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

The first of the Badri Companions [Companions of the Holy Prophet^(sa) who participated in the Battle of Badr] that I will mention today is Hazrat Tufail^(ra) bin Harith.

Hazrat Tufail^(ra) bin Harith belonged to the Quraish. His mother's name was Sukhailah bint Khuza’i. After the migration to Medina, the Holy Prophet^(sa) established a bond of brotherhood between Hazrat Tufail^(ra) bin Harith and Hazrat Mundhir^(ra) bin Muhammad. According to other narrations, this bond was established with Hazrat Sufyan^(ra) bin Nasar. Hazrat Tufail^(ra) bin Harith participated in the Battle of Badr along with his brothers Hazrat Ubaidah and Hussain. Likewise, he had the opportunity to participate in all the battles alongside the Holy Prophet^(sa) including the battles of Uhud and Khandaq [The Ditch]. He passed away in the 32^nd year of Hijra at the age of 70. (Usdul Ghaba, Vol. 3, p. 74, Tufail bin Al-Harith^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 38, Al-Tufail bin Al-Harith^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Sulaim^(ra) bin Amr Ansari. His mother’s name was Umme Sulaim^(ra) bint Amr. He belonged to the Banu Salama clan of the Khazraj. According to other narrations, his name is also reported as Sulaiman bin Amr. He performed the Bai‘at along with 70 people at Aqabah. He participated in the battles of Badr and Uhud and was martyred during the Battle of Uhud, while his servant Antarah was also with him. (Usdul Ghaba, Vol. 2, p. 545, Sulaim bin Amr^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 435, Sulaim bin Amr^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion whom I will mention is Hazrat Sulaim^(ra) bin Harith Ansari. He belonged to the Banu Dinaar clan of the Khazraj tribe. It is also said about him that he was a slave of the Banu Dinaar clan. It is reported that he was the brother of Hazrat Dahhaak bin Harith. In any case, these two accounts are stated according to the available information. He participated in the Battle of Badr and was martyred during the Battle of Uhud. (Usdul Ghaba, Vol. 2, p. 543, Sulaim bin Al-Harith^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Then, there is Hazrat Sulaim^(ra) bin Milhan Ansari. His mother was Mulaikah bint Malik. He was the maternal uncle of Hazrat Anas^(ra) bin Malik and the brother of Hazrat Umme Haram^(ra) and Hazrat Umme Sulaim^(ra). Hazrat Umme Haram was the wife of Hazrat Abadah^(ra) bin Samit, while Hazrat Umme Sulaim^(ra) was the wife of Hazrat Abu Talha Ansari^(ra) . Her son Hazrat Anas^(ra) bin Malik used to serve the Holy Prophet^(sa). He [i.e. Hazrat Sulaim^(ra) bin Milhan Ansari] participated in the battles of Badr and Uhud along with his brother Hazrat Haram^(ra) bin Malhaan. Both of them were martyred during the incident of Bi’r-e-Ma‘unah. (Usdul Ghaba, Vol. 2, p. 546, Sulaim bin Milhan^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 391, Sulaim bin Milhan^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

In the 36^th month after the migration of the Messenger^(sa) of Allah, during the month of Safar, Hazrat Mundhir^(ra) bin Amar as-Saa‘idi went was sent on a military campaign. Aamir bin Ja‘far came to the Messenger of Allah^(sa) and wanted to give a gift to him but he refused to take it. The Holy Prophet^(sa) invited him to accept Islam. However, he neither accepted Islam, nor distanced himself from it. Aamir requested, “If you would send some of your companions with me to go to my people, it is hoped that they would accept your call to faith.” The Holy Prophet^(sa) said, “I fear that the people of Najad may harm them.” Upon this, he replied, “If anyone comes to confront them, I would provide them security.” The Holy Prophet^(sa) sent seventy young men along with him, who were referred to as qaris. Hazrat Mundhir^(ra) bin Amr as-Sa’idi was appointed as their leader. This incident has been narrated before as well.

When these people reached a place called Bi’r-e-Ma‘unah, which was a mountain pass near the Bani Sulaim, situated in between the land belonging to Banu Aamir and Banu Sulaim, they camped there and tied their camels. Firstly, he sent Hazrat Haram^(ra) bin Milhan to Aamir bin Tufail after conveying to him the message of the Holy Prophet^(sa). He did not even read the message of the Holy Prophet^(sa) and attacked and martyred Hazrat Haram^(ra) bin Milhan. Following this, he called for Bani Aamir to fight the Muslims. However, they refused to listen to him. Subsequently, he called for the tribes of Sulaim bin Usayya, Zakwan and Ri’l. These people set off with him and appointed him as their leader. When Hazrat Haram was delayed, the Muslims went after him. After crossing a short distance, they encountered the group that was approaching to attack them. They encircled the Muslims, who were outnumbered by them. They fought and the companions of the Holy Prophet^(sa) were martyred. When Hazrat Sulaim^(ra) bin Milhan and Hakam bin Kaisan from among the Muslims were encircled, they said “O Allah! We do not find anyone beside You, who could convey our Salam [Islamic greeting of peace] to Your Prophet^(sa). Therefore, convey our Salam to him.” When Gabriel informed the Holy Prophet^(sa) of this, he said

