Friday Sermon delivered at Masjid Mubarak, Islamabad, Tilford, UK

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

The qualities of Hazrat Abu Bakr Siddiq^(ra) were being mentioned and I will continue narrating them today as well. Hazrat Aisha^(ra) relates that with regards to the verse:

اَلَّذِیۡنَ اسۡتَجَابُوۡا لِلّٰہِ وَالرَّسُوۡلِ مِنۡۢ بَعۡدِ مَاۤ اَصَابَہُمُ الۡقَرۡحُ ؕۛ لِلَّذِیۡنَ اَحۡسَنُوۡا مِنۡہُمۡ وَاتَّقَوۡا اَجۡرٌ عَظِیۡمٌ

“Those who answered the call of Allah and the Messenger after they had received an injury — such of them as do good and act righteously shall have a great reward.” [Surah Aal-e-Imran, Ch. 3: V. 173]

Regarding this [verse] Hazrat Aisha^(ra) said to Urwah:

“O son of my sister! Your father, Hazrat Zubair^(ra) and Hazrat Abu Bakr^(ra) were among those individuals [who answered the call of the Messenger^(sa)], when the Holy Prophet^(sa) was injured on the day of Uhud and the idolaters had fled and the Holy Prophet^(sa) feared that they would return. The Holy Prophet^(sa) asked, ‘Who will go after them?’ Upon this, 70 men presented themselves for this task.”

Urwah said, “Hazrat Abu Bakr^(ra) and Hazrat Zubair^(ra) were among them as well.”

(Sahih Al-Bukhari, Kitab-ul-Maghazi, Hadith no. 4077)

When the Battle of Uhud came to an end, Abu Sufyan was in a valley and he promised to wage another war at Badr during the same days the following year. The Holy Prophet^(sa) agreed to this, upon which Abu Sufyan immediately took his army and set off towards Mecca. Hazrat Mirza Bashir Ahmad Sahib^(ra) has mentioned the subsequent incidents in the following manner.

“The Holy Prophet^(sa) immediately dispatched a party of seventy Companions, which also included Hazrat Abu Bakr^(ra) and Hazrat Zubair^(ra), in pursuit of the army of the Quraish. This is the narration of Bukhari. The manner in which most historians describe the account is that the Holy Prophet^(sa) sent Hazrat Ali^(ra), or in light of various narrations, Sa‘d^(ra) bin Abi Waqas in the footsteps of the Quraish and instructed him to bring news as to whether the army of the Quraish intended to attack Medina. The Holy Prophet^(sa) went on to tell him that if the Quraish were mounted on their camels and were taking their horses along unmounted, then they should rest assured that they were returning to Mecca, and did not intend to attack Medina. However, if they were mounted on horses then they would know that their intention was not good. The Holy Prophet^(sa) strictly instructed him that if the army of the Quraish was heading towards Medina, he should be informed at once and in a state of great passion, he said, ‘At this time, if the Quraish attack Medina, by God, we shall fight them and give them a taste of their own.’ Thus, the men dispatched by the Holy Prophet^(sa) went and quickly returned with the good news that the army of the Quraish was proceeding towards Mecca.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra) [English Translation] Vol. 2, p. 344)

Hazrat Anas^(ra) bin Malik relates that following the demise of the Holy Prophet^(sa), Hazrat Abu Bakr^(ra) said to Hazrat Umar^(ra), “Come with us to Umm-e-Ayman. Let us pay her a visit just as the Holy Prophet^(sa) would visit her.” Hazrat Anas^(ra) says that when we reached her, she started crying. Both of them asked, “Why do you cry? Whatever is with Allah is better for His Messenger^(sa).” Upon this, she said, “I know that whatever is with Allah is better for His Messenger^(sa). However, I weep because the revelation that came down from the heavens has now come to an end.” Hazrat Anas^(ra) says that Umm-e-Ayman caused them to become emotional as well and they started crying with her. (Sunan ibn Majah, Kitab-ul-Janaiz, Hadith 1635)

The Holy Prophet^(sa) once stated, “O ye people! Allah has sent me to you, but you said, ‘you are a liar’. However, Abu Bakr said that ‘you are truthful’ and he demonstrated his sympathy towards me through [sacrifices of] his life and wealth.” (Sahih al-Bukhari, Kitab Fazail Al-Sahab-ul-Nabi, Hadith 3661)

In relation to this, Hazrat Musleh-e-Maud^(ra) says, “It was Hazrat Abu Bakr^(ra) alone in relation to whom the Holy Prophet^(sa) said, “every one of you rejected me, but it was Abu Bakr in whom I did not find any weakness.” (Khutbat-e-Mahmud, Vol. 26, pp. 277-278)

On the occasion of the Treaty of Hudaybiyyah, when a peace agreement was being made between the Holy Prophet^(sa) and the Quraish and when the Holy Prophet^(sa) returned Abu Jandal in accordance with the conditions of the agreement, the companions were overcome with passion. Mentioning this, Hazrat Mirza Bashir Ahmad Sahib^(ra) has written:

