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

The first of the Badri Companions that I will mention today is Hazrat Hussain^(ra) bin Haris. His mother's name was Sukhaila bint Khuzai. Hazrat Hussain^(ra) bin Haris belonged to Banu Muttalib bin Abdi Manaaf tribe. He migrated to Medina along with his two brothers, Hazrat Tufail^(ra) and Hazrat Ubaidah^(ra). Hazrat Mistah^(ra) bin Asasah and Hazrat Abbaad^(ra) bin Muttalib also accompanied them. While in Medina, he stayed at the house of Hazrat Abdullah bin Salama Ajlaani. According to a narration by Muhammad bin Ishaq, the Holy Prophet^(sa) established a bond of brotherhood between Hazrat Hussain^(ra) and Hazrat Abdullah^(ra) bin Jubair. Hazrat Hussain^(ra) participated in all of the battles alongside the Holy Prophet^(sa) including the battles of Badr and Uhud. The two brothers of Hazrat Hussain^(ra) – Hazrat Ubaidah^(ra) and Hazrat Tufail^(ra) – also participated in the Battle of Badr. Hazrat Hussain^(ra) passed away in 32 AH. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 30, Hussain bin Haris, Dar-ul-Hayaa al-Turath Al-Arabi, Beirut, Lebanon, 1996) (Al-Isti’ab fi Ma’rifatis Sahaba, Vol. 3, p. 141, Ubaida bin Haris, Dar-ul-Kutb Al-Ilmiyyah, Beirut, Lebanon, 2002) (Usdul Ghaba, Vol. 1, p. 573, Hussain bin Haris, Dar-ul-Kutub Ilmiyyah, Beirut)

The name of Hazrat Hussain’s son was Abdullah, while his daughters were Khadija and Hind, all of whom accepted Islam. At the occasion of the Battle of Khayber, the Holy Prophet^(sa) gave grains weighing 100 wasaq to both of them. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 30, Hussain bin Haris & Vol. 8, p. 364, Dar-ul-Hayaa al-Turath Al-Arabi, Beirut, Lebanon, 1996),

1 wasaq equals 60 saa, and 1 saa is equal to 2.5 kg. Thus, the Holy Prophet^(sa) gave them grains weighing almost 375 maund [equivalent to about approximately 13,500 kg] due to the Holy Prophet’s regard for their father. (Lughatul Hadith, Vol. 4, p. 487, “Wasaq” & Vol. 2, p. 648, “Saa, Nashir Numani Kutub Khana, Lahore, 2005)

The next companion is Hazrat Safwan^(ra). His father’s name was Wahab bin Rabi‘ah. The title of Hazrat Safwan^(ra) was Abu Amr. He belonged to the tribe of Banu Haris bin Fehr. His father’s name was Wahab bin Rabi‘ah. In one of the narrations, his father’s name has also been recorded as “Uhaib”. His mother’s name was Da’ad bint Hajdam, who was more commonly known as “Baidaa”. For this reason, Hazrat Safwan^(ra) was also referred to as Ibn Baidaa [the son of Baidaa]. He was the brother of Hazrat Sahl^(ra) and Hazrat Suhail^(ra). These two brothers are different from Sahl and Suhail, from whom the Holy Prophet^(sa) bought a plot of land for Masjid-e-Nabawi. The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Safwan^(ra) and Hazrat Rafey bin Mualla^(ra). According to another narration, the bond was established with Hazrat Rafey bin Ajlaan^(ra). There are varying opinions regarding his demise. According to some, he was martyred by Tuaimah bin Adi during the Battle of Badr. According to another narration he was not martyred during the Battle of Badr, rather he participated in all of the battles alongside the Holy Prophet^(sa) including the Battle of Badr.

With regards to Hazrat Safwan^(ra), it is also reported in one narration that he returned to Mecca after the Battle of Badr and after some time returned to Medina. We also find a narration which states that he stayed in Mecca until the Victory of Mecca. Hazrat Ibn Abbas^(ra) narrates that the Holy Prophet^(sa) included him in the expedition of Abdullah bin Jahsh and sent him towards Abwaa. According to various narrations, he is reported to have passed away in 18 AH, 30 AH or 38 AH. (Usdul Ghaba, Vol. 3, p. 33, Safwan bin Wahab, Dar-ul-Kutub Ilmiyyah, Beirut) (Al-Asaab fi Tameez Al-Sahaba, Vol. 3, pp. 358-359, Safwan bin Wahab, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1995) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 318, Safwan bin Baidha, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990)

In any case, it is evident from all the aforementioned narrations that he was a Badri Companion.

