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

Today, I will continue to narrate the accounts of the Companions who took part in the Battle of Badr, but first, I would like to make a clarification.

A narration from Musnad Ahmad bin Hanbal was mentioned in relation to Hazrat Muaz^(ra) bin Jabal two Friday sermons ago in which there was mention of the plague. The Holy Prophet^(sa) said “You will soon migrate to Syria and it will be conquered at your hands. However, there, you will suffer from a disease consisting of boils and blisters, which will catch a person at the rung of the ladder.”

There was a mistake in the translation and therefore the meaning was not accurately conveyed and subsequently it did not explain the reality of the matter. Hence, I will narrate the account again with its correct translation.

Ismail bin Ubaidullah narrates that Hazrat Muaz^(ra) bin Jabal stated:

“I heard the Holy Prophet^(sa) say, ‘You will soon travel to Syria and will conquer it. There, a disease will break out among you, which will resemble a boil or will be something that will give a sharp and severe pain. It will appear below one’s navel.’”

Here, the translation [which was originally quoted], “which will catch a person at the rung of the ladder” was incorrectly translated. The correct translation is that it will appear below the naval; just as a boil develops on the lower part of the body, under the naval and above the leg. The Holy Prophet^(sa) stated that through this, Allah the Almighty would grant people martyrdom and as a result of this, He would purify their deeds. Following this, Hazrat Muaz^(ra) prayed, “O Allah! If You are aware of the fact that Muaz bin Jabal heard these words from the Holy Prophet^(sa), then grant him and his family a large portion of this [glad tiding of martyrdom].”

As a result of this, all of them were struck by the plague and not one of them was spared. When the boil of the plague developed on the index finger of Hazrat Muaz^(ra), he said, “I will not rejoice if I were given red camels in exchange for this.” (Musnad Ahmad bin Hanbal, Vol. 7, p. 371, Musnad Muaz bin Jabal, Hadith 22,439, Alam al-Kutub, Beirut, 1998)

Hence, this was the correction. This has already been corrected in the translations that are published such as in Al Fazl and I thought I ought to share it with you as well.

Hazrat Abdullah^(ra) bin Amr’s accounts were being related in the previous sermon and I will continue to narrate them. Hazrat Jabir^(ra) bin Abdillah relates, “On the day of the Battle of Uhud, my father was brought to the Holy Prophet^(sa) with his body mutilated.”

That is, his body parts had been cut off, his nose and ears in particular. His body was placed before the Holy Prophet^(sa). Following this, he says, “As I was going to lift the piece of cloth from his face, people told me not to do so. Subsequently, people heard the shriek of a woman, upon which someone said that it was the daughter of Hazrat Abdullah^(ra) bin Amr, Hazrat Fatima^(ra) bint Amr.” It is also said [in other narrations] that it was the sister of Hazrat Abdullah^(ra) bin Amr. Upon this, the Holy Prophet^(sa) said, ‘Do not cry, as angels are constantly covering him under their wings.’” (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Jil, 1992], 954-955)

In another narration, it is related by Hazrat Jabir^(ra) bin Abdillah, “When my father was brought on the day of [the Battle of] Uhud, my paternal aunt started to cry. As a result of this, I also began to cry. People told me not to cry, but the Holy Prophet^(sa) did not do so. Following this, the Holy Prophet^(sa) said to the people, ‘Whether you cry for him or not, by Allah, angels were granting him shade with their wings until you buried him.’” (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Jil, 1992], 956)

There are varying opinions in relation to the funeral prayer being offered for the martyrs of the Battle of Uhud and the opinions vary significantly.

In a narration from Sahih Bukhari, Hazrat Jabir^(ra) bin Abdillah relates that the Holy Prophet^(sa) would wrap two martyrs from the Battle of Uhud in one cloth and then ask who among the two knew a larger portion of the Holy Quran. After one of them had been pointed out, the Holy Prophet^(sa) would lower him into the grave first and say, “I will be their witness on the Day of Judgment” and he also instructed for them to be buried in their wounded state. They were neither washed, nor was their funeral prayer offered. (Sahih al-Bukhari, Kitab al-Jana‘iz, Bab al-Salah ala al-Shahid, Hadith 1343)

In another narration from Sahih Bukhari – the first one was also from Bukhari – Hazrat Uqbah^(ra) bin Amir relates that one day, the Holy Prophet^(sa) came and offered the funeral prayer for the martyrs of the Battle of Uhud. In yet another narration of Bukhari, it is mentioned that the Holy Prophet^(sa) offered the funeral prayer for the martyrs of the Battle of Uhud eight years after the battle took place. (Sahih al-Bukhari, Kitab al-Jana‘iz, Bab al-Salah ala al-Shahid, Hadith 1344) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat al-Uhud, Hadith 4042)

In Sunan Ibn Majah, Hazrat Ibn Abbas^(ra) relates that the martyrs of the Battle of Uhud would be brought to the Holy Prophet^(sa) and he would lead the funeral prayer of 10 martyrs at a time. The body of Hazrat Hamzah^(ra) would remain beside the Holy Prophet^(sa), whereas the other martyrs would be taken away. (Sunan Ibn Majah, Kitab al-Jana‘iz, Bab ma ja‘a fi al-Salah ala al-Shahid, Hadith 1513)

In Sunan Abi Dawud, Hazrat Anas bin Malik^(ra) narrates, “The martyrs of Uhud were not washed [before burial] and were buried in their wounded state and none of their funeral prayers were offered.” (Sunan Abi Dawud, Kitab al-Jana‘iz, Bab fi al-Shahid Yughsalu, Hadith 3135)

There is another narration of Sunan Abi Dawud in which Hazrat Anas^(ra) relates that the Holy Prophet^(sa) did not perform the funeral prayer of any martyr [of Uhud] except Hazrat Hamzah^(ra). (Sunan Abi Dawud, Kitab al-Jana‘iz, Bab fi al-Shahid Yughsalu, Hadith 3137)

In an account of Sunan al-Tirmidhi, Hazrat Anas^(ra) bin Malik narrates that the Holy Prophet^(sa) did not offer the funeral prayer of any martyr from [the battle of] Uhud. (Sunan al-Tirmidhi, Abwab al-Jana‘iz, Bab ma ja‘a fi Qatla al-Uhud wa Dhikr Hamzah, Hadith 1016)

It is recorded in Sirat Ibn Hisham and Sirah al-Halabiyyah that the method in which the Holy Prophet^(sa) performed the funeral prayer of the martyrs of the Battle of Uhud was to first of all offer the funeral prayer of Hazrat Hamzah^(ra). He recited the takbirat [proclamation of the greatness of God] seven times. According to Sirah al-Halabiyyah, he recited four takbirat.

