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

Today I will continue with the accounts of the Companions^(ra) who took part in the Battle of Badr.

The first companion is Hazrat Khauli^(ra) bin Abi Khauli. Hazrat Khauli^(ra) participated in all of the battles alongside the Holy Prophet^(sa), including the battles of Badr and Uhud. Abu Ma‘shar and Muhammad bin Umar state that Hazrat Khauli^(ra) participated in the Battle of Badr along with his son. However, the name of the son has not been recorded. Another historian, Muhammad bin Ishaq states that Hazrat Khauli^(ra) participated in the Battle of Badr along with his brother, Malik^(ra) bin Abi Khauli. According to another narration, Hazrat Khauli’s^(ra) two brothers, Hazrat Hilal^(ra) bin Abi Khauli and Hazrat Abdullah^(ra) bin Abi Khauli also participated in the Battle of Badr. Hazrat Khauli^(ra) passed away during the caliphate of Hazrat Umar^(ra). (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 299, Khauli bin Abi Khauli, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990).

The second companion is Hazrat Rafey^(ra) bin al-Mu‘alla. Hazrat Rafey^(ra) bin Mu‘alla belonged to the Banu Habib branch of the Khazraj tribe. His mother’s name was Idaam bint Auf. The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Rafey^(ra) and Hazrat Safwan^(ra) bin Baidhaa. Both of these companions participated in the Battle of Badr. According to some narrations, both of them were martyred during the Battle of Badr, whereas according to a different narration, Hazrat Safwan^(ra) bin Baidhaa was not martyred during the Battle of Badr. Musa bin Uqba narrates that both Hazrat Rafey^(ra) as well as his brother Hazrat Hilal^(ra) bin Mu’alla participated in the Battle of Badr. Hazrat Rafey^(ra) was martyred by Ikrama bin Abu Jahl during the Battle of Badr. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 450, Rafey bin al-Mu’alla Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Al-Isti’ab, Vol. 2, p. 484-485, Rafey bin al-Mu’alla, Dar-ul-Jeel, Beirut, 1992.

The next companion is Hazrat Zus-Shimalain Humair^(ra) bin Abdi Amr. His real name was Umair and his title was Abu Muhammad. Ibn Hisham states that he was commonly referred to as Zus-Shimalain, but this was not his actual name. This was a title given to him because he used to utilise his left hand more. According to another narration, he was able to utilise both of his hands equally. Hence, he was also referred to as Zul-Yadain. He belonged to the tribe of Banu Quza‘ah and he was a confederate of Banu Zuhrah. When Hazrat Umair^(ra) migrated to Medina from Mecca, he stayed at Hazrat Sa‘d^(ra) bin Khaisama’s house.

The Holy Prophet^(sa) established a bond of brotherhood between him and Yazid^(ra) bin Haris. Both of these companions were martyred during the Battle of Badr. Hazrat Umair^(ra) was martyred during this battle by Usama Joshami. He was 30 years of age at the time of his martyrdom. In Tabaqat al-Kubra, the name of the assailant who killed him is recorded as Abu Usama Joshami instead of Usama Joshami.  (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 124-125, Zul Yadain, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Sirat Ibn Hisham, p. 327, Dar Ibn Hazam, Beirut, 2009) (Usdul Ghaba, Vol. 2, p. 217, Zus-Shimalain, Dar-ul-Kutb Ilmiyyah, Beirut, 2003.

The next companion to be mentioned is Hazrat Rafey^(ra) bin Yazid. According to one narration, his name has been recorded as Rafey^(ra) bin Zaid. Hazrat Rafey^(ra) bin Yazid belonged to the Banu Zaoora bin Abdil Ash-Hal branch of the Aus tribe of the Ansar. Hazrat Rafey’s^(ra) mother, Aqrab bint Mu’az, was the sister of the famous companion, Hazrat Sa‘d bin Mu‘az^(ra). Hazrat Rafey^(ra) had two of the sons, Usaid and Abdur Rahman from Aqrab bint Salamah. Hazrat Rafey^(ra) participated in the battles of Badr and Uhud. According to one narration, he was traveling on the camel of Saeed bin Zaid^(ra) on the day of the Battle of Badr. He was martyred during the Battle of Uhud. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 337, Rafey bin Yazid^(ra), Dar-ul-Kutb al-Ilimiyya, Beirut, 1990), (Usdul Ghaba, Vol. 2, p. 235, Rafey bin Yazid^(ra), Dar-ul-Kutb Ilmiyyah, Beirut, 2003).

The next companion to be mentioned is Hazrat Zakwan^(ra) bin Abd-i-Qais. His title was Abu Sabuh. Hazrat Zakwan^(ra) belonged to the branch of Banu Zuraiq of the Khazraj tribe from among the Ansar. His title was Abu Sabuh. He participated in the first as well as the second Bai‘at [pledge of initiation] at Aqabah. One of the aspects that stands out in relation to him and is worth mentioning is that he migrated from Medina and went to the Holy Prophet^(sa) in Mecca. The Holy Prophet^(sa) was still in Mecca at that time. He was called an Ansari Muhajir. He migrated to Mecca to be with the Holy Prophet^(sa) and stayed in Mecca for some time. He participated in the battles of Badr and Uhud and attained the status of martyrdom during the battle of Uhud and he was martyred by Abu Hakam bin Akhnas. Hazrat Zakwan^(ra) bin Abd-i-Qais is called an Ansari Muhajir. (Usdul Ghaba, Vol. 2, p. 210, Zakwan^(ra) bin ‘Abd-i-Qais, Dar-ul-Kutb Ilmiyyah, Beirut, 2003).

