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

Today, I will continue mentioning some more details regarding the companions. The first mention is of Hazrat Abu Lubabah^(ra) bin Abd al-Mundhir. There are some further narrations about him, which I will relate. A detailed account has already been mentioned. Allamah Ibn ‘Abd al-Barr writes in his book, Al-Isti’ab, that in relation to the Quranic verse:

وَاٰخَرُوۡنَ اعۡتَرَفُوۡا بِذُنُوۡبِہِمۡ خَلَطُوۡا عَمَلًا صَالِحًا وَّاٰخَرَ سَیِّئًا

“And there are others who have confessed their faults. They mixed good works with others that are evil…” [9:102].

Hazrat Abdullah^(ra) bin Abbas says that this verse was revealed about Abu Lubabah and seven, eight, or nine other individuals. These individuals remained behind on the occasion of the Battle of Tabuk. Later on, they felt ashamed, sought repentance from God and tied themselves to pillars. Their good work was repenting and their evil work was staying behind during Jihad. (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 4, Abu Lubabah bin Abd al-Mundhir^(ra) [Beirut, Lebanon: Dar al-Jil, 1992], 1471.)

Mujamma‘ bin Jaryah relates that Hazrat Khansa^(ra) bint Khidam was in the wedlock of Hazrat Unais^(ra) bin Qatadah on the day he was martyred during the Battle of Uhud. Following this, the father of Hazrat Khansa^(ra) bint Khidam married her to an individual from the tribe of Muzainah. However, she disliked him. Hazrat Khansa^(ra) went to the Holy Prophet^(sa) and he annulled her nikah [marriage agreement]. Thereafter, Hazrat Lubabah^(ra) married her and through this [wedlock] Hazrat Sa’ib bin Abi Lubabah^(ra) was born. (Abu Nu’aim, Ma’rifat al-Sahabah, Vol. 1, p. 250, Unais bin Qutadah, Dar al-Watan li al-Nashr)

Abd al-Jabbar bin Ward relates that he heard Ibn Abi Mulaikah say, “Abdullah bin Abi Yazid said that Hazrat Abu Lubabah^(ra) passed by us. We were with him until he entered his home and we entered inside with him. We saw a person dressed in old and ripped clothes. I heard him say that he heard the Holy Prophet^(sa) say, ‘Whoever does not recite the Holy Quran in a melodious manner is not from among us.’” (Sunan Abi Dawud, Kitab al-Witr, Bab al-Istihbab al-Tartil fi al-Qira’ah, Hadith 1471)

Then there is mention of Hazrat Abu al-Dayyah^(ra) bin Thabit bin Nu’man. In one narration it is mentioned that Hazrat Abu al-Dayyah^(ra) set out for the Battle of Badr alongside the Holy Prophet^(sa). However, he wounded his calf by hitting the edge of a rock and returned. Nevertheless, the Holy Prophet^(sa) kept a share of [the spoils of war of] Badr for him. (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 5, Kitab al-Maghazi, Ch. Ghazwat al-Badr al-Uzma’  [Beirut, Lebanon: Dar al-Hijr, 1997] 252.)

Following this is a mention of Hazrat Ansa^(ra), the freed slave of the Holy Prophet^(sa). His appellation was Abu Masruh and some have stated it as Abu Misrah. (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 1, Anasah Maula al-Nabi^(sa) [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], 283.)

Hazrat Ansa^(ra) was born in Sarat, which is located near Yemen and Abyssinia. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 1, Anasah^(ra) [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], 301.), (Roshan Satare, Vol. 1, p. 145.)

With regard to his migration, it is stated that when he migrated towards Medina, he stayed with Hazrat Kulthum^(ra) bin al-Hidam. According to some other narrations, he stayed with Hazrat Sa’d^(ra) bin Khaithamah. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Anasah Maula Rasul Allah^(sa) [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 35.)

Imam Zuhri relates that the Holy Prophet^(sa) used to permit people to meet him following the Zuhr prayer and Hazrat Ansa^(ra) would seek permission from the Holy Prophet^(sa) on their behalf. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Anasah Maula Rasul Allah^(sa) [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 36.)

It was his responsibility to go inside the house and inform [the Holy Prophet^(sa)] of the visitors.

Then there is mention of Hazrat Marthad^(ra) bin Abi Marthad. Imran bin Mannah says that when Hazrat Abu Marthad^(ra) and his son, Hazrat Marthad^(ra) bin Abi Marthad migrated to Medina, they stayed at the home of Hazrat Kulthum^(ra) bin al-Hidam. Muhammad bin Umar says that he [Hazrat Marthad^(ra) bin Abi Marthad] also took part in the Battle of Uhud, and was martyred during the incident of Raji. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017], 35.)

We also find mention of Hazrat Marthad’s^(ra) son, whose name was Unais bin Abi Marthad^(ra) al-Ghanawi. He is also called Anas in some places, but we find mention of the name Unais more often. He was with the Holy Prophet^(sa) during the victory of Mecca and the Battle of Hunain. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 1, Unais bin Marthad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2008], 301.)

Ibn Hajr^(rh) states that the martyrdom of Hazrat Marthad^(ra) took place in Safar 4 A.H. (Tahdhib al-Tahdhib, Vol. 6, Marthad bin Abi Marthad [Cairo, Egypt: Dar al-Hadith, 2010], 642.)

Then there is mention of Hazrat Abu Marthad Kannaz bin al-Husain al-Ghanawi^(ra). His actual name was Kannaz. His father’s name was Husain bin Yarbu’. There is a disagreement in regard to his name. According to some, his name was Kannaz bin Husain, while according to others his name was Husain bin Kannaz. Still, some others also say that his name was Aiman, but the more common narration states that his name was Kannaz bin Husain.  (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Bab al-Kuna, Vol. 7, Abu Marthad al-Ghanawi [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], 305.)

