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

Recently I have been describing some of the Companions of the Holy Prophet^(sa), who took part in the Battle of Badr. Some of them are well described in history while many get only a brief reference. Nonetheless, they all occupy a great stature for having taken part in the Battle of Badr. Thus, they should be mentioned, even if only in a few lines. Many of the companions I will mention today will only be described very briefly.

First of these is Hazrat Subai bin Qais bin Eesha. His grandfather’s name has been variably written as Absa or Easha. He was from among the Ansar [inhabitants of Medina] and belonged to the tribe Khazraj. He participated in battles of Badr and Uhud. (Usdul Ghaaba, Vol. 2, p. 407, Subai bin Qais, Dar-ul-Kutub-ul-Ilmiyyah, 1996, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 403, Subai bin Qaid and Abada bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

His mother’s name was Khadija bint Amar bin Zaid. He had a son called Abdullah who died in early childhood, whose mother belonged to the tribe Banu Jadara. He had no other children. Hazrat Ibada bin Qais was his brother. He had another brother called Zaid bin Qais.

The second name is that of Hazrat Unais bin Qitada who died during the Battle of Uhud. Some historians have recorded his name as Anas. However, the correct name is Unais. Both Muhammad bin Ishaq and Muhammad bin Umar have written Unais. He was with the Holy Prophet^(sa) during the Battle of Badr and was martyred during the Battle of Uhud. He also did not have any children. According to one tradition, Hazrat Khansa bint Khiddam was married to him at the time of his martyrdom. (Usdul Ghaaba, Vol. 1, pp. 305-306 Unais bin Qitada, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, pp. 353-354, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Then there is companion by the name of Hazrat Mulail bin Wabra. Different versions of his name are recorded, but Ibn Ishaq and Abu Naeem have both written his name as Mulail bin Wabra bin Abdul Karim bin Khalid bin Ajla. On the other hand, Umar and Kalbi have written it as Malail bin Wabra bin Khalid bin Ajlaan, omitting Abdul Karim. He also belonged to the tribe Khazraj, his branch was Banu Ajlaan. He took part in the battles of Badr and Uhud, both. (Usdul Ghaaba, Vol. 5, p. 251, Mulail bin Wabra, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

He had two children, Zaid and Habiba whose mother was Umm-e-Zaid bint Nazla bin Malik. His progeny did not last beyond his children. (At-Tabaqat Al-Kubra, Vol. 3, p. 416, Mulail bin Wabra, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

He was known as Khalid Bin Ajlaan. According to one tradition, he accompanied the Holy Prophet^(sa) in the battles of Badr, Uhud and all the other battles. (Al-Kamaal Fi Rafa Al-Artiyab An Al-Maotlif, Vol. 7, p. 222, taken from Maktabah Al-Shaamila)

Another companion was Hazrat Naufil bin Abdullah bin Nazla. He was martyred during the Battle of Uhud. Some have written his name as Naufil bin Salba bin Abdullah bin Nazla bin Malik bin Ajlaan. He took part in the battles of Badr and Uhud. His lineage did not continue either. (Usdul Ghaaba, Vol. 5, pp. 346-347, Naufil bin Salba, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 415, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Another companion is Hazrat Wadee‘a bin Amar. Ibn Kalbi has written his name as Wadee‘a bin Amar bin Yasaar bin Auf, whereas Abu Ma‘shar calls him Rifa‘a bin Amar bin Jarraad. He belonged to the tribe Banu Juhaina which was aligned with Banu Najaar. He took part in battles of Badr and Uhud. Hazrat Rabee‘a bin Amar was his brother. (At-Tabaqat Al-Kubra, Vol. 3, p. 377, Wadee’a bin Amar, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 2, p. 392, Rabee’a bin Amar, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