Allama Ibn Sa‘d writes in Al-Tabqaat-ul-Kubra that when the Muslims migrated towards Medina at the time of migration, the Quraish became enraged. They were extremely angry at the young men who had already migrated and left. A group of Ansar pledged initiation to the Holy Prophet^(sa) during the second pledge at Aqabah and following this, they returned to Medina. When the first migrants from Mecca reached Quba, these Ansar went to the Holy Prophet^(sa) in Mecca and migrated to Medina alongside his companions. Therefore, they were known as the Ansari Muhajireen. Hazrat Zakwan bin Abd-i-Qais^(ra), Hazrat Uqba^(ra) bin Wahab, Hazrat Abbas^(ra) bin Ubada and Hazrat Ziad^(ra) bin Labid were amongst these companions known as the Ansari Muhajireen. Following this, all of the Muslims migrated to Medina, apart from the Holy Prophet^(sa), Hazrat Abu Bakr^(ra) and Hazrat Ali^(ra) as well as those who were caught up in the in the unrest, those who were kept in captivity and those who were ill or weak [also remained in Mecca]. (Al-Tabqaat-ul-Kubra, Vol. 1, p. 175, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990)

Suhail bin Abi Salih narrates that when the Holy Prophet^(sa) set forth towards Uhud, he pointed into a direction and addressed his companions saying, “Who will go to that particular location?” A companion from Bani Zuraiq, Hazrat Zakwan^(ra) bin Abd-i-Qais Abu Sabuh stood up and said, “O Prophet^(sa) of Allah! I will go there.” The Holy Prophet^(sa) enquired as to who he was and Hazrat Zakwan^(ra) replied, “I am Zakwan bin ‘Abd-i-Qais.” Following this, the Holy Prophet^(sa) told him to take a seat and the Holy Prophet^(sa) repeated this three times. After this, the Holy Prophet^(sa) said, “You should go to such and such place.” Upon this, Hazrat Zakwan^(ra) bin Abd-i-Qais said, “O Prophet^(sa) of Allah! I will most certainly go there!” Thereafter, the Holy Prophet^(sa) said, “Whoever wishes to see an individual, who will be walking in the verdant gardens of heaven tomorrow should look at this man.” After this, Hazrat Zakwan^(ra) went to say farewell to his family. His wives and daughters said to him, “Will you be leaving us?” He took his garment out of their hands and walked a little away from them, and then turning towards them said, “We will now meet on the Day of Judgement.” Following this, he attained the status of martyrdom during the Battle of Uhud. (Marifatul Sahaba Li Abi Naeem, Vol. 2, p. 248, Zakwan^(ra) bin Abdi Qais bin Khalid, Hadith no. 2621, Dar-ul-Kutb al-Ilimiyya, Beirut, 2002).

On the day of Uhud, the Holy Prophet^(sa) enquired of his companions if anyone had any knowledge regarding Zakwan^(ra) bin Abd-i-Qais. Hazrat Ali^(ra) replied, “O Prophet^(sa) of Allah! I saw a horseman chasing Zakwan until he reached close to him and was saying, ‘Only one of us shall survive today.’ And so, he attacked Hazrat Zakwan^(ra) who was on foot and martyred him.” Hazrat Ali^(ra) further said that whilst launching his attack on Hazrat Zakwan^(ra), he was proclaiming, “Look, I am Ibn Ilaaj”. Hazrat Ali^(ra) says, “I then attacked him and struck my sword on his leg, severing his thigh and dragged him off his horse and killed him.” Hazrat Ali^(ra) says that he saw that the attacker was Abu al-Hakam bin Akhnas. (Kitab-ul-Maghazi Li Al-Waqadi, Vol. 1, p.245, Baab Ghazwah-e-Uhud, Dar-ul-Kutb al-Ilimiyya, Beirut, 2013)

The next companion to be mentioned is Hazrat Khawat^(ra) bin Jubair Ansari. His title was Abu Abdullah as well as Abu Salih. Hazrat Khawat belonged to the tribe of Banu Tha‘labah. Hazrat Khawat^(ra) bin Jubair was the brother of Hazrat Abdullah^(ra) bin Jubair. Hazrat Abdullah^(ra) bin Jubair was the one who was appointed by the Holy Prophet^(sa) during the battle of Uhud to protect the valley along with fifty archers. Hazrat Khawat^(ra) was of moderate height. He passed away in Medina in 40 AH at the age of 74. According to one narration, his age at the time of his demise was 94. He used to dye his hair with henna and indigo leaves. Hazrat Khawat^(ra) left for the Battle of Badr along with the Holy Prophet^(sa), however on the way, he sustained an injury from a sharp corner of a stone and so the Holy Prophet^(sa) sent him back to Medina. Nevertheless, the Holy Prophet^(sa) included him in the spoils of the Battle of Badr. Thus, it was as if he too was counted among those individuals, who participated in the Battle of Badr. He participated alongside the Holy Prophet^(sa) in all battles, including the battles of Uhud and the Ditch.