وَعَلَيْهِمُ السَّلَام

That is, “And may peace be on them.” Mundhir bin Amr said to them, “If you wish, we will make you a peace offering.” However, they refused. They moved to the location where Hazrat Haram was martyred and fought them until they were martyred. The Holy Prophet^(sa) said that they stepped forward in order to die. That is, they stepped forward knowing that death was approaching. (Al-Tabaqaat-ul-Kubra, Vol. 2, pp. 39-40, Sirya Al-Mundhir bin Amr^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

They fought the enemy with great courage despite not having the adequate equipment for battle and despite the fact they had not set out to engage in battle.

Then, there is mention of Hazrat Sulaim^(ra) bin Qais Ansari [Muslim native of Medina]. The name of his mother was Umme Sulaim bint Khalid. He was the brother of Hazrat Khola^(ra) bint Qais, the wife of Hazrat Hamza^(ra). He participated alongside the Holy Prophet^(sa) in all battles, including the battles of Badr, Uhud and Khandaq. He passed away during the caliphate of Hazrat Uthman. (Usdul Ghaba, Vol. 2, pp. 545-546, Sulaim bin Qais^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 372, Sulaim bin Qaisr^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Then, there was a companion named Hazrat Thabit^(ra) bin Tha‘laba. His name was Hazrat Thabit bin Tha‘laba and the name of this mother was Umme Unais bint Sa‘d, who belonged to the tribe of Banu Uzra. His father, Tha‘laba bin Zaid, was also called . He was given this name due to his courage, strength, determination and passion. In relation to this very aspect, Hazrat Thabit^(ra) was also called Al-Jaz’. His children were Abdullah and Harith born to Umamah bint Uthman. Hazrat Thabit^(ra) participated in the second pledge of initiation at Aqabah along with seventy Ansar companions. He also participated in the battles of Badr, Uhud, Khandaq, Treaty of Hudaybiyyah, Khaibar, conquest of Mecca and the Battle of Ta’if. He was martyred during the Battle of Ta’if. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 428-429, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Then, there is a companion [by the name] Hazrat Simak^(ra) bin Sa‘d. Sa‘d bin Tha‘labah was his father, who was the brother of Hazrat Bashir^(ra) bin Sa‘d, the father of Nu‘man bin Bashir. He participated in the Battle of Badr along with his brother, Hazrat Bashir. He also participated in the Battle of Uhud. He belonged to the tribe of Khazraj. (Usdul Ghaba, Vol. 2, p. 552, Simak bin Sa’d^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Then, there is a companion by the name Jabir^(ra) bin Abdillah bin Ri‘ab. Hazrat Jabir is counted among the first six Ansar to have accepted Islam in Mecca. Hazrat Jabir participated alongside the Holy Prophet^(sa) in all battles, including the battles of Badr, Uhud and Khandaq. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 431, Jabir bin Abdillah^(ra) Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Prior to the first pledge of initiation at Aqabah, a group of six individuals from among the Ansar met the Holy Prophet^(sa). The six companions were as follows, As‘ad bin Zuraarah, Auf bin Harith, Rafi‘ bin Malik bin Ajlaan, Qutba bin Aamir bin Hadida, Uqba bin Aamir bin Nabi and Jabir bin Abdillah bin Ri‘ab. All of them entered the fold of Islam. When they returned to Medina, they mentioned the Holy Prophet^(sa) to the people of Medina (Usdul Ghaba, Vol.1, p. 492, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) the details of which have already been presented whilst mentioning Uqba bin Aamir Nabi. I will briefly mention this here.

When these people departed from the Holy Prophet^(sa), they said while they were leaving that the civil wars had made them very weak. “There is a lot of discord between us. We will go to Yathrib [earlier name for Medina] and preach the message of Islam to our brothers. It is very possible that Allah the Exalted may unite us once again though your message and through our preaching. Furthermore, once we unite, we will be prepared to support you in every manner.” Hence, they left and Islam started to spread through them in Yathrib.

In relation to the apparent circumstances and provisions of the people of Yathrib, the Holy Prophet^(sa) spent this year in Mecca in fear and hope, anticipating to see the result of these six individuals who testified to the truthfulness of the Holy Prophet^(sa) and pledged initiation to him; . The reason for this was that in other places, the Holy Prophet^(sa) was not only rejected, but he was fiercely opposed. The chiefs of Mecca and Ta’if had ferociously rejected the mission of the Holy Prophet^(sa) and other tribes under their influence were also rejecting this, one after the other. Hence, as a result of their pledge in initiation, a ray of hope was formed in Medina.