“The Muslims were witnessing this scene and in religious indignation, their eyes became gorged with rage, but out of respect they remained silent before the Holy Prophet^(sa). Finally, Hazrat Umar^(ra) could bear it no more. He came to the Holy Prophet^(sa) and inquired in a trembling voice, ‘Are you not the truthful Messenger^(sa) of Allah?’ The Holy Prophet^(sa) said, ‘Yes, indeed I am.’ Umar responded, ‘Are we not upon the truth and our enemy upon falsehood?’ The Holy Prophet^(sa) responded, ‘Yes, indeed it is so.’ Umar said, ‘Why then should we bear this humiliation in the matter of our true religion?’ Upon seeing this state of Hazrat Umar^(ra), the Holy Prophet^(sa) concisely said, ‘Look hither Umar! I am the Messenger of God. I understand the will of God and I cannot act against it and it is He Who shall be my Helper.’ But the indignation in the mood of Hazrat Umar^(ra) was growing, moment by moment. He began to say, ‘Did you not say that we would perform Tawaf around the Ka‘bah?’ The Holy Prophet^(sa) said, ‘Yes, indeed I did, but did I also say that this Tawaf would definitely be this year?’ Umar^(ra) said, ‘No, you did not.’ The Holy Prophet^(sa) responded, ‘Then be patient. God-willing, you shall indeed enter Mecca and perform Tawaf of the Ka‘bah.’ However, in this state of emotion, Hazrat Umar^(ra) was not satisfied. Nonetheless, due to the unusual awe of the Holy Prophet^(sa), Hazrat Umar^(ra) left and came to Hazrat Abu Bakr^(ra). In his emotion, he asked the same question again, and Hazrat Abu Bakr^(ra) also responded in the same way as the Holy Prophet^(sa). However, Hazrat Abu Bakr^(ra) also advised him, ‘O Umar, look hither! Control yourself. Do not allow for your grip to loosen from the rope of Allah’s Messenger^(sa). By God, this man, in whose hand we have given our own is without a doubt, truthful.’ Hazrat Umar^(ra) said that at the time because of his emotion he said such things, but later he felt exceedingly repentant. Moreover, in order to wash away the effects of this weakness as a form of repentance, he performed many voluntary acts as an expiation. In other words, he gave charity, fasted, offered voluntary Salat and even freed numerous slaves, so that this blemish of weakness could be cleansed.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra) [English Translation] Vol. 3, pp. 140-141)

Hazrat Musleh-e-Maud^(ra) has also mentioned this incident. He writes:

“Once, the Holy Prophet^(sa) addressed the companions and said, ‘I have given you many commandments and have observed that there is a sense of apprehension even in some of the sincerest among you, however, I have never observed such to be case with Abu Bakr.’ At the incident of the treaty of Hudaybiyyah, an individual the likes of Hazrat Umar^(ra) became perturbed and in that very state, went to Hazrat Abu Bakr^(ra) and said, ‘Was it not God’s promise to us that we would be able to perform Umrah?’ Hazrat Abu Bakr^(ra) replied, ‘Yes, God had promised us this.’ Hazrat Umar^(ra) then said, ‘Was it not God’s promise to us that He would help and support us?’ Hazrat Abu Bakr^(ra) replied, ‘Yes, it was.’ Hazrat Umar^(ra) said, ‘In that case, were we able to perform the Umrah?’ Hazrat Abu Bakr^(ra) replied, ‘O Umar, God did not say that we would be able to perform Umrah in this very year.’ Hazrat Umar^(ra) then said, ‘Were we granted help and victory?’ Hazrat Abu Bakr^(ra) replied, ‘God and His Messenger^(sa) know better what it means to be granted help and victory.’ These answers, however, were unable to comfort Umar, and in that state of anxiousness he went to the Holy Prophet^(sa) and humbly submitted, ‘O Messenger^(sa) of Allah, was it not God’s promise to us that we would enter Mecca whilst performing the Tawaf?’ The Holy Prophet^(sa) replied in the affirmative. Hazrat Umar^(ra) then said, ‘Are we not a divine community that was promised help and victory from God?’ The Holy Prophet^(sa) replied in the affirmative. Hazrat Umar^(ra) then said, ‘O Messenger^(sa) of Allah, were we able to perform Umrah?’ The Holy Prophet^(sa) replied, ‘When did God decree that we would perform the Umrah in this very year? It was my belief that we would perform Umrah this year; God had not specified this in His promise.’ Hazrat Umar^(ra) then asked, ‘Then what is meant by the promise of being granted help and victory?’ The Holy Prophet^(sa) replied, ‘The help of God will surely come, and His promise to us will be fulfilled no matter what.’ The answer given by Hazrat Abu Bakr^(ra) was the same answer given by the Holy Prophet^(sa).” (Khutbat-e-Mahmud, Vol. 20, p. 382)

Both these narrations differ only in that in the first instance, Hazrat Umar^(ra) goes to the Holy Prophet^(sa) first and Hazrat Abu Bakr^(ra) afterwards, whereas Hazrat Musleh-e-Maud^(ra) has mentioned the same incident but has said that Hazrat Umar^(ra) first went to Hazrat Abu Bakr^(ra) and then the Holy Prophet^(sa).

