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

Previously, accounts from the life of Hazrat Abu Bakr^(ra) were being narrated.

After arriving in Medina [after the migration from Mecca], the Holy Prophet^(sa) turned his attention towards constructing a mosque. Hazrat Mirza Bashir Ahmad Sahib^(ra) has written about this in The Life and Character of the Seal of Prophets:

“Upon arriving in Medina, the first task was the construction of Masjid-e-Nabawi. The place where the camel of the Holy Prophet^(sa) chose to rest, was the property of two children from Medina named Sahl and Suhail, who lived in the guardianship of Hazrat As‘ad^(ra) bin Zurarah. This was a vacant land, on which a few date palms had been planted in one area. In another area, there were ruins, etc. The Holy Prophet^(sa) selected this plot to construct the Masjid-e-Nabawi, and his own living quarters. This plot of land was purchased for 10 dinars, (and an equivalent figure of that era has been given in Rupees in the book) and by levelling the place, and cutting down the trees, the construction of Masjid-e-Nabawibegan. The Holy Prophet^(sa) supplicated to Allah, and laid the foundation stone himself. Just as in the construction of the mosque at Quba, the Companions worked as builders and labourers. The Holy Prophet^(sa)would also participate at times.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 269)

As has been mentioned, the Holy Prophet^(sa) purchased a plot for the mosque and residential quarters for ten dinar and in the traditions, it is mentioned that this amount was paid out of Hazrat Abu Bakr’s^(ra) wealth. (Mawahib al-Laduniyyah, Vol. 1, Bina al-Masjid al-Nabawi [Makrabah Islami, 2004], p. 316)

Further details regarding the construction of the mosque are as follows; at the start of the construction, the Holy Prophet^(sa) placed a brick with his own blessed hands. The Holy Prophet^(sa) then called for Hazrat Abu Bakr^(ra), who placed a brick beside the one placed by the Holy Prophet^(sa). Following this, the Holy Prophet^(sa) called for Hazrat Umar^(ra), who placed a brick next to the one placed by Hazrat Abu Bakr^(ra). Hazrat Uthman^(ra)came after this and he placed a brick next to the one placed by Hazrat Umar^(ra).

In another narration, it is mentioned that when the Holy Prophet^(sa)constructed the mosque, he laid the foundation stone and said to Hazrat Abu Bakr^(ra), “Place your stone next to mine.” He then said to Hazrat Umar^(ra), “Place your stone next to Hazrat Abu Bakr’s^(ra).” Following this, he said to Hazrat Uthman^(ra), “Place your stone next to Hazrat Umar’s^(ra).”(Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 2, Bab al-Hijrah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 90)

When the Holy Prophet^(sa) returned victorious from the Battle of Khaybar in the month of Muharram, in the seventh year after Hijra, he ordered for the expansion and reconstruction of Masjid-e-Nabawi. Even on this occasion, the Holy Prophet^(sa) personally participated in the construction of the mosque along with his noble companions^(ra). (Justuju-e-Medina[Pakistan: Oriental Publications], p. 446)

Ubaidullah bin Abdillah relates, “When the Holy Prophet^(sa) granted us plots of land for our homes in Medina, he allotted a piece of land for Hazrat Abu Bakr^(ra) close to the mosque.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Bakr Siddiq^ra wa min Bani Tayyim… [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 93)

There are a few narrations about the bond of brotherhood established with Hazrat Abu Bakr^(ra). In one narration, [it is recorded] that the Holy Prophet^(sa) established a bond of brotherhood between Hazrat Abu Bakr^(ra) and Hazrat Kharijah bin Zaid^(ra). (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 2, Kharijah bin Zaid [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 2005], p. 190)

In another narration, it is recorded that the Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra).(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Bakr Siddiq^ra wa min Bani Tayyim… [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 93)

The bond of brotherhood established with Hazrat Umar^(ra) took place in Mecca. The narration regarding this states that the bond of brotherhood established with Hazrat Umar^(ra) was formed in Mecca.

Allamah Ibn Asakir writes:

“The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Abu Bakr Siddiq^(ra) and Hazrat Umar^(ra) bin Khattab in Mecca. After migrating to Medina, all such bonds of brotherhood were annulled with the exception of two; one was the bond of brotherhood between the Holy Prophet^(sa) himself and Hazrat Ali^(ra), and the other was between Hazrat Hamzah^(ra) and Hazrat Zaid bin Harithah^(ra).” (Ibn ‘Asakir, Tarikh Dimashq al-Kabir, Vol. 16, Abdullah bin Uthman bin Quhafah [Beirut, Lebanon: Dar Ihya’ al-Turah al-‘Arabi, 2001], p. 32)

With respect to when these bonds of brotherhood were formed, historical accounts state that these bonds were established on two occasions. Allama Qastallani, who wrote a commentary on Sahih al-Bukhari, writes:

“Bonds of brotherhood were established on two occasions. The first time the Muslims were joined in bonds was in Mecca before the migration – they were between Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), Hazrat Hamza^(ra) and Hazrat Zaid^(ra) bin Haritha, Hazrat Uthman^(ra) and Hazrat Abdur Rahman^(ra) bin Auf, Hazrat Zubair^(ra) and Hazrat Abdullah^(ra) bin Mas‘ud, and Hazrat Ali^(ra) and the Holy Prophet^(sa) himself. Thereafter, when the Holy Prophet^(sa) migrated to Medina, he established bonds of brotherhood between the Muhajirin and the Ansar in the house of Hazrat Anas bin Malik^(ra).”

Ibn Saad writes, “The Holy Prophet^(sa) joined 100 companions in bonds of brotherhood.”

