of the Battle of the Ditch. I was following the footsteps of the people while I heard a light sound of footsteps coming from behind. When I looked back, I saw Hazrat Saad^(ra) bin Muaz along with his nephew, Harith bin Aus and he was holding a shield. I sat down on the floor. Hazrat Saad^(ra) bin Muaz went past me reciting the following couplet which was often recited during times of battle:

لَبِّثْ قَلِیْلًا یُدْرِکُ الْہَیْجَا حَمَلْ

مَا أَحْسَنَ الْمَوْتَ إِذَا حَانَ الْأَجَلْ

“Wait till hamal [the name of a camel] joins the battle; what an excellent death it is when it arrives at its appointed time.”

Hazrat Aisha^(ra) further states:

“Hazrat Saad^(ra) bin Muaz was wearing chain armour, yet both of his sides were exposed.” That is, due to his heavy and wide build, his sides were protruding out from the armour. She further states, “I feared that both sides of his body that are outside of the armour could get injured.”

Hazrat Saad^(ra) was very tall and of a heavy build. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 322, Saad^(ra) bin Muaz , Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Saad^(ra) bin Muaz was injured by Ibn Ariqah. Ibn Ariqah’s name was Habban bin Abd Manaf. He belonged to the Banu Amir Bin Lu‘ayy tribe. Ariqah was the name of his mother. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 3, p. 71, Zeer Lafz ‘Saad^(ra) bin Muaz’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

Hazrat Jabir^(ra) narrates:

“Hazrat Saad^(ra) bin Muaz was struck by an arrow which pierced the artery in his arm. The Messenger^(sa) of Allah removed the arrowhead with his own hands and then using the same arrowhead, he cut the wound and then branded it. However, it became swollen. And so, the Holy Prophet^(sa) again made a cut and branded it.” (Sahih Muslim, Kitabus Salam, Bab li Kulli Da‘in Dawaa…, Hadith 2208)

Hazrat Aisha^(ra) narrates:

“Ibn Ariqah was from among the idolaters, who was shooting arrows at Hazrat Saad^(ra) bin Muaz. Whilst firing one of the arrows, he said, ‘Take this from me! I am Ibn Ariqah.’”

The arrow struck one of the arteries of Hazrat Saad’s^(ra) arm. After being wounded, Hazrat Saad^(ra) supplicated to Allah the Almighty in the following manner, “O Allah! Do not cause me to die until I am content that the matter concerning the Banu Qurayza has been settled.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 322, Saad^(ra) bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Aisha^(ra) relates that Hazrat Saad^(ra) sustained a wound on the day of the Battle of the Ditch. An individual from the Quraish, Habban bin Ariqah, shot the arrow at his wrist. The Holy Prophet^(sa) erected a tent for him in the mosque so that he could stay near him and tend to him. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 325, Saad bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Aisha^(ra) relates that the wound of Hazrat Saad^(ra) dried and started to heal. Upon this, he prayed,

“O Allah! You are aware of the fact that there is nothing dearer to me than fighting these people in Your cause, who rejected Your Prophet^(sa) and forced him to leave. O Allah! I perceive that You have put an end to the war between us and them. If anything remains of the battle against the Quraish then keep me alive in order strive in Your way and fight against them. However, if You have put an end to the war between us, as I believe, then open up my artery and let this wound be the cause of my martyrdom.”

Hazrat Aisha^(ra) relates that the wound tore open the same night and his blood started to flow out. The people of the Banu Ghaffar had set up their tents in [the compound of] the Prophet’s Mosque. When the blood flowed down and reached them, they became frightened. People said, “O people in the tent! What is this? There is blood coming from your area towards us?” They then saw that blood was coming out from the wound of Hazrat Saad^(ra) and he passed away owing to this very injury.

Hazrat Ibn Abbas^(ra) relates that when blood started to flow out from [the wound  of] Hazrat Saad^(ra) bin Muaz, the Holy Prophet^(sa) got up, went to him and embraced him closely with him to the point that his blood came onto the face and beard of the Holy Prophet^(sa). Since the blood was flowing out, people tried to protect the Holy Prophet^(sa) from any blood going on him, but the more they would try for the blood to not come onto the Holy Prophet^(sa), the more he would hold him even closer and kept holding him until Hazrat Saad^(ra) passed away.

In another narration, it is mentioned that when the wound of Hazrat Saad^(ra) bin Muaz tore open and the Holy Prophet^(sa) became aware of this, he went to him, placed Hazrat Saad^(ra) bin Muaz’s head on his lap and covered him with a white cloth. Following this, the Holy Prophet^(sa) prayed, “O Allah! Saad fought in Your cause, accepted Your Prophet^(sa) and fulfilled whatever responsibility was entrusted to him. Thus, grant acceptance to his soul by virtue of this just as You grant acceptance of other souls.” Hazrat Saad^(ra) was almost on the brink of death but still conscious when he heard the words of the Holy Prophet^(sa). Upon this, he opened his eyes and said, “O Messenger^(sa) of Allah! May peace be upon you! I bear witness that you are the Messenger^(sa) of Allah!” When the family members of Hazrat Saad^(ra) saw that the Holy Prophet^(sa) had placed Hazrat Saad’s head on his lap, they became fearful. When the Holy Prophet^(sa) was informed of this that the members of Saad’s family became afraid when they saw his head placed on your lap, the Holy Prophet^(sa) said, “I pray to Allah the Almighty for there to be just as many angels present at the time of Saad’s demise as there are people present now in his home.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 325-326, Saad^(ra) bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Anas^(ra) relates that the Holy Prophet^(sa) had been gifted a cloak of fine silk. The Holy Prophet^(sa) would forbid the wearing of silk and so people were surprised to see him with it. The Holy Prophet^(sa) said, “By Him in Whose Hands is Muhammad’s life, the handkerchiefs of Saad bin Muaz in heaven will be more beautiful than this.” This is narrated in Bukhari. (Sahih Bukhari, Kitabul Hadiyyah, Bab Qabul al-Hadiyyah mi al-Mushrikeen, Hadith 2615)

