After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

As I mentioned in the previous Friday Sermon, I will relate some details that were left out of the accounts of various companions. As such, I will start today by mentioning [incidents related to] Hazrat Abdullah^(ra) bin Jahsh. He belonged to the tribe of Banu Asad. With regards to his tribe, some people say that they were in a pact with Bani Abd Shams, whereas according to others, they were confederates with Harb bin Umayyah. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 195)

In relation to his physique, it is said that he was neither tall nor short. He had a thick set of hair. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 67)

Appointing him as the leader of one expedition, the Holy Prophet^(sa) made a statement, which demonstrates his toughness, determination and fearlessness. Hazrat Sa’d^(ra) bin Abi Waqqas relates that the Holy Prophet^(sa) said, “I will send you off under the leadership of such an individual who, although is not better than you, is tougher than you when it comes to tolerating hunger and thirst.” Following this, Hazrat Sa’d^(ra) bin Abi Waqqas relates, “Under the leadership of Hazrat Abdullah bin Jahsh^(ra), we headed towards the valley of Nakhlah, situated between Mecca and Ta’if.” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Musnad Sa’d bin Abi Waqqas, Hadith 1539 [Beirut, Lebanon: ‘Alam al-Kutub, 1998], pp. 481-482); (Ibn Kathir, Al-Sirah al-Nabawiyyah, Vol. 2, Dhikr Awwal al-Maghazi wa hiya Ghazwat al-Abwa’ [Beirut, Lebanon: Dar al-Ma’rifah, 1976], pp. 365-366)

With regards to the spoils of war that were acquired after being victorious in this expedition, it is written that some believe that these spoils of war were the first spoils of war to have ever been acquired by Muslims. Hazrat Abdullah^(ra) bin Jahsh divided these spoils of war into five portions. He distributed four portions and set aside one portion for the treasury. This was the first Khumus [one-fifth of the spoils of war] in Islam allotted on that day. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 195)

Imam Sha’bi^(rh) relates that in Islam, the first flag was hoisted by Hazrat Abdullah^(ra) bin Jahsh. Subsequently, the first spoils of war that were distributed were those acquired by Hazrat Abdullah^(ra) bin Jahsh. (Hulyat al-Auliya’ wa Tabaqat al-Asfiya’, Vol. 1, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Fikr, 1996], p. 108)

Regarding Hazrat Abdullah^(ra) bin Jahsh, Hazrat Mirza Bashir Ahmad Sahib^(ra) states in Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of the Prophets^(ra)]:

“A chieftain of Mecca named Kurz bin Jabir Fihri, very cunningly, along with a company of the Quraish, suddenly raided a pasture in Medina, which was situated only three miles from the city and fled with camels, etc., belonging to the Muslims. […] Naturally, the sudden attack of Kurz bin Jabir had terrified the Muslims greatly, and since there was a standing threat by the chieftains of Mecca that they would attack Medina and utterly destroy the Muslims, the Muslims were severely apprehensive. Upon observing these very threats the Holy Prophet^(sa) decided that the movements of the Quraish should be surveyed from a closer distance, so that all the necessary intelligence with respect to them may be available on time and Medina was safeguarded from all kinds of sudden attacks. (Hazrat Mirza Bashir Ahmad Sahib^(ra) is mentioning the expedition that has just been mentioned.)

Hence, for this purpose, the Holy Prophet^(sa) assembled a party of eight Muhajirin. As an act of wisdom, the Holy Prophet^(sa) selected such men for this party who were from the various tribes of the Quraish, so that it was easier to obtain intelligence with regard to the hidden conspiracies of the Quraish. The Holy Prophet^(sa) appointed his paternal cousin, Abdullah^(ra) bin Jahsh as the commander of this party. In order to ensure that the prime mission of this party was kept secret even from the Muslim masses, upon ordering this Sariyyah, the Holy Prophet^(sa) did not even inform the commander of this party as to where he was being sent and for what purpose. Rather, upon their departure, the Holy Prophet^(sa) handed him a sealed letter and said, ‘This letter contains necessary instructions for you.’”

Although some parts of this narration have been mentioned previously, the narration as presented by Hazrat Mirza Bashir Ahmad Sahib^(ra) was not mentioned. Nonetheless, he writes:

“[The Holy Prophet^(sa) instructed] ‘When you cover a distance of two days’ travel from Medina, open the letter and act in accordance with the stipulated instructions.’ As such, Abdullah^(ra) and his companions set out at the command of their master. When they had travelled a distance of two days from Medina, Abdullah^(ra) opened the instructions of the Holy Prophet^(sa), which were as follows:

“‘Go forth to the Valley of Nakhlah between Mecca and Ṭa’if, and obtain information on the Quraish and return with news therefrom.’

“Moreover, since an intelligence mission so close to Mecca was a very delicate task, at the bottom of this letter, the Holy Prophet^(sa) had written that after the objective of this mission became known, if anyone from among his companions was hesitant in accompanying this party and desired to return, then permission would be granted to do so. Abdullah^(ra) read out this guidance to his companions who unanimously affirmed, ‘We happily present ourselves for this service.’

