Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2019
Peace be upon you all, Allah is the Greatest, Allah is the Greatest Allah is the Greatest, Allah is the Greatest I bear witness that there is none worthy of worship except Allah I bear witness that there is none worthy of worship except Allah
I bear witness that Muhammad (saw) is the Messenger of Allah. I bear witness that Muhammad (saw) is the Messenger of Allah. Come to Prayer Come to Prayer Come to success Come to success Allah is the Greatest, Allah is the Greatest. There is none worthy of worship except Allah. Peace be upon you all,
I bear witness that there is none worthy of worship except Allah He is alone and has no partner and I bear witness that Muhammad (saw) is His Servant and Messenger After this I seek refuge with Allah from Satan the accursed. In the name of Allah, the Gracious, the Merciful.
All praise belongs to Allah, Lord of all the worlds. The Gracious, the Merciful. Master of the Day of Judgment. Thee alone do we worship and Thee alone do we implore for help. Guide us in the right path – The path of those on whom Thou hast bestowed Thy blessings,
Those who have not incurred displeasure, and those who have not gone astray. The first of the Companions whom I shall relate the accounts of today is Hazrat Abu Mulail Bin al-Az’ar. His mother’s name was Umme Amr Bint Ashraf. He belonged to the Aus tribe of the Ansar.
He had the honour of participating in the Battles of Badr and Uhud. According to one narration, his brother Hazrat Abu Habib Bin al-Az’ar also participated in the Battle of Badr and all the other Battles as well. The second Companion to be mentioned is Hazrat Anas Bin Mu’aaz Ansari.
In some narrations, his name has also been reported to be Unais. He belonged to the Banu Najjar clan of the Khazraj tribe of the Ansar. His mother’s name was Umm Unaas Bint Khalid. He participated in all of the Battles along with The Holy Prophet (saw) including the Battles of Badr, Uhud and Khandaq.
His brother Hazrat Ubayy Bin Mu’aaz also participated in the Battle of Uhud along with him. There are varying opinions regarding the date of his demise. It is mentioned in a narration that he died during the period of the Khilafat of Hazrat Usman (ra).
In another narration, it is mentioned that Hazrat Anas Bin Mu’az and his brother, Hazrat Ubayy Bin Mu’aaz, were martyred during the incident of Bi’r-e-Ma’unah. The next Companion to be mentioned is Hazrat Abu Shaikh Ubayy Bin Thabit (ra). His title was Abu Shaikh.
Hazrat Ubayy Bin Thabit belonged to the Banu ‘Adi clan of the Khazraj tribe of the Ansar. His title was Abu Shaikh. According to another saying, this was his son’s title. His mother’s name was Sukhtah Bint Haritha. Hazrat Ubayy Bin Thabit was the brother of Hazrat Hassaan Bin Thabit and Hazrat Aus Bin Thabit.
He participated in the Battles of Badr and Uhud. He passed away on the day of the incident of Bi’r-e-Ma’unah. There are also varying opinions as to whether Hazrat Ubayy Bin Thabit participated in the Battle of Badr or not. Various books of history [speak on this].
Ibn Ishaq says that Hazrat Ubayy Bin Thabit passed away during the period prior to Islam and that the individual who participated in the Battles of Uhud and Badr was in fact his son Abu Shaikh Bin Ubayy Bin Thabit. However, Allamah Ibn Hisham has counted
Hazrat Abu Shaikh Ubayy Bin Thabit among the participants of the Battle of Badr. Regarding the demise of Hazrat Ubayy Bin Thabit, it is reported in some narrations that he passed away on the day of the incident of Bi’r-e-Ma’unah.
Other narrations, however, mention that he passed away on the day of the Battle of Uhud. In any case, we also learn from some narrations that the companion who was martyred on the day of the Battle of Uhud was not him but rather his brother Hazrat Aus Bin Thabit.
Another Companion is Hazrat Abu Burda Bin Nayyaar. His title was Abu Burdah. He was more commonly known by his title, while his actual name was Hani. In one narration, his name is also mentioned as Haris and in another one it is mentioned as Malik.
