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

Today, I shall continue to relate accounts of the Badri companions’ lives [those companions who took part in the Battle of Badr].

The first companion to be mentioned is Hazrat Muzahir^(ra) bin Rafay. The name of Hazrat Muzahir’s father was Rafay bin Adi. Hazrat Muzahir^(ra) belonged to the Banu Harithah bin Harith clan of the Aus tribe of the Ansar. Hazrat Muzahir^(ra) and Hazrat Zuhair^(ra) were brothers and both of them were paternal uncles of Hazrat Rafay^(ra) bin Khudaij. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 324 footnote, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Hazrat Rafay^(ra) bin Khudaij is being mentioned because, although he was not a Badricompanion, but nevertheless, he holds great importance in history. Hazrat Muzahir^(ra) was his uncle, and so Rafay was his nephew’s name as well as his father’s.

I shall briefly mention about Hazrat Rafay^(ra) that he was the companion who presented himself for participation in the Battle of Badr, but the Holy Prophet^(sa) sent him back due to his young age. He later permitted him to participate in the Battle of Uhud. Hazrat Rafay^(ra) participated in the battles of Uhud, the Ditch and the rest of the battles. His collarbone was struck by an arrow on the day of Uhud and although the arrow was removed but a piece of the arrowhead remained in his body until his demise.

The Holy Prophet^(sa) once said to Hazrat Rafay^(ra), “I will bear witness in your favour on the Day of Judgment.” Hazrat Rafay^(ra) passed away during the reign of Abdul Malik bin Marwan in 74 AH at the age of 86.

(Usdul Ghaba Fi Marifat Al-Sahaba Li Ibn Athir, Vol. 2, p. 232-233, Rafay bin Khudaij^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

In any case, these were some details in reference to his nephew. However, I will now continue to relate the account of Hazrat Zuhair^(ra).

Imam Bukhari^(rh) has mentioned that Hazrat Zuhair^(ra) participated in the Battle of Badr along with his brother. He has not recorded the name of that brother, however, the commentators of Bukharihave written that the brother’s name was Muzahir. Similarly, regarding Hazrat Zuhair^(ra) bin Rafay, it is written in Subul al-Huda War-Rashaad, a book on the biography of the Holy Prophet^(sa), that according to Bukhari, his brother, Hazrat Muzahir^(ra), also participated in the Battle of Badr.

Earlier, I stated the name of Hazrat Zuhair^(ra), however I am relating the account of Hazrat Muzahir^(ra).

In the books on the biographies of the companions, such as Usdul Ghaba, al-Isabah and al-Isti‘abetc. there is no mention of Hazrat Muzahir’s participation in the Battle of Badr. With regard to Hazrat Muzahir^(ra), it is written in these three books that Hazrat Muzahir^(ra) participated in the Battle of Uhad and in all the subsequent battles alongside the Holy Prophet^(sa). Hazrat Muzahir^(ra)passed away during the Khilafat of Hazrat Umar^(ra).  (Sahih al-Bukhari, Kitabul Maghazi) (Irshad As-Sari Li Sharhi Sahih al-Bukhari, Vol 7, p 195, Darul Fikr, Beirut, 2010) (Subulal Huda War Rashaad, Vol 4, p.106, Ghazwah Badrul Kubra, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993) (Usdul Ghaba, Vol. 5, p. 185, Muzahir bin Raafi, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 6, p. 106, Muzahir bin Raafi, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) (Al-Isti‘ab Fi Ma’rifatil Ashaab, Vol. 4, p. 39, Muzahir bin Raafi, Dar-ul-Jeel, Beirut, 2002)

However, the sources that prove that Hazrat Muzahir^(ra) participated in the Battle of Badr are considered more reliable.

Yahya bin Sahl bin Abu Hathmah narrates that Hazrat Muzahir^(ra) bin Rafay Harithi brought some strong workmen along with him from the region of Levant so that they may work on his land. When he arrived at Khaybar, he stayed there for three days. There, the Jews started to instigate those labourers to murder Hazrat Muzahir^(ra) and also secretly gave them a few knives. When Hazrat Muzahir^(ra) came out of Khaibar and arrived at a place called Sibaar, which is situated six miles away from Khaibar, these men attacked Hazrat Muzahir^(ra), piercing his abdomen as a result of which he was martyred.

Following this, these individuals returned to Khaybar upon which the Jews gave them provisions for their journey as well as food and set them off until they returned and reached Levant again. When Hazrat Umar^(ra) bin al-Khattab was informed of this news, he said that he would set out towards Khaybar, distribute the wealth that was found there and clearly mark the boundaries in the land. That is, revenge would be sought. He also declared that he would exile the Jews from there as the Holy Prophet^(sa) had said in relation to them that he would grant them protection until God Almighty had granted them protection. Now, God Almighty had granted permission to exile them. Hence, Hazrat Umar^(ra) exiled them.