Then, there is a Companion by the name Hazrat Yazeed bin Munzir bin Sarh bin Khunaas. He belonged to the tribe of Banu Khazraj and he participated in the Bai‘at [pledge of allegiance] taken at ‘Uqba. The Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Yazeed bin Munzir and Amir bin Rabee‘a. He participated in the battles of Badr and Uhud. He had no children at the time of his death. His brother, Maqir bin Munzir, also participated in the Bai‘at taken at ‘Uqba as well as the battles of Badr and Uhud. (At-Tabaqat Al-Kubra, Vol. 3, p. 473, Yazeed bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, p. 473, Yazeed bin Munzir, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, there is a Companion by the name Hazrat Khawarja bin Humayyar Ashja‘i. There are many differing opinions with regards to his name. Ibn Ishaq has mentioned his name as Khawarja bin Humayyar, Musa bin ‘Uqba has mentioned his name as Haritha bin Humayyar, Waqidi has mentioned his name as Hamza bin Humayyar. There is also a difference of opinion with relation to the name of his father. Some have stated his name as Humayyar, whereas others have written it as Jumaira and Jumair. Nevertheless, everyone agrees on the fact that he belonged to the tribe of Ashja‘, which was an ally of the tribe of Banu Khazraj. His brother’s name is ‘Abdullah bin Humayyar, who participated alongside him in the Battle of Badr. (Al-Asaba Fi Tameez Al-Sahaba, Vol. 1, p. 704, Haritha bin Humayyar, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (Usdul Ghaaba, Vol. 1, p. 649, Haritha bin Khumayyar, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, we find a mention of Hazrat Suraqa bin ‘Amr. He was an Ansari [inhabitant of Medina]. His full name is Suraqa bin ‘Amr bin ‘Atiya bin Khansaa Ansari. He passed away in Jamadi-ul-Awwal [fifth month of the lunar calendar] in the eighth year of Hijra [migration to Medina] during the battle of Mautah. His full name was Suraqa bin ‘Amr bin ‘Atiya bin Hansaa Ansari. The name of his mother was ‘Utaila bint Qais. Suraqa belonged to the renowned tribe of the Ansar, Banu Najjaar. There are differing opinions in relation to his acceptance of Islam. According to some, he accepted Islam a short while prior to the migration of the Holy Prophet^(sa) to Medina. Whereas, according to others, he accepted Islam a short while after the Holy Prophet^(sa) had migrated. The Holy Prophet^(sa) formed a bond of brotherhood between Mihja Maula ‘Amr and Suraqa bin ‘Amr. He participated in the battles of Badr, Uhud, Khandaq and Khyber. Furthermore, he was also blessed to be in the company of the Holy Prophet^(sa) on the occasion of the treaty of Hudaibiyah as well as ‘Umrat-ul-Qadha [the first pilgrimage to Mecca]. Hazrat Suraqa bin ‘Amr was among those fortunate Companions, who were blessed with the opportunity to partake in the Bai‘at-e-Ridhwan. He did not have any progeny, and as I mentioned earlier, he was martyred in the eighth year of Hijra during the battle of Mautah. (Al-Isti‘ab, Vol. 2, p. 580, Suraqa bin ‘Amr, Darul Jaleel, Beirut, 1992), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 3, p. 393, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 393, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut) & (Ayun Al-Asar, Vol. 1, p. 233, Zikr-ul-Mua’kha, Dar-ul-Qalam, Beirut, 1993)

Then, there is a companion Hazrat ‘Abbad bin Qais. He also passed away in the eighth year of Hijra during the Battle of Mautah. There are some differing opinions in relation to his name as well. His name can be found as Ubbada bin Qais bin ‘Eisha. Similarly, the name of his grandfather is also mentioned as ‘Abasa. Hazrat ‘Abbad was the paternal uncle of Hazrat Abu Dardaa^(ra). Hazrat ‘Abbad rode together with the Holy Prophet^(sa) during the battles of Badr, Uhud, Khandaq and Khaybar. He also participated in the treaty of Hudaibiyah and was martyred in during the Battle of Mautah. (At-Tabaqat Al-Kubra, Vol. 3, p. 403, Ubbada bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 3, p. 154, ‘Abbad bin Qais, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, there is Hazrat Ab-uz-Zayyah bin Thabit bin Nu‘man. He passed away in the seventh year of Hijra. In one narration, his name has been mentioned as ‘Umair bin Thabit bin Nu‘man bin Umayyah bin Imra-ul-Qais. According to another narration it is Nu‘man bin Thabit bin Imra-ul-Qais. He was known by his title, Ab-uz-Zayyah. He took part in the battles of Badr, Uhud and Khandaq as well as in the treaty of Hudaibiyah. He was martyred in the seventh year of Hijra during the battle of Khaybar. It is narrated that a Jew struck him and severed his head, as a result of which he was martyred. (Usdul Ghaaba, Vol. 6, p. 175, ‘Ab-uz-Zayyah bin Thabit, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, pp. 364-365, Ab-uz-Zayyah bin Thabit, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Then, there is Hazrat Ansa. He passed away during the Battle of Badr. However, there are different opinions in relation to this as some say that he was alive until the Khilafat of Hazrat Abu Bakr^(ra). Nevertheless, he was a freed, Abyssinian slave of the Holy Prophet^(sa). His name was Ansa and it can also be found as Abu Ansa. Similarly, according to some, his title was Abu Masrooh. Hazrat Ansa accepted Islam in its early stages and migrated to Medina at the time of migration. He became the guest of Hazrat Sa‘d bin Khaithma. For as long as he was alive, his passion was to serve the Holy Prophet^(sa). He was so obedient that it is narrated in relation to him that even when he used to take a seat, he would do so after seeking permission from the Holy Prophet^(sa). He fought alongside the Holy Prophet^(sa) in the Battle of Badr. (Usdul Ghaaba, Vol. 1, pp. 301-302, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 587, Dar-ul-Isha’at, Karachi) & (Al-Asaba Fi Tameez Al-Sahaba, Vol. 1, p. 283, Ansa Maula Rasul Allah, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

Then, there is Hazrat Abu Kabsha Sulaim. His title is Abu Kabsha. He passed away during the Khilafat of Hazrat ‘Umar. According to some, his name was Salama. He was a freed, Persian slave of the Holy Prophet^(sa). He is a companion who participated in the Battle of Badr. He was born in the area of Aus. There are various narrations regarding his birthplace and lineage. Some consider him to be Persian, others consider him to be Dausi and others consider him to be from Mecca. He accepted Islam in the very early stages and migrated to Medina after receiving permission to do so. He fought alongside the Holy Prophet^(sa) during every battle, including the battle of Badr. (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 284, Abu Kabsha, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 579, Dar-ul-Isha’at, Karachi)