Hazrat Abu Hurairah^(ra) narrates, “There were two men who were slandering one another; one man was a Muslim and the other was a Jew. The Muslim said, ‘I swear by Him Who has granted Muhammad^(sa) superiority over all the worlds.” On the other hand, the Jew said, “I swear by Him Who granted Moses^(as) superiority over all the worlds.” Upon hearing this, the Muslim raised his hand and slapped the Jew on the face. The Jew went to the Holy Prophet^(sa) and recounted what had occurred between the Muslim man and him. The Holy Prophet^(sa) summoned the Muslim and inquired from him what had happened. The Muslim man explained everything, upon which the Holy Prophet^(sa) said, “Do not give me superiority over Moses^(as).”’ (Sahih al-Bukhari, Kitab al-Khasomaat, Hadith 2411)

In the commentary of this hadith, the Muslim who slapped the Jew is stated to be Hazrat Abu Bakr^(ra). (Umdat al-Qari, Vol. 12 [Beirut: Dar-ul-Kutub Al-Ilmiyyah, 2001], p. 251)

This hadith has been narrated in Bukhari.

Hazrat Musleh-e-Maud^(ra) mentions this incident in the following manner, “The Holy Prophet^(sa) cared immensely for the sentiments of the followers of other faiths. Once in the presence of Hazrat Abu Bakr^(ra), a Jew said, ‘I swear by Moses^(as), who was granted superiority by God over all prophets.’ Upon hearing this, Hazrat Abu Bakr^(ra) slapped him. When the Holy Prophet^(sa) learned of this, he admonished a man such as Hazrat Abu Bakr^(ra).”

Hazrat Musleh-e-Maud^(ra) further states, “Notice that under a Muslim government, a Jew gives superiority to Moses^(as) over the Holy Prophet^(sa) and speaks in a manner that angers even a soft-hearted man such as Hazrat Abu Bakr^(ra), causing him to slap the Jew. However, the Holy Prophet^(sa) admonishes Hazrat Abu Bakr^(ra) and states, ‘Why have you done such a thing? He has the right to hold whatever a belief he wants.’” (Tafsir-e-Kabir, Vol. 6, p. 531)

If this was his belief, he is allowed to declare it.

Whilst mentioning Hazrat Abu Bakr’s^(ra) love and devotion to the Holy Prophet^(sa), Hazrat Musleh-e-Maud^(ra) states:

“Hazrat Abu Bakr’s^(ra) relationship with the Holy Prophet^(sa) was one of pure love. When the Holy Prophet^(sa) left Mecca for Medina, even at that time, this bond was of great love, and when the time of the Holy Prophet’s^(sa) demise came, that love was still the same. At the time when the Holy Prophet^(sa) received the following Divine revelations:

اِذَا جَآءَ نَصْرُ اللّٰہِ وَالْفَتْحُ۔ وَرَاَیْتَ النَّاسَ یَدْخُلُوْنَ فِیْ دِیْنِ اللّٰہِ اَفْوَاجًا۔ فَسَبِّحْ بِحَمْدِ رَبِّکَ وَاسْتَغْفِرْہُ اِنَّہٗ کَانَ تَوَّابًا

[When the help of Allah comes, and the victory, And thou seest men entering the religion of Allah in troops, Glorify thy Lord, with His praise, and seek forgiveness of Him. Surely, He is Oft-Returning with compassion. (Surah an-Nasr, Ch. 110: V. 2-4)]

which indirectly conveyed the news of his impending demise – he was delivering a sermon and mentioned the revelation of these verses. He stated, ‘Allah the Almighty has allowed for a servant of His to choose between His closeness and companionship, or worldly success. Thus, I have given preference to the closeness and companionship of Allah the Almighty.’ Upon hearing these verses, the companions’ faces lit up with joy and they all glorified Allah the Almighty and said, ‘All praise is due to Allah for such days are upon us.’ However, whilst everyone was joyful, Hazrat Abu Bakr^(ra) let out a cry and began to weep uncontrollably and said, ‘O Messenger^(sa) of Allah, may our mothers and fathers and wives and children be sacrificed for you. We are prepared to sacrifice anything and everything for you.’ Just as a goat is slaughtered for the sake of a sick loved one, Hazrat Abu Bakr^(ra) offered to sacrifice himself along with all his loved ones for the Holy Prophet^(sa). Upon seeing and hearing him weep, some companions enquired, ‘What has happened to this old man? Allah the Almighty gave a man the option of choosing either His companionship or worldly success, and he preferred Allah’s companionship, thus why he is crying?’ In these verses, the promise of victories for Islam were being foretold and even the great companions the like of Hazrat Umar^(ra) were expressing their astonishment.

