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

The first of the Companions^(ra) that took part in the Battle of Badr whom I shall mention today is Hazrat Abdullah^(ra) bin Al Rabee Al Ansari. Hazrat Abdullah^(ra) bin Al Rabee belonged to the Banu Abjar clan of the Khazraj tribe. His mother’s name was Fatimah bint Amr. He participated in the second Bai‘at [oath of initiation] that took place at Aqabah. He also had the honour of participating in the battles of Badr, Uhud and Mautah. He attained martyrdom during the Battle of Mautah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 407, Abdullah bin Al Rabee’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Tarikh Medina wa Dimashq, Vol. 2, p. 11, Dar-ul-Fikr, Beirut, 1995)

The second companion is Hazrat Atiyyah^(ra) bin Nuwairah. He participated in the Battle of Badr and this is the only information that is found regarding him. (Usdul Ghaba, Vol. 4, p. 45, Atiyyah bin Nuwairah^(ra), Dar-ul-Kutb Ilmiyyah, Beirut, 2003)

Next is Hazrat Sahl^(ra) bin Qais. His mother’s name was Nailah bint Salaamah. He was the cousin of the famous poet, Hazrat Ka‘b^(ra) bin Malik, from his father’s side. Sahl participated in the Battles of Badr and Uhud and was martyred during the Battle of Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 436, Sahl bin Qais^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Each year, the Holy Prophet^(sa) used to visit the graves of those martyred during the Battle of Uhud. When he would enter that particular valley, he would loudly say:

اَلسَّلَامُ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّار

(This is a verse from Surah ar-Ra‘d, however the verse in the Holy Quran begins with the words سَلَامٌ عَلَيْكُمْ [Surah ar-Ra‘d: V.25] instead of اَلسَّلَامُ عَلَيْكُمْ )

It means, “Peace be unto you, because you were steadfast…””

اَلسَّلَامُ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّار

“…how excellent is the reward of the final Abode!”

After the Holy Prophet’s^(sa) demise, Hazrat Abu Bakr^(ra), Hazrat Umar^(ra) and Hazrat Usman^(ra) continued this practise. Also, whenever Hazrat Mu‘awiyah^(ra), used to come for Hajj or Umrah, he also would visit the graves of those martyred during the Battle of Uhud. The Holy Prophet^(sa) used to say:

لَيْتَ اَنِّيْ غُوْدِرْتُ مَعَ اَصْحَابِ الْجَبَل

“How I wish I was with the people of the mount!” In other words, he wished that he had also attained martyrdom on that day. Similarly, whenever Hazrat Sa‘d bin Abi Waqas^(ra) used to go to his estates in Ghaabah, a village located to the northwest of Medina, he would also visit the graves of those martyred during the Battle of Uhud. He used to convey to them the greetings of Salaam [peace] three times. Then he used to turn to his companions and say, “Will you not convey Salaam to those who would reply to your Salaam? Whoever conveys Salaam to them, they will reply to his Salaam on the Day of Judgement.”

Once, the Holy Prophet^(sa) passed by the grave of Hazrat Mus‘ab^(ra) bin Umair. He stopped by it, prayed there and recited the following verse:

مِنَ الْمُؤْمِنِيْنَ رِجَالٌ صَدَقُوْا مَا عَاهَدُوا اللّٰهَ عَلَيْهِ فَمِنْهُمْ مَّنْ قَضٰى نَحْبَهٗ وَمِنْهُمْ مَّنْ يَّنْتَظِرُ۔ وَمَا بَدَّلُوْاتَبْدِيْلًا

“Among the believers are men who have been true to the covenant they made with Allah” [Al-Ahzab:24]

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوْا مَا عَاهَدُوا اللّٰهَ عَلَيْه

“There are some of them who have fulfilled their vow, and some who still wait, and they have not changed their condition in the least.”

The Holy Prophet^(sa) then said:

“I bear witness that they will be considered martyrs by Allah on the Day of Judgement. You should visit them and send your greetings of peace to them. I swear by the Being in Whose hands is my life, whoever sends their greetings of peace to them will receive an answer from them on the day of Judgement.”

The Companions^(ra) of the Holy Prophet^(sa) used to come here, pray for them and send their salutations of peace. (Kitab-ul-Maghzai, Vol. 1, p. 267, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2004)

The sisters of Hazrat Sahl^(ra) bin Qais, Hazrat Sukhtah^(ra) and Hazrat Umrah^(ra), also accepted the Holy Prophet^(sa) and were blessed to pledge allegiance to him. (Al-Tabaqaat-ul-Kubra, Vol. 8, p. 301, Sukhtah bint Qais & Umrah bint Qais, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Abdullah^(ra) bin Humayyir Al-Ashja‘i. He belonged to the tribe of Banu Duhman, who had a treaty with the Ansar. He participated in the Battle of Badr alongside his brother, Hazrat Kharijah. He also participated in the battle of Uhud. (Usdul Ghaba, Vol. 3, pp. 218-219, Abdullah bin Humayyir, Dar-ul-Kutb Ilmiyyah, Beirut, 2003)