“Then, this party proceeded to Nakhlah. Sa‘d bin Abi Waqqas^(ra) and Utbah bin Ghazwan^(ra) lost their camels en route when they reached Bohran, and were separated from their companions. Despite their best efforts, they were unable to relocate their companions. The party was now left with only six people. (Parts of this narration have been mentioned with reference to Hazrat Sa’d^(ra) bin Abi Waqqas. On this occasion, Mr Margolius has written that Sa‘d^(ra) bin Abi Waqqas and Utbah^(ra) intentionally let their camels loose and used this as an excuse to remain behind. Each and every life event of these devotees of Islam, who were ready to sacrifice their lives, is a testimony to their valour and devotion. One of them was martyred at the hands of the disbelievers in the campaign of B‘ir-e-Ma‘unah, while the other distinctly participated in many dangerous battles and ultimately became the conqueror of Iraq. Therefore, to doubt the sincerity of such people, especially when that doubt is founded on self-concocted notions, is the work of Mr Margolius alone. It is ironic that in his book Mr Margolius claims that he has written this book, being completely freeof prejudice. In any case, this is a side issue. This small community reached Nakhlah and became engaged in its work. With the thought of concealing their classified mission, some of them shaved their heads, so that travellers, etc., would not be alarmed in any way, and so that they would consider them as being such people who had come with the intention of performing Umrah. However, they had only just arrived there, when suddenly a small caravan of the Quraish also happened to arrive, which was travelling from Ṭa’if to Mecca, and both parties encountered each other. The Muslims consulted one another as to what should be done. The Holy Prophet^(sa) had sent them for the purpose of secretly obtaining intelligence, but on the other hand, war had begun with the Quraish. Both opponents were before one another and naturally, there was a risk that now, since the people from the caravan of the Quraish had spotted the Muslims, their covert intelligence mission would no longer remain secret. Another predicament was that some Muslims thought that it was perhaps the last day of Rajab, i.e., a sacred month in which fighting was prohibited as per the ancient Arabian custom. Others thought that Rajab had passed and the month of Sha‘ban had started. In some narrations, it has been related that this Sariyyah was dispatched in Jamadi al-Akhir, and there was a doubt as to whether this day was of Jamadi or Rajab. However, on the other hand, the Valley of Nakhlah was situated right on the outskirts of the Haram [the sanctuary around the Ka’bah] and it was obvious that if a decision was not made that day, the caravan would have entered the Haram, whose sanctity was definite, on the following day. Hence, taking all of these factors into consideration, it was finally decided that the caravan should be attacked, and the people of the caravan should either be taken captive or killed. Therefore, they launched an attack in the name of Allah, and as a result, one man, whose name was Amr bin al-Hadrami, was killed, and two others were taken captive. However, the fourth individual unfortunately escaped, and the Muslims were unable to apprehend him (and thus their initiative was not a complete success). Thereafter, the Muslims seized the goods of the caravan. Since one man belonging to the Quraish had escaped and news of this conflict would inevitably reach Mecca quickly, Abdullah^(ra) bin Jahsh and his companions swiftly returned to Mecca with the spoils.

“On this occasion, Mr Margolius writes that Muhammad^(sa) deliberately dispatched this company in the Sacred Month, because in this month the Quraish naturally would have been unmindful, and the Muslims would find an easy and definite opportunity to raid their caravan. However, every sensible individual can understand that a small party of this nature could not have been dispatched to such a far-off region to plunder a caravan, especially when the enemy headquarters were so nearby. Furthermore, history categorically establishes that this party had merely been dispatched for the purpose of obtaining intelligence. Moreover, when the Holy Prophet^(sa) found out that the companions had attacked the caravan, he was extremely displeased. As such, it is narrated that when they presented themselves before the Holy Prophet^(sa) and informed him of the entire account, the Holy Prophet^(sa) was extremely displeased and said:

“‘I have not given you permission to fight in the Sacred Month.’ The Holy Prophet^(sa) refused to accept the spoils.

“Upon this, Abdullah^(ra) and his companions felt extreme remorse and shame. They thought that due to their incurring the displeasure of God and His Messenger^(sa), they had been ruined. Even the other companions reproached them and said:

“‘You did that which you had not been ordered, and you fought in the Sacred Month, although you had not been ordered at all to fight in this campaign.’

“On the other hand, the Quraish also raised a huge hue and cry, saying that the Muslims had violated the sanctity of the Sacred Month. Since the person who had been killed, Amr bin al-Hadrami, was a chieftain, and was also a confederate of Utbah bin Rabi‘ah, a chieftain of Mecca, this occurrence greatly enraged the Quraish’s fire of fury. They began to prepare for an attack upon Medina with even greater zeal and uproar. Hence, the Battle of Badr […] was primarily a result of this very preparation and vehement enmity. Therefore, upon this occurrence, there was murmuring both among the Muslims and disbelievers, and finally, the following Quranic verse was revealed, which provided a means of relief for the Muslims:

یَسۡـَٔلُوۡنَکَ عَنِ الشَّہۡرِ الۡحَرَامِ قِتَالٍ فِیۡہِ ؕ قُلۡ قِتَالٌ فِیۡہِ کَبِیۡرٌ ؕ وَصَدٌّ عَنۡ سَبِیۡلِ اللّٰہِ وَکُفۡرٌۢ بِہٖ وَالۡمَسۡجِدِ الۡحَرَامِ ٭ وَاِخۡرَاجُ اَہۡلِہٖ مِنۡہُ اَکۡبَرُ عِنۡدَ اللّٰہِ ۚ وَالۡفِتۡنَۃُ اَکۡبَرُ مِنَ الۡقَتۡلِ ؕ وَلَا یَزَالُوۡنَ یُقَاتِلُوۡنَکُمۡ حَتّٰی یَرُدُّوۡکُمۡ عَنۡ دِیۡنِکُمۡ اِنِ اسۡتَطَاعُوۡا ؕ

“‘People ask thee about fighting in the Sacred Month. Tell them: “Undoubtedly, fighting in the Sacred Month is a great transgression, but to forcefully hinder men from the religion of God in the Sacred Month; rather, to disbelieve in relation to the Sacred Month and the Sacred Mosque, i.e., to violate their sanctity, and then to turn out by coercion, the inhabitants of the Haram, as you are guilty of doing, O ye idolaters, is a greater sin with Allah than fighting in the Sacred Month; and verily, to persecute in the land during the Sacred Month is worse than such fighting, which is for the purpose of preventing persecution. O Ye Muslims! The state of the disbelievers is such that they have become so blinded in their enmity towards you that they will not cease fighting you at any time and at any place, until they turn you back from your faith, if they find the power to do so.”’ (Surah al-Baqarah, Ch. 2: V. 218)

“Therefore, history establishes that the chieftains of the Quraish would spread their bloody propaganda even in the Sacred Months. As a matter of fact, they became even more active in their evil designs during these months, taking benefit of the gatherings and journeys which would take place in the Sacred Months. Furthermore, with great shamelessness, in order to gratify themselves with a false satisfaction, they would re-arrange the order of the Sacred Months, which was known as Nasi’. Then, later on, they crossed all bounds when, during the era of the Treaty of Hudaibiyah, despite there being a firm covenant and agreement, the disbelievers of Mecca and their allies took up the sword against an allied tribe of Muslims, in the area of the Haram. And then, when the Muslims set out in support of this tribe, they fought against them as well, in the very region of the Haram. Hence, it was only natural for the Muslims to find comfort in this response, but the Quraish were also brought to level. During this time, two of their men arrived in Medina in order to have their two captives released. However, until now, Sa‘d^(ra) bin Abi Waqqas and Utbah^(ra) had not returned. On their account, the Holy Prophet^(sa) greatly feared that if the Quraish happened to seize them, they would not release them alive. Hence, for this reason, the Holy Prophet^(sa) refused to release the captives until they returned and said, ‘When my men safely reach Medina, I will release yours.’ Therefore, when they both reached Medina, the Holy Prophet^(sa) released both captives for a ransom. However, from among these two captives, one individual was so deeply impressed by the high moral qualities of the Holy Prophet^(sa) and the truth of the Islamic teaching during his stay at Medina, that even after his release, he refused to return, and joined the servants of the Holy Prophet^(sa). He was finally martyred at Bi‘r-e-Ma‘unah. His name was Hakam bin Kaisan.” (Sirat Khatamun-Nabiyyin, pp. 330-334)The sword of Hazrat Abdullah^(ra) bin Jahsh broke during the Battle of Uhud. The Holy Prophet^(sa) gave him an Urjun, which is branch of a date-palm tree. Thus, the branch became like a sword in his hand. From that day forward, he became known as Urjun. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 196)