However, there was no reassurance for this as well. Who was able to say that these six believers, who formed this ray of hope, would be able to bear difficulties and hardships in case the enemy stood up against them as well? Nevertheless, they went [to Medina] and preached. However, in the meantime, the opposition and enmity from the people of Mecca was also increasing by the day and they were certain that this was time to destroy Islam. The reason for this was that if Islam started to move and spread outside of Mecca, it would become difficult to destroy it. Therefore, the people of Mecca began to oppose them to the greatest extent possible. However, despite this, the Holy Prophet^(sa) and his sincere companions, who had pledged initiation to him and had become Muslims, remained firm on their stance like solid rocks. Nothing could move them from Islam, its teachings or from the unity of God. In any case, this was an extremely critical time for Islam. There was hope and fear to see the result of these individuals going to Medina.

The following year, another delegation from Medina came on the occasion of Hajj [Islamic pilgrimage to Mecca]. Upon this, the Holy Prophet^(sa) very passionately came out of his home, went to Aqba, in the direction of Mina and looked here and there. Suddenly, his eyes fell on a small delegation from Yathrib, who immediately recognised him when they saw him. They came forward and met the Holy Prophet^(sa) with great love and devotion. Six of them were the same individuals, who had previously pledged initiation, rather, five of them were the same individuals, who had previously pledged initiation and returned [to Medina]. Seven individuals were new, who belonged to the tribes of Aus and Khazraj.

On this occasion, the Holy Prophet^(sa) took them into a valley away from people and this delegation of twelve individuals informed the Holy Prophet^(sa) of the circumstances of Yathrib. All of them formally pledged initiation at the hand of the Holy Prophet^(sa). This very pledge was the foundation stone for the establishment of Islam in Yathrib. The words on which the Holy Prophet took their pledges were as follows:

“We will believe God to be One; we will not associate partners with Him; we will not steal; we will not commit adultery or fornication; we will refrain from murder; we will not accuse others of anything, and we will obey you in every virtuous deed.”

After the Bai‘at, the Holy Prophet^(sa) said:

“If you remain true to this pledge in honesty and steadfastness then you shall receive paradise. However, if you show weakness, then your matter is with Allah the Exalted, for He shall do what He wills.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 222-224)

In any case, these people then not only fulfilled their oath, but they did so in the most excellent manner. From the incidents after this, we are aware of how Islam managed to spread in Medina.

Another companion who will be mentioned today is Hazrat Mundhir^(ra) bin Amr bin Khunais. He also had the title of مُعْنِقُ لِيَمُوْتَ or مُعْنِقُ لِلمَوْتِ meaning, “The one who embraces death.” His name was Mundhir, and his father's name was Amr. He was from the Banu Sa‘dah family that belonged to the Khazraj, a tribe of the Ansar. He participated in the Bai‘at of Aqaba. The Holy Prophet^(sa) had appointed Hazrat Mundhir^(ra) bin Amr and Hazrat Sa‘d bin Ubadah as leaders of the Banu Sa‘dah tribe. Hazrat Mundhir^(ra) was literate even during the days of ignorance [pre-Islamic Arabia]. After migration to Medina, the Holy Prophet^(sa) established a bond of brotherhood between Hazrat Mundhir and Hazrat Tulayb bin Umair. Hazrat Mundhir participated in both the battles of Badr and Uhud. (Usdul Ghaba, Vol. 5, p. 258, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

In his book The Life & Character of the Seal of the Prophets^(sa), Hazrat Mirza Bashir Ahmad^(ra) writes about Hazrat Mundhir^(ra) that he was from the Banu Saa‘ida dynasty of the Khazraj tribe, and was a man of ascetic disposition. He was martyred at Bi’r-e-Ma‘unah. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 232)

Bi’r-e-Ma‘unah was covered at length during the mention of other companions before this. I will now narrate as a summary some parts that are relevant to Hazrat Mundhir^(ra) bin Amr from The Life & Character of the Seal of the Prophets^(sa).

“These tribes of Sulaim and Ghatfan inhabited the central region of Arabia in the Sath-e-Murtafa‘ Najd and had allied with the Quraish of Mecca against the Muslims.” They had an alliance with the Quraish of Mecca on how to destroy Islam. “Slowly but surely, the evil of these mischievous tribes was continuing to grow and the Sath-e-Murtafa‘ Najd was continuing to be poisoned with the venom of enmity against Islam. As such, in the days we are describing now, an individual named Abu Barra Aamiri, who was a chieftain of the tribe situated in central Arabia known as the Banu Aamir, presented himself before the Holy Prophet^(sa).” This has been narrated before.

“The Holy Prophet^(sa) very gently and kindly conveyed the message of Islam to him and at the outset, he also listened to the address of the Holy Prophet^(sa) with interest and attention, but did not accept Islam. Albeit, he submitted to the Holy Prophet^(sa), ‘Send a few Companions along with me to Najd, who can travel there and preach the message of Islam to the people of Najd.’”

