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

Accounts relating to the expeditions against the apostates and rebels during the era of Hazrat Abu Bakr Siddiq^(ra) were being narrated. In this regard, the ninth expedition was being mentioned, which took place in Bahrain.

Further details of Hazrat Ala^(ra) bin Hadrami mobilising his army towards Hutam are as follows; it is recorded that Hazrat Ala^(ra) sent an order to Hazrat Jarud^(ra) to take the tribe of Abd Al-Qais in order to confront Hutam and to set up camp in the neighbouring area of Hajr. Hence, Hazrat Ala^(ra) took his army in order to fight Hutam and set up camp in this area. Aside from the people of Darin, all idolaters gathered around Hutam. Likewise, all the Muslims rallied around Hazrat Ala^(ra) bin Hadrami. Both armies dug trenches ahead [of their camps]. They would cross the trenches daily, attack the enemy and then return from battle and cross the trenches again. The battle was fought in this manner for one month.

During this time, one night, the Muslims heard a great hue and cry emanating from the enemy camp. Hazrat Ala^(ra) said, “Is there anyone who can investigate the actual state of the enemy?” Hazrat Abdullah^(ra) bin Hazaf replied, “I will go and perform this task.” After returning, he said, “Our enemy is intoxicated and is uttering complete nonsense in this state. They are the ones creating this noise.”

When the Muslims heard this, they immediately launched an attack on the enemy. They penetrated their camp and started killing them fearlessly. The enemy ran towards their trenches, some of whom fell in and perished, whereas others remained safe. Some of them became fearful and several were either killed or captured. The Muslims seized all of the belongings in their camp. Those who were able to escape, could only do so with items that they had with them. Among those who managed to flee was Abjar. Out of fear, the state of Hutam was such that he appeared lifeless. He advanced towards his horse, by which time the Muslims had already entered the [camp of the] idolaters. Although he was still heavily intoxicated, Hutam escaped from the Muslims and was about to mount his horse. As soon as he placed his foot in the stirrup, it snapped and Hazrat Qais^(ra) bin Asim killed him. After seizing everything in the camp of the idolaters, the Muslims crossed their trenches and pursued them. Hazrat Qais^(ra) bin Asim  came close to Abjar, but Abjar’s horse was stronger than that of Hazrat Qais^(ra). He became anxious lest he would escape from him. Hence, he struck his spear into the back of Abjar’s horse and wounded it. Nevertheless, it is recorded that Abjar manage to escape. In one narration, it is recorded that Hazrat Qais^(ra) struck Abjar’s head and that it pierced his helmet. Following this, Hazrat Qais^(ra) struck him again in such a manner that it left him bleeding heavily. (Tarikh al-Tabari, Vol. 2, pp. 288-289, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 277, Dar-ul-Kutub Al-Ilmiyyah, Beirut Lebanon, 2003) (Kitab La-Riddah, Waqidi, p. 163, Dar-ul-Gharb Al-Islami, 1990)

The following morning, Hazrat Ala^(ra) distributed the spoils of war among those that participated in the battle and those that demonstrated particular bravery during the battle were given the valuable clothing of the leaders that were killed. This included Hazrat Afif^(ra) bin Mundhir, Hazrat Qais^(ra) bin Asim^(ra) and Hazrat Thumama^(ra) bin Uthal. Among the garments given to Hazrat Thumamah^(ra) was a valuable, black printed cloak belonging to Hutam, which Hutam used to wear and strut around with great pride. (Tarikh al-Tabari, Vol. 2, p. 289, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012)

Hazrat Abu Bakr^(ra) was informed of the success of this expedition. Hazrat Ala^(ra) wrote to Hazrat Abu Bakr^(ra) informing him of the defeat of those in the trenches and how Zaid and Mu‘ammar killed Hutam. He also wrote in the letter, “Thereafter, Allah the Blessed and Almighty ensured that our enemy's judgement became clouded. He took away all their might by way of the wine which they were drinking that day. We infiltrated having crossed the trenches and found them to be intoxicated. We slayed them all save a few. Thus, Allah disposed of Hutam.” (Tarikh al-Tabari, Vol. 2, pp. 290-291, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012)

