He was lying [on the ground], weakened by these wounds, when Safwan bin Umayyah passed by him. He recognised him, attacked him and martyred him. Following this, he also mutilated his corpse and said, “He is among those individuals, who killed Abu Ali on the occasion of the Battle of Badr. (That is, he killed his father, Umayyah bin Khalaf.) I have now been given the opportunity to kill the best of Muhammad’s^(sa) companions, and thus put my heart at ease.” He martyred Hazrat Ibn Qauqal^(ra), Hazrat Kharijah bin Zaid^(ra) and Aus bin Arqam^(ra). Hazrat Kharijah^(ra) and Hazrat Sa’d bin Rabi’^(ra), the paternal cousins of the Holy Prophet^(sa), were buried in the same grave. (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], pp. 2-3)

In a narration, it states that on the day of [the Battle of] Uhud, Hazrat Abbas bin Ubadah^(ra) was loudly proclaiming: “O party of the Muslims! Stay close to Allah and your Prophet^(sa)! Whatever affliction has befallen you is due to your disobedience to your Prophet^(sa). He promised you support, but you were impatient.” Following this, Hazrat Abbas bin Ubadah^(ra) took off his helmet and armour and asked Hazrat Kharijahra bin Zaid, “Are you in need of this?” Hazrat Kharijah^(ra) replied, “No, I desire the same as you (i.e., martyrdom).” Following this, they fought the enemy. Hazrat Abbas bin Ubadah^(ra) would say, “If the Holy Prophet^(sa) is caused any harm under our watch, then what excuse will we give our Lord?” Hazrat Kharijah^(ra) would reply, “We will neither have any excuse before our Lord, nor any argument.” Hazrat Abbas bin Ubadah^(ra) was martyred by Sufyan bin Abd Shams Salami and Hazrat Kharijah bin Zaid^(ra) was martyred as a result of being struck by arrows. He received more than 10 wounds on his body. (Al-Waqidi, Kitab al-Maghazi, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], pp. 227-228)

In one narration, it is mentioned that on the day of the Battle of Uhud, Hazrat Malik bin Dukhshum^(ra) passed by Hazrat Kharijah bin Zaid^(ra). Hazrat Kharijah^(ra) was covered in wounds. He received approximately 13 fatal wounds. Hazrat Malik^(ra) said to him, “Are you not aware that the Holy Prophet^(sa) has been martyred?” This is following the second attack of the disbelievers. Hazrat Kharijah^(ra) replied, “If the Holy Prophet^(sa) has been martyred, then Allah is alive and will not die.” This was the standard of their faith. “The Holy Prophet^(sa) has conveyed the message to us. You should also fight for the sake of your religion.” (Al-Waqidi, Kitab al-Maghazi, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 243)

The enemy is currently fighting you, so you too should fight them. It is also our responsibility to sacrifice our lives for the sake of Allah the Almighty.

Then, we find mention of the martyrdom of Hazrat Shammas bin Uthman^(ra). Hazrat Shammas bin Uthman^(ra) participated in the Battles of Badr and Uhud. He fought extremely courageously in the Battle of Uhud. The Holy Prophet^(sa) said, “I found Shammas bin Uthman to be a shield.” In whichever direction the Holy Prophet^(sa) looked, whether right or left, he found Shammas^(ra) there, defending him with his sword during the Battle of Uhud until the Holy Prophet^(sa) fell unconscious after being attacked and struck by a rock.

Hazrat Shammas^(ra) stood as a shield in front of him until he was severely wounded, and it was in this state that he was carried to Medina (i.e. Hazrat Shammas^(ra) was taken back to Medina.) There were still signs of life in him when he was taken to the residence of Hazrat Aisha^(ra).

Hazrat Umm-e-Salamah^(ra) asked, “Will my paternal cousin be taken anywhere aside from my home?” Upon this, the Holy Prophet^(sa) replied, “Carry him to Hazrat Umm-e-Salamah^(ra).” He was therefore taken there, and that is where he passed away due to the wounds he had sustained in the Battle of Uhud. Then, upon the instructions of the Holy Prophet^(sa), Hazrat Shammas^(ra) was taken to Uhud and buried in the same clothes. He passed away two days after arriving in Medina, but he was taken to Uhud to be buried. When he was carried to Medina after being wounded, he remained alive for a day and a night, and it is said that he did not eat or drink anything during that time. He was extremely frail and was, in fact, unconscious. Hazrat Shammas^(ra) passed away at the age of 34 and was a young man.