The companions saw the silk in the Holy Prophet’s hands and wondered whether Holy Prophet^(sa) might use it, as he had forbidden it. However, when the Holy Prophet^(sa) saw their reaction, he then gave this example [of Hazrat Saad^(ra)]. In fact, it is further clarified from the Hadith of Sahih Muslim that the companions expressed their astonishment [at the quality of the cloth]. It is narrated by Hazrat Baraa^(ra) that a silk cloak was presented to the Holy Prophet^(sa) as a gift, which the companions began to touch and admired its softness. Upon this, the Holy Prophet^(sa) said, “Are you admiring its softness? Surely, the handkerchiefs of Saad bin Muaz in heaven are better and softer than this.” (Sahih Muslim, Kitab Faza‘il as-Sahabah, Bab Manaqib Faza‘il Saad bin Muaz, Hadith 2468)

Hazrat Jabir^(ra) narrates, “I heard the Holy Prophet^(sa) say that God’s throne shook upon the demise of Saad bin Muaz” – this is the narration from Bukhari. (Sahih Bukhari, Kitab Manaqib al-Ansar, Bab Manaqib Saad bin Muaz , Hadith 3803)

The narration is also recorded in Muslim and states that Hazrat Anas^(ra) bin Malik relates that when the coffin of Saad^(ra) bin Muaz was placed before the Messenger^(sa) of Allah, he said, “The throne of the Gracious God shook because of him.” (Sahih Muslim, Kitab Faza‘il as-Sahabah, Bab Manaqib Faza‘il Saad^(ra) bin Muaz, Hadith 2467)

While explaining these events with some further detail, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“The wound which Hazrat Saad^(ra) bin Muaz, chief of the Aus tribe, had sustained on the occasion of the Battle of the Ditch, did not manage to fully heal despite tireless medical attention. His wound would continue to tear after healing to some extent. Since he was an exceptionally sincere Companion and the Holy Prophet^(sa) was especially concerned for his medical treatment, on the way back from the Battle of the Ditch, the Holy Prophet^(sa) instructed that he should be kept in a tent in the courtyard of the mosque, so that the Holy Prophet^(sa) could easily check up on his progress. Thus, he was entrusted to the care of a Muslim lady by the name of Rufaidah, who possessed expertise in medical treatment and nursing and would generally set up a camp in the veranda of the mosque in order to treat Muslims who had been wounded. However, despite this extraordinary attention, the condition of Saad^(ra) did not improve and it was during this particular time that the account of Banu Quraizah took place as well, due to which he was made to endure extreme hardship and fatigue and his illness deteriorated even further. During these very days, one night, Saad^(ra) supplicated with great emotion:

“‘O My Lord! You know well the intense desire in my heart to partake in Jihad to defend Your religion in the face of that nation who has rejected Your Messenger^(sa) and exiled him from his homeland. O my Master! I perceive that war has now come to an end between the Quraish and ourselves. However, if in Your estimation there is still more conflict, then grant me enough respite that I may strive in Your cause through Jihad against them; but if our fighting them has come to an end, I no longer desire to live, let me die a martyr.’

“It is narrated that the very same night, the wound of Saad^(ra) tore open and there was so much blood loss that it began to flow out of the tent. When people rushed into the tent with concern, the condition of Saad^(ra) had seriously deteriorated. And it was in this very state, Saad^(ra) breathed his last.

“The Holy Prophet^(sa) was deeply saddened by the demise of Saad^(ra). Undoubtedly, in light of the circumstances of that era, the demise of Saad^(ra) was a loss which could not be compensated. Saad^(ra) almost possessed the same status among the Ansar which Abu Bakr Siddiq^(ra) possessed among the Muhajireen. In his sincerity, in his sacrifice, in his service of Islam, in his love for the Holy Prophet^(sa), this individual possessed such a lofty rank, which is attained only by a few. His every movement demonstrated that love for Islam and the Founder of Islam was the nurture of his soul. Since he was the chief of his tribe, his example had a very deep and practical influence on the Ansar. It was only natural for the Holy Prophet^(sa) to feel saddened upon the demise of such a worthy spiritual son. However, the Holy Prophet^(sa) exhibited the highest level of patience and bowed his head before Divine Will with obedience and submission.

“When the funeral procession of Saad^(ra) was being lead to the graveyard, due to her love, his elderly mother lamented over him in somewhat of a loud voice. In this mourning, according to the custom of that time, various qualities of Saad^(ra) were mentioned. When the Holy Prophet^(sa) heard the sounds of this lamentation, although he did not approve of the custom of lamentation in principle, he said:

“‘Women who lament often utter a great deal of falsehood, but at this time, whatever the mother of Saad has said is true,’” i.e. whatever qualities had been attributed to Saad^(ra) were correct. “After this, the Holy Prophet^(sa) led the funeral prayer and accompanied the procession himself for the burial. The Holy Prophet^(sa) remained there until the burial was complete and finally returned after he had prayed over the grave. It was perhaps during this time that on one occasion, the Holy Prophet^(sa) said:

اِھْتَزَّ عَرْشُ الرَّحْمٰنِ لِمَوْتِ سَعْدٍ

“‘Upon the demise of Saad, the throne of the Gracious God shook.’”