Hazrat Abu Marthad^(ra) was the same age as Hazrat Hamzah^(ra), and was also his confederate. He was tall and had a thick set of hair. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 34.)

Hazrat Abu Marthad^(ra) and his son, Hazrat Marthad^(ra) were both fortunate enough to participate in the Battle of Badr. His son, Hazrat Marthad^(ra) was martyred during the incident of Raji‘.(‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 6, Abu Marthad al-Ghanawi [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2008], 276-277.)

The grandson of Hazrat Abu Marthad^(ra), whose name was Hazrat Unais^(ra) bin Marthad, was also a companion of the Holy Prophet^(sa). He accompanied the Holy Prophet^(sa) during the victory of Mecca and the Battle of Hunain. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 1, Unais bin Marthad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 306.)

It is mentioned that in Rabi‘ al-Awwal in the second year of Hijrah, the Holy Prophet^(sa) sent a cavalry contingent consisting of 30 Muhajirin to the west of Medina towards the region of Is in Seif al-Bahr, under the command of Hazrat Hamzah^(ra) bin Abd al-Muttalib.

Hazrat Hamzah^(ra) and his army quickly reached the location, and saw the chief of Mecca, Abu Jahl, with a cavalry of 300, waiting for the Muslims. Both armies began to arrange themselves in rows and the battle was about to begin. Just then the chief of the area, Majdi bin Amr al-Juhani, who held good ties with both parties, stepped in and successfully deterred the conflict, and the battle was narrowly avoided. This expedition is known as the expedition of Hamzah^(ra) bin Abd al-Muttalib. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 329)

Hazrat Abu Marthad^(ra) was also part of this expedition. There is mention in some narrations that the Holy Prophet^(sa) tied the first flag of Islam and gave it to Hazrat Hamzah^(ra), and during the expedition, this flag of Hazrat Hamzah^(ra) was carried by Hazrat Abu Marthad^(ra). (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 3-4.)

Then there is mention of Hazrat Salit^(ra) bin Qais bin Amr. Hazrat Salit^(ra) belonged to the Khazraj tribe, who were part of the Ansar. He belonged to the branch of the tribe known as Banu Adiyy bin Najjar. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, Salit bin Qais [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2008], 538.)

Hazrat Salit’s^(ra) mother’s name was Hazrat Zughaibah^(ra) bint Zurarah, who was the sister of Hazrat Asad^(ra) bin Zurarah. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Salit bin Qais [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 388.)

It is mentioned in a narration that, during the Battle of Badr, Hazrat Salit^(ra) captured Walid bin Walid, who was the brother of Hazrat Khalid^(ra) bin Walid. (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 6, Aulad ‘Amm Umm Salamah  [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 1999], 248.)

During the victory of Mecca, the flag of the Ansari tribe, Banu Ma’zin was in the hands of Hazrat Salit^(ra) bin Qais. (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 7, Wa amma al-Liwa’at… [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 1999], 168-169.)

Similarly, on the occasion of the Battle of Hunain, the flag of Banu Ma’zin was in the hands of Hazrat Salit^(ra) bin Qais^(ra). (Kitab al-Maghazi, Vol. 3, Ghazwat Hunain [Maktabah ‘Alam al-Kutub], 896.). In the 13 Hijri, or according to some, the beginning of 14 Hijri, during the caliphate of Hazrat Umar^(ra), the incident of the Battle of Jisr occurred. This battle was fought between the Muslims and the Persians in present-day Iraq. The commander of the Muslim army was Hazrat Abu Ubaidah^(ra) bin Mas‘ud Thaqafi, which is why this battle is also called the Battle of Jisr Abu Ubaid. There are other names for this battle as well. It is called the Battle of Marwaha, named after a place on the western bank of the Euphrates River. It is also called the Battle of Quss al-Natif, named after a place on the eastern bank of the Euphrates River near Kufah. 2,000 Persians were killed during this battle, while according to other narrations, 6,000 Persians were killed. As for the Muslims, according to some narrations, 1,800 Muslims were martyred, whilst according to others, 4,000 Muslims were martyred, among whom 70 were from the Ansar and 22 were from the Muhajirin. Hazrat Salit^(ra) bin Qais was also one of these martyrs. According to some opinions, the last person to be martyred in this battle was Hazrat Salit^(ra) bin Qais. (Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa’, Vol. 2 [Beirut, Lebanon: ‘Alam al-Kutub], 124-129.), (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4 [Beirut, Lebanon: Maktabat al-Ma’arif], 46.), (Ahmad Adil Kamal, Atlas Futuhat Islamiyyah, Ch. 2, Ma’rikat Jisr [Maktabah Dar al-Islam], 90.), (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 9 [Beirut, Lebanon: Dar al-Hijr], 594.), (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 4 [Beirut, Lebanon: Dar al-Sad], 349.), (Imam al-Dhahabi, Siyar A’lam al-Nubala Siyar al-Khulafa’ al-Rashidun, Vol. 2 [Beirut, Lebanon: Mu’assisat al-Risalah, 1996], 100.)

According to some historians, his progeny did not continue after him, whilst according to other historians, he had a son whose name was Abdullah bin Salit, who has mentioned a narration from his father. Another account states that Hazrat Salit^(ra) had a daughter whose name was Thubaitah, and her mother was Hazrat Sukhailah bint Simmah^(ra). The author of Usd al-Ghabah writes that Hazrat Salit’s^(ra) lineage did not continue beyond his children.