In other words, these were formed between 50 Muhajirin and 50 Ansar. (Irshad al-Sari Sharh Sahih al-Bukhari, Vol. 7, p. 133, Hadith 3937, Dar al-Fikr, 2010)

[Now I will talk about] Hazrat Abu Bakr^(ra) and the battle of Badr. It is recorded that the Battle of Badr took place in Ramadan, 2 AH, or in March of the year 623 CE. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 349)

When departing for the Battle of Badr, the Companions^(ra) had in their possession 70 camels. For this reason, one camel was given to every three persons, and each person would take turns riding it. Hazrat Abu Bakr^(ra), Hazrat Umar^(ra) and Hazrat Abdur Rahman^(ra) bin Auf shared one camel and took turns riding it. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 204)

Regarding the departure of the Holy Prophet^(sa) for the Battle of Badr, it is narrated:

“The Holy Prophet^(sa) set out from Medina to intercept the caravan of Abu Sufyan, which was returning from Syria. When the Muslim convoy reached the Valley of Dhafiran – a valley in the surrounding area of Medina close to the Valley of Safra – the Holy Prophet^(sa) received news that the Quraish had set out in order to protect and escort their trade caravan. The Holy Prophet^(sa) sought the counsel of his companions and informed them about an army that was swiftly advancing from Mecca toward them. He asked them, ‘What should we do about this? Do you prefer to engage the trade caravan over the army?’ They answered in the affirmative. In other words, a party from among them said that they prefer to engage with the trade caravan as opposed to the enemy army.”

In another narration, it is recorded, “A small group among the companions said, ‘Why did you not inform us of a battle? We could have prepared for it. Our intention was to pursue the trade caravan.’”

According to one narration, they said, “O Messenger^(sa) of Allah! You ought to head towards the trade caravan and leave the enemy army.” Upon hearing this, the expression of the Holy Prophet’s^(sa) face changed.

Hazrat Abu Ayyub^(ra) narrates: “It was for this moment that the following verse of the Holy Qur’an was revealed:

کَمَاۤ اَخۡرَجَکَ رَبُّکَ مِنۡۢ بَیۡتِکَ بِالۡحَقِّ ۪ وَاِنَّ فَرِیۡقًا مِّنَ الۡمُؤۡمِنِیۡنَ لَکٰرِہُوۡنَ

“As [it was] thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse.” (Ch.8: V.6)

“Upon this, Hazrat Abu Bakr^(ra) stood up and addressing the people, delivered an excellent speech, following which Hazrat Umar^(ra) also stood and addressed the people and gave an excellent speech. Thereupon, Hazrat Miqdad^(ra) stood and humbly submitted, ‘O Messenger of Allah^(sa)! March towards that which you have been commanded by Allah. We are with you. By Allah, we will not say to you what the Israelites said to Moses^(as):

فَاذۡہَبۡ اَنۡتَ وَرَبُّکَ فَقَاتِلَاۤ اِنَّا ہٰہُنَا قٰعِدُوۡنَ

That is, “Go thou and thy Lord and fight, and here we sit.” (Ch.5: V.25)

We will fight alongside you as long as we are alive. By Allah, Who has raised you as a prophet with the truth, even if you lead us to Bark al-Ghimad, we will march with you, fighting with our swords in hand until we reach our destination.”

Bark al-Ghimad is a coastal town situated at a distance of five days journey from Mecca. Nonetheless, Hazrat Abdullah^(ra) bin Mas‘ud narrates, “I looked at the blessed countenance of the Holy Prophet^(sa). Upon hearing this statement, his face began to glow with joy and he became very happy.” (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], pp. 204-205) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 475)

The Holy Prophet^(sa) then set off from Dhafiran and set up camp near Badr. Then the Holy Prophet^(sa) and one of his companions got on his mount – according to Ibn Hisham that companion was Hazrat Abu Bakr^(ra), but according to another narration, it was not Hazrat Abu Bakr^(ra)but Hazrat Abu Qatadah bin Nu‘man^(ra) or Hazrat Muaz^(ra) bin Jabal – until they stopped by an elderly Arab man. They enquired of him about the Quraish and about any news of Muhammad^(sa) and his companions. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Ghazwat Badr al-Kubra Dhikr al-Rasul^sa wa Abu Bakr^(ra) Yata‘arrafan Akhbar al-Quraish [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], p. 421) (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 207)

When they gathered at the battlefield of Badr, a canopy was made for the Holy Prophet^(sa). With regard to its preparation, it is recorded:

“By the suggestion of Saad^(ra) bin Muaz, leader of the Aus tribe, the companions prepared a canopy in one part of the battlefield of Badr for the Holy Prophet^(sa). Hazrat Saad^(ra) tied the mount of the Holy Prophet^(sa)by the canopy and said, ‘O Messenger^(sa) of Allah, sit under this canopy and in the name of Allah we shall face the enemies.’ Hazrat Saad^(ra) and other companions then stood around it to keep guard. The Holy Prophet^(sa) and Hazrat Abu Bakr^(ra) spent the night therein.”

In another narration, it is mentioned that Hazrat Abu Bakr^(ra) stood guarding the Holy Prophet^(sa) in the canopy with an unsheathed sword, while the Holy Prophet^(sa) spent the entire night in fervent supplications. It is also recorded that he was the only one to remain awake the entire night whilst others in the army took turns to sleep. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 357) (Mustafa Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 11 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1993], p. 398)

There is a narration of Hazrat Ali^(ra) in relation to the bravery of Hazrat Abu Bakr^(ra). Hazrat Ali^(ra) relates, “I asked a group of the companions, ‘Who is the bravest of all people?’ They answered, ‘You are, O Ali^(ra).’”