Others have translated that the throne shuddered and the Holy Prophet^(sa) stated it came into motion.

“This means that the mercy of God happily welcomed the soul of Saad^(ra) in the world of the Hereafter – this is what is meant when it says that the throne of God came into motion. On one occasion, when the Holy Prophet^(sa) received some pieces of silk cloth from someone as a gift, a few Companions spoke of their soft and gentle texture with great amazement and considered them to be out of the ordinary. The Holy Prophet^(sa) responded, ‘Do you marvel at the softness of these cloths? By God, the mantles of Saad in paradise are far more soft and valuable than these.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 613-614)

In the ahadith that were mentioned before – of Bukhari and then Muslim – speak of handkerchiefs [upon which the Companions expressed their astonishment at], however Hazrat Mirza Bashir Ahmad Sahib^(ra) has translated this to mean mantle or cloak. In any case, according to the Arabic word which has been used, it can also mean cloth [i.e. handkerchief].

Hazrat Saad’s^(ra) mother continuously recited the following couplet out of her grief:

وَیْلُ أُمِّ سَعْدٍ سَعْدَا

بَرَاعَۃً وَ نَجْدَا

بَعْدَ أَیَادٍ یَا لَہٗ وَ مَجْدَا

مُقَدَّمًا سَدَّ بِہٖ مَسَدَّا

“The mother of Saad grieves the loss of Saad; an embodiment of intellect and valour; bravery and civility incarnate. What can be said of the grandeur of that time; a leader who filled all voids.”

Upon this, the Holy Prophet^(sa) said:

کُلُّ الْبَوَاکِیْ یَکْذِبْنَ إِلَّا أُمَّ سَعْدٍ

“Every woman who wails upon someone’s demise utters falsehood” i.e. unnecessarily over exaggerates when mentioning him, “except the mother of Saad.”

This reference is from Al-Tabaqaat al-Kubra. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 328, Saad^(ra) bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Saad^(ra) was of a heavy build and when his body was lifted, the hypocrites said, “We have never seen the coffin of any man to be so light as that of Hazrat Saad^(ra).” They continuously said that this was because of the decision he had made regarding the Banu Quraizah, i.e. they wished to present this in a negative light. When the Holy Prophet^(sa) was informed of this, he said, “By Him in Whose Hands in my life, the reason you perceive the coffin of Saad^(ra) to be light is because angels are carrying it.” According to another narration, the Holy Prophet^(sa) said that “There are seventy thousand angels present at the funeral of Saad bin Muaz, who have never descended upon the earth until today.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 328, Saad bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Usdul Ghabah, Vol. 2, p. 464, Saad bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

It is narrated by Hazrat Aisha^(ra), “I saw the Holy Prophet^(sa) walking in front of the funeral procession of Hazrat Saad^(ra) bin Muaz.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 329, Saad bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Abu Saeed Khudri^(ra) relates, “I was among those who dug the grave of Hazrat Saad^(ra) bin Muaz in Jannatul Baqi. When we would dig into the ground, we could smell musk from inside, until we had dug the entire grave. The Holy Prophet^(sa) arrived once we had finished digging the grave. The coffin of Hazrat Saad^(ra) was placed beside the grave, and the Holy Prophet^(sa) led the funeral prayer.” The narrator of this tradition states, “I saw so many people, that Jannatul Baqi was completely full.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 329-330, Saad bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Abdur Rahman bin Jabir relates from his father, “When Hazrat Saad’s^(ra) grave was prepared, the following four people: Harith bin Aus, Usaid bin Hudair, Abu Naila Silkaan bin Salama and Salama bin Salaama bin Wakhsh went down into the grave. The Holy Prophet^(sa) was standing towards the feet of Hazrat Saad^(ra); when Hazrat Saad’s^(ra) body was lowered into the grave, the complexion of the Holy Prophet’s^(sa) face changed. He proclaimed ‘Subhanallah’ (Holy is Allah) three times; all the companions repeated after him and said ‘Subhanallah’ three times to the point that it echoed throughout Jannatul Baqi. Then, the Holy Prophet^(sa) proclaimed ‘Allahu Akbar’ (Allah is the Greatest) three times; the companions repeated ‘Allahu Akbar’ after him to the point that the words echoed throughout Jannatul Baqi. It was said to the Holy Prophet^(sa), ‘O Messenger^(sa) of Allah, we saw that change in complexion on your countenance and you proclaimed “Subhanallah” three times; what was the reason for this?’ The Holy Prophet^(sa) replied, ‘The grave was narrow and Saad’s body was pressed in. And if anyone was to be saved from this it was surely Saad. Thus, Allah the Almighty expanded the grave for him.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 330, Saad^(ra) bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Miswar bin Rifa’ Qurzi relates that Hazrat Saad^(ra) bin Muaz’s mother came to lower him into the grave but was told to return. The Holy Prophet^(sa) said, “Let her stay.” She came and saw Hazrat Saad^(ra) in the grave before any bricks or soil was laid over the grave and said, “I am certain you are with Allah.” The Holy Prophet^(sa) offered his condolences to Hazrat Saad’s^(ra) mother by the grave and then sat to the side. When the Muslims placed the soil onto the grave and made it even and sprinkled water over it, the Holy Prophet^(sa) returned beside the grave, stood there for some time, prayed and then left.