The next companion to be mentioned is Hazrat Mubashir^(ra) bin Abd-il-Munzir. His father’s name was Abd-ul-Munzir^(ra) and his mother’s name was Nasiba bint Zaid. He belonged to Banu Amr bin Auf clan of the Aus tribe. The Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Mubashir bin Abd-il-Munzir^(ra) and Hazrat Aqil bin Abu Bukair^(ra). According to some narrations the Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Aqil bin Abu Bukair^(ra) and Hazrat Mujazzar^(ra) bin Ziad. Nevertheless, Hazrat Mubashir^(ra) participated in the Battle of Badr and was martyred during the battle. Hazrat Sa‘ib^(ra) bin Abu Lubaba – who was the son of Hazrat Mubashir’s^(ra) brother, Hazrat Abu Lubaba^(ra) – narrates that the Holy Prophet^(sa) allotted a share of the spoils of war to Hazrat Mubashir^(ra) bin Abd-il-Munzir and Ma‘an bin Adi brought his share to us. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 248-347, Mubashir bin ‘Abd-il-Munzir, Dar-ul-Hayaa al-Turath Al-Arabi, Beirut, Lebanon, 1990)

His brother and his nephews also received a share from the spoils of war.

At the time of the migration to Medina, from among the Muhajireen [those Muslims who had migrated to Medina from Mecca], Hazrat Abu Salama^(ra) bin Abd-il-Asad, Hazrat Amir bin Rabiah^(ra), Hazrat Abdullah bin Jahash^(ra) and his brother Hazrat Abu Ahmad^(ra) bin Jahash, stayed with Hazrat Mubashir bin Abd-il-Munzir^(ra) at Quba. Following this, the Muhajireen started arriving there in large numbers. (Al-Sira Al-Nabwaiyyah Li ibn Hisham, p. 335, Zikr Muhajireen ilaa Al-Medina, Dar-ul-Kutub Al-ilmiyyah, Beirut, 2001)

Hazrat Mubashir bin Abd-il-Munzir^(ra) participated in the Battle of Badr along with his two brothers, Hazrat Abu Lubaba bin Abdil Munzir^(ra) and Hazrat Rifa‘ah bin Abd-il-Munzir^(ra). Hazrat Rifa‘ah^(ra) participated in the pledge at Aqba along with seventy companions and he also participated in the battles of Badr and Uhud. He was martyred on the day of Uhud.

When the Holy Prophet^(sa) set off for the Battle of Badr, he appointed Hazrat Abu Lubaba^(ra) as the administrator of Medina and sent him back from Rauha. As has previously been mentioned, Rauha is the name of a place located at a distance of 40 miles from Medina. However, the Holy Prophet^(sa) allotted a share for him from the spoils of war. Allama Ibn Ishaq states that Hazrat Mubashir bin Abd-il-Munzir^(ra) belonged to Banu Amr bin Auf tribe. He was among the Ansari companions [Muslims native to Medina] who were martyred during the Battle of Badr. (Usdul Ghaba Fi Marifat Al-Sahaba, Pt. 5, Mubashir bin Abd-il-Munzir, p. 53, Dar-ul-Kutb Al-Ilmiyyah, Beirut, Lebanon, 2008) (Al-Tabaqaat-ul-Kubra, Pt. 3, p. 241, Mubashir bin ‘Abd-il-Munzir, Dar-ul-Hayaa al-Turath Al-Arabi, Beirut, Lebanon, 1996) (Lughatul Hadith, Vol. 2, p. 149)

Hazrat Abdullah bin Amr bin Haram relates, “I saw a dream before the battle of Uhud that Hazrat Mubashir bin Abd-il-Munzir^(ra) is saying to me that I will join them in a few days. I asked him, ‘Where are you?’ Upon this, he replied, ‘We are in heaven. We eat and drink wherever we desire.’ I asked him, ‘Were you not martyred during the Battle of Badr?’ He replied, ‘Indeed, I was certainly martyred, however, I was revived once again.’”

This companion related this dream to the Holy Prophet^(sa), upon which the Holy Prophet^(sa) said, “O Abu Jabir! This is the reality of martyrdom.” (Al-Mustadrak Ala Al-Sahihain, Vol. 5, pp. 1840-1841, Kitab Marifat Al-Sahaba, Zikr Manaqib Abdillah bin Amr, Maktaba Nizar Mustapha, Mecca, 2000)

A martyr returns to Allah and is granted the freedom to do as he desires.

Whilst mentioning the companions that were martyred during the Battle of Badr, Allama Zarqani writes that two companions belonged to the tribe of Aus out of which one was Hazrat Saad bin Khaithama^(ra). Some are of the opinion that Tuaima bin Adi martyred him, whereas others claim that Amr bin Abdi Wudd martyred him. Samhudi has written in his book Wafa that according to the historians it is said that apart from Hazrat Ubaida^(ra), all of the companions that were martyred during the Battle of Badr were also buried there. Hazrat Ubaida passed away a little later and as such, he was buried in Safra or Rauha.