When Hazrat Abu Kabsha migrated to Medina, he stayed with Hazrat Kulthum bin Al-Hadam. According to another narration, he stayed with Hazrat Sa‘d bin Khaithma. Hazrat Abu Kabsha passed away on the first night after Hazrat ‘Umar^(ra) was elected as Khalifa. This was on the twenty-second Jamadi-uth-Thani [sixth month of the lunar calendar] in the thirteenth year of Hijra. (At-Tabaqat Al-Kubra, Vol. 3, p. 36, Abu Kabsha, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, pp. 301-302, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, there is Hazrat Marsad bin Abi Marsad.  He passed away during the month of Safar [second month of the lunar calendar] in the third year of Hijra. He was a companion who participated in the Battle of Badr. He was an ally of Hazrat Hamza bin Abd-il-Muttalib. He participated in the battle of Uhud along with his father. He accepted Islam in its initial stages and migrated to Medina prior to the Battle of Badr. The Holy Prophet^(sa) formed a bond of brotherhood between him and Hazrat Aus bin Samit. On the day of [the Battle of] Badr, he arrived on a horse, named Sabal. Ibn Ishaq has written that Hazrat Marsad, may Allah be pleased with him, was the leader of the group of soldiers, which the Holy Prophet^(sa) send to Raji‘. This incident took place during the month of Safar in the third year of Hijra. According to some, Hazrat ‘Asim bin Thabit was the leader of that group. (At-Tabaqat Al-Kubra, Vol. 3, p. 35, Abu Marsad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, p. 133, Marsad bin Abi Marsad, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

The incident of his martyrdom is as follows. Banu ‘Azl and Qaarah pretended to have accepted Islam and requested the Holy Prophet^(sa)to send them some teachers in order to provide them with religious education. Upon this, the Holy Prophet^(sa) sent them a group of people. There is a difference of opinion found on this matter in the narrations as to whether it was sent in the leadership of Hazrat Marsad, may Allah be pleased with him, or Hazrat ‘Asim, may Allah be pleased with him. These people had barely reached the place of Raji’, when Banu Huzail approached them with bare swords and said that they do not wish to kill them. Rather, they wish to receive a ransom from the people of Mecca and will promise to protect their lives. Upon this, Hazrat Marsad, Khalid and ‘Asim, may Allah be pleased with them, said that they do not trust their promise. Hence, all three gave their lives fighting them. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 555, Dar-ul-Isha’at, Karachi)

Then, there is a companion by the name Hazrat Abu Marsad bin Qannas bin Al-Hussain Ghanwi. He passed away in the twelfth year of Hijra [migration to Medina]. According to some people, his title was Abu Hisn. He was a resident of Syria. He accepted Islam in its very early stages and migrated to Medina after seeking permission to do so. The Holy Prophet^(sa) formed a bond of brotherhood between him and Hazrat ‘Ibada bin Samit. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 581, Dar-ul-Isha’at, Karachi), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 305, Abu Marsad Ghanwi, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

When Abu Marsad, may Allah be pleased with him, and his son, Marsad migrated to Medina, both of them stayed with Hazrat Kulthum bin Al-Hadam. According to some, both of them stayed with Hazrat Sa‘d bin Haitham. Hazrat Abu Marsad was with the Holy Prophet^(sa) in all the battles. (At-Tabaqat Al-Kubra, Vol. 3, p. 35, Abu Marsad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

He has a status in history for the following incident:

Hazrat Hatib bin Abi Baltah sent a letter to the Meccans to secretly inform them [of the Holy Prophet’s^(sa) plan] with the thought of protecting his children there. God Almighty informed the Holy Prophet^(sa) about this so he sent three riders after the woman who was taking this letter and they took it from her. Hazrat Abu Marsad was one of the three riders. It is narrated from Hazrat Ali^(ra), “The Holy Prophet^(sa) sent Abu Marsad Ghanwi, Zubair and I as we were able to ride a horse and the Holy Prophet^(sa) said, ‘Go until you reach the place called Roza-e-Khaakh, there you will find a woman from amongst the idol-worshippers who has the letter from Hatib bin Abi Baltah intended for the Idol worshippers.’” This is mentioned in Bukhari. (Sahih Al-Bukhari, Kitab-ul-Maghaazi, Baab Fazl Man Shahda Badran, Hadith. 3983)

Hazrat Abu Marsad has narrated a hadith [tradition] from the Holy Prophet^(sa) which is mentioned in Muslim and Baghwi. He states: “I heard the Holy Prophet^(sa) saying: ‘Do no sit on graves and do not pray in their direction.’” (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 305, Abu Marsad Ghanwi, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

He passed away during the Khilafat of Hazrat Abu Bakr Siddiq^(ra) in the 12^th Hijri at the age of sixty-six. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 581, Dar-ul-Isha’at, Karachi),

There is a companion named Hazrat Suleet bin Qais bin ‘Amar. He passed away in 14^th Hijri. His full name was Hazrat Suleet bin Qais bin ‘Amar bin ‘Ubaid bin Malik. After accepting Islam, both Hazrat Sulaeet bin Qais and Hazrat Abu Salma destroyed the idols of the family of Banu ‘Adi bin Najjaar. At the occasion of the Holy Prophet^(sa)’s migration to Medina when he was entering the city on his camel, every tribe desired that he would stay at their home. When the Holy Prophet^(sa)’s camel reached the house of Banu ‘Adi, and they were his maternal uncles because Salma bint ‘Amr, mother of ‘Abdul Muttalib, was from this tribe, at that time Hazrat Suleet bin Qais and Aseerah bin Abu Khuwarjah tried to stop the Holy Prophet^(sa) but he stated ,“Leave my camel as it is moving under divine guidance.” That is, it will stop wherever God desires. Hazrat Suleet took part in the battles of Badr, Uhud, Khandaq and all the battles with the Holy Prophet^(sa). He passed away in 14^th Hijri during the Khilafat of Hazrat ‘Umar at the battle of Jisr in Abi Ubaid.