Hazrat Ala^(ra) gained control over Hajr and the surrounding areas, but many of the local Persians remained in opposition to the new government. They would often try to strike fear in them by spreading the news that the Medinite government in Hajr will at any moment be overthrown, and that Mafruq Shaibani was bringing the armies of his people from Taghlib and Namir. News of this reached Hazrat Abu Bakr^(ra), so he wrote to Hazrat Ala^(ra) stating, “If, after investigation, it turns out to be true that Banu Shaiban bin Tha‘labah”, whose leader was Mafruq, “was planning to launch an attack upon you, and that the mischief-making people are spreading this news, then in order to punish them you must send the army to destroy them and cast fear into those tribes behind them in a manner whereby they will no longer have the courage to raise their heads again.” (Hazrat Abu Bakr^(ra) Ke Sarkari Khutoot, p. 49, Idaara Islamiyat, Lahore) (Tarikh al-Tabari, Vol. 2, p. 291, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012)

The apostates gathered in Darin. In relation to this some historians have written that the battle of Darin took place during the Khilafat of Hazrat Abu Bakr^(ra); however, some other historians are of the opinion that the battle of Darin took place during the time of Hazrat Umar^(ra). In any case, the apostates gathered at this place. (Tarikh al-Tabari, Vol. 2, p. 285, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) (Futuh Al-Buldan, p. 117, Beirut, 1987)

Darin was an island in the Persian Gulf, situated a few miles away from Bahrain. Christian families had settled from earlier times. Having suffered defeat by Hazrat Ala^(ra), a large part of the defeated rebels who escaped boarded ships to Darin, whilst others returned to their own tribes. Hazrat Ala^(ra) bin Hadrami wrote to the people of the Bakr bin Wa‘il tribe who remained Muslims to confront them. Hence, he ordered Hazrat Utaibah^(ra) bin Nahas and Hazrat Amir^(ra) bin Abd al-Aswad to remain there and to keep a lookout from every direction to face the apostates. He ordered Hazrat Misma^(ra) to go forth and confront the apostates. He also ordered Hazrat Khasafah Taimi^(ra) and Hazrat Muthanna^(ra) bin Harithah Shaibani to go and confront the apostates.

Hazrat Muthanna^(ra) bin Harithah played a vital role in extinguishing the fire of apostasy in Bahrain. He supported Hazrat Ala^(ra) bin Hadrami with his army and headed north from Bahrain. He gained control over Qatif and Hajr. He continued in this mission until they overcame the Persian army and their personnel who supported the apostates in Bahrain. In order to confront the apostates, the local people who remained firm upon Islam joined the army of Hazrat Ala^(ra) bin Hadrami. They continued north along the sea coast and when Hazrat Abu Bakr^(ra) enquired about Hazrat Muthanna^(ra) bin Harithah, Hazrat Qais^(ra) bin Asim said, “He is not some unknown, of an unknown background or a dishonourable person. He is Muthanna bin Harithah Shaibani.” Thus, Hazrat Muthanna^(ra) bin Harithah held the positions and kept watch on all routes in order to stop the apostates. Some of the apostates repented and accepted Islam, which was accepted of them, whilst others refused to repent, persisting in their apostasy, and so they were refused permission to return to their home lands. They therefore returned on the path where they came from, until they reached Darin by boat.

In this manner Allah gathered them all in one place. when he received the replies to the letters that he had written to the Bakr bin Wail tribe. From those replies it became clear that they would follow the commandments of Allah and act in accordance to it. When Hazrat Ala^(ra) learnt of this positive news, i.e. that they were Muslims and were not going to rebel or fight, and he was convinced that after his departure, the people of Bahrain would not face any untoward incidents, he said that all of the Muslims should head towards Darin, and thus he invited them to join them on the expedition to Darin. The details of this incident – which are about to be presented – and what has been narrated in the accounts relating to the way they crossed the sea seems to be implausible. It could be possible that there is some truth to certain parts of the incident, whereas other parts of the account have been exaggerated. But if there is some truth to this, then what is the explanation? I will expound on this later.

Nonetheless, it is mentioned that the Muslims did not have any boats with which to cross over to the Island. Upon this, Hazrat Ala^(ra) bin Hadrami gathered the people and addressed them saying, “Allah has gathered the various troops of Satan and pushed the war up to the sea. God has demonstrated His signs for you on land and now it is so that you may also witness them in the sea. So head towards your enemy and advance in a way you cut right through them because Allah has gathered them in one place for you.”

