Demise
Mus‘ab, the son of Hazrat Sa‘d bin Abi Waqas (ra), states:
“When my father was close to his demise, he had placed his head on my lap, at which point tears began to well up. Seeing my condition, he said to me, ‘O my son! What is it that makes you cry?’ I replied, ‘Your imminent demise and the fact that after your passing, I find that there is nobody equal to you.’ At this, Hazrat Sa‘d (ra) replied, ‘Do not cry over me, Allah the Almighty will never punish me and I am from among the dwellers of paradise.’”
Some people raise allegations that such and such stated that he would enter paradise; how is this possible. In this incident, Hazrat Sa‘d (ra) stated that he was from among those who would enter paradise. He then further stated, “Allah the Almighty will reward the believers for their good deeds they performed for the sake of Allah. As for the disbelievers, Allah the Almighty will lessen their punishment on account of their virtuous deeds. However, when those deeds become exhausted, He will punish them once again. Every person should seek the reward for those deeds they performed.”
(Al-Tabqat al-Kubra, Vol. 3, pp. 108-109, Sa‘d bin Abi Waqas, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon, 1990)
Hazrat Sa‘d bin Abi Waqas’ (ra) son states:
“I asked my father, ‘Your treatment towards the Ansar is different to everyone else.’ He replied, ‘O my son! Is there anything in your heart against them?’” He asked his son that upon seeing his treatment towards the Ansar, did he have anything in his mind about it? His son replied: “‘No, but this treatment astonishes me.’ Hazrat Sa‘d (ra) replied, ‘I heard the Holy Prophet (sa) say that only the believers will befriend them [i.e. the Ansar] and the hypocrites will harbour malice against them. Thus, for this reason I have close ties with them.’”
(Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Sa‘d bin Malik, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon)
Jarir relates that on one occasion, he went to visit Hazrat Umar (ra). Hazrat Umar (ra) enquired about Hazrat Sa‘d bin Abi Waqas (ra), to which he replied, “I have seen that despite wielding powerful authority in his governance, he is the most honourable person. He is the least strict in his dealings and is like a benevolent mother for the people. He gathers provisions for them just like ants gather provisions. In battles he is the bravest and the most beloved from among all of the Quraish.”
(al-Sahaba fi Tamyeez al-Sahaba, Vol. 3, p. 64, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon, 1995)
Hazrat Sa‘d bin Abi Waqas (ra) passed away in 55 AH and at the time of his demise, he was slightly over 70 years old. According to some narrations, he was 74 years old, whereas according to other narrations, he was 83 years old.
(Al-Tabqat al-Kubra, Vol. 3, p. 110, Sa‘d bin Abi Waqas, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon, 1990) (al-Istiab fi Ma‘rifat al-Sahab, Vol. 2, p. 610, Dar-ul-Jeel, Beirut)
There is a difference of opinion as to the year of Hazrat Sa‘d bin Abi Waqas’ (ra) demise – the different narrations range from 51 AH to 58 AH; however, the majority have stated his year of demise as 55 AH.
(Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Sa‘d bin Malik, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon)
At the time of his demise, Hazrat Sa‘d (ra) bin Abi Waqas left behind 250,000 dirhams as part of his will.
(Al-Tabqat al-Kubra, Vol. 3, p. 110, Sa‘d bin Abi Waqas, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon, 1990)
Hazrat Sa‘d bin Abi Waqas (ra) passed away in Aqeeq, which was situated seven miles from Medina or 10 miles from Medina. According to some narrations, it is stated that people brought his body to Medina on their shoulders and the funeral took place in Masjid al-Nabawi. His funeral was led by Marwan bin Hakam, the governor of Medina at the time and the noble wives of the Holy Prophet (sa) were also present for the funeral prayers. He was buried in Jannat-ul-Baqi.
(Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Sa‘d bin Malik, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon) (Al-Tabqat al-Kubra, Vol. 3, p. 110, Sa‘d bin Abi Waqas, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon, 1990) (al-Istiab fi Ma‘rifat al-Sahab, Vol. 2, p. 610, Dar-ul-Jeel, Beirut)
The following narration is in regard to the funeral of Hazrat Sa‘d bin Abi Waqas (ra): Hazrat Abdullah bin Zubair (ra) relates on the authority of Hazrat Aisha (ra) that when Hazrat Sa‘d bin Abi Waqas (ra) passed away, the noble wives of the Holy Prophet (sa) requested for the funeral to be brought into the mosque so that they (i.e. the wives of the Holy Prophet (sa)) could also offer the funeral prayer. Thus, the funeral was brought and placed in front of their quarters as they requested so they could offer the funeral prayers. Later, the funeral was taken through the Bab al-Janaiz, which was close to where people would sit. News reached the noble wives of the Holy Prophet (sa) that people disapproved of this by saying that funerals were not permitted inside the mosque. When Hazrat Aisha (ra) learnt of this, she said, “People are quick to pass judgement about matters which they do not have knowledge of. People have criticised our action that we asked for the funeral to pass through the mosque, whereas the Holy Prophet (sa) offered the funeral prayer of Suhail bin Baida inside the mosque.” This is a narration of Sahih Muslim.
(Sahih Muslim, Kitab-ul-Janaiz, Hadith no. 973) (Al-Tabqat al-Kubra, Vol. 3, p. 109, Sa‘d bin Abi Waqas, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon, 1990)
When he was close to his demise, Hazrat Sa‘d bin Abi Waqas (ra) stated in his will for his grave to be dug and for a hollow cavity of brick to be placed over him, just as it was made for the Holy Prophet (sa). This is also a narration of Sahih Muslim.
(Sahih Muslim, Kitab-ul-Janaiz, Hadith no. 966)
Hazrat Sa‘d bin Abi Waqas (ra) was the last of the Muhajireen to pass away among the men. At the time of his demise, Hazrat Sa‘d Abi Waqas (ra) took out a woollen cloak and stated for him to be buried in this because he had worn this cloak during the Battle of Badr. He stated that he had kept the cloak especially for this time (i.e. for his burial).
(Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Sa‘d bin Malik, Dar-ul-Kutb al-Ilmiyyah, Beirut, Lebanon)
In Sirat Khataman Nabiyyin, Hazrat Mirza Bashir Ahmad Sahib (ra) writes:
“In the era of Hazrat Umar (ra) as well, when stipends were fixed for the Companions, those who had taken part in Badr especially received a larger stipend. Even the Companions themselves would feel just pride on account of their participation in the Battle of Badr.
“Therefore, Mr [William] Muir writes:
“‘These Companions of Badr were the peerage of Islam. “Bring me here the garment in which I went forth to Bedr [sic]; for this end have I kept it laid up unto this day.” So spake Sa‘d, the youthful convert of Mecca, now about to die at fourscore years of age. Crowned with renown as the conqueror of Persia, the founder of Cufa [sic], and the Viceroy of Irac [sic], his honours were all cast into the shade by the glory of having shared in the battle of Bedr. In his eyes, the “garment of Bedr” was the highest badge of nobility, and in it would he be carried to his grave’”.
(Sirat Khataman Nabiyyin, Vol. 2, pp. 168-169 [English Translation])
From the earlier narration, wherein it was mentioned that Hazrat Sa‘d (ra) built a palace, questions may arise in one’s mind about this. The answer to this is that towards the end of his life, Hazrat Sa‘d (ra) remained in seclusion and the attire he chose [for his burial] was the cloak he wore in the Battle of Badr. Furthermore, the time he spent in seclusion prior to this incident also testifies to his humility and simplicity.
Hazrat Sa‘d (ra) states, “When I took part in the Battle of Badr, I only had one daughter.” From other narrations we find that at the time of Hajjat-ul-Wida, he also had one daughter. Subsequently, Allah the Almighty blessed him with many children. Hazrat Sa‘d (ra) married a total of nine times throughout his lifetime and he was blessed with 34 children – 17 girls and 17 boys.
(Roshan Sitarey, pp. 98-99) (Al-Isaba, Vol. 5, p. 219, Umar bin Sa‘d bin Abi Waqas, Dar-ul-Kutb al-Ilmiyyah, Beirut, 1995)