Hazrat Aisha^(ra) narrates, “Aside from the Holy Prophet^(sa) and two of his companions, Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), no one’s departure was more difficult to bear for the Muslims than that of Hazrat Saad^(ra) bin Muaz.”

Hazrat Saad^(ra) bin Muaz was 37 years of age at the time of his demise. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 330-331, Saad^(ra) bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

The Holy Prophet^(sa) said to the mother of Hazrat Saad^(ra) bin Muaz, “Will your sorrow not end and will your tears not cease? For your son is the first person for whom Allah Almighty smiled and for whom His throne shook.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 332, Saad^(ra) bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

When the Holy Prophet^(sa) had buried Hazrat Saad^(ra) and returned from his funeral, tears were flowing down to his beard. (Usdul Ghabah, Vol. 2, p. 463, Saad^(ra) bin Muaz, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

There is a narration of Hazrat Saad^(ra) in which he said, “No doubt I am weak, but there are three things in which I am resolute”; there were three things which he said about himself that despite being weak, he would follow them meticulously. “First, whatever I heard from the Holy Prophet^(sa) I found to be true (he never had any reservations). Second, I never let any thought other than that of prayer come into my mind while offering prayer”; he offered prayer with great concentration. “Third, there was no funeral in which I would not put myself in place of the deceased and think, ‘What will he say and what will be asked of him?’ As if I was the one who was being questioned (he was mindful of the hereafter).” (Majma‘ az-Zawa‘id, Kitabul Manaqib, Bab Ma Ja‘a fi Usaid bin Hudair, Hadith 15689, Vol. 9, p. 375, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Hazrat Aisha^(ra) used to say, “There were three people from the Ansar who were all from Banu Abd Ash‘al, and except for the Holy Prophet^(sa), no one was given superiority over them. They were Hazrat Saad^(ra) bin Muaz, Hazrat Usaid^(ra) bin Hudair and Hazrat Abaad^(ra) bin Bishr.” (Al-Isabah fi Tamyeez al-Sahabah, Vol. 3, p. 71, Zeer Lafz ‘Saad^(ra) bin Muaz’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

The next companion to be mentioned is Hazrat Saad^(ra) bin Abi Waqas. Hazrat Saad’s title was Abu Ishaq. His father’s name was Malik bin Uhaib, and according to other narrations was Malik bin Wuhaib. However, his father was more prominently known by his title of Abu Waqqas, hence his name is Saad bin Abi Waqas. His mother’s name was Hamna bint Sufyan. (Al-Isti‘ab, Vol. 2, pp. 606-607, Dar-ul-Jeel, Beirut) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 101, Saad^(ra) bin Abi Waqas, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Saad^(ra) bin Abi Waqas belonged to the Banu Zuhrah from the Quraish. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 123) (Sirat ibn Hisham, Vol. 1, pp. 680-681, Min Bani Zuhrah, Maktabah Mustafa al-Babi wa al-Halabi wa Awladuhu, Egypt, 1955)

Hazrat Saad^(ra) bin Abi Waqas was among those ten companions whom the Holy Prophet^(sa) gave glad-tidings of paradise during their lifetime. These ten companions are known as the Ashrah Mubashrah and Hazrat Saad^(ra) bin Abi Waqas was the last among them to pass away. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 2, p. 324, Dar-ul-Fikr, Beirut, 2001)

All of these companions, i.e. the Ashrah Mubasharah were from among the Muhajireen [i.e. those who migrated from Mecca to Medina] and the Holy Prophet^(sa) was pleased with them at the time of his demise. In relation to his acceptance of faith, Hazrat Saad^(ra) bin Abi Waqas relates:

“The day I accepted Islam, no one else accepted Islam on that day. I waited for seven days and the condition at the time was such that I made up one third of the total Muslims, I.e. there were only three of us.”(Sahih al-Bukhari, Kitab Manaqib An-Nabi, Bab Manaqib Saad bin Abi Waqas, Hadith 3727) (Sahih Bukhari, Kitab Manaqib Al-Ansar, Bab Islam, Hadith 3858)

Hazrat Saad^(ra) bin Abi Waqas states that he accepted Islam even before the obligatory prayers had been prescribed. (Usdul Ghabah, Vol. 2, p. 453, Saad bin Malik, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Narrating the account of his acceptance of Islam, Hazrat Saad’s daughter relates that Hazrat Saad^(ra) stated:

“I saw in a dream that it was extremely dark and I could not see anything. Suddenly, I saw that the moon had risen and I began walking towards it. However, I noticed that Hazrat Zaid^(ra) bin Haritha, Hazrat Ali^(ra) and Hazrat Abu Bakr^(ra) had started walking towards the moon before me. I asked them when they reached and they replied that they had just reached.”