Abdullah bin Salit bin Qais narrates from his father Hazrat Salit^(ra) bin Qais that there was a garden belonging to a man from the Ansar. Inside this garden, some of the trees belonged to another man from the Ansar. The latter, whose trees were inside the garden, would frequent the garden day and night. The Holy Prophet^(sa) ordered him to give the dates of those trees which were along the boundary wall of the garden to the Ansari man who owned the garden. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, Salit bin Qais [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 583.), (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Salit bin Qais [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 388.)

Then there is mention of Hazrat Mujadhar^(ra) bin Ziyad. Musa bin Uqba relates that people were of the opinion that Abu Yusr had killed Abu Bakhtari, whereas many others had claimed that Mujadhar had killed him. Hazrat Mujadhar^(ra) had killed Suwaid bin Samit in the Era of Ignorance, and this killing instigated the battle of Bu’ath. Later on, Hazrat Mujadhar^(ra) and Hazrat Harith bin Suwaid^(ra) bin Samit both accepted Islam, however, Hazrat Harith^(ra) bin Suwaid continued searching for an opportunity to kill Hazrat Mujadhar^(ra) in order to avenge his father. When the Quraish turned to launch an attack on the Muslims during the Battle of Uhud, Harith bin Suwaid approached from behind him and martyred him by cutting his throat. During the return from the battle of Hamra al-Asad, Gabriel^(as) appeared before the Holy Prophet^(sa) and informed him that Harith bin Suwaid had dishonestly killed Mujadhar^(ra) bin Ziyad, and commanded the Holy Prophet^(sa) to kill Harith bin Suwaid as a punishment for killing Mujadhar bin Ziyad^(ra) in retribution. The Holy Prophet^(sa) went to him on a day when it was extremely hot in Quba. Upon the instructions of the Holy Prophet^(sa), Hazrat Uwaim^(ra) bin Sa’idah closed the doors of the Quba mosque and killed Harith bin Suwaid. This is a narration, perhaps from Al-Tabaqat al-Kubra. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Al-Mujadhar bin Ziyad [Beirut, Lebanon: Dar Ihya’ al-Turath al-’Arabi, 1996], 283.), (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 5, Al-Mujadhar bin Ziyad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2005], 572-573.), (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 10, Fasl fi Dhikr man Kana Yuqim al-Hudud… [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 1999], 10.)

Then there is mention of Hazrat Rifa’ah^(ra) bin Rafi Malik bin Ajlan. In relation to Hazrat Rifa’ah^(ra) bin Rafi’s acceptance of Islam, it is related by Mu’adh bin Rifa’ah on the authority of his father, “Hazrat Rifa’ah bin Rafi’ and his maternal cousin, Hazrat Mu’adh bin Afra’ went forth and reached Mecca. When both of them descended the Thaniyyah Mountain they saw a person sitting under a tree.” According to the narrator, this incident took place prior to the six men from the Ansar, i.e. it happened before the First Pledge of Aqabah. He says, “When they saw this person, they realised it was the Holy Prophet^(sa) and said they should go to him and leave their goods beside him until they had completed circling the House of Allah. They greeted him as per the custom of the Era of Ignorance, however, he replied according to Islamic custom. They said that they had heard that a person had claimed to be a prophet in Mecca, but they did not recognise who he was. They asked who he was, and in response, he told them to dismount and come closer. They dismounted and asked him where the person was who claimed to be a prophet and preaches about his claims. The Holy Prophet^(sa) replied, ‘I am that very person.’ They then asked with regards to Islam and so the Holy Prophet^(sa) taught them about Islam, before asking them, ‘Who has created the skies, the earth, and the mountains?’ They answered that Allah the Almighty had created them. The Holy Prophet^(sa) then asked, ‘Who created you?’, to which they replied that Allah the Almighty did. The Holy Prophet^(sa) asked, ‘Who created these idols that you worship?’ They replied that they [i.e. the people] themselves had created them. The Holy Prophet^(sa) then asked, ‘Who is then worthy of worship, the One Who created everything, or the things which are themselves created? Furthermore, you would be more deserving to be worshipped as you created the idols.’ He then stated, ‘I call towards the worship of Allah and to bear testimony that there is no god beside Him and that I am His Messenger. I call for reconciliation in one’s relations and to forsake enmity which is the result of the people’s injustice.’ They said, ‘By God, even if what you call towards is false, these are excellent teachings and the best of morals. Please take care of our camels until we return, having circled the House of Allah.’ Mu’adh bin Afra’ remained beside the Holy Prophet^(sa).”

Rifa’ah bin Rafi’ states, “I thus went to circle the House of Allah, then took out seven arrows, one of which was designated for the Holy Prophet^(sa) (as was their custom, they would take an omen from the arrows for reassurance). I then turned my attention to the House of Allah and prayed, ‘O Allah, if what Muhammad^[sa] is calling towards is the truth, then let his arrow be drawn seven times in a row.’ I cast lots seven times and each time his arrow emerged. I proclaimed out loud:

اَشْہَدُ اَنْ لاَّ اِلٰہَ اِلاَّ اللّٰهُ وَأَنَّ مُحَمَّدًا رَّسُول اللّٰهِ

‘There is no god but Allah, and Muhammad is His Messenger.’ People began to gather around me saying that he is a madman and a Sabi [one who has abandoned their religion]. In response, I said, ‘Rather, I deem him to be a righteous person.’ (He said that the one they were referring to as a madman and a Sabi was in fact a righteous person). I then went to the higher grounds of Mecca. When Mu’adh saw me. He said, ‘Rifa’ah is coming with his face so bright, which was not the case when he left (meaning, it was not so illumined prior to reciting the Islamic creed as it is now).’ I went to the Holy Prophet^(sa) and accepted Islam. The Holy Prophet^(sa) then taught us Surah Yusuf and اِقۡرَاۡ بِاسۡمِ رَبِّکَ الَّذِیۡ خَلَقَ, before we departed.” (Hakim al-Nishapuri, Al-Mustadrak ‘ala al-Sahihain, Vol. 4, Kitab al-Birr wa al-Silah, Hadith 7241 [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 2002], 165-166.)