Hazrat Khawat^(ra) relates: “We once stopped at a place called Marr-e-Zahran along with the Holy Prophet^(sa).” He continues, “I came out of my tent and saw some women talking. Seeing this, I was intrigued to listen in to their conversation. Hence, I went back, put on a cloak and sat beside them.” He disguised himself and sat down there in order to hear what the women were saying. “In the meanwhile, the Holy Prophet^(sa) came out of his tent. When I saw the Holy Prophet^(sa), I became startled and immediately stood up and said to the Holy Prophet^(sa) that my camel had run away and that I was searching for it. The Holy Prophet^(sa) carried on walking and I followed him. The Holy Prophet^(sa) gave me the cloak he was wearing and went into an area of bushes to answer the call of nature. Thereafter, he performed the ablution and returned. Drops of water were falling from his beard onto his chest. Following this, the Holy Prophet^(sa) in a light hearted manner asked me, ‘O Abdullah! What did the camel do?’” Since the camel was not lost and the Holy Prophet^(sa) realised that he was merely sitting there in order to listen to the conversation which was not appropriate, “but nevertheless, we set off again. Following this, whenever the Holy Prophet^(sa) met me, he would say Salam to me and ask ‘O Abu ‘Abdullah! What did the camel do?’ When this began to happen and the Holy Prophet^(sa) would continuously say this to me in a light-hearted manner, I began to keep myself discreet in Medina and would no longer go to the mosque and the gatherings of the Holy Prophet^(sa). After quite some time, I went to the mosque and stood up for prayer. The Holy Prophet^(sa) also came out of his residence and offered two Rak‘as [units] of prayer. I kept prolonging my prayer with the intention that the Holy Prophet^(sa) would return and not say anything. However, the Holy Prophet^(sa) said, ‘Abu Abdullah! You may prolong the prayer as much as you like, but I will remain here’. Thus, in my heart I said, ‘By God! I will apologise to the Holy Prophet^(sa) and clarify the matter.’ When I completed the prayer, the Holy Prophet^(sa) said, ‘Abu Abdullah! May peace be upon you. What was the matter concerning the camel that ran away?’ I replied, ‘By Him, Who has sent you with the truth! Since I accepted Islam, that camel has not run away.’ The Holy Prophet^(sa) repeated three times, ‘May Allah have mercy on you’. Following this, the Holy Prophet^(sa) never said anything to me in relation to this.” (Al-Tabqaat-ul-Kubra, Vol. 3, pp. 362-364, Abdullah bin Jubair, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 290, Khawat bin Jubair, Dar-ul-Kutb Ilmiyyah, Beirut, 2003)

In other words, the Holy Prophet^(sa) made him realise that firstly, he should not have concealed the matter from him for he knew what the truth of the matter was. Secondly, it is inappropriate to sit in other people’s gatherings in this manner in order to listen in to their conversations.

Hazrat Khawat^(ra) narrates:

“The Holy Prophet^(sa) visited me once when I was sick. After I had fully recovered, he said, ‘O Khawat, you have been restored to full health. Hence, fulfil your covenant with Allah.’ I submitted, ‘I have not promised Allah anything’. The Holy Prophet^(sa) said, ‘There is not a single person who, when suffering from an illness, does not take an oath or vows to do something in return for good health.’” (Indeed, one vows to God Almighty that he will do such and such if granted good health.) “‘Therefore, fulfil your covenant with God Almighty and stay true to the pledge you have made.’” (Mustadrik Ala Al-Sahihain, Vol. 3, p.467, Hadith no. 5750, Dar-ul-Kutb Ilmiyyah, Beirut, 2002)

Hence, this is something that we should all greatly ponder over and be mindful of.

On the occasion of the Battle of the Ditch, the Holy Prophet^(sa) sent a delegation towards Banu Quraizah when he found out about their rebellion and the fact that they had breached the agreement during the battle. Hazrat Mirza Bashir Ahmad^(ra) has written about this incident in Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets]. He writes:

“When the Holy Prophet^(sa) received news of this dangerous treachery of the Banu Quraizah. Initially, the Holy Prophet^(sa) dispatched Zubair bin Al-Awam^(ra) to obtain intelligence in secret two or three times. Then, after this, the Holy Prophet^(sa) formally sent Sa‘d bin Muaz^(ra) and Sa‘d bin Ubadah^(ra), who were chieftains of the Aus and Khazraj tribes along with a few other influential companions in the form of a delegation towards the Banu Quraizah; and strictly instructed that if there was troubling news, it should not be publicly disclosed when they returned, rather, secrecy should be maintained so that people were not made apprehensive. When these people reached the dwellings of Banu Quraizah and approached Ka‘b bin Asad, this evil man confronted them in a very arrogant manner. When the two Sa‘ds spoke of the treaty, Ka‘b and the people of his tribe turned wicked and said, ‘Be gone! There is no treaty between Muhammad^[sa] and us.’ Upon hearing these words, this delegation of Companions set off. Sa‘d bin Muaz^(ra), and Sa‘d bin Ubadah^(ra) then presented themselves before the Holy Prophet^(sa) and informed him of the state of affairs in an appropriate manner.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 584-585)