(Kanzul Ummal, Vol. 4, p. 509, Ikhraajul Yahood, Hadith 11505, Mu’assisah al-Risalah, Beirut) (Al-Isti‘ab, Vol. 4, pp. 39-40, Muzahir bin Raafi, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Mu‘jamul Buldan, Vol. 2, p. 6, Dar Ihyaa al-Turath al-Arabi, Beirut)

The incident of the martyrdom of Hazrat Muzahir^(ra) occurred in 20 AH. (Al Kamil Fi Al Tarikh li Abi Hasan bin Ali, Vol 2, p.410, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

Then, the next companion to be mentioned is Hazrat Malik^(ra) bin Qudamah. Hazrat Malik^(ra) bin Qudamah’s father was Qudamah bin Arfajah, and according to one narration, the name of his paternal grandfather has been mentioned as Harith. That is, he was referred to as Harith instead of Arfajah. Hazrat Malik belonged to the clan of Banu Ghanam of the Ansar tribe of Aus. Hazrat Malik^(ra) participated in the Battle of Badr along with one of his brothers, Hazrat Munzir^(ra) bin Qudamah. Hazrat Malik^(ra) also participated in the battle of Uhud.

(Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 466, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 367, Dar-ul-Kutub al-Ilmiyyah, Lebanon, 1990)

The next companion to be mentioned is Khuraim^(ra) bin Fatik. Hazrat Khuraim^(ra) bin Fatik belonged to the Banu Asad. His father’s name was Fatik bin Akhram and his name has also been recorded as Akhram bin Shaddad. Hazrat Khuraim’s title was Abu Yahya, whereas according to another narration, it has been mentioned as Abu Ayman because the name of his son was Hazrat Ayman bin Khuraim. Hazrat Khuraim^(ra) bin Fatik participated in the Battle of Badr along with his brother, Hazrat Sabrah^(ra) bin Fatik.

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 2, p. 167, Khuraim bin Faatik, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

According to a narration, Hazrat Khuraim^(ra) also participated in the Treaty of Hudaybiyyah. A lesser known narration also states that Hazrat Khuraim^(ra) and his son, Hazrat Ayman^(ra), accepted Islam following the Conquest of Mecca along with the tribe of Banu Asad. However, the first narration is more authentic in that Hazrat Khuraim^(ra) participated in the Battle of Badr. Furthermore, Imam Bukhari^(rh) mentioned him as a Badri companion [who participated in the battle of Badr] in his book, Al-Tareekh-ul-Kabeer.

Hazrat Khuraim^(ra) and his son later went to Kufa and according to one narration, both of them moved to the city of Raqqa, which is a well-known city located to the north of the Euphrates River. Both of them passed away there during the rule of Hazrat Amir Muawiyah^(ra).

(Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 236, Khuraim bin Faatik, Dar-ul-Fikr, Beirut, 2001) (Al-Tarikh Al Kabir, Abdullah Muhammad bin Ismael Bukhari, Vol 3, p.196, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) (Mu‘jamul Buldan, Vol. 4, pp. 413-414)

Hazrat Khuraim^(ra) bin Fatik narrates his incident of accepting Islam in the following manner: “I went in search of my lost camels and while seeking their trail, night had fallen. Eventually, I found them at Abraq-ul-Azaha‘f, which is the name of the famous well belonging to the Banu Asad bin Khazima, which is situated on the way from Medina to Basra. I found the camels there, tied them up at the very same place and took some rest, leaning against the leg of one of the camels.”

In other words, he sat there to spend the night. He further says: “This took place towards the early period of the Holy Prophet’s migration. I said in a loud voice that I seek the protection of the chief of this valley.”

This was their custom at that time. Hazrat Khuraim^(ra) says that during the period of ignorance [i.e. prior to the advent of Islam], this was a customary practice of the people. During the period of ignorance, when a person entered a barren valley in order to spend the night, he would utter these words in order to remain protected from the evil of its inhabitants and the foolish people. Nevertheless, he says: “All of a sudden, an individual called me whilst I was uttering these words and he said the following couplets:

‘May God have mercy on you. You should seek the protection of Allah, the Magnificent, Who sends down all that which has been made unlawful and lawful.

Affirm the Oneness of God, and you will have no concerns about the trials from Jinns. Remembrance of Allah Almighty will grant your protection from the Jinns in the surrounding lands and mountains for many miles. Their plots will become unsuccessful, and nothing will remain except for the righteous person and virtuous deeds.’”

This means that only good deeds would continue and no evil would remain.

Hazrat Khuraim^(ra) further narrates: “I responded, ‘O you who has proclaimed this! Do you consider this as the truth or are you merely seeking to misguide me?’” (The concept of the unity of God seemed strange to him because beliefs during the days of ignorance were contrary to this. “However, he replied, ‘He is the Messenger^(sa) of Allah! He is a bearer of glad-tidings, who brought Yasin and Hameemaat and other detailed chapters [of the Holy Quran] which explain everything. He has clearly distinguished what is forbidden and what is lawful. He commands us to offer prayer and observe fast. He forbids people from committing evil deeds, the evil which was witnessed amongst the people before us.’”

This was the response he gave as regards how they learnt about the message of the unity of God. Hazrat Khuraim^(ra) further narrates:

“I replied, ‘May Allah have mercy on you! Who are you?’ He replied, ‘I am Malak bin Malik. The Messenger^(sa) of Allah sent me to watch over the Jinn of the people of Najjad, (i.e. the chiefs of the people of Najjad).’” (This was the conversation that took place between the two). Hazrat Khuraim^(ra)stated, “If there was someone who would look after my camels for me then I would surely visit this Prophet and indeed accept him.”