Hazrat Ali^(ra) then said, “The bravest person among the people was Hazrat Abu Bakr^(ra). On the day of Badr, we prepared a canopy for the Holy Prophet^(sa), and we asked one another who would remain with the Holy Prophet^(sa) so that no idolater could reach him. By Allah, none of us were close to the Holy Prophet^(sa), but Hazrat Abu Bakr^(ra) went and stood right by him with his sword unsheathed, so that if any idolater were to reach, they would have to face Hazrat Abu Bakr^(ra) first.’” (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 214)

In relation to this, Hazrat Musleh-e-Maud^(ra) states:

“Hazrat Ali^(ra) once said that the bravest and most courageous of all people was Hazrat Abu Bakr^(ra). He also said that when a separate canopy was constructed for the Holy Prophet^(sa) during the Battle of Badr, at the time, the question was raised as to who would be responsible for guarding the Holy Prophet^(sa) that day. Hazrat Abu Bakr^(ra)immediately stood with his sword unsheathed, and he fulfilled this duty of safeguarding him during an extremely perilous time with utmost bravery.” (Tafsir-e-Kabir, Vol. 7, pp. 364-365)

Hazrat Ibn Abbas^(ra) relates that whilst the Holy Prophet^(sa) was in a large tent, he stated:

اللّٰهُمَّ إنِّيْ أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ اللّٰهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ

“O Allah, I swear by Your oath and Your promise; O Allah, if You desire for the Muslims to be destroyed, then after today there shall be no one left to worship You.”

Hazrat Abu Bakr^(ra) then took hold of his hand and said, “O Messenger^(sa)of Allah, please rest now! You have persisted a great deal in beseeching your Lord.”

At the time, the Holy Prophet^(sa) was still wearing his chainmail. He came forth out of his tent and was reciting,

سَيُهۡزَمُ ٱلۡجَمۡعُ وَيُوَلُّونَ ٱلدُّبُرَ

بَلِ ٱلسَّاعَةُ مَوۡعِدُهُمۡ وَٱلسَّاعَةُ أَدۡهَىٰ وَأَمَرُّ

“Soon they shall all be defeated and flee, and this is the hour about which they were warned, and this hour shall be extremely difficult and severe for them.” (Sahih al-Bukhari, Kitab al-Jihad wa al-Siyar, Bab ma Qila fi Dar‘ al-Nabi^(sa) al-Qamis fi al-Harb, Hadith 2915)

Hazrat Abdullah bin Abbas^(ra) states, “Hazrat Umar^(ra) bin Khattab told me that on the day of Badr, the Holy Prophet^(sa) looked towards the idolaters and saw that they numbered 1,000 while his own companions numbered only 319. The Holy Prophet^(ra) turned in the direction of the Ka‘bah, raised both his hands and cried out to his Lord:

اللَّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي اللَّهُمَّ آتِنِي مَا وَعَدْتَنِي اللَّهُمَّ إِنْ تُهْلِكْ هَذِهِ الْعِصَابَةَ مِنْ أَهْلِ الإِسْلاَمِ لاَ تُعْبَدُ فِي الأَرْضِ

“Meaning, ‘O Allah, fulfil Your promise to me. O Allah, grant me that which You have vouchsafed. O Allah, if you allow this group of Muslims to be defeated, then there will be no one left on this earth to worship You.’

“He continued to face the Ka’bah with both his hands outstretched while continuously beseeching his Lord aloud. As he did so, his cloak fell from his shoulders. Hazrat Abu Bakr^(ra) went towards him, lifted the cloak and placed it back on his shoulders. Then he held the Holy Prophet^(sa) from behind and said, ‘O Messenger^(sa) of Allah, you have offered a lot of fervent supplications before your Lord; He will surely fulfil that which was promised to you.’ Upon this, Allah the Almighty revealed the following verse:

إِذۡ تَسۡتَغِيثُونَ رَبَّكُمۡ فَٱسۡتَجَابَ لَكُمۡ أَنِّي مُمِدُّكُم بِأَلۡفٖ مِّنَ ٱلۡمَلَـٰٓئِكَةِ مُرۡدِفِينَ

“‘And remember the time when you implored the assistance of your Lord, and He answered you, saying, “I will assist you with a thousand of the angels, following one another. [Ch.8: V.10]”’

“Thus, Allah helped him by sending angels.” (Sahih Muslim, Kitab al-Jihad wa al-Siyar, Bab al-Imdad bi al-Mala‘ikah fi Ghazwat Badr…, Hadith 4588)

Whilst mentioning these incidents from the Battle of Badr, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“The Holy Prophet^(sa) addressed the Companions and said:

“‘There are some people among the army of the Quraish who have not come to participate in this campaign with pleasure; rather, they have only come along under the pressure of the chieftains of the Quraish. Otherwise, deep down they harbour no enmity to us. Similarly, there are also such people in this army, who in our time of hardship, dealt with us generously when we were in Mecca. It is our obligation to repay their benevolence. As such, if a Muslim subdues any such individual, he should not cause him any harm.’

“Among the first category of people, the Holy Prophet^(sa) specifically mentioned the name of Abbas bin Abdil-Muttalib and in the second category of people, he mentioned the name of Abul-Bakhtari, and forbade their killing. However, the course of events took such an unavoidable turn that Abul-Bakhtari could not be spared from death. Nonetheless, prior to his death, he found out that the Holy Prophet^(sa)had forbidden his killing. After saying this to the companions, the Holy Prophet^(sa) retired to his tent, and became engaged in supplications once again. Hazrat Abu Bakr^(ra) also accompanied him, and a party of the Ansar under the command of Saad^(ra) bin Muaz were stationed around the tent to stand guard. After a short time, there was an uproar in the field of battle, which indicated that the Quraish had launched a full attack. At that time, the Holy Prophet^(sa) was weeping profusely and supplicating before God with his hands extended. He would say with extreme anguish:

اللَّهُمَّ إنِّيْ أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ اللَّهُمَّ إِنْ تُهْلِكْ هَذِهِ الْعِصَابَةَ مِنْ أَهْلِ الإِسْلاَمِ لاَ تُعْبَدُ فِي الأَرْضِ

“‘O My God! Fulfil Your promises. O My Master! If today, this party of Muslims is destroyed in the field of battle, there shall remain none who would worship You on the face of this earth.’