He belonged to the Bali clan of the tribe of Banu Qaza’ah. Hazrat Abu Burdah was the maternal uncle of Hazrat Baraa’ Bin ‘Aazib. According to another narration, Hazrat Abu Burdah was the paternal uncle of Hazrat Baraa’ Bin ‘Aazib. He participated in the Second Bai’at at Aqabah.
Moreover, he also participated in all of the battles along with The Holy Prophet (saw) including the Battles of Badr, Uhud and Khandaq. On the day of the victory of Mecca, Hazrat Abu Burda was holding the flag of Banu Hartiha. When Hazrat ‘Abs and Hazrat Abu Burda accepted Islam,
Both of them destroyed the idols of the tribe of Banu Haritha. That is, the idols belonging to their tribe. Hazrat Abu Umama narrates that, “When The Holy Prophet (saw) decided to depart “towards Badr for the Battle of Badr, Hazrat Abu Umama also prepared himself “in order to accompany The Holy Prophet (saw).
“Upon this, his maternal uncle, Hazrat Abu Burda bin Niyar said that ‘You should stay behind in order to take care of his mother.’” His mother was ill and he told him to stay behind. Hazrat Abu Umama was passionate as this was the first attack being launched against Islam
And he also wanted to go for battle. Hence, he replied, “She is also your sister, “therefore you should remain behind instead of asking me.” When this matter was presented to The Holy Prophet (saw), he instructed Hazrat Abu Umama, i.e. the son, to stay behind and Hazrat Abu Burda went with the army.
When The Holy Prophet (saw) returned from the battle, the mother of Hazrat Abu Umama had passed away and The Holy Prophet (saw) offered her funeral prayer. On the day of the Battle of Uhud, the Muslims had two horses. One horse, by the name As-Saqf, which was with The Holy Prophet (saw)
And the other horse, by the name Malafi’, and this was with Hazrat Abu Burda. Hazrat Abu Burda bin Niyar relates that, “The Holy Prophet (saw) went to visit some of the tribes and prayed for them. “However, he left out one tribe and did not go to them.
“The people of that tribe felt this and wanted to find out why this was the case. “Therefore, they searched the belongings of one of their people “and found a necklace in his sack that he had stolen. “Hence, they returned it and subsequently, The Holy Prophet (saw) came to them as well
“and also prayed for them.” Hazrat Abu Burda (ra) participated in all the battles alongside Hazrat Ali (ra). He passed away in the early part of Hazrat Mu’awiyah’s era. There are various narrations regarding the year of his demise.
According to one narration, he passed away in the forty first year after Hijra [migration to Medina] whereas, according to another narration, he passed away in the forty second year after Hijra. Also, forty five Hijra is also mentioned. Hazrat Bara’ bin ‘Azib narrates that, “The Holy Prophet (saw) addressed them
“following the prayer of Eid’ul-Adha and stated that, ‘The person who prayed in the manner we prayed ‘and offered a sacrifice in the manner we did, he has performed the sacrifice in the correct manner. ‘However, as for the person who offered the sacrifice prior to the prayer,
‘then that goat is simply a piece meat and not a sacrifice.’” If the sacrifice is offered before the prayer then that is equivalent to one who simply slaughters the animal for the purpose of eating its meat. Upon this, Hazrat Abu Burda bin Niyar, the companion who is currently being mentioned,
Stood up and said to The Holy Prophet (saw) that, “O Prophet (saw) of Allah! “I offered a sacrifice prior to the prayer and considered this day for eating and drinking. “Therefore, I did this immediately and ate myself and also fed my family and my neighbours.”
The Holy Prophet (saw) said that, “This goat was merely slaughtered for its meat. “This is not a sacrifice offered by you.” Upon this, Hazrat Abu Burda replied that, “I have some lambs that are a year old “and they are better than two goats.”
That is, they are nurtured well and even though they are only a year old, they are healthy and better than two goats. “Will it be sufficient on my behalf to sacrifice them?” The Holy Prophet (saw) said that “Yes, you may do so. “However, this will not suffice for anyone after you”.
That is, you are permitted to do so in this instance. However, no one after you will be permitted to do this. Other Ahadith [sayings of the Holy Prophet (saw)] also state the same that firstly, the sacrifice should be offered after the Eid [prayer]
And secondly, that the goat and animal of sacrifice should be of a certain age. Nevertheless, in relation to this statement of The Holy Prophet (saw) in which he said that. “After Hazrat Abu Burda no one else would be permitted to do this.”