In light of the authentic narrators, Tibrani has related an incident on the authority of Ibn Masud in which he states, “God will most certainly place the souls of the companions of the Holy Prophet^(sa) that were martyred on the day of Badr among the green birds of heaven and they will eat and drink therein wherever they please. They will be in this very state when their Lord will appear before them and say to them, ‘O My servants! What do you desire?’ Upon this, they will say, ‘O our Lord! Is there anything greater than the fact that we have already entered heaven?’ God Almighty will then ask, ‘What is it that you desire?’ On the fourth occasion of asking, the companions would say, ‘Return our souls to our bodies, so we can be martyred again in the same manner as we were martyred before.’” (Sharh Al-Allama Al-Zurqani, Pt. 3, p. 327, Baab Ghazwah-e-Badr Al-Kubra, Darul Kutub al-Ilmiyyah, Beirut, Lebanon, 1996)

The next companion to be mentioned is Hazrat Warqa bin Ayas^(ra). There is a difference of opinion about his name. Other than “Warqa”, his name has also been recorded as “Wadfa” and “Wadqa”. His father’s name was Ayas bin Amr. He was from the Banu Lozaan bin Ghanam clan of the Khazraj tribe. According to a narration by Allama bin Ishaaq, Hazrat Warqa had the opportunity to participate in the Battle of Badr along with two of his brothers, Hazrat Rabee^(ra) and Hazrat Amr^(ra). Apart from the Battle of Badr, Hazrat Warqa^(ra) participated in the Battle of Uhud, the Battle of Khandaq and all other battles alongside the Holy Prophet^(sa). He was martyred in 11 AH in the Battle of Yamama during the Caliphate of Hazrat Abu Bakr^(ra). (Al-Sira Al-Nabwaiyyah Li ibn Hisham, p. 469, Dar-ul-Kutub Al-ilmiyyah, Beirut, 2001) (Usdul Ghaba, Vol. 5, pp. 412-413, Warqa bin Ayas, Dar-ul-Kutub Al-ilmiyyah, Beirut, 2008) (Al-Asaab fi Tameez Al-Sahaba, Vol. 6, p. 471, Warqa bin Ayas, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2005)

The next companion that will be mentioned is Hazrat Muhriz bin Nadhlah^(ra). His father’s name was Nadhlah bin Abdullah, but according to another narration, his father’s name was Wahab. His title was Abu Nadhlah. He had a fair complexion and a beautiful countenance. He was also known by the titles of Fuhaira and Akhram. He was a confederate of the Banu Abd Shams whereas Abdul Al-Ash‘al tribe have claimed to be his confederates as well. Hazrat Muhriz^(ra) was known as Muhriz or Akhram and he was from a Meccan tribe called Banu Ghanam bin Dudan which later accepted Islam.

After accepting Islam, the women and men of this tribe were able to migrate to Medina, and Hazrat Muhriz bin Nadhlah^(ra) was amongst these migrants. Waaqdi states: “I heard from Ibrahim bin Ismail that on the Day of Sarh (this is the name of the Battle of Zee Qard also known as the Battle of Al-Ghabah which took place in 6 AH) other than Hazrat Muhriz^(ra) bin Nadhlah, no one from the house of Banu Abd Al-Ash‘al participated in it. He was riding Hazrat Muhammad bin Maslamah’s horse and the name of this horse was Dhul-Lama’.”

The Holy Prophet^(sa) had established a bond of brotherhood between Hazrat Muhriz^(ra) bin Nadhlah and Hazrat Umarah^(ra) bin Hazam. According to Waqadi, he participated in the Battle of Badr, Uhud and Khandaq. Salih bin Qisaan narrates that Hazrat Muhriz^(ra) bin Nadhlah said, “I saw in a dream that the heavens were made to open up for me and I entered and reached the seventh heaven. Then I arrived at the Sidratul Muntaha [farthest Lot-tree]. It was then revealed to me was that this was my destination.” Hazrat Muhriz^(ra) further states, “I mentioned this dream to Hazrat Abu Bakr^(ra) who was an expert in the interpretation of dreams. Hazrat Abu Bakr^(ra) stated, ‘Rejoice at the glad tidings of martyrdom.’” Subsequently, after this dream, he attained martyrdom.

Hazrat Muhriz^(ra) set off on the Day of Sarh alongside the Holy Prophet^(sa) for the Battle of Al-Ghabah, also known as Ghazwah Zi Qard which took place in 6 AH. Amr bin Usman Jahshi narrates an incident from his forefathers:

“Hazrat Muhriz bin Nadhlah^(ra) was thirty-one or thirty-two years old when he participated in the Battle of Badr, and at the time of his martyrdom, he was approximately 37 or 38 years of age.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Pt. 3, Vol. 3, p. 52, Muhriz bin Nadhlah, Dar-ul-Hayaa al-Turath Al-Arabi, Beirut, 1996) (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 68, Muhriz bin Nadhlah, Dar-ul-Kutub Ilmiyyah, Beirut, Lebanon, 2008)

The incident of his martyrdom is narrated as follows:

Hazrat Ayas^(ra) bin Salama relates regarding the Battle of Zi Qard, “My father informed me that after the Treaty of Hudaibiyah, we departed for Medina and stopped at one place. There was a mount situated between us and the Banu Lihyaan – an idolatrous tribe. The Holy Prophet^(sa) prayed for the person who would spend the night treading the mountain” i.e. the one who would keep an eye out and stand guard for the Holy Prophet^(sa) and the other companions overnight, thus he would climb the mountain to ensure that no enemy launched an attack. Hazrat Salama bin Akwa says, “In the evening, I climbed up the mount two or three times. Later on we arrived at Medina.” He further says, “The Holy Prophet^(sa) sent his camels with Rabaah, who was a servant of the Holy Prophet^(sa). I mounted Hazrat Talha’s horse and went with him to allow the camels to drink water. In the morning, Abdur-Rahman Fazaari attacked the camels of the Holy Prophet^(sa). There was an enemy tribe with them and they stole the camels belonging to the Holy Prophet^(sa) and killed the shepherd.” The narrator further says: “I told Rabaah, ‘O Rabaah! Take this horse to Talhah bin Ubaidullah and inform the Holy Prophet^(sa) that the idolaters had stolen his animals.’ I then stood on a sand-dune facing Medina and repeated three times, Ya Sabaahahu, Ya Sabaahahu!”