He liked what he heard about the message regarding the unity of God. Malak bin Malik replied, “I will take the responsibility of looking after your camels and will ensure they reach your family safely.” Hazrat Khuraim^(ra) states:

“I prepared one of my camels and rode it to Medina and entrusted the rest to him. I arrived at the time of Jumuah [Friday Prayers], and everyone was engaged in offering prayers, so I decided it was better to go inside after they had completed their prayer. Since I was also tired, I therefore sat down and also rested my camel. Abu Dhar^(ra) came outside and informed me that the Holy Prophet^(sa) had instructed me to come inside, and so I went inside.

“When the Messenger^(sa) of Allah saw me, he stated, ‘What happened to the elderly man who had guaranteed the safe delivery of your camels to your house? Has he delivered your camels safely to your house.’”

Thus, Allah the Almighty had shown a vision to the Holy Prophet^(sa) and had informed him about the entire incident. Hazrat Khuraim^(ra) further states:

“When I heard this, I stated, ‘May Allah have mercy on him.’ The Prophet of Allah^(sa) replied, ‘Indeed, may Allah have mercy on him.’” Hazrat Khuraim^(ra) states, “I responded to this by proclaiming, ‘I bear witness that there is none worthy of worship except Allah.’” Thus, this was the beautiful manner in which he accepted Islam.

(Al-Mu‘jam Al-Kabir, Hafiz Abul Qasim bin Ahmad Tibrani, Vol 4, pp.211-213, Hadith No. 4166, Maktaba Ibn Taymiyyah, Cairo) (Al-Sirat al-Nabawiyyah li Ibn Hisham, Vol 1, p. 379, Dar-ul-Ma’rifah, Beirut, 1976) (Mu‘jamul Buldan, Vol. 1, p. 68, Dar Ihyaa al-Turath al-Arabi, Beirut) (Bulugh Al-Rabb, Dr Pir Muhammad Hasan, Vol 3, p. 135, Urdu Science Board, Lahore, 2002)

Hazrat Khuraim^(ra) himself has related this account of his acceptance of Islam. Hazrat Khuraim^(ra)bin Fatik had a very graceful personality and very meticulous nature. He was always well-dressed and well maintained.

(Seeratus Sahabah, Vol 7, p. 307, Dar-ul-Ishaat, Karachi)

Prior to accepting Islam, he would wear an extra-long lower garment and kept long hair. There is a hadith recorded about this in Mustadrak Al-Hakim. Hazrat Khuraim^(ra) bin Fatik narrates that once the Holy Prophet^(sa) arrived and stated, “O Khuraim! You would have been an excellent person if you did not possess these two traits.” Upon this Hazrat Khuraim^(ra) submitted, “O Messenger^(sa) of Allah! May my mother and father be sacrificed for your sake. What are those two traits?” The Holy Prophet^(sa) replied, “Your long hair and allowing your lower garment to drag.” This referred to wearing extra-long lower garment, which was considered a sign of arrogance in those days. Hence, Hazrat Khuraim^(ra) went and had his hair cut and shortened his lower garment.

(Al-Mustadrak Ala Al-Sahihain, Vol. 6, p. 2363, Kitab Marifatu Al-Sahaba, Hadith No. 6608, Maktabah Nazzaar Mustafah, Mecca, 2000)

There is another narration in Tarikh-ul-Kabir by Hazrat ibn Hanzaliyyah that the Holy Prophet^(sa)said, “How wonderful a man would Khuraim Asadi be if he did not let his hair grow to his shoulders or allow his lower garments to drag on the floor” i.e. not wear the izar or lower part of his clothes so long, out of pride. When Hazrat Khuraim^(ra) came to know about this he took a short blade and cut his hair to the height of his ears, rather than keeping the long hair he had. Furthermore, he cut the lower garments up to the middle of his calves. (Al-Tarikh Al Kabir, Abdullah Muhammad bin Ismael Bukhari, Vol 3, p.196, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

This is because wearing a long lower garment was perceived as a sign of arrogance in those days.

Therefore, this is a response for those men who are of the opinion that there is no harm in keeping long hair, without reason or cause.

One should keep the length of their hair to the length which the Holy Prophet^(sa) has stated i.e. to the earlobes; it should not be long like the hair of women. Hazrat Khuraim^(ra) also participated in the conquests of Syria in the time of Hazrat Umar^(ra).

(Seeratus Sahabah, Vol 7, p. 307, Dar-ul-Ishaat, Karachi)

Hazrat Qais^(ra) bin Abu Hazim and Hazrat Aamir^(ra) Sha‘bi relate that Marwan bin Hakam asked Hazrat Aiman bin Khuraim^(ra), “Why do you not join us in battle?” He replied, “My father and my uncles participated in the Battle of Badr and they strongly admonished me not to fight against anyone who declares that there is no God but Allah.”