Hazrat Rifa’ah^(ra) bin Rafi’ relates, “I was struck by an arrow during the Battle of Badr, as a result of which I lost my eye. The Holy Prophet^(sa) applied his saliva to my eye and prayed for me, and as a result, I no longer felt any pain.” (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4, Dhikr Barakat Athar Riqah… [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 2000], 53.)

According to another narration, the arrow did not strike Hazrat Rifa’ah^(ra) bin Rafi’, but struck the eye of his father, Rafi’ bin Malik. (Hakim al-Nishapuri, Al-Mustadrak ‘ala al-Sahihain, Vol. 4, Kitab al-Birr wa al-Silah, Hadith 5024 [Beirut, Lebanon: Maktabat Nizar Mustafa al-Bar, 2002], 1876.)

In any case, Allah knows best, and as it were, it resulted in the pain disappearing.

Hazrat Rifa’ah^(ra) bin Rafi’ narrates, “Once, the Holy Prophet^(sa) was seated in the mosque and we were in his company. At this time, a man resembling a Bedouin came to the Holy Prophet^(sa). The man came and offered prayer in a casual manner. Thereafter, he turned to the Holy Prophet^(sa) and conveyed salutations of peace. The Holy Prophet^(sa) replied, ‘Peace be on you, too. Go back and offer prayer again because you have not offered it.’ He went to offer prayer once more. He then returned and conveyed salutations of peace to the Holy Prophet^(sa) again. The Holy Prophet^(sa) again responded, ‘Peace be on you, too. Return to your place and offer prayer again because you have not done so.’ This happened three times over, and every time, he would come to the Holy Prophet^(sa) and convey salutations of peace, upon which the Holy Prophet^(sa) would say, ‘Peace be on you, too. Now, go back and offer prayer because you have not done so.’ The people there became worried and it was burdensome for them to learn that a person who offers a prayer in a light, casual manner has not truly offered prayer. (There were companions sitting there who became very fearful after they learned that a prayer offered casually is no prayer at all). [The companions] thought that they should evaluate themselves as well in this regard. At last, the man submitted, ‘Could you demonstrate how to pray and teach me? I am but a human; I try, but I also falter.’ The Holy Prophet^(sa) replied in the affirmative and said, ‘When you make the intention to stand up for prayer, perform ablution first as Allah has commanded you. Thereafter, if you know a portion of the Qur’an, recite it, otherwise, recite Alhamdulillah [all praise is due to Allah], Allahu Akbar [Allah is the Greatest], and La ilaha illa Allah ([there is none worthy of worship except Allah]. Then, perform the ruku’ [bow] carefully and conscientiously. Thereafter, stand completely straight, and then prostrate intently. After that, sit in a conscientious manner. When you have done this, your prayer is complete. If you do anything less than this, then you have deducted that from your prayer.’” (Sunan al-Tirmidhi, Kitab al-Salah, Bab ma Ja’a fi Qasf al-Salah, Hadith 302)

Hazrat Rifa’ah^(ra) bin Rafi’ narrates that once, while he was in the company of the Holy Prophet^(sa), he said, “A supplicant’s prayer is not complete unless he duly performs ablution as Allah the Almighty has ordained. One should wash their face and their hands up until their elbows. One should perform the Masah upon their head [passing one’s hands over the head] and wash their feet up until their ankles.” (Sunan Ibn Majah, Kitab al-Taharah, Bab ma Ja’a fi al-Wudu’, Hadith 460)

There is another narration from Hazrat Rifa’ah^(ra) bin Rafi’ regarding this incident. He narrates [that the Holy Prophet^(sa) stated], “When you stand up in the direction of the Qiblah, say Allahu Akbar [Allah is the Greatest] and recite Surah al-Fatihah. After that, recite as much of the Qur’an as Allah desires of you (recite as much as you remember or are able to recite). When you bow down in ruku’, place both your palms on your knees and keep your back straight.” [Following this,] the Holy Prophet^(sa) said, “When you prostrate, prostrate intently, and when you sit up, support yourself with your left thigh.” (Sunan Abi Dawud, Kitab al-Salah, Bab Salat man la yuqim Sulbah fi al-Ruku’ wa al-Sujud, Hadith 859)

Next, I will speak about Hazrat Usaid^(ra) bin Malik bin Rabi’ah. Uthman bin Ubaidillah relates that he observed that Abu Usaid^(ra) dyed his beard yellow.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017], 421.)

Ibn Ishaq relates that Abu Usaid Malik^(ra) bin Rabi’ah took part in the Battle of Badr. When he lost his vision due to old age, he said, “If I were at Badr today and my vision was intact, I would show you the valley from which angels would emerge. I have absolutely no doubt about this.” (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], 431.)

Abu Usaid^(ra) bin Malik bin Rabi’ah Sa’di relates, “We were once in the company of the Holy Prophet^(sa) when a man from Banu Salamah came and asked, ‘O Messenger^(sa) of Allah, is there any act of kindness I can do for my parents even after they have passed away?’ The Holy Prophet^(sa) replied, ‘Yes, you can pray for them and seek repentance for them; you can fulfil their unfulfilled oaths after their passing and treat both their relatives with kindness; you can join ties of kinship that are dependent on them and respect their friends.’” (Sunan Abi Dawud, Kitab al-Adab, Bab fi Barr al-Walidain, Hadith 5142)

By doing so, their souls will also be rewarded, and they will be granted forgiveness.