An incident about Hazrat Shammas bin Uthman^(ra) is preserved in history, which demonstrates his example of love for the Holy Prophet^(sa) and the highest levels of sacrifice for the sake of Islam. Where we find mention of the story of Hazrat Talhah’s^(ra) love and devotion to the Holy Prophet^(sa) as his hand was struck by an arrow whilst he placed it before his blessed countenance, Hazrat Shammas^(ra) also played a vital role there. Hazrat Shammas^(ra) stood before the Holy Prophet^(sa) and took all the blows to his body. The Holy Prophet^(sa) said regarding Hazrat Shammas^(ra), “If I could compare Hazrat Shammas^(ra) to anything, it would be a shield. He became a shield for me on the battlefield of Uhud as he fought to the end whilst protecting me from the front, behind, to the right and to the left.” The Holy Prophet^(sa) stated, “Whichever direction I looked, I saw Shammas fighting extremely heroically.” When the enemies were successful in their attempts to attack the Holy Prophet^(sa), leaving him unconscious as he fell, it was then that Shammas^(ra) stood as a shield in front of him until he himself became severely wounded. He was returned to Medina in this state. Hazrat Umm-e-Salamah^(ra) said, “He is my uncle’s son, and I am his close relative. For this reason, he should be treated and tended to at my home.” However, he passed away a day or two later from the severity of his wounds. The Holy Prophet^(sa) stated, “Shammas should be buried in his clothes just like the other martyrs.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 186)

Then, the details of the martyrdom of Hazrat Nu’man bin Malik^(ra) have also been recorded. Hazrat Nu’man bin Malik^(ra) participated both in the Battle of Badr and Uhud, and was martyred during the latter by Safwan bin Umayyah. According to a different narration, Hazrat Nu’man bin Malik^(ra) was martyred by Aban bin Sa’id. After the Battle of Uhud, Hazrat Nu’man bin Malik^(ra) was buried alongside Hazrat Mujadhar bin Ziyad^(ra) and Hazrat Ubadah bin Hashas^(ra) in one grave. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 414; Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 157; Ibn Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], pp. 468 and 560; Badr al-Din Mahmud Ibn Ahmad Aini, ‘Umdat al-Qari, Vol. 14 [Beirut, Lebanon: Dar Ihya’ al-Turath al-‘Arabi, 2003], p. 183)

Whilst the Holy Prophet^(sa) was setting out for the Battle of Uhud and Abdullah bin Ubayy bin Sulul was giving his suggestions, Hazrat Nu’man bin Malik^(ra) said, “O Messenger^(sa) of Allah! By God, I will surely enter paradise.” With a great deal of perseverance, he told the Holy Prophet^(sa) that he would surely enter paradise. In response, the Holy Prophet^(sa) asked how, to which Hazrat Nu’man^(ra) replied, “It is because I bear witness that there is none worthy of worship except Allah and that you are His Messenger. Furthermore, I will never flee from battle.” The Holy Prophet^(sa) said, “You have said the truth.” Thus, Hazrat Nu’man^(ra) was martyred the very same day. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 322)

Khalid bin Abi Malik Jahdi^(ra) reports that he found the following narration in his father’s book: “Hazrat Nu’man bin Qauqal Ansari^(ra) prayed, ‘O my Lord! By Your name, the sun will not have set yet when, despite being lame, I will be walking in the gardens of Your paradise.’ Thus, he was martyred the very same day. The Holy Prophet^(sa) remarked, ‘Allah the Almighty accepted his prayer, for I saw him (in a vision, and Allah the Almighty informed him) walking in paradise while he was not lame, nor was he limping.’” (Ma’rifat al-Sahabah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 317)

Further, there is mention of Hazrat Thabit bin Dahdah^(ra), who played a vital role during the Battle of Uhud. (Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Isha’ah], p. 522)

After the [false] rumour of the Holy Prophet’s^(sa) martyrdom spread, some among the Muslims said, “Now that the Holy Prophet^(sa) has been martyred, we should return to our people, who will grant us protection.” Upon this, others remarked, “If the Holy Prophet^(sa) has indeed been martyred, will you not fight for the faith and message he brought until you yourselves are martyred and brought before God?” Hazrat Thabit bin Dahdah^(ra) addressed the Ansar and said, “O people of the Ansar! Even if the Holy Prophet^(sa) has been martyred, Allah the Almighty is Alive and Impervious to death. Fight for your faith, and Allah the Almighty will grant you victory and success.” Upon hearing this, a group of Ansar Muslims joined Hazrat Thabit^(ra) in an assault against a group of polytheists, which included Khalid bin Walid, Ikrimah bin Abi Jahl, Amr bin Aas and Dirar bin Khattab. Whilst sustaining this attack from a small group of Muslims, Khalid bin Walid fiercely retaliated and martyred Thabit bin Dahdah^(ra) and his Ansar companions. (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirat al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 309)

In another narration, Abdullah bin Umar Khatmi said, “On the day of the Battle of Uhud, Thabit bin Dahdah^(ra) came to the front while the Muslims had dispersed in dismay. He proclaimed in a loud voice, saying, ‘O people of the Ansar! Come towards me, Thabit bin Dadah^(ra). Even if the Holy Prophet^(sa) has truly been martyred, Allah is Alive and will never die. Fight on behalf of your faith and Allah will make you triumphant and help you.’ Thus, a group of the Ansar gathered around him (and he was also among the Ansar), and they regrouped the Muslims and launched an attack against the disbelievers. As a counteraction, the disbelievers dispatched a fierce battalion led by Khalid bin Walid, Amr bin Aas, Ikrimah bin Abi Jahl, and Dirar bin Khattab. They gathered and launched a collective assault. Khalid bin Walid pierced Thabit^(ra) with a spear. Thabit^(ra) was martyred and fell to the ground along with his other Ansar companions. For this reason, it is said that these were the last Muslims to be martyred on that day.”