Hazrat Saad^(ra) further states that by then, he already knew that the Holy Prophet^(sa) was discreetly inviting people to Islam. Thus, he went to Shai‘b Ajyaad to meet the Holy Prophet^(sa). Ajyaad is the name of a place situated next to the mountain of Saffa in Mecca where the Holy Prophet^(sa) used to graze sheep. The Holy Prophet^(sa) had just finished his Asr prayer when Hazrat Saad^(ra) bin Abi Waqas arrived and became a Muslim after doing the Bai‘at. (Usdul Ghabah, Vol. 2, p. 455, Saad bin Malik, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 63-64) (Farhang Sirat, p. 30, Zawwar Academy Publications, Karachi, 2003)

The daughter of Hazrat Saad^(ra) bin Abi Waqas, Aisha bint Saad narrates, “I heard my father say that when he accepted Islam; he was 17 years old.” According to other narrations, it is mentioned that when he accepted Islam he was 19 years old. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 103, Saad^(ra) bin Abi Waqas, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

From among the pioneer Muslims, there were five individuals who accepted Islam owing to the preaching of Hazrat Abu Bakr^(ra) and later went on to become some of the most distinguished companions of a lofty status. The third person [out of these five] was Hazrat Saad^(ra) bin Abi Waqas. This has been taken from Sirat Khataman-Nabiyyin where it is stated that he was a youth when he accepted Islam, i.e. he was 19 years old at the time.

Hazrat Saad^(ra) bin Abi Waqas belonged to the Banu Zuhrah tribe and was a very brave and courageous individual. During the Caliphate of Hazrat Umar^(ra) he conquered Iraq and passed away during the reign of Amir Muawiyah^(ra). (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 122-123)

Hazrat Saad^(ra) bin Abi Waqas has recorded many narrations from the Holy Prophet^(sa). (Al-Isabah fi Tamyeez al-Sahabah, Vol. 2, p. 324, Dar-ul-Fikr, Beirut, 2001)

Musab, Hazrat Saad’s son, states that his father said to him, “My mother (i.e. Hazrat Saad’s mother) had made an oath that she would never speak to him unless he abandons his faith” i.e. until he forsakes Islam. Accordingly, she stopped eating and drinking. Hazrat Saad^(ra) further stated, “My mother said to me, ‘You say that Allah the Almighty instructs you to show kindness to your parents. I am your mother and therefore I instruct you to leave this faith and listen to what I have to say.’” The narrator states that she remained in this state [without food and drink] for three days and due to extreme weakness, she was in a state of semi consciousness. Her son, Amarah, went to bring water and gave it to her. When she regained consciousness, she began to curse Hazrat Saad^(ra). On this occasion Allah the Almighty revealed the following verse:

وَوَصَّیْنَا الْإِنْسَانَ بِوَالِدَیْہِ حُسْنًا

‘And We have enjoined on man kindness to his parents.’ [29:9]

The verse is from Surah Al-Ankabut. Further, in Surah Luqman, it is stated:

وَإِنْ جَاہَدَاکَ عَلٰى أَنْ تُشْرِکَ بِیْ

“And if they contend with thee to make thee set up equals with Me… obey them not.” [31:16]

It is also mentioned:

وَصَاحِبْہُمَا فِی الدُّنْیَا مَعْرُوفًا

“But be a kind companion to them in all worldly affairs.” [31:16]

(Sahih Muslim, Kitab Faza‘il as-Sahabah, Bab Fadl Saad bin Abi Waqqas, Hadith 1748)

If the question arises of associating partners with God Almighty, then one should not obey them. This matter is then discussed here in detail, but as far as worldly relations is concerned, one must show them compassion.

وَصَاحِبْہُمَا فِی الدُّنْیَا مَعْرُوفًا

“But be a kind companion to them in all worldly affairs.” [31:16]

The first narration was from [Sahih] Muslim. From another source, it is mentioned in a book of history that Hazrat Saad^(ra) bin Abi Waqas stated, “I loved my mother dearly, but when I accepted Islam, she said, ‘What sort of religion have you accepted. Either you forsake this faith or I will stop eating and drinking until death overtakes me.’”

Hazrat Saad^(ra) states that he said to his mother, “My dear mother! Please do not do this, because I will never forsake my religion.” Hazrat Saad^(ra) further narrates, “For one day and one night, my mother did not eat or drink anything and as a result her health deteriorated. At this point, I said to her, ‘By Allah! If you had a thousand lives and lost each of them, one after the other, I would still not abandon my faith.’” When his mother saw this reaction, she began to eat and drink. It was on this occasion that God Almighty revealed the following verse:

وَإِنْ جَاہَدَاکَ عَلٰى أَنْ تُشْرِکَ بِیْ مَا لَیْسَ لَکَ بِہٖ عِلْمٌ فَلَا تُطِعْہُمَا وَصَاحِبْہُمَا فِی الدُّنْیَا مَعْرُوْفًا

“And if they contend with thee to make thee set up equals with Me concerning which thou hast no knowledge, obey them not, but be a kind companion to them in all worldly affairs.” [31:16] (Usdul Ghabah, Vol. 2, p. 455, Saad bin Malik, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

The Holy Prophet^(sa) would call Hazrat Saad^(ra) his maternal uncle. (Ashab-e-Badr, Qazi Muhammad Sulaiman Salman Mansur Puri, p. 91, Maktabah Islamiyyah, Lahore, 2015)

On one occasion, Hazrat Saad^(ra) was approaching and on seeing him, the Holy Prophet^(sa) said, “My uncle approaches; how great indeed is he! If anyone has an uncle the likes of mine, let him show us.”