Thereafter, each martyr was brought forward one by one and placed alongside the body of Hazrat Hamzah^(ra), then the Holy Prophet^(sa) would perform the funeral prayer of them both. In this way, the funeral prayer of each martyr was performed and that of Hazrat Hamzah^(ra) was offered 72 times, and according to others it was 92 times. (Ibn Hisham, Sirat Ibn Hisham, Gahzwat Uhud [Beirut, Lebanon: Dar Ibn Hazm, 2009], 395-296) (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 337)

It is written in Dala‘il al-Nubuwwah, a book of sirah [biography of the Holy Prophet^(sa)], that nine martyrs were brought and placed beside the body of Hazrat Hamzah^(ra) and their funeral prayer was offered. Then those nine would be taken away and the next nine martyrs were brought. The funeral prayers of all the martyrs were offered in this manner. In each funeral prayer, the Holy Prophet^(sa) recited seven takbirat. (Dala‘il al-Nubuwwah, Vol. 3, p. 287, Ajada al-Harb wa ma Zahara min al-Athar fi Hal al-Shuhada, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2002)

There has been much debate about the Ahadith mentioned in Sirah al-Halabiyyah and Dala‘il al-Nubuwwah with regard to the funeral prayers of the martyrs of the Battle of Uhud. In both books, the narration of Hazrat Jabir^(ra) bin Abdillah – in which the Holy Prophet^(sa) instructed that the martyrs of the Battle of Uhud ought to be buried in their wounded state and not to be bathed for their funeral – has been declared to be more reliable. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 338) (Dala‘il al-Nubuwwah, Vol. 3, pp. 287-288, Ajada al-Harb wa ma Zahara min al-Athar fi Hal al-Shuhada, Dar al-Kutub al-Ilmiyyah, Beirut, 2002) (Sahih al-Bukhari, Kitab al-Jana‘iz, Bab al-Salah ala al-Shahid, Hadith 1343)

Hazrat Imam Shafi‘i^(rh) narrates, “It can be strongly determined from several narrations that the Holy Prophet^(sa) did not lead the funeral prayer of the martyrs during the Battle of Uhud and the narrations that mention the Holy Prophet^(sa) leading their funeral prayer and reciting 70 takbirat in the funeral prayer of Hazrat Hamzah^(ra) are incorrect. And even in  the narration of Hazrat Uqbah^(ra) bin Amir^(ra) it states that the Holy Prophet^(sa) led the funeral prayer of these martyrs eight years later..” (Fath al-Bari Sharh Sahih al-Bukhari, Ibn Hajr Asqalani, Vol. 3, p. 249, Dar al-Rayyan li al-Turath, Cairo, 1986)

As I have mentioned, there have been lengthy debates about this. I shall narrate a few more.

Imam Bukhari^(rh) has assigned a chapter in his book by the name of Bab al-Salah ala al-Shahid, i.e. “The chapter on the funeral prayer of a martyr”, and he has mentioned only two narrations under this chapter. The first is of Hazrat Jabir^(ra) bin Abdillah in which it is clearly stated that the martyrs from the Battle of Uhud were not bathed, nor was their funeral prayer offered. The second narration is of Hazrat Uqbah^(ra) bin Amir, in which he stated,

أنَّ النَّبِیَّﷺ خَرَجَ یَوْمًا فَصَلَّی عَلٰی أھْلِ أُحُدٍ صَلَاتَہُ عَلَی الْمَیِّتِ

“One day, the Holy Prophet^(sa) went out and led the funeral prayers of the martyrs from the battle of Uhud.”

This narration is found elsewhere in Sahih Bukhari, namely in the chapter about the Battle of Uhud. The same companion narrates:

صَلَّی رَسُوْلُ اللّٰہِ عَلٰی قَتْلٰی أُحُدٍ بَعْدَ ثَمَانِیَ سِنِیْنَ کَالْمُوَدِّعِ لِلْأَحْیَاءِ وَالْأَمْوَاتِ

“The Holy Prophet^(sa) offered the funeral prayers of the martyrs of the Battle of Uhud eight years later in the way that the living or the dead are bade farewell.” (Sahih al-Bukhari, Kitab al-Jana‘iz, Bab al-Salah ala al-Shahid, Hadith 1343-1344) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat Uhud, Hadith 4042)

Similarly, Allamah Ibn Hajar Asqalani states that what Imam Shafi‘i^(rh) means by this is that after a prolong period of time has elapsed since one’s demise, one cannot offer the funeral prayer at the grave of that deceased. According to Imam Shafi‘i^(rh), when the Holy Prophet^(sa) learnt that his demise was nigh, he went to their graves and prayed for them and sought forgiveness for them as he bade them farewell.

Whilst mentioning the covering and burial of the martyrs of Uhud, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatamun-Nabiyyin:

“After the dead bodies had been tended to, the task of burial began. The Holy Prophet^(sa) instructed that the clothes on the bodies of the martyrs should be left as they were and that the martyrs should not be bathed. However, if someone had extra cloth which could be used as a shroud, the Holy Prophet^(sa) instructed that it should be wrapped around the existing clothes worn by the martyrs. The funeral prayer was also not offered at the time. As such, the martyrs were buried without being bathed and without a funeral prayer. Generally, two Companions were shrouded together in a single cloth and buried together in a single grave. According to the instruction of the Holy Prophet^(sa), a Companion who knew more of the Holy Quran was lowered into the grave first.” He further writes, “Although a funeral prayer was not offered at the time, afterwards, close to the era of his demise, the Holy Prophet^(sa) especially offered a funeral prayer for the martyrs of Uhud.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 501-502)

Hazrat Mirza Bashir Ahmad Sahib^(ra) has inferred from various historical sources that either their funeral prayer was offered, or possibly that the Holy Prophet^(sa) prayed for them. But in any case, he offered the funeral prayer and prayed for them with great anguish. It may well be that he prayed for them, as was mentioned previously, whereby he went to each grave and prayed fervently for them.

