Friday Sermon

13 July 2018

Men of Excellence

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

Today, I will speak about two further companions of the Holy Prophet^sa. [The first is] Hazrat Abu Usaid Maalik bin Rabia Saidi. Hazrat Maalik bin Rabia is better known as Abu Usaid. Some have said his name was Bilal bin Rabia. He belonged to the Banu Sa‘da branch of the Khazraj tribe. (Usdul Ghaba, Vol. 5, p. 13, Abu Usaid Al-Asa’idi^ra, Printed in Darul Fikr, Beirut 2003)(Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 5, p. 535, Printed in Darul Kutub Al-Ilmiyya, Beirut)

Hazrat Abu Usaid Maalik bin Rabia was of a short stature. His hair and his beard had turned grey, but had a full set of hair. In his old age he lost his eyesight and died in 60 Hijri, during the time of Muawiyah at the age of 75. He was the last person among the Ansar to pass away who had participated in the Battle of Badr. (Al-Isabatu fi Tamyiz Al-Sahabah, Vol. 5, p. 536, Printed in Darul Kutub Al’Ilmiyyah, Beirut) (Usdul Ghabah, Vol. 5, p. 22, Maalik bin Rabia^ra, Printed in Darul Fikr, Beirut 2003)

Hazrat Abu Usaid accompanied the Holy Prophet^sa in the Battles of Badr; Uhud; Khandaq [The Battle of the Trench] and later battles. He carried the standard of Banu Sa‘da at the time of the conquest of Mecca. (Al-Tabaqat Al-Kubra, Vol. 3, p. 286, Abu Usaid Al-Sa‘idi, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 1996)

According to Hazrat Sahl bin Sa‘d, Hazrat Abu Usaid invited the Holy Prophet^sa to attend his wedding. On the day of the wedding, his wife-to-be was serving in the house of the Holy Prophet^sa and was later to become bride for that wedding. It was a simple occasion and the bride was cooking and serving the guests herself. Hazrat Sahl says: “Do you know what he offered the Holy Prophet^sa to drink?” (It was his style to ask the question and then answer it himself.) She put some dates in water in a cup the night before and offered this juice to the Holy Prophet^sa when he finished eating. (Sahih Muslim, Kitabul Ashribah, Chapter “Ibahatul Nabidh alladhi lam yashtaddu wa lam yasir muskiran”)

Once some prisoners were brought to the Holy Prophet^sa. He found a woman among them who was crying. The Holy Prophet^sa asked her why she was crying. She said that [her captor] had taken her son and sold him to the Banu Ubbais. The Holy Prophet^sa summoned her captor and discovered that it was Hazrat Abu Usaid Sa‘di. When the Holy Prophet^sa asked him if had separated the mother from her son, he said the child was unable to walk and the woman could not carry him, that was why he had sold him to Banu Abbas. The Holy Prophet^sa ordered him to bring back the child. Thus, Abu Usaid himself brought the child back and returned him to his mother. (Sharful Mustafa, Vol. 4, p. 400, Jamia Abwab Sifat Akhlaqihi wa Aadaabihi, Hadith 1649, Printed in Darul Bashair Al-Islamiyyah Mecca, 2003)

The Holy Prophet^sa said that a mother, no matter if she is a free woman or a slave, cannot be separated from her child even if she is incapable [of looking after him]. The Holy Prophet^sa once held a camel and horse race. His own camel, which was ridden by Hazrat Bilal^ra won the race. Similarly, during a horse race, the Holy Prophet’s horse, which was ridden by Abu Usaid Sa‘idi left all others behind. (Imta‘ul Asma‘, Vol. 1, p. 212, Himayat Al-Naqi‘ li Khail Al-Muslimeen, Darul Kutub Al-‘Ilmiyyah, Beirut, 1999)

Hazrat Sahl says that Abu Usaid brought his new born son – Munzir bin Usaid – to the Holy Prophet^sa who sat the baby down on his thigh. Abu Usaid also sat down in the gathering. A short while later, the Holy Prophet^sa became occupied in something else and left. (He did not leave, in fact he became preoccupied with other work whilst seated in the same gathering). People picked up the baby from him. When the Holy Prophet^sa had finished his work, he enquired as to the whereabouts of the baby. Hazrat Abu Usaid said that they had sent him away. The Holy Prophet^sa asked what he had named the baby. Hazrat Usaid told him such and such name, the Holy Prophet^sa said, “No, he is to be given the name Munzir”. Thus, the Holy Prophet^sa named him Munzir. (Sahih Bukhari, Kitabul Adab, Chapter “Tahweel Al-Ism ila Ism Ahsan minhu”, Hadith 6191)

Commentators of the Ahadith have said that Abu Usaid had a cousin by the name of Munzir bin Amr who was martyred in Bi‘r-e-Ma‘unah. The reason for naming the baby Munzir was in the hope that he may prove to be a good successor for his namesake. (Fathul Bari Sharh Sahih Al-Bukhari, Kitabul Maghazi, Vol. 7, p. 497, Hadith 4094, Old Print from Kutub Khana Aram Bagh, Karachi) 

Hazrat Sulaiman bin Yassar narrates that prior to the martyrdom of Hazrat Uthman, Hazrat Abu Usaid Sa‘di lost his vision and his eyes were permanently damaged. Hence, upon this he used to say “I thank Allah for granting me the faculty of sight during the lifetime of the Holy Prophet^sa and for enabling me to witness all of these blessings. Furthermore, when Allah the Exalted desired to put people through trials, he took my sight from me and I lost my vision so that I will not have to witness these terrible circumstances.” (Al-Mustadrak ‘ala Al-Sahihain, Vol. 3, p. 591, Book “Ma‘rifat Al-Sahabah”, Hadith 6198, Printed in Darul Kutub Al-Ilmiyyah, Bierut, 2002)

Hazrat Uthman bin Ubaidillah, who was the freed slave of Hazrat Sa‘d bin Abi Waqas, narrates “I have seen Hazrat Ibn Umar, Hazrat Abu Huraira, Hazrat Abu Qatada and Hazrat Abu Usaid Sa‘di. These people would pass by us while we were in school [receiving education] and we could smell the fragrance of Abeer emanate from them.” This fragrance is created from a mixture of saffron and various other things. (Author Ibn Abi Shaibah, Vol. 6, p. 216, Kitabul Adab, Chapter “Ma yustahabbu lirrijaal an yujada rihuhu minhu”, Dar Al-Tafkir, Beirut)

Marwan bin Al-Hakam used to appoint Hazrat Abu Usaid Sa‘di for the collection and distribution of charity. When Hazrat Abu Usaid Sa‘di would come to his door, he would make his camel sit down and give him everything for the distribution. The last item he would give was the whip and whilst doing so, he would say that this is from your share. Once, Hazrat Abu Usaid came in order to distribute the Zakat [alms]. He left after having distributed everything. He went home, fell asleep and saw in a dream that a snake had wrapped itself around his neck. He woke up perturbed by the dream and asked a female servant or his wife if there was anything left behind from the sum that he was given in order to distribute? She said no. Hazrat Abu Usaid replied that why then did the snake wrap itself around my neck? Go and take a look. Perhaps something is left behind. When she went to take a look, she said that indeed, there is a rope to tie the camel with, which was also used to tie a small bag [for distribution]. Hence, Hazrat Abu Usaid went and returned this rope as well. (Sha‘bul Iman lil Bayhaqi, Vol. 5, p. 167, Hadith 3247, Maktabatul Rushd, Nashirun Riyadh, 2003)

Allah the Exalted desired to enable these companions to tread on the subtlest paths of righteousness and uphold and fulfil the highest standards of returning the trusts that they were entrusted with. This is the reason they received guidance even in their dreams.

Ammarah bin Radhiya narrates this statement of his father that some youths asked Hazrat Abu Usaid about the excellences the Holy Prophet^sa had mentioned about the Ansar [Muslims native to Medina]. Upon this, he said that he heard the Holy Prophet^sa say that from among the tribes of the Ansar, the best households were those of Banu Najjar, then Banu Abdul Ash‘al, then Banu Harith bin Khazraj and then Banu Sa‘da. Furthermore, every household of the Ansar is filled with virtue. Upon this, Hazrat Abu Usaid used to say that if he was to accept anything but the truth, he would have started with a household from among the Banu Sa‘da. (Al-Mustadrak ‘ala Al-Sahihain, Vol. 3, p. 592, Kitab Ma‘rifat Al-Sahabah, Hadith 6194, Printed in Darul Kutub Al-Ilmiyyah, Bierut, 2002)

With reference to an incident in history, Hazrat Musleh Maud^ra has stated on one occasion that when Arabia was conquered and Islam began to spread, there was a lady from the tribe of Qinda, who whose name was Asma or Umaima, who was also called Junia or Bint-ul-Jaun. Her brother, Luqman, came to the Holy Prophet^sa as a representative of his tribe. On that occasion he also expressed his desire for his sister’s hand to be given in marriage to the Holy Prophet^sa. He made the request directly to the Holy Prophet^sa saying “My sister, who was previously married to a relative, is now widowed. She is very beautiful and intelligent. Please accept her proposal of marriage.” As the Holy Prophet^sa desired to unite the tribes of Arabia, he accepted this request of his and said that the nikah [marriage ceremony] should be announced on the basis of twelve and a half ounces of silver [as her dowry]. He said “O Prophet of Allah^sa! We are counted amongst the honourable families and chiefs of my people. This dowry is too low.” The Holy Prophet^sa replied “I have not set a higher dowry for any of my wives, nor any of my daughters.” Once he expressed his satisfaction, the nikah [marriage ceremony] was announced. Furthermore, he requested the Holy Prophet^sa to send a person in order to pick her up. The Holy Prophet^sa appointed Abu Usaid for this task. He went there. Jauniya invited him to her home upon which Hazrat Usaid said that the wives of the Holy Prophet^sa have been instructed to observe the veil. Upon this, she inquired about further guidance, which he imparted to her. He brought her to Medina on a camel and settled her in a house, which was surrounded by date palms. The relatives of this lady sent her wet-nurse along with her. 

Hazrat Musleh Maud^ra writes “In our countries, affluent and people of a higher status used to send female maids along with them. This is no longer the custom nowadays. However, it used to be like this in the older days so that she [the bride] would not feel any form of discomfort or problem. As this lady, who was married to the Holy Prophet^sa, or whose brother proposed and desired for her to get married and was eventually married [to the Holy Prophet^sa], was known for her beauty and as is customary that the women of the local area wish to meet a new bride in the area, the women of Medina also went to see her. This lady was known for her beauty and according to her own testimony, another lady had taught her to impose her authority and dignity from the very first day. She was told that when the Holy Prophet^sa approaches, she should say ‘I seek Allah’s protection from you.’ In this manner, he will become more fond of you.” 