Hazrat Khawat^(ra) bin Jubair’s name is also mentioned amongst the companions who were part of the delegation. (Sirat Ibn Hisham, p. 456, Dar ibn Hazam, 2009)

According to another narration, the Holy Prophet^(sa) sent Hazrat Khawat^(ra) towards the Banu Quraizah on his horse, and the name of this horse was Janah. (Mustadrik Ala Al-Sahihain, Vol. 3, p.466, Hadith no. 5747, Dar-ul-Kutb Ilmiyyah, Beirut, 2002)

Hazrat Khawat^(ra) narrates:

“Once we set out for pilgrimage with Hazrat Umar^(ra). Hazrat Abu Ubaidah^(ra) bin Jarrah and Hazrat Abdur Rahman^(ra) bin Auf were part of this delegation. People requested that someone should present the poetry of Zaraar^(ra) bin Khitab (the poet from Mecca who had accepted Islam during the victory of Mecca). Hazrat Umar^(ra) instructed, ‘Let Abu ‘Abdullah^(ra) (i.e. Khawat) present his poetry.’ When I heard this, I presented my poetry until dawn. It was only then that Hazrat Umar^(ra) asked me to stop as it was the time of dawn.” (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 2, p. 292, Al-Khawat bin Jubair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Al-Tabaqaat-ul-Kubra, Vol. 6, p. 10, Zaraar^(ra) bin Khitab, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Another companion who will be mentioned today is Hazrat Rabeea^(ra) bin Aqsam. His title was Abu Zaid. Hazrat Rabeea^(ra) was short, of stocky build and belonged to the Asad bin Khuzaimah tribe. He is counted amongst the Muhajireen Companions [those who migrated from Mecca to Medina]. After migration to Medina, he stayed at the residence of Hazrat Mubashir^(ra) bin Abdul Munzir along with a few other companions.

He was 30 years of age when he participated in the Battle of Badr. Apart from the Battle of Badr, he also participated in the battles of Uhud and the Ditch. He also took part in the Treaty of Hudaibiya and participated in the Battle of Khayber as well, where he was martyred. A Jew named Harith martyred him at a place called Nataa which is a fort in Khayber. He was 37 years old at the time of his martyrdom. (Usdul Ghaba, Vol. 2, p. 257, Rabeea^(ra) bin Aqsam, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 66, 70, Abdullah bin Jahsh, Rabeea^(ra) bin Aqsam, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Another companion who will be mentioned today is Hazrat Rifa^(ra) bin Amr Al-Juhani. He is also known as Wadiya bin Amr. He participated in the battles of Badr and Uhud. He was a confederate of Banu Najjar, a tribe of the Ansar. (Usdul Ghaba, Vol. 2, p. 287, Rifa^(ra) bin ‘Amr Al-Juhani, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Zaid^(ra) bin Wadiya. Hazrat Zaid^(ra) was from the Ansar tribe of Khazraj. He took part in Bai‘at-e-Aqabah and the battles of Badr and Uhud in which he was martyred (Usdul Ghaba, Vol. 2, p. 377, Zaid^(ra) bin Wadiya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003). His mother was Umme-Zaid bint Harith, and his wife’s name was Zainab bint Sahal with whom he had three children; Sa‘d bin Zaid, Umamah and Umme Khulthum. His son Sa‘d moved to Iraq during the Caliphate of Hazrat Umar^(ra) and settled in a village called Aqar Kuf. Aqar Kuf is located near Baghdad, a city of Iraq. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 410, Zaid^(ra) bin Wadiya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Mujam Al-Buldan, Vol. 4, p. 155, Aqar Kuf, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2001)

The next companion is Hazrat Ribee^(ra) bin Rafey. There are varying opinions regarding the name of his paternal grandfather. According to one narration, his name was Harith, whereas, according to another source, his name was Zaid. Hazrat Ribee^(ra) bin Rafey was from the Banu Ajlaan tribe and he took part in the Battle of Badr and Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 356-357, Ribee bin Wadiyya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 252 Ribee bin Wadiyya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion who shall be mentioned is Hazrat Zaid^(ra) bin Muzain. His father’s name was Muzain bin Qais. Hazrat Zaid^(ra) has also been mentioned as Yazid bin Al-Muzain. He belonged to the Khazraj tribe. He participated in the battles of Badr and Uhud. During the time of migration to Medina, the Holy Prophet^(sa) established a bond of brotherhood between Hazrat Zaid^(ra) and Hazrat Mistah bin Uthatha^(ra). He had a son named Umar and a daughter named Ramlah. (Usdul Ghaba, Vol. 2, p. 375, Zaid^(ra) bin Muzain, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 407, Yazid bin Al-Muzain, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Iyyadh^(ra) bin Zuhair. His title was Abu Sa‘d and his mother’s name was Salma bint Amir. He belonged to the Feher tribe. He took part in the second migration to Abyssinia [Ethiopia], and upon his return, he migrated to Medina and resided in the home of Hazrat Kulthum^(ra) bin Al-Hidam. He participated in all the battles including Badr, Uhud and the Ditch. He passed away in Medina in 30 AH during the caliphate of Hazrat Uthman^(ra), and according to one account, he passed away in Syria. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 318-319, Iyyadh^(ra) bin Zuhair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 4, p. 311, Iyyadh^(ra) bin Zuhair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Rifa‘a^(ra) bin Amr Ansari. His title was Abu Waleed, and he belonged to the tribe of Banu Auf bin Khazraj. His mother’s name was Umme Rifa‘a. He took part in the second pledge of Aqabah along with seventy companions. He participated in the battle of Badr and Uhud in which he was martyred. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 410-411, Rifa’a^(ra) bin Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Ziyaad^(ra) bin Amr who was also known as Ibn-e-Bishr and was a confederate of the Ansar. He participated in the Battle of Badr along with his brother Hazrat Dhamrah^(ra). He belonged to the Banu Saida bin Ka‘b tribe. According to another narration, he was the freed slave of Banu Saida bin Ka‘b bin Al-Khazraj. (Usdul Ghaba, Vol. 2, p. 338, Ziyaad^(ra) bin Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Asaba, Vol. 2, p. 483, Ziyaad^(ra) bin Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