Hazrat Aiman^(ra) then said to Marwan bin Hakam, “If you have brought me a guarantee of safeguarding against the hell-fire then I shall join you in battle.” Upon this, Marwan told him to leave. So he went forth reciting the couplets, “I shall not fight another [Muslim] simply because he praises another leader from among the Quraish. For him is his rule and for me is my own sin. I seek refuge with Allah from such ignorance and animosity. How can I kill an innocent Muslim? If I had done so then it would be of no avail to me, no matter how long I live.”

(Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 1004, Kitab Marifatu Al-Sahaba, Zikru Khuraim bin Faatik, Hadith No. 2667, Maktabah Nazzaar Mustafah, Mecca, 2000)

If we look at the actions of the Muslims nowadays, we will see just how far they have drifted away from the true teachings of Islam.

The next Companion I shall mention is Hazrat Ma‘mar^(ra) bin Harith. Hazrat Ma‘mar^(ra) bin Harith belongs to the Banu Jumuah tribe of the Quraish. His father was Harith bin Ma‘mar and his mother was Qutailah bint Maz‘un, who was the sister of Hazrat Uthman^(ra) bin Maz‘un. Therefore, Hazrat Usman^(ra) bin Maz‘un was the maternal uncle of Hazrat Ma‘mar^(ra). Hazrat Ma‘mar^(ra) had two brothers – Hatib^(ra) and Hattab^(ra). All three of them had accepted Islam prior to the Holy Prophet^(sa)entering Dar-e-Arqam. Hazrat Ma‘mar^(ra) is counted among

اَلسَّابِقُوْنَ الْاَوَّلُوْنَ

“The foremost among the believers”. (Usdul Ghaba, Vol. 5, p. 226, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Aisha^(ra) bint Quddamah relates that from among the Banu Maz‘un – Hazrat Usman^(ra), Hazrat Quddamah^(ra), Hazrat Abdullah^(ra), Hazrat Sa‘ib bin Usman bin Maz‘un^(ra)  and Hazrat Ma‘mar^(ra)bin Harith migrated from Mecca to Medina and stayed at the house of Hazrat Abdullah^(ra) bin Salama Ajlani.

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 307, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al Badaya Wan Nahaya Li Ibne Katheer, Vol 7, p. 139, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Ma‘mar^(ra) and Hazrat Muaz^(ra) bin Afraa. Hazrat Ma‘mar^(ra) bin Harith participated in all the battles alongside the Holy Prophet^(sa), including the battles of Badr, Uhud and the Ditch and all other battles. Hazrat Ma‘mar^(ra)bin Harith passed away in 23 AH during the Khilafat of Hazrat Umar^(ra).

The next companion is Zuhair^(ra) bin Rafay. He was the brother of the previously mentioned companion, Hazrat Muzahir^(ra). Hazrat Zuhair^(ra) belonged to the Banu Haritha bin Harith branch of the Aus tribe of the Ansar.

(Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 209, Dar Ibn Hazm, Beirut, 2009)

Hazrat Zuhair^(ra) bin Rafay had a son named Usaid, who also had the good fortune of being a companion of the Holy Prophet^(sa). Hazrat Zuhair^(ra) was the paternal uncle of Rafay bin Khudaij, whose account I have already mentioned. Hazrat Zuhair’s wife was Fatima bint Bishar, who belonged to the Bani Adi bin Ghanam tribe.

(Usdul Ghaba, Vol. 3, p. 103, Zuhair bin Raafi’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Usdul Ghaba, Vol. 1, pp. 243-244, Usaid bin Zuhair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)  (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 4, p. 273, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Muzahir^(ra) bin Rafay and Hazrat Zuhair^(ra) bin Rafay were brothers and both brothers had the opportunity of participating in the Battle of Badr.

(Usdul Ghaba, Vol. 3, p. 103, Zuhair bin Raafi’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Sahih al-Bukhari, Kitabul Maghaazi)

Majority of the historical sources state that they were both present during the Battle of Badr. Hazrat Zuhair^(ra) was present during the Second Bai‘at at Aqabah and participated in all Battles alongside the Holy Prophet^(sa), including the Battles of Badr and Uhud.

(Usdul Ghaba, Vol. 3, p. 103, Zuhair bin Raafi’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Rafay^(ra) bin Khudaij narrates on the authority of his uncle – Hazrat Zuhair^(ra) – that his uncle once said, “The Holy Prophet^(sa) forbade us from something which later proved to better for our own good.” “I [Hazrat Rafay^(ra) bin Khudaij] replied, ‘Whatever the Holy Prophet^(sa) had commanded was indeed the best advice.’ Hazrat Zuhair^(ra) then stated, ‘The Holy Prophet^(sa) called me and asked, “What do you do with your crop fields?” I answered that we lease our land to others, on the condition that we can take the crops that grow near the furrow.’”

This means that they would take those crops that grow near the water, which were of a better quality. These were a few wasq of dates and barley. One wasq consists of 60 saa and one saa is equivalent to approximately 2.5 kilograms. Having listened to all of this, the Holy Prophet^(sa) stated, “Refrain from doing this. You ought to harvest those crops yourselves, or get those crops harvested by someone else for you, or else, leave it uncultivated.” Hazrat Rafay^(ra) replied, “Indeed, I have understood and will act according to this in the future.”