A question was once raised in a gathering with the Promised Messiah (as) in terms of what the age the goat should be when sacrfised. The Promised Messiah (as) asked Hazrat Khalifat-ul-Masih I, Hazrat Maulana Nur-ud-Din Sahib, to answer this as he was sitting there. Upon this, he said that, “According to the Ahl-e-Hadith sect,
“it should be at least two years old.” He said that in their countries the tradition is that it is necessary for it have two large teeth visible at the front. Nevertheless, at that time The Holy Prophet (saw) said to Hazrat Abu Burda
That he will accept his sacrifice of the one year old lamb. However, this will not be accepted from anyone else after him. The animal to be scarified should be a mature male or female goat. This is the very tradition that is followed by the Jama’at as well
As our edicts on this issue as mentioned by the Promised Messiah (as). The next Companion to be mentioned is Hazrat Asad bin Yazid. The name of the father of Hazrat Asad was Yazid bin Al-Faqi’ and he belonged to the branch of Banu Zuraiq of the Ansar tribe of Banu Khazraj.
He participated alongside The Holy Prophet (saw) in the battles of Badr and Uhud. ‘Allama Ibn Ishaq has recorded the name of Sa’d bin Yazid, insetad of Asad among the Companions of Badr. There are various opinions regarding the name of Asad bin Yazid.
Other have stated the following names: Sa’d bin Zaid, Sa’eed bin Al-Faqi’ and Sa’d bin Yazid. Another Companion who took part in the Battle of Badr is Hazrat Tamim Bin Yar Ansari. The name of the father of Hazrat Tamim was Yar.
He belonged to the branch of Banu Jadara bin ‘Auf bin Al-Harith of the tribe of Khazraj. He participated alongside The Holy Prophet (saw) in the Battles of Badr and Uhud. A son by the name of Ribi and a daughter [by the name] Jamila were among
The children of Hazrat Tamim. His mother belonged to the tribe of Banu ‘Amr. The next Companion to be mentioned is Hazrat Aus bin Thabit bin Munzir. He was also an Ansari. His title was Abu Shaddad. The name of the father of Hazrat Aus was Thabit.
The name of his mother was Sukhta bint Haritha. He was the father of the well-known companion, Hazrat Shaddad bin Aus. He belonged to the Ansar tribe of Banu ‘Amr bin Malik bin Najjar. He participated in the second pledge at ‘Aqba and thus accepted Islam.
He participated alongside the Holy Prophet (saw) in the Battles of Badr and Uhud. The well-known poet, Hazrat Hassan bin Thabit and Hazrat Ubai bin Thabit were his brothers. When Hazrat Usman bin ‘Affan migrated to Medina, he stayed at his home. The Holy Prophet (saw) formed a bond of brotherhood
Between Hazrat Usman bin ‘Affan and Hazrat Aus [bin Thabit]. In regards to his demise, ‘Abdullah bin Muhammad bin ‘Ammara Ansari says that, “He was martyred during the Battle of Uhud.” There are some who disagree with this. However, those that disagree with this are weak narrators.
The next Companion to be mentioned is Hazrat Thabit bin Khansaa. He belonged to the tribe of Banu Ghanam bin ‘Adi bin Najjar. He had the honour to participate in the Battle of Badr. This is all that is known about him.
Hazrat Aus bin Samit was another Companion who participated in the Battle of Badr. Hazrat Aus bin Samit was Hazrat Abadah bin Samit’s brother. Hazrat Aus participated in the Battle of Badr, Uhud and all other battles alongside The Holy Prophet (saw). The Holy Prophet (saw) established a bond of brotherhood
Between Hazrat Aus bin Samit and Hazrat Mursad bin Abi Mursad Al-Ghanwi. It is stated in narrations that, “On one occasion, Hazrat Aus (ra) “expressed Zihar towards his wife, Khuwalia bint Malik.” According to ancient Arab customs, Zihar was when an individual would declare his wife to be like his own mother or sister,
As a way of severing marital ties with her. Islam however abolished this custom and has stated that one cannot seek divorce merely through uttering this statement, i.e. by simply declaring one’s wife to be like one’s own mother or sister. This is indeed a deplorable act and as a punishment,
Islam has stated that one ought to atone for this error. Before he could atone for this error, Hazrat Aus (ra) re-established relations with his wife. Upon this, The Holy Prophet (saw) stated that, “This was unlawful and instructed him to “distribute 15 Sa’a of barley amongst 60 poor people.”