They all replied, “By God, we shall do this. Having witnessed the miracle of the valley of Dehna, until we are alive, we will not be scared from them.” This narration has been mentioned in Al-Tabari. The miracle, which has been mentioned before, was where even the camels belonging to the Muslims that had runaway returned to them and a spring gushed forth. They made reference to this incident stating that they had witnessed that already, and now they would witness the miracle of walking on water. Then, Hazrat Ala^(ra) and the Muslims walked from this place up to the sea. Hazrat Ala^(ra) and his comrades were beseeching God by reciting:

یَا اَرْحَمَ الرَّاحِمِیْنَ یَا کَرِیْمُ یَا حَلِیْمُ یَا اَحَدُ یَا صَمَدُ یَاحَیُّ یَا مُحْیِیَ الْمَوْتِ یَا حَیُّ یَا قَیُّوْمُ لَااِلٰہَ اِلَّا اَنْتَ یَارَبَّنَا

“O most Merciful of those who show mercy, O benevolent One, O most Forbearing, O God Who is One, the Independent and besought of all, the Living and One Who grants life to others and those who are dead, O God, who is living and grants life to others, the Self-Subsisting and Self-Sustaining, there is none worthy of worship except You, O our Lord.”

Nonetheless, it is narrated that Hazrat Ala^(ra) told all members of his army to recite this prayer and put their mounts in the sea. Thus, following suit of their commander and chief, Hazrat Ala^(ra) bin Hadrami, the Muslims mounted their horses, donkeys, camels and mules and entered the sea and owing to the power of God, they crossed this gulf without any harm. It seemed as though they were walking on soft sand, on which water had only been sprinkled so that the feet of the camels did not sink. Nothing of the Muslims was lost in the sea. It is mentioned that a small sack of the Muslims was lost, but that was picked up by Hazrat Ala^(ra).

Nonetheless, it is mentioned in the narrations that they crossed from the shore to Darin, which usually would be crossed by boat over a period of one day and one night, yet this army crossed it in one day in a very short space of time. (Tarikh al-Tabari, Vol. 2, p. 289, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) (Syeduna Hazrat Abu Bakr Siddiq ^(ra) Shakhsiyyat Aur Karnaame, Muhammad Ali Al-Sallabi, pp. 344-345, Maktabatul Furqan, Muzzafargarh, Pakistan) (Hazrat Abu Bakr Siddiq^(ra), Muhammad Hussein Heikal, pp. 241-242, Islami Kutub Khana, Lahore)

This is the explanation of the incident as mentioned in Tarikh al-Tabari. However, some contemporary scholars give an explanation to the crossing of the sea in the following manner; [they state] it is possible that it was a time of low tide in the Persian Gulf or that the accounts have been exaggerated. It is possible that the Muslims managed to procure boats from the local residents, and using them they managed to cross the sea. Nonetheless, there is no mention of this in the narrations. Different people have quoted this narration and have mentioned the crossing of the sea; regardless, there is no doubt that the Muslims reached Darin. (Hazrat Abu Bakr Siddiq ^(ra), Muhammad Hussein Heikal, pp. 242, Islami Kutub Khana, Lahore)

How they reached there, Allah knows best. With regard to miracles in general, in his commentary [of the Holy Quran], Hazrat Musleh-e-Maud^(ra) has written a fundamental principle which can serve as guidance for this; which was in relation to the incident of Prophet Moses^(as); I will mention that incident. Hazrat Musleh-e-Maud^(ra) has written about the parting of the sea during the journey of Moses^(as), which has been recorded in the Holy Quran. Expanding on this incident, Hazrat Musleh-e-Maud^(ra) states:

“The circumstances surrounding the incident as mentioned in the Holy Quran is that the Israelites were making their way towards the Holy Land when the army of Pharaoh caught up with them. Upon seeing them, the Israelites became apprehensive that they would now certainly be caught. However, Allah the Almighty bestowed solace upon them through Moses^(as) and informed him to strike his staff in the sea, which resulted in a path being created in the sea. They managed to cross using it; the water on both sides appeared to them as huge mountains. Pharaoh’s army chased after them; however, after the Israelites had crossed over safely, the tide came in as a result of which the Egyptians drowned.”

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

“In order to understand this incident, it is important to understand that according to the Holy Quran, all miracles are from God and no human has a hand in it nor the power to alter it. Thus, Moses^(as) lifting his staff and striking it in the sea was symbolic; it was not the case that the staff of Moses had any power to control the tide of the sea.