His wife’s name was Hazrat Umm-e-Thabit bin Haritha^(ra) and she also accepted the Holy Prophet^(sa). (Al-Asaba, Vol. 8, p. 366, Umm-e-Thabit bin Haritha^(ra), Dar-ul-Kutb Ilmiyyah, Beirut, 1995)

Hazrat Abdullah^(ra) bin Humayyir was among the few companions who stood resolutely on the mount alongside Hazrat Abdullah^(ra) bin Jubair on the occasion of the Battle of Uhud. When the other companions^(ra) witnessed the scenes of victory and started to descend [from the mount] in order to join the rest of the army, Hazrat Abdullah^(ra) bin Humayyir stood up in order to advise them. He first praised God Almighty and then advised them to obey God and the Holy Prophet^(sa). However, they did not listen to him and descended from there. Along with Hazrat Abdullah^(ra) bin Jubair, no more than ten companions remained on the mount. Meanwhile, Khalid bin Walid and Ikrimah bin Abu Jahl saw the mount empty and attacked the remaining companions^(ra). This small group fired arrows at them, but eventually they got them and martyred all of them in an instant. (Imta-ul-Isma, Vol. 9, p. 229, Dar-ul-Kutb Ilmiyyah, Beirut, 1999)

Hazrat Mirza Bashir Ahmad^(ra) Sahib has written about this incident of Uhud in further detail in Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of Prophets^(sa)]:

“Putting his trust in God, the Holy Prophet^(sa) marched forward and set up camp on a plain at the foot of mount Uhud, in such a manner that the mountain range fell behind the Muslims, and Medina was positioned in front of them, as it were. In this manner, the Holy Prophet^(sa) managed to secure the rear of the army. There was a mountain pass in the valley to the rear from where an attack could be made. Thus, the plan which was devised by the Holy Prophet^(sa) in order to secure it was that he positioned fifty archers from among his Companions at this location under the command of Abdullah bin Jubair^(ra), and emphatically instructed them not to leave this place under any circumstances, and that they should continue to shower the enemy with arrows. The Holy Prophet^(sa) was so greatly concerned for the security of this mountain pass that he repeatedly instructed Abdullah bin Jubair^(ra):

“‘Look here, this mountain pass should not be left empty under any circumstances. Even if you see that we have become victorious, and the enemy has fled in defeat, do not leave this place; and if you see that the Muslims have been defeated, and the enemy has prevailed upon us, do not move from this place.’

“This instruction was so emphatic that in one narration, the following words have been related:

“‘Even if you see that vultures are tearing away at our remains, do not budge from this place until you receive an order to leave’,” (i.e. an order from the Holy Prophet^(sa)).

“In this manner, after completely fortifying his rear, the Holy Prophet^(sa) began to arrange the Muslim army in battle array, and appointed separate commanders for the various sections of the army.

“When the companions of Abdullah bin Jubair^(ra) saw that victory had been secured, they said to their Amir, Abdullah, ‘Now victory has been secured and the Muslims are collecting spoils of war. Permit us to join the army as well.’ Abdullah^(ra) restrained them and reminded them of the strict order of the Holy Prophet^(sa), but they were becoming heedless in the joy of victory, and therefore, did not abstain, and left their positions saying, ‘All that the Holy Prophet^(sa) inferred was that the mountain pass should not be left empty until security fully prevailed, and now that victory has been clinched, there is nothing wrong with proceeding forward.’ Hence, except for Abdullah bin Jubair^(ra) and five or seven companions, there remained no one to secure the mountain pass. When the sharp eye of Khalid bin Walid caught sight of the mountain pass from afar, he found it to be an empty field, upon which he quickly gathered his riders and immediately proceeded towards it. Behind him, Ikramah bin Abu Jahl also followed suit with whatever was left of the detachment, and quickly reached there. Both of these detachments instantly martyred Abdullah bin Jubair^(ra) and the few companions which stood by his side and suddenly attacked the Muslim army from the rear.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra) Sahib, pp. 487-488, 491)

The next companion is Hazrat Ubaid^(ra) bin Aus Ansari, son of Aus bin Malik. Hazrat Ubaid bin Aus participated in the Battle of Badr. He captured Hazrat Aqeel bin Abi Talib during the battle of Badr. Similarly, it is said that he also captured Hazrat Abbas^(ra) and Hazrat Naufal^(ra). When he presented himself before the Holy Prophet^(sa) with all three of them tied up in ropes, the Holy Prophet^(sa) said:

لَقَدْ اَعَانَكَ عَلَيْهِمْ مَلَكٌ كَرِيْمٌ

That is, “Surely, an honourable angel has assisted you in this matter.” Owing to this incident, the Holy Prophet^(sa) granted him the title of muqarrin i.e. the one who shackles others. (Usdul Ghaba, Vol. 3, pp. 528-229, Ubaid^(ra) bin Aus, Dar-ul-Kutb Ilmiyyah, Beirut, 2003)

In another narration it is mentioned that Hazrat Abul Yasar Ka‘b bin Amr^(ra) was the one to capture Hazrat Abbas^(ra) during the Battle of Badr. (Usdul Ghaba, Vol. 6, pp. 326-327, Abul Yasar, Dar-ul-Kutb Ilmiyyah, Beirut, 2003)