Imam Tirmidhi has stated the reason for this was that just like the Holy Prophet^(sa)’s mother belonged to the Banu Zuhra tribe, so did Hazrat Saad^(ra) bin Abi Waqas’ mother. (Jami‘ al-Tirmidhi, Kitabul Manaqib, Bab Manaqib Abu Ishaq Saad^(ra) bin Abi Waqas, Hadith 3752)

Hazrat Abu Hurairah^(ra) narrates that the Holy Prophet^(sa) was standing on Mount Hira when it began shaking. The Holy Prophet^(sa) then said, “Remain still, O Hira, for there is none upon this mount except for a prophet, siddiq [truthful] or a shaheed [a martyr].” On the mount at the time stood the Holy Prophet^(sa), Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Uthman^(ra), Hazrat Ali^(ra), Hazrat Talha^(ra) bin Ubaidillah, Hazrat Zubair^(ra) bin Al-Awam and Hazrat Saad^(ra) bin Abi Waqas. This narration is from [Sahih] Muslim. (Sahih Muslim, Kitab Faza‘il as-Sahabah, Bab Faza‘il  Talhah wa Zubair, Hadith 2417)

In the early days of Islam when the Muslims would pray in secrecy, on one occasion Hazrat Saad^(ra) was offering prayers in one of the valleys around Mecca along with some other companions. The idolaters saw them and began making fun of the Muslims and criticising Islam, to the extent that it led to a quarrel. Hazrat Saad^(ra) hit one of the idolaters over the head with a bone of a camel, with such force that his head was cut open. Thus, this was the first blood that was drawn in Islam. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 2, p. 324, , Dar-ul-Fikr, Beirut, 2001)

When the disbelievers of Mecca imposed a boycott on the Muslims and they were besieged in the Valley of Abu Talib. Hazrat Saad^(ra) bin Abi Waqas was among the Muslims that suffered these hardships. Mentioning this incident in Sirat Khataman Nabiyyin, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“To read about the difficulties and hardships that these detainees were compelled to bear makes the body tremble. Companions of the Holy Prophet^(sa) narrate that sometimes, like animals, they survived by eating the leaves of wild trees. Saad^(ra) bin Abi Waqas states that once, during the night, his foot fell upon something that seemed to be moist and soft (perhaps it was the piece of a date). At that time, he was in such a state of hunger that he immediately picked it up and swallowed it. He states, ‘Until this day, I do not know what that thing was.’ On another occasion, due to extreme hunger, when he found a dry piece of skin on the ground, he took it, softened it and cleaned it with water, cooked it and ate it. He spent three days in this state of divine hospitality.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 166-167)

When Allah the Almighty commanded the Muslims to migrate, Hazrat Saad^(ra) bin Abi Waqas also migrated to Medina and stayed with his brother Utbah bin Abi Waqas, who was an idolater. Utbah had killed someone in Mecca and thus he fled to Medina and settled there. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 66-67)

Hazrat Saad^(ra) was amongst the first people to migrate. (Umdatul Qari, Vol. 1, p. 305, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Saad^(ra) bin Abi Waqas and Hazrat Musab^(ra) bin Umair, whereas according to another narration the bond of brotherhood was established between Hazrat Saad^(ra) bin Abi Waqas and Hazrat Saad^(ra) bin Muaz. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 103, Saad^(ra) bin Abi Waqas, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Maulana Ghulam Bari Sahib Saif has presented a justification for the difference between the two narrations. He states that perhaps in Mecca, the bond of brotherhood was established with Hazrat Musab^(ra) bin Umair and in Medina it was established with Hazrat Saad^(ra) bin Muaz. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 64)

Hazrat Saad^(ra) bin Abi Waqas was a brave and skilled cavalier from among the Quraish. During battles, Hazrat Saad^(ra) bin Abi Waqas was one of the companions who were entrusted with the responsibility of guarding the Holy Prophet^(sa). (Al-Isti‘ab, Vol. 2, p. 325, Dar-ul-Fikr, Beirut, 2001)

Abu Ishaq narrates that there were four powerful fighters among the companions of the Holy Prophet^(sa): Hazrat Umar^(ra), Hazrat Ali^(ra), Hazrat Zubair^(ra) and Hazrat Saad^(ra) bin Abi Waqas. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 2, p. 325, Dar-ul-Fikr, Beirut, 2001)

After the migration to Medina, the Muslims remained fearful of an attack by the disbelievers and owing to this apprehension, they found it difficult to sleep at night. The Holy Prophet^(sa) would remain awake at night. In this regard, there is a narration by Hazrat Aisha^(ra) in which she states:

“Upon arrival in Medina, on one night, the Holy Prophet^(sa) had difficulty sleeping. He then prayed, ‘If only a suitable man from among my companions were to stand guard.’” Hazrat Aisha^(ra) further narrates, “We were still in this state when we heard the clanking of arms. The Holy Prophet^(sa) enquired who it was. The reply from the individual stood outside was, ‘It is I, Saad bin Abi Waqqas.’ The Holy Prophet^(sa) enquired as to why he had come, to which he replied, ‘My heart was perturbed about you, therefore I came to stand guard.’ The Holy Prophet^(sa) prayed for Saad^(ra) and then fell asleep.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 282-283) (Sahih Muslim, Kitab Faza‘il as-Sahabah, Bab Fadl Saad bin Abi Waqas, Hadith 2410)

This narration is mentioned in both Sahih Bukhari and Sahih Muslim, but the details of the prayer are not mentioned. However, Imam Tirmidhi has recorded the details of the prayer under the virtues of Hazrat Saad^(ra). In this narration, Hazrat Saad’s son, Qais narrates:

“My father used to say that the Holy Prophet^(sa) prayed for him in the following manner:

اَللّٰہُمَّ اسْتَجِبْ لِسَعْدٍ اِذَا دَعَا

‘O Allah! Accept the prayer of Saad whenever he prays to you.’”