The next companion is Hazrat Salim^(ra) bin Umair bin Thabith. He was a member of an Ansari tribe called Banu Amr bin Auf. He took part in the first Bai‘at at Aqabah. Hazrat Salim also participated in all the battles alongside the Holy Prophet^(sa), including the battles of Badr, Uhud and the Ditch. (Usdul Ghaba, Vol. 2, p. 337, Salim bin Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

On the occasion of the Battle of Tabuk, when a group of poor companions who desired to partake in the battle of Tabuk appeared before the Holy Prophet^(sa), weeping, because they had no means of conveyance, Hazrat Salim was also one of them. These seven companions came to the Holy Prophet^(sa) just as he was about to depart for Tabuk and requested that they be given some means of transport [so that they could participate]. The Holy Prophet^(sa) replied, “At this time, I have nothing with which I can provide for you to mount on.”

These companions returned with tears in their eyes due to the sheer sorrow of not being able to spend anything in God’s way.

Ibn-e-Abbas^(ra) relates that the verse:

وَ لَا عَلَی الَّذِیۡنَ اِذَا مَا اَتَوۡکَ لِتَحۡمِلَہُمۡ قُلۡتَ لَا اَجِدُ مَا اَحۡمِلُکُمۡ عَلَیۡہِ تَوَلَّوۡا وَّ اَعۡیُنُہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ حَزَنًا اَلَّا یَجِدُوۡا مَا یُنۡفِقُوۡنَ

“And nor is there any blame upon those who came to you when the announcement of war was made so that you might provide them a mount. So you answered them, ‘I cannot find whereon I can mount you;’ they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend.” (Surah al-Taubah: 92)

Ibn-e-Abbas^(ra) relates that among the people mentioned in this verse is Salim^(ra) bin Umair and Tha‘libah^(ra) bin Zaid. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 366, Salim^(ra) bin ‘Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 387, Salim^(ra) bin Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003).

Hazrat Khalifatul Masih II^(ra), expounding on this verse, states in his commentary:

وَ لَا عَلَی الَّذِیۡنَ اِذَا مَا اَتَوۡکَ لِتَحۡمِلَہُمۡ قُلۡتَ لَا اَجِدُ مَا اَحۡمِلُکُمۡ عَلَیۡہِ تَوَلَّوۡا وَّ اَعۡیُنُہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ حَزَنًا

“In terms of its application, this verse is general, but the particular individuals to which it alludes were seven poor Muslims who came to the Holy Prophet^(sa) and requested that some means of conveyance be arranged for them. The Holy Prophet^(sa) informed them, ‘Unfortunately, I do not have the means to arrange any ride for you.’ The companions were greatly pained, and turned back with tears in their eyes. In further narrations it is mentioned that after this event, Hazrat Usman^(ra) donated three camels, and four other camels were donated by other Muslims. The Holy Prophet^(sa) then distributed one camel to each of the seven companions.”

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

“The Holy Quran has mentioned this event to contrast (the case of) those who were both wealthy and had means of transport, but looked for excuses to not participate.”

There were some who sought excuses and didn’t join the expedition. However, on the other hand, the passion and zeal of the poor companions was incomparable. Thus, this event illustrated the difference between the two.

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

“This verse also reveals that not all those who remained behind in Medina (during expeditions) were hypocrites. There were also sincere and faithful believers who could not participate because of a lack of means.” (Duroos Hazrat Musleh-e-Maud^(ra)_, Tafsir Surah al-Taubah, Verse 92)

Hazrat Musleh-e-Maud^(ra) goes on to explain under the commentary of this verse:

“Abu Musa was the chief of this group of Muslims. When he was asked later about what he requested of the Holy Prophet^(sa), he explained, ‘By God, we did not ask the Holy Prophet^(sa) for camels or even horses – we only asked him that we do not have any shoes to cover our feet. We cannot possibly cover this journey barefoot, (we’ll become badly injured even before the battle and won’t be able to fight.) If we are only given a pair of shoes, we can keep up alongside our brothers, and participate in the battle on foot.’” (Deebcaha Tafsir-ul-Quran, Anwar-ul-Aloom, Vol. 20, p. 361)

This was the state of their passion and their lack of provisions. Hazrat Salim^(ra) bin Umair lived until the time of Hazrat Muawiyah^(ra) (Usdul Ghaba, Vol. 2, p. 387, Salim^(ra) bin Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003).