The Holy Prophet^(sa) was witnessing the approval of the people and the distress of Hazrat Abu Bakr^(ra). To comfort him, the Holy Prophet^(sa) stated, ‘Abu Bakr is so beloved to me that if it was permissible to make someone other than God Almighty a Khalil (an immensely close companion), then I’d choose him as my Khalil. However, even now, he is my friend and companion.’ The Holy Prophet^(sa) then stated, ‘I ordain that from today onward, those whose windows open into the mosque should be closed except for the window of Abu Bakr.’ This is the manner in which the Holy Prophet^(sa) acknowledged the love of Hazrat Abu Bakr^(ra). This love was perfect and enabled him to understand that behind the glad tiding of [divine] help and victory was the news of the demise of the Holy Prophet^(sa). Upon this, Hazrat Abu Bakr^(ra) offered himself and his loved ones as a sacrifice in place of the Holy Prophet^(sa) in that they die but the Holy Prophet^(sa) does not. Even at the demise of the Holy Prophet^(sa), Hazrat Abu Bakr^(ra) demonstrated an excellent example of true love. Furthermore, whilst in the Cave of Thaur, Hazrat Abu Bakr^(ra) did not express concern regarding the safety of his own life, but was concerned for the life of the Holy Prophet^(sa). It was for this reason that Allah the Almighty granted him special assurance and comfort.” (Khutbat-e-Mahmud, Vol. 16, pp. 814-815)

Whenever he expressed concern, it was due to his love for the Holy Prophet^(sa).

On one occasion, Hazrat Musleh-e-Maud^(ra) stated:

“It is recorded in the hadith that once, Hazrat Umar^(ra) and Hazrat Abu Bakr^(ra) had a disagreement which continued to prolong. Hazrat Umar^(ra) was rather haste in his temperament, which is why Hazrat Abu Bakr^(ra) deemed it best to step away in order to avoid the disagreement escalating unnecessarily. When Hazrat Abu Bakr^(ra) tried to leave, Hazrat Umar^(ra) stepped forward and took hold of Hazrat Abu Bakr’s^(ra) shirt so as to tell him to respond before leaving. When Hazrat Abu Bakr^(ra) pulled himself away in an attempt to leave, his shirt ripped. Hazrat Abu Bakr^(ra) left from there and headed home, however Hazrat Umar^(ra) suspected that Hazrat Abu Bakr^(ra) might go and complain about him to the Holy Prophet^(sa). Hence, he followed him in order to relate his side of the story, but along the way, Hazrat Umar^(ra) lost sight of Hazrat Abu Bakr^(ra). Hazrat Umar^(ra) thought that he was going to complain to the Holy Prophet^(sa), so he too went straight to the Holy Prophet^(sa). Upon arriving, he realised that Hazrat Abu Bakr^(ra) was not there, but because he had started to feel regret, he said, ‘O Messenger^(sa) of Allah, I made the mistake of treating Abu Bakr in a strict manner. Hazrat Abu Bakr was not at fault, in fact I was the one at fault.’ When Hazrat Umar^(ra) arrived in the presence of the Holy Prophet^(sa), someone had gone to inform Hazrat Abu Bakr^(ra) to tell him that Hazrat Umar^(ra) was complaining about him to the Holy Prophet^(sa). It occurred to Hazrat Abu Bakr^(ra) that he too should go in order to express his innocence, so that the story was not one sided and he could present his point of view. When Hazrat Abu Bakr^(ra) reached the gathering of the Holy Prophet^(sa), Hazrat Umar^(ra) was saying, ‘O Messenger^(sa) of Allah, I made the mistake of disputing with Abu Bakr and I ripped his shirt.’ Upon hearing this, signs of anger were visible on the Holy Prophet’s^(sa) countenance. He said, ‘O people, what is the matter with you; when the entire world rejected me and you were also against me, it was only Abu Bakr who believed in me at that time and he helped me in every way.’ Then he said in sorrowful manner, ‘Will you still not leave me and Abu Bakr alone?’ It was just as he said this that Hazrat Abu Bakr^(ra) entered.

Whilst mentioning the subsequent details of what Hazrat Abu Bakr^(ra) did when he walked in, Hazrat Musleh-e-Maud^(ra) states:

“This is an example of true love. (Hazrat Musleh-e-Maud^(ra) made reference to this incident of Hazrat Abu Bakr^(ra) walking in in order to explain the true love he had for the Holy Prophet^(sa)). That instead of presenting an excuse and saying ‘O Messenger^(sa) of Allah, it was not my fault but was Umar’s fault’, when he saw that the Holy Prophet^(sa) was upset, being a true lover he could not bear for the Holy Prophet^(sa) to be in any discomfort on his account. As soon as he arrived, he fell to his knees before the Holy Prophet^(sa) and said, ‘O Messenger^(sa) of Allah, Umar was not at fault, rather I was the one at fault.’ Observe the degree to which he was a true lover. He could not bear for his beloved to be in distress. Seeing the Holy Prophet^(sa) displeased with Hazrat Umar^(ra) did not make Hazrat Abu Bakr^(ra) happy. Generally, when people see their rivals being admonished or reprimanded, they are prone to becoming happy. However, this true lover could not bear to see the Holy Prophet^(sa) in distress, no matter the reason. He decided that he would take the blame instead of seeing his beloved’s heart in pain and so he said with utmost humility, ‘O Messenger^(sa) of Allah, Umar was not at fault, rather I was the one at fault.’”