Hazrat Ubaid^(ra) bin Aus married Hazrat Umaimah^(ra) bint Al-Nu‘man. Hazrat Umaimah^(ra) also accepted the Holy Prophet^(sa) and was blessed to take pledge initiation to him. (Al-Tabaqaat-ul-Kubra, Vol. 8, p. 257, Umaimah^(ra) bint Al-Nu’man, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Now, I will mention about Hazrat Abdullah^(ra) bin Jubair, who was previously mentioned in relation to another companion. He was among the seventy Ansar, who participated in the second pledge of initiation at Aqabah. He participated in the battles of Badr and Uhud and was martyred during the Battle of Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 362, Abdullah^(ra) bin Jubair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Abul Aas^(ra), who was the husband of Hazrat Zainab^(ra) – daughter of the Holy Prophet^(sa) – participated in the Battle of Badr with the idolaters and Hazrat Abdullah^(ra) bin Jubair captured him.

Mentioning the details of this incident, Hazrat Mirza Bashir Ahmad^(ra) Sahib has written in Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of Prophets^(sa)]:

In the Battle of Badr, when Abul Aas, the son-in-law of the Holy Prophet^(sa), was captured, his wife, in other words, Zainab^(ra), the daughter of the Holy Prophet^(sa), who still resided in Mecca, sent some of her possessions as a ransom, which included a necklace. This was the same necklace which Hazrat Khadijah^(ra) gave to Zainab^(ra) in her bride’s paraphernalia. When the Holy Prophet^(sa) saw this necklace, he was reminded of the late Khadijah^(ra) and his eyes filled with tears. The Holy Prophet^(sa) said to his companions, “If you wish, return the reminiscence of Khadijah^(ra) to her daughter.” They needed a single indication, and the necklace was immediately returned. Instead of taking a ransom in the form of money and commodities, the Holy Prophet^(sa) made deal with Abul Aas to go to Mecca and send Zainab^(ra) to Medina. In this manner, a believing soul was freed from the abode of disbelief. A short while later, Abul Aas also became a Muslim and migrated to Medina and in this manner, the husband and wife were reunited.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra) Sahib, p. 368)

During the Battle of Uhud, the Holy Prophet^(sa) appointed Hazrat Abdullah^(ra) bin Jubair as the leader of the fifty archers who were appointed to protect the pass located behind the Muslims. The details have already been mentioned with regard to the account of Abdullah^(ra) bin Humayyir. However, some additional details written by Hazrat Mirza Bashir Ahmad^(ra) Sahib are as follows:

“Putting his trust in God, the Holy Prophet^(sa) marched forward and set up camp on a plain at the foot of mount Uhud, in such a manner that the mountain range fell behind the Muslims, and Medina was positioned in front of them, as it were. In this manner, the Holy Prophet^(sa) managed to secure the rear side of the army… Thus, the plan which was devised by the Holy Prophet^(sa) was to position fifty archers from among his Companions at this location under the command of Abdullah bin Jubair^(ra), and emphatically instructed them not to leave this place under any circumstances, and that they should continue to shower the enemy with arrows.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra) Sahib, p. 487)

As mentioned earlier, the Holy Prophet^(sa) was so greatly concerned for the security of this mountain pass that he repeatedly instructed Abdullah bin Jubair^(ra):

“Look here, this mountain pass should not be left empty under any circumstances. Even if you see that we have become victorious, and the enemy has fled in defeat, do not leave this place; and if you see that the Muslims have been defeated, and the enemy has prevailed upon us, even then do not move from this place.”

Hazrat Baraa^(ra) bin Aazib relates:

“During one of the days of the Battle of Uhud, the Holy Prophet^(sa) appointed Hazrat Abdullah^(ra) bin Jubair to command over the 50 foot soldiers. He told them emphatically:

“‘Even if you see that vultures are tearing away at our remains, do not move from this place until you receive an order from me. Even if you see us defeating the enemy and they begin fleeing, you must not leave this post until I command to do so.’

“Thus the Muslims defeated the enemy and drove them away.”

Hazrat Baraa^ra further states:

“By God, I witnessed the disbelieving women holding up their clothes whilst fleeing (in those days women would also accompany the men in battle to motivate them) to the extent that their anklets and calves were laid bare.”

“Whilst witnessing this, the companions of Hazrat Abdullah^(ra) bin Jubair said, ‘Let us go and collect the spoils of war. Our comrades have been victorious so what are you waiting for?’ Hazrat Abdullah^(ra) bin Jubair then said, ‘Have you forgotten the instructions given to us by the Holy Prophet^(sa)?’ Those who wished to leave their position replied, ‘By God, we too will go to our companions and partake of the spoils of war. They are taking the loot so we shall take it too.’ When they reached there, they were made to turn back, and they came running back as they had experienced defeat. That is to say that the enemy launched an attack once again and what looked to be a victory turned into the opposite.”

Hazrat Baraa^(ra) relates, “It was this incident regarding which God Almighty stated, ‘When the Messenger was calling out to you from your rear.’” This is a verse from Surah Aal-e-Imran [of the Holy Quran]. “Only twelve Companions^ra remained alongside the Holy Prophet^(sa) and the disbelievers had martyred seventy of our men. During the Battle of Badr, the Holy Prophet^(sa) and his Companions had taken 140 of the disbelieving men – 70 were captured and 70 were killed.