The Arabs used to proclaim these words if they saw an enemy return to attack again. They would raise this as a slogan, connoting a cry for nearby forces to assemble immediately and come to the army’s aid to take on the enemy and cause them to flee. Some have said that it was a rule among the warriors that at nightfall they would put down their arms and retire to their encampments – this is another narration about the term Sabaahahu – and the next day it was this call that would be made to let the armies know that it was morning and they should prepare for battle once again. This explanation is found in Lughaat-ul-Hadeeth.

Nonetheless, the narrator further states, “I followed in search of them, casting arrows at them and repeating the couplet:

اَنَا ابْنُ الْاَکْوَع

وَالْیَوْمُ یَوْمُ الرُّضَّعِ

(Meaning, “I am the son of Al-Akwa; today is the day where all the wretched shall perish!”)

“And so, each person I encountered from among the thieves, I would cast an arrow into the camel carriage until the tip of the arrow reached the rider’s shoulder. I would then say, ‘Take that! I am the son of Al-Akwa; today is the day where all the wretched shall perish.’”

He goes on, “I swear by God, I kept hitting them with arrows and injuring them, and if any of the cavaliers rode towards me, I would head towards a tree and sit under it, i.e. I would hide behind the tree and keep shooting arrows at the person until he was injured. This continued until they reached a narrow passage in a mount and entered it. I climbed on top of the mount and began throwing rocks at them.”

The people fleeing were the ones who looted the animals belonging to the Holy Prophet^(sa) all the while Hazrat Salama^(ra) was alone. Initially, he pursued them with arrows, after which he says, “When I reached the valley, I began throwing rocks, and I continued to pursue them like this until there was no camel belonging to the Holy Prophet^(sa) which had not been saved…” meaning that because of the narrow valley, they had to leave the animals behind. “…The thieves ran ahead, leaving the camels between them and myself. I then continued to pursue them with arrows until they dropped more than 30 blankets and over 30 spears to lighten their load. Meaning that the people who were fleeing had already abandoned their camels, but were now also leaving behind their belongings so that they could run with more ease.”

He further says:

“Whatever items they left behind, I kept placing a rock upon it as a sign so that the Holy Prophet^(sa) and his companions would recognise it. They kept running until they reached a narrow valley in which they encountered one of the sons of Badar Fazaari. They sat down and began eating, and I sat on a nearby mount. Fazaari asked them, ‘Who was that man?’ They explained, ‘By God! This man has troubled us a great deal. He has been continuously pursuing us since morning, to the extent that he has taken everything from us.’” Badar Fazaari’s son then advised that four of the thieves should go towards him. Hazrat Salmah^(ra) recounts, “Four men from among them climbed the mount in my direction. When they reached close enough to me that I could speak to them, I asked them, ‘Do you know who I am?’ They answered, ‘No. who are you?’ I replied, ‘I am Salama, the son of Akwa. I swear by Him Who has honoured the Holy Prophet^(sa) that I can overpower anyone from among you who I wish to. However, if any one of you wishes to overpower me, he cannot do so.’ One of the four men who had approached him became particularly frightened and said, ‘I think he is right.’ The four returned to their place and I remained sitting where I was until I saw the horses of the Holy Prophet^(sa) approaching from between the trees. The first person I saw was Akhram Asadi, and behind him was Abu Qatadah Ansari, and behind him was Miqdaad bin Aswad Kindi. I grabbed hold of the saddle of Akhram, i.e. Hazrat Muhriz’s horse, and the enemies turned their backs and dispersed in different directions.”

There is some confusion here. It may seem as if the companions ran whereas it was actually the thieves who had sat down to eat food, and when they saw that the Muslims had drawn even closer to them, they turned their backs and ran away. Hazrat Salama^(ra) further narrates, “I said, ‘O Akhram [meaning Hazrat Muhriz], save yourself from them so they do not kill you, especially until the Holy Prophet^(sa) and his companions arrive for support.’

“He replied, ‘O Salama! If you believe in Allah and the Day of Judgement, and you know paradise is true and that the hellfire is a reality, then do not stand between me and martyrdom.’ I left him, until Akhram and Abdur-Rahman engaged in battle against each other. He injured Abdur-Rahman along with his horse, and Abdur-Rahman threw a spear at Akhram, i.e. Hazrat Muhriz, and martyred him. He then mounted his horse and turned to go back and join his own people. From among those who were coming with the Holy Prophet^(sa), Abu Qatadah pursued Abdur-Rahman. Abu Qatadah caught him and killed him with his spear, for the reason that he had martyred Hazrat Muhriz^(ra).”

