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

From today, I will resume relating accounts of the lives of the Badri companions, i.e. those companions who took part in the Battle of Badr.

The name of the first of the companions that I will mention today is Hazrat Abdullah^(ra) bin Tariq. According to Allamah Zuhri, Hazrat Abdullah^(ra) bin Tariq Zafari participated in the Battle of Badr. Urwah has reported his name as Abdullah bin Tariq Balawi, who was a confederate of the Ansar. According to some, Hazrat Abdullah^(ra) bin Tariq Balawi was a confederate of the Banu Zafar tribe of the Ansar. According to Ibn Hisham, he belonged to the tribe of Balee and was a confederate of the tribe of Banu Abd bin Rizaah. Hazrat Muattib^(ra) bin Ubaid was the stepbrother of Hazrat Abdullah^(ra) bin Tariq, born to the same mother. The mother of Hazrat Abdullah^(ra) bin Tariq belonged to the Banu Kahil branch of the tribe of Banu Uzra. Hazrat Abdullah^(ra) bin Tariq and Hazrat Muattib^(ra) bin Ubaid participated in the battles of Badr and Uhud.

Both of the brothers were martyred during the incident at Raji. Hazrat Abdullah^(ra) bin Tariq was among the six companions (according to some narrations, which also includes a narration from Bukhari, it is reported as ten companions), whom the Holy Prophet^(sa) sent to some of the people belonging to the tribes of Adal and Qarah towards the end of 3 AH so that they may introduce them to Islam and teach them about the Holy Quran and the Islamic Shariah. When these people arrived at the place called Raji, which is a fountain in Hijaz that was under the possession of the Huzail tribe, the people of the Huzail tribe transgressed, besieged these companions and waged war against them. The names of seven of those companions are as follows; Hazrat Asim^(ra) bin Thabit, Hazrat Marsad^(ra) bin Abu Marsad, Hazrat Khubaib^(ra) bin Adi, Hazrat Khalid^(ra) bin Bukair, Hazrat Zaid^(ra) bin Dathinah, Hazrat Abdullah^(ra) bin Tariq and Hazrat Muattib^(ra) bin Ubaid. From among these, Hazrat Marsad^(ra), Hazrat Khalid^(ra), Hazrat Asim^(ra) and Hazrat Muattib^(ra) bin Ubaid were martyred immediately. However, when Hazrat Khubaib, Hazrat Abdullah bin Tariq and Hazrat Zaid surrendered, the disbelievers captured them and started to walk them towards Mecca. When they arrived at Zahran, a valley located five miles from Mecca, Hazrat Abdullah bin Tariq managed to get his hand free from the rope and took out his sword. Upon seeing this, the mushrikeen [idolaters] stepped back from him and started to pelt him with stones until he was martyred. His grave is situated in Zahran.

The incident at Raji took place in the 36th month after the Hijrah, during the month of Safar. (Sirat ibn Hisham, p. 464, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Usdul Ghaba, Vol. 3, pp. 284-285, Abdullah bin Tariq^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 347, Abdullah bin Tariq^(ra)  wa Ikhwatul Ummah Muattib bin Ubaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Sahih Bukhari, Kitabul Jihad, Hal yasta’siru al-Rajulu…, Hadith 3045) (Mu’jamul Buldan, Vol. 4, p. 247, Dar Ihyaa al-Turath al-Arabi, Beirut)

Hazrat Hassaan^(ra), while mentioning these companions in one of his poetic works, states:

وَابْنُ الدَّثِنَةِ وَابْنُ طَارِقٍ مِنْهُمْ

وَافَاهُ ثَمَّ حِمَامُهُ الْمَكْتُوْبُ

The opening couplet of this poem is:

صَلَّى الْإِلٰهُ عَلَى الَّذِيْنَ تَتَابَعُوْا

يَوْمَ الرَّجِيْعِ فَأُكْرِمُوْا وَأُثِيْبُوْا

The meaning of the first couplet that I quoted is, “Hazrat Ibn Dathinah and Hazrat Ibn Tariq were from among them – who died at the very location where death was destined for them.” The translation of the opening couplet of his poem is, “God blessed those who were martyred one after the other during the expedition of Raji. Thus, they were bestowed with honour and granted reward.” (Al-Istiab, Vol. 3, pp. 928-929, Abdullah bin Tariq, Dar-ul-Jeel, Beirut, 1992)

I have previously already mentioned the incident of Raji in relation to other companions. I will mention it briefly again from the detailed account mentioned by Hazrat Mirza Bashir Ahmad Sahib^(ra):

“These were days of grave danger for the Muslims and the Holy Prophet^(sa) was receiving horrific news from all four ends. However, the greatest danger posed to the Holy Prophet^(sa)was from the Quraish of Mecca, who had grown very bold and daring due to the battle of Uhud.