In other words, the atonement for such an act is to feed 60 poor people. Regarding Zihar, the Quranic injunction is as follows, God Almighty says: “Those among you who put away their wives by calling them mothers – “they do not become their mothers; their mothers are only those who gave them birth; “and they certainly utter words that are manifestly evil and untrue; “but surely Allah is the Effacer of sins, Most Forgiving.
As to those who call their wives mothers, and then would go back on what they have said, “the penalty for it is the freeing of a slave before they touch each other.” In those days there were slaves and therefore they had to free a slave.
“This is what you are admonished with. And Allah is Well-Aware of what you do. “But whoso does not find one,” that is if one does not have a slave they can free, “he must fast for two successive months, before they touch each other.
“And whoso is not able to do so, should feed sixty poor people. “This is so, that you may truly believe in Allah and His Messenger. “And these are the limits prescribed by Allah; and for the disbelievers is a painful punishment.” The Promised Messiah (as) has also rendered its translation which is as follows:
“A person who declares his wife to be a mother does not in reality become his mother “because his mother can only be the one who gave birth to him. “Hence, what they say is completely inappropriate and untrue. “However, God Almighty grants pardon and is forgiving.
“Those who call their wives their mother but then return to them should free one slave. “This is what God the All-knowing has commanded. “If such a person is unable to free a slave, “then they should fast for two consecutive months before re-establishing relations with their wife.
“If they are unable to fast, then they should feed sixty poor people.” Hazrat Aus’s wife, Hazrat Khuwailah bint Maalik bin Thalaba, narrates, “My husband, Aus bin Samit expressed Zihar in relation to me. “I took my complaint to the Holy Prophet (saw) and whilst counselling me, he said,
‘Instil the fear of God in you, for your husband is also your is also your paternal uncle’s son.’ “However, I remained persistent regarding this matter “until the following verse of the Holy Qur’an was revealed.” The Holy Prophet (saw) said to her that, “How can
“she be his mother, and moreover he was her paternal uncle’s son, and she was also his wife?” However, she further states, “In any case, I insisted on this “until this verse of the Holy Qur’an was revealed: (Arabic – Holy Quran 58:2).”
“Allah has indeed heard the speech of her who pleads with thee concerning her husband…” Thus, the Holy Prophet (saw) stated, “The penalty for your husband is to free a slave.” as it has been commanded in the verse of the Holy Qur’an and the rest of the detail
Has just been mentioned earlier, that is for one to free a slave as a penalty. She further states, “I said to The Holy Prophet (saw), ‘He does not have the means to do so. He is a poor man.’ “The Holy Prophet (saw) then said, ‘Then he should fast for two consecutive months.’
“I submitted, ‘O Messenger (saw) of Allah, ‘He is unable to fast for a consecutively due to his old age. ‘He does not have the strength to do so.’ “The Holy Prophet (saw) then stated, ‘Then he should feed sixty poor people.’
“I said, ‘He does not have any wealth with which he could do this and give to charity.’” Khuwailah further states, “A sack of dates was delivered to The Holy Prophet (saw) while I was sitting there. “So I said, ‘O Prophet (saw) of Allah, I can support him with the second sack of dates.’”