Hazrat Musleh Maud^ra writes that if this was not a fabrication of this lady, it is very possible that a hypocrite schemed this mischief through his wife or another relative. Nevertheless, when the Holy Prophet^sa received the news of her arrival, he went to the house which was designated for her. In the Ahadith [sayings of the Holy Prophet^sa] it is written that when the Holy Prophet^sa approached her he said to her, “Offer yourself to me [in marriage].’ Upon this she replied, “Does a queen offer herself to ordinary men?” Abu Usaid says that as the Holy Prophet^sa thought that she was nervous due to not being familiar with him, he placed his hand on her in order to comfort her. As soon as he placed his hand on her, she uttered these utmost abhorrent and irrational words that “I seek Allah’s protection from you.” 

Hazrat Musleh Maud^ra states “As a prophet becomes humbled when he hears the name of God the Exalted and is awestruck by His magnificence, the Holy Prophet^sa immediately said upon hearing her words ‘You have sought refuge and protection of the Highest Being, Who grants protection in great abundance. Therefore, I accept your request.’ Hence, the Holy Prophet^sa immediately came out of the house and said ‘O Abu Usaid! Give her two pieces of cloth and send her to her family.’ Hence, following that, apart from her dowry, the Holy Prophet^sa instructed to give her two sheets as a gesture of kindness. In accordance with the commandment of the Holy Quran of [Arabic] (Surah Al-Baqarah: V. 238) ‘Do not forget to do good to one another,’ the Holy Prophet^sa gave more and expressed his kindness.” 

Hazrat Musleh Maud^ra then says: “This [verse] is in relation to women, who are divorced without having consummated the marriage. The Holy Prophet^sa sent her away and Abu Usaid brought her to her home. This matter was very burdensome for the people of her tribe and they scolded her. However, she continued to reply that it was her ill fortune. At times, she even said that she was deceived and told that when the Holy Prophet^sa approached her, she should step aside and express a sense of dislike. In this manner she would impose her rank and dignity on him. Whether this was the reason or something else, she expressed a sense of dislike and the Holy Prophet^sa separated himself from her and sent her away.” (Tafsir-e-Kabir, Vol. 2, P533-535, Tafsir Surah Al-Baqarah, V. 228)

This entire incident is sufficient as a reply to the allegations that are raised against the Holy Prophet^sa in relation to his wives and that, God forbid, he was keen of beautiful women. Hazrat Abu Usaid used to say that whenever something was requested from the Holy Prophet^sa, he never rejected or declined. (Majma‘ Al-Zaw‘id, Vol. 8, p. 409, Kitab Alamat Al-Nubuwwah, Chapter “Fi Judihi”, Hadith 14179, Darul Kutub Al-Ilmiyyah, Bierut, 2001) 

The other companion is Hazrat Abdullah bin Abdil Asad. His name was Abdullah and known as Abu Salamah. His mother was Barrah bint Abdil Muttalib. He was the cousin of the Holy Prophet^sa and the foster-brother of the Holy Prophet^sa and also Hazrat Hamza^ra. He had been suckled by Sobiah, the servant of Abu Lahab. He first married Umme Salamah. (Usdul Ghabah, Vol. 3, p. 295, Abdullah bin Abdil Asad, Darul Kutub Al-Ilmiyyah, Bierut, Lebanon)  

With reference to this Hazrat Mirza Bashir Ahmad^ra also writes in Seerat Khatamun Nabiyyin that Abu Salamah bin Abdil Asad was the foster-brother of the Holy Prophet^sa and belonged to Banu Makhzoom. After his demise, his wife Umme Salamah married the Holy Prophet^sa. (Seerat Khatamun Nabiyyin byMirza Bashir Ahmad Sahib M.A., p. 124)

Hazrat Abdullah bin Abdil Asad was among the first people to accept Islam. According to Ibn Ishaaq, after the first ten people, he accepted Islam, so he was among the first Muslims. (Al-Isti‘ab fi Ma‘rifat Al-Sahabah, Vol. 3, p. 71, Abdullah bin Abi Abdil Asad, Darul Kutub Al-Ilmiyyah, Bierut, 2002)

In one narration Hazrat Abu Ubaidah bin Harith, Hazrat Abu Salamah, Hazrat Arqam bin Abu Arqam and Hazrat Uthman bin Maz‘un went to the Holy Prophet^sa. He preached to them the message of Islam and recited the Holy Quran to them after which they accepted Islam and bore witness that the Holy Prophet^sa is rightly guided. Hazrat Abdullah bin Abdil Asad and his wife Umme Salamah were among those in the first migration to Abyssinia. After returning from Abyssinia to Mecca they migrated to Medina. (Usdul Ghabah fi Ma‘rifat Al-Sahabah, Vol. 5, p. 153, Abu Salamah, Maktabah Darul Fikr, Beirut, Lebanon, 2003)

Their migration to Abyssinia is mentioned in Seerat Khatamun Nabiyyin: “When the suffering of the Muslims had reached its limit and the Quraish continued to aggravate the affliction of the Muslims, the Holy Prophet^sa instructed Muslims to migrate to Abyssinia, and said, ‘The king of Abyssinia is just and equitable. None are subjected to oppression under his rule.’

“The country of Habshah, which is known as Ethiopia or Abyssinia in the English language, is situated to the north-east in the continent of Africa. It is exactly opposite to southern-Arabia and with the exception of the Red Sea, no country intercedes it. During that era, a strong Christian sovereignty was established in Abyssinia and the king was referred to as the Negus. As a matter of fact, the ruler there is still called upon by the same name. Arabia had business relations with Abyssinia, and in the era that we are currently mentioning, the capital of Abyssinia was Axsum, which is located near the present-day city of Adowa, and until now is considered a sacred city. In those days, Axsum was the centre of a very powerful sovereignty. During that time, the personal name of the Negus was Ashamah, who was a just, intelligent and powerful king. In any case, when the pains of the Muslims reached their limits, the Holy Prophet^sa instructed that those who could afford should migrate to Abyssinia. 

“Therefore, upon the instruction of the Holy Prophet^sa, in the month of Rajab,5 Nabawi, eleven men and four women migrated to Abyssinia. The well-known names among them were as follows: Hazrat Uthman bin Affan^ra and his wife Ruqayyah^ra, daughter of the Holy Prophet^sa, Abdur-Rahman bin Auf^ra, Zubair bin Al-Awwam^ra, Abu Hudhaifah bin Utbah^ra, Uthman bin Maz‘un^ra, Mus‘ab bin Umair^ra, Abu Salamah bin Abdul-Asad^ra and his wife Umme Salamah^ra. It is very strange that a majority of these pioneer immigrants were those who belonged to powerful tribes of the Quraish, and the weaker were few and far between. This illustrates two things: firstly, even those who belonged to the powerful tribes of the Quriash were not safe from the cruelties of the Quraish. Secondly, weak people such as slaves, etc., at that time, were in such a grave state of weakness and misery that they were not even able to migrate. Travelling south, when the immigrants reached Sha‘ibah, which was a sea-port in Arabia at that time, by the Grace of Allah they found a trade ship which was just ready to leave for Abyssinia and thus, all of them boarded in security. When the Quraish were informed of this, they were deeply enraged that this ‘prey’ had slipped their hands. Hence, they pursued these immigrants, but when their men reached the coast, the ship had already departed, and for this reason they returned disappointed. Upon reaching Abyssinia the Muslims found a life of great peace and protection from the cruelties of the Quraish after much difficulty and prayers.” (Seerat Khatamun Nabiyyin, by Hazrat Mirza Bashir Ahmad Sahib M.A., p. 146-147)

Ibn Ishaaq states that when Abu Salamah returned from Abyssinia and sought the protection of Hazrat Abu Talib, few people of Banu Makhzoom visited Abu Talib and enquired, “You have given protection to your nephew Muhammad, but why have you given protection to our brother Abu Salamah?” Abu Talib replied, “He sought my protection and he also is my nephew (sister’s son). If I had not given protection to my nephew (the Holy Prophet) then I would not have given protection to my other nephew.” Abu Lahab addressed the people from Banu Makhzum and said, “You constantly irritate Abu Talib; a noble man amongst us, and talk in vain. By God, refrain from this or else we are with him in every matter till he fulfils what he desires.” Upon hearing this, the people addressing Abu Lahab said, “O Abu Utbah we refrain from that which you dislike.” As Abu Lahab was a friend and supporter of Banu Makhzum in the opposition of the Holy Prophet^sa, they refrained from insisting or urging regarding Abu Salamah. Upon hearing the words of accord from Abu Lahab, “He is speaking in favour of me and has stopped the other party; therefore, he will agree to support us”, Abu Talib recited some stanzas in which he praised Abu Lahab and tried to persuade him to support the Holy Prophet. (Al-Seerat Al-Nabawiyyat li Ibn Hisham, pp. 269-270, Qissat Abi Salamah fi Jawarihi, Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon, 2001) 

Nevertheless, this had no effect on him and he increased in opposition. 