He further said: “I am confident that the people of Najd will not reject your message.” The Holy Prophet^(sa) said, “I do not trust the people of Najd.” Abu Barra responded, “Do not worry, I guarantee their security.” Since Abu Barra was the chief of a tribe and was an influential man, the Holy Prophet^(sa) took his word and dispatched a party of Companions towards Najd.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes: “This is the narration as it is related by history. It is narrated in Bukhari that a few people from the tribes of Ri‘l and Dhakwan, etc.” which were branches of the renowned tribe known as the Banu Sulaim, “presented themselves before the Holy Prophet^(sa) and claimed to accept Islam. Then they requested that a few men should be dispatched along with them to assist them against those people of their nation who were enemies of Islam.” There is no elaboration as to the nature of the assistance they requested – missionary or military. “Nonetheless, they came and requested for a few people to be sent with them. Upon this, the Holy Prophet^(sa) sent off this company.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) then writes, “However, unfortunately with respect to the details of Bi’r-e-Ma‘unah, even the details as narrated in Bukhari have become mixed to a degree,” two narrations have been mixed up, “due to which all the relevant facts,” whether from historical accounts of Bukhari, “cannot be identified in full. In any case, however, what is ascertained for certain is that on this occasion, the people belonging to the tribes of Ri‘l and Dhakwan, etc. presented themselves before the Holy Prophet^(sa) as well, and they requested for a few companions to be sent along with them.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) then says there are two different narrations of the account. He says the way to settle the differences between them or to understand the connection between them is: “One prospect for the reconciliation of both these narrations is that perhaps Abu Barra Aamiri, chieftain of the Aamir tribe, also came along with the people of Ri‘l and Dhakwan, and he spoke to the Holy Prophet^(sa) on their behalf. As such, according to the historical account, the Holy Prophet^(sa) said, “I do not trust the people of Najd,” to which he responded, “Do not worry, I give you the assurance that your companions shall not be harmed.” This indicates that the people of Ri‘l and Dhakwan had also come with Abu Barra and the Holy Prophet^(sa) was concerned on their account.

In any case, the Holy Prophet^(sa) dispatched a party of companions under the leadership of Mundhir bin Amr Ansari^(ra) in Safar 4 AH. These people were mostly from the Ansar and totalled seventy in number, and almost all of them were qaris, i.e., they were well-versed in the Holy Quran.

When these people reached a place known as Bi‘r-e-Ma‘unah, which was named as such due to a water well, an individual named Haram bin Milhan^(ra), who was the maternal uncle of Anas bin Malik^(ra), went forward with the message of Islam to Aamir bin Tufail, who was chief of the Aamir tribe and paternal nephew of Abu Barra Aamiri (who was mentioned earlier). The rest of the companions remained behind. When Haram bin Milhan^(ra) arrived to meet Aamir bin Tufail and his followers as an emissary of the Holy Prophet^(sa), at first, they warmly welcomed him in their hypocrisy; but after he had been fully seated and made to feel at ease, and began to preach the message of Islam, a few evil ones from among them made a signal to someone, who struck this innocent emissary with a spear from behind and put him to death there and then. At the time, the following words were on the tongue of Haram bin Milhan^(ra) اللهُ اَكْبَرُ فُزْتُ وَرَبِّ الْكَعْبَةِ i.e., “Allah is the Greatest. By the Lord of the Ka‘bah, I have attained my objective.”

Aamir bin Tufail did not suffice upon the murder of this emissary of the Holy Prophet^(sa) alone. As a matter of fact, after this he incited the people of his tribe, the Banu Aamir, to attack the remaining party of Muslims as well, but they refused and said that they would not attack the Muslims due to the guarantee of Abu Barra. (His tribe replied that since he had given his word for protection, they would not attack.) Upon this, Aamir collected the Banu Ri‘l, Dhakwan and ‘Uṣayyah, etc. from the tribe of Sulaim (i.e., the same tribes who had come to the Holy Prophet^(sa) as a delegation according to the narration of Bukhari) and attacked this small and helpless community of Muslims. When the Muslims saw these bloodthirsty beasts racing towards them, they said, “We have no quarrel with you. We have only come with an assignment from the Holy Prophet^(sa); we have not come to fight,” but they did not listen to a word and murdered them all. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 517-519)

According to history, Hazrat Gabriel^(as) reported to the Holy Prophet^(sa) about the martyrs of the Bi’r-e-Ma‘una. The Prophet^(sa) said about Hazrat Mundhir bin Amr: اَعْنَقَ لِيَمُوْتَ meaning, “Hazrat Mundhir bin Amr embraced martyrdom while fighting. He fought in the same place where his friends fought, and he knew full well that the outcome was going to be the same.” It is for this reason he was famous by the title of  مُعْنِقُ لِيَمُوْتَ or مُعْنِقُ لِلمَوْتِ “The one who embraced death.” (Usdul Ghaba, Vol. 5, p. 258, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)  (Al-Tabaqaat-ul-Kubra, Vol. 2, p. 40, Sulaim bin Amr^(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The enemies said to Hazrat Mundhir^(ra) bin Amr: “If you wish, we will let you free in peace.” However, Hazrat Mundhir^(ra) refused their protection. (Usdul Ghaba, Vol. 5, pp. 258-259, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1996)

Hazrat Sahl narrates, “When Hazrat Abu Usayd’s son Hazrat Mundhir bin Abi Usayd was born, they took him to the Holy Prophet^(sa). The Holy Prophet^(sa) placed this child on his lap. Hazrat Abu Usayd was sitting there at the time. Then the Holy Prophet^(sa) became engaged in some other work. Hence some people took Mundhir away upon the signal of Hazrat Abu Usayd. When the Holy Prophet^(sa) had finished his work, he enquired, ‘Where is the child?’ Hazrat Abu Usayd responded, ‘O Messenger of Allah^(sa)! We have sent him home.’ The Holy Prophet^(sa) asked, ‘What name have you chosen for him?’ Abu Usayd informed him of the name. The Holy Prophet^(sa) stated, ‘No! His name is Mundhir.’ That day, the Holy Prophet^(sa) named the child ‘Mundhir.’”