(At-Tabaqat Al-Kubra, Vol. 3, p. 388, Suleet bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Seerat ibn Hisham, p. 229, Baab Hijrat-ul-Rasul, Dar ibn Hazam, Beirut)

Hazrat Mujazar bin Ziyaad was martyred during the battle of Uhud. Mujazar was his title which means “A person possessing a heavy body”. The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Mujazar and ‘Aaqil bin Buqair. It is mentioned in another place that the Holy Prophet^(sa) established brotherhood between Hazrat Mujazar and Hazrat ‘Ukasha bin Mehsin. Hazrat Mujazar participated in the Battle of Badr and the Battle of Uhud.  (Al-Asaba Fi Tameez Al-Sahaba, Vol. 5, pp. 572-573, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 417, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut) & (Ayun Al-Asar, Vol. 1, pp. 232-233, Zikr-ul-Mua’kha, Dar-ul-Qalam, Beirut, 1993)

Ibn-e-Ishaaq narrates, “The Holy Prophet^(sa) had prohibited the killing of Abu Bakhtari because he prevented people of Mecca from tormenting the Holy Prophet^(sa). (Thus, the Prophet^(sa) had stated to not kill him). Abu Bakhtari would not cause any suffering to the Holy Prophet^(sa) and he was amongst those who protested against the pact of the Quraish against the Banu Hashim and the Bani Mutalib.”

Hazrat Mujazar once came across Abu Bakhtari and said: “The Holy Prophet^(sa) has stopped us from killing you.” Abu Bakhtari’s friend, who had left Mecca with him, was with him at the time. His name was Junada bin Mulayha and he was from the Banu Lais tribe. Abu Bahktari’s name was ‘Aas. He enquired, “What instructions do you have for my friend?” Hazrat Mujazar responded, “I swear by God, we will not spare your friend. The Prophet^(sa) has instructed us only about you.” He responded, “If we are going to die then we shall die together. I cannot bear the thought of Meccan women talking about this and saying that I abandoned my companion to save my own life.” Both of them were ready to fight with Hazrat Mujazar, and during the battle, (Hazrat Mujazar) killed Abu Bhakhtari. Hazrat Mujazar came to the Holy Prophet^(sa) and said, “I swear by the One Who ordained you with the Truth, I tried my utmost to take him as a prisoner and bring him to you, but he was unwilling. At last, he fought me and I took his life.” (Usdul Ghaaba, Vol. 5, pp. 59-60, Mujazar bin Ziyaad, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (Ayun Al-Asar, Vol. 1, p. 301, Baab Ghazwa Badr, Dar-ul-Qalam, Beirut, 1993)

Hazrat Mujazar’s children were in Medina and also in Baghdad. It is narrated by Abi Wajzah, “The three men, amongst the Martyrs of Uhud, who were buried in a single grave were Mujazar bin Ziyaad, Nu‘man bin Malik and ‘Abdah bin Hassas.” (At-Tabaqat Al-Kubra, Vol. 3, p. 417, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

However, another narration states that Hazrat Aneesah bint ‘Adi came to the Holy Prophet^(sa) and stated, “O Messenger of Allah^(sa), my son ‘Abdullah, who fought in the Battle of Badr, was martyred in the battle of Uhud. It is my desire that I bury my son near our home so that I remain close to him.” The Holy Prophet^(sa) allowed her to do so and also it was decided that along with Hazrat ‘Abdullah, his friend Hazrat Mujazar shall also be buried in the same grave. Hence, both friends were wrapped together in one single of sheet of cloth and were carried to Medina on a Camel. Abdullah was bulkier and well-built than Mujazar who was slim and slender. It is mentioned that people were astonished to notice that they both weighed the same when people took them off of the camel. The Holy Prophet^(sa) stated, “Their deeds have made them both equal to each other.” (Usdul Ghaaba, Vol. 7, p. 31, Aneesah bint ‘Adi, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Hazrat Hubbab bin Munzir Bin Jumuh was a Companion who passed away during the Khilafat of Hazrat ‘Umar. He was with the Holy Prophet^(sa) during Badr, Uhud, Khandaq and all other battles. He remained resolute alongside the Holy Prophet^(sa) during the battle of Uhud and pledged to the Holy Prophet^(sa) to offer his life. (Usdul Ghaaba, Vol. 1, p. 665, Hubbab bin Munzir, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 428, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

In relation to him, Hazrat Mirza Bashir Ahmad^(ra) has written in Seerat Khatam-un-Nabiyeen,

“The place where the Muslim army encamped was not ideal. At this, Habbab bin Munzir enquired of the Holy Prophet^(sa) as to whether he had selected this place according to Divine revelation or merely as a strategy of war. Upon this, the Holy Prophet^(sa) said, ‘No divine commandment has been received in this regard; if you wish to make a proposal, then please do so.’ Hubbab submitted, ‘Then in my opinion, this place is not ideal. It would be better to advance and take possession of the spring located closest to the Quraish. I am aware of this spring, and its water is quite pleasant and generally plentiful as well.’ The Holy Prophet^(sa) approved of this proposal and until then, since the Quraish were still encamped on the opposite side of the hillock, and the spring was unoccupied, the Muslims advanced and took possession of this spring. However, as mentioned in the Holy Quran, even at that time, the water of the spring was not as plentiful as usual, and the Muslims were faced with a shortage of water. In addition to this, the side of the valley where the Muslims were positioned was not ideal either, because it was very sandy, which made it difficult to maintain firm footing.