Abu Na’eem says that Hazrat Abdullah^(ra) bin Jahsh was one who always swore by his Lord, had the love of Allah ever-present in his heart, and was the first to raise the flag of Islam. (Hulyat al-Auliya’ wa Tabaqat al-Asfiya’, Vol. 1, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Fikr, 1996], p. 108)

It is narrated by Imam Sha’bi that “two men, one belonging to the Bani Amir tribe and the other to the Bani Asad tribe, came to me while boasting and contending with one another. The man from Bani Amir had grabbed hold of the hand of the man from Bani Asad. The man from Bani Asad asked for his hand to be released, while the man from Bani Amir said, ‘by God, I will not let go of you.’”

Imam Sha’bi^rh continues, “I said to the man ‘O brother from Bani Amir, let go of his hand.” I said to the man from Bani Asad: “You possess six attributes that are not found in anyone else amongst all the Arabs, and they are:

1. The Holy Prophet^(sa) desired to marry a woman of your tribe, so Allah caused it to happen, and the representative for both was Hazrat Jibril^(as). The name of the woman was Hazrat Zainab^(ra) bint Jahsh. This is a source of pride for your tribe.
2. There was a man from among you who was destined for Heaven, yet still walked upon the earth with humility, and that was Hazrat Ukashah^(ra) bin Mihsan. This is a source of pride for your tribe.
3. The first flag of Islam was bestowed to one from among you, Hazrat Abdullah^(ra) bin Jahsh, and this is a source of pride for your tribe.
4. The first-ever spoils of war in Islam that were distributed in Islam were distributed by Hazrat Abdullah^(ra) bin Jahsh, and this is a source of pride for your tribe.
5. The first person to pledge allegiance during the Bai’at Al-Ridwan was from among your tribe. He presented himself to the Holy Prophet^(sa) and said ‘O Messenger^(sa) of Allah! Extend your hand so that I may pledge allegiance to you.’ The Holy Prophet^(sa) asked, ‘On what basis will you pledge your allegiance to me?’ He replied, ‘regarding that which is in your heart.’ The Holy Prophet^(sa) asked, ‘What is in my heart?’ The man replied, ‘Either victory, or martyrdom.’

Thus, the Holy Prophet^(sa) took the pledge from Hazrat Abu Sinan^(ra), after which people would come and proclaim that ‘we pledge ourselves upon the pledge of Hazrat Abu Sinan^(ra).’ This is a source of pride for your tribe.

On the day of the Battle of Badr, seven of the Muhajirin were from among your tribe, and this is a source of pride for your nation.”(Hulyat al-Auliya’ wa Tabaqat al-Asfiya’, Vol. 4, Amir bin Shurahbil al-Sha’bi [Beirut, Lebanon: Dar al-Fikr, 1996], pp. 315-316)

Then, it is narrated that when Hazrat Abdullah^(ra) bin Jahsh was martyred during the Battle of Uhud, his wife at the time was Hazrat Zainab^(ra) bint Khuzaimah. After his martyrdom, the Holy Prophet^(sa) married Hazrat Zainab^(ra) bint Khuzaimah. She lived with the Holy Prophet^(sa) for eight months, and in other narrations, it is said that she lived with him for only two or three months. She passed away at the end of the month of Rabi’ al-Akhir.

The Holy Prophet^(sa) led her funeral prayer and she was buried in Jannat al-Baqi’. (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 6, Umm al-Mu’minin Zainab^(ra) bint Khuzaimah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1999], p. 52)

As I have said before, the other accounts [related to Hazrat Abdullah^(ra) bin Jahsh] have already been mentioned.

Next, I will speak about Hazrat Salih Shuqran^(ra). According to some, Hazrat Shuqran^(ra) and Hazrat Umm Aiman^(ra) came to the Holy Prophet^(sa) as part of the inheritance from his father. (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3, “Shuqran” [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 284)

They were slaves, and following the Battle of Badr, the Holy Prophet^(sa) granted them freedom. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, Shuqran [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 636)

Hazrat Salih Shuqran^(ra) was among those who were fortunate enough to bathe the body of the Holy Prophet^(sa) after his demise. Aside from him, there were eight others from the family of the Holy Prophet^(sa). (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar Ihya’ al-Turath al-‘Arabi, 1996], pp. 36-37)

In reference to this very honour of bathing the Holy Prophet^(sa), there is a narration in Musnad Imam Ahmad bin Hanbal that Hazrat Salih^(ra) has had another great honour. (This honour is regarding the bathing of the Holy Prophet^(sa).) When the Holy Prophet^(sa) was being bathed, Hazrat Salih Shuqran^(ra) and Hazrat Usamah^(ra) bin Zaid were pouring water over him. It is narrated by Hazrat Ibn Abbas^(ra) that when the people gathered to bathe the Holy Prophet^(sa), only the family members of the Holy Prophet^(sa) were present in his home; the Holy Prophet’s^(sa) uncle Hazrat Abbas^(ra), Hazrat Ali^(ra), Hazrat Fadl bin Abbas^(ra), Hazrat Qutham^(ra) bin Abbas, Hazrat Usamah^(ra) bin Zaid and Hazrat Salih Shuqran^(ra) – the freed slave of the Holy Prophet^(sa). During that time, Hazrat Aus^(ra) bin Khauli Ansari of Banu Auf bin Khazraj – who was present during the Battle of Badr – was standing at the door and called out to Hazrat Ali^(ra), saying, “O Ali, I swear by Allah, allow us to partake in these blessings of the Holy Prophet^(sa).” Hazrat Ali^(ra) replied, “Come inside.” Thus, he came inside and was present during this occasion, however, he did not take part in the bathing. The narrator states that Hazrat Ali^(ra) was supporting the body of the Holy Prophet^(sa) against his chest whilst he was still wearing his shirt. Hazrat Abbas^(ra), Fadl^(ra) and Qutham^(ra) were assisting Hazrat Ali^(ra) in turning the side of the Holy Prophet^(sa). In tandem, Hazrat Usamah^(ra) and Hazrat Salih Shuqran^(ra) were pouring water and Hazrat Ali^(ra) was bathing the Holy Prophet^(sa). (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Hadith 2357[Beirut, Lebanon: ‘Alam al-Kutub, 1998], pp. 682-683)