Meaning that, if she can get this then they will be able to arrange for the second one themselves. The Holy Prophet (saw) said, “Very well, go ahead and take this bag “and feed sixty poor people on his behalf and then return to your uncle’s son.” Meaning that return to her husband
And assured her that she did not become his mother by simply him uttering such words. Thus, by relating the accounts of the Companions, many other issues are also resolved. Hazrat Ibn ‘Abbas narrates, “The very first Zihar, the practice of labelling one’s wife
“as one’s mother, that took place in Islam was by Hazrat Aus bin Samit. “He was married to his paternal Uncle’s daughter and he expressed Zihar towards her.” In any case, these are the limits set by God Almighty, and this matter was also presented before the Promised Messiah (as)
As well and he prescribed the same punishment. A similar matter was presented before Hazrat Khalifatul Masih the Second (ra), and he stated, “This is the appropriate penalty for this, unless such a person is extremely poor “and does not bear the strength, then he should instead seek repentance
“and should fulfil the requirements of the punishment to the best of his means.” In any case, God Almighty has prescribed the limits in regards to one who declares his wife to be his mother or sister. Some have the habit of fighting over very petty matters and saying to their wives,
“You are forbidden for me” or “You are my mother”, or they take similar oaths. So these are the types of people who exceed the limits prescribed and therefore receive the punishment which God Almighty has stated which is to either free a slave, observe fasts or then feed the poor.
Hazrat Aus bin Samit was also a poet. Hazrat Aus bin Samit and Shadad bin Aus Ansari took residence in Baitul Muqadas. Hazrat Aus passed away in Palestine in 34 Hijri at the age of 72 years. Another companion is Hazrat Arqam bin Abi Arqam. His title was Abu ‘Abdullah.
Hazrat Arqam’s mother was Umaimah bint Harith. According to other narrations, her name was Tamazir bint Huzaim and Safiya bin Harith as well. Hazrat Arqam was from the Banu Makhzoom tribe. He was amongst the first companions to accept Islam. According to some sources, eleven people had entered the fold of Islam
At the time of his acceptance of Islam. Some are of the opinion that he was the seventh person to accept Islam. Hazrat ‘Urwa bin Zubair narrates, “Hazrat Arqam, Hazrat Abu ‘Ubaidah bin Jarrah “and Hazrat Usman bin Maz’un accepted Islam together at the same time.”
Hazrat Arqam owned a house outside of Mecca near the mountain of Safa which is well-renowned in history by the name of ‘Dar-e-Arqam’ in which The Holy Prophet (saw) and the early Muslims would perform worship. This was the place where Hazrat ‘Umar accepted Islam
After which the total number of Muslims was forty. After Hazrat ‘Umar’s conversion to Islam, Muslims began leaving this house [and practised their faith openly]. This house remained under the ownership of Hazrat Arqam and later his grandsons sold this house to Abu Ja’far Mansoor.
Hazrat Mirza Bashir Ahmad sahib has provided details about this in Seerat Khatamun Nabiyyen. In regards to the first centre of Islam (Dar-e Arqam), Hazrat Mirza Bashir Ahmad Sahib writes, “Perhaps during these days, The Holy Prophet (saw) thought that a centre for the propagation of Islam “be established in Mecca, where Muslims could gather
“without any hindrance to offer their prayers, and where the propagation of Islam “could formally yet quietly take place with peace and calm. “For this purpose, a location was required which could serve as a headquarters. “Thus, the Holy Prophet (saw) selected the house of a new Muslim named Arqam bin Abi Arqam,
“which was situated at the foot of Mount Safa. “Thereafter, the Muslims would gather here, and it is here that they would offer their Salat. “It is here that seekers of truth would come “and where The Holy Prophet (saw) would preach the religion of Islam to them.
“It is for this reason that this house has found reverence in the history of Islam, “and is renowned by the name Darul-Islam. “The Holy Prophet (saw) worked in the Dar-e-Arqam for approximately three years.” In other words, the Prophet (saw) made it his headquarters in the fourth year of his prophethood
And worked in it until the end of his sixth year. Historians write that, “The last person to accept Islam in the Dar-e-Arqam was Hazrat ‘Umar (ra), “the acceptance of whom strengthened the Muslims to the extent “that they left the Dar-e-Arqam and began to preach openly.”
After the migration to Medina, The Holy Prophet (saw) established the bond of brotherhood between Hazrat Arqam (ra) and Hazrat Abu Talha Zaid bin Sahl. Hazrat Arqam participated in the Battle of Badr alongside The Holy Prophet (saw) and The Holy Prophet (saw) gave him a sword from the spoils of war at Badr.
Hazrat Arqam (ra) fought in the Battles of Badr, Uhud and all other Battles with the Holy Prophet (saw) and the Holy Prophet (saw) also gave him a house in Medina. On one occasion, the Holy Prophet (saw) appointed him to collect the Sadaqah.