In another narration, it is recorded that Khalid came forth and struck Thabit^(ra) with a spear, wounding him and bringing him to the ground. The people picked him up and began to treat his injury. At the time, his bleeding stopped and he recovered, however, after the Battle of Hudaibiyah, his wounds reopened and he died as a result.

There is also another narration. Hazrat Jabir bin Sumurah^(ra) narrates, “The Holy Prophet^(sa) walked alongside the funeral procession of Hazrat Thabit bin Dahdah^(ra) and returned on horseback.” (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 440; Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Isha’ah, 2004], p. 552); Sunan al-Tirmidhi, Kitab al-Jana’iz, Bab ma Ja’a fi al-Rukhsah fi Dhalika, Hadith 1014)

From this narration, it seems that the earlier narration about his wounds re-opening at the Battle of Hudaibiyah is unreliable and that he passed away on this occasion [of the Battle of Uhud].

There are also accounts of four martyrs belonging to the same family. Thabit bin Wakhsh^(ra) and Rifa’ah bin Wakhsh^(ra), both of whom were brothers, were martyred during the Battle of Uhud, and alongside them, the two sons of Thabit bin Wakhsh^(ra), Salamah bin Thabit^(ra) and Amr bin Thabit^(ra), were also martyred. Amr bin Thabit^(ra) has also been reported to be called Usairim. All of these individuals were from the Ansar tribe of Banu Abd al-Ash’al. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], pp. 454-459)

Rifa’ah bin Wakhsh^(ra) was an elderly man. He and his brother Thabit^(ra) both fought side by side during Uhud. Rifa’ah^(ra) was martyred by Khalid bin Walid. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 488)

The martyrdom of Thabit bin Wakhsh^(ra) is narrated as follows. Ibn Ishaq writes, “When the Holy Prophet^(sa) set out for the Battle of Uhud, two elderly men, namely Thabit bin Wakhsh^(ra) and Husail bin Jabir^(ra) – who was also known as Yaman and was the father of Hudhaifah bin Yaman – emerged from the fort where Muslim women and children had taken refuge. One of them asked the other, ‘What are you waiting for? We may not live much longer; if we don’t die today, we will surely die tomorrow. Shall we not take up our swords and join the Holy Prophet^(sa)? Perhaps Allah the Almighty will grant us the honour of martyrdom.’ Thereafter, they both took up their swords, attacked the disbelievers and joined the battle.” (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 537-538)

Amr bin Thabit^(ra) was also known by the name Usairim and his mother was Hazrat Hudhaifah bin Yaman’s^(ra) sister. He accepted Islam after the Fajr prayer on the morning of the Battle of Uhud. He accepted Islam after the Fajr prayer; he did not offer the prayer itself, but rather accepted Islam after the prayer. He then mounted his horse and went to meet the Holy Prophet^(sa). He joined the Muslims and engaged in Jihad until he was martyred. (Sirat Encyclopedia, Vol. 6, p. 358, Dar al-Islam Research Centre)

Hazrat Abu Hurairah^(ra) narrates that he asked the companions to tell him about a person who didn’t offer any prayers yet was still heaven-bound. The people did not know about him, and so they asked who it was. They were informed that it was Usairim bin Usairim, meaning Amr bin Thabit^(ra).

It is stated in another narration that Usairim used to denounce Islam in front of his people. At the time of the Battle of Uhud, when the Holy Prophet^(sa) had already departed, the truth of Islam dawned upon Usairim and he accepted it. He then took his sword and went to his people, entered the ranks, and started fighting. The wounds he suffered left him incapacitated. During this time, the people of Banu Abd al-Ash’al were searching for the bodies of their martyrs when all of a sudden, they came across him. Astonished, they said, “This is Usairim, but who has brought him here? We had left him behind because he rejected Islam.” Then they asked him, “O Usairim, how did you get here? Was it because of your honour for your people, or because you became inclined towards Islam?” He said, “It was because I became inclined towards Islam. (In other words, he accepted Islam to be true, which was the reason for him being there.) I believe in Allah and His Messenger^(sa) and have thus become a Muslim, and with my sword, I fought alongside the Holy Prophet^(sa) until reaching my current state that you see me in.” Then, he passed away in their arms. This was mentioned to the Holy Prophet^(sa), to which he said, “He is heaven-bound.” (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 501)

I paused earlier because the salutations of “may Allah be pleased with him” were written where it is mentioned that he said he is heaven-bound, whereas it should have been “peace and blessings of Allah be upon him”. It was cause for confusion that perhaps it was a companion who said this, but in any case, this clarifies that the Holy Prophet^(sa) said he was heaven-bound. The previous narration also seems to be correct in that he was the person who was heaven-bound without having offered a single prayer. In the end, he came and attained the rank of martyrdom.