“Then, another grace of God was that there was some rainfall during the night as well, by which the Muslims found the opportunity to gather water in the form of reservoirs. Another benefit of this was that the sand hardened, which prevented their feet from sinking. Conversely, towards the side of the Quraish, it became muddy and their water also became dirty.” (Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^(ra), pp. 356-357)

Hazrat ibn ‘Abbas^(ra) states, “Hazrat Gabriel descended upon the Holy Prophet^(sa) and said: ‘Hazrat Hubbab bin Munzir’s suggestion is correct.’ The Holy Prophet^(sa) stated, ‘O Hubab your advice was wise.’” At the time of the Battle of Badr, Hazrat Hubbab bin Munzir was carrying the flag of the Khazraj tribe. He was thirty-three years old at the time. (At-Tabaqat Al-Kubra, Vol. 2, p. 10, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Hazrat Mirza Bashir Ahmad^(ra) further writes about him in Seerat Khatam Al-Nabiyyeen, “When the Holy Prophet^sa received news from his informants that the army of the Quraish had reached nearby, he sent a companion named Hubbab bin Munzir to obtain information as to the enemy’s number and strength. Moreover, the Holy Prophet^(sa) also emphasised that if the strength of the enemy was greater than their own and the Muslims were in a state of danger, Hubbab should not announce this news openly upon his return in the gathering; rather, he should convey this news privately, so that no one was disheartened. Hubbab quietly left and returned with great skill in a short period of time submitting his report to the Holy Prophet^(sa).” (Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^(ra), p. 484)

Yahyah bin Sa‘d narrates, “On the day of Quraizah and the day of Al-Nazeer, when the Holy Prophet^(sa) sought counsel from people, Hazrat Hubbab bin Munzir stood up and said, ‘I am of the opinion that we settle down in the midst of the army camps, (that is, go to the location closest to the army in order to obtain intelligence and carry out better surveillance).’ The Holy Prophet^(sa) accepted his suggestion. He passed away during the Khilafat of Hazrat Umar.” (At-Tabaqat Al-Kubra, Vol. 3, p. 427-428, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

When the Holy Prophet^(sa) passed away, the manner in which Hazrat Abu Bakr^(ra) controlled that entire situation and the condition of the Companions^(ra) has been mentioned as follows, “After praising the Lord, Hazrat Abu Bakr^(ra) stated, ‘Whoever worshiped Muhammad^(sa)should know that Muhammad^(sa) has surely passed away and whoever worshipped Allah should keep in mind that Allah is alive and shall never pass away.’ And Hazrat Abu Bakr then recited the following verse:

إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ

 “Surely thou wilt die, and surely they too will die.”

“Then he recited the following verse of the Holy Quran:

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْيَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

“And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.” (The Holy Quran, 3:145)

“Sulaiman mentions that upon hearing this, people began to weep profusely. Sulaiman further narrates that some Ansar companions gathered around Hazrat Sa‘d Bin Abaadah at the house of Bani Sa‘adah and said to him, ‘There shall be one leader amongst us, and one leader amongst you.’ Hazrat Abu Bakr^(ra), Hazrat Umar Bin Khattab^(ra) and Hazrat Abu Ubaidah bin al-Jarrah came to them. Hazrat Umar^(ra) was about to speak when Hazrat Abu Bakr^(ra)instructed him to stop. Hazrat Umar^(ra) would narrate [at a later stage], ‘I swear by Allah, I had prepared a speech for what I intended to say and I was pleased by it, but I was afraid that Hazrat Abu Bakr would not be able to deliver a similar speech. However, Hazrat Abu Bakr delivered a speech which was more eloquent than the speech of any other person.’ During his speech he also stated, ‘We are the leaders, and you are ministers.’ Upon hearing this Hubbab Bin Munzar said, ‘It can never be so, by God it can never be so.’

I am mentioning this because the name of Hubbab Bin Munzir has been mentioned in these accounts. Upon hearing this Hubbab Bin Munzir said, “It can never be so, by God! it can never be so. By God! We will never permit for this to happen. There will be one leader from us and one leader from amongst you.” That is to say that there would be one leader amongst the Quraish and one leader amongst the Ansar. Hazrat Abu Bakr^(ra) replied, “No, we are the leaders and you are the ministers, because with respect to lineage and ancient tradition, the Quraish hold precedence over all other tribes of Arabia. Therefore, take initiation at the hand of Umar or Abu Ubaidah.” Hazrat Umar^(ra) said, “No, rather we will take initiation at your hand because you are our chief, the best amongst us and you were dearer to the Holy Prophet^(sa) than any of us.” After saying this, he held the hand of Hazrat Abu Bakr^(ra) and took initiation at his hand. Seeing this, others followed and eventually everyone took initiation at his hand. (Sahih Al Bukhari, Kitabul Fazail Ashaab An Nabi, Hadith No.3668)