(Sahih al-Bukhari, Vol 4, Hadith No. 2339) (Lughaat Al Hadith, Vol 4, p.51)

Hazrat Rafay^(ra) then said that subsequently, they would harvest the crops themselves or obtain the crops in a manner whereby everyone received their due share.

The next companion to be mentioned is Hazrat Amr^(ra) bin Iyaas. Hazrat Amr^(ra) was from Yemen and was the confederate of the Banu lauzan of the Ansar tribe. His father’s name was Iyaas bin Amr and according to another narration, Hazrat Amr’s^(ra) paternal grandfather’s name was Zaid. Hazrat Amr^(ra) participated in the battles of Badr and Uhud alongside the Holy Prophet^(sa). Hazrat Amr^(ra) was the brother of Hazrat Rabi‘^(ra) bin Iyaas and Hazrat Warqah^(ra) bin Iyaas. All three brothers had the opportunity of participating in the Battle of Badr.

(Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 469, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Usdul Ghaba, Vol. 4, p. 186, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

The next companion is Hazrat Mudlij^(ra) bin Amr. The name of Hazrat Mudlij^(ra) bin Amr is also recorded as Midlaaj. He belonged to the Banu Hajar branch of the Banu Sulaim tribe and were the confederates of the Banu Kabir bin Ghanam bin Dudaan tribe. According to another narration, the Banu Sulaim were the confederates of the Banu Amr bin Dudaan, who in turn were the confederates of the Banu Abdi Shams tribe.

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 53, Beirut, 1996) (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 469, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 6, p. 49, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Hazrat Mudlaj^(ra) participated in the Battle of Badr alongside two of his brothers, Hazrat Saqaf^(ra) bin Amr and Hazrat Malik^(ra) bin Amr. Hazrat Mudlij^(ra) bin Amr participated in all the battles alongside the Holy Prophet^(sa) including the Battles of Badr and Uhud.

(Al-Isti‘ab, Vol. 4, pp. 31-32, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Usdul Ghaba, Vol. 5, p. 127, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Hazrat Mudlaj^(ra) passed away in 50 AH during the rule of Hazrat Amir Muawiyyah^(ra).

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 53, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

The next companion to be mentioned is Hazrat Abdullah bin Suhail^(ra). Hazrat Suhail’s father was Suhail bin Amr and his mother’s name was Fakhta bint Amr. Hazrat Abdullah^(ra)’s brother’s name was Abu Jandal who was younger than Hazrat Abdullah^(ra). Hazrat Abdullah was also known by the title Abu Suhail and belonged to the Banu Aamir bin Loi tribe of the Quraish. Ibn-e-Ishaq has made mention of Hazrat Abdullah bin Suhail^(ra) in his book on Islamic history in reference to the second migration to Abyssinia. When Hazrat Abdullah bin Suhail^(ra) returned from Abyssinia, his father detained him and forced him to abandon his faith. Hazrat Abdullah bin Suhail^(ra) expressed his intention to leave Islam. He stated to his father that he would abandon Islam and subsequently, he travelled with the idolaters to the Battle of Badr. Although he had stated that he would leave Islam, however, his heart was not content with this decision. Nonetheless, he set off for the Battle of Badr alongside the idolaters. Hazrat Abdullah bin Suhail^(ra) travelled to Badr on the expenditure of his father, Suhail bin Amr, and also used his mount. His father had no inclination that he had abandoned their [idolatrous] faith and had in fact accepted Islam once again. When the Muslim army encountered the army of the idolaters of Mecca and both armies were facing each other, Hazrat Abdullah bin Suhail^(ra) returned to the Muslims and presented himself before the Holy Prophet^(sa) before the battle commenced. In this way, Hazrat Abdullah^(ra) participated in the Battle of Badr as a Muslim. At the time of the battle he was 27 years old. Due to this action of his, Hazrat Abdullah^(ra)’s father – Suhail bin Amr – became enraged.

Hazrat Abdullah bin Suhail^(ra) participated in all of the battles alongside the Holy Prophet^(sa)including the battles of Badr, Uhud and the Ditch. During the Conquest of Mecca, Hazrat Abdullah^(ra) sought amnesty for his father from the Holy Prophet^(sa), i.e. to grant him protection. He went to the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah! Would you grant my father protection?” The Holy Prophet^(sa) replied, “He has been granted safety due to the decree of God Almighty. Therefore, he has been granted protection and he ought to come outside.” The Holy Prophet^(sa) then said to those around him, “Whosoever of you sees Suhail bin Amr, do not look upon him with disdain. I swear on my life, indeed Suhail bin Amr is an intelligent and noble man. Any person with the characteristics that Suhail possess will inevitably accept Islam.” Hazrat Abdullah bin Suhail^(ra) narrated the entire incident to his father, who responded by saying: “By God! He [i.e. Muhammad^(sa)] was righteous in his youth and even in his old age.” Subsequently, Suhail accepted Islam and after this incident of granting him peace, he would say that God Almighty had bestowed great favours upon his sons through Islam.