Hazrat Jabir^(ra) bin Abdillah relates, “I made a grave for my father six months after the Battle of Uhud and when I buried him in it, I did not see any change in his body except for some hairs of his beard that were touching the ground.” (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 425)

In another account, Hazrat Jabir^(ra) bin Abdillah relates, “During the Battle of Uhud, two people were buried in one grave and another companion was buried alongside my father. After six months had passed, I desired to bury him in a separate grave. So I took him out of that grave and saw that the ground had not changed his body at all, except a little of the skin around his ear.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 425)

46 years after the Battle of Uhud, during the rule of Hazrat Amir Mu‘awiyah, he had a stream built, the water of which had entered the graves of the martyrs of Uhud. Water had entered the grave of Hazrat Abdullah^(ra) bin Amr and Hazrat Amr^(ra) bin Jamuh. When their grave was dug up, there were two cloths that were covering them both. The narrator states that their faces were marked with wounds and were being covered by their hands.

In any case, what is mentioned in the following part of this narration is questionable. Although I shall narrate the incident, it does not mean that it is plausible. As it is recorded in some books of history and there are those who come across this, the purpose of mentioning this is to show that there may have been some exaggeration in this narration.

As it were, the narrator states, “When the hand was taken off the wounds, blood flowed out”, which is impossible. “Then his hand was placed back on the wounds and the blood stopped flowing.” Thus, such narrations also exist which are doubtful and unreliable.

Hazrat Jabir^(ra) bin Abdillah states, “When I saw my father in the grave, it seemed as though he was sleeping.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 424) (Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1 [Beirut, Lebanon: Alam al-Kutub, 1984] 267)

[In the earlier narration], however, after six months he said that there was a change in the flesh, so it would not have been possible that 46 years later there was no change to his body and that his body was not reduced to bones. This is the law of nature; it cannot be the case that there was no change to the body.

Hazrat Jabir^(ra) bin Abdillah relates, “Once, the Holy Prophet^(sa) saw me and he stated, ‘O Jabir! What is the matter, for you seem very sad?’ I submitted, ‘O Messenger^(sa) of Allah! My father was martyred during the Battle of Uhud and he has left behind his progeny and a debt.’

“The Holy Prophet^(sa) replied, ‘Shall I not give you glad tidings regarding the manner in which you father met Allah?’ I submitted, ‘Yes, O Messenger^(sa) of Allah.’

“The Holy Prophet^(sa) stated, ‘Allah the Almighty conversed with everyone behind a veil; however, He brought your father back to life and spoke to him directly and said, “O My servant ask of Me whatever you will and I shall grant it you.” He submitted, “O my Lord, grant me life [on earth] once again so that I again be martyred in Your way.”’”

According to another narration, it states that on this occasion, Hazrat Abdullah^(ra) submitted, “O my Lord! I was unable to fulfil the dues of Your worship. Thus, grant me life once again so that I may stand next to Your Prophet^(sa) and fight in Your way and embrace martyrdom once again for Your sake.” Upon this, Allah the Almighty stated, “I have decreed that once someone dies, they shall never return to the earth.”

Hazrat Abdullah^(ra) bin Amr requested, “O my Lord convey this to my loved ones in the world. Subsequently, Allah the Almighty revealed the following verse:

وَلَا تَحْسَبَنَّ الَّذِیْنَ قُتِلُوْا فِیْ سَبِیْلِ اللّٰہِ أَمْوَاتًا بَلْ أَحْیَاءٌ عِنْدَ رَبِّہِمْ یُرْزَقُوْنَ

“Think not of those, who have been slain in the cause of Allah, as dead. Nay, they are living, in the presence of their Lord, and are granted gifts from Him” (Surah Al-e-Imran, Ch.3: V.170) (Sunan al-Tirmidhi, Abwab Tafsir al-Quran, Surah Al-e-Imran, Hadith 3010) (Dala‘il al-Nubuwwah, Vol. 3, p. 298, Ajada al-Harb wa ma Zahara min al-Athar fi Hal al-Shuhada, Dar al-Kutub al-Ilmiyyah, Beirut, 2002) (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Jil, 1992], 955-956)

I previously quoted this verse in relation to Hazrat Jabir^(ra) bin Abdillah.

In regard to Allah the Almighty conversing with Hazrat Abdullah^(ra) bin Amr, Hazrat Khalifatul Masih IV^(rh) mentioned this incident in detail in one of his speeches prior to his Khilafat. He states:

“This incident is filled with countless aspects of beauty. From whichever perspective one looks at it, it manifests its grace and splendour. Among many other things, we learn how the Holy Prophet^(sa) remained in constant communication with His Lord; on the one hand, he was filled with benevolence towards his fellow people and at the same time, his heart remained attached with His Lord. One aspect of his being was devoted to his companions and the other was always firmly attached and bonded to his Beloved, the Most High.

“Whether it be a time of peace and security or in the midst of battle, he continued to scale the loftiest heights of the spiritual station ofثُمَّ دَنَا فَتَدَلّٰى [i.e., ‘Then he drew nearer (to God); then he came down (to mankind)’]. One eye would be overseeing the battlefield, whilst the other would be engaged in witnessing the wondrous signs of his Lord. One ear would be compassionately listening to his companions whilst the other would be engaged in listening to the delightful sound of divine revelation. His hands were working whilst his heart remained occupied in the remembrance of God. He would be consoling and reassuring his companions whilst God Almighty Himself would be granting him comfort and solace.

“By revealing the heartfelt desire of Abdullah^(ra) bin Amr, Allah the Almighty was informing the Holy Prophet^(sa), ‘O one who loves Me more than anyone else, I have filled the hearts of My righteous servants with so much love for you that even after passing away from this transient world, they continue to have a heartfelt longing for you and to have left you alone in the battlefield pains their heart. They do not even desire the gardens of Paradise when it comes to you because for them, their paradise is to be at your side, and even if they are repeatedly killed by the sword, their only desire is to be with you again and again and again.’” (Khutbat-e-Tahir, Qabl az Khilafat, Taqrir Jalsa Salana 1979, pp. 349-350)

Hazrat Jabir^(ra) bin Abdillah narrates, “When Hazrat Abdullah^(ra) bin Amr passed away, he left behind a debt. I requested help from the Holy Prophet^(sa) if he could speak to those whom he owed the debt as to whether they could reduce some of the debt payment. The Holy Prophet^(sa) conveyed my request to them however they did not reduce anything from the debt.