Hazrat Hubbab bin Munzir narrates, “Hazrat Jibrael^as came to the Holy Prophet^sa and said: ‘What is more preferred to you; that you remain in this world with your companions, or to return to your Lord, where you will be granted everlasting provisions in paradise that have been vouchsafed to you. Furthermore, all that which you desire and everything that is a means of providing satisfaction to you will also be granted.’ The Holy Prophet^(sa) turned to his companions and asked: ‘What is your opinion?’ The Companions said: ‘O Messenger of Allah! We prefer that you stay with us so that you can inform us of the weaknesses of our enemies; then pray to God Almighty to grant His succour to defeat them; likewise, you can confer to us Divine revelation.’” The Holy Prophet^sa then turned to Hubbab bin Munzir and said, “What is your opinion? You are very quiet.” At this Hubbab bin Munzir replied, “O Messenger of Allah! You should choose that path which God Almighty has preferred for you.” Hazrat Hubbab says that the Holy Prophet^(sa) accepted this statement of mine.” (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 483, Darul Kutubul Ilmiyya, Beirut, 2002)

Then there was a companion named Hazrat Rifa‘ah bin Raafi bin Malik bin Ajlaan who was from among the Ansar. He passed away under the early rule of Ameer Muawiyyah. Hazrat Rifa‘ah bin Malik bin Ujlan was known as Abu Muaz and his mother was Malik bint Ubay bin Salool, who was the sister of the chief of the hypocrites, Abdullah bin Ubay bin Salool. He was present during the Bai‘at Uqbah as well as the Battle of Badr, Battle of Uhud, Battle of the Ditch, Bai‘at-e-Rizwan and all other battles in which the Holy Prophet^(sa) took part in. Two of his brothers, Khallaad bin Raafi and Malik bin Raafi took part in the Battle of Badr. (Usdul Ghaaba, Vol. 2, pg. 279, Rifa’ah bin Raafi’, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 447, Rifa’ah bin Raafi’, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Hazrat Muaz narrates on account of his father – Hazrat Rifa‘ah bin Raafi, who took part in the Battle of Badr – that Hazrat Jibrael^(as)[Gabriel] asked the Holy Prophet^sa his perception about those companions who took part in the Battle of Badr? The Holy Prophet^(sa)said “The best among the Muslims” or words to this effect. Hazrat Jibrael replied: “In the same manner, those angels that took part in the Battle of Badr are also superior in rank.” This hadith is found in Bukhari.  (Sahih Al Bukhari, Kitabul Maghazi, Hadith No.3992)

With regards to how angels participated in the Battle of Badr, Hazrat Zainul Abideen Waliullah Shah Sahib has explained this incident in his commentary of Bukhari, “God Almighty states in the Holy Quran:

اِذْ يُوۡحِيۡ رَبُّكَ اِلَي الْمَلٰٓئِكَةِ اَنِّيۡ مَعَكُمْ فَثَبِّتُوا الَّذِيۡنَ اٰمَنُوۡا ؕ سَاُلْقِيۡ فِيۡ قُلُوۡبِ الَّذِيۡنَ كَفَرُوا الرُّعْبَفَاضْرِبُوۡا فَوْقَ الۡاَعْنَاقِ وَاضْرِبُوۡا مِنْهُمْ كُلَّ بَنَانٍ

“‘And remember the time when thy Lord revealed to the angels, saying, “I am with you; so give firmness to those who believe. I will cast terror into the hearts of those who disbelieve. Smite, then, the upper parts of their necks, and smite off all finger-tips.”’ [Surah Al Anfal: 13] Darbul A‘naaq, Darbur Riqaab and Darb Kulla Banaan means a striking with full force and keeping the target in sight.” There are two or three similar narrations. Regarding these, Shah Sahib writes: “This chapter deals with the presence of angels [in the Battle of Badr] and regarding the phenomenon of seeing them. The reality of the matter is that it was in the form of Divine revelation and them fighting in battle is also of the same nature.” In other words, the battle is similar in nature of the angels and not with arrows and muskets. The angels did not use arrows or swords and one can only see them through one’s spiritual eye and not with the physical eye. The Holy Prophet^sa had witnessed this as well as the Companions and other Saints (i.e. that angels partake in battle).

Whilst elaborating on how angels partake in battle, Shah Sahib writes: “The tribe of Quraish became enraged after the incident at Nakhlah, and this became the cause of further battles in which the disbelievers were to perish according to Divine prophecy. The nature of angels is different to ours and their way of battle is unique. During the Battle of Badr, the enemy camped on a high stony mound and the Holy Prophet^(sa) camped at the foot of that hill. The small number of the Muslims was concealed for the enemy. Furthermore, due to the strong winds, it rained heavily. Every arrow that the companions fired landed on its target successfully. The enemies were perplexed to see the companions fighting with such resolve and determination. All this was due to the Divine influence of the angels and was vouchsafed to the Holy Prophet^(sa) in the following words:

اِذْ تَسْتَغِيۡثُوۡنَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ اَنِّيۡ مُمِدُّكُمۡ بِاَلْفٍ مِّنَ الْمَلٰٓئِكَةِ مُرْدِفِيۡنَ

‘And remember the time When you implored the assistance of your Lord, and He answered you, saying, “I will assist you with a thousand of the angels, following one another.”’” [Surah Al Anfal: 10]

He further writes, “The acceptance of the prayer of the Holy Prophet^(sa) ensured that all the specific measures fall in place at the appointed time. If one ponders over these events, one can witness the power and influence of the angels.” He then further writes, “Who was it that enabled the Holy Prophet^sa to leave Mecca under precarious circumstances, whilst keeping the Meccan’s ignorant of the events? Having chased the Holy Prophet^(sa) up Cave Thaur, who was it that made them turn back emptyhanded? Who enabled the Holy Prophet^sa to safely reach Medina, which was to become an important centre for the progress of Islam?”