Hazrat Salama^(ra) further narrates, “I swear by Him Who has granted honour to the Holy Prophet^(sa) that I continued to follow them on foot, but I kept going until I could not see any of the Holy Prophet’s^(sa) companions, not even the dust from their movement. (He had travelled some distance ahead). This continued until they reached a narrow passage where there was water, which they called Zee Qard. The perpetrators of the theft, wanted to stop for water, as they were thirsty. However, they saw me pursuing them, and this caused them to flee from there as well, and they were unable to drink even a drop from it. They rushed towards another narrow passage and I also pursued them closely. Whoever from among them I was able to find alone from his accomplices, I would shoot an arrow into his shoulder-bone, saying, ‘Take that! I am the son of Al-Akwa; today is the day where all the wretched ones shall perish!’”

He further narrates, “One of the idolaters being chased exclaimed, ‘Woe be to Akwa! Is this the same Akwa that attacked us in the morning?’ (His constant attacks which were injuring them caused one of them to enquire whether this was the same Akwa who had been chasing them since the morning?) Akwa proclaimed, ‘O enemies of your own selves! It is the very same Akwa from the morning!’ They consequently left two of their horses behind in the narrow passage. I brought the two horses back to the Holy Prophet^(sa). I encountered Aamir, who gave me a bowl filled with milk mixed with water and another filled with only water. I performed the ablution and also quenched my thirst. I then arrived in the presence of the Holy Prophet^(sa) who was standing at the source of water wherefrom I had chased the thieves away that morning. (The Holy Prophet^(sa) had already reached that location by then.)

“I saw that the Holy Prophet Muhammad^(sa) took the camels and everything else which I had retrieved from the idolaters, and Hazrat Bilal slaughtered a camel from among the camels that I had taken back from the thieves. He was cooking liver and the hump-meat of the camel for the Holy Prophet^(sa).

“I said, ‘O Messenger^(sa) of Allah! Grant me permission to select 100 men from the army of people who have come with you so that I can pursue the thieves and kill them all. Not a single person from among them shall remain to tell their tribe what transpired.’ (He said this about those who had come and stolen the property of the Muslims and were going to run away with it). The Holy Prophet^(sa) laughed so much that his blessed teeth became visible in the light of the fire. The Holy Prophet^(sa) said, ‘O Salama! Do you really think you can do this; that you can really kill them even before they arrive back home?’

“I replied, ‘I swear by the One Who has granted you honour!’ The Holy Prophet^(sa) replied, ‘By now they would have reached the outskirts of Ghatfan.’”

In another narration, it is said that when Hazrat Salama^(ra) bin Akwa sought permission from the Holy Prophet^(sa) to go in pursuit of the idolaters, the Holy Prophet^(sa) replied,

يَا ابْنَ الْأَكْوَعِ مَلَكْتَ فَأَسْجِحْ

“O ibn Akwa! You have overcome them, now let them be.” i.e. there was no point in going after them and killing them, and instead he should forgive them.

Thus, Hazrat Salama^(ra) bin Akwa continuously battled with them on his own. Later, when Hazrat Muhriz^(ra) came, the thieves launched an attack, either secretly or through other means, and martyred him. Initially, Hazrat Salma^(ra) bin Akwa took hold of Hazrat Muhriz’s horse and caused the enemy to disperse, however they again launched an attack and martyred Hazrat Muhriz^(ra). Therefore, from this incident we learn of the account of Hazrat Muhriz’s^(ra) martyrdom and secondly the bravery of Hazrat Salama^(ra) bin Akwa and his knowledge of warfare and combat as a result of which he was able to retrieve all of the possessions from the thieves. However, most importantly, from this we can observe the excellent example of the Holy Prophet^(sa) in that when Hazrat Salama^(ra) bin Akwa sought permission to go in pursuit of the thieves even after he had recovered all the stolen items and possessions, the Holy Prophet^(sa) however did not grant him permission because they had recovered all their possessions and thus there was no need. The reason for this was because the Holy Prophet^(sa) did not wish to engage in any battle or bloodshed. Thus, since all the stolen items had been recovered and the culprits ran away with some of their men having sustained injuries as well, the Holy Prophet^(sa) therefore did not further pursue the matter and avoided any further conflict or fighting.

Nonetheless, he further relates:

“During the course of this conversation in which the Holy Prophet^(sa) was saying to not pursue them and to let them go, an individual from among the Bani Ghatfan tribe came and said that so and so individual had slaughtered a camel for them, however while he was preparing it and taking of its skin, they noticed a cloud of dust and thus they fled from there as well thinking that Muslims had arrived in pursuit of them. The next morning, the Holy Prophet^(sa) stated: ‘Amongst us today, our most skilled rider is Abu Qatada^(ra) and the most excellent foot soldier is Salama^(ra).’” (This was because Salama had caused the enemy great difficultly whilst pursuing them on foot.)

He further relates:

“The Holy Prophet^(sa) granted me with a double share from the spoils of the war; one for a rider and the other for a foot soldier. Also, upon returning to Medina, the Holy Prophet^(sa) placed me behind him on his camel called Adhbaa. Whilst travelling back to Medina, one of the Ansar whom no one could outrun in a race, offered a challenge to compete with him in a race back to Medina.”