“Perceiving this threat, in the month of Safar 4 AH, the Holy Prophet^(sa) assembled a party of ten Companions, appointed Asim bin Thabit^(ra) as their Amir and ordered them to secretly go towards Mecca and obtain intelligence with regards to the Quraish, and then inform him about their plans and motives. However, this party had not yet departed, when a few people from the tribes of Adal and Qarah presented themselves before the Holy Prophet^(sa), and said that many people from among their tribes were inclined towards Islam and that the Holy Prophet^(sa) should send a few men with them, who could convert them to Islam and educate them. The Holy Prophet^(sa) was happy to hear their request and the same party which had been assembled for the reconnaissance mission was sent off with them instead. However, in actuality, as was later discovered, these people were liars and had come to Medina upon the incitement of the Banu Lahyan, who sought revenge for the execution of their chief, Sufyan bin Khalid, and had thus contrived the plan that when the Muslims come out of Medina on this pretence, they would attack them.

“In lieu of this service, the Banu Lahyan promised the people of Adal and Qarah a hefty reward of many camels. When the treacherous people of Adal and Qarah reached between Asfan and Mecca, they secretly sent word to the Banu Lahyan that the Muslims were accompanying them and that they should come as well. Upon this, 200 young men from the Banu Lahyan, 100 of whom were archers, set forth in pursuit of the Muslims, and subdued them at a place known as Raji. But how could 10 men (whilst according to some narrations were only 7 companions) compete against 200 warriors, who were equipped with weapons? The Muslims, however, owing to the strength and passion of their faith by the grace of God Almighty, had not been taught to throw in their arms.

“The Companions immediately ascended to a nearby hillock and prepared for battle. The disbelievers, who did not consider deception as being reprehensible, called out to them and said, ‘Come down from the mountain, we give you a firm promise that we shall not kill you.’ Asim^(ra) responded, ‘We have no confidence whatsoever in your treaties and agreements. We cannot descend on your guarantee.’ Then, he raised his head towards the heaven and said, ‘O God! You are witnessing our state. Do convey knowledge of our condition to Your Messenger.’ Hence, Asim^(ra) and his Companions stood and fought and were finally martyred in battle.

“When seven Companions had been put to death, and only Khubaib bin Adiyy^(ra), Zaid bin Dathinah^(ra), and one other Companion were left, the disbelievers whose actual desire was to capture these people alive, called out again and said, ‘There is still time. Come down and we promise not to cause you any harm.’ This time, these innocent Muslims fell into their trap and descended. However, as soon as they stepped down, the disbelievers tied them with the strings of their arrow bows.

“Upon this, the Companion of Khubaib^(ra) and Zaid^(ra), whose name has been recorded in history as being Abdullah bin Tariq^(ra), could not restrain himself and called out, ‘This is your first breach of agreement and who knows what you shall do hereafter,’ and Abdullah^(ra)refused to continue along with them. For some distance, the disbelievers dragged Abdullah^(ra) along, beating and assaulting him, and then killed him and left him for dead.” Abdullah here is the companion, Abdullah bin Tariq^(ra).

In this narration it stated that the disbelievers took them to Mecca. However, in another narration it states that Abdullah bin Tariq managed to free himself from the rope he was tied to and was ready to fight but was attacked with a stone and martyred. In any case, he was martyred and his body was left there.

“Moreover, now that their revenge had been sought, in order to please the Quraish, and also in the greed of money, they took Khubaib^(ra) and Zaid^(ra) and made way to Mecca; upon reaching there, they sold both of them to the Quraish. As such, Khubaib^(ra) was purchased by the sons of Harith bin Amir bin Naufal, because Khubaib^(ra) had slain Harith in the Battle of Badr and Zaid^(ra) was purchased by Safwan bin Umayyah.”