He also writes, “After the migration to Medina, Hazrat Abbas^(ra)remained in Mecca in his state of idolatry, but at the same time had sympathy for the Holy Prophet^(sa) and informed him of the ploys of the Meccans. In other words, through Hazrat Abbas^(ra), the angels exerted their influence. (This is how the angels work). Behind all these incidents is the work of the angels. The victory and success of the battles in which the Holy Prophet^(sa) fought in is an exegesis of the faith inspiring verse:

اَنِّيۡ مُمِدُّكُمۡ بِاَلْفٍ مِّنَ الْمَلٰٓئِكَةِ مُرْدِفِيۡنَ

[I will assist you with a thousand of the angels, following one another]”

Shah Sahib then further writes, “I was taught every chapter of Sahih al-Bukhari by Hazrat Khalifatul Masih I, Hazrat Maulana Nuruddin Sahib^(ra). Likewise, I listened to lectures delivered on the Holy Quran and also studied it. With regards to angels, Hazrat Khalifatul Masih I^(ra) once said, ‘Nuruddin has also experienced communion with angels. The entire system of angels is very vast. For each ability and faculty of man there is an assigned angel such as for sight, hearing, touch, temperament, knowledge, wisdom and all mental abilities. Without the assistance of angels these faculties are redundant, rather they become harmful.’” All of man’s abilities and faculties only function with the help of angels.

He further writes, “An arrow, bullet or taking an aim, can only accurately reach the target when one’s mind and intellect are intact and one can determine the distance of how far or close something really is. Moreover, one needs to be in control of their senses and emotions, otherwise the target will be missed.”

He writes that Hazrat Khalifatul Masih I^(ra) used to say, “An angel is assigned for every physical and mental faculty. Whether one is in a state of belief or disbelief, they have relationship with every person and with each faculty to a certain degree. The Holy Quran mentions that they were 3000 at the time of the Battle of Badr and 5000 in the Battle of Uhud. This difference in number is due to the importance of the situation. During the Battle of Badr the enemies were few in number as compared to the Battle of Uhud and thus, there was more danger and therefore the greater the number of angels promised to be sent for protection. [God Almighty] states:

وَمَا النَّصْرُ اِلَّا مِنْ عِنۡدِ اللهِ الْعَزِيۡزِ الْحَكِيۡمِ

“The promise of Divine help from God Almighty’s attributes of being the Almighty and All-Wise both necessitates perfect planning and complete might and strength in which all the means of granting help are closely linked to one another. There exists an aspect of continuity and Divine commandment, and they are strengthened through strong Divine planning.” (Sahih Al-Bukhari, Kitabul Maghazi, Vol 8, pp. 71-73 Nazarat Isha’at, Rabwah)

Thus, this is the deeper meaning wherein God Almighty stated that He sent angels who fought. However, it does not mean that the angels were physically fighting. According to some there are narrations stating that the wounds inflicted by the angels [upon the enemy] were completely different in appearance to the ones inflicted by the Companions; this is completely wrong. The truth of the matter is that they direct the human faculties and ensure they are utilised in the best manner. When all of this is happening through the influence of the angels, then it is as if it is they who are actually fighting. (Fath-ul-Bari, Sharah Sahih al-Bukhari, Kitabul Maghazi, Vol 7, pg. 312, Hadith No. 3992, Araam Baagh, Karachi)

Hazrat Yahya relates from Muaz bin Rifa‘ah bin Raafi that Hazrat Rifa‘ah was from among those who took part in the Battle of Badr and his father, Hazrat Raafi, was among those who was present at the Bai‘at at Uqbah. Hazrat Raafi used to say to his son, Hazrat Rifa‘ah, that for him taking part in the Battle of Badr was a more honourable and of greater significance than taking Bai‘at at Uqbah. (Sahih Al-Bukhari, Kitabul Maghazi, Hadith No. 3993)