“Abu Sufyan exclaimed thrice,” the incident of Uhud is being narrated, “‘Is Muhammad still alive among them?’ The Holy Prophet^(sa) did not permit the Companions^(ra) to reply to this. When Abu Sufyan saw that the defeat of the disbelievers had turned into victory and that they had subdued the Muslims after relaunching an attack, this was when he said, ‘Is Muhammad still alive among them?’ The Holy Prophet^(sa) stopped the Companions^(ra) from responding. He then asked three times, ‘Is the son of Abu Quhafah, i.e. Hazrat Abu Bakr^(ra) alive among them?’ He then asked three times, ‘Is Ibn Khattab, i.e. Hazrat Umar^(ra) alive among them?’

“Thereafter, he returned to his confederates. The Holy Prophet^(sa)prohibited them from answering on all three occasions. When Abu Sufyan had returned to his cohorts, he said that these three could have been their leaders and had now been killed. When Hazrat Umar^(ra) heard this, he was unable to control himself and proclaimed, ‘O enemy of God! By God you have lied. Those who you have named are all alive. Much still remains of that which is unpleasant to you.’ Abu Sufyan responded by saying, ‘This battle serves as revenge for the Battle of Badr and war is like a pendulum; sometimes victory is yours and sometimes it is ours. You will find among the dead some who have had their noses and ears cut off (i.e. they were mutilated).’ He then said, ‘I did not order for this to happen, but I also do not deem it wrong.’ Abu Sufyan proceeded enthusiastically to recite the words,

 اُعْلُ هُبَل اُعْلُ هُبَل

‘Long live Hubul, long live Hubul!’ The Holy Prophet^(sa) said, ‘Will you not reply to this?’ The Companions^(ra) asked, ‘O Messenger^(sa) of Allah, what shall we say in reply?’ The Holy Prophet^(sa) answered, ‘Sayاَللّٰهُاَعْليٰ وَاَجَلُّ’  that is to say, ‘Allah is the Highest and Most Glorious’. Abu Sufyan then said, ‘Our god Uzza is with us and you have no Uzza.’ On hearing this, the Holy Prophet^(sa) said, ‘Will you not respond to this?’”

Hazrat Baraa bin Aazib states, “The Companions asked, ‘O Messenger^(sa) of Allah, what shall we say in response?’ He then stated, اَللهُ مَوْلَانَا وَلَا مَوْليٰ لَكُمْ That is, ‘Allah is our Helper and you have no helper.’” (Sahih Al-Bukhari, Kitab-ul-Jihad Wa Al-Sair, Hadith no. 3039)

Hazrat Musleh-e-Maud^(ra) has also written concerning this incident in great detail and has shed light upon the Battle of Uhud. He states:

“Those Muslims who made a ring round the Prophet^(sa) but were driven back, ran forward again as soon as they saw the enemy withdrawing. They lifted the Prophet’s^sa body from among the dead. Abu Ubaydah bin al-Jarah^(ra) caught between his teeth the rings which had sunk into the Prophet’s^(sa) cheeks and pulled them out, losing two teeth in the attempt. After a little while, the Prophet^(sa) returned to consciousness. The guards who surrounded him sent out messengers to tell Muslims to assemble again. A disrupted force began to assemble. They escorted the Prophet^(sa) to the foot of the hill. Abu Sufyan, the enemy commander, seeing these Muslim remnants, cried aloud, ‘We have killed Muhammad^(sa).’ The Prophet^(sa) heard the boastful cry but forbade the Muslims to answer, lest the enemy should know the truth and attack again and the exhausted and badly-wounded Muslims should have again to fight this savage horde. Not receiving a reply from the Muslims, Abu Sufyan became certain the Prophet^(sa) was dead. He followed his first cry by a second and said, ‘We have also killed Abu Bakr^(ra).’ The Prophet^(sa) forbade Abu Bakr^(ra) to make any reply. Abu Sufyan followed by a third, and said, ‘We have also killed Umar^(ra).’ The Prophet^(sa) forbade Umar^(ra) also to reply. Upon this, Abu Sufyan cried that they had killed all three. Now Umar could not contain himself and cried, ‘We are all alive and, with God’s grace, ready to fight you and break your heads.’ Abu Sufyan raised the national cry:

اُعْلُ هُبَل۔ اُعْلُ هُبَل

That is, ‘Glory to Hubal. Glory to Hubal. For Hubal has put an end to Islam.’”

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

“The Prophet^(sa) could not bear this boast against the One and Only God, Allah, for Whom he and the Muslims were prepared to sacrifice their all. He had refused to correct a declaration of his own death. He had refused to correct a declaration of the death of Abu Bakr^(ra) and of Umar^(ra) for strategic reasons. Only the remnants of his small force had been left. The enemy forces were large and buoyant. But now the enemy had insulted Allah. The Prophet^(sa) could not stand such an insult. His became restless and passionately looked at the Muslims who surrounded him and said, ‘Why do you stand silently and make no reply to this insult to Allah, the Only God?’ The Muslims asked, ‘What shall we say, O Prophet^(sa)?’ ‘Say:

اَللّٰهُ اَعْليٰ وَاَجَلُّ اَللهُ اَعْليٰ وَاَجَلُّ

“Allah alone is Great and Mighty. Allah alone is Great and Mighty. He alone is High and Honoured. He alone is High and Honoured.”’ This is how he informed the enemy that he was still alive.”