“Similarly, it should be remembered that there is no instance in the Quran which mentions that the sea was split into two parts through which Moses^(as) passed through; rather, in relation to this, the Quran uses two words: فَرَقَ [faraqa] andاِنْفَلَقَ  [infalaqa] which means to become distanced or separated. Therefore, the wording of the Holy Quran used in relation to this incident proves that at the time the Israelites crossed, the sea separated, meaning that it became distant from the shore, and owing to the dry land underneath, the Israelites managed to cross. This is often witnessed on sea shores.

“Thus, it is written in the life of Napoleon that when he invaded Egypt, he descended into the Red Sea at low tide with his army and whilst they were crossing it, the tide began to come in and he managed to escape with great difficulty.

“The miracle in this incident, i.e. the incident of Moses^(as) was that Allah the Almighty ensured that the Israelites reached the sea when the tide was low. As soon as Prophet Moses^(as) raised his hand, the water began to recede upon the commandment of Allah the Almighty. However, when the army of Pharaoh entered the sea, they were faced with such extraordinary hurdles that the pace of his army’s pursuit of the Israelites slowed down greatly. The army of Pharaoh was still in the sea when the tide began to rise causing the enemy to perish. The sea continuously experiences a low and high tide, and thus, at times, the water recedes a great deal from the edge of the shore, and at other times, covers the land [when the tide comes in]. The parting of the sea was in fact in relation to this very phenomenon of a high and low tide. When Prophet Moses^(as) passed through the sea, the tide was low and the water had gone away from the shore. Pharaoh arrived afterwards, and owing to the fact that he had left at least one day after Prophet Moses^(as), he marched towards the sea and by that time, Prophet Moses^(as) had crossed most of the dry land that had emerged out of the sea. Upon seeing them crossing the sea, Pharaoh quickly took his chariots into it; however, the wet sand proved to be fatal for him and his chariots began to get stuck in it. It took so long to cross that the time for the high tide approached and the water began to rise. Now, both scenarios were difficult for them; they could neither go further ahead and nor turn back. Consequently, the sea engulfed them from all sides and he, as well as many of his companions, perished at sea. Since it was the time for the high tide and the water was rising towards the shore, the water pushed their bodies towards the land.” (Tafsir-e-Kabir, Vol. 1, pp. 419-422)

In any case, the Muslims also managed to somehow reach Darin. And as I mentioned, it is possible that they also experienced a similar incident of the high and low tide phenomenon. Upon reaching Darin, an extremely intense battle ensued between the Muslims and the rebel apostates and all of the rebels were killed. Not a single person escaped who could even relay the news of what had transpired. The Muslims captured their women and children as prisoners and also seized their wealth. The horse riders were given 6,000 dirhams each while the foot soldiers were given 2,000 dirhams as their share from the spoils of war. It took an entire day for the Muslims to reach them from the coast and as well as engage in a battle against them. Upon defeating them, they all returned.

With regard to the incident of Hazrat Thumama^(ra) bin Uthal’s martyrdom, it is written that Hazrat Ala^(ra) bin Hadrami brought everyone back, except for those who desired to remain there. Hazrat Thumama^(ra) bin Uthal was also among those who returned. Abdullah bin Hazaf relates that they were gathered at a water spring of the Banu Qais bin Tha‘labah and the people of that tribe saw that Hazrat Thumama^(ra) was wearing the cloak belonging to Hutam. This was the same cloak that Hazrat Thumama^(ra) was given as part of his share from the spoils of war after Hutam was killed. The people of the tribe sent someone to enquire from Hazrat Thumama^(ra) as to where he got that cloak from and whether he was the one who killed Hutam or was it someone else. This was because Hutam was their leader. The person went and enquired from Hazrat Thumama^(ra) about the cloak and told him that he received it from the spoils of war. He then asked whether he was the one who killed Hutam. Upon this, Hazrat Thumama^(ra) said that he did not kill Hutam, although it was his desire to kill him. The person then asked Hazrat Thumama^(ra) where he got the cloak from and Hazrat Thumama^(ra) replied that he had already told him that he received it as part of the spoils of war. This individual then returned to the people of his tribe and informed them of his conversation with Hazrat Thumama^(ra).