Being part of the Battle of Badr was a huge honour. Hazrat Rifa‘ah bin Raafi also took part in the Battle of Jamal and Sifin alongside Hazrat Ali. According to a narration, when Hazrat Talha^(ra) and Hazrat Zubair^(ra) left for Basra with the army, the wife of Hazrat Abbas bin Abdul Muttalib, Umme Al-Fazl bint Harith informed Hazrat Ali^(ra) of their departure. Upon this, Hazrat Ali^(ra) said, “I am astounded at the fact that people attacked Hazrat Usman^(ra) and martyred him, and yet, without any compulsion they took my Bai‘at; I did not compel anyone to enter into my Bai‘at. People took the Bai‘at willingly and Talha and Zubair were among them. Yet now they have left for Iraq with an army.” Hazrat Rifa‘ah bin Rafi commented on this saying, “When the Holy Prophet^(sa) passed away, we assumed that we, the Ansar, were more deserving of Khilafat for we helped the Holy Prophet^sa and we have a very high status in faith. However, you all said ‘We, the Muhajireen [those who migrated from Mecca], are from amongst the first [to accept Islam] and we are friends and have close relations with the Holy Prophet^(sa). Therefore, for the sake of God Almighty, do not hinder us from Khilafat.’ Thus, you know well that at that time we did not pursue the matter (of Khilafat) with you. (We never argued with you over this and took the Bai‘at of Khilafat showing complete obedience.) The reason for this was because we witnessed that the truth was being practiced, the Book of God was being followed and the Sunnah [practice] of the Holy Prophet^(sa) was being established, therefore, we were left with no option but to follow. What more could we want! We took your Bai‘at and then we never turned our backs from this. You are far better than those who oppose you now, therefore give us your instructions.” Just as he said this, Hajaaj bin Ghaziya Ansari came and said, “O Leader of the faithful! We must seek to take action against this issue before it is too late. My soul will never be at ease if I was overcome with fear. O people of the Ansar! You must assist the Leader of the Faithful once again, just as you did so for the Holy Prophet^(sa). I swear by God that this support will be just like the support we offered the first time, except that the previous support was naturally superior.” (Usdul Ghaaba, Vol. 2, pg. 280-281, Rifa’ah bin Raafi’, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut),

Nevertheless, he passed away during the early period of Hazrat Amir Muawiyah’s leadership. (Al-Isti‘ab, Vol. 2, p. 497, Rifa’ah bin Raafi’, Darul Jaleel, Beirut, 1992),

This was the description of the Companions.

I wish to say something in reference to the last Friday Sermon and further elaborate on a particular incident. It was mentioned in regards to Hazrat Ammar^(ra) that Hazrat Amar bin Al-Aas expressed great sorrow and concern at his demise because he had heard the Holy Prophet^(sa) state that Ammar^(ra) would be martyred by a rebellious group. Hazrat Amar bin Al-Aas showed great concern because at the time he was on the side of Amir Muawiyah and it was the army of Hazrat Amir Muawiyah which martyred Hazat Ammar. (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 474, Hadith 5726, Dar-ul-Haramain Li Al-Taba’ati Wa Al-Nashre Wa Al-Tauzi, 1997)

Nevertheless, people ask the question that if he was from among those who rebelled, then why was so much respect given to his name. Also, Hazrat Amir Muawiyah has been given a significant status in the literature of the Jamaat.

Firstly, in regards to the status of the Companions^(ra), it is not for us to determine their fate and that certain companions will be forgiven and other will not. Due to whatever misunderstanding and error those unfortunate circumstances arose, that matter should be left with God Almighty alone, and the Muslims in fact have faced the consequences of that too. These questions also arose in the minds of those at the time, and indeed, they would have also prayed in order to alleviate this concern surrounding this incident as there were Companions on both sides fighting one another. They indeed must have prayed for guidance as well, and God Almighty surely would have granted them guidance too. Thus, according to a narration, Abu Zoha relates that Amar bin Shurahbeel Abu Maisarah, who was from amongst the best students of Hazrat Abdullah bin Masud, saw in a dream that there was a beautiful garden full of greenery in which there were a few tents. One belonged to Hazrat Ammar bin Yasir^(ra) and there were a few other tens in which Dhul Qalaal was also there. Abu Maisarah enquired as to how this was possible for they had fought against one another. He then heard a voice saying, “They found their Lord to be Most-Forgiving, and hence they are now together.” (Al-Sunan Al-Kubra Libehqi, Vol. 8, p. 302, Kitab-ul-Salat Al-Istisqa, Baab Al-Istisqa, Hadith 6530, Maktaba Al-Rushd, Beirut, 2004)

Thus, these matters are now in the hands of God Almighty. It is not for us to ponder over these issues and it is because of these wars and the fact that Muslims continued to dwell over these issues that it has caused great divide amongst. We are witnessing the impact of this even today. These incidents should be a lesson for us and instead of dwelling over them we should be seeking ways to establish unity.

I once mentioned an account related by Hazrat Musleh Maud^(ra)which was in reference to Amir Muwaiya. Upon this someone from one of the Arab countries wrote to me and said that he was the leader of a murderous and rebellious group, why do I say his name with such respect. Therefore, this narration in which the dream was mentioned is a sufficient enough response in that God Almighty is Most-Forgiving and Ever Merciful. We should focus on reforming our conditions and affairs instead of commenting about them. The Promised Messiah^as also in certain places has praised Hazrat Amir Muawiyah. Therefore, we too, rather than commenting on the errors of these noble men should instead take lessons from it. In regards to Hazrat Amir Muawiyah it is also mentioned that once when a battle was taking place between him and Hazrat Ali and the discord was increasing, a Christian king sought to launch an attack on the Muslims considering their condition to be weak. When Hazrat Amir Muawiyah learnt of this news, he said [to that king], “If this is what you are planning, then remember that if you launch an attack, I will be the first general fighting under the flag of Hazrat Ali. I will fight with him against you.” (Tafsir-e-Kabir, Vol 4, pg 430). Therefore, ponder over your actions. Thus, such is the status of these people.

May God Almighty enable us to remain as one and united, and also excel in our good deeds.

(Translated by The Review of Religions)