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

“The Muslims shouted accordingly. This cry stupefied the enemy. They stood chagrined at the thought that the Prophet^(sa) after all had not died. Before them stood a handful of Muslims, wounded and exhausted. To finish them was easy enough. But they dared not attack again. Content with the sort of victory they had won, they returned making a great show of rejoicing. (Debacha Tafsirul Quran, Anwarul Ulum, Vol 20, pp. 252-253)

Whilst explaining a verse of the Holy Quran, Hazrat Musleh-e-Maud^(ra) further writes:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُوْنَ عَنْ أَمْرِهٖ أَنْ تُصِيْبَهُمْ فِتْنَةٌ أَوْ يُصِيْبَهُمْ عَذَابٌ أَلِيمٌ

Meaning, ‘So let those who go against His command beware lest a trial afflict them, or a grievous punishment overtake them.’”

Hazrat Musleh-e-Maud^(ra) says:

“Observe how much loss the Islamic army had to suffer due to the violation of this commandment. The Holy Prophet^(sa) had appointed fifty soldiers for the security of a mountain pass. This mountain pass was so crucial that the Holy Prophet^(sa) called for the leading officer, Abdullah bin Jubair^(ra) Ansari and instructed him: ‘Whether we die or we are victorious, you should not abandon this mountain pass.’ However, when the disbelievers were defeated and the Muslims began to chase them away, the soldiers on duty at the mountain pass said to their leader, ‘We have become victorious now and it seems pointless to remain here. Please grant us permission to partake of the Jihad and attain the blessings.’ Their leader advised them against this and stated, ‘Look! Do not disobey the orders of the Holy Prophet^(sa). The Holy Prophet^sa had instructed us not to abandon this mountain pass, whether the Muslims army is triumphant or is defeated. Hence, I cannot grant you permission to leave.’ They responded: ‘The Holy Prophet^(sa) did not mean that we should not move from this location even at the time of victory. His intention was to advise us. What purpose are we serving by staying here now that we have become victorious?’”

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

“They gave precedence to their own judgment over the commandment of the Messenger^(sa) of God and abandoned the mountain pass. Only their leader, (Abdullah^(ra) bin Jubair) and a few others stayed there. When the army of the disbelievers retreated, Khalid bin Walid turned around and observed that the mountain pass was unoccupied. He called upon Amr bin Al Aas. Both of them had not yet accepted Islam at the time. Khalid bin Walid said to him: ‘Look! What an excellent opportunity lies before us. Let us turn back around and attack the Muslims.’

“Hence, both these generals rearranged their troops who were fleeing the battlefield and ran around the Muslim army and climbed onto the mountain. The few Muslims that were present there could not withstand this attack and were killed. The enemy attacked the Muslim army from the rear. This attack by the disbelievers was so unexpected that the Muslims, who had dispersed whilst celebrating victory, could not hold their ground. Only a few Companions^(ra), twenty at most, were able to gather around the Holy Prophet^(sa). How long could these few men contend with the enemy? Eventually, the Muslim soldiers were pushed back due the large number of disbelievers and the Holy Prophet^(sa) was left all alone in the battlefield. It was at this time that a stone hit his helmet causing the nails to pierce his head, rendering him unconscious, and he fell in a ditch. “As it has been mentioned already that a companion took the nails out and lost his teeth in the process as well.

“This ditch had been dug by certain mischievous individuals who had covered it up in order to cause harm to the Muslim army.” They dug out a ditch and covered it with grass and sward and so no one could tell there was a ditch and the Holy Prophet^(sa) fell inside it. “Thereafter, a few more Companions were martyred and their bodies fell on top of the blessed body of the Holy Prophet^(sa). As a result, news spread amongst the people that the Holy Prophet^(sa) was martyred. However, the Companions who were pushed back due to the heavy onslaught of the Kuffar, immediately came around the Holy Prophet^(sa) when the Kuffar moved back. They took the Holy Prophet^(sa) out of the ditch and after a short while, the Holy Prophet^(sa) regained consciousness and ordered for soldiers to run around the outskirts of the battlefield in order to regroup the Muslims, the Holy Prophet^(sa) then led them into the valley of a mountain.”

Hazrat Musleh-e-Maud^ra draws the following conclusion from this incident – and this is something that one should pay close heed to. Hazrat Musleh-e-Maud^(ra) states:

“The reason why the Muslim army had to endure a momentary loss after their victory was because a few individuals disobeyed a commandment of the Holy Prophet^(sa) and took their own initiative instead of adhering to the Holy Prophet’s^(sa) instruction. However, if they followed the Holy Prophet^(sa) just like the pulse follows the heart; if they believed that a single commandment of the Holy Prophet^sa was more important than even if the entire world was to sacrifice their lives; and if they had not used their own initiative and thereby had not left the mount regarding which the Holy Prophet^(sa) had instructed them to not leave irrespective of whether they were in a state of victory or defeat, then the enemy would not have had the opportunity to attack again and nor the Holy Prophet^(sa) and his Companions would have suffered any loss.”