Ibn Ishaq says that Ummul Momineen [the mother of the believers], Hazrat Umme Salamah^ra relates that when her husband Hazrat Abu Salamah^ra decided to go to Medina, he prepared his camel. He mounted her and their son Salamah on it, who was in her lap and then they set off. A short distance forward, some people from Banu Makhzoom surrounded them and said that Umme Salamah^ra was their woman, thus they would not allow her to go with them journeying from town to town. Hazrat Umme Salamah^ra says that in the end they took her husband away from her. Upon hearing this news the people of Banu Abdil Asad became frightened and said that that man was of Abu Salamah and they would not leave him with them. Therefore, he took her son away (the tribe kept the woman and the son was taken away by the tribe of the father). She says that she was completely alone and remained in this wretched state for a whole year, that every day she would go to a place called Atbah and cry. One of her uncle’s sons saw her crying there one day and felt pity. He went to her tribe Banu Mugheerah asking them as to why they tormented that poor woman? He said that they had separated her from her husband and son. Thus, they should let her go. Thereafter they told her that she could go and see her husband. Hazrat Umme Salamah^ra says that after this, the Banu Abdil Asad tribe returned her son. She then prepared her camel and took her son with her. When she departed for Medina, she had no helper with her. When she reached a place named Tan‘eem, she met Hazrat Uthman bin Abi Talha (who had not yet accepted Islam at the time and did so later in 6AH). He said “O Umme Salamah, where are you headed?” She replied that she was going to her husband in Medina. Hazrat Uthman asked if there was someone accompanying her to which she said that by God, there was no one and only her son and God Almighty accompanied her. Hazrat Uthman then said “By God, I will not allow you to travel all by yourself like this. I will accompany you.” He then took hold of her camel’s bridle. Hazrat Umme Salamah relates, “By Allah I had never seen any Arab more honourable than this man. Upon reaching a destination, we sat the camel down and dismounted (in different areas they would camp up and leave the camel). Whenever I would dismount my camel, he would remove the saddle off its back, tie the camel to a tree and fall asleep under the shade of another tree. When it was time to continue the journey, he would prepare the camel once again and I would mount it whilst he would walk holding the nose-halter until we reached Medina. When Hazrat Uthman bin Talha saw the village of Banu Amr bin Auf in Qaba he said ‘O Umme Salamah, this is where your husband Abu Salamah is staying. Enter this house with the blessings of God Almighty upon you.’ Hazrat Uthman then returned to Mecca.” (Al-Seerat Al-Nabawiyyatu li ibni Hisham, p. 333, Dhikril Muhajireen ila Al-Medina, Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon, 2001)

In the second year after Hijra when the Holy Prophet^sa left for the Battle of Ushairah, he appointed Abu Salamah as the governor in Medina. (Al-Isti’ab fi Ma‘rifat Al-Ashab, Vol. 3, p. 71, Abdullah bin Abdil Asad, Darul Kutub Al-Ilmiyyah, Beirut, Lebanon, 2002)

Hazrat Mirza Bashir Ahmad^ra writes regarding the Battle of Ushairah, “After this, in Jamadi I, upon receiving news of the Quraish of Mecca once again, the Holy Prophet^sa set out from Medina with a company of the Companions and appointed his foster-brother, Abu Salamah bin ‘Abdil Asad^ra as the Amir in his absence. In this ghazwah [battle], after making numerous rounds, the Holy Prophet^sa finally reached ‘Ushairah, which was situated close to the coast and the region of Yanbu‘. Although a battle with the Quraish did not take place, nevertheless the Holy Prophet^sa settled a treaty with the Banu Mudlij on terms as were agreed upon with the Banu Damrah, and subsequently returned.” (Seerat Khatamun Nabiyyin by Hazrat Mirza Bashir Ahmad M.A., p. 329)

The following conditions were agreed upon with Banu Damrah that they would hold cordial relations with the Muslims and will not aid any opposition against the Muslims. Furthermore, when the Holy Prophet^sa calls upon them to help the Muslims they would come forward immediately. On the other hand the Holy Prophet^sa took an oath with the Muslims that they would have cordial relation with Banu Damrah and help them in the time of need. This pact was written down and both parties signed it. (Al-Seerat Al-Nabawiyyatu li ibni Hisham, pp. 269-270, Qissatu Abi Salamah^ra fi Jawarihi, Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon, 2001)

Then, in Seerat Khataman Nabiyyin it is written: “The defeat suffered in the battle of Uhud by the Muslims made the tribes of Arabia even bolder than before in raising their heads in opposition to the Muslims. As such, much time had not passed since the Battle of Uhud, and the Companions had not even become fully discharged from tending to their wounds, when in Muharram,4 AH, the Holy Prophet^sa suddenly received news in Medina that Tulaihah bin Khuwailid, chief of the Asad tribe and his brother Salamah bin Khuwailid were inciting the people of their region to wage war against the Holy Prophet^sa. As soon as this news was received, the Holy Prophet^sa, who under the circumstances of his own region, understood the dangers of such news, immediately assembled a fast riding detachment of 150 Companions and appointed Abu Salamah bin Abdil Asad^ra as their Amir. The Holy Prophet^sa emphatically instructed that they should march towards the enemy and cause them to disperse before Banu Asad were able to practically execute their hostile motives. As such, Abu Salamah^ra advanced swiftly but silently and caught the Banu Asad at a place called Qutn, situated in central Arabia, but no fighting took place. As a matter of fact, the people of Banu Asad dispersed as soon as they caught sight of the Muslims. After an absence of a few days, Abu Salamah^ra returned to Medina. Due to the strenuous labour of this journey, the injury sustained by Abu Salamah^ra at Uhud, which had apparently healed until then, began to deteriorate again. Despite medical treatment, the wound continued to worsen, and ultimately in this very illness, a faithful and pioneer Companion of the Holy Prophet^sa, who was also the foster-brother of the Holy Prophet^sa passed away.” (Seerat Khatamun Nabiyyin, by Mirza Bashir Ahmad Sahib M.A., p. 511)

His body was washed with the water of the well Al-Yaseerah, which was the property of Banu Ummayyiya Bin Zaid at the station of Aliya. During the days of ignorance, this well was named Al-Abeer and the Holy Prophet^sa changed the name to Al-Yaseera. Hazrat Abu Salamah^ra was buried in Medina. (Al-Tabaqat Al-Kubra, Vol. 3, p. 128, Abu Usaid Al-Sa’idi, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 1996)

When Hazrat Abu Salamah^ra passed away, the Holy Prophet^sa closed his eyes and prayed after his demise, saying, “O Allah, treat Abu Salamah with forgiveness and elevate his status amongst the guided people; become the Guardian of the heirs he left behind. O Lord of all the worlds! Forgive him and us too.” In another narration it states that in the final moments of his life, Hazrat Abu Salamah^ra prayed, “O Allah! Find the most excellent person to replace me who shall look after my family.” 

Thus, this prayer was accepted and the Holy Prophet^sa married Umme Salamah^ra. (Usdul Ghabah fi Ma’rifat Al-Sahabah, Vol. 3, p. 296, Abdullah bin Abi Abdil Asad, Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon)

Hazrat Umme Salamah’s son narrates, “Hazrat Abu Salamah^ra went to Hazrat Salamah^ra and said that I heard the Holy Prophet^sa mention a Hadith [tradition] which is even more dearer to me than such and such thing. The Holy Prophet^sa said, ‘Whomsoever is faced with an affliction and prays, “Surely to Allah we belong and to Him shall we return” and then says, “O Allah! I seek reward from You in exchange of this affliction.” God Almighty shall then grant one its reward.’” 

Hazrat Umme Salamah^ra states, “When Abu Salamah^ra was martyred, I prayed – even though my heart did not truly desire to say this prayer – ‘O Allah! grant me someone in place of Abu Salamah^ra.’ I then said to myself that who could be better than Abu Salamah^ra; he possessed such and such qualities. In other words, he had many qualities and attributes, but still I offered this supplication.” When Hazrat Umme Salamah’s iddat [a fixed time period appointed by the Islamic Sharia, which must elapse before a widow or divorced woman can marry again] was completed, she received a message from the Holy Prophet^sa asking for her hand in marriage and the Holy Prophet^sa then married her. (Al-Isabatu fi Tamyiz Al-Sahabah, Vol. 4, p. 132, Maktabah Darul Kutub Al-‘Ilmiyyah, Beirut, Lebanon, 2005)

With regards to this marriage, Sahibzada Mirza Bashir Ahmad Sahib^ra writes in Seerat Khataman Nabiyyin: “The very same year, in the month of Shawwal, the Holy Prophet^sa married Umme Salamah^ra. Umme Salamah^ra belonged to a noble family of the Quraish and prior to this, was married to Abu Salamah bin Abdil Asad^ra, who was a very faithful and pioneer Companion and had passed away this year. When the iddat had passed, since Umme Salamah was a very wise, well-mannered and able lady, Hazrat Abu Bakr^ra desired to marry her, but she did not accept. Finally, the Holy Prophet^sa thought to marry her, because in addition to her personal qualities, due to which she was worthy of becoming the wife of a law-giving Prophet, she was the widow of a very eminent and pioneer companion. Then she also had children, due to which it was necessary to make special arrangements for her. In addition to all this, Abu Salamah bin Abdullah^ra was also the foster brother of the Holy Prophet^sa, and for this reason, the Holy Prophet^sa was especially concerned for his bereaved family. In any case, the Holy Prophet^sa sent a proposal of marriage to Umme Salamah^ra. At first, she was somewhat reluctant on account of various difficulties and excused herself saying, “I have grown old and am no longer able to bear children.” However, since the purpose of the Holy Prophet^sa was different, she ultimately accepted. Her son acted as the guardian of his mother and married her to the Holy Prophet^sa. As it has already been mentioned, Umme Salamah^ra was a lady of distinct stature and in addition to being extremely intelligent and sharp, she possessed a lofty rank in sincerity and faith. She was among those people who had migrated to Abyssinia on the instruction of the Holy Prophet^sa in the early days. Even in migrating to Medina, she was the very first among the ladies. Hazrat Umme Salamah^ra knew how to read as well, and played a significant role in educating and training the Muslim women. Many narrations and Ahadithare related by her in the books of Hadith, and in this respect she stands second among the wives of the Holy Prophet^sa, and twelfth among all the Companions in total (including both men and women). (Seerat Khatamun Nabiyyin, by Mirza Bashir Ahmad Sahib M.A., pp. 530-531)

Thus, this the description of the Companions^ra. May God Almighty continue to further elevate their lofty status and also enable us to adopt their virtuous practices. 

I shall now mention some details of a few people who have recently passed away and also offer their funeral prayers [in absentia]. 

The first is Raja Naseer Ahmad Nasir, who served as a life-devotee and a missionary of the Jamaat. He has also formerly served as Nazir Islaah-o-Irshaad Markaziyya. He passed away on 6 July 2018 at the age of 80 in the Tahir Heart Institute [Rabwah] – Surely to Allah we belong and to Him shall we return. He was suffering from illness for many years, and since 2012 his health was slowly deteriorating. For the last three months he was completely bedridden due to suffering from a brain haemorrhage. 