The next companion is Hazrat Suraqah^(ra) bin Ka‘b, he belonged to the Banu Najjaar tribe. His mother’s name was Umairah bint Numan. Hazrat Suraqah^(ra) took part in all of the battles alongside the Holy Prophet^(sa) including Badr, Uhud and the Ditch. He passed away in the time of Hazrat Muawiyah^(ra), but according to a narration by Kalbi, he was martyred at the battle of Yamamah. (Usdul Ghaba, Vol. 2, p. 412, Suaaqah^(ra) bin Ka’b, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 371, Suraaqah^(ra) bin Ka’b, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Saaib^(ra) bin Mazoon. He was the brother of Hazrat Usman^(ra) bin Mazoon. He was amongst the very first companions who migrated to Abyssinia, and had the honour of partaking in the battle of Badr (Usdul Ghaba, Vol. 2, p. 399, Saaib^(ra) bin Mazoon, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003). When the Holy Prophet^(sa) left for the expedition to Bawaat, according to some narrations, he appointed Hazrat Saad^(ra) bin Muaz and according to others, Hazrat Saaib^(ra) bin Usman as the Amir to look after the affairs in his absence. Thus, one of the narrations mentions  Hazrat Saaib bin Mazoon’s name. (Al-Sirat Al-Halabiyya, Vol. 2, p. 174, Zikr Maghazia Ghazwa-e-Bawaat, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002)

Hazrat Saaib also had the honour of being involved in trade with the Holy Prophet^(sa). Hence, a narration in Sunan Abi Dawood states that Hazrat Saaib^(ra) relates, “On one occasion, I presented myself before the Holy Prophet^(sa), and the companions started offering compliments about me to the Holy Prophet^(sa). The Holy Prophet^(sa) stated, ‘I know him better than you do.’

I submitted:

صَدَقْتَ بِاَبِیْ اَنْتَ وَاُمِّیْ ۔کُنْتَ شَرِیْکِیْ فَنِعْمَ الشَرِیْکُ۔ کُنْتَ لَا تُدَارِیْ وَلَا تُمَارِیْ

‘May my parents be sacrificed for your sake O Prophet – you have indeed said the truth! You were my partner in business, and what an excellent business partner you were! You never used to oppose nor cause any dispute.’” (Sunan Abi Dawood, Kitab-ul-Adab, Hadith no. 4836)

In the book, Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets] this incident has been described in the following manner:

“Numerous trade caravans would leave Mecca for diverse regions. Towards the south in Yemen and to the north in Syria formal trade had been established. In addition to this, commerce also took place with Bahrain. The Holy Prophet^(sa) travelled to all of these places for the purpose of trade. Every time the Holy Prophet^(sa) would fulfil his obligations with remarkable honesty, trust, elegance and skill. In Mecca also, everyone who dealt with the Holy Prophet^(sa) would frequently praise him. Accordingly, Saaib was a companion of the Holy Prophet^(sa) (whose account is being mentioned). When he accepted Islam, people praised him before the Holy Prophet^(sa) and the Prophet^(sa) said, ‘I am more acquainted with him than you,’ at which Saaib responded, ‘Indeed, O Holy Prophet^(sa), may my father and mother be an offering! You were once my partner in business, and you were moral and pure in all your dealings.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 106)

The next companion is Hazrat Asim^(ra) bin Qais. Hazrat Asim^(ra) bin Qais belonged to the Ansari tribe of Tha‘labah bin Amr. He took part in both the battle of Badr and of Uhud. (Usdul Ghaba, Vol. 3, pp. 112-113, Asim^(ra) bin Qais, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003).