“At this time, the Holy Prophet^(sa) was in a state of such agony, that sometimes he would fall into prostration, and at times he would stand up to call upon God. The mantle of the Holy Prophet^(sa) would repeatedly fall from his back, and Hazrat Abu Bakr^(ra) would pick it up and place it on the Holy Prophet^(sa) again and again. Hazrat Ali^(ra) relates that during the course of battle, whenever the Holy Prophet^(sa) would come to mind, he would run towards his tent, but whenever he went there, he found the Holy Prophet^(sa) weeping in prostration. He also heard that the Holy Prophet^(sa) would constantly repeat the words:

يَا حَيُّ يَا قَيُّوْمُ يَا حَيُّ يَا قَيُّوْمُ

“‘O My Ever-Living God! O My Life-Giving Master!’

“Hazrat Abu Bakr^(ra) was greatly disturbed by this state of the Holy Prophet^(sa), and at times would spontaneously say, ‘O Messenger^(sa) of Allah! May my mother and father be sacrificed for your sake. Do not worry, Allah shall definitely fulfil His promises.’ However, the Holy Prophet^(sa) remained constantly engaged in his supplications, weeping and wailing, according to the following proverb:

ہر کہ عارف ہر تراست ترساں تر

“Meaning: ‘The wiser a saint, the greater his fear.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 360-261)

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

“What manifested through the Holy Prophet^(sa) during the Battle of Badr was enough to astonish the eyes of those who possess insight and it shows the degree to which he feared Allah the Almighty.  During the Battle of Badr, the effects of divine help were apparent as the Holy Prophet^(sa) advanced against the enemy alongside his brave and devoted companions. In order to ensure firm footing, the disbelievers had set up camp on hardened ground, leaving a sandy area for the Muslims. However, God sent rain, which caused the disbelievers’ campsite to become muddy and the ground under the Muslim encampment became firm. Similarly, other forms of heavenly assistance were manifested, yet, the fear of God was so deeply entrenched in the Holy Prophet’s^(sa) heart, that despite these promises and signs, the Holy Prophet^(sa) would become anxious of God Almighty’s Self-Sufficiency and beseeched for the Muslims to be victorious. Thus, Hazrat ibn Abbas^(ra) says that during the Battle of Badr, the Holy Prophet^(sa) was in a round tent and would supplicate, ‘O my Lord, I implore You by way of Your vows and promises, and beseech for them to be fulfilled. O my Lord, if You desire the destruction of Muslims, then after today, there will be no one left to worship You.’

“Upon this, Hazrat Abu Bakr^(ra) took hold of the Holy Prophet’s^(sa) hand and said, ‘O Messenger^(sa) of Allah, please stop. You have gone to great lengths in worshipping your Lord.’

“At the time, the Holy Prophet^(sa) was wearing his armour; he emerged from the tent and said, ‘Their army will be defeated and they will turn their back and run. In fact, this is the time of their reckoning; it will be extremely difficult and bitter for them.’

“By Allah! His fear of God was such, that despite the promises made to him, he thought of God’s Self-Sufficiency, yet at the same time his level of certainty was such that when Hazrat Abu Bakr^(ra) said this, he loudly proclaimed, ‘I am not afraid; rather, God has informed me that the enemy will be humiliated and abased in defeat, and the leaders of the disbelievers will be killed right here.’ And this is what transpired.” (Sirat al-Nabi^(sa), Anwar-ul-Ulum, Vol. 1, pp. 466-467)

The Promised Messiah^(as) states:

“On numerous occasions in the Holy Quran, the Holy Prophet^(sa) was promised victory over the disbelievers. Yet, when the Battle of Badr – the first battle in Islam – commenced, the Holy Prophet^(sa) started weeping and praying. Whilst praying, the Holy Prophet^(sa) uttered the words,

اللَّهُمَّ إِنْ أَهْلَكْتَ هَذِهِ الْعِصَابَةَ فَلَنْ تُعْبَدَ فِي الأَرْضِ أَبَدًا

“Meaning, ‘O God, if you destroy this group (which comprised 313 men) then there will be no one to worship You until the end of times’. When Hazrat Abu Bakr^(ra) heard the Holy Prophet^(sa) utter these words, he said, ‘O Messenger^(sa) of Allah, why are you so worried? God has made a firm promise to you that He will surely grant you victory.’ The Holy Prophet^(sa)replied, ‘This is true; however, I am aware of His Self-Sufficiency.’ In other words, God Almighty is not compelled to fulfil any promise.” (Barahin-e-Ahmadiyya – Part V, Ruhani Khazain, Vol. 21, pp. 255-256.)

When a fierce battle began, the Holy Prophet^(sa) came out of his tent and roused the spirits of the people for battle. The Muslims were stood in their ranks occupied in the remembrance of Allah. The Holy Prophet^(sa)participated in the battle as well and fought emphatically. Hazrat Abu Bakr^(ra) stood right beside the Holy Prophet^(sa) whilst fighting the enemy. Hazrat Abu Bakr^(ra) demonstrated his exemplary bravery and was ready to fight against every rebellious disbeliever even if it was against his own son.