Malik bin Rabi’ah relates, “I heard the Holy Prophet^(sa) say, ‘O Allah, forgive those who shave their heads.’ Upon this, a person said, ‘And what of those who only trim their hair?’ After saying this three to four times, the Holy Prophet^(sa) [made the same prayer] for those who trimmed their hair. I had shaved my head that day and I could not be happier, even if I received a red camel or an abundance of wealth.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 79-80.)

Uthman bin Arqam relates on the authority of his father that on the day of the Battle of Badr, the Holy Prophet^(sa) said, “Leave the spoils of war you have obtained.” Upon this, Hazrat Abu Usaid al-Sa’di^(ra) left the sword of A’idh al-Marzaban. Thereafter, Hazrat Arqam^(ra) picked it up and said, “O Messenger^(sa) of Allah, grant me this [sword].” Thus, the Holy Prophet^(sa) granted him the sword. Abu Nu’aim, Ma’rifat al-Sahabah, Vol. 1, Hadith 1022 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], 295.)

Next, I will speak about Hazrat Abdullah bin Abd al-Asad^(ra). According to one narration, Muhammad bin Ummarah states that the first person to migrate to us from Mecca to Medina was Hazrat Abu Salamah bin Abd al-Asad^(ra). He came to Medina on the 10^th of Muharram, whereas the Holy Prophet^(sa) came to Medina on the 12^th of Rabi’ al-Awwal. The first Muhajirin to arrive stayed with Banu Amr bin Auf, and the last Muhajirin to arrive came two months later.

Hazrat Umm Salamah^(ra) states that when Hazrat Abu Salamah^(ra) migrated to Medina, he stayed in Quba with Hazrat Mubashir^(ra) bin Abd al-Mundhir. The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Abu Salamah^(ra) bin Abd al-Asad and Sa’d^(ra) bin Khaithamah. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Man Bani Makhzum: Abu Salamah ‘Abd al-Asad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 181.)

When a person from the Banu Tayy tribe, who had travelled to Medina to meet his niece, informed the Holy Prophet^(sa) that Khuwailid’s son Tulaihah and Salamah were going around to their tribe and their allies and inciting them to fight against the Holy Prophet^(sa). The Holy Prophet^(sa) summoned Abu Salamah, meaning Abdullah^(ra) bin Abd al-Asad and sent him along with 150 Muhajirin and Ansar in order to put a stop to the Banu Asad. The Holy Prophet^(sa) had a flag made, which he gave to them and also sent the informant, who gave information regarding the Banu Asad, along with them as a guide. The Holy Prophet^(sa) instructed Hazrat Abu Salamah^(ra), “Continue to go forth until you reach the area of Banu Asad and set up camp and attack them before they are able to confront you with their army.” Hence, according to these instructions, Hazrat Abu Salamah^(ra) swiftly travelled night and day whilst avoiding the main paths so that he could close in on the Banu Asad before they came to know of their movements. Eventually, they reached a spring of the Banu Asad and attacked their cattle enclosure as a result of which they captured three of their shepherds while all others fled for their lives. Hazrat Abu Salamah^(ra) divided his army into three battalions; he kept one with him and assigned the other two to different stations. They were able to capture some more camels and sheep, but they were unable to capture any of the people. Thereafter, Hazrat Abu Salamah^(ra) returned to Medina. This has been taken from Sirat al-Halabiyyah. (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 3, Bab Sarayah wa Bu’uthuh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], 231.)

Amr bin Salamah says that Hazrat Abu Salamah^(ra) took part in the battles of Badr and Uhud and Abu Usamah Jushami injured him during the Battle of Uhud. He struck Hazrat Abu Salamah^(ra) with his spear. Hazrat Abu Salamah^(ra) nursed this wound for a month after which it apparently got better and the wound healed to the point that no one could recognise it. In the 35th month after migration, during Muharram, the Holy Prophet^(sa) sent an expedition towards Qatan bin Bani Asad. With regards to the location of Qatan, it is stated that it is a mountain situated between Anizah (Najd) and Khaybar, to the south of which resided the Banu Asad bin Khuzaimah. In any case, they returned after spending more than ten nights outside of Medina and his wound reopened, resulting in his becoming unwell. He passed away on 3 Jamadi al-Akhir 4 AH. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Man Bani Makhzum: Abu Salamah ‘Abd al-Asad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 182.), (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003],  237.)

It is narrated by Abu Qilabah that the Holy Prophet^(sa) went to visit Abu Salamah^(ra) bin Abd al-Asad when he was ill. As soon as the Holy Prophet^(sa) arrived, Abu Salamah passed away. The narrator says that upon this, some women said something, to which the Holy Prophet^(sa) stated, “Stop. Do not pray anything except that which is good for yourselves because angels are present near the deceased body”, or he said, “[the angels] are near the relatives of the deceased. They hear their prayers and say ‘Ameen’. Hence, do not pray anything except that which is good.”

The crying and hysterical wailing that is prevalent in our [culture] in the name of mourning should not take place. Then, the Holy Prophet^(sa) said, “O Allah, expand his grave and enlighten it for him; increase his light and forgive his sins. O Allah, elevate his rank among those who are guided. May You be the One to care for those he has left behind. Grant forgiveness to us and to him, O Lord of All the Worlds.” Then he said, “When the soul departs, it can still see those it has left behind; do you not see his eyes open?” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Man Bani Makhzum: Abu Salamah ‘Abd al-Asad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 183.)

The next mention is of Hazrat Khallad^(ra) bin Rafi’ al-Zuraqi who was from the Ansar. Hazrat Khallad^(ra) bin Rafi’ was from the Ajlan branch of the Banu Khazraj tribe of the Ansar. (Ibn Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], 472.)