This person is the not the same Mundhir that was mentioned earlier. Commentators have explained the reason for the Holy Prophet^(sa) naming this child ‘Mundhir.’ They state that the name of Hazrat Abu Usayd’s paternal uncle was Mundhir bin Amr, the companion whose martyrdom took place in Bi’r-e-Ma‘unah. He was the paternal uncle of Abu Usayd, who was martyred in Bi‘r-e-Ma‘unah. The Holy Prophet selected this name for the good omen that this child would turn out to be a proper heir [of his uncle]. (Sahih al-Bukhari, Kitab al-Adab, Bab Tahwilul Ismi ilaa Ism Ahsan Minhu, Hadith 6191) (Fath-ul-Bari Sharh Sahih al-Bukhari, Kitabul Maghazi, vol. 7, p.452, Dar-ul-Rayyan li al-Turath, Cairo, 1986)

This reason might be valid, but the Holy Prophet^(sa) would most certainly name the relatives of his beloved ones in their remembrance.

Another companion was Hazrat Ma‘bid^(ra) bin Ibad. His title was Abu Humaizah. His father’s name was Abaad bin Qusher. Hazrat Ma‘bid^(ra) bin Abad’s name has been recorded as Ma‘bad bin Ubadah and Ma‘bad bin Amarah as well. He belonged to the Banu Salam bin Ghanam bin Auf branch of the Khazraj tribe. His title is Abu Humaisah. It is also mentioned that his title was Abu Humaisa and Abu Usaimah has also been mentioned. He participated in the battles of Badr and Uhud. (Usdul Ghaba, Vol. 5, pp. 211-212, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 408, 411, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Then there is a companion whose name was Hazrat Abi bin Abi Zaghba Ansari^(ra), son of Sinan bin Subay and he passed away during the Caliphate of Hazrat Umar^(ra). His father Abi Zaghba's full name was Sinan bin Subay bin Tha‘labah. He was from Juhainah tribe of the Ansar. He participated alongside the Holy Prophet^(sa) in all the battles including the battles of Badr, Uhud and Khandaq. (Usdul Ghaba, Vol.4, p. 11, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 377, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The Holy Prophet^(sa) had appointed him along with Hazrat Babas bin Amr to acquire intelligence about Abu Sufyaan’s caravan at the time of the Battle Badr. He traveled to obtain this information and continued until he reached the seashore.

Hazrat Basbas^(ra) bin Amr and Hazrat Adiyy bin Abi Raghba set their camels at a hilltop near Badr which was situated next to a mountainous pass. They then took out their water-bags and went to fetch water from the waterhole. One man named Majdi bin Amr Juhani was stood near the passage. The two companions overheard two women saying that the caravan would arrive in a day or two and so one woman said to the other that she would work for the caravan in order to pay off her debt. Despite the fact that it was two women merely talking amongst themselves, there was still something to learn from it. Majdi told her that what she said was correct and then left. Hazrat Adiyy and Hazrat Basbas overheard this as two women were speaking to one another and so they went to the Holy Prophet^(sa) informing him as to how they heard from two women that a caravan would be coming. (Kitabul Maghazi, Vol. 1, p. 40, Bab Badr–al-Qital, Alam-ul-Kutub, Beirut, 1984)

This was news of a caravan of the disbelievers of Mecca, and this is one of the ways in which these people would gather information. Even though it only seemed as if two women were in the middle of conversation, there was a message of great importance entailed in it and that is how they gained news of the arrival of the caravan. Hazrat Adiyy bin Abi Raghba passed away during the Caliphate of Hazrat Umar^(ra).  (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 4, pp. 391-392, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

The next companion is Hazrat Rabi‘^(ra) bin Iyaas. He belonged to the Banu Lawzaan branch of the Khazraj tribe of the Ansar. He participated in the Battle of Badr alongside his brothers Warqa bin Iyaas and Amr bin Iyaas. He also participated in the Battle of Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 416-417, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Kitabul Maghazi, Vol. 1, p. 167, Bab Tasmiyah man Shahida Badran min Quraish Wal Ansar, Alam-ul-Kutub, Beirut, 1984)

Another companion was Hazrat Umair^(ra) bin Aamir Ansari. His title was Abu Daud and his father’s name was Aamir bin Malik. Hazrat Umair’s father was Aamir bin Malik and his mother’s name was Na‘ila bint Abi Aasim. Hazrat Umair^(ra) belonged to the Khazraj tribe of the Ansar. Hazrat Umair^(ra) was better known by his title of Abu Daud. He participated alongside the Holy Prophet^(sa) in the battles of Badr and Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 393, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 4, p. 598, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