Allamah Baladhuri states, “Hazrat Umar^(ra) sent Hazrat Shuqran’s^(ra) son, Abdur Rahman^(ra) bin Shuqran to Hazrat Abu Musa Ash’ari^(ra), and wrote about him saying, “I am sending Abdur Rahman^(ra) bin Salih Shuqran, to you; he is a pious man and a freed slave of the Holy Prophet^(sa). Treat him well, being mindful of the respect that the Holy Prophet^(sa) had for his father.” (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 5, Abdur Rahman bin Shuqran [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 31)

In one narration, Allamah Baghwi states that Hazrat Shuqran^(ra) resided in Medina, however, he also owned a house in Basra. (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3, “Shuqran” [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 285)

He passed away during the caliphate of Hazrat Umar^(ra). (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 6, Fasl fi Dhikr Mawali Rasul Allah^sa [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1999], p. 316)

The last person in his lineage passed away during the leadership of Harun al-Rashid in Medina. Similarly, a person from his family lived in Basra. According to Mus’ab, whether his lineage continued or ended is unknown. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, “Shuqran” [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 636)

Hazrat Salih Shuqran^(ra) relates, “I once saw the Holy Prophet^(sa) riding a donkey toward Khaibar. He was offering prayers and making the [prayer] gestures.” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 5, Hadith Shuqran Maula Rasul Allah^(sa), Hadith 16137 [Beirut, Lebanon: ‘Alam al-Kutub, 1998], pp. 505-506)

In other words, he was offering prayer whilst riding his mount. This is [an answer to] a question as to whether it is permissible to offer prayers on a journey or not.

Hazrat Malik^(ra) bin Dukhshum is another companion about whom some facts have not yet been mentioned. It is recorded about him that he has been referred to both as Hazrat Malik bin Dukhaishin and Ibn Dukhshun. (Sahih al-Bukhari, Kitab al-Salah, Bab al-Masajid fi al-Buyut, Hadith 425); (Matali’ al-Anwar ‘ala Sihah al-Athar, Vol. 3 [Wizarat al-Awqaf Qatar: Maktabah Shamilah, 2012], p. 62)

His father’s name was Dukhshum bin Mardakhah, and he has also been called Dukhshum bin Malik bin Dukhshum bin Mardakhah. His mother’s name was Umairah bint Sa’d. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Malik bin Dukhshum [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 414); (Ibn Hisham, Sirat Ibn Hisham, Vol. 2, Zair Unwan Min Bani Da’d [Beirut, Lebanon: Dar al-kutub al-‘Arabi, 1990], p. 336)

Hazrat Malik^(ra) was married to Jamilah bint Ubayy bin Sulul, who was the sister of Abdullah bin Ubayy bin Sulul, the Chief of the Hypocrites. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 7, Jamilah bint Ubayy bin Sulul [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1994], pp. 52-53)

Upon the arrest of Suhail bin ‘Amr, Hazrat Malik^(ra) said the following couplets:

أَسَرْتُ سُهَيْلًا فَلَا أَبْتَغِيْ

أَسِيْرًا بِهِ مِنْ جَمِيْعِ الْأُمَم

وَخِنْدَفُ تَعْلِمُ أَنَّ الْفَتَى

فَتَاهَا سُهَيْلٌ إِذَا يُظَلَّم

ضَرَبْتُ بَذِيْ الشَّفْرِ حَتَّى انْثَنَى

وَأَكْرَهْتُ نَفْسِيْ عَلَى ذِيْ الْعَلَم

That is, I imprisoned Suhail and do not wish to imprison anyone amongst all the people in exchange for him. The people of Banu Khandaf are aware that Suhail alone is the stalwart youth of their tribe, especially when he faces cruelty. I attacked the flagbearer and felled him, and I resorted to fighting against Suhail bin ‘Amr, whose lip was slit. (Ibn Hisham, Sirat Ibn Hisham, Vol. 2, Zair Unwan Amr Suhail bin Amr wa Fida’ih [Beirut, Lebanon: Dar al-kutub al-‘Arabi, 1990], pp. 290-291)

In reference to the captives of the Battle of Badr, there is a narration in Usd al-Ghabah. Abu Salih narrates on the authority of Hazrat Ibn Abbas^(ra) that Abu Yusr Malik bin Dukhshum ‘Aufi and Tariq bin Ubaid Ansari came to the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, you stated that whoever kills an enemy in this war will be rewarded such and such, and whoever brings a captive will be rewarded such and such. We killed 70 people and imprisoned another 70.” Upon this, Hazrat Sa’d^(ra) bin Mu’adh submitted, “O Messenger^(sa) of Allah, we too could have performed like these people, however, we were protecting the Muslims from their rear. The spoils of war are limited, whilst there are many people. If you grant those people what you have promised them, then some others will receive nothing.” Thus, the people continued to speak about this until Allah the Almighty revealed the following verse:

یَسۡـَٔلُوۡنَکَ عَنِ الۡاَنۡفَالِ ؕ قُلِ الۡاَنۡفَالُ لِلّٰہِ وَالرَّسُوۡلِ ۚ

That is, “They Ask thee concerning the spoils of war. Say, ‘The spoils belong to Allah and the Messenger.’” – [Surah al-Anfal, Ch.8: V.2] (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, Tariq bin Ubaid [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], pp. 69-70)

On the day of the Battle of Uhud, Hazrat Malik^(ra) bin Dukhshum passed by Hazrat Kharijah^(ra) bin Zaid. Hazrat Kharijah^(ra) was sitting, covered in wounds. He sustained about 13 fatal wounds. Hazrat Malik^(ra) said to him, “Are you aware that the Holy Prophet^(sa) has been martyred?” Hazrat Kharijah^(ra) replied, “If the Holy Prophet^(sa) has indeed been martyred, then surely Allah is Alive and will never suffer death. Muhammad^(sa) has conveyed the message:

فَقَاتِلْ عَنْ دِيْنِكَ

Thus, you too should fight for your faith.” (Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1, Ghazwat Uhud [Beirut, Lebanon: ‘Alam al-Kutub, 1984], p. 280)

In another narration, this incident is mentioned in the following manner. When the rumour of the martyrdom of the Holy Prophet^(sa) spread, Hazrat Malik^(ra) bin Dukhshum passed by Hazrat Kharijah^(ra) bin Zaid who was seated with 13 fatal wounds across his chest. Hazrat Malik^(ra) said to him, “Do you know that the Holy Prophet Muhammad^(sa) has been martyred?” Hazrat Kharijah^(ra) replied, “Even if Muhammad^(sa) has been martyred, Allah is Alive and will never die. Surely, he has conveyed the message (i.e. of Islam). Thus, fight for your faith.” The narrator states that following this, Hazrat Malik^(ra) passed by Hazrat Sa’d bin Rabi’^(ra), who had suffered 12 serious wounds. Hazrat Malik^(ra) addressed Hazrat Sa’d^(ra) and said, “Do you know that the Holy Prophet Muhammad^(sa) has been martyred?” Hazrat Sa’d^(ra) replied, “I bear witness that Muhammad^(sa) has conveyed the message of his Lord. Thus, fight for your faith because Allah is Alive and will never die.” (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 1, Ghazwat Uhud… [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1999], p. 165)

According to one narration, many people came to the Holy Prophet^(sa) and submitted, “He (i.e. Hazrat Malik^(ra) bin Dukhshum) has a soft spot for the hypocrites.” Upon this, the Holy Prophet^(sa) said, “Does he not offer prayer? You claim that he is a hypocrite; does he not offer prayer?” The people replied, “Yes, O Messenger^(sa) of Allah, he does offer prayer, however, his prayers are devoid of goodness.” Upon this, the Holy Prophet^(sa) said twice, “I have been forbidden to kill those who offer prayer.” (Al-Mu’jam Al-Kabir Li al-Tabarani, Bab al-‘Ain, Ma Asnada Utban bin Malik, Vol. 18, p. 26, Riwayat 44, Maktabat Ibn Taimiyyah, Cairo)

This is a vital lesson for Muslims today.

According to one narration, the Holy Prophet^(sa) commissioned Hazrat Malik^(ra) bin Dukhshum alongside Hazrat ‘Asim^(ra) bin ‘Adi – the brother of Hazrat Ma’n^(ra) bin ‘Adi – to destroy Masjid Dirar. (Allamah Jauzi, Al-Muntazam fi Tarikh al-Muluk wa al-Umam, Vol. 5, ‘Asim bin ‘Adiyy [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 216)

It is reported that Hazrat Malik^(ra) had no progeny. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Malik bin Dukhshum [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 415)

Next, I will briefly speak about Hazrat Ukashah^(ra) bin Mihsan. His name was Ukashah. His family lineage was Mihsan bin Hurthan. He was also called Abu Mihsan. He was martyred in the year 12 Hijri during the caliphate of Hazrat Abu Bakr^(ra). (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 4, Ukashah bin Mihsan [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], pp. 64-65)

Imam Sha’bi^(rh) has praised Ukashah in the following words, “A man was destined for paradise and yet he still walked the earth with humility. That man was Ukashah bin Mihsan.” (Hulyat al-Auliya’ wa Tabaqat al-Asfiya’, Vol. 4, Amir bin Shurahbil al-Sha’bi [Beirut, Lebanon: Dar al-Fikr, 1996], pp. 315-316)

In the year 2 Hijri immediately following the Battle of Badr, the Holy Prophet^(sa) commissioned Hazrat Abdullah^(ra) bin Jahsh to an expedition. Hazrat Ukashah^(ra) bin Mihsan also participated in that expedition. (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirat al-Halabiyyah, Vol. 3, Hazrat Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 219)

It is mentioned in Al-Sirat Al-Halabiyyah that during the Battle of Uhud, the Holy Prophet^(sa) continuously shot arrows using his bow which was called Katum, because it would not make any sound when an arrow was being shot from it. Eventually, because of the continuous firing of arrows, a part of the bow broke. According to another narration, it is stated that the side of the bow where the bowstring is tied was broken. Essentially, it broke because of the constant firing of arrows and the Holy Prophet^(sa) was left with a handful of bowstring. Hazrat Ukashah^(ra) bin Mihsan took it from him in order to retie the bowstring, however, the string had become too short, and he said, “O Messenger^(sa) of Allah, this string is too short.” The Holy Prophet^(sa) replied, “Pull it, and it will suffice.” Hazrat Ukashah^(ra) says, “By He Who sent the Holy Prophet^(sa) with the truth, I pulled the string, and it became so long I was able to tie two or three knots around the bow and firmly secured it.” (‘Ali bin Burhan al-Din al-Halabi, Al-Sirat al-Halabiyyah, Vol. 2, Ghazwat Uhud [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 311)

There is a narration that in 6 AH, Uyainah bin Hisn, along with the cavalry of the Banu Ghatafan went to Ghabah where they attacked the Holy Prophet’s^(sa) milking camels. This was where the Holy Prophet’s^(sa) camels would graze – it was their pasture. There was also a man and a woman from Banu Ghiffar who used to live in Ghabah. The attackers killed the man and took the woman along with the camels. The first person to learn of this incident was Hazrat Salamah^(ra) bin Akwa’. He set out towards Ghabah in the morning, accompanied by the slave of Hazrat Talhah bin Ubaidillah^(ra) and his horse. When they reached Thaniyat al-Wada’, they saw some of the attackers’ horses, and so they climbed up from the side of Mount Sal’a and called out for help to those who were behind them. Then they raced after the attackers like hunting animals until they overtook them and started shooting arrows at them. As soon as one of the horse riders looked in his direction, Hazrat Salamah^(ra) would rush back and shoot an arrow when the opportunity arose. When the Holy Prophet^(sa) learned of this incident, he announced that Medina was in danger. Some horse riders began assembling by the Holy Prophet^(sa), including Hazrat Ukashah^(ra) bin Mihsan and other companions. During this incident, Ukashah^(ra) bin Mihsan overtook Aubar and his son, Amr bin Aubar, who were both riding the same camel. Hazrat Ukashah^(ra) struck them both with a single strike of his spear and killed them both and then retrieved some of the stolen camels. (Imam al-Dhahabi, Siyar A’lam al-Nubala, Vol. 2 Ghazwat Dhi Qarad [Beirut, Lebanon: Mu’assisat al-Risalah, 1996], pp. 5-7)