“Upon this, the Holy Prophet^(sa) stated, ‘Go and divide all your dates according to their different varieties; place the Ajwah dates separately and the Azak bin Zaid dates separately and then inform me.’ I did exactly as the Holy Prophet^(sa) instructed and then sent word to the Holy Prophet^(sa). The Holy Prophet^(sa) came and sat amongst the piles of dates and stated, ‘Weigh them and then pay off those individuals with it [i.e. those whom he owed the debt to].’ I did exactly as the Holy Prophet^(sa) stated. I weighed them and gave them the full share they were owed as debt and even then I had some dates leftover. It seemed as if nothing had been taken away from the original amount I had.” (Sahih al-Bukhari, Kitab al-Buyu‘, Bab al-Kail ‘ala al-Mu‘ti, Hadith 2127)

Hazrat Abdullah^(ra) bin Amr left behind his son, Hazrat Jabir^(ra) bin Abdillah and six daughters. According to a narration of Sahih Bukhari, Hazrat Abdullah^(ra) bin Amr, left behind seven or nine daughters. (Sunan al-Nasai, Kitab al-Wasaya, Bab al-Wasiyyah bi al-Thuluth, Hadith 3666) (Sahih al-Bukhari, Kitab al-Naqabat, Bab Aun al-Mar‘ah Zaujiha fi Waladih, Hadith 5367)

The next companion whose accounts I shall narrate is Abu Dujana, Hazrat Simak^(ra) bin Kharasha. Hazrat Abu Dujana^(ra) belonged to the Banu Sa‘idah branch of the Khazraj tribe of the Ansar.

Hazrat Abu Dujana’s^(ra) father’s name was Kharasha, whilst it has also been reported that his father’s name was Aus and his grandfather was Kharasha. Hazrat Abu Dujana’s^(ra) mother’s name was Hazmah bint Harmalah.

Hazrat Abu Dujana^(ra) was more commonly known by his title of Abu Dujana than his actual name. Hazrat Abu Dujana^(ra) had a son whose name was Khalid and whose mother’s name was Aminah bint Amr. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 2, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 317) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 419)

When Hazrat Utbah^(ra) bin Ghazwan migrated from Mecca to Medina, the Holy Prophet^(sa) established a bond of brotherhood between him and Hazrat Abu Dujana^(ra). (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420)

Hazrat Abu Dujana^(ra) took part in all the battles alongside the Holy Prophet^(sa), including the battles of Badr and Uhud. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 2, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 317)

Hazrat Abu Dujana^(ra) is counted amongst the prominent companions of the Ansar and was well-known for his participation in the battles alongside the Holy Prophet^(sa). (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 2, Simak bin Kharashah [Beirut, Lebanon: Dar al-Jil, 2010], 212)

Whenever there was a battle, Hazrat Abu Dujana^(ra) would display great courage and bravery and he was an extremely skilled horseman. Hazrat Abu Dujana^(ra) had a red coloured kerchief which he would tie around his head only when in battle. Whenever he would tie the red kerchief around his head, people would know that Hazrat Abu Dujana^(ra) was now ready for battle. Hazrat Abu Dujana^(ra) was counted amongst the brave and courageous men. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Abu Dujanah Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 96)

Muhammad bin Ibrahim relates from his father that Hazrat Abu Dujana^(ra) could easily be recognised in the battles from the red turban and he also wore this on the occasion of the Battle of Badr.

Muhammad bin Umar relates that Hazrat Abu Dujana^(ra) took part in the Battle of Uhud in the same manner and stood resolutely alongside the Holy Prophet^(sa) and had taken an oath that he would be ready to sacrifice his life. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujana [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420)

On the day of the Battle of Uhud, Hazrat Abu Dujana^(ra) and Hazrat Musab^(ra) bin Umair bravely defended the Holy Prophet^(sa). Hazrat Abu Dujana^(ra) was severely wounded that day whilst Hazrat Musab^(ra) bin Umair embraced martyrdom. (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 4, Abu Dujanah Ansari [Beirut, Lebanon: Dar al-Jil, 2010], 209)

Hazrat Anas^(ra) relates that on the day of the Battle of Uhud, the Holy Prophet^(sa) took hold of a sword and stated:

مَنْ یَاْخُذُ مِنِّیْ ھٰذَا؟

“Who shall take this from me?”

Everyone raised their hands and each one of them requested to have it. The Holy Prophet^(sa) then stated:

فَمَنْ یَاْخُذُہٗ بِحَقِّہٖ

“Who shall take this whilst doing justice to it?”

Hazrat Anas^(ra) narrates that upon this, some of the people showed hesitance; however, Hazrat Simak bin Kharasha Abu Dujana^(ra) submitted, “I shall take it and will indeed do justice to it.”

Hazrat Anas^(ra) relates that Hazrat Abu Dujana^(ra) took hold of the sword and split the heads of the idolaters. This is a hadith from Sahih Muslim. (Sahih Muslim, Kitab Fada‘il al-Sahabah, Bab min Fada‘il Abi Dujanah Simak bin Kharashah, Hadith 6353)

In another tradition, it states that Hazrat Abu Dujana^(ra) asked how one could do justice to it. Upon this, the Holy Prophet^(sa) stated, “Do not kill any Muslim with this and never flee from the disbelievers [in battle] whilst you are in possession of it.” In other words, to fight against them courageously.

Hazrat Abu Dujana^(ra) then submitted, “I will take this sword and will indeed do justice to it.” When the Holy Prophet^(sa) handed over the sword to him, he split the heads of the idolaters and on this occasion recited the following couplets:

أَنَا الَّذِیْ عَاھَدَنِیْ خَلِیْلِیْ

وَنَحْنُ بِالسَّفْحِ لَدَی النَّخِیْلِ

اَنْ لَّا أَقُوْمَ الدَّھْرَ فِی الْکَیُوْلِ

أَضْرِبْ بِسَیْفِ اللّٰہِ وَالرَّسُوْلِ

“I am the one whose friend had taken an oath from me whilst we stood near the date palms of Safaa. I pledged that I shall not stand in the rows at the rear of the army. And I shall fight the enemy with the sword of Allah and His Messenger^(sa).”