He was born on 7 May 1938 in Bhera, in the district of Sargodha. He acquired his basic primary education from there and also completed his matriculation exams and then worked as an office clerk in the department for irrigation in Lahore. He devoted his life for the cause of faith in 1958 and entered Jamia Ahmadiyya and attained his Shahid Degree in 1965. Ahmadiyyat entered his family through his father, Raja Ghulam Haider Sahib, who did the Bai‘at at the hand of Hazrat Khalifatul Masih II^ra and later got his parents and siblings to also take the Bai‘at. It was the desire of Raja Naseer Ahmad Sahib’s father that one of his sons should become a life-devotee and it was in order to fulfil this desire that Raja Naseer Ahmad Sahib completed the life-devotee form and took the form to his elder brother, Raja Nazeer Ahmad Zafar Sahib, to sign. His elder brother said that he should ponder very carefully over this as this was a very arduous and challenging task which demanded great responsibility. However, he said to his brother that he had given plenty of thought to it and requested him to sign – his father had passed away then. Thereafter, as I mentioned, he devoted his life and entered Jamia Ahmadiyya and after graduating from there, he then entered the practical field. After graduating from Jamia Ahmadiyya, he had the opportunity to serve the Community for 47 years. He served in various parts of Pakistan as a missionary and prior to the partition when Pakistan and Bangladesh were one, he served in East Pakistan – Bangladesh. He also served in Uganda, Zaire and Indonesia. He also served for two years as a teacher in Jamia Ahmadiyya and thereafter he served as a Naib Nazir in Sadr Anjuman Ahmadiyya and as Nazir Islaah-o-Irshaad Markaziyya for ten years. He also served for two years as Additional Nazir Rishta Nata and for two years as Additional Nazir Isha‘at. In 2012 he took his retirement. His wife, who was also his cousin, passed away during his lifetime. He had three sons; Raja Muhammad Ahmad Sahib, who lives here in London, Raja Ataul Manan, who is a missionary and currently serving in Wakalat-e-Tasneef Rabwah and Raja Muhammad Akbar who is also here in the UK. 

He had great trust in God Almighty and was devoted to his prayers and supplications. His son writes that when they lived in Bangladesh, a fire once broke out and was almost approaching the homes of the Ahmadis. At the time he prayed, “O Allah! Your Messiah has stated, ‘[Threaten me not with fire,] for fire is my servant and indeed the servant of my servants’, thus save us from the fire.” He relates that the fire approached the houses and the flames were even touching the corner of one of the houses but it stopped there and did not spread any further and the houses of the Ahmadis were saved. 

While serving in Uganda, the conditions became very dangerous due to the outbreak of a war, however he would still go out and do tabligh [preaching]. He would go early in the morning and return home in the evening as there was no place to stay, so he would only go to the nearby areas. One day, a member of Jamaat-e-Islami came to him believing him to be a Maulvi of a Tablighi Jamaat and said he had a car and he could buy it from him for 1400 dollars. Eventually, they negotiated and settled the deal for 1150 dollars. At the time, neither did the Jamaat have the funds to purchase a car, nor did Raja Sahib. However, he prayed to God Almighty to make the arrangements for the funds so that he could purchase the car and this would assist him in his tabligh as he could take a small grill and bedding and go out for tabligh. He was extremely worried as the deal was done and he had been given a few days in which he had to pay the amount. He says that one day he opened his mailbox and saw that he had received a letter from one of his brothers-in-law in Canada. In the letter he wrote that he saw in a dream last night that he was in need of 1150 dollars. He wrote that he did not know the reason why he needed this amount but nevertheless he was sending him money and with it was a cheque of 1150 dollars. There are many other accounts similar to this of his acceptance of prayers. 

He had great passion for the recitation of the Holy Quran. His son writes that his father desired to complete the reading of the Quran in the air and on water. He had finished the Quran many times on land. Thus, he had the opportunity to complete the reading of the Holy Quran whilst travelling on sea. The travel by air was never long enough, but however much time he spent whilst travelling in the aeroplane, he would recite the Holy Quran. 

His son, who is a life-devotee and is currently serving in Wakalat-e-Tasneef, Raja Ataul Manan, says that their father always advised them about two things; never to do shirk [associate partners with God] and to always remain attached to the institution of Khilafat-e-Ahmadiyyat in all circumstances. He himself also always adhered to these two principals. 

He would show great respect to his mother. His sister writes: “He would show such obedience to our mother that if she would repeatedly ask him to carry out a certain task, he would listen to her each time as if this was the first time she had requested. He would never say ‘You have already asked me this before.’” His daughter-in-law, who is also the wife of a missionary, writes: “In these eighteen years, I have only ever felt love and honour from my mother and father (i.e. referring to her mother-in-law and father-in-law). Raja Sahib would say to my late mother that he would ensure that her daughter forgets the memories of her parents’ house. My mother would say that girls can never forget the house of their parents. But he would say that if the in-laws treat the daughter-in-law like their own, they can easily forget their parents’ home.” Nonetheless, he always maintained a bond of love and respect with his daughters-in-law. She continues by saying: “My father-in-law had the utmost love and obedience for God Almighty, the Holy Prophet^sa, the Promised Messiah^as, Khulafa, the Holy Quran and Khilafat. He had a good understanding of different matters and would impart valuable advice, whilst at the same time he would always show kindness.” She further writes: “Another one of his attributes was that he would finish a complete reading of the Holy Quran every month.” His relatives have also written that they are a witness to how God Almighty fulfilled all of his needs and would accept his prayers.

Nonetheless, he was a successful missionary and had administrative abilities as well. His relationship with Khilafat was exemplary and it can be said for him that he worked alongside Khilafat in the same manner that a pulse works in accord with one’s heart. In Pakistan when Hazrat Khalifatul Masih IV^rh appointed me as Nazir-e-Ala [Executive Director of Sadr Anjuman Ahmadiyya] I saw a distinct form of obedience in him that he would obey the office-bearer simply because he was appointed by Khalifatul Masih. His obedience was exemplary, the likes of which is seldom seen in the world today. May God Almighty shower His mercy on him and enable his children to continue his virtuous deeds. He possessed many qualities. He would always care for the poor and destitute. Furthermore, whichever missionary he would work alongside he would look after them and would care for their needs. Many of the missionaries that have written to me have mentioned this point.

Aside from this there is a funeral prayer of two martyrs, who although were not martyred for the sake of the Jamaat, however a robbery took place at their shop and the thieves shot them as a result of which they were martyred. One of them is Mubeen Ahmad Sahib, son of Mehboob Ahmad Sahib, and the other is Muhammad Zafrullah Sahib, son of Liaqat Ali Sahib. On 7 July 2018 at approximately 3pm, in the Korangi Industrial area of Karachi, armed robbers fired at three Khuddam; namely Mubeen Ahmad Sahib, son of Mehboob Ahmad Sahib, Zafrullah Sahib and Muhammad Nasrullah Sahib. As a result of this, Mubeen Ahmad Sahib and Zafrullah Sahib were killed. Surely, to Allah we belong and to Him shall we return. The armed robbers wanted to loot their electronics shop. Since they resisted, they opened fire and killed them.

Ahmadiyyat entered the family of Mubeen Ahmad Sahib, son of Mehboob Ahmad Sahib, through his great paternal grandfather, Mr Chaudhry Alladad Sahib. He performed the Bai‘at in 1940 through his elder brother Abdul Aziz Patvari Sahib. After performing the Bai‘at, his sons began to reproach him. They made a separate area in the house for him to stay and separated his bed and cutlery. However, he endured all of this with great patience. The deceased’s grandfather, Ali Muhammad Sahib was a staunch opponent of the Jamaat and a follower of Ataullah Shah Bukhari, who was a fierce opponent of Ahmadiyyat. During the partition when Ataullah Shah Bukhari used abusive language against Qaid-e-Azam [Muhammad Ali Jinnah], calling him Kafir-e-Azam [the great disbeliever] and also used profanities against the Muslim League, that was when his grandfather distanced himself from him. Subsequently, after the partition of India when the Jamaat [headquarters] was shifted [temporarily] to Lahore, he saw the fulfilment of the prophecy of the Promised Messiah^as regarding migration. Consequently, he began to incline towards the Jamaat. After the partition he moved to Nawabshah with his family. When Hazrat Musleh Maud^ra visited Sindh [Pakistan], the deceased’s grandfather saw him at a railway station. When he saw the countenance of Hazrat Khalifatul Masih II^ra, he said that it could not be the face of a liar, and subsequently performed the Bai‘at and entered into the Jamaat.

Mubeen Ahmad Sahib was studying for his BA and at the age of his martyrdom he was 20 years old. Mubeen Ahmad Sahib had many qualities; he was very tolerant, had a balanced temperament and a strong build. He regularly observed the five daily prayers and treated everyone in his home with love and respect. The deceased would fully partake in Jamaat activities and was an active Khadim. If he had to sacrifice his work for the sake of the Jamaat, he would do so without hesitation. The deceased had submitted his Wasiyyat and had been assigned a case number. His Wasiyyat will be accepted, God Willing. He had a good relation with all of his neighbours. Everyone has commented on this fact irrespective of whether they are old or young. Mubeen Ahmad Sahib was related to the second person martyred in this incident, Muhammad Zafrullah Sahib, through his aunt. Aside from his father, Mr Mehboob Ahmad Sahib and his mother Amatul Hafeez Begum Sahiba, he leaves behind two sisters, Mubeena Mehboob aged 23 years and Kinzah Mehboob aged 16 years, and one brother, Ameen Ahmad aged 13 years.

The second martyr whose funeral prayers will also be lead is Muhammad Zafrullah Sahib, son of Liaqat Ali Sahib. During this incident he was hit by three bullets which fatally injured both his kidneys. His operation was successful, however his health deteriorated again. The doctors decided to take him for another operation, however, he passed away last night. Surely, to Allah we belong and to Him shall we return. Ahmadiyyat also entered his family through his great paternal grandfather Ghulam Deen Sahib, who was from the district of Gurdaspur and worked on the land belonging to a companion of the Promised Messiah^as, Hazrat Abdul Aziz Patvari. One day, he went with him to Qadian and after meeting with the Promised Messiah^as, he performed the Bai‘at.

The deceased Muhammad Zafrullah Sahib was born on October 1993 in Karachi. He was a cheerful and well-mannered Khadim, who always had a smile on his face. The deceased would partake in Jamaat activities and was activly involved in various departments in Khuddamul Ahmadiyya. By the grace of Allah he was a musi [part of the Institution of Al-Wasiyyat] and was 25 years old when he was martyred. He is survived by his father, Liaqat Ali Sahib, his mother Naseera Begum Sahiba and five brothers; Wajahat Ahmad who is 33 years old, Mansoor Ahmad, 31 years old, Mustenser Ahmad, 28 years old, Shuja Ahmad, 27 years old and Hafiz Muhammad Nasrullah who is 24 years old. The third person injured in this incident was his brother Hafiz Nasrullah, who is currently in hospital having undergone surgery. May Allah grant him a swift recovery and restore him to full health. May he elevate the status of the deceased and grant steadfastness to their families.