The fourth martyr from this family was Hazrat Salamah bin Thabit^(ra). Hazrat Salamah bin Thabit’s^(ra) full name was Salamah bin Thabit bin Wakhsh. Hazrat Salamah^(ra) also took part in the Battle of Badr. Abu Sufyan martyred Hazrat Salamah bin Thabit^(ra) during the Battle of Uhud. Hazrat Salamah’s^(ra) father, Hazrat Thabit bin Wakhsh^(ra), his paternal uncle Hazrat Rifa’ah bin Wakhsh^(ra) and his brother Hazrat Amr bin Thabit^(ra) were also martyred in the Battle of Uhud. Many members of this family participated in the Battle of Uhud. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 337(; ‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 291)

Mukhairiq was a Jewish man from the Banu Nadhir tribe. Muhammad bin Umar Aslami says that he accepted Islam, while others say that he was from the Banu Qainuqah tribe, and some say he was from the Banu Tha’labah bin Fityun tribe. He was one of the great Jewish scholars. He recognised the Holy Prophet^(sa) through his signs and based on his own knowledge as well, but despite this, the love he had for his own faith prevailed, and so he did not accept Islam. He said on a Saturday, “O Jewish people, by Allah, do you realise that it is binding upon you to help Muhammad^(sa)?” The [Muslim] army had departed on a Friday and he said this on the Saturday. People said, “Today is the day of the Sabbath, we cannot fight today.” He said, “There is no Sabbath for you.” Then he said to the people of his nation, “If I am killed today, then my wealth shall be given to Muhammad^(sa), and he can spend however he likes from it.” He then took his weapons and marched forward. When the battle took place, he was martyred as he fought, and the Holy Prophet^(sa) said, “Mukhairiq was the best among the Jews.”

According to another narration, the Holy Prophet^(sa) said, “Mukhairiq is the best of the Jews, Salman is the best of the Persians, and Bilal is the best of the Abyssinians.” (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 212)

One historian writes regarding Mukhairiq, “One opinion is that he fought against the disbelievers on behalf of Islam and sacrificed his life, and the blessed tongue of the Holy Prophet^(sa) uttered complimentary words for him. On the basis of this, many historians have regarded Mukhairiq as a Muslim, including Ibn Hisham, Suhaili, Ibn Hajr, Ibn Kathir, Buladhari, Qazi Ayyaz, Imam Nawawi and others.” (Da’irah Ma’arif Sirat Muhammad^(sa), Vol. 6 [Lahore, Pakistan: Dar al-Ma’arif], p. 604)

The next mention is of Abdullah bin Jahsh^(ra). History records that his love for God and His Messenger^(sa) had left him without any need for this world. If he did have any desire, it was to somehow give his life in the way of God. His desire was fulfilled, and he became renowned by the name “Mujadda’ fi Allah” meaning one whose ear was severed in the way of Allah.

There is also a narration of how Hazrat Abdullah bin Jahsh’s^(ra) prayer was accepted prior to his martyrdom. This incident of his prayer being accepted before he was martyred is well-known. Ishaq, the son of Sa’d bin Abi Waqqas,^(ra), narrates on the authority of his father, “On the day of Uhud, Abdullah bin Jahsh said to my father, Sa’d, ‘Join me and let’s pray to Allah Almighty,’ so they both moved to one side to supplicate. First, Hazrat Sa’d prayed, saying, ‘O Allah! When tomorrow I face the enemy, let my adversary be someone possessed of great courage and skill and among those whom people fear. May I fight such a person, defeat him in battle for Your sake and take his weapons for myself.’ Upon hearing this, Abdullah bin Jahsh said ‘Amin!’

After this, Abdullah bin Jahsh^(ra) supplicated the following (the previous prayer was made by the first of the two. Abdullah’s prayer was thus): ‘O Allah! May I face a truly skilled opponent tomorrow in battle possessed of an imposing presence. May we battle one another and may he overcome me in battle, slaying me and mutilating my nose and ears. When I stand before You, O Allah, may You ask me in whose path my nose and two ears were cut off, so that I can respond, saying, “O Allah, it was in Your way and in the way of Your Messenger^(sa).” And in response, You will say, “O Abdullah, indeed you have spoken the truth.”’” (Abdullah desired for Allah to say these words.) Hazrat Sa’d explains, “Abdullah’s prayer was greater than mine, for on the last day of the battle of Uhud I saw that his nose and both his ears had been hanged by a thread (meaning that they had indeed been severed) and tied together.” (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], pp. 194-196)