It is regarding Hazrat Khubaib^(ra) that it is stated that while he was held captive, one of the children of the disbelievers, whose house he was held in, ran towards him whilst playing. Hazrat Khubaib^(ra) placed him on his lap upon which the child’s mother became extremely anxious as Hazrat Khubaib^(ra) had a razor blade in his hand at the time. However, Hazrat Khubaib^(ra) told her not worry and that he would not harm the child. Thus, this was the account of how Hazrat Abdullah^(ra) bin Tariq was martyred during the incident of Raji in that he refused to go along with the disbelievers and fought against them. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 513-515)

The second companion to be mentioned is Hazrat Aqil^(ra) bin Bukair. Hazrat Aqil^(ra) bin Bukair belonged to the tribe of Banu Saad bin Laith. (Sirat ibn Hisham, pp. 462-463, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Hazrat Aqil^(ra) was previously named Ghafil. However, when he accepted Islam, the Holy Prophet^(sa) changed it to Aqil. The name of his father has predominantly been mentioned as Bukair in most books of history. However, it has also been mentioned as Abu Bukair. During the era of ignorance [i.e. prior to the advent of Islam], his father, Bukair, was a confederate of Nufail bin Abd-il-Uzza, who was one of the elders of Hazrat Umar^(ra). Similarly, Bukair and all of his sons were confederates of Banu Nufail. Hazrat Aqil^(ra), Hazrat Amir^(ra), Hazrat Ayyas^(ra) and Hazrat Khalid^(ra), all four brothers were the sons of Bukair, all of them accepted Islam in Dar-e-Arqam together and all of them were the first ones to have accepted Islam in Dar-e-Arqam. When Hazrat Aqil^(ra), Hazrat Khalid^(ra), Hazrat Amir^(ra) and Hazrat Ayyas^(ra)migrated from Mecca to Medina, they gathered all of their men and women and migrated together. In this manner, no one from their households remained behind in Mecca, and their houses were completely sealed. In Medina, all of them stayed with Hazrat Rafa‘ah^(ra) bin Abd-il-Munzir. The Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Aqil^(ra)and Hazrat Mubashir^(ra) bin Abd-il-Munzir and made them as brothers. Both of them were martyred during the Battle of Badr.

According to one tradition, the Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Aqil^(ra) and Hazrat Mujazzir^(ra) bin Ziad. Hazrat Aqil^(ra) was martyred on the day of the Battle of Badr at the age of 34 and was martyred by Malik bin Zuhair Joshami. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 208, Aqil bin Abi al-Bukair^(ra), Dar Ihyaa al-Turath al-Arabi, 1996) (Usdul Ghaba, Vol. 3, p. 113, Aqil bin al-Bukair^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 4, p. 466, Aqil bin al-Bukair^(ra) Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

Ibn Ishaq says that apart from these four brothers, i.e. Hazrat Ayyas^(ra), Hazrat Aqil^(ra), Hazrat Khalid^(ra) and Hazrat Amir^(ra), all of whom who participated in the Battle of Badr, it is not known whether there is any other example of where four brothers participated in the Battle of Badr. (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 1, p. 310, Ayyas bin al-Bukair^(ra) Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

Zaid bin Aslam narrates that the sons of Abu Bukair presented themselves before the Holy Prophet^(sa) and said, “O Prophet^(sa) of Allah! Please marry our sister to such and such person.” The Holy Prophet^(sa) replied, “What is your opinion about Bilal?” In other words, either all four brothers or perhaps some of them presented themselves before the Holy Prophet^(sa) with regard to the marriage of their sister. The Holy Prophet^(sa) then asked about their opinion regarding Hazrat Bilal^(ra). Since they were not content with this, they left and presented themselves before the Holy Prophet^(sa) a second time and said, “O Prophet^(sa) of Allah! Please marry our sister to such and such person.” The Holy Prophet^(sa) once again asked them, “What is your opinion about Bilal?” Hearing this, they left again. They presented themselves before the Holy Prophet^(sa) a third time and said, “Please marry our sister to such and such person”. The Holy Prophet^(sa) asked, “What is your opinion about Bilal?” The Holy Prophet^(sa) further stated, “What is your opinion about a person, who is among the dwellers of paradise?” Upon this, they agreed to marry their sister to Hazrat Bilal^(ra). (Al-Tabaqat-ul-Kubra li ibn Saad, Vol. 3, p. 126, Bilal bin Rabah^(ra), Dar Ihyaa al-Turath al-Arabi, 1996)