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

“In this [Quranic] verse, God Almighty has drawn the attention of the Muslims towards the important principle that those who do not fully adhere to the commandment of the Holy Prophet^sa and instead give preference to their own judgment, (or their own opinions and begin to interpret in their own way), should fear lest a calamity or a severe punishment befalls upon them as a result. In other words, it states that if one seeks to attain any success then they ought to stand and sit on the commandment of a single instruction. Until this spirit remains, the Muslims will remain intact but the day this spirit ceases to exist, Islam will however remain, but God Almighty’s hand will strangle them.” i.e. those who show disobedience to the Holy Prophet^(sa). (Tafsir-e-Kabir, Vol. 6, pp. 410-412)

Today, this is precisely the case of the Muslims; God Almighty’s succour is no longer with them. They have begun to offer all kinds of interpretations to the instruction of the Holy Prophet^(sa) which was to accept the Promised Messiah and Mahdi and convey his Salaam to him and hold him as the judge and arbiter. As a result, the consequences are evident. Here, there is also a lesson and a warning for the Ahmadis that after having accepted the Promised Messiah^(as), it is only through complete obedience that one can attain any kind of success or victory. Thus, each and every person should asses their conditions with regard to the standards of their obedience.

In the first account, it was mentioned that Ikramah bin Abi Jahl was alongside Abu Sufyan, however in the account related by Hazrat Musleh-e-Maud^(ra), it was Amr bin Aas who launched an attack on the mountain pass. There are also other names mentioned in various other narrations. In this regard, the Research Cell has further researched into this and in the various books of history, the name of Ikramah has been mentioned who was alongside Khalid bin Walid. (Sharah Zurqaani, Vol. 2, p. 412, Ghazwah Uhud, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996)

However, there are also references which mention that the Mushrikeen [idolaters] assigned their cavalry from among their army under the leadership of certain individuals, out of which one was Amr bin Aas. (Tarikhul Khamees, Vol. 2, p. 191, Ghazwah Uhud, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996)

Thus, in reference to this, it states that upon observing the mountain pass to be unmanned, Khalid bin Walid launched an attack and Ikramah bin Abu Jahl followed behind him. Thus, if all three accounts are assessed together, then one way of eliminating any contradiction between them is that since Hazrat Amr^(ra) bin Aas was the one leading the cavalry, therefore he too was with them and so Abu Sufyan, Ikramah and Abu Al-Aas were all together. In this way, there is no contradiction among the narrations.

The account of Hazrat Abdullah^(ra) bin Jubair’s martyrdom is as follows:

When Khalid bin Walid and Ikramah bin Abu Jahl came forward to launch an attack, Hazrat Abdullah bin Jubair fired arrows to the point that all his arrows finished. He then fought with a spear until his spear broke. Thereafter, he began fighting with his sword until he was martyred and fell. He was martyred by Ikramah bin Abu Jahl. When he fell, the enemies dragged his body and despicably mutilated his body. They pierced his body so many times with their spears that his intestines spilled out.

Hazrat Khawwaat^(ra) bin Jubair states:

“When Hazrat Abdullah^(ra) bin Jubair was left in this state, the Muslim then retuned and I was also with them. I laughed at the place where no other person laughed and I fell asleep at the place where no one else had slept and I acted with miserliness at the place where no one else shows miserliness. The state that I was in, one cannot do all three.” He was asked as to why he did this and Hazrat Khawwaat replied, “I held both arms and Abu Hanna held both feet, and we lifted Hazrat Abdullah^(ra). I then tied his wound with cloth of my turban and at the time of lifting him, the idolaters were on one side. The cloth of my turban loosened and fell to the ground, and Hazrat Abdullah^(ra) bin Jubair’s intestines came out.  My companion became anxious at the enemy being so close and began looking over his shoulder. Upon this I began to laugh (at what he was doing in such a moment). Then, one of them advanced towards us and held his spear near my throat and suddenly I was overcome with sleep and the spear drew away. (This was also a help from God Almighty; God Almighty caused him to be overcome with sudden sleep.) In such a state he could not do anything as the spear was right next to his throat, but as a result of this, the spear was moved away). Then, when we were about to dig the grave of Hazrat Abdullah^(ra) bin Jubair, I only had my bow and the ground had become very firm, so we came down from the mount with his body to a valley and I dug the grave with the corner of my bow. The string was also attached to the bow and I said to myself that I would not let my string get damaged, so I loosened the string and took it off and then dug the grave with the corner of the bow and buried Hazrat Abdullah^(ra) bin Jubair. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 362-363 Abdullah bin Jubair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Just as Hazrat Abdullah^(ra) bin Jubair and his companions demonstrated complete devotion and were able to understand the true spirit of the commandments given to them, may we also understand this and demonstrate complete obedience. And may we continue to become the recipients of God Almighty’s grace.