The next mention is of Hazrat Kharijah bin Zaid^(ra). His title was Abu Zaid. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Kharijah bin Zaid [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 397)

It is recorded that Hazrat Mu’adh^(ra) bin Jabal, Hazrat Sa’d^(ra) bin Mua’dh and Hazrat Kharijah^(ra) bin Zaid asked some Jewish scholars about certain things mentioned in the Torah, however the scholars refused to answer and concealed the truth. Upon this, Allah the Almighty revealed the following verse:

اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلۡنَا مِنَ الۡبَیِّنٰتِ وَالۡہُدٰی مِنۡۢ بَعۡدِ مَا بَیَّنّٰہُ لِلنَّاسِ فِی الۡکِتٰبِ ۙ اُولٰٓئِکَ یَلۡعَنُہُمُ اللّٰہُ وَیَلۡعَنُہُمُ اللّٰعِنُوۡنَ

“Those who conceal what We have sent down of Signs and guidance after We have made it clear for the people in the Book, it is these who are cursed by Allah and by those who curse.” [Surah al-Baqarah, Ch. 2: V. 160] (Tafsir al-Tabari, Vol. 3, p. 250, Maktabat Ibn Taimiyyah, Cairo)

The next mention is of Hazrat Ziyad^(ra) bin Labid. His title was Abu Abdillah. He was from a branch of the Ansari tribe of Khazraj called Banu Byadah bin Aamir. His progeny resided in Medina and Baghdad. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Ziyad bin Labid [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 448)

It is written that Dahhaq bin Nu’man states that Masruq bin Wa’il from the Aqiq Valley came to the Holy Prophet^(sa) in Medina. There are various valleys and places in Arabia called Aqiq; the most well-known is the Aqiq Valley, which is just west of Medina. During the time of the Holy Prophet^(sa), the path from Medina to Mecca passed through Aqiq and went to Dhul Hulaifah. This is the same path used today. It is written that [Masruq bin Wa’il] accepted Islam and remained steadfast upon it. He said, “O Messenger^(sa) of Allah, I desire for you to send someone to my people who can call them to Islam.” Hence, the Holy Prophet^(sa) sent the Ansar Companion Ziyad bin Labid^(ra) to them. (Al-Mu’jam al-Kabir Li al-Tabarani, Vol. 20, p. 336, Hadith 795, Man Ismuh Masruq…, Maktabat Ibn Taimiyyah, Cairo); (Urdu Da’irah Ma‘arif Islamiyyah, Vol. 13, p. 414, Danish Gah Punjab, Lahore, 2005)

Hazrat Ziyad^(ra) passed away in 41 AH at the very beginning of Hazrat Mu’awiyah’s^(ra) rule. Al-Tabrani says that Hazrat Ziyad^(ra) lived in Kufa, whereas Muslim and Ibn Habban say that he lived in Syria.

Ibn Habban says that he was among the learned companions. (Tahdhib al-Tahdhib, Vol. 1, pp. 652-653, Ziyad bin Labid bin Tha’labah, Mu’assisat al-Risalah, Beirut, 2014)

Hazrat Ziyad^(ra) bin Labid relates, “The Holy Prophet^(sa) mentioned something and said, ‘This will occur when knowledge is taken away.’ I said, ‘O Messenger^(sa) of Allah, how will knowledge be taken away whilst we read the Quran and teach it to our children and our progenies will read it until the Last Day? When the Quran will remain, then how is it that knowledge will no longer remain?’ The Holy Prophet^(sa) replied, ‘May God bless you, O Ziyad. I thought you to be among the most intelligent people in Medina. Do the Jews and the Christians not read the Torah and the Gospels? Neither of them acts upon their teachings.” (Sunan Ibn Majah, Kitab al-Fitan, Bab Dhahab al-Quran wa al-‘Ilm, Hadith 4048)

Knowledge will be taken away when Muslims will read the Quran but will not act upon it. This is exactly what we are witnessing today.

Then, Yazid^(ra) bin Abdillah bin Qusait narrates that Hazrat Abu Bakr^(ra) sent Ikrimah^(ra) bin Abi Jahl along with five hundred Muslims to help Hazrat Ziyad^(ra) bin Labid and Hazrat Muhajir^(ra) bin Abi Umayyah. They reached the army when they had conquered Nujair, which is located in Yemen. Then, Hazrat Ziyad^(ra) bin Labid gave them a share of the spoils. This caravan reached after the victory had already taken place. Imam Shafi’i^(rh) says that Hazrat Ziyad^(ra) wrote about this to Hazrat Abu Bakr^(ra). Hazrat Abu Bakr^(ra) replied to him in a letter, saying that only those had a right over the spoils who took part in the battle. In his view, Ikrimah^(ra) did not deserve a share of the spoils because he had not participated in the battle. Hazrat Ziyad^(ra) spoke with his comrades about the matter, and they happily decided to include Ikrimah^(ra) and his army in the spoils. (Kitab al-Sunan al-Kubra, Vol. 9, p. 86, Kitab al-Siyar, Bab al-Ghanimah li man Shahida al-Waq’ah, Dar al-Kutub al-‘Ilmiyyah, Beirut)

The next mention is of Hazrat Khalid^(ra) bin Bukair. His father was Bukair bin Abd Yalil. He was from the Banu Sa’d tribe, which was a confederate of the Banu ‘Adiyy. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 196)

Ibn Ishaq says, “Other than Ayas and his brothers Aqil, Khalid and Amir, we did not know any other four brothers who took part in the Battle of Badr. These four brothers also migrated together and stayed with Rifa’ah bin Abdil Mundhir in Medina.” (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 1, Iyas bin Abi Bukair [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 310)

Ibn Ishaq says that after the Battle of Uhud, some people from the A’dl and Qarah tribes went to the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, we are inclining towards Islam; send some of your companions with us so that they may teach our people about faith and teach the Quran.” The Holy Prophet^(sa) sent six companions with them under the leadership of Hazrat Marthad bin Abi Marthad^(ra) and Hazrat Khalid bin Bukair^(ra) was one of them. Later, those people who took them to learn about the faith deceived and martyred them. (Ibn Kathir, Al-Sirah al-Nabawiyyah, Vol. 2, Dhikr Yaum Raji’… [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 591-592)