Despite undergoing great hardship from the enemy and engaging in battles, the companions^(ra) also took part in light-hearted moments by offering one another to simple challenges. This allowed them to pass time and also alleviate the constant mental strain they had to endure from the enemy. In any case, he offered a challenge to compete with him in a race. He further relates:

“He repeated this challenge several times and when I heard this, I said in a light-hearted manner: ‘Do you not have any respect for your elders? Do you not have any fear of them?’ To which he replied: ‘No, except for the Holy Prophet^(sa).’ I said to the Holy Prophet^(sa): ‘O Prophet^(sa) of Allah! May my parents be sacrificed for your sake, allow me to compete with him.’ The Holy Prophet^(sa) replied, ‘Go ahead if you wish to.’ I therefore accepted his challenge and took my feet out of the saddle and jumped off and started to run. I ran after him for some distance, but then in order to conserve my energy, I slowed down whilst chasing after him. I again began to sprint and caught up with this individual who was the fastest runner in Medina. Upon catching up with him, I punched him between his shoulders and said, ‘By God, you have been left behind.’”

Another narrator says, “I believe he said that he remained ahead of him till Medina and then they stayed three nights there and then set off to Khaybar in the company of the Holy Prophet^(sa).” (Sahih Muslim, Vol. 9, pp. 228-238, Kitab-ul-Jihad Wa Al-Sair, Baab Ghazwah Dhi Qard Wa Gharuha, Hadith no. 3358, Noor Foundation, 2008) (Sahih Al-Bukhari, Kitab-ul-Maghazi, Baab Ghazwah Zaat-ul-Qard, Hadith no. 4194)

Tabari has recorded some details in relation to this expedition. Hazrat Asim bin Umar bin Qatada^(ra) relates:

“The very first horse which reached the enemy belonged to Hazrat Muhriz^(ra) bin Nadhlah who was from the Banu Asad bin Khuzaima tribe. Hazrat Muhriz^(ra) bin Nadhlah was also known by the names of Akhram and Qumair. When a call was made to gather people together in fear of the enemy’s attack, Hazrat Mahmood bin Maslmah’s horse, which was tied in his garden at the time, jumped up and began to run upon hearing the neighing sounds of the other horses. This was an excellent and well-trained horse. When the women of the Banu Abdil Ash’al tribe saw this tied up horse jump and leap in this manner, they said to Hazrat Muhriz bin Nadhlah^(ra): ‘O Qumair! Do you possess the strength to ride on this horse despite seeing the condition that it is in and reach the Holy Prophet^(sa) and his companions?’ Hazrat Muhriz^(ra) replied in the affirmative and said he was ready. The women then handed the horse over to him and he rode off on it. Hazrat Muhriz^(ra) loosened the reigns of the horse to the point that he caught up with the companions who were traveling in the company of the Holy Prophet^(sa). Hazrat Muhriz^(ra) went ahead of them and then whilst standing before them, he said, ‘O party of men! Wait here so that the other Muhajireen and Ansar who are still behind can join you.’”

The narrator states that one of the enemies then launched an attack and martyred Hazrat Muhriz^(ra). The horse he was riding on then began to run uncontrollably and no one was able to overpower it, to the point that it returned to the houses of Abdil Ash‘al and stood calmly by the rope it was originally tied to. Apart from Hazrat Muhriz^(ra), no one else was martyred on that day from among the Muslims. (According to Tabqaat ibn Saad, the horse belonged to Hazrat Muhammad bin Maslamah^(ra)). The name of Hazrat Mahmood’s horse was Dhul Lamah. However, according to another narration, Hazrat Muhriz bin Nadhlah^(ra) was martyred while riding on the horse of Hazrat Okasha bin Mihsan. The horse was known as Jannah and other animals were also freed from the thieves. The Holy Prophet^(sa) travelled to the mountain of Ghazwah Dhi Qurd and stopped there for one day and one night. It was here that other companions were able to join him. Salama bin Akwa submitted to the Holy Prophet^(sa), “O Messenger^(sa) of Allah! If you send a hundred men with me, we will be able to free the remaining animals from them as well and will finish the enemy.” The Holy Prophet^(sa) replied, “Where will you go because by now they are probably drinking the wine of Ghatfan.” Thereafter, the Holy Prophet^(sa) divided them into groups of a hundred each and distributed camels amongst them to eat. The Holy Prophet^(sa) then returned to Medina. (Tarikh Al-Tabari, Vol. 3, Ghazwah Dhi Qard, pp. 115-116, Maktaba Dar-ul-Fikr, 3^rd Edition, 2002) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 70, Muhriz bin Nadhlah, Dar-ul-Kutub al-Ilmiyya, Beirut, 1990)

The Holy Prophet^(sa) did not go in pursuit of the enemy and left them and Hazrat Muhriz^(ra) was the only person who was martyred. According to another narration, Hazrat Muhriz^(ra) was the first martyr among the horse riders. This is also mentioned in the narration that was quoted initially.