The manner in which the companions expressed their love for Allah was indeed extraordinary and magnificent. Hazrat Muttalib bin Abdillah bin Hantab^(ra) relates, “On the day that the Holy Prophet^(sa) embarked on the expedition of Uhud, he stopped to stay a night in a place near Medina known as Sheikhain, where Hazrat Umm-e-Salamah^(ra) brought the Holy Prophet^(sa) roasted shoulder meat, which he ate along with some nabidh, which he drank. This is also a kind of food staple that is in a liquid form, like harirah. A person took the vessel containing the nabidh and drank from it. Then Hazrat Abdullah bin Jahsh^(ra) took that vessel and finished the remaining drink. A man asked for some of the drink from Abdullah bin Jahsh^(ra). The man said to Abdullah^(ra), “Do you know what tomorrow morning holds for you?” (Meaning that you’re going to war – who knows who will live and who will be martyred?) Hazrat Abdullah bin Jahsh^(ra) responded, “Yes, I know where I’m going, for I have firm conviction that I shall be a martyr. To stand before my Creator satiated and full (i.e., having eaten and drunk well) is dearer to me than appearing before Him thirsty.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 67)

Tomorrow, I’ll be reunited with my Creator anyway, so it is my desire that I meet Him in a satiated state, and that’s why I’m drinking this.

This is the extraordinary and wonderful manner in which the companions demonstrated their love for Allah and the unique preparations they made to meet Him.

Hazrat Abdullah bin Jahsh^(ra) and Hazrat Hamzah^(ra), the son of Abdul Muttalib, were both buried in the same grave. Hazrat Hamzah^(ra) was the maternal uncle of Abdullah bin Jahsh^(ra) and, at the time of his martyrdom, was just over 40 years of age. The Holy Prophet^(sa) personally executed his will and bought his son goods on the occasion of Khaibar. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 194)

Hazrat Abu Sa’d Khaithamah bin Abi Khaithamah’s^(ra) martyrdom, and the request of the Holy Prophet^(sa) to pray for it is also mentioned. He requested prayers from the Holy Prophet^(sa). This request for prayers is related by Muhammad bin Umar, that “Khaithamah requested the Messenger^(sa) of Allah on the day of the Battle of Uhud, ‘O Messenger^(sa) of Allah, I was not able to partake in the Battle of Badr, but by God, I was so eager to join this battle, to the extent that when we were drawing lots to see who could go, my son, Sa’d’s name, was drawn instead, and he was blessed with the status of martyrdom at Badr. The other night, he appeared to me looking very handsome in a dream. He was walking about in the gardens and streams of paradise, inviting me to join him. He informed me that he and I would be together in paradise. I have always found the promises of my Lord to be true and, by God, I deeply desire to be my son’s companion in paradise!’ (In other words, ‘I wish to go and meet him there.’). Hence, he said, ‘O Messenger^(sa) of Allah! Please pray for me that I may be granted martyrdom and companionship with him in paradise.’ The Holy Prophet Muhammad^(sa) prayed for him, and he was martyred in the battle of Uhud.” (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 219; Hakim al-Nishapuri, Al-Mustadrak ‘ala al-Sahihain, Vol. 3, Hadith 4929, Kitab Ma’rifat al-Sahabah)

There is mention of the martyrdom of Hazrat Abdullah bin Amr^(ra). It is recorded as such in a narration, that when Hazrat Abdullah bin Amr^(ra) intended to depart for the Battle of Uhud, he called his son Hazrat Jabir^(ra), and said, “O my son, I see now that I will be amongst the first to be martyred, and I swear by Allah, I am not leaving behind anyone who is dear to me except the Holy Prophet^(sa), and then you” (meaning these are the two people who I love in this world: first and foremost the Holy Prophet^(sa), and after that, my son.) “I have some debt. Fulfil that debt on my behalf, and I instruct you to treat your sisters well.” (Meaning, treat your sisters well, don’t deny them their rights.) Hazrat Jabir^(ra) relates, “The next morning, my father was the very first person to be martyred, and the enemies cut off his nose and ears.” (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 322)

Hazrat Jabir bin Abdillah^(ra) relates that when the Holy Prophet^(sa) came to bury the martyrs of the Battle of Uhud, then the Holy Prophet^(sa) stated, “Wrap them along with the wounds they suffered because I am a witness to them, and there is no Muslim who is wounded in the way of Allah, except that they will be present on the Day of Judgement, their blood will be flowing, their colour will be saffron, and their scent will be of musk”, meaning these are the beloved [of God] who will be presented in front of Allah the Almighty. “There is no need to perform the ghusl [bathing] or to wrap them with white cloths, for their clothes are their burial cloths.”

Hazrat Jabir^(ra) narrates, “My father was buried with one white cloth, and the Holy Prophet^(sa) stated, ‘Who among them has memorised more of the Holy Quran?’ When the martyrs were being buried, then the Holy Prophet^(sa) said, ‘Who knows more of the Holy Quran?’ When it was indicated about one martyr that he knew the Holy Quran more, then the Holy Prophet^(sa) would say, ‘Lower him in the grave first before his companions,’ meaning that because he knew the Holy Quran, the Holy Prophet^(sa) would bury him first.”