The next mention is of Hazrat Ammar bin Yasir^(ra). His title was Abu Yaqzan. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, ‘Ammar bin Yasir [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 187)

Hazrat Musleh-e-Maud^(ra) has written in light of books on history that, “Once, the Holy Prophet^(sa) passed by a slave named Ammar and found that he was sobbing and wiping tears from his eyes. The Holy Prophet^(sa) asked, ‘What is the matter, Ammar?’ Ammar^(ra) said, ‘O Messenger^(sa) of Allah, it is very bad. They (the enemy) kept beating me and causing me pain and they did not leave me alone until I uttered something against you and spoke in favour of their idols.’ The Holy Prophet^(sa) asked, ‘But what did you feel in your heart?’ Ammar^(ra) said, ‘I felt unwavering faith. Although I uttered something against you, I had faith in my heart.’ The Holy Prophet^(sa) said, ‘If your heart was set upon faith, then God Almighty will forgive your weakness.’” (Dibachah Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 195)

There are differing views regarding Hazrat Ammar^(ra) bin Yasir’s migration to Abyssinia. Some are of the opinion that he was part of the second migration to Abyssinia. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, ‘Ammar bin Yasir [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 189)

With regard to the rebellion that arose during the Caliphate of Hazrat Uthman^(ra), Hazrat Khalifatul Masih II^(ra) states:

“When this disturbance exceeded all bounds and even the noble companions began to receive letters of complaint against governors, together, they approached Hazrat Uthman^(ra) and submitted, ‘Are you not aware of what is taking place outside Medina?’ Hazrat Uthman^(ra) replied, ‘The reports that I receive indicate nothing but peace and tranquillity.’ The companions responded that they were receiving letters of such and such subject matter, and this should be investigated. At this, Hazrat Uthman^(ra) sought their counsel as to how the investigation should be carried out. According to their proposal, Usamah^(ra) bin Zaid was sent to Busrah, Muhammad^(ra) bin Maslamah to Kufa, Abdullah^(ra) bin Umar to Syria and Ammar^(ra) bin Yasir to Egypt, in order to investigate the state of affairs and report whether the governors were actually treating the citizens unjustly, oppressing them and usurping their rights. In addition to these four, he also dispatched some others to various lands so that they could provide a report of the conditions there. (Tabari, Vol. 6, p. 2943, Beirut)

“These people went and returned after having carried out their investigation and all of them reported that it was peaceful everywhere and that Muslims were living their lives in complete freedom; no one was infringing upon their rights and the governors were acting with equity and justice. However, Ammar^(ra) bin Yasir was delayed and no news came from him. […] There was a delay in receiving news from him to such an extent that the residents of Medina thought that he may have been killed. However, the fact of the matter was that, due to his simplicity and unfamiliarity with politics, he had fallen into the clutches of the rebels, who were disciples of Abdullah bin Saba. As Abdullah bin Saba was present in Egypt himself, he was not oblivious to the fact that if this investigative committee reported a state of peace and security throughout the land, everyone would turn against them. The decision to send this delegation had been made so suddenly that he was unable to make arrangements in other provinces. However, it was easy for him to make arrangements in Egypt. He welcomed Ammar^(ra) bin Yasir as soon as he arrived in Egypt and began to describe the weaknesses and cruelties of the governor of Egypt, (Amr^(ra) bin al-Aas). Ammar^(ra) bin Yasir was unable to safeguard himself from the enchantment of his words. (He uttered such words that swayed him, as he knew how to speak very well). Instead of carrying out an unbiased investigation, he did not even approach the governor of Egypt, nor did he carry out an ordinary investigation. On the contrary, he went along with this group of rebels and began to raise objections with them.

“Ammar^(ra) bin Yasir is the only person from among the companions about whom it is categorically proven that he became entrapped in the snare of rebels. Aside from him, no other prominent companion participated in such an act. If anyone from among them has been implicated, such a notion has been refuted by other narrations. There was a particular reason for Ammar^(ra) bin Yasir being deceived (it is not the case that, God forbid, he harboured any hypocrisy. There was a specific reason that), as soon as he arrived in Egypt, he happened to meet a group of eloquent and well-spoken people who appeared to be reliable; they began to complain to him about the governor of Egypt with great skill. Coincidentally, the governor of Egypt was a man who had once been a bitter enemy of the Holy Prophet^(sa). At the victory of Mecca the Holy Prophet^(sa) had commanded that he should be killed even if he was to be found in the vicinity of the Ka‘bah. Even though the Holy Prophet^(sa) later forgave him, his former opposition had left traces of dislike in the hearts of certain companions, which included Ammar^(ra).

“Therefore, upon hearing complaints against such a person, Ammar^(ra) was very quickly influenced and accepted all the allegations that would be levelled against him as being true. Whilst capitalising on natural sentiment, the Saba’is, i.e., the supporters of Abdullah bin Saba, would highlight this particular issue as a means against the governor.” (Islam mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 280-284)

He unwittingly joined with them, but it is also written that (during the battle of Siffin) Hazrat Ammar^(ra) bin Yasir addressed the people and said, “Where are all those people who desire the pleasure of Allah and do not wish to return to their wealth and children?” Hence, a large group of people gathered around him. Hazrat Ammar^(ra) addressed them, saying, “O people, come, let us go towards those people who are demanding revenge for the blood of Hazrat Uthman^(ra) bin Affan and who [seem to] claim that Hazrat Uthman^(ra) had been unlawfully killed. By God, their real motive is not to demand justice for Hazrat Uthman’s^(ra) killing, rather they have fallen prey to the delights of this world. (Hazrat Ammar^(ra) now understood that those creating disorder were instigating all these troubles. And then he said that they love the world and are only chasing after that). They have realised that the truth has surfaced, and it will form a barrier between them and their worldly aspirations. They claimed that an individual does not have any superiority over another in Islam, through which one has to show them obedience, and that others are not more deserving of being made governors. (i.e. they do not hold any distinction for them to be made governors, rather they are creating disorder). These people have deceived their followers and told them that their innocent imam was killed so that they themselves could become tyrannical kings. This is such a dangerous ploy through which they have crossed all bounds, as is evident before you. If they did not use the excuse of demanding justice for Hazrat Uthman’s^(ra) killing, they would not have amassed even two followers.”