In Ikmaal fi Asma ir-Rijaal, it is written that the Holy Prophet^(sa) prayed:

اَللّٰہُمَّ سَدِّدْ سَھْمَہٗ وَاَجِبْ دَعْوَتَہ

“O Allah! May Saad’s arrow always land on its target and accept his prayers.” (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 67-68)

Owing to this prayer of the Holy Prophet^(sa), Hazrat Saad^(ra) bin Abi Waqqas was known for the acceptance of prayers. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 2, pp. 324-325, Dar-ul-Fikr, Beirut, 2001)

Once, a person accused Hazrat Saad^(ra) of falsehood. Hazrat Saad prayed, “O Allah! If he [i.e. the accuser] is lying, then relinquish him of his sight, may he live a long life and may he be struck with misfortune.” Thus, that individual endured all three of these things. (Jami‘ al-Ulum wa al-Hakam fi Sharh Khamsin Hadithan min Jawami’il Kalam, Vol. 2, p. 350, Mu‘assisah al-Risalah, Beirut, 2001)

In one narration Qais bin Abi Hazim states:

“Once, I was going to the marketplace in Medina. When I reached Ahjar Al-Zaid, I saw a large crowd had gathered around an individual on a mount who was cursing Hazrat Ali^(ra). In the meantime, Hazrat Saad^(ra) bin Abi Waqas came and stood amongst the people and enquired about what was the cause of the commotion. The people replied that the individual was uttering profanities against Hazrat Ali^(ra). The people gave way for Hazrat Saad^(ra) to move forwards until he stood right in front of the individual and asked him, ‘Why are you cursing Hazrat Ali^(ra)? Did he not accept Islam from its inception? Was he not the first person to offer prayers alongside the Holy Prophet^(sa)? Is he not the most pious amongst the people? Is he not the most knowledgeable amongst the people? Did the Holy Prophet^(sa) not give his daughter’s hand in marriage to him, thereby granting him the honour of becoming his son-in-law? Was he not carrying the flag during the battles fought alongside the Holy Prophet^(sa)?’”

The narrator further states:

“Hazrat Saad^(ra) then turned to face the Qiblah, and lifting his hands for prayer, he supplicated, ‘O Allah! If this individual has cursed one of the friends of Allah (i.e. Hazrat Ali^(ra)) then make him a sign of Your Power before this crowd disperses.’”

This is a narration of Mustadrak and the narrator is Qais. He states, “By God! The crowd had not yet dispersed when the mount he was riding caused him to fall. It placed its feet on his head and stamped on his head and crushed it, causing his death.” (Al-Mustadrak Ala al-Sahihain, Kitab Marifatu al-Sahabah, Bab Saad bin Abi Waqas, Hadith 6121, Vol. 3, pp. 571-572, Dar-ul-Kutub Ilmiyyah, Beirut, 2002)

There is a similar account of Hazrat Saad^(ra) standing guard on the occasion of the Battle of the Ditch just as he spent the night standing guard immediately after the Holy prophet’s^(sa) migration to Medina. Hazrat Musleh-e-Maud^(ra) states:

“Hazrat Aisha^(ra) narrates, ‘The Holy Prophet^(sa) had become extremely tired from standing guard and keeping vigilant in the nights. The Holy Prophet^(sa) would also stand on guard in the nights along with the other companions. When his body could no longer bear the intense cold temperature, the Holy Prophet^(sa) would return and lay down beside me in a blanket and as soon as his body would become warm, he would return to guard the damaged part of the ditch. Having not slept continuously for many days, the Holy Prophet^(sa) one day became extremely exhausted and wished some devoted Muslim would come [and relieve him of the physical labour of guarding the ditch in the cold of the night] and he could sleep in ease. Soon he heard a voice. It was Saad^(ra) bin Abi Waqas. The Holy Prophet^(sa) asked him why he had come. “To stand guard for you”, said Saad^(ra). “There is no need to stand guard for me”, said the Holy Prophet^(sa). “A part of the ditch is damaged. Go and guard it so that the Muslims may be safe.” And so, Saad^(ra) went and the Holy Prophet^(sa) was able to sleep for a short while.”’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 279)

The remaining accounts of Hazrat Saad^(ra) will be related in the future sermon, insha-Allah.

Now, I will lead the funeral prayer in absentia for three deceased members. The first is of respected Master Abdus Sami Khan Kathigri, who passed away on 6 July in Rabwah:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

The deceased was born in 1937 in Qadian. His father, Abdul Rahim Sahib Kathigri was among the longstanding members who have served the community. His grandfather, Hazrat Chaudhry Abdus Salaam Khan Sahib Kathigri^(ra) was a companion and had the honour of doing Bai‘at at the blessed hand of the Promised Messiah^(as) in 1903.