His mother’s name was Umm Malik bint Ubayy bin Malik. The name of Hazrat Khallad’s^(ra) son was Yahya, who was born to Umm Rafi’ bint Uthman bin Khaldah. It is recorded that all of his children passed away at a young age. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Khallad bin Rafi’ [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 447.)

As it has already been mentioned, there was a narration about offering prayer; the Holy Prophet^(sa) told a person two or three times to offer his prayer again. It is recorded in Sahih al-Bukhari on the authority of Hazrat Abu Hurairah^(ra) that the Holy Prophet^(sa) went to the mosque when a person came and offered prayer. Then he greeted the Holy Prophet^(sa) to which he responded. Then he told him to return and offer his prayer again; after that, he told him to return again and then again saying that he should go and offer the prayer, just as it has been mentioned earlier. Then the man said, “By He Who has sent you with the truth, I cannot offer prayer in a manner better than this, so please teach me.” The Holy Prophet^(sa) said, “When you stand for prayer, say ‘Allahu Akbar’ [Allah is the Greatest], then recite from the Quran what you know (meaning, after reciting Surah al-Fatihah recite what you can from the Quran) and then bow until you are satisfied. Then rise up until you have stood a satisfactory length. Then prostrate until you are content with your prostration. Then rise and sit until you are content. In essence, offer your entire prayer in this manner.” (Sahih al-Bukhari, Kitab al-Adhan, Hadith 757)

Allamah^(rh) Ibn Hajr al-Asqalani says that the person with whom this incident took place was Hazrat Khallad^(ra) bin Rafi’. (‘Ali Ibn Sultan Muhammad al-Qari, Mirqat al-Mafatih Sharh Mishkat al-Masabih, Vol. 2, Hadith 790 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], 458.)

The next mention is of Hazrat Abbad^(ra) bin Bishr. Hazrat Abbad^(ra) bin Bishr had the opportunity to render great services during the Battle of the Ditch as well. Hazrat Umm Salamah^(ra) relates, “I was alongside the Holy Prophet^(sa) during the [Battle of the] Ditch and there was no instance in which I was separated from him. He would oversee the ditch himself. We were very cold and I watched him get up and offer prayers in his tent as much as Allah willed. Then the Holy Prophet^(sa) went out and observed for some time. I then heard him say, ‘These are the riders of the disbelievers who are circling the ditch. Who will see to them?’ Then he called out, ‘O Abbad bin Bishr’. Hazrat Abbad^(ra) bin Bishr submitted, ‘I am present.’ The Holy Prophet^(sa) asked, ‘Is there anyone else with you?’ He replied, ‘Yes, a few of my friends are with me, we are near your tent.’ The Holy Prophet^(sa) said, ‘Take your friends and take a round of the Ditch. There are some from among the riders of the disbelievers who are circling you and they hope to suddenly attack you when you are unaware.’ Then, the Holy Prophet^(sa) prayed, ‘O Allah, keep their evil away from us and grant us Your help against them and defeat them. There is none aside from You Who can defeat them.’”

Hazrat Abbad^(ra) bin Bishr then left with a few other men and saw that Abu Sufyan was with a few other horse riders and was riding around a very narrow path near the trench. The Muslims who were sitting close to the edge of that area had been alerted to his movement and threw stones and shot arrows at them. [Hazrat Abbad^(ra) bin Bishr relates], “We also joined them and shot arrows at them until the idolaters were compelled to move from there and they returned to their camps. I then went to the Holy Prophet^(sa) and found him engaged in prayer. Thereafter, I informed him of the entire incident.” Hazrat Umm Salamah^(ra) relates, “After this, the Holy Prophet^(sa) fell asleep and I could hear his breathing and he did not wake up until Hazrat Bilal^(ra) called the Azan for Fajr and the light could be seen on the horizon. The Holy Prophet^(sa) then came outside and led the Muslims in prayer.” Hazrat Umm Salamah^(ra) further relates, “May Allah the Almighty bestow His mercy upon Abbad bin Bishr for he remained the closest to the tent of the Holy Prophet^(sa) out of all the companions and always stood guard.” (Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1, Ghazwat al-Khandaq [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2013], 396-397.)

Hazrat Aisha^(ra) relates that there are three companions amongst the Ansar who possess an excellence that is unmatched. They are Hazrat Usaid^(ra) bin Hudair, Hazrat Sa’d^(ra) bin Mu’adh and Hazrat Abbad^(ra) bin Bishr. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 229)

With regards to the change in the Qiblah, there is a narration and Hazrat Abbad^(ra) bin Bishr is also mentioned in that. Hazrat Tuwailah^(ra) relates, “We were offering the Zuhr or Asr prayer at the Banu Harithah and we had only read two Raka’ts [units] of prayer facing the direction of Bait al-Maqdas when someone came and informed us that the direction of the Qiblah had changed towards Masjid Haram [Ka’bah].” She further relates, “We changed our positions and the men moved towards the ladies’ area and vice versa.” According to another narration, the one who made this announcement was Hazrat Abbad bin Bishr bin Qaizi^(ra), who belonged to the Banu Harithah tribe. However, according to another narration, this person’s name was Abbad bin Bishr bin Wahsh, who belonged to the Banu Abd al-Ash’al. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 148-149.), (Imam al-Dhahabi, Siyar A’lam al-Nubala Siyar al-Khulafa’ al-Rashidun, Vol. 1, Abbad bin Bishr [Al-Risalah al-’Alamiyyah, 2nd Edition, 2014], 339.)