The next companion is Hazrat Suwaibit^(ra) bin Saad, who was also known as Suwaibit bin Harmala. His name is also reported to be Suwait bin Harmala and Saleet bin Harmala. Hazrat Suwaibit belonged to the tribe of Banu Abd Daar. His mother’s name was Hunaida and he was from amongst the early Muslims. Many of the historians have counted him amongst those companions who migrated towards Abyssinia. (Usdul Ghaba Fi Marifat Al-Sahaba, Vol. 5, p. 354, Suwaibit bin Sa’d, Dar-ul-Fikr, Beirut, Lebanon, 2003) (Al-Asaab fi Tameez Al-Sahaba, Vol. 6, p. 368, Nuaiman bin Amr, Dar-ul-Kutb Al-Ilmiyyah, Beirut, Lebanon, 2005) (Tarikh Dimashq Al-Kabir Li Ibn Assakir, Vol. 12, Pt. 24, p. 117, Dar-ul-Haya Al-Turath Al-Arabi, Beirut, Lebanon)

Hazrat Suwaibit migrated to Medina and stayed at the house of Hazrat Abdullah bin Salma Ajlaani^(ra). The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Suwaibit^(ra) and Hazrat Aaiz bin Maais^(ra). Hazrat Suwaibit^(ra) took part in the battles of Badr and Uhud. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 65, Suwaibit bin Sa’d, Dar-ul-Haya Al-Turath Al-Arabi, Beirut, Lebanon, 1996)

Hazrat Umme Salma^(ra) relates:

“One year prior to the demise of the Holy Prophet^(sa), Hazrat Abu Bakr^(ra) travelled to Busra, which is a city situated in Syria, for the purpose of trade. Nuaiman and Suwaibit bin Harmala also accompanied him during this journey and both took part in the Battle of Badr. Nuaiman was appointed to oversee the provisions of the travel for the entire caravan. Suwaibit, who had a little humour in his disposition, asked Nuaiman to give him food. (He was appointed to look after the provisions for the entire caravan.) Nuaiman replied that he would not give out food until Hazrat Abu Bakr^(ra) returned. Suwaibit responded that if he did not give him any food, then he would cause him grief. (This has briefly been mentioned before as well.) Whilst on their journey, they passed by a tribe and Hazrat Suwaibit asked them if they would like to purchase his slave and the people of the tribe agreed. Hazrat Suwaibit then said, ‘O people of the tribe! Remember however that he is a slave that speaks and he will continue to say that he is a free man. When he repeatedly says this, do not leave him and thus ruin this transaction.’ They replied that this would not be the case and that they wished to purchase the slave. Thus, they bought him for 10 camels. They then came to Hazrat Nuaiman and placed a cloth or rope around his neck. Nuaiman said: ‘He is joking with you, I am a free man and not a slave.’ They replied: ‘He already warned us that you would say this,’ hence they took him away. When Hazrat Abu Bakr^(ra) returned and people narrated the incident about Nuaiman to him, he went after that tribe. Hazrat Abu Bakr^(ra) returned their camels to them and brought back Nuaiman. He said to them that he is a free man and not a slave, and that it was only done so in a light hearted manner.”

The companions would often have humorous exchanges with one another in this manner. Nonetheless, when the group returned and informed the Holy Prophet^(sa) of the incident, the narrator of the account mentioned that this incident became a source of amusement for the Holy Prophet^(sa) and his companions for the entire year. (Sunan Ibn Maaja, Kitab-ul-Adab, Baab Al-Mazaah, Hadith no. 3719) (Mujam-ul-Buldan, Vol. 1, p. 522, Dar-ul-Kutub Al-Ilmiyyah, Beirut)

The Holy Prophet^(sa) laughed at this incident and this incident was remembered for the entire year.

In the aforementioned incident there is a small difference in certain narrations; in some books it is written that the one who sold the slave was not Hazrat Suwaibit^(ra), rather it was Hazrat Nuaiman^(ra).

Having narrated the incidents of the Companions, I would like to briefly speak about a revelation of the Promised Messiah^(as):

وَسِّعْ مَکَانَکَ

[Enlarge your abode]

The Promised Messiah^(as) was vouchsafed this revelation at different times. The Promised Messiah^(as) says that initially when God Almighty granted him the revelation of:

وَسِّعْ مَکَانَکَ

“Enlarge your abode”, only a two or three people would come to meet him and sit in his gatherings, nor did many people know of him. (Siraj-e-Munir, Ruhani Khazain, Vol. 12, p. 73)

Subsequently the Promised Messiah^(as) received many other revelations and alongside them, the revelation of:

وَسِّعْ مَکَانَکَ

“Enlarge your abode” was revealed to him on several occasions. In the other revelations, God Almighty promised to grant him various blessings. When God Almighty instructs His prophets by way of revelation to carry out a certain task, it means that God Almighty would assist them with Divine succour and support. Moreover, God would provide the means to fulfil the task; and this is something we have witnessed for ourselves.

The history of the Jamaat is proof of how God Almighty fulfilled this prophecy with full grandeur and glory, and how He continues to fulfil the prophecy to this day. At different times, God Almighty has shown us – humble servants of the Promised Messiah^(as) – just how this prophecy continues to be fulfilled. Every revelation vouchsafed to the Promised Messiah^(as) or any command by God Almighty or any tidings bestowed to him in the form of revelation is in fact the spread of the religion of the Holy Prophet^(sa), i.e. it is glad tidings regarding the spread and progress of Islam through the Promised Messiah^(as).