Following this, they all surrounded Hazrat Thumama^(ra) and alleged that he was the one who killed Hutam. Hazrat Thumama^(ra) stated that they were lying and that he did not kill him, but nevertheless he did receive Hutam’s cloak in his share from the spoils of war. They replied that that the individual who killed someone [in battle] was the one who then acquired his possessions as well. Hazrat Thumama^(ra) explained that cloak was not worn by Hutam, but was instead found on his mount or from among his provisions. However, the people continued to claim that he was lying and then martyred him. (Tarikh al-Tabari, Vol. 2, pp. 289-290, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012)

In relation to the 10^th expedition that was sent against the apostate rebels it is written that it was led by Hazrat Suwaid^(ra) bin Muqarrin. Hazrat Abu Bakr^(ra) gave one flag to Hazrat Suwaid^(ra) bin Muqarrin  and instructed him to go Tihamah in the region of Yemen. (Tarikh al-Tabari, Vol. 2, p. 257, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012),

According to the lexical meaning of Tihamah, it is also defined as intense heat and the lack of flow of the wind. Another meaning is low terrain. (Lisan-ul-Arab, Definition of the root word: Tahama)

There is a strip of land with a very low terrain situated towards the southwest of Yemen and on the coast of the Red Sea, which is known as Tihamah. The region consists of a series of mountains on a very low terrain of land. The northern border of Tihamah was close to Mecca and the southern border was situated around 350 miles from the capital of Yemen, Sana. Tihamah was a province in Yemen which comprised of many villages and towns. (Hazrat Abu Bakr^(ra) Ke Sarkari Khutoot, pp. 40-41, Idaara Islamiyat, Lahore)

This was a description of the area of Tihamah.

An introduction to Hazrat Suwaid^(ra) bin Muqarrin is as follows:

Hazrat Suwaid’s^(ra) father was Muqarrin bin Aaiz and belonged to the Banu Muzainah tribe and his title was Abu Adi and is also reported as Abu Amr. Hazrat Suwaid^(ra) bin Muqarrin accepted Islam in 5 AH and participated alongside the Holy Prophet^(sa) in the Battle of the Trench and all the subsequent battles. He was the brother of Hazrat Numan^(ra) bin Muqarrin, who achieved great feats in the battles against the Persians. (Usdul Ghaba, Vol. 2, p. 600, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Al-Tabaqat-ul-Kubra li ibn Saad, Vol. 6, p. 97 & Vol. 1, p.222, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Among the historical records, there are no further details mentioned of Hazrat Suwaid^(ra) bin Muqarrin’s expedition towards Tihamah and fighting against the apostates. However, the circumstances and incidents of the people of Tihamah who apostatised and rebelled is found in the books of history, which have been mentioned as follows:

After the Hajjatul Wada in 10^th AH, the Holy Prophet^(sa) appointed various people to collect zakat in the region of Yemen. The Holy Prophet^(sa) divided the region of Yemen into seven areas and appointed Tahir^(ra) bin Abu Hala in Tihamah. Apart from some Arabs of an ordinary standing, two prominent tribes dwelled there; Akk and Ash‘ar. (Hazrat Abu Bakr^(ra) Ke Sarkari Khutoot, p. 41, Idaara Islamiyat, Lahore)

It is written in Tarikh al-Tabari that Hazat Attab^(ra) bin Usaid and Hazrat Uthman^(ra) bin Abi al-Aas were amongst the first people to inform Hazrat Abu Bakr^(ra) that the apostates in their area had launched an attack against the Muslims.

As mentioned previously, these people did not just merely apostatise but they would also attack and fight against the Muslims. And the same situation was taking place there as well. Hazrat Attab^(ra) sent his brother, Hazrat Khalid^(ra) to crush the rebellion of the people of Tihamah. In Tihamah, a large group from among the Banu Mudlij tribe as well as various groups from the Khuza‘ah, Kananah had becomes apostates and gathered to fight against the Muslims under the leadership of Jundub bin Sulma, who belonged to the people of Banu Shanuq, which was part of the Banu Mudlij tribe. The two armies clashed and Hazrat Khalid^(ra) bin Usaid defeated the apostates and they all dispersed and many of them were killed. Most people who were killed belonged to the Banu Shanuq and after this incident they were left with very few in number. Through this incident they were also able to eradicate the rebellion from the area of Hazrat Attab^(ra), and Jundub fled from there but later re-entered the fold of Islam. (Tarikh al-Tabari, Vol. 2, p. 294, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 230, Dar-ul-Kutub Al-Ilmiyyah, Beirut Lebanon)