Hazrat Musleh-e-Maud^(ra) states, “If Hazrat Abu Bakr^(ra) was able to say that he was in the wrong despite being the one who was wronged, only so that he may ease the pain in the Holy Prophet’s^(sa) heart, then how could any believer avoid doing something which pleases God in order to draw nearer to His pleasure.” (Khutbat-e-Mahmud, Vol. 27, pp. 313-314)

It is the hallmark of a believer that they strive to attain the pleasure of Allah the Almighty and avoid doing anything that would displease Him. Hazrat Musleh-e-Maud^(ra) quoted this example with reference to this.

Hazrat Musleh-e-Maud^(ra) then stated:

“Hazrat Umar^(ra) once brought a copy of the Torah to the Holy Prophet^(sa) and said, ‘O Messenger^(sa) of Allah! This is the Torah.’ Upon hearing him, the Holy Prophet^(sa) remained quiet. Hazrat Umar^(ra) then opened it and began to read from it. Upon this, there was an expression of dislike on the Holy Prophet’s^(sa) countenance. When Hazrat Abu Bakr^(ra) saw this, he became upset with Hazrat Umar^(ra) and said, ‘Can you not see that the Holy Prophet^(sa) is not pleased with this?’ Upon hearing him, Hazrat Umar^(ra) looked towards the Holy Prophet^(sa) and when he also saw an expression of dislike on his countenance, he apologised and sought forgiveness from the Holy Prophet^(sa).” (Tafsir-e-Kabir, Vol. 6, p. 253)

Hazrat Musleh-e-Maud^(ra) related this incident in the commentary of a verse of the Holy Quran. The Holy Prophet’s^(sa) displeasure upon Hazrat Umar^(ra) reading out a portion of the Torah was due to it being contrary to Islamic teaching, not because the Torah was being read out. If anyone is interested in reading this commentary, they can refer to Tafsir-e-Kabir, volume 6, chapter 24, verse three, under which they can find further details.

Hazrat Musleh-e-Maud^(ra) states, “The manner in which the Companions followed the Holy Prophet^(sa) is exhibited through an incident relating to Hazrat Abu Bakr^(ra). After the Holy Prophet’s^(sa) demise, when various Arab tribes refused to offer Zakat, Hazrat Abu Bakr^(ra) prepared to wage war against them. It was a sensitive time, to the extent that someone like Hazrat Umar^(ra) suggested that such people should be dealt with leniently. However, Hazrat Abu Bakr^(ra) responded, ‘What power does the son of Abu Quhafa have to abrogate something which was commanded by the Holy Prophet^(sa)? By God, if these people used to give so much as the rope used to tie their camels as Zakat, then I will take that as well. I will not rest until they offer Zakat.’ This is recorded in Bukhari. Hazrat Abu Bakr^(ra) said, ‘If you do not support me in this matter then don’t, I will face them on my own.’ This was the high level to which they followed the Holy Prophet^(sa) even in the most dangerous of circumstances. Despite senior Companions advising against fighting, he was prepared to face any threat for the sake of fulfilling a command of the Holy Prophet^(sa). Similarly, Companions urged to stop the deployment of Usama’s^(ra) army, however, Hazrat Abu Bakr^(ra) said, ‘Even if the enemy gains so much power that they conquer Medina and dogs wander about dragging along the corpses of Muslim women, I would still not stop the army which had been prepared for deployment by the Holy Prophet^(sa).’” (Tafsir-e-Kabir, Vol. 8, pp. 108-109)

Hazrat Jabir^(ra) relates that the Holy Prophet^(sa) said, “If I receive wealth from Bahrain then I will give you such and such amount” indicating with his hand. However, the wealth arrived after the Holy Prophet’s^(sa) demise. When the wealth from Bahrain arrived, Hazrat Abu Bakr^(ra) instructed a caller to make an announcement, and he said, “Anyone who had a loan with the Holy Prophet^(sa) or a pledge should come to us.” He says that upon hearing this, he also went to them and said that the Holy Prophet^(sa) had made such and such promise to him and so Hazrat Abu Bakr^(ra) gave him three Lapp. Ali bin Madini says Sufyan would put both his hands together to show how it was given three times in a Lapp. (Sahih al-Bukhari, Kitab Farz Al-Khums, Hadith 3137, Urdu translation, Nazarat Ishaat Rabwah, Vol. 5, pp. 485-486)

Hazrat Abu Sa’eed Khudri^(ra) relates that when the wealth from Bahrain arrived, he heard Hazrat Abu Bakr’s^(ra) caller saying, “Anyone who had been promised something by the Holy Prophet^(sa) should come.” People went to Hazrat Abu Bakr^(ra) and he would give them [from the wealth]. Then, Hazrat Abu Bashir Ma’zani went and stated that the Holy Prophet^(sa) said, “O Abu Bashir, whenever we receive something, come to us.” Upon this, Hazrat Abu Bakr^(ra) gave him two or three Lapp which turned out to be 1,400 dirhams. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 243.)

Lapp refers to both hands being joined and filled.