Hazrat Abu Dujana^(ra) began to proudly walk amongst the army rows and observing this the Holy Prophet^(sa) stated:

اِنَّ ھٰذِہٖ مِشْیَۃٌ یُبْغِضُھَا اللّٰہُ عَزَّوَجَلَّ اِلَّا فِیْ ھٰذَا الْمُقَامِ

“The manner in which he is walking is one that Allah is displeased with except for occasions like this,” i.e. during battle. (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 7, Abu Dujanah al-Ansari [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], 100) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 2, Simak bin Kharashah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 317)

Hazrat Zubair^(ra) bin al-Awam relates that on the day of the Battle of Uhud, the Holy Prophet^(sa) presented a sword and said:

مَنْ یَاْخُذُ ھٰذَا السَّیْفَ بِحَقِّہٖ

“Who shall take this sword and do justice to it?”

Hazrat Zubair^(ra) narrates, “I stood up and submitted, ‘O Messenger^(sa) of Allah, I shall take it.’ The Holy Prophet^(sa) turned away and again stated, ‘Who shall take this sword and do justice to it?’ Again, I submitted, ‘O Messenger^(sa) of Allah, I shall take it.’ And again the Holy Prophet^(sa) turned away. The Holy Prophet^(sa) once again stated, ‘Who shall take this sword and do justice to it?’ Thereafter, Hazrat Abu Dujana Simak bin Kharasha^(ra) stood up and submitted, ‘O Messenger^(sa) of Allah, I shall take this sword and will indeed do justice to it; but how exactly am I to do justice to it?’ The Holy Prophet^(sa) stated, ‘Do not kill any Muslim with it and never flee from the disbelievers [in battle] whilst you are in possession of it, courageously fight against them.’”

Hazrat Zubair^(ra) further narrates, “After this, the Holy Prophet^(sa) gave the sword to Abu Dujana. It was the habit of Abu Dujana that whenever he went forth for any battle, he would tie a piece of red cloth around his head. At the time, I said to myself that I shall see how Abu Dujana does justice to the sword.”

Hazrat Zubair^(ra) narrates, “Whoever came up against Abu Dujana would be killed by him and cutting through the enemy ranks he went ahead to the extent that he went right through the enemy rows and reached the point where the women were, who were beating the drums near the side of the mountain. At the time, one of the women was reciting the following couplet, the translation of which is:

“‘We are the daughters of the morning star of Tariq, who soar above the clouds; if you advance boldly, we will embrace you and lay down cushions for your comfort, but if you show cowardice and retreat, we will abandon you, in a manner whereby not a grain of love between us shall remain.’”

Hazrat Zubair^(ra) says:

“I saw Abu Dujanah raise a sword against a woman and then lower it. When the battle finished, I said to him, ‘I watched you throughout the battle; you raised your sword to a woman and then lowered it. What was the reason for this?’ He replied, ‘By Allah! It was out of honour for the sword of the Holy Prophet^(sa) lest it be used to slay a woman. It was not possible for me to kill a women using the sword of the Holy Prophet^(sa) and for this reason, I stopped myself.’”

In another narration, it is stated that this woman was Hind, the wife of Abu Sufyan, who was singing along with the other women. When Hazrat Abu Dujanah^(ra) raised his sword to Hind, she cried out for help; however, no one came to her aid. Hazrat Abu Dujanah^(ra) lowered his sword and then returned. Upon the enquiry by Hazrat Zubair^(ra), he said, “I did not like to kill a helpless woman with the sword of the Holy Prophet^(sa).” (Al-Mustadrak ala al-Sahihain, Vol. 3, p. 440, 441, Kitab Marifat al-Sahabah, Dhikr Manaqib Abi Dujanah, Riwayah No. 5088, Dar al-Kutub al-Fikr, Beirut, 2002) (Sharh Allamah Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2, p. 406, 407, Kirab al-Maghazi, Bab Ghazwat Uhud, Dar al-Kutub al-Ilmiyyah, Beirut, 1996)

Mentioning this incident of Hazrat Abu Dujanah^(ra), Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khataman Nabiyyin:

“The disbelievers of the Quraish suffered a crushing defeat in the duels. Upon witnessing this sight, the disbelievers became furious and launched an all-out attack. Calling out slogans of God’s Greatness, the Muslims also marched forward, and both armies fiercely collided with one another.

“It was perhaps on this occasion that the Holy Prophet^(sa) took his sword in hand and said, ‘Who shall take this sword and do justice to it?’ Many Companions extended their hands in the desire of this honour, which included Hazrat Umar^(ra) and Zubair^(ra), and in light of various narrations, even Hazrat Abu Bakr^(ra) and Hazrat Ali^(ra). The Holy Prophet^(sa), however, restrained his hand and continued to say, ‘Is there anyone who will do justice to this sword?’ Finally, Abu Dujanah Ansari^(ra) extended his hand and submitted, ‘O Messenger^(sa) of Allah! Grant me this honour.’ The Holy Prophet^(sa) endowed the sword upon him and with this sword in hand, Abu Dujanah^(ra) strutted forward, marching proudly towards the disbelievers. The Holy Prophet^(sa) addressed the Companions saying, ‘Allah greatly abhors this gait, but not on an occasion like this.’

“Zubair^(ra), who was most desirous of receiving the sword of the Holy Prophet^(sa) and who felt that he was more deserving due to his being a close relative of the Holy Prophet^(sa), began to toss and turn in anxiety. He thought to himself why the Holy Prophet^(sa) had not entrusted this sword to him but endowed it to Abu Dujanah^(ra) instead. In order to alleviate his own distress, in his heart, he vowed to remain close to Abu Dujanah^(ra) in the field of battle so that he could witness how this sword was put to use. As such, he relates:

“‘Abu Dujanah^(ra) tied a red cloth on his head and taking this sword in hand, whilst softly humming songs of God’s praise, he penetrated the idolatrous ranks. I saw that wherever he would turn, it was as if he would go about scattering death and I did not see a single man who came before him and was then spared. This was to such an extent that cutting his way through the army of the Quraish, he emerged from the opposite corner of the army, where the women of the Quraish were standing. Hind, the wife of Abu Sufyan, who was encouraging her men with great zeal and commotion came before him. Abu Dujanah^(ra) raised his sword upon her and Hind shrieked in a loud voice, appealing to her men for assistance, but no one came to her aid.’