Hazrat Abdullah bin Amr^(ra) was the first person to be martyred on the day of the Battle of Uhud. During his burial, the Holy Prophet^(sa) said, “Bury Abdullah bin Amr^(ra) and Amr bin Jamuh^(ra) in the same grave because there was sincerity and love between them.” Furthermore, the Holy Prophet^(sa) stated, “Bury these two, who held love for one another in this world, in one grave.” [The narrator] says, “Hazrat Abdullah bin Amr^(ra) was of reddish complexion, and there was no hair on the front part of his head. He was not very tall, whereas Hazrat Amr bin Jamuh^(ra) was quite tall.” This means he was not very tall, but Hazrat Amr bin Jamuh^(ra) was tall in height. “This is why both were recognisable, and both were buried in the same grave.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 424)

Hazrat Jabir bin Abdillah^(ra) relates, “On the day of the Battle of Uhud, my father was brought to the Holy Prophet^(sa) with his body mutilated.” That is, his body parts had been cut off, his nose and ears in particular. His body was placed before the Holy Prophet^(sa). Following this, he says, “As I was going to lift the piece of cloth from his face, people told me not to do so. Subsequently, people heard the shriek of a woman, upon which someone said that it was the daughter of Hazrat Abdullah bin Amr^(ra), Hazrat Fatimah bint Amr^(ra).” It is also said [in other narrations] that it was the sister of Hazrat Abdullah bin Amr^(ra). Upon this, the Holy Prophet^(sa) said, ‘Do not cry, as angels are constantly covering him under their wings.’” (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 3 [Beirut, Lebanon: Dar al-Jil, 1992], pp. 954-955) In other words, he is fortunate that he has entered paradise; therefore, they should not cry.

In another narration, it is related by Hazrat Jabir bin Abdillah^(ra), “When my father was brought on the day of [the Battle of] Uhud, my paternal aunt started to cry. As a result of this, I also began to cry. People told me not to cry, but the Holy Prophet^(sa) did not do so. Following this, the Holy Prophet^(sa) said to the people, ‘Whether you cry for him or not, by Allah, angels were granting him shade with their wings until you buried him.’” (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 3 [Beirut, Lebanon: Dar al-Jil, 1992], p. 956)

In the commentary of a verse of Surah al-Baqarah, Hazrat Khalifatul Masih II^(ra) said: “Allah the Almighty has said one should not consider those Muslims who have been martyred that they are dead. They are the living soldiers of God Almighty and He will most certainly exact revenge.”

Hazrat Musleh Maud^(ra) further says: “If we ponder over this, we see that whenever a companion was martyred, by comparison, five idolaters were killed and in every battle, many more idolaters were killed as compared with Muslims, with the exception of the battle of Uhud, in which many Muslims were killed. However, Allah the Almighty took retribution in other battles.” (Tafsir-e-Kabir [2004], Vol. 2, p. 288)

After the Battle of Uhud, owing to weakness, the Holy Prophet^(sa) offered his prayers whilst seated. (Owing to weakness, he sat down to pray) and the prayer he offered was the Zuhr prayer. Following suit, the companions also prayed whilst seated. Since the Holy Prophet^(sa) was leading the prayers whilst being seated, the companions also sat down to offer the prayers and nobody stood up.

Commenting on this, an author writes: “Perhaps this prayer was offered after the enemy had left. As for the companions sitting down to offer their prayers, they did this to ensure unity between the form of the prayers of the Imam and the congregation. Later on, this command was abrogated (i.e., the congregation can stand up to offer prayers [in such an event]). It has also been recorded – and is an opinion of the author that perhaps the people who offered prayers sitting down were also injured, and since the majority of the companions were injured and sat down for the prayers, for this reason, the wording was that “the Muslims sat down and offered prayers”, i.e., there were some people who offered prayers whilst standing, but they were all those who were uninjured. They were few in number because the majority of the people were injured. Keeping the majority in view, it [may] have been written that all the congregation sat down to offer prayers. This is a narration of Sirat al-Halabiyyah. (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirat al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 324); Al-Sirat al-Halabiyyah [Translated], Vol. 2 [Karachi, Pakistan: Dar al-Isha’ah], p. 185)

With regard to the number of Muslims who were martyred during the Battle of Uhud, most scholars state that the total number of those who were martyred was 70. Among them, four were from the Muhajirin; Hazrat Hamzah^(ra), Hazrat Mus’ab^(ra), Hazrat Abdullah bin Jahsh^(ra) and Hazrat Shammas bin Uthman^(ra). According to another narration, the total number of those martyred during the Battle of Uhud was 80 and 74 of them were from among the Ansar and six were from among the Muhajirin. Allamah Ibn Hajar al-Asqalani^(rh) states that if six Muhajirin were martyred, then perhaps the fifth one was Sa’d^(ra), who was the servant of Hatib bin Ai Balta’ah^(ra), and the sixth person was Thaqeef bin Amr^(ra), who was the confederate of Banu Abd Shams.