During this battle, Hazrat Abu Bakr’s^(ra) son, Abdur Rahman had come to fight from the disbelievers’ side and was considered as one of the bravest amongst the Arabs and an expert archer amongst the Quraish. When he later accepted Islam, he asked his father, Hazrat Abu Bakr^(ra), “On the day of Badr, you were right before me and within reach of my target. However, I moved away from you and did not kill you.” Upon this, Hazrat Abu Bakr^(ra) stated, “If you had been within reach of my target, I would not have moved away.” (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiq^(ra) aur Karname  [Pakistan: Maktabat al-Furqan], pp. 108-109)

Whilst mentioning this, Hazrat Musleh-e-Maud^(ra) states:

“Once, Hazrat Abu Bakr^(ra) was eating in the company of the Holy Prophet^(sa) and they began speaking on different topics. Hazrat Abdur-Rahman, who was the eldest son of Hazrat Abu Bakr^(ra) and later became a Muslim, took part in the battle of Badr or Uhud from the disbelievers’ side. During the course of their meal, he said, ‘Father, you walked by such and such place during the battle and at the time I was hiding behind a rock. If I wanted to I could have attacked and killed you. However, I thought to myself, “Why would I kill my father?"' Hazrat Abu Bakr^(ra) replied, ‘God had decreed that you were going to accept faith thus you were saved, otherwise, by God, if I had seen you, I would have certainly killed you.’” (Tafsir-e-Kabir, Vol. 9, p. 588)

With regard to the Holy Prophet^(sa) seeking counsel on what to do with the prisoners of Badr and Hazrat Abu Bakr’s^(ra) suggestion being implemented, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“When the Holy Prophet^(sa) returned to Medina, he sought counsel as to what should be done with the prisoners. Generally, it was a practice in Arabia to execute prisoners or make them permanent slaves. However, the disposition of the Holy Prophet^(sa) was averse to such harsh measures. Moreover, no divine injunctions in this respect had been revealed either. Hazrat Abu Bakr^(ra) submitted, ‘In my opinion, they should be released on ransom, because after all, they are our brethren and kindred. Who knows, if tomorrow, devotees of Islam are born from among these very people.’ However, Hazrat Umar^(ra) opposed this view and said, ‘There should be no consideration of kinship in a matter of religion. These people have become deserving of execution due to their actions. My opinion is that all of them should be executed. As a matter of fact, the Muslims should execute their respective relatives by their own hands.’

“Swayed by his innate nature of mercy, the Holy Prophet^(sa) approved of the proposal made by Hazrat Abu Bakr^(ra). He thus, issued an order against execution and directed that such idolaters who pay their ransom, would be released. Subsequently, a divine injunction was also revealed to this effect.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 367-368)

On one occasion, Hazrat Abu Bakr^(ra) and some of the companions fell ill in Medina. There is a narration regarding this from Hazrat Aisha^(ra) in which she states:

“When the Holy Prophet^(sa) arrived in Medina, Hazrat Abu Bakr^(ra) and Hazrat Bilal^(ra) developed a fever. I visited both of them and asked, ‘Father, how do you feel? And Bilal, how do you feel?’”

Hazrat Aisha^(ra) further relates:

“Whenever Hazrat Abu Bakr^(ra) had a fever, he would recite the following couplet:

كُلُّ امْرِئٍ مُصَبَّحٌ فِيْ أَهْلِهِ

وَالْمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ

“‘Whenever a person wakes up in their home, he receives the greeting of peace, though he is in a state where death is nearer to him than the laces of his shoes.’

When Hazrat Bilal’s^(ra) fever would subside, he would cry loudly and read some couplets in which he would mention the neighbourhoods of Mecca and remember it.”

Hazrat Aisha^(ra) narrates:

“I went to the Holy Prophet^(sa) and related everything to him, i.e. what Hazrat Abu Bakr^(ra) and Hazrat Bilal^(ra) had said. Upon this, the Holy Prophet^(sa) prayed, ‘O Allah! Make Medina just as beloved to us as Mecca, or even more than that and make it a place which is conducive to our health. O Allah! Bestow Your blessings in our saa‘ and our mudd.”Mudd and saa‘ are units of measurement, “and send its illness towards Juhfa.’” Juhfa is a place situated 82 miles from Mecca in the direction of Medina. (Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Maqdam al-Nabi^sa wa Ashabih al-Medina, Hadith 3926) (Sharh al-Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1996], p. 172)

There are also narrations regarding the Battle of Uhud. This battle took place in Shawwal 3 AH, 624 CE, between the Muslims and the Quraish. Towards the end of 3 AH, news reached of an attack on Medina by an army consisting of the Quraish of Mecca and the other tribes who had formed alliances with them. The Holy Prophet^(sa) gathered the Muslims and informed them of the attack planned by the Quraish and sought their counsel as to whether they should remain in Medina and fight against them or go out of Medina. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 483-484)

With regard to this, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“The Holy Prophet^(sa) gathered the Muslims and sought their counsel with regard to this attack of the Quraish; whether they should remain in Medina, or set out to fight the enemy […] Prior to beginning, the Holy Prophet^(sa) mentioned the attack of the Quraish and their deadly intentions. Then, the Holy Prophet^(sa) said, ‘Last night in my dream, I saw a cow, and I also saw that the tip of my sword had broken. Then, I saw the cow being slaughtered, and I also saw that I had placed my hand in a secure and strong coat of mail.’ It has also been related in one narration that the Holy Prophet^(sa) said, ‘I saw as if I was mounted on the back of a ram.’ The Companions enquired, ‘O Messenger^(sa) of Allah! How have you interpreted this dream?’ The Holy Prophet^(sa) responded, ‘I have understood the slaughtering of the cow to infer that some of my Companions shall be martyred, and it seems as if the breaking of the tip of my sword is an indication towards the martyrdom of someone from among my relatives, or perhaps I shall myself suffer an injury in this campaign. As for placing my hand in a coat of mail, I have understood this to infer that in order to fend off this attack, it is more appropriate for us to remain in Medina […]’.

“The Holy Prophet^(sa) interpreted the dream of himself being mounted on a ram to symbolize the leader of the army of the Quraish, i.e., its flag-bearer – who would, God-willing, be slain at the hands of the Muslims. After this, the Holy Prophet^(sa) sought the counsel of his Companions, as to what should be done in the current state of affairs.