(Translated by The Review of Religions)

Friday Sermon

6 July 2018

Men of Excellence

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

Recently I have been describing some of the Companions of the Holy Prophet^sa, who took part in the Battle of Badr. Some of them are well described in history while many get only a brief reference. Nonetheless, they all occupy a great stature for having taken part in the Battle of Badr. Thus, they should be mentioned, even if only in a few lines. Many of the companions I will mention today will only be described very briefly.

First of these is Hazrat Subai bin Qais bin Eesha. His grandfather’s name has been variably written as Absa or Easha. He was from among the Ansar [inhabitants of Medina] and belonged to the tribe Khazraj. He participated in battles of Badr and Uhud. (Usdul Ghaaba, Vol. 2, p. 407, Subai bin Qais, Dar-ul-Kutub-ul-Ilmiyyah, 1996, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 403, Subai bin Qaid and Abada bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

His mother’s name was Khadija bint Amar bin Zaid. He had a son called Abdullah who died in early childhood, whose mother belonged to the tribe Banu Jadara. He had no other children. Hazrat Ibada bin Qais was his brother. He had another brother called Zaid bin Qais.

The second name is that of Hazrat Unais bin Qitada who died during the Battle of Uhud. Some historians have recorded his name as Anas. However, the correct name is Unais. Both Muhammad bin Ishaq and Muhammad bin Umar have written Unais. He was with the Holy Prophet^sa during the Battle of Badr and was martyred during the Battle of Uhud. He also did not have any children. According to one tradition, Hazrat Khansa bint Khiddam was married to him at the time of his martyrdom. (Usdul Ghaaba, Vol. 1, pp. 305-306 Unais bin Qitada, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, pp. 353-354, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Then there is companion by the name of Hazrat Mulail bin Wabra. Different versions of his name are recorded, but Ibn Ishaq and Abu Naeem have both written his name as Mulail bin Wabra bin Abdul Karim bin Khalid bin Ajla. On the other hand, Umar and Kalbi have written it as Malail bin Wabra bin Khalid bin Ajlaan, omitting Abdul Karim. He also belonged to the tribe Khazraj, his branch was Banu Ajlaan. He took part in the battles of Badr and Uhud, both. (Usdul Ghaaba, Vol. 5, p. 251, Mulail bin Wabra, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

He had two children, Zaid and Habiba whose mother was Umm-e-Zaid bint Nazla bin Malik. His progeny did not last beyond his children. (At-Tabaqat Al-Kubra, Vol. 3, p. 416, Mulail bin Wabra, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

He was known as Khalid Bin Ajlaan. According to one tradition, he accompanied the Holy Prophet^sa in the battles of Badr, Uhud and all the other battles. (Al-Kamaal Fi Rafa Al-Artiyab An Al-Maotlif, Vol. 7, p. 222, taken from Maktabah Al-Shaamila)

Another companion was Hazrat Naufil bin Abdullah bin Nazla. He was martyred during the Battle of Uhud. Some have written his name as Naufil bin Salba bin Abdullah bin Nazla bin Malik bin Ajlaan. He took part in the battles of Badr and Uhud. His lineage did not continue either. (Usdul Ghaaba, Vol. 5, pp. 346-347, Naufil bin Salba, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 415, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Another companion is Hazrat Wadee‘a bin Amar. Ibn Kalbi has written his name as Wadee‘a bin Amar bin Yasaar bin Auf, whereas Abu Ma‘shar calls him Rifa‘a bin Amar bin Jarraad. He belonged to the tribe Banu Juhaina which was aligned with Banu Najaar. He took part in battles of Badr and Uhud. Hazrat Rabee‘a bin Amar was his brother. (At-Tabaqat Al-Kubra, Vol. 3, p. 377, Wadee’a bin Amar, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 2, p. 392, Rabee’a bin Amar, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

Then, there is a Companion by the name Hazrat Yazeed bin Munzir bin Sarh bin Khunaas. He belonged to the tribe of Banu Khazraj and he participated in the Bai‘at [pledge of allegiance] taken at ‘Uqba. The Holy Prophet^sa formed a bond of brotherhood between Hazrat Yazeed bin Munzir and Amir bin Rabee‘a. He participated in the battles of Badr and Uhud. He had no children at the time of his death. His brother, Maqir bin Munzir, also participated in the Bai‘at taken at ‘Uqba as well as the battles of Badr and Uhud. (At-Tabaqat Al-Kubra, Vol. 3, p. 473, Yazeed bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, p. 473, Yazeed bin Munzir, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, there is a Companion by the name Hazrat Khawarja bin Humayyar Ashja‘i. There are many differing opinions with regards to his name. Ibn Ishaq has mentioned his name as Khawarja bin Humayyar, Musa bin ‘Uqba has mentioned his name as Haritha bin Humayyar, Waqidi has mentioned his name as Hamza bin Humayyar. There is also a difference of opinion with relation to the name of his father. Some have stated his name as Humayyar, whereas others have written it as Jumaira and Jumair. Nevertheless, everyone agrees on the fact that he belonged to the tribe of Ashja‘, which was an ally of the tribe of Banu Khazraj. His brother’s name is ‘Abdullah bin Humayyar, who participated alongside him in the Battle of Badr. (Al-Asaba Fi Tameez Al-Sahaba, Vol. 1, p. 704, Haritha bin Humayyar, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (Usdul Ghaaba, Vol. 1, p. 649, Haritha bin Khumayyar, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, we find a mention of Hazrat Suraqa bin ‘Amr. He was an Ansari [inhabitant of Medina]. His full name is Suraqa bin ‘Amr bin ‘Atiya bin Khansaa Ansari. He passed away in Jamadi-ul-Awwal [fifth month of the lunar calendar] in the eighth year of Hijra [migration to Medina] during the battle of Mautah. His full name was Suraqa bin ‘Amr bin ‘Atiya bin Hansaa Ansari. The name of his mother was ‘Utaila bint Qais. Suraqa belonged to the renowned tribe of the Ansar, Banu Najjaar. There are differing opinions in relation to his acceptance of Islam. According to some, he accepted Islam a short while prior to the migration of the Holy Prophet^sa to Medina. Whereas, according to others, he accepted Islam a short while after the Holy Prophet^sa had migrated. The Holy Prophet^sa formed a bond of brotherhood between Mihja Maula ‘Amr and Suraqa bin ‘Amr. He participated in the battles of Badr, Uhud, Khandaq and Khyber. Furthermore, he was also blessed to be in the company of the Holy Prophet^sa on the occasion of the treaty of Hudaibiyah as well as ‘Umrat-ul-Qadha [the first pilgrimage to Mecca]. Hazrat Suraqa bin ‘Amr was among those fortunate Companions, who were blessed with the opportunity to partake in the Bai‘at-e-Ridhwan. He did not have any progeny, and as I mentioned earlier, he was martyred in the eighth year of Hijra during the battle of Mautah. (Al-Isti‘ab, Vol. 2, p. 580, Suraqa bin ‘Amr, Darul Jaleel, Beirut, 1992), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 3, p. 393, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 393, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut) & (Ayun Al-Asar, Vol. 1, p. 233, Zikr-ul-Mua’kha, Dar-ul-Qalam, Beirut, 1993)

Then, there is a companion Hazrat ‘Abbad bin Qais. He also passed away in the eighth year of Hijra during the Battle of Mautah. There are some differing opinions in relation to his name as well. His name can be found as Ubbada bin Qais bin ‘Eisha. Similarly, the name of his grandfather is also mentioned as ‘Abasa. Hazrat ‘Abbad was the paternal uncle of Hazrat Abu Dardaa^ra. Hazrat ‘Abbad rode together with the Holy Prophet^sa during the battles of Badr, Uhud, Khandaq and Khaybar. He also participated in the treaty of Hudaibiyah and was martyred in during the Battle of Mautah. (At-Tabaqat Al-Kubra, Vol. 3, p. 403, Ubbada bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 3, p. 154, ‘Abbad bin Qais, Dar-ul-Kutub-ul-Ilmiyyah, Beirut) 

Then, there is Hazrat Ab-uz-Zayyah bin Thabit bin Nu‘man. He passed away in the seventh year of Hijra. In one narration, his name has been mentioned as ‘Umair bin Thabit bin Nu‘man bin Umayyah bin Imra-ul-Qais. According to another narration it is Nu‘man bin Thabit bin Imra-ul-Qais. He was known by his title, Ab-uz-Zayyah. He took part in the battles of Badr, Uhud and Khandaq as well as in the treaty of Hudaibiyah. He was martyred in the seventh year of Hijra during the battle of Khaybar. It is narrated that a Jew struck him and severed his head, as a result of which he was martyred. (Usdul Ghaaba, Vol. 6, p. 175, ‘Ab-uz-Zayyah bin Thabit, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, pp. 364-365, Ab-uz-Zayyah bin Thabit, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut) 

Then, there is Hazrat Ansa. He passed away during the Battle of Badr. However, there are different opinions in relation to this as some say that he was alive until the Khilafat of Hazrat Abu Bakr^ra. Nevertheless, he was a freed, Abyssinian slave of the Holy Prophet^sa. His name was Ansa and it can also be found as Abu Ansa. Similarly, according to some, his title was Abu Masrooh. Hazrat Ansa accepted Islam in its early stages and migrated to Medina at the time of migration. He became the guest of Hazrat Sa‘d bin Khaithma. For as long as he was alive, his passion was to serve the Holy Prophet^sa. He was so obedient that it is narrated in relation to him that even when he used to take a seat, he would do so after seeking permission from the Holy Prophet^sa. He fought alongside the Holy Prophet^sa in the Battle of Badr. (Usdul Ghaaba, Vol. 1, pp. 301-302, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 587, Dar-ul-Isha’at, Karachi) & (Al-Asaba Fi Tameez Al-Sahaba, Vol. 1, p. 283, Ansa Maula Rasul Allah, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

Then, there is Hazrat Abu Kabsha Sulaim. His title is Abu Kabsha. He passed away during the Khilafat of Hazrat ‘Umar. According to some, his name was Salama. He was a freed, Persian slave of the Holy Prophet^sa. He is a companion who participated in the Battle of Badr. He was born in the area of Aus. There are various narrations regarding his birthplace and lineage. Some consider him to be Persian, others consider him to be Dausi and others consider him to be from Mecca. He accepted Islam in the very early stages and migrated to Medina after receiving permission to do so. He fought alongside the Holy Prophet^sa during every battle, including the battle of Badr. (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 284, Abu Kabsha, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 579, Dar-ul-Isha’at, Karachi)