The name of the next companion to be mentioned is Hazrat Zaid^(ra) bin Haritha. Hazrat Zaid’s^(ra) father’s name has been mentioned as Haritha bin Sharaheel as well as Haritha bin Shurahbeel. The name of his mother was Sauda bint Tha‘laba. Hazrat Zaid^(ra) belonged to the tribe of Banu Quza‘ah, which was a most respected tribe in Yemen. Hazrat Zaid^(ra) was young when his mother took him to her village. There, some riders from the tribe of Banu Qain were passing by. They set up their camp during the journey and picked up Zaid, who at the time was still a child, from their camp. They made him their slave and sold him in the market of Ukaaz to Hakim bin Hizam for 400 dirhams. Subsequently, Hakim bin Hizam presented Hazrat Zaid^(ra) to his maternal aunt, Hazrat Khadijah^(ra) bint Khuwailid. Following this, Hazrat Khadijah^(ra) gave Hazrat Zaid^(ra) to the Holy Prophet^(sa) along with all of her other slaves. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 188, Dhikrul Islam Zaid Thaniyan, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Siyar al-Sahabah, Vol. 2, p. 165, Hazrat Zaid bin Harithah, Dar Ishaat, Karachi)

According to one narration, when Hazrat Zaid^(ra) was purchased and brought to Mecca, he was only eight years old. (Umdatul Qari Sharh Sahih al-Bukhari, Kitabul Jana’iz, Bab man Jalsa indal musibah yu’rafu fil Huzn, Vol. 8, p. 94, Darul Fikr, Beirut)

The father of Hazrat Zaid^(ra), Haritha, was extremely upset over losing him. A short while later, some men from the Banu Kalb tribe came to Mecca in order to perform Hajj. There, they recognised Hazrat Zaid^(ra). Hazrat Zaid^(ra) asked them to tell his family that he was living with a respected family of Banu Muad near the Holy Ka‘bah. Therefore, they did not need to worry. The people of Banu Kalb went to his father and informed him about this. He responded by saying, “I swear by the Lord of the Ka‘bah! Was that my son?” When people shared the details of his appearance with Harithah (Hazrat Zaid’s^(ra) father), he left for Mecca with Hazrat Zaid’s^(ra) paternal Uncle. In Mecca, they arrived before the Holy Prophet^(sa) and offered Fidya (expiation) in order to acquire the freedom of Hazrat Zaid^(ra). The Holy Prophet^(sa) called for Hazrat Zaid^(ra) and sought his opinion regarding this matter. Hazrat Zaid^(ra) refused to return home with his father and paternal uncle. (Sair al-Sahabah, Vol. 2, pp. 165-168, Hazrat Zaid bin Harithah, Dar Isha’at, Karachi)

Hazrat Musleh-e-Maud^(ra) has detailed this incident in the following manner:

“When Hazrat Khadijah^(ra) married the Holy Prophet^(sa), she realised in the future when the Holy Prophet^(sa) might need something, he will have to ask her for it as she was very well off and he was not. She thought that perhaps the Holy Prophet^(sa) will be reluctant in asking. Hazrat Khadijah^(ra) was an extremely wise woman and knew that it would make things very difficult. Since she was a very intelligent and wise woman, she decided that if she offered her entire wealth to the Holy Prophet^(sa), this will resolve the issue and the Holy Prophet^(sa)would be able to spend from it as he wished. Hence, only a few days had passed after their marriage that Hazrat Khadijah^(ra) said to the Holy Prophet^(sa), ‘I would like to humbly submit a proposal before you with your permission.’ The Holy Prophet^(sa) stated, ‘What is your proposal?’ Hazrat Khadijah^(ra) responded, ‘I have decided to present you with all my wealth and slaves so that everything becomes yours. I would be delighted and fortunate if you would accept this.’ Upon hearing this, the Holy Prophet^(sa) stated, ‘Khadijah, have you carefully reflected upon this idea before making this decision? If you give me all your wealth, then it will become mine and will no longer be in your possession.’ Hazrat Khadijah^(ra) stated, ‘I have given this idea much thought before presenting it to you and I have decided that this is the best manner to live a peaceful life.’ The Holy Prophet^(sa) stated, ‘Think about this once more.’ Hazrat Khadijah^(ra) responded, ‘Indeed! I have given this much thought.’ The Holy Prophet^(sa) stated, ‘If this is your final decision and you have presented me with all your wealth and slaves, then know that I do not take pleasure in calling another human being like myself, my slave. Firstly, I would like to free all the slaves.’ Hazrat Khadijah^(ra) stated, ‘All this wealth is now yours. You may spend it as you wish.’ The Holy Prophet^(sa) was delighted to hear this. He went outside towards the Ka‘bah and announced, ‘Khadijah has presented me with all her wealth and her slaves. I now free all her slaves.’”

Hazrat Musleh-e-Maud^(ra) further writes that nowadays, if someone receives wealth, they might consider purchasing a car, constructing a large house, or travelling across Europe.

In fact, these days I have noticed that in certain cases even if the wife decides to give all her wealth to her husband then not only does he spend it on fulfilling his personal desires, in fact, he also refuses to fulfil the due rights of his wife. Women in such cases feel helpless and the men think that now that they have acquired her wealth, they can treat her like a slave. However, the status and lofty vision of the Holy Prophet^(sa) was such that the wealth ought to be spent in the way of God Almighty and for the propagation of faith and that the slavery of human beings should be completely abolished. In any case, his desire to free slaves was embedded in the question that why should those human beings like him who possess intellect and sense just like him should live their lives in bondage? This notion of the Holy Prophet^(sa) at the time was not only considered strange in Arabia but the entire world. However, the Holy Prophet^(sa) openly announced this and displayed incredible generosity upon receiving the wealth.

When the Holy Prophet^(sa) made the announcement that he had freed all the slaves and they all went their ways, it was only Zaid bin Haritha^(ra) – who was later known as his son – who approached him and said, “You have freed me, but I do not wish to be freed. My only desire is to remain with you.” The Holy Prophet^(sa) insisted that he return to his homeland and meet his relatives as he was now free. However, Hazrat Zaid^(ra) replied to the Holy Prophet^(sa), “You are dearest to me due to the love and sincerity I have witnessed in you.” Zaid^(ra) belonged to a wealthy family but was abducted at a young age and sold off. In this way, he was taken from place to place until he eventually ended up at the house of Hazrat Khadijah^(ra). His father and uncle were very worried for him and went out in search of him.

When they discovered that he was in Rome, they travelled there. When they reached there, they found out that he was now in Arabia. When they reached Arabia, they learnt that he was in Mecca. When they came to Mecca, they found out that he was with the Holy Prophet^(sa).

They went to the Holy Prophet^(sa) and said, “We have come to you having heard of your nobility and generosity. Our son is a slave of yours and we are ready to meet whatever price you ask in order to free him. His mother is elderly and has lost her sight as a result of the constant weeping caused by this affliction. It will be much appreciated if you accept the asked price and free him.” The Holy Prophet^(sa) said, “Your son is no longer my slave, I have already freed him.” He then called Zaid^(ra) telling him that his father and uncle had come to take him, that his mother was old and had become blind from all the crying and that since he had already freed him, he was now no longer his slave and could go.

Hazrat Zaid^(ra) answered, “You may have freed me, but I do not want to be freed and consider myself your slave.” The Holy Prophet^(sa) again said that his mother was suffering and his father and uncle have journeyed so far and been through many tribulations to retrieve him, therefore he must go with them. Zaid’s father and uncle also tried their best to convince him, yet Hazrat Zaid^(ra) refused to leave with them, saying, “You may be my father and uncle and you may hold me dear to you, however the relationship I have developed with the Holy Prophet^(sa) cannot now be broken. It pains me to hear that my mother is in great agony, but I cannot live away from him (i.e. the Holy Prophet^(sa)).”