Hazrat Abu Bakr Siddiq^(ra) was in deep conversation with the companions^(ra) when he said to a worker to bring some water. After a short while the worker brought water in a clay jug. Hazrat Abu Bakr^(ra) held the jug with two hands and had just raised it to his mouth in order to drink it when he noticed that the vessel was full of honey, and also contained water. He put the jug away and did not drink from it. He then turned to the worker and asked him what was in the container. The worker replied that he had mixed water with honey. Hazrat Abu Bakr^(ra) looked intently at the container. Only a few moments had passed when tears began to gush forth from Hazrat Abu Bakr’s^(ra) eyes and he began crying profusely. His weeping began to grow louder and a state of intense emotions overcame him. People began to console him and asked, “O Khalifa of the Messenger^(sa), what is the matter, why are you crying so profusely? May our parents be sacrificed for your sake, why are you crying in this manner?” However Hazrat Abu Bakr^(ra) did not stop weeping, rather, upon seeing Hazrat Abu Bakr^(ra) in this state, all the people present also began to cry. After they had let out their emotions the people stopped crying, Hazrat Abu Bakr^(ra) continued to weep. When his tears abated, the people asked, “O Khalifa of the Messenger^(sa) of Allah, why were you crying? What has caused you to weep so much?” Wiping away his tears with the edge of his cloak and composing himself, he replied, “I was present with the Holy Prophet^(sa) during the days of his final illness. I saw that the Holy Prophet^(sa) was moving something away from him with his hand, but I could not see what it was. With his weakened voice he was saying: ‘get away from me, get away from me.’ I saw all around but could not see anything. I said to him, ‘O Messenger^(sa) of Allah! I saw that you were trying to move something away from yourself, but I could not see anything around you.’ Turning to me, the Holy Prophet^(sa) replied, ‘it was in fact the world, which came before me with all its allure and comforts. I told it to move away from me.’ (He was shown this in a state of a vision). The Holy Prophet^(sa) then stated, ‘It [i.e. the world in the vision] moved away from me, but said, “You may have managed to escape from me, but all those that come after you will never be able to escape from me.”’” Overcome with anxiousness, Hazrat Abu Bakr^(ra) shook his head and in a worried tone, asked, “I am afraid of this honey mixed with water, lest the world has taken a hold on me. It was for this reason that I wept profusely.” (Hazrat Abu Bakr Siddiq^(ra) Ke 100 Qisse, [Lahore: Bait-ul-Aloom], pp. 68-70), (Huliyatul Auliya Wa Tabqatul Asfiya, Vol. 1, [Maktabatul Iman Al-Mansurah, 2007], pp. 30-31)

This was the level of his fear of Allah the Almighty within him.

In the conquest of Iraq, the Muslims acquired an expensive cloak [from the spoils of war]. After seeking counsel from the army, Hazrat Khalid^(ra) bin Walid sent the cloak as a gift for Hazrat Abu Bakr^(ra) and wrote to him to accept it as it was being sent for him. However, Hazrat Abu Bakr^(ra) did not want to keep it for himself, nor did he send it to any of his relatives. Instead he gave it as a gift to Hazrat Imam Hussain^(ra). (Syedna Siddiq Akbar^(ra) Ke Shab-o-Roz, [Lahore: Maktabatul Bahrain, 1437 AH] p. 107)

The remaining accounts will be narrated in the future, God willing.

At present I wish to speak about two deceased members and God willing, lead their funeral prayers in absentia.

The first mention is of Samiullah Sayal Sahib, who was serving as the Wakil-ul-Zara’at in Tahrik-e-Jadid. He passed away at the age of 89.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

[Surely to Allah we belong and to Him shall we return]

By the grace of Allah the Almighty he was a Musi. His father was Rahmatullah Sayal Sahib. Samiullah Sayal Sahib’s family accepted Ahmadiyyat through his father, Rahmatullah Sayal Sahib and he did the Bai’at in 1938 during the era of Hazrat Khalifatul Masih II^(ra). At the time, Samiullah Sayal Sahib was four years old. When his mother learnt that her husband had done the Bai’at she took Samiullah Sayal Sahib with her and left her husband. When this matter was brought to the attention of Hazrat Khalifatul Masih II^(ra), he stated to his father that he should file a legal case to be granted custody of the child. And so, he filed a case and was granted custody of the child who then grew up in the care of his father. Samiullah Sayal Sahib’s father was martyred during the disturbances in eastern Punjab. Thereafter, all of his non-Ahmadi family members tried convincing him to return and to move away from the Jamaat, however he did not leave Ahmadiyyat. Samiullah Sayal Sahib completed his matriculation exam from Talim-ul-Islam High School in 1949.  He then did his BA in 1954 from Talim-ul-Islam College and in 1956 he did his MA in statistics from Government College Lahore. He has two sons; one of them is a doctor in Canada and the other son is Iftikharullah Sayal Sahib, who is a life-devotee and serving in Tahrik-e-Jadid, Rabwah. Sayal Sahib dedicated his life for the Jamaat in 1949 and along with the other life-devotees he sat an exam and also an interview and the exam had been prepared by Hazrat Musleh-e-Maud^(ra) himself. Following this, upon the instruction of Hazrat Musleh-e-Maud^(ra), Samiullah Sayal Sahib enrolled in Talim-ul-Islam College in Lahore to pursue further studies where he first did a BSC degree and then later an MSC degree in Statistics. His initial posting was in 1953 in the offices of the Jamaat and he continued to serve in various Jamaat offices. From 1960 to 1963, he had the opportunity to serve in Sierra Leone. In 1983, Hazrat Khalifatul Masih IV^(rh) appointed him as Wakil-ul-Zara’at and San’at-o-Tijarat. From 1988 to 1999 he served as Wakil-ul-Diwan and from 1999 to 2012 he had the opportunity to serve as Wakil-ul-Zara’at and Sana’at-o-Tijarat and from 2012 until his demise he served as Wakil-ul-Zara’at. His total duration of service spanned 69 years. Apart from this, he was also a member of many committees of Sadr Anjuman and Tahrik-e-Jadid. He was also the director of various registered companies. He also had the opportunity to serve as a Mohtamim in various departments of Khuddam-ul-Ahmadiyya for a very long period of time.