Hazrat Umme Ammara^(ra) relates that Abu Daud Ma‘zani i.e. Hazrat Umair and Hazrat Sulait bin Amr had both departed to participate in the Bai‘at at Aqabah when they heard news that the Bai‘at had already taken place. After the Bai‘at had taken place, they pledged their allegiance through Asad bin Zuraarah who was appointed as one of the leaders on the night of the Bai’at-e-Aqabah. (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 7, p. 99, Abu Daud Al-Ansari Al-Ma’zani, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

So it was through him that they took the Bai‘at. According to one narration Hazrat Umair bin Aamir was the one who killed Abul Bakhtari during the Vattle of Badr. (Usdul Ghaba, Vol. 6, p. 92, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Then there is a companion named Hazrat Sa‘d^(ra), the freed slave of Hazrat Hatib^(ra) bin Abi Balta. He belonged to Banu Kalb tribe. Sa‘d bin Khauli was his name and he belonged to the Banu Kalb tribe. However according to Abu Ma‘shar he belonged to the Banu Mazhij tribe. Others are of the opinion that he was from Persia. Hazrat Sa‘d^(ra) bin Khauli came to Hazrat Hatib^(ra) bin Abi Balta’ whilst he was still a slave. Hazrat Hatib^(ra) bin Abi Balta treated him with utmost kindness and compassion. Hazrat Sa’d accompanied Hazrat Hatib^(ra) bin Abi Balta in the battles of Badr and Uhud and was martyred in the Battle of Uhud. Hazrat Umar^(ra) allocated an allowance for Hazrat Abdullah bin Sa‘d, the son of Hazrat Sa‘d along with the Ansar. (Usdul Ghaba, Vol. 2, p. 428, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 85, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Sair al-Sahaba, Vol. 4, p. 318, Hazrat Sa’d bin Khauli, Dar-ul-Isha’at, Karachi, 2004)

There is the companion Hazrat Abu Sinaan bin Mihsan. His father was Mihsan bin Hurthaan and his title was Abu Sinaan. His actual name was Wahab bin Abdullah and his title was Abu Sinaan. His name has also been recorded as Abdullah bin Wahab, but according to the most reliable historical sources, his name was Wahab bin Mihsan. Hazrat Abu Sinaan bin Mihsan was the brother of Hazrat Ukasha bin Mihsan. (Usdul Ghaba, Vol. 6, p. 153, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

He was the elder brother of Hazrat Ukasha and in this regard, there is a narration stating he was approximately two years older than Hazrat Ukasha.  There are different views on this, some say he was ten years older, whilst others have stated twenty years. (Usdul Ghaba, Vol. 6, p. 153, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Raud-ul-Anf, Vol. 4, p. 62, Dar-ul-Kutub Al-Ilmiyyah, Beirut) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 69, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

His son was called Sinaan bin Abi Sinaan. Hazrat Abu Sinaan took part in the battles of Badr, Uhud and Khandaq. According to some sources Hazrat Abu Sinaan Mihsan Asadi was the first to take the oath of allegiance during the Bai‘at Ridhwan, however this is incorrect as he passed away during the siege of Banu Quraizah in 5 AH at the age of 40. Hence it was his son Sinaan bin Abi Sinaan who took part in the Bai’at Ridhwan. Hazrat Abu Sinaan bin Mihsan passed away when the Holy Prophet^(sa) had besieged the Banu Quraizah. The Holy Prophet^(sa) buried him in the graveyard of Quraizah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 69, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Next there is the companion Hazrat Qais bin Al-Sakan. His title was Abu Zaid his father’s name was Sakan bin Zawwarah. Hazrat Qais bin Al-Sakan belonged to the Banu Adiyy branch of the Khazraj tribe of the Ansar. Hazrat Qais was better known by his title of Abu Zaid. He participated alongside the Holy Prophet^(sa) in all the battles, including the battles of Badr, Uhud and Khandaq. He is counted among those Companions who, during the lifetime of the Holy Prophet^(sa), collected the parchments on which the Holy Quran was written. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 389, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 4, p. 406, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 5, p. 362, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

Hazrat Anas^(ra) bin Malik states that there were four Ansari Companions who gathered all the parchments of the Holy Quran in the time of Holy Prophet^(sa), Hazrat Zaid^(ra) bin Thabit, Hazrat Muaz^(ra) bin Jabal, Ubay^(ra) bin Ka’b and Abu Zaid^(ra) i.e. Qais bin Sakan. With regard to Abu Zaid^(ra), Hazrat Anas^(ra) relates, “He was my uncle.” (Sahih al-Bukhari, Kitab Manaqib Al-Ansar, Bab Manaqib Zaid bin Thabit^(ra), Hadith 3810)