“Hazrat Zubair^(ra) states, ‘However, then I saw that Abu Dujanah^(ra) lowered his sword on his own accord and moved away from that place.’

“Zubair^(ra) relates, ‘On this occasion, I enquired of Abu Dujanah^(ra), “What had happened? First you raised your sword, but then lowered it.” He responded, “My heart could not come to terms with the fact that I should use the sword of the Holy Prophet^(sa) against a woman; and then such a woman who, at the time, had no male protector.”’ Zubair^(ra) relates, ‘It was then that I understood how Abu Dujanah^(ra) in fact did justice to the sword of the Holy Prophet^(sa) and that I could perhaps not have done the same and thus, the misgiving in my heart was dispelled.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 489-490)

Hazrat Khalifatul Masih II^(ra) has narrated this incident in the following manner:

“During the Battle of Uhud, the Holy Prophet^(sa) held up a sword and said, ‘I shall give this sword to the one who pledges to do justice to it.’ Many people stood up to take this sword, but the Holy Prophet^(sa) granted it to Hazrat Abu Dujanah Ansari^(ra). During the course of the battle, a few Meccan fighters launched an attack on Hazrat Abu Dujanah^(ra). During the skirmish, he noticed that one of the fighters was fighting against him with particular aggression and zeal. Hazrat Abu Dujanah^(ra) raised his sword and went to attack him, but he suddenly stopped and then returned”, meaning that Hazart Abu Dujanah^(ra) raised his sword and went to attack him, but then left him and returned.

“One of his friends asked him as to why he left him, to which he replied, ‘When I launched my attack, he said something from which I realised that it was a woman and not a man.’ His friend asked, ‘Regardless, she was fighting as part of the army, so why did you spare her?’ Abu Dujanah^(ra) replied, ‘My heart did not permit me to use the sword given to me by the Holy Prophet^(sa) against a helpless woman.’”

Hazrat Musleh-e-Maud^(ra) then further states, “In short, the Holy Prophet^(sa) would always exhort to honour and respect women. It was due to this that the women of the disbelievers became even more daring in their ploys to attack the Muslims, yet the Muslims continued to patiently endure all of this.” (Tafsir-e-Kabir, Vol. 2, p. 421, 422)

With regard to Abu Dujanah^(ra), the famous orientalist, Sir William Muir writes:

“At the commencement of the action Mahomet [sic] held up his sword and said, ‘Who will take this sword, and give to it its due?’ Omar, Zobeir &c. one after another, came forward and were rejected; last Abu Dujana offered, and Mahomet [sic] gave it to him; And he clave therewith the heads of the Unbelievers.” (Life of Mahomet, Sir William Muir, Vol. 3, p. 169 [footnote], Smith Elder & Co, Waterloo, 1861)

Sir William Muir further writes:

“Pressed by the fierce ardour of the Mussulmans [Muslims], the Meccan began to waver. Their horse sought repeatedly to turn the left flank of Mahomet [sic]; but they were each time forced back by the galling archery of the little band posted on the neighbouring height. The same daring contempt of danger was displayed as at Badr. The Meccan ranks might be seen to quiver as Abu Dujanah, distinguished by the red kerchief wound round his helmet, swept along, and, with a sword given to him by Mahomet [sic], dealt death on every side. Hamza, conspicuous from his waving ostrich feather; Ali, marked by his long white plume; and Zobeir, known by his bright yellow turban – like heroes in the battles of the Iliad – carried confusion wherever they appeared. Such were the scenes in which were reared the great leaders of the Muslim conquests.” (Original quote – Life of Mahomet, Sir William Muir, Vol. 3, p. 169, Smith Elder & Co, Waterloo, 1861) (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 490)

What I read earlier was taken from Sirat Khataman Nabiyyin.

Hazrat Ibn Abbas^(ra) narrates, “When the Holy Prophet^(sa) returned from the Battle of Uhud, he gave his sword to his daughter Fatimah^(ra) and asked her to wash the blood from his sword. Hazrat Ali^(ra) also handed his sword to her and said, ‘Wash the blood from this sword; by Allah, it assisted me greatly today!’ Upon this the Holy Prophet^(sa) said, ‘If you have done justice in the battle today, then certainly Sahl bin Hunaif and Abu Dujanah did justice also.’”

In one narration, instead of Sahl bin Hunaif, the name of Harith bin Simmah is mentioned. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 317) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420)

Zaid bin Aslam narrates that people came to see Hazrat Abu Dujanah^(ra) when he was unwell, yet his face was glowing. Someone asked him why his face was glowing, to which Hazrat Abu Dujanah^(ra) replied, “From among my actions, there are two things which I adhere to strictly and are significant; firstly, I never involve myself in matters which do not concern me. Secondly, I have nothing but kindness in my heart for my fellow Muslims.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420)

Hazrat Abu Dujanah^(ra) was martyred in 12 AH in the Battle of Yamamah. After the demise of the Holy Prophet^(sa), Musailamah Kazzab [the Liar], falsely claimed to be a prophet and planned to attack Medina. In order to confront them, Hazrat Abu Bakr^(ra) sent an army in 12 AH and Hazrat Abu Dujanah^(ra) was also part of this army. Hazrat Abu Dujanah^(ra) fought fiercely during this battle of Yamamah and attained the station of martyrdom.

A large part of Musailamah Kazzab’s army who had rebelled against Medina were the Banu Hunaifah. They were an ancient Arab tribe and had an orchard in Yamamah in which they had set up camp and were fighting from there. The Muslims were unable to enter the orchard. Hazrat Abu Dujanah^(ra) said to throw him inside the orchard and the Muslims did as he requested; however, his fall broke his leg. Despite this, he battled with the idolaters at the door of the orchard and pushing them aside, the Muslims were able to enter.