On the occasion of the Treaty of Hudaibiyah, when Suhail bin Amr came to the Holy Prophet^(sa) for negotiation whilst representing the Quraish of Mecca, Hazrat Abbad^(ra) bin Bishr was standing next to the Holy Prophet^(sa) clad in armour and with him was another companion, Hazrat Salamah^(ra) bin Aslam. During the conversation, when Suhail’s voice became louder, Hazrat Abbad^(ra) bin Bishr told him to lower his voice in the presence of the Holy Prophet^(sa). (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5, Dhikr al-hidnah wa Kaifa al-Sulh Yaum al-Hudaibiyah [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 2000], 52.)

Hazrat Abbad^(ra) bin Bishr always remained at the forefront of every battle.

Once, Uyainah bin Hisn Fazari, along with a few other horse-riders from the Banu Ghatafan tribe, attacked Ghabah, where the Holy Prophet’s^(sa) camels were kept for giving milk and would graze there. They killed the person who had been appointed to look after them and took his wife and the camels of the Holy Prophet^(sa) with them. When this news reached Medina, the horse-riders began to present themselves before the Holy Prophet^(sa). According to the narration, after Hazrat Miqdad^(ra) bin Aswad, Hazrat Abbad^(ra) bin Bishr was the first person to come before the Holy Prophet^(sa). (Ibn Hisham, Al-Sirah al-Nabawiyyah, Vol. 3-4, Ghazwat Dhi Qarad [Beirut, Lebanon: Dar al-Kitab al-’Arabi, 2008], 174-175.)

This battle is known as the Battle of Dhi-Qarad and its details have been mentioned in Sahih al-Bukhari. Yazid bin Abi Ubaid relates that he heard from Hazrat Salamah bin Akwa’^(ra) that he said, “I left from Medina to go towards Ghabah before the Adhan of the Fajr prayer. The Holy Prophet’s^(sa) camels, which were kept for giving milk, were grazing in Dhi Qarad.” He further states, “One of the sons of Abd al-Rahman bin Auf met me on the way and said, ‘They have taken the camels of the Holy Prophet^(sa)’. I asked him, ‘Who has taken them?’ and he said that it was the people of Ghatafan. Upon hearing this, I loudly exclaimed, ‘Ya Sabahah’ three times and alerted those who were in the stony terrain area of Medina. I then ran ahead until I found those thieves, who were about to give water to the animals. I made them a target of my arrows and I was a very skilled archer and whilst doing so, I continued to recite the couplet that rouse one’s passion for battle, which was as follows, ‘I am the son of Akwa’; today is the day that we shall find out who has been suckled by the wet-nurse.’ I would continue to passionately recite these couplets until I acquired all of those camels kept for giving milk and also seized 30 pieces of garments.” He further relates, “I was in this very state when the Holy Prophet^(sa) arrived along with the other people. I submitted, ‘O Prophet^(sa) of Allah! I did not allow them to drink water and they are thirsty. Let us send our army towards them.’ Upon this, the Holy Prophet^(sa) stated, ‘O son of Akwa’, you have already overcome them; thus, show some leniency now.’” Hazrat Akwa’^(ra) relates, “We then returned from there and the Holy Prophet^(sa) seated me behind him on his camel and we entered Medina.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat Dhat al-Qarad, Hadith 4194)

The next mention is of Hazrat Hatib^(ra) bin Abi Balta’ah. He passed away in 30 AH in Medina at the age of 65. Hazrat Uthman^(ra) led his funeral prayer. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Wa min Hulafa’ Bani Asad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 84.)

In relation to him, it is further written that Hazrat Abu Bakr^(ra) sent him to Muqauqis in Egypt and a treaty was established that both sides adhered to until the conquest of Egypt by Hazrat Amr^(ra) bin al-Aas. (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 1, Hatib bin Abi al-Balta’ah^(ra) [Beirut, Lebanon: Dar al-Jil, 1992], 314.)

Hazrat Hatib^(ra) had a very handsome physique and a light beard. His neck would always be lowered, he was of a slightly short height and his fingers were thick and strong.

Ya’qub bin Utbah relates that upon his demise, Hazrat Hatib^(ra) bin Abi Balta’ah left behind 4,000 dinars and dirhams. He was a trader of wheat, etc. and he left all his inheritance in Medina. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Wa min Hulafa’ Bani Asad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 85.)

Hazrat Jabir^(ra) relates that once the servant of Hatib^(ra) came to the Holy Prophet^(sa) with a complaint about Hatib^(ra). The servant said, “O Messenger^(sa) of Allah! Hatib will most certainly go to hell.” Upon this, the Holy Prophet^(sa) said, “You have told a lie! He shall certainly not enter hell because he participated in the Battle of Badr and the Treaty of Hudaibiyah.” (Sunan al-Tirmidhi, Abwab al-Manaqib, Bab fi man Sabb Ashab al-Nabi^(sa), Hadith 302)

Hazrat Sa’id^(ra) bin Musayyib relates that Hazrat Umar^(ra) walked past Hazrat Hatib^(ra) bin Abi Balta’ah and he was selling raisins.

Hazrat Umar^(ra) said, “Either raise the prices or leave this market.” It is further written that there is a narration of Hazrat Imam Shafi’i^(rh) mentioned by Qasim bin Muhammad who says, “Hazrat Umar^(ra) once passed by Hazrat Hatib^(ra) in the main market, who had two baskets full of raisins. Hazrat Umar^(ra) asked him the rate at which he was selling to which he replied, ‘two mudd [unit of measurement] for one dirham.’ Hazrat Umar^(ra) said, ‘I have been informed about a caravan coming from Ta’if that they trust your rate. Either you should increase your rate, or stay at home and sell as you please.’ Thus, when Hazrat Umar^(ra) came home and deliberated over the matter, he decided to visit Hazrat Hatib^(ra) in his home and said, ‘Whatever I said to you earlier was neither an order nor a decision on my part. I said it for the benefit of the citizens. You may sell wherever you please and at whatever rate you wish to.’” (Imam al-Baihaqi, Al-Sunan al-Kubra, Vol. 6, Hadith 11146, Jama’ Abwab al-Silm, Bab al-Tas’ir [Dar al-Kutub al-’Ilmiyyah, 2003], 48.)