In 8 AH the Holy Prophet^(sa) sent Abu Zaid Ansari and Hazrat Amr bin Aas Al-Sahmi with a letter to the two sons of Julandi – Ubaid and Jaifar – in which he invited them towards Islam. Furthermore, the Holy Prophet^(sa) mentioned to them that if they give true testimony and obeyed Allah and His Messenger^(sa) then Amr would be their Amir [leader] and Abu Zaid would be their Imam. That is to say that in the eyes of the Holy Prophet^(sa) Abu Zaid had a stronger faith or was more well-versed in his understanding of the Holy Quran. The Holy Prophet^(sa) stated that he would then be the one to lead the prayers, propagate the message of Islam to them and teach them the Holy Quran and the Sunnah [practice of the Holy Prophet^(sa)]. The two of them travelled to Oman and met Ubaid and Ja‘far at the seashore. They handed them the letter of the Holy Prophet^(sa). Thereafter they accepted Islam and began preaching their new religion to the Arabs there, who also became Muslims. Islam spread here only through preaching the message. There was no war or fighting there, but the Arabs still accepted Islam. Amr and Abu Zaid remained in Oman up until the demise of the Holy Prophet^(sa). Some are of the opinion that Abu Zaid returned to Medina prior to the demise of the Holy Prophet^(sa). (Futuh-ul-Buldan, p. 53, “Umman”, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2000)

Hazrat Qais was martyred on the Day of Jisr. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 389, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

This battle with the Iranians took place during the Caliphate of Hazrat Umar^(ra) on the bridge of the Euphrates river, and this is why the battle is known as the Day of Jisr. (Mu’jam-ul-Buldan, Vol. 2, pp. 162-163, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Now I shall mention the companion named Abul Yasar Ka‘b^(ra) bin Amr. His title was Abul Yasar and he belonged to the Banu Salama tribe. His father was Amr bin Abaad and his mother was Naseeba bint Azhar who was also of the Banu Salama tribe. Abul Yasar participated in the Bai‘at at Aqabah and also in the Battle of Badr. On the day of the Battle of Badr, he captured Hazrat Abbas^(ra). He is the same companion who seized the flag of the disbelievers from the hands of Abu Aziz bin Umair during the Battle of Badr. He participated alongside the Holy Prophet^(sa) in all the other battles. After the demise of the Holy Prophet^(sa) he took part in the Battle of Siffin alongside Hazrat Ali^(ra). (Usdul Ghaba, Vol. 6, pp. 326-327, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

According to one narration, Hazrat Ubaid^(ra) bin Aus was the one who captured Hazrat Abbas^(ra) during the Battle of Badr. (Usdul Ghaba, Vol. 3, p. 528-529, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

However, Hazrat ibn Abbas states that on the day of Badr, Abul Yasar was the one who seized Hazrat Abbas^(ra). During the Battle of Badr, Abul Yasar was slim in stature and was 20 years of age, whereas Hazrat Abbas^(ra) was of heavy build. The Holy Prophet^(sa) enquired of Abul Yasar, “How did you manage to take down and capture Abbas? You are slim in stature whilst Abbas is tall and strongly built.” Abul Yasar replied, “O Messenger of Allah, one other person helped me, whom I had never seen before, nor did I ever see him again.” He then described the man’s appearance to which the Holy Prophet^(sa) لَقَدْ اَعَانَكَ عَلَيْهِ مَلَكٌ كَرِيْمٌ that is to say, “Indeed a noble angel assisted you.” (Al-Tabaqaat-ul-Kubra, Vol. 4, p. 8, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Hazrat ibn Abbas^(ra) relates that on the day of the Battle of Badr, the Holy Prophet^(sa) stated: “Whoever kills the enemy, they shall have such and such reward.” Subsequently, the Muslims killed seventy of the mushrikeen [idolaters] and held another seventy of them as prisoners. Hazrat Abul Yasar^(ra) came before the Holy Prophet^(sa) with two prisoners and said, “O Messenger^(sa) of Allah! You promised us that anyone who killed [an idolater] would be given a specific reward, and similarly, the one who imprisoned any of them would receive a specific reward. Thus, I have brought two prisoners.” (Al-Musannif li Abd al-Razzaq, Vol. 5, p. 239, Kitabul Jihad, Bab Dhikrul Khams…, Hadith 9483, Al-Maktabul Islami, 1983)

According to another narration, Abul Bakhtari was killed during the Battle of Badr by Hazrat Abul Yasar^(ra). (Usdul Ghaba, Vol. 6, p. 92, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Hazrat Salama bint Ma‘qal relates: “When I was in servitude to Hubaab bin Amr, I also bore his child during that period. Upon his demise, his wife told me, ‘In order to pay off Habbab bin Amr’s debts, you will now be sold off; your status is of a slave and thus you shall be sold off.’ I then came before the Holy Prophet^(sa) and related the entire situation. The Holy Prophet^(sa) enquired from the people as to who was going to inherit the wealth of Habbab bin Amr and he was informed that his brother, Abul Yasar, was going to inherit it. The Holy Prophet^(sa) called Abul Yasar^(ra) and said, ‘She is a bondswoman and you must not sell her, in fact you should set her free. When you come to know that I have been given a slave, come to me and I will hand him over to you as substitute for this.’” (Musnad Ahmad bin Hanbal, Vol. 8, p. 726, Hadith 27569, Musnad Salaama bint Ma’qal, Alamul Kutub, Beirut, 1998)

This is precisely what happened. The Holy Prophet^(sa) gave another slave in her place and freed her.