Hazrat Abu Dujanah^(ra) was with Abdullah bin Zaid and Wahshi bin Harb in the killing of Musailamah Kazzab. Hazrat Abu Dujanah^(ra) attained martyrdom on the day of Yamamah. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 318) (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 4, Abu Dujanah al-Ansari [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2010], 209) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420) (Urdu Da‘irah Ma‘arif Islamiyyah, Vol. 8, p. 695, Shu‘bah Urdu Da‘irah Ma‘arif, Lahore)

According to one narration, it is stated that Hazrat Abu Dujanah^(ra) passed away in the Battle of Siffin fighting on the side of Hazrat Ali^(ra); however, this narration seems less reliable. The earlier narration is more authentic and is widely cited. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 318)

I have narrated this previously, but I will mention the part here which is related to Hazrat Abu Dujanah^(ra). Abu Dujanah^(ra) was a resident of Medina and from among the Ansar. He accepted Islam before the migration to Medina. He had the honour of participating in the Battle of Badr alongside the Holy Prophet^(sa) and displayed immense bravery. Similarly, he took part in the Battle of Uhud. When the momentum of the battle shifted, i.e. initially the Muslims had the upper hand and were winning, but owing to leaving one area exposed, the disbelievers attacked again and the momentum of the battle turned against the Muslims. Hazrat Abu Dujanah^(ra) was among the group of companions who were near the Holy Prophet^(sa) at this time. Whilst defending the Holy Prophet^(sa), he became severely injured; however, despite those injuries, he never moved from his place. Once during a time of illness, he said to his friend, “Perhaps Allah the Almighty will accept two of my deeds; firstly, I never involve myself in any vain pursuits, nor do I backbite and talk about people behind their backs. Secondly, I never hold any malice or rancour in my heart against any of my fellow Muslims.” (Friday Sermon, 16 March 2018, Al Fazl International, 6-12 April 2018, Vol. 25, Issue 14, p. 5)

This concludes the accounts related to him. I shall now speak about some deceased members and lead their funeral prayers in absentia, among whom there is a martyr, Respected Mahboob Khan Sahib, son of Sayyid Jalal Sahib of the Peshawar district. He was martyred a few days ago. At 8am on 8 November 2020, the opponents of Ahmadiyyat shot him in the village of Sheikh Muhammadi, Peshawar and martyred him.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

According to the reports, on 6 November Mahboob Khan Sahib went from Khushal Town, Peshawar to visit his granddaughter, who lives with her family in the neighbouring settlement of Sheikh Muhammadi. On 8 November, he left to return home. He had reached near the bus stop when the unknown assailants, who were following him, opened fire on him. One bullet hit the back of his head and came out from the front, which resulted in his death.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

After the incident, the killer fled the scene. The deceased martyr was approximately 80 years old. He retired from the Public Health Engineering department as an Officer Superintendent in 2002 and was a pensioner. The deceased’s father Sayyid Jalal Sahib had the opportunity to perform Bai‘at [pledge of allegiance] in the 1930s.

The deceased was an Ahmadi by birth and possessed many good qualities. He was regular in performing the Tahajud prayers. He was honourable, compassionate and hospitable as well as being very generous. He had a great passion for preaching the message and calling others towards Allah the Almighty and would remain engaged in this. Whenever he was advised to be careful, he would always reply, “The time to meet my Lord is near; if I attain martyrdom through this then that would be my good fortune.” Nonetheless, this desire of his was also fulfilled.

Miraj Begum Sahiba, the wife of Mahboob Khan Sahib, has the honour that her father, Muhammad Saeed Sahib and her paternal uncle, Bashir Ahmad Sahib were both martyred in 1966 and now this honour has been bestowed to her husband also. In this manner, she is the daughter of a martyr, niece of a martyr and the wife of a martyr.

He is survived by his wife, Miraj Begum Sahiba; two sons, Munawwar Sahib and Fazal Ahmad Sahib; two daughters, Zakiyya Begum Sahiba and Wahidah Begum Sahiba; a grandson and granddaughter from his sons, as well as six grandsons and four granddaughters from his daughters. His younger son has obtained a PhD in microbiology and currently resides in Australia. His other son, Fazal Ahmad Sahib, who lives in Germany and is also well educated with a masters in English.

His son, Munawwar Khan Sahib, says, “Mahboob Khan Sahib went above and beyond in his efforts for the establishment of peace and security in his area. In some cases of disputes, he would offer the payment of blood-money himself in order to reconcile the two sides. He was always prepared to help the poor and less-fortunate. People would approach him without hesitation and seek help from him and he would always keep some amount of money with him in order to help such people. He was extremely humble, quiet, patient and sympathetic to others, and was always ready to help them.”

May Allah Almighty continue to elevate the station of the deceased and enable his family to continue on his virtuous deeds.

The second funeral is of Fakhar Ahmad Farrukh Sahib, who was a missionary in Pakistan. He passed away on 1 November 2020 at around quarter past six in the evening, as a result of a road accident on his way back from Ahmad Nagar with his son, Ihtesham Abdullah. Both father and son were involved in a serious road accident as a result of which they passed away at the scene.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

By the grace of Allah, Fakhar Sahib was a musi [part of the institution of Al-Wasiyyat]. His father Saifur Rahman Sahib became an Ahmadi on his own, at a time when there was no other Ahmadi in his family. He performed the Bai‘at in 1968, thus becoming the first Ahmadi in his family.

Fakhar Sahib graduated from Jamia Ahmadiyya Rabwah in 1996, after which he served in various places in Pakistan. He was then sent to the Ivory Coast in West Africa. For the past eight years, he had been serving as the missionary in Ahmad Nagar [Pakistan]. He was married to Tahira Fakhar Sahiba, daughter of Ali Asghar Sahib. They had four daughters and one son; his son, Ihtesham Abdullah passed away in the accident along with his father.

He is survived by his wife and four daughters, as well as his mother and siblings. His daughter’s names are Wajiha Amatus Subooh, Khafiya Fakhar, Samreen Fakhar and Mehreen Fakhar.

Fakhar Sahib’s wife Tahira Sahiba writes that when they were married, Murabbi [Missionary] Sahib was posted to a village in Khushab [Pakistan]. When she arrived at the centre there, he explained to her the responsibilities of a missionary’s wife and explained that now, she too was a life-devotee alongside him and would have to be at the forefront of taking part in Jamaat work.