When Hazrat Abu Kabsha migrated to Medina, he stayed with Hazrat Kulthum bin Al-Hadam. According to another narration, he stayed with Hazrat Sa‘d bin Khaithma. Hazrat Abu Kabsha passed away on the first night after Hazrat ‘Umar^ra was elected as Khalifa. This was on the twenty-second Jamadi-uth-Thani [sixth month of the lunar calendar] in the thirteenth year of Hijra. (At-Tabaqat Al-Kubra, Vol. 3, p. 36, Abu Kabsha, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, pp. 301-302, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, there is Hazrat Marsad bin Abi Marsad.  He passed away during the month of Safar [second month of the lunar calendar] in the third year of Hijra. He was a companion who participated in the Battle of Badr. He was an ally of Hazrat Hamza bin Abd-il-Muttalib. He participated in the battle of Uhud along with his father. He accepted Islam in its initial stages and migrated to Medina prior to the Battle of Badr. The Holy Prophet^sa formed a bond of brotherhood between him and Hazrat Aus bin Samit. On the day of [the Battle of] Badr, he arrived on a horse, named Sabal. Ibn Ishaq has written that Hazrat Marsad, may Allah be pleased with him, was the leader of the group of soldiers, which the Holy Prophet^sa send to Raji‘. This incident took place during the month of Safar in the third year of Hijra. According to some, Hazrat ‘Asim bin Thabit was the leader of that group. (At-Tabaqat Al-Kubra, Vol. 3, p. 35, Abu Marsad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, p. 133, Marsad bin Abi Marsad, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

The incident of his martyrdom is as follows. Banu ‘Azl and Qaarah pretended to have accepted Islam and requested the Holy Prophet^sa to send them some teachers in order to provide them with religious education. Upon this, the Holy Prophet^sa sent them a group of people. There is a difference of opinion found on this matter in the narrations as to whether it was sent in the leadership of Hazrat Marsad, may Allah be pleased with him, or Hazrat ‘Asim, may Allah be pleased with him. These people had barely reached the place of Raji’, when Banu Huzail approached them with bare swords and said that they do not wish to kill them. Rather, they wish to receive a ransom from the people of Mecca and will promise to protect their lives. Upon this, Hazrat Marsad, Khalid and ‘Asim, may Allah be pleased with them, said that they do not trust their promise. Hence, all three gave their lives fighting them. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 555, Dar-ul-Isha’at, Karachi)

Then, there is a companion by the name Hazrat Abu Marsad bin Qannas bin Al-Hussain Ghanwi. He passed away in the twelfth year of Hijra [migration to Medina]. According to some people, his title was Abu Hisn. He was a resident of Syria. He accepted Islam in its very early stages and migrated to Medina after seeking permission to do so. The Holy Prophet^sa formed a bond of brotherhood between him and Hazrat ‘Ibada bin Samit. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 581, Dar-ul-Isha’at, Karachi), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 305, Abu Marsad Ghanwi, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

When Abu Marsad, may Allah be pleased with him, and his son, Marsad migrated to Medina, both of them stayed with Hazrat Kulthum bin Al-Hadam. According to some, both of them stayed with Hazrat Sa‘d bin Haitham. Hazrat Abu Marsad was with the Holy Prophet^sa in all the battles. (At-Tabaqat Al-Kubra, Vol. 3, p. 35, Abu Marsad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut) 

He has a status in history for the following incident: 

Hazrat Hatib bin Abi Baltah sent a letter to the Meccans to secretly inform them [of the Holy Prophet’s^sa plan] with the thought of protecting his children there. God Almighty informed the Holy Prophet^sa about this so he sent three riders after the woman who was taking this letter and they took it from her. Hazrat Abu Marsad was one of the three riders. It is narrated from Hazrat Ali^ra, “The Holy Prophet^sa sent Abu Marsad Ghanwi, Zubair and I as we were able to ride a horse and the Holy Prophet^sa said, ‘Go until you reach the place called Roza-e-Khaakh, there you will find a woman from amongst the idol-worshippers who has the letter from Hatib bin Abi Baltah intended for the Idol worshippers.’” This is mentioned in Bukhari. (Sahih Al-Bukhari, Kitab-ul-Maghaazi, Baab Fazl Man Shahda Badran, Hadith. 3983)

Hazrat Abu Marsad has narrated a hadith [tradition] from the Holy Prophet^sa which is mentioned in Muslim and Baghwi. He states: “I heard the Holy Prophet^sa saying: ‘Do no sit on graves and do not pray in their direction.’” (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 305, Abu Marsad Ghanwi, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

He passed away during the Khilafat of Hazrat Abu Bakr Siddiq^ra in the 12^th Hijri at the age of sixty-six. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 581, Dar-ul-Isha’at, Karachi),

There is a companion named Hazrat Suleet bin Qais bin ‘Amar. He passed away in 14^th Hijri. His full name was Hazrat Suleet bin Qais bin ‘Amar bin ‘Ubaid bin Malik. After accepting Islam, both Hazrat Sulaeet bin Qais and Hazrat Abu Salma destroyed the idols of the family of Banu ‘Adi bin Najjaar. At the occasion of the Holy Prophet^sa’s migration to Medina when he was entering the city on his camel, every tribe desired that he would stay at their home. When the Holy Prophet^sa’s camel reached the house of Banu ‘Adi, and they were his maternal uncles because Salma bint ‘Amr, mother of ‘Abdul Muttalib, was from this tribe, at that time Hazrat Suleet bin Qais and Aseerah bin Abu Khuwarjah tried to stop the Holy Prophet^sa but he stated ,“Leave my camel as it is moving under divine guidance.” That is, it will stop wherever God desires. Hazrat Suleet took part in the battles of Badr, Uhud, Khandaq and all the battles with the Holy Prophet^sa. He passed away in 14^th Hijri during the Khilafat of Hazrat ‘Umar at the battle of Jisr in Abi Ubaid. 

(At-Tabaqat Al-Kubra, Vol. 3, p. 388, Suleet bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Seerat ibn Hisham, p. 229, Baab Hijrat-ul-Rasul, Dar ibn Hazam, Beirut)

Hazrat Mujazar bin Ziyaad was martyred during the battle of Uhud. Mujazar was his title which means “A person possessing a heavy body”. The Holy Prophet^sa established a bond of brotherhood between Hazrat Mujazar and ‘Aaqil bin Buqair. It is mentioned in another place that the Holy Prophet^sa established brotherhood between Hazrat Mujazar and Hazrat ‘Ukasha bin Mehsin. Hazrat Mujazar participated in the Battle of Badr and the Battle of Uhud.  (Al-Asaba Fi Tameez Al-Sahaba, Vol. 5, pp. 572-573, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 417, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut) & (Ayun Al-Asar, Vol. 1, pp. 232-233, Zikr-ul-Mua’kha, Dar-ul-Qalam, Beirut, 1993) 

Ibn-e-Ishaaq narrates, “The Holy Prophet^sa had prohibited the killing of Abu Bakhtari because he prevented people of Mecca from tormenting the Holy Prophet^sa. (Thus, the Prophet^sa had stated to not kill him). Abu Bakhtari would not cause any suffering to the Holy Prophet^sa and he was amongst those who protested against the pact of the Quraish against the Banu Hashim and the Bani Mutalib.”

Hazrat Mujazar once came across Abu Bakhtari and said: “The Holy Prophet^sa has stopped us from killing you.” Abu Bakhtari’s friend, who had left Mecca with him, was with him at the time. His name was Junada bin Mulayha and he was from the Banu Lais tribe. Abu Bahktari’s name was ‘Aas. He enquired, “What instructions do you have for my friend?” Hazrat Mujazar responded, “I swear by God, we will not spare your friend. The Prophet^sa has instructed us only about you.” He responded, “If we are going to die then we shall die together. I cannot bear the thought of Meccan women talking about this and saying that I abandoned my companion to save my own life.” Both of them were ready to fight with Hazrat Mujazar, and during the battle, (Hazrat Mujazar) killed Abu Bhakhtari. Hazrat Mujazar came to the Holy Prophet^sa and said, “I swear by the One Who ordained you with the Truth, I tried my utmost to take him as a prisoner and bring him to you, but he was unwilling. At last, he fought me and I took his life.” (Usdul Ghaaba, Vol. 5, pp. 59-60, Mujazar bin Ziyaad, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (Ayun Al-Asar, Vol. 1, p. 301, Baab Ghazwa Badr, Dar-ul-Qalam, Beirut, 1993) 

Hazrat Mujazar’s children were in Medina and also in Baghdad. It is narrated by Abi Wajzah, “The three men, amongst the Martyrs of Uhud, who were buried in a single grave were Mujazar bin Ziyaad, Nu‘man bin Malik and ‘Abdah bin Hassas.” (At-Tabaqat Al-Kubra, Vol. 3, p. 417, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

However, another narration states that Hazrat Aneesah bint ‘Adi came to the Holy Prophet^sa and stated, “O Messenger of Allah^sa, my son ‘Abdullah, who fought in the Battle of Badr, was martyred in the battle of Uhud. It is my desire that I bury my son near our home so that I remain close to him.” The Holy Prophet^sa allowed her to do so and also it was decided that along with Hazrat ‘Abdullah, his friend Hazrat Mujazar shall also be buried in the same grave. Hence, both friends were wrapped together in one single of sheet of cloth and were carried to Medina on a Camel. Abdullah was bulkier and well-built than Mujazar who was slim and slender. It is mentioned that people were astonished to notice that they both weighed the same when people took them off of the camel. The Holy Prophet^sa stated, “Their deeds have made them both equal to each other.” (Usdul Ghaaba, Vol. 7, p. 31, Aneesah bint ‘Adi, Dar-ul-Kutub-ul-Ilmiyyah, Beirut) 

Hazrat Hubbab bin Munzir Bin Jumuh was a Companion who passed away during the Khilafat of Hazrat ‘Umar. He was with the Holy Prophet^sa during Badr, Uhud, Khandaq and all other battles. He remained resolute alongside the Holy Prophet^sa during the battle of Uhud and pledged to the Holy Prophet^sa to offer his life. (Usdul Ghaaba, Vol. 1, p. 665, Hubbab bin Munzir, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 428, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

In relation to him, Hazrat Mirza Bashir Ahmad^ra has written in Seerat Khatam-un-Nabiyeen, 

“The place where the Muslim army encamped was not ideal. At this, Habbab bin Munzir enquired of the Holy Prophet^sa as to whether he had selected this place according to Divine revelation or merely as a strategy of war. Upon this, the Holy Prophet^sa said, ‘No divine commandment has been received in this regard; if you wish to make a proposal, then please do so.’ Hubbab submitted, ‘Then in my opinion, this place is not ideal. It would be better to advance and take possession of the spring located closest to the Quraish. I am aware of this spring, and its water is quite pleasant and generally plentiful as well.’ The Holy Prophet^sa approved of this proposal and until then, since the Quraish were still encamped on the opposite side of the hillock, and the spring was unoccupied, the Muslims advanced and took possession of this spring. However, as mentioned in the Holy Quran, even at that time, the water of the spring was not as plentiful as usual, and the Muslims were faced with a shortage of water. In addition to this, the side of the valley where the Muslims were positioned was not ideal either, because it was very sandy, which made it difficult to maintain firm footing. 