Hazrat Ammar^(ra) then said, “O Allah, if You grant help to us just as You did countless times before, and if You grant success to them also [i.e. those spreading disorder], then because of this they will create innovations among Your people and impose a painful punishment.” (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1987], p. 98)

It is related by Muhammad bin Amr etc. that a fierce battle ensued during the battle of Siffin to the extent that it was nigh that both parties would perish. Mu’awiyah^(ra) said, “Today is the day that the Arabs will be destroyed, except for those who suffer the same fate as this slave,” i.e. Ammar bin Yasir (meaning that Hazrat Ammar^(ra) bin Yasir be martyred). The fighting continued for three days and nights. On the third day, Hazrat Ammar^(ra) bin Yasir said to Hashim bin Utbah bin Abi Waqqas, who was the flag bearer that day, “May my parents be sacrificed for your sake, take me with you.” Hashim replied, “O Ammar, may Allah’s mercy be upon you, you are such a person who in war is considered inferior and lowly. I shall take the banner with the hope that I obtain my objective. If I display any weakness, even then I will not be safe from death.” He remained alongside him until they climbed their mounts. He mounted him alongside him, then Hazrat Ammar^(ra) stood among his battalion. Dhu al-Kala’ stood beside his army facing them. They both fought one another and both armies were destroyed. Hazrat Ammar^(ra) was attacked by Huway Al-Saksaki’ and Abu Ghadiyah Muzni and both of them martyred him. When asked how he killed him, Abu Ghadiyah said, “When he came close to us with his battalion and we drew closer to them, he exclaimed if there was anyone who would come forward for combat. Sakasik is a tribe from Yemen, and one person from among them came forward. Both of them began striking their swords against one another. Ammar killed the man from the Sakasik tribe and called out once more to see who wished to combat him. Himyar is the name of another tribe in Yemen, and a person from among them came forward for combat. Both of them took part in a duel. Ammar killed the man from the Himyar tribe, but had been wounded. Ammar called out again to see who desired to combat him. Abu Ghadiya then came forward to him and they both fought each other. By this time, Ammar’s^(ra) hand had become weakened, and Abu Ghadiya struck him with a mighty blow, causing him to fall over. He then struck him with a final blow of his sword.”

The narrator then says that when Hazrat Ammar^(ra) was martyred, Hazrat Ali^(ra) said, “If any Muslim considers the martyrdom of Hazrat Ammar^(ra) bin Yasir to be an ordinary matter and is not grieved by it, then they are surely misguided. May Allah Almighty’s mercy be upon Ammar from the day he accepted Islam, and Allah’s mercy be upon Ammar, whenever four companions of the Holy Prophet^(sa) were being mentioned, he would be the fourth, and he was the fifth whenever five were being mentioned. He was among the earliest companions of the Holy Prophet^(sa). No one was in any doubt that he was declared to be paradise-bound on many occasions. Therefore, glad tidings of paradise are destined for Ammar. It was also said regarding him that Ammar is with the truth and the truth is with Ammar. Wherever he goes, Ammar will go with the truth and the killer of Ammar will certainly be in the hellfire.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], pp. 197-198)

Sa’id bin Abd al-Rahman relates from his father, “A person went to Hazrat Umar^(ra) bin al-Khattab and said, ‘I am in a state of impurity and I have not found any water.’ Hazrat Ammar^(ra) bin Yasir said to Hazrat Umar^(ra), ‘Do you not remember that we (you and I) were on a journey? You had not yet offered your prayers, whilst I had prayed, having returned covered in mud like animals [rolling in mud] yet I still prayed (he had performed the tayammum as he did not find any water). I mentioned this to the Holy Prophet^(sa) and he stated, ‘it was sufficient enough for you to do the following,’ and he patted both his hands on the ground, blew on his hands and passed his hands over his face with both hands. [i.e. performed Masah]”’ (Sahih al-Bukhari, Kitab al-Tayammum, Bab al-Tayammum hal Yunfakhu fiha, Hadith 338)

Abu Wa’il states, “Hazrat Ammar^(ra) delivered a sermon before us that was brief but exceptionally eloquent. When he stepped down from the pulpit, we said to him, ‘O Abu Yaqzan, you spoke very eloquently, but your address was brief. Why did you not speak for longer? Upon this, he replied, ‘I heard the Holy Prophet^(sa) say, “A sign of a person’s wisdom is to extend his prayers and keep his sermons brief. Therefore, extend the prayer and keep the sermon brief. Verily, there is great allure in some expressions.”’” (Sahih Muslim, Kitab al-Jumu’ah, Bab Takhfif al-Salah wa al-Khutbah, Hadith 2009)

Hassan bin Bilal says, “I saw that during the ablution, Ammar^(ra) bin Yasir would pass his fingers through his beard.” The narrator says, “I asked him why he passed his fingers through his beard, to which he replied, ‘Why would I not do it, for I saw the Holy Prophet^(sa) pass his fingers through his beard.’” (Jami‘ al-Tirmidhi, Abwab al-Taharah, Hadith 29)

Amr bin Ghalib narrates that a person spoke ill of Aisha^(ra) in the presence of Ammar^(ra) bin Yasir, to which he exclaimed, “Move away O you accursed and wretched person! Do you cause pain to the beloved wife of the Holy Prophet^(sa)?” (Jami‘ al-Tirmidhi, Abwab al-Manaqib ‘an Rasul Allah^(sa), Hadith 3888)

Nonetheless, these were some accounts, the remaining accounts will be narrated in the future, God willing.

There is some tragic news as well; two days ago, nine of our Ahmadi members were martyred in Burkina Faso. It is a truly tragic event;

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

[Surely, to Allah we belong and to Him shall we return.]

and they were killed in an extremely barbaric manner. However, it was a test of their faith and they remained steadfast. It was not the case that they opened fire randomly; rather, they called them out one by one and martyred them. Nonetheless, some details have been received but there are some reports still being sent in. For this reason, God willing, I will mention them in detail in next week’s sermon. May Allah the Almighty shower His mercy upon them and elevate their status. Continue to offer supplications; the current situation there is that the terrorists threatened that if the mosque is reopened, they will return and attack again. May Allah the Almighty protect the Ahmadis living there from the evil plans of the enemy. Nevertheless, I will speak about them in detail in next week’s sermon.