This is how he ensured her training. Later, he was transferred to Badin. Murabbi Sahib went there first and his wife joined him some time later. She says that the day she arrived, although she had sent prior notice, Murabbi Sahib was not at home when she arrived. She waited outside in the sun and later learned that the muallim’s [local teacher] wife was ill and required blood, so he had gone to donate blood. When he returned, she said to him that she had been made to wait outside in the sun despite the fact that he knew she was arriving after a long journey. He replied saying that the task he had gone for was also very important and explained to her that sometimes sacrifices like these have to made.

Along with serving the faith, he also served humanity a great deal when he went to Ivory Coast and always gave precedence to his faith even over his family. His wife says that once, just prior to her daughter being born, she fell ill. Murabbi Sahib had left for a medical camp. Though the doctor had stated that his wife’s condition was serious, Murabbi Sahib still departed for the camp, telling her that Allah would shower His blessings on her as she was the wife of a life-devotee and that nothing would happen to her. This was the manner in which he gave precedence to his faith over all worldly matters.

He was hospitable; he served others and served the faith. He was loving to all in his family and maintained a friendly relationship with his children. If there was ever a problem, whether at home, in the family, within the Community or outside the Community, he would handle it in an excellent manner. He would teach his children that they were the offspring of a life-devotee and the children of a missionary, therefore they must always give precedence to their faith over all worldly matters and must set a good example.

Basit Sahib, a missionary from Ivory Coast, says:

“When Fakhar Sahib came to Ivory Coast as a missionary, I found him to be very sociable, jovial and possessed a good nature. One of his notable characteristic was the charm with which he spoke and through this he was able to form a bond with whoever he met. He served as a missionary in the Ummay Region for five years. Everyone, young and old, became very attached to him due to his excellent moral character and kindness and would always recall him fondly. He would secretly pay the fare for some poor people to travel to Jalsa Salana [Annual Convention].”

He also says that during his time [in Ivory Coast] Fakhar Sahib’s region remained first in attendance [at Jalsa Salana].

A local muallim, Samaru Haroon Sahib, says:

“I worked with Fakhar Sahib for two and a half years and he would take care of me like a brother. One thing I noticed in particular was that he was an extremely hard-working and passionate missionary. He undertook every task with great responsibility and devotion. He strove to complete his work in a swift manner; whether it was propagating the message of Islam, collecting monetary contributions or preparing for Jalsa Salana. His passion for the propagation of Islam was such that he wished to spread the message of Ahmadiyyat to every village as quickly as possible.”

May Allah Almighty elevate the station of the deceased. May He protect his daughters and his wife and safeguard them from any future difficulties and hardships.

The third funeral is of Ihtesham Ahmad Abdullah, son of the missionary, Fakhar Ahmad Farrukh Sahib. As I mentioned earlier, he passed away with his father in a road accident.

By the grace of Allah, he was part of the blessed scheme of Waqf-e-Nau. He was currently studying in his first year. He was not a musi yet as he had filled out the Wasiyyat form but had not yet submitted it. Nevertheless, Majlis Karpurdaz can process the application if the form had been completed.

His mother says that her son possessed many good qualities. He was virtuous, righteous and obedient. He was part of the Waqf-e-Nau scheme and he was regular in his prayers. He would fulfil every request made by the local zaeem [youth leader] of Majlis Khuddam-ul-Ahmadiyya and would perform duties in an excellent manner. In fact, he had performed duty at the mosque on the day he passed away.

May Allah the Almighty bestow His forgiveness and mercy on the deceased and elevate his status.

The next funeral is of Dr Abdul Karim Sahib, son of Mian Abdul Latif Sahib of Rabwah, who was a retired economic advisor for the State Bank of Pakistan. He passed away on 14 September at the age of 92.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

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

He was the grandson of Hazrat Maulvi Muhammad Ali Sahib^(ra), a companion of the Promised Messiah^(as). He was part of the very first batch at Talim-ul-Islam College in Qadian. When the College moved to Lahore after the partition, he obtained his Masters from Punjab University as a student of Talim-ul-Islam College. At the time, he was the only student at the University from Talim-ul-Islam College. Later, he received a scholarship from the State Bank of Pakistan and went to the United States of America to obtain a PhD in economics from George Washington University. He stayed at the Fazl Mosque [Washington, DC] where he would participate in activities to propagate the message of Islam in his spare time.

Dr Sahib had a profound love for Pakistan. Despite working in international institutions like the World Bank throughout his career, he chose to live and work from Pakistan. He spent an extended period of time working for the State Bank of Pakistan and later retired from his position as an adviser. During his career, he successfully completed many governmental and non-governmental assignments in conjunction with institutions such as the IMF and the Asian Development Bank. He also worked for some time in the ministry of finance and a federal budget was also prepared under his supervision.

He was also sent to Khartoum in Sudan for two years by the IMF in order to resolve various economic matters. After retiring from the State Bank, he chose to live in Rabwah in order to serve the Jamaat. Thus, he would often be consulted in matters which pertained to economics and religion.

He was part of a committee there and I too would seek his advice. He would give very sound advice and wrote excellent articles on these topics. His research was always very in-depth and he would present practical solutions. He has written some books as well, which include The Basics of Islam and Islam, Philosophy of Life and Economic Principles, which are in English; Hurmat-e-Sood and Husool-e-Rizq, which are in Urdu.

After retiring, upon the instructions of Hazrat Khalifatul Masih IV^(rh), in 1989, he devoted his life [for the services of the Jamaat] and went to the Tashkent University in Uzbekistan to teach economics, where he stayed for six months. Then there was a committee formed by Hazrat Khalifatul Masih IV^(rh) to review matters relating to mortgages and interest, consisting of scholars and experts and he was also a part of this committee. There was also a sub-committee and I worked with him in this committee for a short time.

As I mentioned earlier, he would go in-depth and would present matters based on firm evidence. He has sent various articles to me on the system of interest and these articles are very good.

Insha-Allah they will be reviewed further and it is possible that the economic system which will be established in the future to replace the system based on interest will include some of his recommendations as well.

May Allah Almighty elevate the station of the deceased and enable his progeny to follow in his virtuous deeds.

Original Urdu transcript published in Al Fazl International, 4 December 2020, pp. 5-11. Translated by The Review of Religions.