According to one narration, after the demise of the Holy Prophet^(sa), the tribes of Akk and Ash‘ar were most fierce in their rebellion in the area of Tihamah. The details of this are that when these tribes received news of the Holy Prophet’s^(sa) demise, various people from among them gathered together along with the tribe of Khazam. They set up camp in A‘lab, which was towards the coast. They set up their camp in A‘lab and all those soldiers who did not serve under any commander also joined them. A‘lab is a place situated between Mecca and the coast [of Hijaz], where the Akk tribe resided. Hazrat Tahir^(ra) bin Abi Halah informed Hazrat Abu Bakr^(ra) of the developments and left in order to crush the rebellion. He informed Hazrat Abu Bakr^(ra) about his departure as well. Along with Hazrat Tahir^(ra) was Masruq Al-Akki, and those people from the Akk tribe who did not become apostates. They reached A‘lab, where a fierce battle ensued and Allah the Almighty granted them victory over the enemy. The Muslims killed them with ease. The stench from the dead bodies spread across far and wide, and Allah granted the Muslims a magnificent victory.

Whilst mentioning the events that took place in Tihamah, a historian writes:

“The first and foremost on the list of those who supressed the tide of rebellion in Tihamah – the homeland of the tribes of Akk and Ash‘ar –  was Tahir^(ra) bin Abi Halah, who was appointed as the governor of Tihamah on behalf of the Holy Prophet^(sa). Then, Hazrat Abu Bakr^(ra) instructed Okasha^(ra) bin Thaur to settle in Tihamah and gather its residents and await further instructions” from Hazrat Abu Bakr^(ra). “At the time of the demise of the Holy Prophet^(sa), Hazrat Okasha^(ra) was acting as the governor of two regions of Hadhramaut, namely Sikasik and Sukun. Hazrat Abu Bakr^(ra) sent Jarir^(ra) bin Abdillah Bajli back to the tribe of Bajilah to gather those among his nation who were firm upon Islam and fight against those who had become apostates. Furthermore, they were also instructed to go to the tribe of Khasam and fight against the apostates there. Jarir^(ra) set out on his expedition and fulfilled the instructions given to him by Hazrat Abu Bakr^(ra). Only but a few people came to challenge him. He killed [most of] them and the rest fled and scattered. (Tarikh al-Tabari, Vol. 2, pp. 294-295, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 230, Dar-ul-Kutub Al-Ilmiyyah, Beirut Lebanon) (Syeduna Hazrat Abu Bakr Siddiq^(ra) Shakhsiyyat Aur Karnaame, Muhammad Ali Al-Sallabi, p. 303, Maktabatul Furqan, Muzzafargarh, Pakistan) (Mujam-ul-Buldan, Vol. 1, p. 263)

Currently, I am speaking about the expeditions that took place. In the future, insha-Allah, I will continue from the eleventh expedition.

At this time, I would like to make mention of some deceased members. Among them are two youths from Burkina Faso.

On the evening of 11 June, the Dori region in which they resided was attacked by extremists. Many people were killed as a result, including our two Ahmadi khuddam who were working in their shop at the time. Bullets were fired and they were martyred on the scene.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

One of them was Dicku Zakariya, who was 32 years of age. He had the opportunity to serve as the regional qaid of Majlis Khuddam-ul-Ahmadiyya in the Dori region. He also enrolled in the Madrasat-ul-Hifz in Ghana to memorise the Holy Quran. He studied there for some time and then returned.

He was always prepared to render services to the Jamaat. He would always answer the call to serve and present himself. He was very regular in offering his five daily prayers. He also regularly offered voluntary prayers and the Tahajjud prayer. He would regularly give chanda on his monthly income and for any other income he received. He truly loved the Jamaat and Khilafat and listened to the Friday Sermon on a regular basis. He also enjoyed watching other programmes on MTA.

The local missionary there says that he ardently desired to meet the Khalifa of the time and eagerly awaited the moment that he could do so. The mu‘allim there has written to me that he was an exemplary Khadim. He is survived by his wife, two daughters and one son.