After the prayers, I shall lead a funeral prayer in absentia for Nadir Al-Husni Sahib from Canada. He passed away on 20 December at the age of 85 – Inna Lillahi Wa Inaa Ilaihi Rajioon – Surely to Allah we belong and to Him shall we return. The deceased was a very righteous, devoted and a noble individual. His financial sacrifices were also of a very high standard and he was a musi [member of the institution of Al-Wasiyyat].

He is survived by his wife and son, both of whom are not Ahmadi. He was the son of Abdul Rauf Al-Husni Sahib, who performed the Bai‘at in 1938 after his brother, respected Munir Al-Husni Sahib, did the Bai‘at.

Abdul Rauf Sahib was also a very pious and righteous person, who spoke very little. When Hazrat Musleh-e-Maud^(ra) travelled to Syria, he also visited Abdul Rauf Sahib’s house for dinner one evening.

Nadir Al-Husni Sahib also possessed many of his father’s qualities and he also demonstrated a lofty example in his devotion and loyalty.

Amir Sahib [National President of Jamaat] Canada writes:

“After the inauguration of the Bait-ul-Islam mosque, he would travel four hours every week to attend the Friday Sermon and would then drive back to his home in Sudbury the same day. Many a time we would ask him to take some rest and travel the next day, but in his own style he would offer some reason and return so that the Jamaat was not inconvenienced in any way due to him. He continued this practise right up until his last illness. He was also the muazzin [one who makes the call for prayer] for the Friday prayers for many years at the Bait-ul-Islam mosque. He had a very unique way of calling the Azan and was filled with so much passion that it would captivate the listeners.”

The deceased’s wife, Sumaiyya Sahiba who is a non-Ahmadi, has written:

“May God Almighty grant Nadir Al-Husni Sahib an abode in heaven. He was a very truthful, honest, trustworthy and devoted individual for his family and the Jamaat. He would strive to always help anyone who was in need and would treat them with great compassion. Without letting anyone know, he helped a poor non-Ahmadi woman as much as he could. Whenever we would go to visit her, Nadir Sahib would first go to the market and purchase various essential items and then go to her house and he continued this right till his demise.”

She further states:

“I have never seen anyone show so much patience whilst suffering from an illness and the words Alhamdolillah [All praise is due to Allah] could always be heard being recited from his lips. His heart would be filled with fear of God Almighty whilst imploring Him for help. He would regularly offer his five daily prayers and Tahajud and everyone who knew him was aware of his piety.”

Mu‘taz Qazaq Sahib writes: “During my stay in Syria, I heard about Nadir Al Husni Sahib. The Husni family is known for their loyalty and strong attachment towards Khilafat. After arriving in Canada, I met Nadir Al Husni Sahib at the mosque. He was a very pious natured individual who was always cheerful. Having spoken to him, I was greatly impressed by his love for Khilafat and his desire to meet with friends in the mosque.” He writes: “His regularity in prayers was an example for all of us.”

He further writes: “After his demise, his wife and son came to Toronto. I had the opportunity to help them under the Jamaat organisation and helped towards the funeral and burial. His wife told me that there were three mosques in their local area. All of them asked her about the funeral arrangements for the deceased. She replied (she is a non-Ahmadi) that the funeral proceedings will take place in the mosque where he offered his prayers.”

Qazaq Sahib further writes: “When his coffin was being lowered into the grave, I thought of an incident in relation to my uncle, Alhaj Sami Qazaq Sahib, which brought tears to my eyes. During his terminal illness, I remained close to him until his demise. One day I saw him crying and he said to me: ‘Inform my Master, Hazrat Amirul Momineen, that I love him dearly and that I will remain loyal to Khilafat until my last breath.’” I believe he passed away during the Khilafat of Hazrat Khalifatul Masih III^(rh). Nevertheless, in whichever time it was, these were his words. Qazaq Sahib writes: “My thoughts about Nadir Sahib are the same. He also had a very sincere relationship with Khilafat. It is regarding these people that God Almighty says:

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوْا مَا عَاهَدُوا اللّٰهَ عَلَيْهِ۔  فَمِنْهُمْ مَّنْ قَضٰى نَحْبَهٗ وَمِنْهُمْ مَّنْ يَّنْتَظِرُ۔ وَمَا بَدَّلُوْاتَبْدِيْلًا۔

[“Among the believers are men who have been true to the covenant they made with Allah. There are some of them who have fulfilled their vow, and some who still wait, and they have not changed their condition in the least.”]

Qazaq Sahib continues by saying: “The deceased had many memories with the Khulafa. In 1955, when Hazrat Musleh-e-Maud^(ra) visited Syria, he had the opportunity to be in close company of Hazrat Musleh-e-Maud^(ra). On 3 May 1955, Hazrat Musleh-e-Maud^(ra) held a sitting with the Syrian Ahmadis.” He further writes: “During the sitting, Hazrat Musleh-e-Maud^(ra) conversed with them in Arabic and regarding this historic gathering, Hazrat Musleh-e-Maud^(ra) said: ‘This gathering today is significant because approximately half a century ago, at a time when many of you present here were not even born, God Almighty vouchsafed the following revelation to the Promised Messiah^(as):

يَدْعُوْنَ لَكَ اَبْدَالُ الشَّامِ وَ عِبَادُاللّٰهِ مِنَ الْعَرب

“The abdal [devotees] of Syria and the servants of Allah from among the Arabs are supplicating on your behalf.”’”