“Then, another grace of God was that there was some rainfall during the night as well, by which the Muslims found the opportunity to gather water in the form of reservoirs. Another benefit of this was that the sand hardened, which prevented their feet from sinking. Conversely, towards the side of the Quraish, it became muddy and their water also became dirty.”(Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^ra, pp. 356-357)

Hazrat ibn ‘Abbas^ra states, “Hazrat Gabriel descended upon the Holy Prophet^sa and said: ‘Hazrat Hubbab bin Munzir’s suggestion is correct.’ The Holy Prophet^sa stated, ‘O Hubab your advice was wise.’” At the time of the Battle of Badr, Hazrat Hubbab bin Munzir was carrying the flag of the Khazraj tribe. He was thirty-three years old at the time. (At-Tabaqat Al-Kubra, Vol. 2, p. 10, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Hazrat Mirza Bashir Ahmad^ra further writes about him in Seerat Khatam Al-Nabiyyeen, “When the Holy Prophet^sa received news from his informants that the army of the Quraish had reached nearby, he sent a companion named Hubbab bin Munzir to obtain information as to the enemy’s number and strength. Moreover, the Holy Prophet^sa also emphasised that if the strength of the enemy was greater than their own and the Muslims were in a state of danger, Hubbab should not announce this news openly upon his return in the gathering; rather, he should convey this news privately, so that no one was disheartened. Hubbab quietly left and returned with great skill in a short period of time submitting his report to the Holy Prophet^sa.”(Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^ra, p. 484)

Yahyah bin Sa‘d narrates, “On the day of Quraizah and the day of Al-Nazeer, when the Holy Prophet^sa sought counsel from people, Hazrat Hubbab bin Munzir stood up and said, ‘I am of the opinion that we settle down in the midst of the army camps, (that is, go to the location closest to the army in order to obtain intelligence and carry out better surveillance).’ The Holy Prophet^sa accepted his suggestion. He passed away during the Khilafat of Hazrat Umar.” (At-Tabaqat Al-Kubra, Vol. 3, p. 427-428, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

When the Holy Prophet^sa passed away, the manner in which Hazrat Abu Bakr^ra controlled that entire situation and the condition of the Companions^ra has been mentioned as follows, “After praising the Lord, Hazrat Abu Bakr^ra stated, ‘Whoever worshiped Muhammad^sa should know that Muhammad^sa has surely passed away and whoever worshipped Allah should keep in mind that Allah is alive and shall never pass away.’ And Hazrat Abu Bakr then recited the following verse:

إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ

 “Surely thou wilt die, and surely they too will die.” 

“Then he recited the following verse of the Holy Quran:

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

“And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.” (The Holy Quran, 3:145)

“Sulaiman mentions that upon hearing this, people began to weep profusely. Sulaiman further narrates that some Ansar companions gathered around Hazrat Sa‘d Bin Abaadah at the house of Bani Sa‘adah and said to him, ‘There shall be one leader amongst us, and one leader amongst you.’ Hazrat Abu Bakr^ra, Hazrat Umar Bin Khattab^ra and Hazrat Abu Ubaidah bin al-Jarrah came to them. Hazrat Umar^ra was about to speak when Hazrat Abu Bakr^ra instructed him to stop. Hazrat Umar^ra would narrate [at a later stage], ‘I swear by Allah, I had prepared a speech for what I intended to say and I was pleased by it, but I was afraid that Hazrat Abu Bakr would not be able to deliver a similar speech. However, Hazrat Abu Bakr delivered a speech which was more eloquent than the speech of any other person.’ During his speech he also stated, ‘We are the leaders, and you are ministers.’ Upon hearing this Hubbab Bin Munzar said, ‘It can never be so, by God it can never be so.’ 

I am mentioning this because the name of Hubbab Bin Munzir has been mentioned in these accounts. Upon hearing this Hubbab Bin Munzir said, “It can never be so, by God! it can never be so. By God! We will never permit for this to happen. There will be one leader from us and one leader from amongst you.” That is to say that there would be one leader amongst the Quraish and one leader amongst the Ansar. Hazrat Abu Bakr^ra replied, “No, we are the leaders and you are the ministers, because with respect to lineage and ancient tradition, the Quraish hold precedence over all other tribes of Arabia. Therefore, take initiation at the hand of Umar or Abu Ubaidah.” Hazrat Umar^ra said, “No, rather we will take initiation at your hand because you are our chief, the best amongst us and you were dearer to the Holy Prophet^sa than any of us.” After saying this, he held the hand of Hazrat Abu Bakr^ra and took initiation at his hand. Seeing this, others followed and eventually everyone took initiation at his hand. (Sahih Al Bukhari, Kitabul Fazail Ashaab An Nabi, Hadith No.3668)                    

Hazrat Hubbab bin Munzir narrates, “Hazrat Jibrael^as came to the Holy Prophet^sa and said: ‘What is more preferred to you; that you remain in this world with your companions, or to return to your Lord, where you will be granted everlasting provisions in paradise that have been vouchsafed to you. Furthermore, all that which you desire and everything that is a means of providing satisfaction to you will also be granted.’ The Holy Prophet^sa turned to his companions and asked: ‘What is your opinion?’ The Companions said: ‘O Messenger of Allah! We prefer that you stay with us so that you can inform us of the weaknesses of our enemies; then pray to God Almighty to grant His succour to defeat them; likewise, you can confer to us Divine revelation.’” The Holy Prophet^sa then turned to Hubbab bin Munzir and said, “What is your opinion? You are very quiet.” At this Hubbab bin Munzir replied, “O Messenger of Allah! You should choose that path which God Almighty has preferred for you.” Hazrat Hubbab says that the Holy Prophet^sa accepted this statement of mine.” (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 483, Darul Kutubul Ilmiyya, Beirut, 2002)

Then there was a companion named Hazrat Rifa‘ah bin Raafi bin Malik bin Ajlaan who was from among the Ansar. He passed away under the early rule of Ameer Muawiyyah. Hazrat Rifa‘ah bin Malik bin Ujlan was known as Abu Muaz and his mother was Malik bint Ubay bin Salool, who was the sister of the chief of the hypocrites, Abdullah bin Ubay bin Salool. He was present during the Bai‘at Uqbah as well as the Battle of Badr, Battle of Uhud, Battle of the Ditch, Bai‘at-e-Rizwan and all other battles in which the Holy Prophet^sa took part in. Two of his brothers, Khallaad bin Raafi and Malik bin Raafi took part in the Battle of Badr. (Usdul Ghaaba, Vol. 2, pg. 279, Rifa’ah bin Raafi’, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 447, Rifa’ah bin Raafi’, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Hazrat Muaz narrates on account of his father – Hazrat Rifa‘ah bin Raafi, who took part in the Battle of Badr – that Hazrat Jibrael^as [Gabriel] asked the Holy Prophet^sa his perception about those companions who took part in the Battle of Badr? The Holy Prophet^sa said “The best among the Muslims” or words to this effect. Hazrat Jibrael replied: “In the same manner, those angels that took part in the Battle of Badr are also superior in rank.” This hadith is found in Bukhari.  (Sahih Al Bukhari, Kitabul Maghazi, Hadith No.3992)

With regards to how angels participated in the Battle of Badr, Hazrat Zainul Abideen Waliullah Shah Sahib has explained this incident in his commentary of Bukhari, “God Almighty states in the Holy Quran:

اِذْ يُوۡحِيۡ رَبُّكَ اِلَي الْمَلٰٓئِكَةِ اَنِّيۡ مَعَكُمْ فَثَبِّتُوا الَّذِيۡنَ اٰمَنُوۡا ؕ سَاُلْقِيۡ فِيۡ قُلُوۡبِ الَّذِيۡنَ كَفَرُوا الرُّعْبَ فَاضْرِبُوۡا فَوْقَ الۡاَعْنَاقِ وَاضْرِبُوۡا مِنْهُمْ كُلَّ بَنَانٍ

“‘And remember the time when thy Lord revealed to the angels, saying, “I am with you; so give firmness to those who believe. I will cast terror into the hearts of those who disbelieve. Smite, then, the upper parts of their necks, and smite off all finger-tips.”’ [Surah Al Anfal: 13] Darbul A‘naaq, Darbur Riqaab and Darb Kulla Banaan means a striking with full force and keeping the target in sight.” There are two or three similar narrations. Regarding these, Shah Sahib writes: “This chapter deals with the presence of angels [in the Battle of Badr] and regarding the phenomenon of seeing them. The reality of the matter is that it was in the form of Divine revelation and them fighting in battle is also of the same nature.” In other words, the battle is similar in nature of the angels and not with arrows and muskets. The angels did not use arrows or swords and one can only see them through one’s spiritual eye and not with the physical eye. The Holy Prophet^sa had witnessed this as well as the Companions and other Saints (i.e. that angels partake in battle). 

Whilst elaborating on how angels partake in battle, Shah Sahib writes: “The tribe of Quraish became enraged after the incident at Nakhlah, and this became the cause of further battles in which the disbelievers were to perish according to Divine prophecy. The nature of angels is different to ours and their way of battle is unique. During the Battle of Badr, the enemy camped on a high stony mound and the Holy Prophet^sa camped at the foot of that hill. The small number of the Muslims was concealed for the enemy. Furthermore, due to the strong winds, it rained heavily. Every arrow that the companions fired landed on its target successfully. The enemies were perplexed to see the companions fighting with such resolve and determination. All this was due to the Divine influence of the angels and was vouchsafed to the Holy Prophet^sa in the following words:

اِذْ تَسْتَغِيۡثُوۡنَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ اَنِّيۡ مُمِدُّكُمۡ بِاَلْفٍ مِّنَ الْمَلٰٓئِكَةِ مُرْدِفِيۡنَ

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

He further writes, “The acceptance of the prayer of the Holy Prophet^sa ensured that all the specific measures fall in place at the appointed time. If one ponders over these events, one can witness the power and influence of the angels.” He then further writes, “Who was it that enabled the Holy Prophet^sa to leave Mecca under precarious circumstances, whilst keeping the Meccan’s ignorant of the events? Having chased the Holy Prophet^sa up Cave Thaur, who was it that made them turn back emptyhanded? Who enabled the Holy Prophet^sa to safely reach Medina, which was to become an important centre for the progress of Islam?”