The second martyr is Dicku Mussa Sahib, who was 34 years of age. At the time, he was the qaid of Khuddam-ul-Ahmadiyya in his local jamaat, Seytenga. He was most active in participating in all Jamaat events in his local jamaat and would encourage others to participate as well. He was regular in offering prayers and giving alms.

There was no mosque in his local jamaat, and so he was trying locally to build a shaded area where prayers could be offered. He also regularly wrote letters to me. He would host and entertain anyone who traveled there from the capital; he would accompany them and help them in their work.

He is survived by two wives and three daughters. May Allah the Almighty grant them forgiveness and show them mercy and elevate their status.

In regard to both these martyrs, the amir of the jamaat there writes:

“Both these khuddam were the brothers of our local missionary, Dicku Amadou Bourema Sahib, who is in charge of Radio Ahmadiyya in Dori at the moment. Ahmadiyyat started in their family with their father Ibrahim Bonti Sahib. He was a very sincere and passionate member who would invite others to the path of Allah. He was also previously the zaeem of Majlis Ansarullah in Dori and passed away in 2011.”

The amir of the jamaat further writes for prayers for the terrorist attacks that have been taking place in Burkina Faso since 2015. The northern region of the country has seen great destruction. More than two million people have been displaced from their homes.

May Allah the Almighty establish peace there. The social and political climate of the world today is increasing the chances of terrorism. Only Allah the Almighty can bestow His mercy upon mankind and grant them wisdom.

The second mention is of Muhammad Yousuf Baloch Sahib, son of Ibn Noorum Khan Sahib, from the village of Sadiqpur in Umerkot District, Sindh. He also passed away a few days ago.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

He was a Baloch and originally from Dera Ghazi Khan which is also his birthplace. His family accepted Ahmadiyyat through the preaching efforts of Hazrat Maulana Ghulam Rasul Rajeki Sahib^(ra) in 1934.

After the establishment of Pakistan, he migrated to the land acquired under the scheme of Tahrik-e-Jadid, namely Sadiqpur in Umerkot. He also resided in Rabwah for approximately six years and served as the caretaker for the mosque in his area.

By the grace of Allah, he was also a musi. He is survived by his wife, seven sons and four daughters. One of his sons, Shabbir Ahmad Sahib, is a missionary serving in Ivory Coast. Due to serving as a missionary in the field, he was unable to attend the funeral of his father. The deceased also has two grandsons who are also serving as missionaries.

His son, Shabbir Sahib, who is a missionary, writes:

“He possessed many good qualities. Ever since our childhood, we observed him to be regular in offering Tahajjud prayers. Everyday, following the Fajr prayers, he would recite the Holy Quran aloud. His love for Khilafat was boundless.”

He further states, “Whenever I would visit my home, he would call me and tell me to remember two things from him; to always remain loyal to Khilafat and to duly fulfil my life dedication.” He further states, “He was also very hospitable. He would bring people he met outside to his home [and serve them]. Many people not from among the Jamaat including Hindus came to offer condolences for him and spoke very highly of him. They said that it was as if their own father had passed away because he would offer immense help to the poor.”

The third mention is of Mubariza Farooq, a waqifa-e-nau from Rabwah who was the daughter of Farooq Ahmad Sahib. She too passed away recently.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

When she was eleven years old, she touched a high tension electrical cable which caused both of her arms to become paralysed resulting in them both having to be amputated. Despite this condition, she never gave up hope.

She continued her education; first she practiced writing by holding a pen in her mouth and then she would practice writing by holding a pen between both of her elbows. Thus, in a matter of months, she began writing very neatly. She continued her education and after some time, this family moved to Rabwah, where she further continued her education. She obtained her BA degree in 2013 with good grades after which she obtained her Masters in Arabic from the Talim-ul-Islam College. She served in the Tahir Heart Institute for some time in her capacity as a waqifa-e-nau. She learned the Holy Quran with correct pronunciation and its translation and would always obtain 100 percent marks in this subject. She would also hold classes in her local area for learning the translation of the Holy Quran. She is survived by her parents, two brothers and two sisters. May Allah the Almighty grant her forgiveness and mercy and grant her parents patience and forbearance.