In this regard, Hazrat Musleh-e-Maud^(ra) writes, “Since the time of the Holy Prophet^(sa), the Islamic government in Medina has had control over the prices of goods. Hence, in one Hadith, we read that Hazrat Umar^(ra) was walking through a market in Medina and saw that a man named Hatib^(ra) bin Abi Balta’ah Al-Musalla had two sacks of dried grapes. Hazrat Umar^(ra) asked about the rates, to which he replied, two mudd for one Dirham. This rate was lower and cheaper than the average rate in the market, so Hazrat Umar^(ra) ordered him to sell them at his home as it was very cheap and would not allow him to sell at such low rates in the market, as this would disrupt the rate of the market and the people will begin harbouring ill-thoughts and doubts about the vendors.” Hazrat Musleh-e-Maud^(ra) further writes:

“The Islamic jurists have greatly debated this topic. Some have presented such narrations where later on Hazrat Umar^(ra) changed his mind on what he previously believed, but whatever the case may be, the scholars have accepted Hazrat Umar’s^(ra) view as a principle to be practised upon and they have written that it is the duty of the Islamic government to set the rates of the markets, otherwise there will be a change in the morals and integrity of the people. But one should always bear in mind that only those commodities are mentioned that are brought to the market and sold openly. Those goods that are not brought to the market and sold on an individual basis are not mentioned here. Thus, with regard to those goods that are brought to the market and sold, the clear Islamic injunction is that the rate should be determined in order to prevent the vendors from increasing and lowering the prices. Furthermore, the scholars have written some narrations and Ahadith which give support to this.” (Khutbat Mahmud, Vol. 19, pp. 307-308, 10th June 1938)

Otherwise, people compete with one another and set prices in a way that would harm others. Therefore, there should be one set rate.

In 5 A.H., on the return from the Battle of Banu Mustaliq, the Holy Prophet^(sa) passed by Naqi’, which was a vast plain with greenery and lots of water wells. The Holy Prophet^(sa) asked about the water level in the wells, to which the Holy Prophet^(sa) was informed that whenever they praise the wells, the water level drops and water becomes scarce. Upon this, the Holy Prophet^(sa) ordered Hazrat Hatib^(ra) bin Abi Balta’ah to dig a well. He also instructed for Naqi’ to be turned into a grazing ground and appointed Hazrat Bilal^(ra) bin Harith Muzni to oversee it. Hazrat Bilal^(ra) asked, “O Messenger^(sa) of Allah! How much area ought to be designated for the pasture?” The Holy Prophet^(sa) replied, “At the break of dawn, ensure a person with a loud voice (the sound of the person travels further in the night, for this reason, he said after the sun has risen) make him stand on the mount named “Muqammal”, and as far as his sound reaches, mark that out as the pasture for the horses and camels of the Muslims that will be used for Jihad.” i.e. the camels and horses that the Muslims use for Jihad would graze there. Hazrat Bilal^(ra) asked the Holy Prophet^(sa), “O Messenger^(sa) of Allah, what about the other grazing animals of the Muslims,” i.e. what his command was regarding the other animals of the Muslims? The Holy Prophet^(sa) replied, “They will not enter here. Only the animals that will be used in Jihad will graze from here. The rest will graze in their own areas.” Hazrat Bilal^(ra) asked, “O messenger^(sa) of Allah, what about those men and women who have a small number of sheep or goats but are too frail to take them anywhere?” The Holy Prophet^(sa) replied, “They are also permitted.” i.e. to permit the animals of the poor and weak to graze there. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4, Dhikr Ghazwat Bani al-Mustaliq [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 1993], 352-353.)

There is a narration that has been mentioned previously as well, in which a man from the Ansar had a dispute with Hazrat Zubair^(ra) regarding the stream at Harrah, which was used to irrigate the date palm trees. The Ansari companion said to Hazrat Zubair^(ra) to allow water to flow [towards his area] but Hazrat Zubair^(ra) refused to do so. Both of them presented the dispute before the Holy Prophet^(sa) to which he replied, “Zubair, water your trees and leave the rest of the water for your neighbour.” The Ansari companion was displeased with this response and said, “O Messenger^(sa) of Allah, you have issued this verdict only because he is your cousin.” Upon hearing this, the expression of the blessed countenance of the Holy Prophet^(sa) changed and he said to Hazrat Zubair^(ra), “Control the flow of water so it only irrigates up to the coping of your boundary.” Hazrat Zubair^(ra) narrates, “By Allah, I believe that the following verse was revealed on this occasion:

‘…by thy Lord, they are not believers until they make thee judge in all that is in dispute between them…’” This is a narration of Sahih al-Bukhari. (Sahih al-Bukhari, Kitab al-Musaqat wa al-Siyar, bab Sakr al-Anhar, Hadith 2359, 2360)

The commentaries differ with regard to the identity of the Ansari companion. Tafsir Qurtubi mentions a narration from Makki and Nuhas that the Ansari companion was Hazrat Hatib^(ra) bin Abi Balta’ah. (Al-Qurtubi, Tafsir al-Jami‘ li Ahkam al-Qur’an, Vol. 2, p. 441, Mu’assisat al-Risalah, Beirut, 2006)

These were the companions that were to be mentioned today. There are some narrations still remaining, which will be mentioned in the future, God willing.