“Upon weighing the pros and cons of the situation at hand, and perhaps being somewhat swayed by the dream of the Holy Prophet^(sa), some of the prominent Companions submitted the opinion that it was more appropriate to remain in Medina and fight. The Holy Prophet^(sa) also preferred this proposal and said, ‘It seems more beneficial for us to stay in Medina and fight them.’ However, a majority of the Companions, and especially those young men who had not participated in the Battle of Badr, and were restless to receive an opportunity to serve the religion by means of their own martyrdom, very forcefully insisted that they should go forth from the city and fight in an open field. This group presented their opinion with such persistence that upon witnessing their zeal, the Holy Prophet^(sa) accepted their proposal and decided that the Muslims would fight the disbelievers in an open field. After the Friday Prayer, the Holy Prophet^(sa) publicly urged the Muslims to attain spiritual reward through Jihad in the cause of Allah by participating in this Ghazwah.

“Thereafter, the Holy Prophet^(sa) retired to his residence, where he tied his turban, put on his equipment and took his arms with the assistance of Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), and came out in the name of Allah.

“However, during this time”, owing to the admonishment of some of the Companions, “the party of young men began to realize their mistake; in that they should not have insisted upon their own opinion in opposition to the view of God’s Messenger^(sa), and most of them were now inclined towards remorse.

“When these people saw the Holy Prophet^(sa) coming with his arms, clad in double the armour, and his helmet, etc., their regret grew even more. They almost unanimously submitted, ‘O Messenger^(sa) of Allah! We have committed a mistake in insisting upon our own view over your own. You should employ whatever strategy you deem most appropriate. God-willing, it shall be most blessed.’

“The Holy Prophet^(sa) said, ‘It does not befit a Prophet of God to put on his arms and then lay them down before God issues forth a verdict. So go forth now, in the name of Allah and if you are steadfast, then be certain that the succour of Allah the Exalted shall be with you.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 484-486)

On the occasion of the Battle of Uhud, the Holy Prophet^(sa) held his sword in his hand and stated, “Who is it that shall do justice to this?” Hazrat Abu Bakr^(ra) was also amongst those who expressed their desire to be granted this sword. (Sharh al-Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1996], p. 404)

Hazrat Mirza Bashir Ahmad Sahib^(ra) has mentioned this incident in The Life and Character of the Seal of the Prophets as follows:

“The Holy Prophet^(sa) took his sword in hand and said, ‘Who shall take this sword and do justice to it?’ Many Companions extended their hands in the desire of this honour, which included Hazrat Umar^(ra) and Zubair^(ra), and in light of various narrations, even Hazrat Abu Bakr^(ra) and Hazrat Ali^(ra). The Holy Prophet^(sa), however, restrained his hand and continued to say, ‘Is there anyone to do this sword justice?’ Finally, Abu Dujanah Ansari^(ra) extended his hand and submitted, ‘O Messenger^(sa) of Allah! Grant me this honour.’ And so the Holy Prophet^(sa) gave him the sword.”(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 489)

During the Battle of Uhud, when the disbelievers turned around and launched another attack, the Muslims suffered a loss. At the time, news also spread that the Holy Prophet^(sa) had been martyred. Ibn Ishaq relates that upon the news of the Holy Prophet^(sa) being martyred and when some of the people had dispersed, the first person who saw the Holy Prophet^(sa) was Hazrat Kaab^(ra) bin Malik. He relates, “I saw the sparkle of the Holy Prophet’s^(sa) eyes from his helmet and shouted, ‘O Muslims! Rejoice, for the Messenger^(sa) of Allah is here!’ Upon hearing this, the Holy Prophet^(sa) indicated by the gesture of his hand to remain silent. When the Muslims recognised the Holy Prophet^(sa), he went along with them towards the valley. With him were Hazrat Abu Bakr Siddiq^(ra), Hazrat Umar^(ra), Hazrat Ali^(ra), Hazrat Talha^(ra) bin Ubaidullah, Hazrat Zubair^(ra) bin Awam, Hazrat Harith^(ra) bin Simmah and various other esteemed companions.” (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Fikr, 2002], p. 70)

On the day of Uhud, the Holy Prophet^(sa) took bai‘at from a group of companions on the condition that they would be ready to sacrifice their lives. At a time when it appeared as if the Muslims were suffering a loss, these people remained steadfast and risked their lives in order to defend the Holy Prophet^(sa) to the point that some of them even embraced martyrdom. Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Talha^(ra), Hazrat Zubair^(ra), Hazrat Saad^(ra), Hazrat Sahl^(ra) bin Hunaif and Hazrat Abu Dujanah^(ra) were all among these fortunate people who took this pledge.(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2005], p. 431)

Whilst mentioning further details about the Battle of Uhud, Hazrat Mirza Bashir Ahmad Sahib^(ra) states:

“The feats of valour that were displayed by the Companions who had gathered around the Holy Prophet^(sa) were such that history is unable to present the like thereof. These people would revolve around the Holy Prophet^(sa) like moths around a flame and continuously put their lives at stake for the Holy Prophet^(sa). The Companions would take every blow upon themselves and along with protecting the Holy Prophet^(sa) they would continue to strike the enemy. Hazrat Ali^(ra) and Zubair^(ra) attacked the enemy countless times and persistently drove back their ranks. In the course of this rain of arrows, Abu Talhah Ansari^(ra) broke three bows, and stood firm like a rock and covered the body of the Holy Prophet^(sa) with his own shield. The Holy Prophet^(sa) would hand arrows to Saad^(ra) himself and Saad^(ra) would continue to shower the enemy with arrow upon arrow. At one instance, the Holy Prophet^(sa) addressed Saad^(ra) saying, ‘May my mother and father be sacrificed upon you – go on shooting arrows!’ Even to the very end of his life, Saad^(ra) would recall these words of the Holy Prophet^(sa) with great pride. For a very long time, Abu Dujanah^(ra) shielded the body of the Holy Prophet^(sa) with his own, and would take every arrow and stone to his own body. This was to such an extent that his body became heavily pierced with arrows, but he did not even sigh, lest his body flinched and the Holy Prophet^(sa) became even slightly exposed to a single arrow. In order to protect the Holy Prophet^(sa), Talha^(ra) took countless blows to his own body, and it was in this very attempt that his hand was paralysed and rendered useless forever. But how long could these few devotees withstand this grand flood, which was ravaging forward moment by moment from all fronts with its horrific waves. The Muslims would sway from side to side with every wave of every attack waged by the enemy, but as soon as its force would somewhat subside, these helpless Muslims would continue fighting and close in around their beloved Master. At times, the force of the attack would be so perilous that the Holy Prophet^(sa) would practically be left standing alone. There was one occasion when only twelve men were left standing around the Holy Prophet^(sa), and there was even a time when only two people were left standing by the Holy Prophet^(sa). Among these devotees the names of Hazrat Abu Bakr^(ra), Ali^(ra), Talha^(ra), Zubair^(ra), Saad^(ra) bin Waqas, Abu Dujanah Ansari^(ra), Saad^(ra) bin Mu^az and Talha Ansari^(ra) have been especially recorded.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 495-496)