Hazrat Abdullah^(ra) participated in the Battle of Yamama in 12 AH, during the Khilafat of Hazrat Abu Bakr^(ra) and he was martyred in this very battle at the age of 38. On one occasion, Hazrat Abu Bakr^(ra) travelled to Mecca to perform the hajj during his Khilafat. Whilst he was staying in Mecca, Hazrat Abdullah’s father, Hazrat Suhail^(ra) bin Amr came to visit Hazrat Abu Bakr^(ra). Hazrat Abu Bakr^(ra) offered his condolences for the martyrdom of Hazrat Suhail’s son [i.e. Hazrat Abdullah^(ra)]. Hazrat Suhail^(ra) replied, “I have heard that the Holy Prophet^(sa) once said that the one who is martyred can intercede for 70 members of his family. I am hopeful that on the Day of Judgement, my son will not begin with anyone before me.” i.e. when he passes away, that his son would intercede for him.

According to another source, it is stated that Hazrat Abdullah^(ra) was martyred in Juwasa, Bahrain, at the age of 88. In Juwasa, Bahrain, there is a fort named “Abdul Qais”, which was conquered by A’la bin Hadhrami in 12 AH, during the Khilafat of Hazrat Abu Bakr^(ra).

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 216-217, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 4, p. 107, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (Usdul Ghaba, Vol. 3, p. 272, Abdullah bin Suhail, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Usdul Ghaba, Vol. 2, p. 585, Suhail bin Amr Qarshi, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Mu‘jamul Buldan, Vol. 2, p. 84, Dar Ihyaa al-Turath al-Arabi, Beirut)

Nonetheless, there are two narrations [with regard to his demise].

The next companion that I will mention is Hazrat Yazid bin Harith^(ra), who belonged to the Banu Ahmar bin Haritha clan of the Ansar tribe of the Khazraj. Hazrat Yazid’s fathers name was Harith bin Qais and his mother’s name was Fusham, who belonged to the Qain bin Jusar tribe. Qain was a branch of the Khudha’a tribe of Yemen. Hazrat Yazid^(ra) was also known as Yazid Fusham and Yazid bin Fusham due to his mother.

(Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 474, Al-Ansar wa man ma’ahum, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)  (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 115, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al-Ansaab Li Samaani, Vol 10, p.545 footnote, Maktabah Shamilah)

One of the brothers of Hazrat Yazid^(ra) was Abdullah bin Fusham and was also known by the name of Zus-Shamaalain. With regards toHazrat Umair bin Abdi Amr, who was known as Zus-Shamaalain, Ibn Hisham narrates that Hazrat Umair was known as Zus-Shamaalain because he was lefthanded and would primarily use his left hand. He was also known as Zul-Yadain due to his long hands. Similarly, another reason why he was known as Zul-Yadain was because he was skilled with both his hands. His full name was Umair bin Abdi Amr Khuza‘i. After migrating to Medina, the Holy Prophet^(sa) established a bond of brotherhood between Hazrat Umair^(ra) and Hazrat Yazid^(ra) bin Harith. The reason why Hazrat Umair bin Abdi Amr, i.e. Zus-Shamaalain, was mentioned was that a bond of brotherhood was established between him and Hazrat Yazid^(ra) bin Harith. Both Hazrat Yazid and Hazrat Zus-Shamaalain had the good fortune of participating in the Battle of Badr and both attained martyrdom in this very battle. Naufal bin Muawiyya Deeli martyred Hazrat Yazid^(ra) but according to another narration, Hazrat Yazid^(ra) was martyred by Tu‘aimah bin Adi.

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 275, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 6, p. 511, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (Usdul Ghaba, Vol. 5, p. 449, Yazid bin Harith, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2006) (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 461, Al-Ansar wa man ma’ahum, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)(Ar Raudul Anf, Vol 5, p. 299)  (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 124, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

On the day of the Battle of Badr, Hazrat Yazid^(ra) bin Harith had a few dates in his hand, which he threw away and began fighting. Subsequently, he was martyred during the battle.

 (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 6, p. 511, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

The next companion who will be mentioned is Hazrat Umair^(ra) bin Humaam, who belonged to the Banu Haraam bin Kaab tribe, which was a sub-branch of the Khazraj tribe of the Ansar called the Banu Salamah.

(Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 476, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Hazrat Umair^(ra)’s fathers name was Humaam bin Jamu and his mother’s name was Nawaar bint Aamir.

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 426, Umair bin Al Hammam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012)

The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Umair^(ra) bin Humaam and Hazrat Ubaidah^(ra) bin Harith Muttalbi, upon his migration to Medina. Both of these companions were among those who were martyred during the Battle of Badr.

(Usdul Ghaba, Vol. 4, p. 278, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

During the Battle of Badr, when the idolaters were approaching, the Holy Prophet^(sa) said, “Move forward to attain paradise, the breadth of which spans the heavens and the earth.” The narrator says, “Hazrat Umair^(ra) bin Humaam asked, ‘O Messenger^(sa) of Allah! Did you mention that Paradise spans the breadth of the heavens and the earth?’“The Holy Prophet^(sa) replied, ‘Yes’. Upon this, he said, ‘Bakhe Bakhe [How wonderful that is indeed].’ The Holy Prophet^(sa) then asked the reason why he said Bakhe Bakhe. Hazrat Umair^(ra) replied, ‘O Prophet^(sa) of Allah! By God, I merely say this owing to my desire of becoming among the dwellers of paradise.’ The Holy Prophet^(sa) replied, ‘Indeed, you are among the dwellers of paradise.’ Hazrat Umair^(ra) bin Humaam then took out some dates from his quiver and began to eat them and said, ‘If I remain alive to finish all of these, I will consider myself to have been granted a long life.’”