After the demise of the Promised Messiah^(as), there were tidings that the message of the Holy Prophet^(sa) was to continue through the institution of Khilafat. Therefore, every progress or any advancement that we witness is in reality part of the wider scheme which God Almighty has ordained for the spread of Islam throughout the world.

After these brief words, I once again return to the words of the revelation of the Promised Messiah^(as):

وَسِّعْ مَکَانَکَ

After Khilafat moved to the UK, the Jamaat has established new places in Britain, as well as other parts of Europe, USA, Africa and many other countries of the world. Along with the spread of the Jamaat, God Almighty has constantly granted us new places.

When Hazrat Khalifatul Masih IV^(rh) migrated here, God Almighty immediately showed a miraculous sign of His divine support and enabled the Jamaat to purchase 25 acres of land, [later] named Islamabad. Subsequently, a further six acres were later added to this.

Jalsa Salana [the Annual Convention] would take place here and it contained residential homes for Jamaat employees and Waqifeen-e-Zindagi [life devotees]. There was a small house for the residence of Khalifatul Masih, a few offices and one of the barrack-style buildings was used as a mosque to offer prayers. I remember when I came here in 1985, Hazrat Khalifatul Masih IV^(rh) especially said to me that God Almighty had granted us an excellent site to serve as the headquarters. Although these were not his exact words, however he said words to this effect. Furthermore, there are some other evidences which also indicate this, and I am convinced that it was the wish of Hazrat Khalifatul Masih IV^(rh) to establish the headquarters in Islamabad.

Nevertheless, God Almighty has appointed a time for everything and He has now granted us the opportunity to carry out construction work in Islamabad. New offices have been built with better amenities. A purpose-built mosque has been constructed; along with a residence for Khalifatul Masih; houses for life devotees and Jamaat workers have been built and more will be built in due course. The offices in London were houses that had been converted temporarily into offices. The space was congested and was difficult to operate in these circumstances. Since the workload has increased manifold, it was difficult to continue due to a scarcity of space. In addition to this, the council would make complaints that these houses were for residential purposes as opposed to offices and therefore we should close the offices. From time to time they would voice their concerns.

Now after the reconstruction, the three or four offices that would operate in these houses will be moving to Islamabad, Insha-Allah. Alongside the Islamabad redevelopment project, God Almighty has granted the Jamaat a large two-storey building in Farnham, situated two to three miles away. In this building there is the printing press and a few other offices. Aside from this, Majlis Khuddam-ul-Ahmadiyya UK have also bought a large building there. Prior to this, God Almighty enabled us to purchase Hadeeqatul Mahdi to hold the Jalsa Salana – a site which spans over 200 acres. In addition to this, Jamia Ahmadiyya UK, which was previously in London, also moved nearby. God Almighty granted us the new site for Jamia Ahmadiyya UK for a remarkably low price, which was far better in terms of atmosphere and facilities. The current site is also approximately 30 acres. All of these places are situated at a 10- to 20-minute drive from Islamabad. There was no plan in place to purchase all of these sites due to the redevelopment of Islamabad, rather, it was God Almighty Who provided us with all of these sites close to one another. Alongside the headquarters, God Almighty granted us all of the other sites. It is important for Jamia Ahmadiyya to be close by. Now that all these sites are situated near one another, pray to God Almighty that He makes this a blessing for us in all respects.

As I have mentioned earlier, the residence of the Khalifa and some offices have been constructed there. A large mosque has also been built. Therefore, in a few days’ time – God Willing –  I will also move to Islamabad. After the move, pray that may this change in residence prove to be a blessing in every respect. May God Almighty continuously shower His blessings on us. May God Almighty enable us to propagate the message of Islam from Islamabad more than before and may the revelation of

وَسِّعْ مَکَانَکَ

not only be related to physical expansion, rather, may it aid in fulfilling the plans of God Almighty.

At this point, I would also like to say that the neighbours of the Fazl Mosque have always had grievances and complained about Ahmadis who come to the mosque due to the increased traffic or parking issues. Therefore, the people coming for prayers to Islamabad or anyone who comes to visit should be mindful of this and not allow any instance for the neighbours of Islamabad to make similar complaints. Indeed, the people residing nearby will come to Islamabad, therefore, always be mindful of the traffic regulations.

As for the Friday prayers, I will mostly lead the Friday prayers here in Baitul Futuh, Insha-Allah. I have asked Amir Sahib UK [National President] to devise a plan as to which people or Jamaats will offer Jumuah in Islamabad – it will be those people living nearby; if they wish to offer the prayers in Islamabad they can do so. As for who they will be and how it will be divided; the people living within a 20-mile radius can offer the Friday prayers in Islamabad. Nonetheless, the details of this will be given by Amir Sahib to the relevant local presidents. However, those Jamaats outside of this 20-mile radius who would like to offer the Friday prayers in Islamabad, a plan will be devised for them and they will be informed in due course.

Nevertheless, I once again reiterate to pray that may God Almighty bless this plan and relocation in every respect.