Hazrat Abu Bakr^(ra) narrates the entire account in which the blessed teeth of the Holy Prophet^(sa) were broken during the Battle of Uhud. Regarding this, Hazrat Aisha^(ra) says that when Hazrat Abu Bakr^(ra) would narrate the incident from the Day of Uhud, he would say that the day belonged to Talha. Narrating details of this Hazrat Abu Bakr^(ra) would say:

“I was from among those people who returned back to the Holy Prophet^(sa). When I returned, I saw that there was an individual protecting the Holy Prophet^(sa) and fighting alongside him.” The narrator says: “I believe that he [i.e. Abu Bakr] said he was protecting him.” Hazrat Abu Bakr^(ra) further says: “I said to myself, ‘I wish that person is Talha.’ I lost out on the opportunity, but deep down, I wished if only this person belonged to my tribe, as this would please me more.” This is what Hazrat Abu Bakr^(ra) thought at the time. Hazrat Abu Bakr^(ra) further says: “There was a person between myself and the Holy Prophet^(sa) who I could not recognise, even though I was closer to that individual than the Holy Prophet^(sa). He was walking so fast that I was unable to keep up with him. When I observed closely, I realised it was Hazrat Abu Ubaidah bin Al-Jarrah^(ra). I reached the Holy Prophet^(sa). His lateral incisors (i.e. the tooth between the two front incisors and canines) was broken and his face was wounded. Rings of the helmet had become lodged in the Holy Prophet’s^(sa) cheek. The Holy Prophet^(sa) said to go and check on our companion (by this the Holy Prophet^(sa) meant to check up on Talhah^(ra)) as he had lost a lot of blood. (Instead of asking for them to see to his injuries, the Holy Prophet^(sa) instructed to see to Talhah^(ra)) and so we left him. I stepped forward to remove the chains of the helmet from the Holy Prophet’s^(ra) cheek. Upon this, Hazrat Abu Ubaidah^(ra) said: ‘I swear by the right I have over you, please leave this task for me.’ I therefore left it to Abu Ubaidah. He did not wish to pull the rings out by his hand, in case it causes pain to the Holy Prophet^(sa). So he tried to pull the rings out with his teeth. When he pulled one chain out, his own front tooth broke as well. I stepped forward in order to remove the second ring in the same manner that he did.” Hazrat Abu Bakr^(ra) says: “I said that I will try to take out the other ring, but Hazrat Abu Ubaidah^(ra) said again: ‘I swear by the right I have over you, please leave this task for me.’” He said this to Hazrat Abu Bakr^(ra). Hazrat Abu Bakr^(ra) stepped aside, and Abu Ubaidah^(ra) did the same as before; when he pulled the second ring out, his other front incisor also broke. Abu Ubaidah^(ra) was the most handsome of all those whose front two teeth were broken. After tending to the injuries of the Holy Prophet^(sa), they went to Talha, he was [sitting] in a ditch. They saw that on his body he had close to 70 sword, spear and arrow wounds and one of his fingers had been severed. They treated his injuries and applied ointment. (Mustafa Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 4, Ghazwat Uhud [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1993], pp. 199-200) (Lughat al-Hadith, Zair Lafz Ruba‘i, Nu‘mani Kutub Khana, Lahore, 2005)

Aside from Hazrat Abu Ubaidah^(ra), there are narrations which state that Hazrat Uqbah bin Wahb^(ra) and Hazrat Abu Bakr^(ra) pulled out these rings. (Sharh al-Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1996], p. 425)

However, the first narration seems more authentic. During the Battle of Uhud, when the Holy Prophet^(sa) climbed the mount along with his companions, the disbelievers chased after him. In a narration of Sahih al-Bukhari, it is mentioned that Abu Sufyan asked three times if Muhammad^[sa] was present among them. The Holy Prophet^(sa) stopped the companions from saying anything. Abu Sufyan then asked three times if the son of Abu Quhafah”, i.e. Abu Bakr, “was present among them. And then asked three times if the son of Khattab, i.e. Umar was present among them. He then returned to his comrades and said to them: “All of these have been killed.” Upon hearing this, Hazrat Umar^(ra)was unable to restrain himself and said: “By God you are a liar, O enemy of Allah! Whoever you have mentioned are all alive. And many things that you find unpleasant are yet to befall you.” (Sahih al-Bukhari, Kitab al-Jihad wa al-Siyar, Bab ma Yukrahu min al-Tanazu’ wa al-Ikhtilaf fi al-Harb…, Hadith 3039)

Hazrat Musleh-e-Maud^(ra) has stated that the Holy Prophet^(sa) was injured and fell unconscious. Then narrating the events after he regained consciousness, he writes:

“After a little while, the Holy Prophet^(sa) returned to consciousness. The companions who surrounded him sent out messengers to tell Muslims to assemble again. A disrupted army began to assemble once again. They escorted the Holy Prophet^(sa) to the foot of the mount. Whilst the remaining army stood at the foot of the mount, Abu Sufyan^(ra), cried aloud, ‘We have killed Muhammad^[sa].’ The Holy Prophet^(sa) forbade the Muslims to answer, lest the enemy should know the truth and attack again and the exhausted and badly-wounded Muslims fall prey to their attack. Not receiving a reply from the Muslims, Abu Sufyan^(ra) became certain the Holy Prophet^(sa) had been killed. He followed his first cry by a second and said, ‘We have also killed Abu Bakr^(ra).’ The Holy Prophet^(sa)stopped Abu Bakr^(ra) from replying. Abu Sufyan followed by a third, and said, ‘We have also killed ‘Umar^(ra).’ At this point, Umar, who had a spirited disposition, wanted to say that ‘By God’s grace we are all alive and ready to fight you,’ however the Holy Prophet^(sa) stopped him from saying anything, lest it puts the Muslims in further hardship. The disbelievers were now certain that they had killed the founder of Islam along with two of its pillars. Relishing in their victory, Abu Sufyan^(ra)raised the slogan,

أُعْلُ هُبَل أُعْلُ هُبَل

“‘Glory to Hubal! Glory to Hubal! For our revered idol Hubal has put an end to Islam.’”

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

“The Holy Prophet^(sa) ordered his companions to remain silent upon hearing the news of Abu Bakr’s, Umar’s and his own death, lest the enemy army returns and launches another attack on the badly injured Muslims and these handful of Muslims become martyrs. But now it was the case of the honour of God Almighty, and a slogan of an idol was raised in the battlefield, the soul of the Holy Prophet^(sa) became restless and in a state passion and vigour, he turned to the companions and asked: ‘Why do you not reply to him.’ The companions asked, ‘O Messenger^(sa) of Allah! What should we say?’ He replied:

“‘Say:

اللهُ أَعْلَى وَأَجَلُّ اللهُ أَعْلَى وَأَجَلُّ

“‘“You lie that Hubal is exalted. Allah, the One Who has no partner is Honoured and He alone is Exalted.’” And through this, he also conveyed to the enemy that he was still alive. This bold and courageous reply had such a deep impact on the enemy army that despite their hopes being crushed and despite the fact that only a handful of injured Muslims stood before them, and from a logical standpoint it was very easy for them to return and attack them, they could not muster the courage to do so. Content with the sort of victory they had won, they returned to Mecca rejoicing.” (Dibachah Tafsir al-Quran, Anwar-ul-Ulum, Vol. 20, pp. 252-253)

Hazrat Aisha^(ra) narrates that the following verse was regarding the companions:

ٱلَّذِينَ ٱسۡتَجَابُواْ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعۡدِ مَآ أَصَابَهُمُ ٱلۡقَرۡحُ ۚ لِلَّذِينَ أَحۡسَنُواْ مِنۡهُمۡ وَٱتَّقَوۡاْ أَجۡرٌ عَظِيمٌ

“As to those who answered the call of Allah and the Messenger after they had received an injury—such of them as do good and act righteously shall have a great reward.” (Ch.3: V.173)

She narrates:

“This verse is regarding the companions; i.e. those who answered the call of Allah and the Messenger^(sa) after they had received an injury — such of them as do good and act righteously shall have a great reward.”

Hazrat Aisha^(ra) said to Urwah: “O my nephew! Your father Zubair^(ra) and Hazrat Abu Bakr^(ra) were also from among them. During the Battle of Uhud, when the Holy Prophet^(sa) was injured and the idolaters turned back, the Holy Prophet^(sa) was worried lest they return. The Holy Prophet^(sa) asked: ‘Who will go after them?’”

In response 70 companions were ready to go, and according to Urwah, Hazrat Abu Bakr^(ra) and Hazrat Zubair^(ra) were among them. (Sahih al-Bukhari, Kitab al-Maghazi, Bab Alladhina istajabu lillah wa al-Rasul…, Hadith 4077)

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“It is strange to note that on this occasion, although the Quraish had attained victory against the Muslims, and with respect to their apparent means, if they had desired, they could have further capitalized on this opportunity; not to mention, the opportunity to attack Medina was open to them in any case. However, the Power of God was such that despite this victory, in their hearts, the Quraish were struck with awe, and considering the victory attained in the field of Uhud as being lucky enough, they thought it wise to make haste to Mecca.

“Nevertheless, despite all this, as an act of further precaution, the Holy Prophet^(sa) immediately dispatched a party of seventy Companions, which also included Hazrat Abu Bakr^(ra) and Hazrat Zubair^(ra), in pursuit of the army of the Quraish. This is the narration, as it is related in Bukhari. The manner in which most historians describe the account is that the Holy Prophet^(sa) sent Hazrat Ali^(ra), or in light of various narrations, Saad^(ra)bin Abi Waqas in the footsteps of the Quraish and instructed him to bring news as to whether the army of the Quraish intended to attack Medina. The Holy Prophet^(sa) went on to tell him that if the Quraish were mounted on their camels and were taking their horses along unmounted, then they should rest assured that they were returning to Mecca, and did not intend to attack Medina. However, if they were mounted on horses then they would know that their intention was not good. The Holy Prophet^(sa) strictly instructed him that if the army of the Quraish was heading towards Medina, he should be informed at once and in a state of great passion, he said, ‘At this time, if the Quraish attack Medina, by God, we shall fight them and give them a taste of their own.’ Thus, the men dispatched by the Holy Prophet^(sa) went and quickly returned with the good news that the army of the Quraish was proceeding towards Mecca.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 499-500)

Insha-Allah, these accounts will continue in the future.

Original Urdu transcript published in Al Fazl International, 11 February 2022, pp. 5-10. Translated by The Review of Religions.