According to the book Uyun al-Athar, the total number of those who were martyred was 96 and 23 were killed among the idolaters. According to another narration, 22 idolaters were killed. Another narration states that during the battle, Hazrat Hamzah^(ra) killed a total of 31 idolaters. (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirat al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], pp. 324-327; ‘Uyun al-Athar, Vol. 2 [Beirut, Lebanon: Dar Ibn Kathir], p. 47)

However, this narration does not seem to be correct because the total number of idolaters killed was 23. Another historian has written that there are varying opinions with regard to the number of companions who were martyred by the disbelievers during the Battle of Uhud. The number of martyrs cited by the various historians and biographers ranges from 49 to 108, but most have stated the number of companions who were martyred on the day of Uhud is 70. (Da’irah Ma’arif Sirat Muhammad^(sa), Vol. 7 [Lahore, Pakistan: Dar al-Ma’arif], pp. 39-40)

There are varying opinions in relation to the funeral prayer being offered and the burial of the martyrs of the Battle of Uhud, and the opinions vary significantly. In a narration from Sahih al-Bukhari, Hazrat Jabir bin Abdillah^(ra) relates that the Holy Prophet^(sa) would wrap two martyrs from the Battle of Uhud in one cloth and then ask who among the two knew a larger part of the Holy Quran. After one of them had been pointed out, the Holy Prophet^(sa) would lower him into the grave first. If they were in one cloth, then perhaps they would be moved to one side; the one who knew the Quran more would be lowered down, and then the other companion. The Holy Prophet^(sa) would then say, “I will be their witness on the Day of Judgement” and he also instructed for them to be buried in their wounded state. They were neither washed nor was their funeral prayer offered. (Sahih al-Bukhari, Kitab al-Jana’iz, Bab al-Salat ‘ala al-Shahid, Hadith 1343)

In another narration from Sahih al-Bukhari, Hazrat Uqbah bin Amir^(ra) relates that one day, the Holy Prophet^(sa) came and offered the funeral prayer for the martyrs of the Battle of Uhud. In yet another narration of Sahih al-Bukhari, it is mentioned that the Holy Prophet^(sa) offered the funeral prayer for the martyrs of the Battle of Uhud eight years after the battle took place. (Sahih al-Bukhari, Kitab al-Jana’iz, Bab al-Salat ‘ala al-Shahid, Hadith 1343; Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat Uhud, Hadith 4042)

There are various narrations that have been presented in this matter by different narrators. From this, it seems that the funeral prayer was not offered then, but it was offered sometime later.

In Sunan Ibn Majah, Hazrat Ibn Abbas^(ra) relates that the martyrs of the Battle of Uhud would be brought to the Holy Prophet^(sa) and he would lead the funeral prayer of 10 martyrs at a time. The body of Hazrat Hamzah^(ra) would remain beside the Holy Prophet^(sa), whereas the other martyrs would be taken away. (Sunan Ibn Majah, Kitab al-Jana’iz, Bab ma Ja’a fi al-Salah ‘ala al-Shahid, Hadith 1513) (It is possible that he was also mistaken.)

In Sunan Abi Dawud, Hazrat Anas bin Malik^(ra) narrates, “The martyrs of Uhud were not washed before burial and were buried in their wounded state and none of their funeral prayers were offered.” (Sunan Abi Dawud, Kitab al-Jana’iz, Bab fi al-Shahid Yughsal?, Hadith 3135)

There is another narration of Sunan Abi Dawud in which Hazrat Anas^(ra) relates that the Holy Prophet^(sa) did not perform the funeral prayer of any martyr [of Uhud] except Hazrat Hamzah^(ra). (Sunan Abi Dawud, Kitab al-Jana’iz, Bab fi al-Shahid Yughsal?, Hadith 3137)

In a narration of Sunan al-Tirmidhi, Hazrat Anas bin Malik^(ra) narrates that the Holy Prophet^(sa) did not offer the funeral prayer of any martyr from the battle of Uhud. (Sunan al-Tirmidhi, Kitab al-Jana’iz, Bab ma Ja’a fi Qatla Uhud wa Dhkir Hamzah, Hadith 1016)

The majority are of the view that the funeral prayers were not offered.

It is recorded in Sirat Ibn Hisham and Sirat al-Halabiyyah that the method in which the Holy Prophet^(sa) performed the funeral prayer of the martyrs of the Battle of Uhud was to first of all offer the funeral prayer of Hazrat Hamzah^(ra). He recited the takbirat [proclamation of the greatness of God] seven times. According to Al-Sirat al-Halabiyyah, he recited four takbirat.

Thereafter, each martyr was brought forward one by one and placed alongside the body of Hazrat Hamzah^(ra), then the Holy Prophet^(sa) would perform the funeral prayer of them both. In this way, the funeral prayer of each martyr was performed and that of Hazrat Hamzah^(ra) was offered 72 times, and according to others, it was 92 times. (Ibn Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 395-396;‘Ali bin Burhan al-Din al-Halabi,  Al-Sirat al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 337)

In any case, all these narrations were recorded, but some of them appear to be weak.