Master Sami Sahib acquired his primary education in Qadian and did his matriculation exams in Rabwah having migrated there after the partition. He has one son and one daughter and his wife passed away a few years ago. After completing his BSc in 1960, he began to teach in Talim-ul-Islam school on a temporary basis and after completing his BEd in 1962 he was formally appointed as a teacher. In 1969, he completed his MEd from the Punjab University Lahore and became a senior teacher. In 1972, he was appointed as the headmaster of Talim-ul-Islam High School in Rabwah. However, since school was nationalised, he was then transferred by the government in 1970 to another school. Thereafter, he taught in various schools. From 2005 to 2009, he served as the Zaim of Ansarullah and from 2013 to 2016, he had the opportunity to serve as the local president for Dar-ul-Rehmat Sharqi in Rabwah. He was also my teacher and would teach in a very excellent manner. He would always have a kind expression on his face and would explain in a very excellent manner. May Allah the Almighty grant him His forgiveness and mercy and elevate his station. May He enable his progeny to also remain attached with the Jamaat and Khilafat.

The next funeral is of respected Syed Mujeebullah Sadiq Sahib, who passed away on 28 May at the age of 83:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He was the son of respected Syed Sadiq Ali Sahib and Syeda Salma Begum Sahiba, daughter of Syed Mehbub Alim Bihari Sahib. He was born in the blessed village of Qadian and grew up in its pure and holy environment. His father, Syed Sadiq Ali Sahib of Sihranpur took the Bai‘at at the blessed hand of Hazrat Khalifatul Masih I^(ra). Syed Mujeebullah Sadiq Sahib’s maternal grandfather, Hazrat Syed Mehbub Alim Sahib Bihari was honoured with martyrdom after being shot by the opponents on 19 September 1947 during the time of partition in Qadian. The brother of Syed Mujeebullah Sadiq Sahib’s maternal grandfather, Hazrat Syed Mehboob Alim Sahib served as the auditor of Sadr Anjuman Ahmadiyya. He also had the honour of walking by foot from Bihar to Qadian in order to do the Bai‘at.

Syed Mujeebullah Sadiq Sahib also had the opportunity to serve as the local president of the Earlsfield Jamaat in the UK. After taking retirement, he also had the opportunity to serve for 16 years as a volunteer in respected Amir Sahib UK’s office. He rendered his duty in an extremely diligent manner. His expression would always reflect kindness and had a very light-hearted nature. He would carry out his work very attentively and would never work in a way whereby he would become overwhelmed or cause distress to others. In fact, he would try to work in a manner whereby he would try to personally do all the work and even help others in their work as well.

His marriage took place in 1968 with respected Aisha Sadiq Sahiba, daughter of Babu Muhammad Alim Sahib, a retired station master. While in Rabwah, his wife also had the opportunity to serve in various departments of the auxiliary organisation of Lajna. Syed Mujeebullah Sadiq Sahib had two sons and two daughters. One of his sons, Dr Kalimullah Sadiq Sahib does a lot of volunteer work in MTA.

By the grace of Allah the Almighty, Syed Mujeebullah Sadiq Sahib was very regular in his Tahajud. When he travelled to perform the Umrah, he was suffering severe knee problems and his wife states that despite being provided with a wheelchair, he stated that he wanted to attain the rewards of Umrah and will perform it by foot.

Syed Mujeebullah Sadiq Sahib was also very mindful of paying his Chandas. Many people, including his children, have written to me about his various qualities. No doubt, children mention the qualities and from the manner in which his children are masha-Allah attached to the Jamaat, it is evident that Syed Mujeebullah Sadiq Sahib instilled the love of Khilafat and the Jamaat in his children’s hearts and has raised them up in an excellent manner. However, as the Holy Prophet^(sa) has stated that one’s neighbours and acquaintances are the ones who truly testify a person’s piety and conduct and this indeed has been fulfilled in Syed Mujeebullah Sadiq Sahib. He not only helped his non-Ahmadi neighbours himself but also encouraged his children to help them as well. Upon his demise, these neighbours were extremely sad. Similarly, all of his colleagues in the office have particularly mentioned his qualities of possessing a good nature, working with great dedication and attention and also assisting his fellow work colleagues. He did his own work and also helped serve others as well, for example he would even make the tea himself and offer it to them.

When I moved to Islamabad last year, he was very concerned as to how he would be able to offer his Friday prayers behind me and also shared his concern with me as well during a mulaqat. However, I assured him that insha-Allah the Friday prayers would mostly be offered in Baitul Futuh and whenever it’s offered in Islamabad, then he could come here. Upon hearing this, his face lit up with joy. In order to keep his children close to the mosque after the migration of Hazrat Khalifatul Masih IV^(rh), he purchased a house close to Masjid Fazl and would daily travel for an hour for work himself, but so long as his children remained attached to the mosque. This was the same concern he had now as well that by moving far away, how would he be able to offer his Friday prayers.

In any case, he was an extremely devout and pious individual. He lived his life with utmost loyalty and dedication and tried to instil this amongst his children as well. May Allah the Almighty grant him His mercy and forgiveness and elevate his station. May He also enable his children to remain attached to Khilafat and the Jama’at according to his expectation, in fact even beyond that. May Allah the Almighty also keep his wife in His protection and grant her the means of comfort and peace.

The details of the third funeral have already been mentioned in a previous sermon but was not offered last week. The funeral is of Rana Naeemuddin Sahib who served the Jamaat for a long time and was also an aseer rah-e-Maula [prisoned due to his faith]. I will also lead his funeral prayer after the Friday prayers along with the other funerals, insha-Allah. May Allah the Almighty grant them all His forgiveness and mercy.

Original Urdu transcript published in Al Fazl International, 17 2020, pp. 5-10. Translated by The Review of Religions.