His wife, Amatul Hafiz Sayal Sahiba says:

“In our 64 years of marriage, I observed that he was an extremely pious and compassionate individual. He always placed his trust in God and was a very loving person. He would always give preference to others over himself in everything and he would give precedence to the instruction of the Khalifah over everything.”

She further says, “When I got married, he told me right from the beginning that he was a life-devotee and the wife of a life-devotee is also a life-devotee.”

She further says, “He was very caring towards the poor and extremely hospitable at home.”

His son, Iftikharullah Sayal says, “His loyalty and love for the Jamaat was instilled in him right from his childhood. During the disturbances of 1947 when his father was martyred, he was left completely alone. (As was mentioned previously that only his father was Ahmadi from among all his family and his mother had also left them.) The rest of the family told him that if he left Ahmadiyyat they would take on all the expenses for his worldly needs and education. However, owing to his love for Ahmadiyyat and having firm belief in its truthfulness, he replied, ‘Even if I were to die of hunger, I would still not leave Ahmadiyyat.’ Thereafter, he remained firm on his faith. He had an ardent desire for his progeny to also dedicate their lives to serve the faith. And so, when I dedicated my life, he was extremely happy. At the time, he was in London and personally informed Hazrat Khalifatul Masih IV^(rh) of this news. Upon this, Hazrat Khalifatul Masih IV^(rh) also expressed his happiness and stated that true Waqf [life-devotion] is when this spirit continues through one’s progeny. Whenever he was faced with any religious or worldly difficulty, he would prostrate before God and would pray fervently for the difficulty to be resolved.”

His son writes, “I never saw him miss offering even a single Tahajjud in all my life. He would help the poor in every possible way he could. Upon his demise, many people came to me and particularly mentioned that whenever they needed any money they would immediately go to Sayal Sahib and he would always help them. At times, if ever there was an issue at home and at the same time there was an opportunity to serve the Jamaat, he would go to fulfil the Jamaat work and would leave the household matter in the hands of Allah.”

He further says, “He always taught me to love the Jamaat and to become a loyal servant of Khilafat. He had great belief in every word spoken by the Khalifah of the time. In relation to this he would mention that when he presented himself before Hazrat Khalifatul Masih II^(ra) with regards to dedicating his life for the service of the Jamaat, at that time Churchill became the Prime Minister at the age of 80 for the second time. Hazrat Khalifatul Masih II^(ra) said to them, ‘If Churchill can become a Prime Minister at the age of 80, then why can’t you serve the Jamaat till that age as well?’ He would say that from these words he knew that all of the people who were present in that group of life-devotees would certainly live till the age of 80 at least and that Allah the Almighty would grant them the opportunity to serve till the age of 80. Chaudhry Hameedullah Sahib was his colleague and so was Musleh-ud-Din Sahib and they all lived till over the age of 80.”

His daughter-in-law says:

“My father passed away while I was quite young, however I received the love of a father in the form of my father-in-law. In the 22 years of my marriage, I have always received affection and love like that of a father. He was a true devotee of the Jamaat and had deep love for Khilafat. He looked after the poor and was a very hospitable and truthful person. He would always be occupied in the remembrance of Allah the Almighty and would express his gratitude to Him over the smallest of things. He also played a great role in the upbringing of my children. He would draw their attention towards learning the translation of the Holy Quran and reading the books of the Promised Messiah^(as) and then he would also test them on this as well. Whenever the children would sit with their grandfather, he would narrate to them accounts from the history of the Jamaat and the love and affection of the Khulafa. Even if a young child came into the house, he would not let them leave until they had been served and taken care of.”

Basil Sahib, who is serving as Naib Wakil-ul-Zara’at writes, “Samiullah Sayal Sahib was an extremely compassionate individual. He had immense love and devotion for Khilafat. He would also financially assist the workers in the office. He would always advise us to have a connection with the Khalifah of the time. He would always tell us that we should protect every bit of the Jamaat’s wealth and he would remind them that the Promised Messiah^(as) had mentioned that he was not concerned as to how the Jamaat would receive money, rather he was concerned as to finding people who would look after it properly.” (Al-Wasiyyat, Ruhani Khaza’in, Vol. 20, p. 319)

He further says, “Whenever a life-devotee, a Jamaat worker or any Ahmadi would come to meet him, he would always tell them that there were great blessings in serving the Jamaat. Those who serve the Jamaat, Allah the Almighty grants them abundantly and continues to fulfil their needs. He would give his own example and say that he was nothing and Allah the Almighty granted him in abundance and this was all owing to his life-devotion.”