On the one hand was the pain his mother was feeling, but this pain would be far beyond that. When Zaid had said all this to the Holy Prophet^(sa), the Holy Prophet^(sa) went to the Ka’bah and announced, “Due to the love and affection Zaid has expressed, from today Zaid shall be [known as] my son”. Having heard this, Zaid’s father and uncle were overjoyed and left jubilantly as they had seen him living his life in great ease and comfort. Thus, proof of Muhammad’s^(sa) perfect morals is that when Zaid^(ra) expressed his loyalty [to him], the Holy Prophet^(sa) demonstrated extraordinary kindness. (Tafsir-e-Kabir, Vol. 10, pp. 334-335)

The details of this particular incident are mentioned in Sirat Khatamun Nabiyyin. It states that when Zaid’s father and uncle came to take him, the Holy Prophet^(sa) said to him:

“‘If you wish to leave with them, I gladly give you permission to do so.’ ‘I shall not leave you on any account,’ answered Zaid; ‘To me, you are far dearer than my own uncle or father.’ Zaid’s father responded with great anger and grief, ‘What? Do you give preference to a life of slavery over that of freedom?’ ‘Yes,’ responded Zaid, ‘For I have witnessed such virtues in him as now, I can give preference to none above him.’

When the Holy Prophet^(sa) heard this response he immediately stood up and took Zaid to the Ka‘bah and announced in a loud voice, ‘O People! Remain witness that as of this day I free Zaid and make him my son. He shall be my heir and I shall be his.’ When Zaid’s uncle and father observed this sight, they were astounded. They happily left Zaid with Muhammad^(sa). Since then, Zaid bin Harithah became known as Zaid bin Muhammad. However, after the Hijrah, God revealed a commandment that it is unlawful to take an adopted child as an actual son. Upon this, Zaid was once again given his original name, Zaid bin Harithah. Nonetheless, the loving conduct of the ever-loyal Muhammad^(sa)remained unaltered with this ever-sincere servant, rather, it increased day after day. After the demise of Zaid, the Holy Prophet^(sa) extended the same graciousness and love to his son Usama bin Zaid^(ra) who was born of Ummi Aiman^(ra), a servant of the Prophet^(sa). In addition to the honourable distinctions of Zaid^(ra), one is that among all the companions of the Prophet^(sa), only his name is specifically mentioned in the Holy Quran.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 110-111)

In another narration, Hazrat Jablah^(ra) – the elder brother of Hazrat Zaid^(ra) – is reported to have said, “I went to the Holy Prophet^(sa) and requested him to send Zaid with me.” Perhaps this incident took place afterwards or is a repetition of the previous incident. “The Holy Prophet^(sa) replied, ‘Your brother stands before you, if he wishes to leave I will not stop him from doing so.’ At this Zaid^(ra) said, ‘O Messenger^(sa) of Allah! I will never give anyone preference over you.’ Hazrat Jablah^(ra) stated that in hindsight, Hazrat Zaid’s judgment was more accurate than his own.” (Kanzul Ummal, Vol. 13, p. 397, Bab Fada’il al-Sahabah, Zaid bin Harithah, Hadith 37065, Muassisah al-Risalah, Beirut, 1985)

With regard to Hazrat Jablah^(ra) there is another narration. Hazrat Jablah^(ra) – who was older than Zaid – was once asked who from among the two brothers was older. Hazrat Jablah^(ra)replied, “Zaid is older than me, but I was born before him.” He meant that since Hazrat Zaid^(ra) had accepted Islam before him, therefore he held a greater rank. (Al-Raud al-Anf Fi Sharh al-Sirat al-Nabawiyyah Li ibn Hisham, Vol. 3, p. 19, Islam Zaid, Dar-ul-Kutub al-Hadithah)

Hazrat Abdullah bin Umar^(ra) narrates, “We would call Zaid bin Harithah, the freed slave of the Holy Prophet^(sa), ‘Zaid bin Muhammad’, until the following verse was revealed:

اُدۡعُوۡہُمۡ لِاٰبَآئِہِمۡ ہُوَ اَقۡسَطُ عِنۡدَ اللہِ

“Call them by the names of their fathers. That is more equitable in the sight of Allah” (Surah al-Ahzab, Ch.33: V.6) (Sahih Bukhari, Kitab al-Tafsir, Bab Ud’uhum lu abaa’ihim huwa aqsatu ‘indAllah, Hadith 4782)

Hazrat Bara^(ra) narrates that the Holy Prophet^(sa) said to Zaid:

اَنْتَ اَخُوْنَا وَ مَوْلَانَا

Meaning, “You are our brother and friend.” (Sahih Bukhari, Vol. 7, Kitab Fadail Ashab al-Nabi, Bab Manaqib Zaid bin Harithah Maula al-Nabi, Nazarat Ishaat)

In another narration, the Holy Prophet^(sa) is reported to have said the following words:

یَا زَیْدُ اَنْتَ مَوْلَایَ وَمِنِّیْ وَاِلَیَّ وَاَحَبُّ النَّاسِ اِلَیَّ

“O Zaid! My friend, you and I are like one of the same persons. You are dearer to me than all other people.” (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 497, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Hazrat Ibn-e-Umar^(ra) narrates:

“Hazrat Umar^(ra) set an allowance for Hazrat Usama^(ra) bin Zaid which was more than what I received.”  Hazrat Umar’s son is narrating this incident that Usama, who was the son of Zaid was given an allowance which was more than his own. “I asked the reason for why his allowance was more. Hazrat Umar^(ra) replied, ‘Usama, the son of Zaid, was dearer to the Holy Prophet^(sa) than you and your father.’” In other words, Hazrat Umar^(ra) is referring to himself that Hazrat Zaid^(ra) was dearer to the Holy Prophet^(sa) than himself. (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 497, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Hazrat Ali^(ra) narrates,

“Hazrat Zaid^(ra) bin Harithah, who was the freed slave of the Holy Prophet^(sa), was the first from among the men to accept the Holy Prophet^(sa) and offered prayers.” (Kanzul Ummal,Vol. 13, p. 397, Bab Fada’il al-Sahabah, Zaid bin Harithah, Hadith 37063, Mu’assisah al-Risalah, Beirut, 1985)

Elaborating on this, Hazrat Musleh-e-Maud^(ra) says:

“The Holy Prophet^(sa) was granted followers from all backgrounds. Usman, Talha and Zubair were from the elite families of Mecca. If someone was to raise the allegation that only lowly and people from modest backgrounds had accepted the Holy Prophet^(sa), then Usman, Talha and Zubair were ready to answer such an allegation as they belonged to noble families. In contrast, if one was to raise the allegation that the Holy Prophet^(sa) had gathered a few noble men around him and not many had accepted him from among the poor – who numbered more than the upper class – then Zaid and Bilal etc. would arise in response to this. If then one was to claim that only youths had accepted him and they are naïve, people could respond by saying that Hazrat Abu Bakr^(ra) was not a youth nor was he naïve or inexperienced; how did he manage to accept the Holy Prophet^(sa)? In short, they would raise every sort of allegation against the Holy Prophet^(sa), however, each one of his companions was a living proof to reply to those allegations. This was a great blessing from God Almighty that was granted to the Holy Prophet^(sa). Whilst mentioning this God Almighty states:

وَوَضَعْنَا عَنْکَ وِزْرَکَ الَّذِیْ اَنْقَضَ ظَھْرَکَ

meaning, ‘O Muhammad! Can the world not see that the provisions that the world relies upon to succeed have been granted to you. If the world succeeds through the sacrifice offered by youths, then you have been granted youths with the same temperament. If the world succeeds due to the intellect of mature individuals, then they have also been granted to you. If it is affluent and those belonging to influential families that are needed to defeat the world, then they are already with you. If success is achieved in the world through sacrifice and devotion of the ordinary people then these servants of yours devotedly follow you everywhere. Thus, how can it be possible then for you to fail and the Meccans triumph over you.’

Therefore,

وَوَضَعْنَا عَنْکَ وِزْرَکَ الَّذِیْ اَنْقَضَ ظَھْرَکَ

Means, “And we removed from thee thy burden. Which had well-nigh broken thy back.”