The narrator of this tradition further states, “Hazrat Umair^(ra) bin Humaam then threw away those dates and began to fight against the disbelievers till he was ultimately martyred.”

(Sahih Muslim, Kitabul Imaarah, Hadith 3506)

On the occasion of the Battle of Badr, Hazrat Umair^(ra) bin Humaam was reciting the following couplets:

رَکْضًا اِلَی اللّٰہِ بِغَیْرِ زَادِ اِلَّا التُّقٰی وَ عَمَلَ الْمَعَادِ وَالصَّبْرَ فِی اللّٰہِ عَلَی الْجِھَادِ اِنَّ التُّقٰی مِنْ اَعْظَمِ السَّدَادِ وَ خَیْرُ مَا قَادَ اِلَی الرَّشَادِ وَ کُلُّ حَیٍّ فَاِلٰی نَفَادِ

“I take nothing with me from my provisions apart from Taqwa [righteousness] and the hope of the hereafter. I remain steadfast in my Jihad in the way of God.

Indeed, Taqwa is the most excellent thing and the best source of guidance. And all those living, shall one day taste death.” (Usdul Ghaba, Vol. 4, p. 278, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Umair^(ra) bin Humaam was the first person to attain the status of martyrdom in Islam from among the Ansar. He was martyred by Khalid bin A‘lam. However, there some who claim that Hazrat Haritha^(ra) bin Qais was the first to be martyred amongst the Ansar companions. Thus, there are two narrations and both were martyred during the Battle of Badr.

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 426, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al-Sirat al-Halabiyyah, Vol. 2, p. 222, Bab Dhikr Maghaziyah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

The next companion to be mentioned is Hazrat Humaid^(ra) Ansari. Hazrat Zubair^(ra) narrates that one day he had a dispute with one of the Ansar, who had taken part in the Battle of Badr, over a small watercourse in an arid region. In order to settle their dispute, they both presented their case to the Holy Prophet^(sa) because they both used this watercourse to irrigate their land. The Holy Prophet^(sa) said to Hazrat Zubair^(ra), “Zubair, you should water your land first (since it was his land) and then leave the water for your neighbour.” i.e. let the water run freely to reach the other companions’ land as well. Upon hearing this decision, the Ansari companion became upset and said, “O Prophet^(sa) of Allah! Are you passing this decision in his favour because he is the son of your paternal aunt?” The complexion of the Holy Prophet^(sa)’s face became red and he said to Hazrat Zubair^(ra), “I gave my initial decision to also grant him some of the water as an act of benevolence but now it is a question of one’s actual right. Therefore, hold back the water till it reaches the ridge and give all the water to your land only.”

Thus, the Holy Prophet^(sa) granted Hazrat Zubair^(ra) what was rightfully his. Initially, the Holy Prophet^(sa) gave his decision in which there was some provision for the Ansar Companion as well, but when the Holy Prophet^(sa) became displeased with this companion, he gave Hazrat Zubair^(ra) the full share of what was rightfully his. Urwah states that Hazrat Zubair^(ra) used to say, “By God, I believe that the following verse was revealed in relation to this very incident:

فَلَا وَ رَبِّکَ لَا یُؤۡمِنُوۡنَ حَتّٰی یُحَکِّمُوۡکَ فِیۡمَا شَجَرَ بَیۡنَہُمۡ

“But no, by thy Lord, they are not believers until they make thee judge in all that is in dispute between them…” [Surah al-Nisa: V.66]

I shall also quote the full verse which is as follows:

فَلَا وَ رَبِّکَ لَا یُؤۡمِنُوۡنَ حَتّٰی یُحَکِّمُوۡکَ فِیۡمَا شَجَرَ بَیۡنَہُمۡ ثُمَّ لَا یَجِدُوۡا فِیۡ اَنۡفُسِہِمۡ حَرَجًا مِّمَّا قَضَیۡتَ وَ یُسَلِّمُوۡا تَسۡلِیۡمًا

“But no, by thy Lord, they are not believers until they make thee judge in all that is in dispute between them and then find not in their hearts any demur concerning that which thou decidest and submit with full submission.” It is mentioned in Al-Asaba, Usdul Ghaba and in the commentary of Sahih al-Bukhari that the name of the Ansar companion who had a dispute with Hazrat Zubair^(ra) was Hazrat Humaid Ansari^(ra), who took part in the Battle of Badr.

(Usdul Ghaba, Vol. 2, p. 76, Atiyyah bin Nuwairah^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 112, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (Irshad As Saari Li Sharah Sahih Al Bukhari, Kitabus Sulah, Hadith No. 2708, Darul Fikr, Beirut, 2010)

However, at times, Satan can secretly incite people. In any case, God Almighty has already proclaimed to grant His forgiveness for those Companions who took part in the Battle of Badr.