It is written in Dala‘il al-Nubuwwah, a book of sirah [biography of the Holy Prophet^(sa)], that nine martyrs were brought and placed beside the body of Hazrat Hamzah^(ra) and their funeral prayer was offered. Then those nine would be taken away and the next nine martyrs were brought. The funeral prayers of all the martyrs were offered in this manner. In each funeral prayer, the Holy Prophet^(sa) recited seven takbirat. (Imam Al-Baihaqi, Dala’il al-Nubuwwah, Vol. 3 [Cairo, Egypt: Dar al-Rayyan, 1988], p. 287)

There has been much debate about the Ahadith mentioned in Al-Sirat al-Halabiyyah and Dala‘il al-Nubuwwah with regard to the funeral prayers of the martyrs of the Battle of Uhud. In both books, the narration of Hazrat Jabir bin Abdillah^(ra) – in which the Holy Prophet^(sa) instructed that the martyrs of the Battle of Uhud ought to be buried in their wounded state and not to be bathed for their funeral – has been declared to be more reliable. (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirat al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 338; Imam Al-Baihaqi, Dala’il al-Nubuwwah, Vol. 3 [Cairo, Egypt: Dar al-Rayyan, 1988], pp. 287-288)

Thus, the conclusion drawn from this is that the funeral prayers were not offered.

Hazrat Imam Shafi‘i^(rh) narrates, “It can be strongly determined from the successive narrations that the Holy Prophet^(sa) did not lead the funeral prayer of the martyrs during the Battle of Uhud and the narrations that mention the Holy Prophet^(sa) leading their funeral prayer and reciting 70 takbirat in the funeral prayer of Hazrat Hamzah^(ra) are incorrect. And even in the narration of Hazrat Uqbah bin Amir^(ra) it states that the Holy Prophet^(sa) led the funeral prayer of these martyrs eight years later.” It is mentioned in the narration that this took place eight years later and did not take place at the time.

Imam Bukhari^(rh) has assigned a chapter in his book by the name of Bab al-Salah ala al-Shahid, i.e. “The chapter on the funeral prayer of a martyr,” and he has mentioned only two narrations under this chapter. The first is of Hazrat Jabir bin Abdillah^(ra) in which it is clearly stated that the martyrs from the Battle of Uhud were not bathed, nor was their funeral prayer offered. The second narration is of Hazrat Uqbah bin Amir^(ra), in which he stated:

أَنَّ النَّبِيَّ خَرَجَ يَوْمًا فَصَلَّى عَلَى أَهْلِ أُحُدٍ صَلاَتَهُ عَلَى الْمَيِّتِ

 “One day, the Holy Prophet^(sa) went out and led the funeral prayers of the martyrs from the battle of Uhud.”

This narration is found elsewhere in Sahih al-Bukhari, namely in the chapter about the Battle of Uhud. The same companion narrates:

صَلَّى رَسُوْلُ اللّٰهِ عَلَى قَتْلَى أُحُدٍ بَعْدَ ثَمَانِيَ سِنِيْنَ كَالْمُوَدِّعِ لِلْأَحْيَاءِ وَالْأَمْوَاتِ

 “The Holy Prophet^(sa) offered the funeral prayers of the martyrs of the Battle of Uhud eight years later in the way that the living or the dead are bode farewell.”

Similarly, Allamah Ibn Hajar al-Asqalani^(rh) states that what Imam Shafi‘i^(rh) means by this is that after a prolonged period of time has elapsed since one’s demise, one cannot offer the funeral prayer at the grave of that deceased. According to Imam Shafi‘i^(rh), when the Holy Prophet^(sa) learnt that his demise was nigh, he went to their graves and prayed for them and sought forgiveness for them as he bode them farewell. (Ibn Hajr Asqalani, Fath al-Bari Sharh Sahih al-Bukhari, Vol. 3, Kitab al-Jana’iz [Cairo, Egypt: Dar al-Rayyan, 1982], pp. 248-249; Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat Uhud, Hadith 4042)

The Community’s viewpoint on this is the same as that written by Hazrat Mirza Bashir Ahmad Sahib^(ra). It is clear from the various narrations that the funeral prayer was not offered at the time. Hazrat Mirza Bashir Ahmad Sahib^(ra) has also written:

“Although a funeral prayer was not offered at the time, afterwards, close to the era of his demise, the Holy Prophet^(sa) especially offered a funeral prayer for the martyrs of Uhud and prayed fervently for them.” (Hazrat Mirza Bashir Ahmad^(ra), Sirat Khatamun-Nabiyyin, p. 502)

There are further details regarding this which shall be narrated in the future, insha-Allah.

I would now like to say something about the current circumstances of the world. The flames of war continue to spread. A great deal of prayer is required to save humanity from destruction. If Ahmadis truly pray, then they will be able to play their role in this regard. The Israeli government is set in its ways and they find some excuse or another to present at every instance and they are not prepared to accept any reason or rationality.

The other powerful governments in the world – either of their own will or out of fear of Israel – agree with whatever the Prime Minister of Israel or its government say. They initially say that there should be a ceasefire and an end to the injustices, but as soon as they [the Israeli government] say something, they agree with it.

May Allah the Almighty have mercy on the Muslims as well and turn them towards God Almighty. This is the only way these people can take refuge and protect their lives in this world and the next. May Allah the Almighty have mercy on them, enable us to pray, and have mercy on us all as well.