In other words, when the Holy Prophet^(sa) looked at the task ahead, he was anxious as to how it would be possible to fulfil the task. However, in just a matter of a single day, God Almighty granted him five helpers. He granted him Abu Bakr^(ra), Khadijah^(ra), Ali^(ra), Zaid^(ra) and Waraqa bin Naufal to serve as a strong pillar to support the religion of Islam. Thus, they all helped to shoulder the burden which was on the Holy Prophet^(sa). (Tafsir-e-Kabir, Vol. 9, p. 140)

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

“Four people who had a strong relation with the Holy Prophet^(sa) accepted him, i.e. his wife, Khadijah^(ra), his paternal cousin, Ali^(ra), his freed slave, Zaid^(ra) and his friend, Abu Bakr^(ra). At the time, the only proof they had for their faith was that all those close to him affirmed that Holy Prophet^(sa) always spoke the truth.” (Daura-e-Europe, Anwarul Ulum, Vol. 8, p. 543)

In relation to Hazrat Zaid’s acceptance of Islam, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“When the Holy Prophet^(sa) began the propagation of his mission, the first to believe was Hazrat Khadijah^(ra), who did not hesitate, even for a moment. There is a discord among historians in reference to who the first convert among the men was after Hazrat Khadijah^(ra). Some name Hazrat Abu Bakr Abdullah bin Abi Quhafah^(ra) while others say Hazrat Ali^(ra), whose age, at that time, was only ten years. Others assert that the freed slave of the Holy Prophet^(sa), Hazrat Zaid bin Harithah^(ra) was the first one to embrace Islam. However, to us, this argument is useless. Hazrat Ali^(ra) and Zaid bin Harithah^(ra) were among the house-folk of the Holy Prophet^(sa) and lived with him as his own children. They were to follow whatever was said by the Holy Prophet^(sa), as a matter of fact, no verbal declaration was necessary. Thus, their names need not be included. Among the rest, Hazrat Abu Bakr^(ra) is unanimously accepted as the first and foremost in his acceptance of Islam.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 121)

In other words, he was the first to accept Islam amongst those who were of a mature age. In fact, the standard of considering one intellectual and wise which is generally perceived today, even the children of those days were of this level, Masha-Allah. However, Hazrat Abu Bakr^(ra) was the first to accept Islam amongst those of a more experienced and mature age. Thus, these were the four individuals, three men and one woman, who accepted the Holy Prophet^(sa) and hold a lofty rank. In this regard, Hazrat Musleh-e-Maud^(ra) states:

“Hazrat Zaid^(ra) accompanied the Holy Prophet^(sa) during the journey to Ta‘if. Ta‘if is a city situated approximately 36 miles south east of Mecca. It is an area extremely rich and lush in its vegetation and raisins of a very high-quality grow in that area and the people of the Thaqif tribe lived there.” (Mu’jamul Buldan, Vol. 3, p. 241, Lughaat al-Hadith, Vol. 3, p. 46, Kitab Faa)

After the demise of Hazrat Abu Talib, the Quraish once again began to perpetrate cruelties against the Holy Prophet^(sa). The Holy Prophet^(sa) travelled to the area of Ta‘if and was accompanied by Hazrat Zaid^(ra) bin Harithah^(ra). This took place in 10 Nabawi towards the end of the month of Shawal. The Holy Prophet^(sa) stayed in Ta‘if for up to ten days and during this time, he met all the leaders of Ta‘if, but no one accepted his message. However, when the elders feared that perhaps the youth and the general public may accept the Holy Prophet’s message, they said, ‘O Muhammad^[sa]! Leave our town and live in the area where your message has been accepted.’ Thereafter, they incited some of the mischievous youth of the area to go after and attack the Holy Prophet^(sa), who began to pelt stones at the Holy Prophet and both his feet began to bleed profusely. Hazrat Zaid^(ra) bin Harithah would try and put himself in front of the stones that were aimed at the Holy Prophet^(sa) and sustained several wounds to his head.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 1, p. 165, Dhikr Sabab Khuruj Rasulillah^sa ilaa Ta’if, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Further details from the life account of Hazrat Zaid^(ra) shall continue to be narrated in the next sermon, Insha-Allah.

Translated by The Review of Religions. Originally published in Al Fazl International 28 June 2019, pp. 5-8.