The next companion is Hazrat Amr^(ra) bin Muaz bin Nauman Ausi. Hazrat Amr’s father’s name was Muaz bin Nauman and his mother’s was Kabsha bint Rafi. Hazrat Amr^(ra) bin Muaz was the brother of Hazrat Saad^(ra) bin Muaz, who was the leader of the Ashali tribe from the Ansar. Those who belonged to the tribe of Banu Abdil Ashahal were also known as Ashali. A large number of people accepted Islam from this tribe.

It has been narrated from Hazrat Asim^(ra) bin Umar bin Qatadah that the Holy Prophet^(sa)established a bond of brotherhood between Hazrat Amr^(ra) bin Muaz from among the Ansar and Hazrat Umair^(ra) bin Abu Waqas, who migrated to Medina from Mecca. Umair^(ra) bin Abu Waqas was the brother of Hazrat Saad^(ra) bin Abu Waqas. Hazrat Amr^(ra) bin Muaz took part in the Battle of Badr along with his brother, Hazrat Saad^(ra). Hazrat Amr^(ra) bin Muaz was martyred during the Battle of Uhad by Dhirar bin Khataab. Dhirar attacked Hazrat Amr^(ra) bin Muaz with a spear which pierced through his body and then mockingly said, “Do not let that individual out of your sight who will get you married to Hoorun Ain.” At the time, Dhirar said this in a very mocking fashion. Dhirar accepted Islam on the day of the Conquest of Mecca.

Hazrat Amr^(ra) bin Muaz was 32 years of age when he was martyred. Dhirar bin Khataab bin Mirdas’ father, Khataab, was the leader of the Banu Fehr during his time. He had prepared a resting place for those people travelling from his tribe. On the day of the Battle of Fujaar, Dhirar was the leader of the Banu Harib bin fehr. Amongst the Quraish, Dhirar was considered one of the skilled riders and courageous individuals and was also among its eloquent poets. It is also stated that he was among the 4 individuals who crossed the trench on the occasion of the Battle of Khandaq. Ibn Isakur Dimashqi has counted him among the companions^(ra) in his book, Tarikh Dimashq. Zirar accompanied Hazrat Abu Ubaida^(ra) in the conquest of Syria and accepted Islam on the occasion of the conquest of Mecca. His acceptance of Islam is widely confirmed and his poetic works also prove this.

(Usdul Ghaba, Vol. 4, p. 260, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Usdul Ghaba, Vol. 2, p. 447-448, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

(Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 4, p. 567, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

(Al-Isti‘ab, Vol. 3, p. 279, Umair bin Muaz Ashahil, Dar- ul-Kutub al-Ilmiyyah, Beirut, 2002)  (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 2, p. 359, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al Ansaab, Abu Saad Abdul Kareem bin Muhammad bin Mansoor Al Tameemi, Vol 1, pp. 283-284, Maktabah Ibn Taymiyyah, 2009)

The next companion is Hazrat Masud^(ra) bin Rabieya bin Amr. Hazrat Masud^(ra) bin Rabieya belonged to the Qaara tribe and they were the confederates of the Banu Zuhra tribe. Hazrat Masud’s title was Abu Umair. Hazrat Masud’s father was Rabee and his name is also reported as Rabieya and Amir. Hazrat Masud^(ra) had a son called Abdullah. Hazrat Masud’s family was also known in Medina as Qari. Hazrat Masud^(ra) bin Rabieya accepted Islam prior to the Holy Prophet^(sa)coming to Dar-e-Arqam. When Hazrat Masud^(ra) bin Rabieya migrated to Medina, the Holy Prophet^(sa) established a bond of brotherhood with Hazrat Ubaid^(ra) bin Taiyhaan. Hazrat Masud^(ra)bin Rabieya participated in all the battles alongside the Holy Prophet^(sa), including the Battle of Badr, Uhad and Khandaq. Hazrat Masud^(ra) passed away in 30AH and was just over 60 years of age.

(Al-Sirat al-Nabawiyyah li Ibn Hisham, pp. 460-461, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 89-90, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) (Usdul Ghaba, Vol. 5, pp. 154-155, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 6, p. 77, Darul Fikr, Beirut, 2001)

May God Almighty elevate the rank of the companions and may we also continue to adopt their good deeds.

I would now briefly like to mention that from next Friday, Insha-Allah, Jalsa Salana UK will be starting. Pray that may God Almighty bless this in every respect.

Those who have been assigned duties, they should strive to fulfil them with their utmost effort and abilities and they should also pray that may God Almighty enable them to fulfil their duties in the best manner. May God Almighty enable them to serve the guests of the Promised Messiah^(as) in an excellent fashion.

This year, the department overseeing transport will have to work even harder and for this they would also need implement a proper plan because they will have to transport the guests who are residing in the various Jamaat accommodations to Islamabad for a few days before and after the Jalsa. I instructed the Afsar Jalsa Salana to plan accordingly and I am hopeful that they have begun working on this, so that the guests can also come to Islamabad and offer their prayers. The transport system to Hadeeqatul Mahdi is already in place for the Jalsa days.

May God Almighty enable everyone to fulfil their duties in a most exemplary manner.

(Translated by The Review of Religions)