The next mention is of respected Aanzumana Wattara Sahib, who was a local missionary of the Ivory Coast in the area of Massadougou. He too passed away recently:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

The missionary-in-charge writes:

“He was of a simple nature, regular in offering prayers and keeping fasts, unobtrusive, devoted to prayer, virtuous, and a pious elder. He offered a great deal of voluntary prayers and was regular in keeping voluntary fasts every Monday and Thursday. Many of his prayers would also be answered. He had profound love for Khilafat. He was an excellent missionary. He accepted Ahmadiyyat in 1997 after seeing a dream. In the dream, he found himself in a forest and he was going towards a village called Nasiyan. He was holding a sword in order to clear his path ahead and he recited the Kalimah aloud as he did so.”

He says, “After seeing this dream, one day he learned that an Ahmadi Missionary named Umar Muaz Sahib had come to Nasiyan in order to preach. He too went to Nasiyan and upon hearing the message of the Jamaat, he pledged allegiance and said that this was the very message which Allah had directed him to accept through this dream and so he had to strive to get to that village where he would receive the message of faith.”

In any case, a short while after accepting Ahmadiyyat, he devoted his life and became a local missionary and began serving the Jamaat. When a civil war broke out in the country in 2002, communication with the markaz could not be maintained from where he was. However the local missionary maintained communication with the village he was in and surrounding Jamaats and continued the work of educating and the moral training of the members of the Jamaat irrespective of the circumstances and kept in touch with the markaz.

Similarly in his village, he built a mosque in his home from where he conducted the work of tending to the education and training of members of the Jamaat. He would also undertake long journeys to partake in programmes organised at a national level.

In 1998 he had the opportunity of attending Jalasa Salana UK. He was blessed to meet Hazrat Khalifatul Masih IV^(rh), and also had the opportunity of being present in a French Mulaqat programme on MTA with Hazrat Khalifatul Masih IV^(rh), which made him very happy and he would tell people that this meeting was the most beautiful moment of his life which he could not express in words.

He met me in 2004 when I visited Burkina Faso. He said that his meeting with me was because of the fact that he had been granted a new life and that it was because of my visit that Allah the Almighty bestowed His blessings upon him the bounties of which he was reaping. He said that two months earlier, he had been severely ill to the extent that his family thought those were his last moments. At that time, he saw me in a dream and saw me running my hand over his head and he says that within his dream he felt as if the entire sickness was leaving his body. He says that when he woke up it so happened that the illness had disappeared and his health was restored. In any case, when I was visiting there he asked me to physically fulfil what he had seen in his dream and moved his head forward so that I may pass my hand over it and was very happy upon this. He had a relationship of complete loyalty to Khilafat and he would tell others that the life which he had was only so that he may serve the faith and that he would spend his remaining life doing so; an oath which he indeed fulfilled. He lived to the age of 94 and was active and healthy until his last day. Despite his old age he would go on tours of neighbouring Jamaat on his own. He met me a second time as well in 2008 when I went to Ghana. He also went there and took part in the Jubilee Jalsa upon which he was very happy.

Bandoqo Shahid Sahib, who is a missionary, says:

“He had a special love for missionaries from Pakistan. He would meet them with great humility and treated them with respect and honour. He was also always at the forefront of offering financial sacrifices and regularly offered his chanda.”

He says, “When I went to visit his village this year at the end of January, the local missionary [deceased] told me that he was departing this year. I asked him whether he was travelling somewhere. He replied saying that he would depart from this world because he was very happy this year.” The missionary says, “He then said that he spent his entire life working for the sake of Allah” – he had firm conviction in Allah the Almighty –  “and was going to Him to get his salary. A week before his passing, he told his family that he had a week-long contract remaining with Allah the Almighty.” He says, “On the next Friday a week later, he woke up in the morning and as per his routine before the Tahajjud prayer he performed the ablution. He had just completed his ablution when he felt dizzy and fell, following which he passed away..”

Hence there are also such selfless people filled with loyalty and sincerity residing in far-off countries who Allah the Almighty has granted to the community of the Promised Messiah^(as) and they are spreading the message of Islam to the world. May Allah the Almighty continue to grant the Jamaat such selfless people who are ready to serve.

He is survived by five sons and six daughters, all of whom are Ahmadis by the grace of Allah the Almighty. May Allah the Almighty grant them steadfastness and enable them to follow their father’s footsteps.

After the Friday prayer, I will lead the funeral prayers in absentia of all these members.

(Official Urdu transcript published in Al Fazl International, 22 July 2022, pp. 5-9. Translated by The Review of Religions.)