He also writes, “After the migration to Medina, Hazrat Abbas^ra remained in Mecca in his state of idolatry, but at the same time had sympathy for the Holy Prophet^sa and informed him of the ploys of the Meccans. In other words, through Hazrat Abbas^ra, the angels exerted their influence. (This is how the angels work). Behind all these incidents is the work of the angels. The victory and success of the battles in which the Holy Prophet^sa fought in is an exegesis of the faith inspiring verse: 

اَنِّيۡ مُمِدُّكُمۡ بِاَلْفٍ مِّنَ الْمَلٰٓئِكَةِ مُرْدِفِيۡنَ

[I will assist you with a thousand of the angels, following one another]”

Shah Sahib then further writes, “I was taught every chapter of Sahih al-Bukhari by Hazrat Khalifatul Masih I, Hazrat Maulana Nuruddin Sahib^ra. Likewise, I listened to lectures delivered on the Holy Quran and also studied it. With regards to angels, Hazrat Khalifatul Masih I^ra once said, ‘Nuruddin has also experienced communion with angels. The entire system of angels is very vast. For each ability and faculty of man there is an assigned angel such as for sight, hearing, touch, temperament, knowledge, wisdom and all mental abilities. Without the assistance of angels these faculties are redundant, rather they become harmful.’” All of man’s abilities and faculties only function with the help of angels.

He further writes, “An arrow, bullet or taking an aim, can only accurately reach the target when one’s mind and intellect are intact and one can determine the distance of how far or close something really is. Moreover, one needs to be in control of their senses and emotions, otherwise the target will be missed.” 

He writes that Hazrat Khalifatul Masih I^ra used to say, “An angel is assigned for every physical and mental faculty. Whether one is in a state of belief or disbelief, they have relationship with every person and with each faculty to a certain degree. The Holy Quran mentions that they were 3000 at the time of the Battle of Badr and 5000 in the Battle of Uhud. This difference in number is due to the importance of the situation. During the Battle of Badr the enemies were few in number as compared to the Battle of Uhud and thus, there was more danger and therefore the greater the number of angels promised to be sent for protection. [God Almighty] states: 

وَمَا النَّصْرُ اِلَّا مِنْ عِنۡدِ اللهِ الْعَزِيۡزِ الْحَكِيۡمِ

“The promise of Divine help from God Almighty’s attributes of being the Almighty and All-Wise both necessitates perfect planning and complete might and strength in which all the means of granting help are closely linked to one another. There exists an aspect of continuity and Divine commandment, and they are strengthened through strong Divine planning.” (Sahih Al-Bukhari, Kitabul Maghazi, Vol 8, pp. 71-73 Nazarat Isha’at, Rabwah)

Thus, this is the deeper meaning wherein God Almighty stated that He sent angels who fought. However, it does not mean that the angels were physically fighting. According to some there are narrations stating that the wounds inflicted by the angels [upon the enemy] were completely different in appearance to the ones inflicted by the Companions; this is completely wrong. The truth of the matter is that they direct the human faculties and ensure they are utilised in the best manner. When all of this is happening through the influence of the angels, then it is as if it is they who are actually fighting. (Fath-ul-Bari, Sharah Sahih al-Bukhari, Kitabul Maghazi, Vol 7, pg. 312, Hadith No. 3992, Araam Baagh, Karachi)

Hazrat Yahya relates from Muaz bin Rifa‘ah bin Raafi that Hazrat Rifa‘ah was from among those who took part in the Battle of Badr and his father, Hazrat Raafi, was among those who was present at the Bai‘at at Uqbah. Hazrat Raafi used to say to his son, Hazrat Rifa‘ah, that for him taking part in the Battle of Badr was a more honourable and of greater significance than taking Bai‘at at Uqbah. (Sahih Al-Bukhari, Kitabul Maghazi, Hadith No. 3993)

Being part of the Battle of Badr was a huge honour. Hazrat Rifa‘ah bin Raafi also took part in the Battle of Jamal and Sifin alongside Hazrat Ali. According to a narration, when Hazrat Talha^ra and Hazrat Zubair^ra left for Basra with the army, the wife of Hazrat Abbas bin Abdul Muttalib, Umme Al-Fazl bint Harith informed Hazrat Ali^ra of their departure. Upon this, Hazrat Ali^ra said, “I am astounded at the fact that people attacked Hazrat Usman^ra and martyred him, and yet, without any compulsion they took my Bai‘at; I did not compel anyone to enter into my Bai‘at. People took the Bai‘at willingly and Talha and Zubair were among them. Yet now they have left for Iraq with an army.” Hazrat Rifa‘ah bin Rafi commented on this saying, “When the Holy Prophet^sa passed away, we assumed that we, the Ansar, were more deserving of Khilafat for we helped the Holy Prophet^sa and we have a very high status in faith. However, you all said ‘We, the Muhajireen [those who migrated from Mecca], are from amongst the first [to accept Islam] and we are friends and have close relations with the Holy Prophet^sa. Therefore, for the sake of God Almighty, do not hinder us from Khilafat.’ Thus, you know well that at that time we did not pursue the matter (of Khilafat) with you. (We never argued with you over this and took the Bai‘at of Khilafat showing complete obedience.) The reason for this was because we witnessed that the truth was being practiced, the Book of God was being followed and the Sunnah [practice] of the Holy Prophet^sa was being established, therefore, we were left with no option but to follow. What more could we want! We took your Bai‘at and then we never turned our backs from this. You are far better than those who oppose you now, therefore give us your instructions.” Just as he said this, Hajaaj bin Ghaziya Ansari came and said, “O Leader of the faithful! We must seek to take action against this issue before it is too late. My soul will never be at ease if I was overcome with fear. O people of the Ansar! You must assist the Leader of the Faithful once again, just as you did so for the Holy Prophet^sa. I swear by God that this support will be just like the support we offered the first time, except that the previous support was naturally superior.” (Usdul Ghaaba, Vol. 2, pg. 280-281, Rifa’ah bin Raafi’, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut), 

Nevertheless, he passed away during the early period of Hazrat Amir Muawiyah’s leadership. (Al-Isti‘ab, Vol. 2, p. 497, Rifa’ah bin Raafi’, Darul Jaleel, Beirut, 1992), 

This was the description of the Companions. 

I wish to say something in reference to the last Friday Sermon and further elaborate on a particular incident. It was mentioned in regards to Hazrat Ammar^ra that Hazrat Amar bin Al-Aas expressed great sorrow and concern at his demise because he had heard the Holy Prophet^sa state that Ammar^ra would be martyred by a rebellious group. Hazrat Amar bin Al-Aas showed great concern because at the time he was on the side of Amir Muawiyah and it was the army of Hazrat Amir Muawiyah which martyred Hazat Ammar. (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 474, Hadith 5726, Dar-ul-Haramain Li Al-Taba’ati Wa Al-Nashre Wa Al-Tauzi, 1997)

Nevertheless, people ask the question that if he was from among those who rebelled, then why was so much respect given to his name. Also, Hazrat Amir Muawiyah has been given a significant status in the literature of the Jamaat. 

Firstly, in regards to the status of the Companions^ra, it is not for us to determine their fate and that certain companions will be forgiven and other will not. Due to whatever misunderstanding and error those unfortunate circumstances arose, that matter should be left with God Almighty alone, and the Muslims in fact have faced the consequences of that too. These questions also arose in the minds of those at the time, and indeed, they would have also prayed in order to alleviate this concern surrounding this incident as there were Companions on both sides fighting one another. They indeed must have prayed for guidance as well, and God Almighty surely would have granted them guidance too. Thus, according to a narration, Abu Zoha relates that Amar bin Shurahbeel Abu Maisarah, who was from amongst the best students of Hazrat Abdullah bin Masud, saw in a dream that there was a beautiful garden full of greenery in which there were a few tents. One belonged to Hazrat Ammar bin Yasir^ra and there were a few other tens in which Dhul Qalaal was also there. Abu Maisarah enquired as to how this was possible for they had fought against one another. He then heard a voice saying, “They found their Lord to be Most-Forgiving, and hence they are now together.” (Al-Sunan Al-Kubra Libehqi, Vol. 8, p. 302, Kitab-ul-Salat Al-Istisqa, Baab Al-Istisqa, Hadith 6530, Maktaba Al-Rushd, Beirut, 2004)

Thus, these matters are now in the hands of God Almighty. It is not for us to ponder over these issues and it is because of these wars and the fact that Muslims continued to dwell over these issues that it has caused great divide amongst. We are witnessing the impact of this even today. These incidents should be a lesson for us and instead of dwelling over them we should be seeking ways to establish unity. 

I once mentioned an account related by Hazrat Musleh Maud^ra which was in reference to Amir Muwaiya. Upon this someone from one of the Arab countries wrote to me and said that he was the leader of a murderous and rebellious group, why do I say his name with such respect. Therefore, this narration in which the dream was mentioned is a sufficient enough response in that God Almighty is Most-Forgiving and Ever Merciful. We should focus on reforming our conditions and affairs instead of commenting about them. The Promised Messiah^as also in certain places has praised Hazrat Amir Muawiyah. Therefore, we too, rather than commenting on the errors of these noble men should instead take lessons from it. In regards to Hazrat Amir Muawiyah it is also mentioned that once when a battle was taking place between him and Hazrat Ali and the discord was increasing, a Christian king sought to launch an attack on the Muslims considering their condition to be weak. When Hazrat Amir Muawiyah learnt of this news, he said [to that king], “If this is what you are planning, then remember that if you launch an attack, I will be the first general fighting under the flag of Hazrat Ali. I will fight with him against you.” (Tafsir-e-Kabir, Vol 4, pg 430). Therefore, ponder over your actions. Thus, such is the status of these people. 

May God Almighty enable us to remain as one and united, and also excel in our good deeds. 

(Translated by The Review of Religions)