The next companion is Hazrat Tufail^(ra) bin Malik bin Khansa. Hazrat Tufail^(ra) belonged to the Banu Ubaid bin Adi branch of the Khazraj tribe. Hazrat Tufail^(ra)’s mother’s name was Asmaa bint Al Qain.  Hazrat Tufail^(ra) took part in the Baiat at Aqabah, the Battle of Badr and the Battle of Uhud. He was married to Idaam bint Kurd from whom he had two sons named Abdullah and Rabee. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 430-431, Tufail^(ra) bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, p. 79, Tufail^(ra) bin Malik bin Khansa, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Tufail^(ra) bin Numan. Hazrat Tufail^(ra) belonged to the Ansar tribe of Khazraj. His mother was Khansaa bint Riyaa who was also the paternal aunt of Hazrat Jaabir^(ra) bin Abdullah. Hazrat Tufail^(ra) also had a daughter named Raubieye. He was present at the Bai‘at at Aqabah as well as the Battle of Badr. Hazrat Tufail^(ra) likewise took part in the battle of Uhud and on that day he received a total of thirteen wounds. He was also present in the battle of the Ditch and it was during this battle that he was martyred by Wahshi bin Harb. Later, Wahshi also accepted Islam. Wahshi would say that God had honoured Hazrat Hamza^(ra) and Hazrat Tufail^(ra) bin Numan with his hands, but did not humiliate him by their hands; meaning he was not killed by them in a state of disbelief. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 431, Tufail^(ra) bin Nu’man, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, pp. 79-80, Tufail^(ra) bin bin Nu’man, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Dhahaak^(ra) bin Abd Amr. He belonged to the tribe of Banu Dinar bin Najjar. His father’s name was Abd Amr and his mother’s name was Sumairah bint Qais. He and his brother, Numan^(ra) bin Abd Amr both took part in the Battle of Badr and the Battle of Uhud. Hazrat Numan^(ra) passed away in the battle of Uhud. His third brother – Utbah bin Abd Amr – was martyred in the incident of Bi‘r-e-Maunah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 394, Dhahaak^(ra) bin Abd Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Dhahaak^(ra) bin Haritha. Hazrat Dhahaak^(ra) belonged to the Ansar tribe of Khazraj. His father’s name was Haritha and mother’s name was Hind bint Malik. Hazrat Dhahaak^(ra) took part in the Bai‘at of Aqabah along with seventy other companions. He also took part in the battle of Badr. His son’s name was Yazid who was born to his wife, Umaamah bint Muharith. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 433, Dhahaak^(ra) bin Haritha, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, p. 46, Dhahaak^(ra) bin Haritha, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Khallad^(ra) bin Suweid Ansari. Hazrat Khallad^(ra) belonged to the Banu Harith branch of the Khazraj tribe. His mother’s name was Amrah bint Sa‘d. One of his sons – Hazrat Saaib^(ra)- was blessed with the companionship of the Holy Prophet^(sa) and Hazrat Umar^(ra) later even appointed him as the governor of Yemen. His second son’s name was Hakam bin Khallad and Lailaa bint Ubaadah was the mother of both sons. Hazrat Khallad^(ra) took part in the Bai‘at-e-Aqabah. He also took part in the Battle of Badr, Uhud and the Ditch. In the Battle of Banu Quraizah, a Jewish lady named Bunanah dropped a heavy rock on him inflicting a fatal injury on his head which resulted in his martyrdom. Upon this, the Holy Prophet^(sa) stated, “For Khallaad is a reward equal to two martyrs”. Later, as per the law of equal retribution, the Holy Prophet^(sa) had the woman responsible for the murder executed. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 401-402, Khallad^(ra) bin Suweid, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

In Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets] this incident has been mentioned in the following manner:

“A few Muslims took a seat up against a wall of the fortress and a Jewish lady by the name of Bunanah threw a stone from above. A man named Khallad^(ra) was martyred, but the others escaped.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 598)

It is narrated that when the mother of Hazrat Khallad^(ra) was informed of his martyrdom, she came wearing her head-covering i.e. she was wearing her niqab. She was told that “Khallad^(ra) has been martyred, and you have come wearing the niqab.” Thereupon she said, “Khallad^(ra) has been taken from me, but I shall never give up my modesty” i.e. she said she would not lament or wail as was the custom, and the head-covering was modesty which she would uphold.

Further details of the account of Hazrat Khallad’s^(ra) martyrdom have been mentioned. It is said that upon his martyrdom, the Holy Prophet^(sa) stated, “He shall have the reward of two martyrs” as has been mentioned before. However, further a detail mentioned here is that when it was enquired of the Holy Prophet^(sa) as to why he shall have the reward of two martyrs, he stated, “He was killed by the Ahl-e-Kitab [the People of the Book].” (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 402, Khallad^(ra) bin Suweid, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Aus^(ra) bin Khauli Ansari. His title was Abu Layla and he belonged to the Banu Salim bin Ghanam bin Auf branch of the Khazraj tribe of the Ansar. His mother’s name was Jameela bint Ubayy, who was the sister of Abdullah bin Ubayy bin Salul. He had one daughter named Fushum. He participated in all the battles alongside the Holy Prophet^(sa) including the battles of Badr, Uhud and the Ditch. The Holy Prophet^(sa) established a bond of brotherhood between him and Hazrat Shujaa^(ra) bin Wahab Al-Asadi. Hazrat Aus^(ra) bin Khauli was counted amongst the Kamileen. In the days of ignorance and in the early days of Islam, one who knew how to write Arabic, was an expert in archery and was a good swimmer would be called a Kamil. All three of these qualities were found in Hazrat Aus^(ra) bin Khauli. (Usdul Ghaba, Vol. 1, p. 320, Aus^(ra) bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 409-410, Aus^(ra) bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Hazrat Najiah bin A‘jam narrates:

“At the time of the treaty of Hudaibiyyah, when the complaint was made to the Holy Prophet^(sa) of a lack of water, he called me, took out an arrow from his quiver and handed it over to me. He then requested a bucket of water be brought to him from the well, so I brought it to him. He performed the ablution and after rinsing his mouth he poured the water back into the bucket. At the time, the people were suffering from the severe heat and there was only one well for the Muslims as the idolaters had quickly reached Baldah and taken control of its water storages. The Holy Prophet^(sa) then addressed me saying, ‘Pour the water of this bucket in the well which has dried up and embed the arrow in its water.’ Hence, I proceeded to do so and I swear by the One Who sent him with the truth that I only managed to climb out of that well with great difficulty. In other words, the water began to rise and flow over immediately until it surrounded me on all sides. It was rising just as water boils in a cooking pot to the point where it had reached the top and was level to the brim. The people were collecting the water from the top until even the last man was able to quench his thirst. A group of hypocrites were also present at the well that day, among whom was Abdullah bin Ubayy, who was the maternal uncle of Hazrat Aus^(ra) bin Khauli. Hazrat Aus^(ra) bin Khauli said to him, ‘O Abul Hubbab, woe unto you, will you not now accept this miracle which you have witnessed for yourself? (Accept the truthfulness of the Holy Prophet^(sa)). What more do you need?’ He replied, ‘I have witnessed many things like this.’ Thereupon, Hazrat Aus^(ra) bin Khauli answered, ‘May Allah cause you to ruin and prove your opinion wrong.’ Abdullah bin Ubayy went to the Holy Prophet^(sa) and the Holy Prophet^(sa) said to him, ‘O Abul Hubbab, when have you ever seen something previously as you witnessed today?’ The Holy Prophet^(sa) had heard of this [i.e. Abdullah bin Ubayy’s response] and therefore enquired this from him. He replied, ‘I have never witnessed something like this before.’ The Holy Prophet^(sa) then asked, ‘Why did you then say such a thing?’ i.e. the reply he gave to his nephew. Abdullah bin Ubayy answered, ‘Astaghfirullah [I seek forgiveness from Allah].’ Abdullah bin Ubayy’s son, Abdullah bin Abdillah then said, ‘O Messenger^(sa) of Allah, pray for his forgiveness’, upon which the Holy Prophet^(sa) prayed for his forgiveness.” (Subul Al-Huda, Vol. 5, p. 41, Baab Ghazwah Al-Hudabiyyah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1993) (Imtau Al-Asma, Vol. 1, p. 284, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1999).

Hazrat Ali^(ra) bin Abdullah bin Abbas narrates that when the Holy Prophet^(sa) decided that he would go to Mecca to perform Umrah [pilgrimage], he sent Hazrat Aus^(ra) bin Khauli and Abu Rafey^(ra) to Hazrat Abbas^(ra) with a marriage proposal for Hazrat Memoona^(ra). On the course of the journey, they lost their camels. They remained in the valley of Rabigh, which was situated ten miles from Johfah, until the Holy Prophet^(sa) arrived, at which point they found their camels again. They then travelled with the Holy Prophet^(sa) to Mecca and upon arrival, they conveyed the message to Hazrat Abbas^(ra). Hazrat Memoona^(ra) had entrusted her matter to Hazrat Abbas^(ra). The Holy Prophet^(sa) went to visit Hazrat Abbas^(ra), who then gave Hazrat Memoona^(ra) in marriage to the Holy Prophet^(sa) (Sharah Allama Zarqani, Vol. 4, p. 423, Maimoona Ummul Momineen, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1996) (Mujam Al-Buldan, Vol. 3, p. 12, Rabigh, Dar-ul-Kutub Al-Ilmiyyah, Beirut)

When the Holy Prophet^(sa) passed away, Hazrat Aus^(ra) bin Khauli said to Hazrat Ali^(ra) bin Abi Talib: “By God! Allow me to assist in the burial arrangements of the Holy Prophet^(sa).” Upon this, Hazrat Ali^(ra) granted him permission.

In another narration it states that when the Holy Prophet^(sa) passed away and they were about to perform ghusl [wash the body], the Ansar came and said, “By God, we are related to the Holy Prophet^(sa) from his mother’s side, therefore one of us should also be present (i.e. the Ansar were related to the Holy Prophet^(sa) from his mother’s side). Subsequently, the Ansar were then asked to appoint someone, and they chose Hazrat Aus^(ra) bin Khauli. He entered the room and was part of the Ghusl and the burial arrangements. Hazrat Aus^(ra) was a very strong man and would carry the water can himself and thus provide the water. (Usdul Ghaba, Vol. 1, p. 320, Aus^(ra) bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Assaba, Vol. 1, p. 299 Aus^(ra) bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

Hazrat Ibn Abbas^(ra) relates that Hazrat Ali^(ra), Hazrat Fazl bin Abbas^(ra), his brother Qusam, Shukran, who was the freed slave of the Holy Prophet^(sa) and Hazrat Aus^(ra) bin Khauli stood below in the grave of the Holy Prophet^(sa) in order to place his blessed body into the grave. (Sunan Ibn Maja, Kitab-ul-Janaiz, Baab Wafaatahu Wa Dafanahu, Hadith 1628)

Hazrat Aus^(ra) bin Khauli relates that he once presented himself before the Holy Prophet^(sa) and the Holy Prophet^(sa) said to him, “O Aus! One who adopts humility and meekness for the sake of God Almighty, He in turn elevates his status. And one who is arrogant, God Almighty humiliates him.” (Marifatul Sahaba Li Abi Naeem, Vol. 1, p. 279, Aus^(ra), Hadith 975, Dar-ul-Kutb al-Ilimiyya, Beirut, 2002).

This indeed is a very important lesson for us all which we should always be mindful of. Hazrat Aus bin Khauli passed away in Medina during the Khilafat of Hazrat Uthman^(ra) (Usdul Ghaba, Vol. 1, p. 321, Aus^(ra) bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003).

May God Almighty continue to elevate the station of these noble Companions^(ra).