Nasreen Haye Sahiba says, “He was among our most important members of the family. My parents would always show him great respect. He did not have any daughter of his own and when I was around 7 or 8, he and my aunty adopted me and I stayed with them until my wedding. They both raised me like their own daughter and right from my childhood, looked after my needs. They provided me with excellent education and got me married to a missionary.”

Mahmood Tahir Sahib, who serves as the Secretary of the Fazl-e-Umar Foundation, says, “He once told me that after completing his BA, in his initial posting he was sent to pursue an MA upon the instruction of Hazrat Musleh-e-Maud^(ra). At that time someone in the office expressed their concern to Hazrat Musleh-e-Maud^(ra) that he was sending him to study for an MA but he feared that perhaps he may leave [his service for the Jamaat] and find a job elsewhere. Upon this, Hazrat Musleh-e-Maud^(ra) stated, ‘Sayals cannot be disloyal.’”

Imran Babar Sahib, who is a Waqif-e-Zindagi and oversees the Ja’idad department of Tahrik-e-Jadid, says, “I had the opportunity to work with him for 15 years. He had great control over his emotions. He would never hesitate if he had to speak to a government official. I also had the opportunity to travel with him on the train and he would always do tabligh whilst on a journey and he would do so with a loud voice, so that everyone near and far could hear him.”

Luqman Sahib, who is serving as Wakil-ul-Maal Awwal, says, “He would always immediately respond to the instruction of Khilafat and would also draw the attention of others to do the same. As soon as the new financial year for Tahrik-e-Jadid would be announced, he would immediately come to the office and make his contribution and also write down his promise.”

Sheikh Haris Sahib, who serves in Tahrik-e-Jadid, says, “When I dedicated my life for the service of faith, he guided me at every step of the way. He was very loving and caring. He was an extremely brave and courageous life-devotee. He would always take great care in saving the Jamaat’s money.”

Haris Sahib further writes:

“In 2015, Engineer Javed Sahib, who is the chairmen of Pakistan’s Engineering Council came from Islamabad to especially visit Rabwah. Apart from the various other elders of the Jamaat, he was also introduced to Sayal Sahib. In this short meeting, Sayal Sahib did not let the opportunity for tabligh go to waste and did tabligh to him in a very excellent manner.”

May Allah the Almighty grant the deceased His mercy and forgiveness. May He also grant the ability for his Waqif-e-Zindagi son to also fulfil his Waqf. May He enable his progeny to remain attached with Khilafat and the Jamaat and grant peace and comfort to those who he leaves behind.

The next mention is of respected Siddiqa Begum Sahiba, wife of the late Ali Ahmad Sahib, who had served as a Muallim for Waqf-e-Jadid. She passed away recently at the age of 85.

اِنَّا لِلّٰہِ وَاِنَّآ اِلَیْہِ رَاجِعُوْنَ

[Surely to Allah we belong and to Him shall we return]

Her son is Abdul Hadi Tariq Sahib, who is a missionary and currently serving as a teacher in Jamia Ahmadiyya Ghana. She was born in Pherochechi close to Qadian. Her father passed away while he was quite young in 1944. Hazrat Musleh-e-Maud^(ra) took care of their widowed mother, Nawab Bibi Sahiba and her children. They were called to Qadian and Hazrat Nawab Amatul Hafeez Begum Sahiba^(ra) gave them a place to stay in her bungalow. The missionary says that his maternal grandmother had the opportunity to serve Hazrat Nawab Amatul Hafeez Begum Sahiba^(ra). He further states that after the partition of India, Hazrat Musleh-e-Maud^(ra) sent his grandmother to Nasirabad in Sindh and that is where they grew up.

The deceased was the daughter-in-law of a companion of the Promised Messiah^(as), Hazrat Mian Allah Ditta Sahib^(ra). She was the wife of a life-devotee and also the mother of a life-devotee. She lived with her husband, who was a life-devotee with the same spirit of life-devotion and supported her life-devotee husband in their times of hardship. She never made any kind of demand in all her life from anyone. She possessed countless qualities, among which the most notable were her humility, devotion to God, simplicity, hospitality, kind nature, contentment with whatever she had, covering the shortcomings of others, patience and a great level of steadfastness. In all her life, she never complained about anyone. She never listened to people who spoke about the ills of others and nor did she ever commit any ills. She always treated everyone with love and sincerity. Apart from her five daily prayers she regularly offered the Tahajjud prayer. Similarly, she would regularly recite the Holy Quran. During the final days of her life, her health had deteriorated a lot owing to which she could not properly pray, she would pray, “O my Lord! Grant me enough health and strength so that I may be able to worship you properly.”

She is survived by two daughters and three sons. As I mentioned earlier that one of her sons, Abdul Hadi Tariq Sahib is a missionary of the Jamaat in Ghana and due to serving in the field he was not able to attend his mother’s funeral.

May Allah the Almighty grant all of them patience and steadfastness and enable them to continue her virtuous deeds and may He grant her His forgiveness and mercy and elevate her rank.

(Official Urdu transcript published in Al Fazl International, 14 October 2022, pp. 5-9. Translated by The Review of Religions.)