Addressing the Syrian Ahmadis, Hazrat Musleh-e-Maud^(ra) said: “Today, with your presence in this gathering, the words of God Almighty have been fulfilled.” During this journey, Nadir Al-Husni Sahib has some memorable photos with Hazrat Musleh-e-Maud^(ra).

His nephew, Ammar Al-Misqi Sahib, who works in Tabshir and resides here in London says: “He had a close bond with Hazrat Chaudhry Zafrulla Khan Sahib^(ra). The deceased translated a book of Chaudhry Zafrulla Khan Sahib^(ra) into Arabic. He had a strong connection with the Jamaat. He would not tolerate any inappropriate comments towards the Promised Messiah^(as) or the Khulafa. On one occasion, he went with his two brothers to offer condolences for a non-Ahmadi. A prominent Syrian scholar, Sheikh Al-Bani was also present there accompanied by many of his students and were aware that Nadir Al-Husni Sahib and his brothers were Ahmadi. They began to discuss the points of contention between Ahmadis and other clerics. When one of them began to use profane language about the Promised Messiah^(as), Nadir Al-Husni Sahib became enraged; he stood up and said: ‘If any one of you has the courage, they should enter into a debate with me,’ even though there was only three of them, whereas Sheikh Al-Bani Sahib was accompanied by more than fifteen people. No one from among them had the courage to enter into a debate with him. On the contrary they began to quarrel and decided to attack the three of them. However, other people who had come to offer their condolences intervened and stopped them.”

During his studies, he never let an opportunity to convey the message of the Promised Messiah^as pass. Having completed his schooling, he went to the USA to study mechanical engineering. During his final year, he began to debate with a Jewish sect on matters of belief. They did not have any credible arguments, instead they went to the principal and told him to expel the deceased from the college, otherwise they would place such an allegation on him that it would be impossible for him to continue his studies. Nonetheless, on the advice of the principal, the deceased changed college himself and left the USA for Canada.

The centre of his focus was the books of the Promised Messiah^(as) and the Khulafa. He recorded the Arabic books of the Promised Messiah^(as) in his voice. He was in the process of learning Urdu and would translate the Persian couplets of the Promised Messiah^(as) into Arabic. He would exhaust all his Arabic and English language abilities in translations. He was part of the team who translated the first volume of the Five-Volume Commentary into Arabic. He wrote books in reply to allegations against Islam by opponents. One of those books – which he derived benefit from the writings of the Promised Messiah^(as) – is titled: The Great Prophet; Ancient Prophecies Regarding the Advent of Muhammad^(sa). He had a large personal library which contained many books on Islam and as part of his will, he declared that after his demise, the library ought to be given to the Jamaat.

Abdul Qadir Odeh Sahib says: “The deceased wrote many books about the Jamaat and then published them on his own expense. He was a sincere individual who had great love for Khilafat. He would highlight the importance of Chanda [obligatory contribution] for others.”

Abdur Razzaq Faraz Sahib, who is a missionary and teaches in Jamia Ahmadiyya Canada says: “He was very patient and was always grateful. During his final years, he was unable to consume food orally due to his illness. He was given food with the help of a machine directly to the stomach. Despite all this, when his condition would improve, he would travel to Jamia. When the situation in Syria deteriorated and Arabs began to migrate to Canada, he would meet them with great love and affection. He would advise them to remain attached to the Jamaat and would tell them that the only way to save their offspring in that country was to ensure they remain attached to the Jamaat.”

Musleh-ud-Din Shambour Sahib, a missionary serving in Canada writes: “After listening to the sermons of Hazrat Khalifatul Masih, Nadir Al-Husni Sahib would print the sermon and then read it again, after which he would store it in a file. At home, he recorded the Arabic books of the Promised Messiah^(as) and the ten-volume Arabic translation of At-Tafseer Al-Kabir in his voice. Then during his journey to and from Jumuah, he would listen to them, or he would listen to tilawat [recitation of the Holy Quran], the Darsul Quran of Hazrat Khalifatul Masih IV^(rh) that are being shown on MTA and he would keep them with him.” He then says: “I stayed at his house on many occasions. Approximately an hour and a half or two hours prior to the Fajr prayers, I would hear him crying and lamenting in his Tahajud prayers. When he would turn on the television, he would only watch MTA or the news. On one occasion, MTA was not showing on his television. He immediately sent a message for it to be fixed, saying it would be difficult to survive without it.”

Shambour Sahib has also written that “during the prayers he would recite the prayer:

 اَللّٰهُمَّ اَتْمِمْ عَلَيْنَا نِعْمَةَ الْخِلَافَةِ

Meaning, “O Allah! Enable us to derive the utmost blessings from Khilafat” and whenever he recited this prayer he would begin to cry. He said that he had witnessed this on many occasions.

May God Almighty elevate the status of the deceased and may He enable his wife and children to perform the Bai‘at of the Promised Messiah^(as). May God accept all his supplications that he offered for them.

(Translated by the Review of Religions)