Hazrat Mirza Bashir Ahmad^(ra) relates the following incident in Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of the Prophet]:

“Ubadah bin Walid^(ra) narrates that on one occasion we met a companion of the Holy Prophet^(sa) named Abul Yasar^(ra). At the time, one of his slaves also accompanied him and we noticed that he was wearing a streaked Yemeni cloth. Similarly, his slave was also wearing a streaked Yemeni cloth. I said, ‘O Uncle! Why did you not take his streaked cloth and give him your Yemeni cloth, or take his Yemeni cloth and give him your streaked one, so that both of you could wear a matching pair of clothes?’ Abul Yasar^(ra) stroked my head, supplicated in my favour and said, ‘O nephew! My eyes have seen, my ears have heard and my heart has given place to the statement of the Holy Prophet^(sa), ‘Feed your slaves what you eat and clothe them with what you wear yourselves.’ Hence, I prefer greatly to give my slave an equal share of the wealth of this world, as opposed to losing my spiritual reward on the day of resurrection.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 383)

These were the individuals for whom God Almighty expressed His pleasure. They would adhere to the minutest detail of every instruction of the Holy Prophet^(sa) and they would always remain anxious with the desire to attain the pleasure of God Almighty, in fact they would crave for it.

Hazrat Abul Yasar^(ra) relates:

“A certain individual from the Banu Haram tribe owed me some money for I had lent him a loan, and so I went to see him in this regard. I offered my Salaam [greeting of peace] and enquired whether he was at home? I received a reply from inside that he was not in. His son, who was a prepubescent chid at the time, came to me and I also asked him where his father was. He told me that upon hearing my voice, he hid behind his mother’s bedstead. Therefore, I again called for him to come outside and told him that I knew where he was now (i.e. the person who had to repay the debt).”

Abul Yasar^(ra) further relates:

“He came outside and I asked him why he was hiding from me. He replied, ‘By God, I shall tell you the truth and will not utter a lie. By God! I was afraid to inform you and then lie to you, and also to make a promise with you, then break it. I would have falsely said that on such and such day or time I will return your money, because I know that I could not return.’ He then said: ‘You are a companion of the Holy Prophet^(sa) and by God, I am in dire need.’”

Abul Yasar says: “I asked him, ‘By God?’” In other words, he asked a question that does he truthfully swear an oath in God’s name? “He replied: ‘Yes, I swear by God’ I then asked him again do you swear an oath in God’s name that you are in need? He said, ‘Yes, by God.’ I then asked him a third time, do you swear an oath in God’s name? Again, he replied, ‘Yes, by God.’”

Hazrat Abul Yasar took the document on which the terms of the loan repayment where written and destroyed it. He then said that in the future, if he is able to repay the loan, he could do so, otherwise there was no burden on him. He further said:

“My eyes have witnessed (i.e. placing two fingers over his eyes) my ears have heard, my heart has remembered (pointing towards his heart) that I could see the Holy Prophet^(sa).” He said at the time he destroyed the parchment, he bore witness with his eyes, ears and heart that he could see the Holy Prophet^(sa) saying that whosoever granted respite to the needy or eased the financial burden of the impoverished, then God Almighty would grant that individual His shade. (Sahih Muslim, Kitab- al-Zuhd wa al-Riqaq, Bab Hadith Jabir al-Taweel wa Qissatu Abi Yasar, Hadith 7512)

“Therefore, I have removed your burden because I wish to seek the shade of God Almighty.” This is another example of the fear of Allah the Almighty. If he had any desire, it was only to attain the pleasure of God, as opposed to any worldly gain.

Hazrat Abul Yasar Ka‘b bin Amr took great precaution when narrating Ahadith. On one occasion he narrated two Ahadith from Abadah bin Walid, but he did so in a manner that he placed his fingers on his eyes and ears and said that his eyes had witnessed this and his ears heard the Holy Prophet^(sa) narrate this incident. (Sahih Muslim, Kitab- al-Zuhd wa al-Riqaq, Bab Hadith Jabir al-Taweel wa Qissatu Abi Yasar, Hadith 7512, 7513)

One of the sons of Hazrat Abul Yasar was Umair, who was born from Umme Amr. She was the paternal aunt of Hazrat Jabir bin Abdullah. His other son was Yazid bin Abi Yasar, who was born from Lababah bint Harith and a third son named Habib, whose mother’s name was Umme Walad. He had one daughter named Aisha and her mother’s name was Umme Ruaa. Hazrat Abul Yasar was 20 years old when he took part in the Battle of Badr. He passed away in 55 Hijri, during the reign of Amir Muawiyyah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 436, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

An extraordinary grandeur surrounded these people, who showed us the paths of loyalty to God Almighty and how one should fear God Almighty. They demonstrated complete obedience to the wishes of the Holy Prophet^(sa) by accepting them whole heartedly. May Allah the Almighty elevate their ranks.