It is also noted in history that Hazrat Arqam was among the participants in the Hilful Fudul, the pact made by the elders of Mecca prior to Islam, in order to help the poor, and in which The Holy Prophet (saw) too participated. Hazrat Uthman bin Arqam, son of Hazrat Arqam (ra), relates that,
“My father passed away in 53 A.H. at the age of 83.” Some said that he passed away in 55 A.H. There are conflicting views with regards to his age; some say he was 80 years of age or a little more. Hazrat Arqam (ra) instructed that his funeral prayer
Be led by Hazrat Sa’d bin Abi Waqas (ra), who was a Companion. However at the time of his demise, Hazrat Sa’d (ra) was in Aqeeq, which was quite a distance away. Marwan then said that how could a Companion of The Holy Prophet (saw) not be buried due to someone not being present.
In other words, how could a Companion’s body be placed aside and not be buried until that particular person came. In saying this, he wanted to lead the funeral prayer himself, but Ubaidullah bin Arqam did not accept the proposal of Marwan and the funeral prayer of Hazrat Arqam (ra)
Was led by Hazrat Sa’d bin Abi Waqas(ra) upon his arrival and he was buried in Jannatul Baqi. There is another narration with regards to him that Hazrat Arqam (ra) was preparing to travel to Baitul Maqdas and went to The Holy Prophet (saw) to gain his permission to embark on this journey.
The Holy Prophet (saw) enquired, “Are you travelling to Baitul Maqdas for a necessary task or for business purposes?” Hazrat Arqam (ra) replied, “O Messenger of Allah, “may my mother and father be sacrificed for you! I do not go there for something urgent,
“nor for any trade, I only wish to offer my prayers at Baitul Maqdas.” Thereupon The Holy Prophet (saw) answered, “A prayer of mine here in this mosque is greater “than a thousand prayers in other mosques, except the the Ka’ba.” That is, the mosque in Medina. Upon this Hazrat Arqam (ra) changed his mind.
Another Companion whom I shall mention is Hazrat Basbas bin Amr (ra). According to one source, his name was Basbas bin Bishar. Hazrat Basbas (ra) Joni belonged to the Banu Saa’adah bin Ka’b bin Khazraj tribe of the Ansar. But according to Urwah bin Zubair, he belonged to the Banu Zureef bin Khazraj tribe.
Hazrat Basbas (ra) participated in the Battle of Badr and is counted among the Ansar Companions. He is also known by the names Basaisa, Basais and Basbasa. Apart from the Battle of Badr, he also took part in the Battle of Uhud.
On the day of Badr, with regards to the departure from Medina, Hazrat Mirza Bashir Ahmad Sahib writes the following in Seerat Khataman Nabiyyin: “Upon departing from medina,The Holy Prophet (saw) appointed Abdullah bin Ummi Maktum “as the Amir of Medina in his absence. “However, when The Holy Prophet (saw) reached close to Rauha,
“which is situated at a distance of 36 miles from Medina, “perhaps in the consideration that Abdullah was a blind man, and news of the imminent arrival “of the army of the Quraish demanded that in his own absence the administration of Medina “should remain strong, the Holy Prophet (saw) appointed Abu Lubabah bin Mundhir
“as the Amir of Medina and sent him back. “It was ordered that Abdullah bin Ummi Maktum would only remain to be the Imamus-Salat, “while Abu Lubabah would oversee matters of administration. “Asim bin Adiyy was appointed as a separate Amir “to oversee the additional population of Medina, i.e. , Quba’.
“It was from this very place that the Holy Prophet (saw) sent two Companions named Basbas “and Adiyy towards Badr, in order to gather intelligence with respect to enemy movements; “and instructed that they return swiftly with intelligence.” I mentioned the account of Hazrat Adiyy bin Abi Raghbaa in the Friday sermon two weeks ago.
I mentioned the incident in which Hazrat Basbas and Hazrat Adiyy bin Raghbaa were sent to a certain place. When the two of them reached Badr to acquire intelligence, Hazrat Basbas bin Amr and Hazrat Adiyy bin Raghbaa sat their camels by a well, near a hill.
They took out their leather water-bags, filled them up with the water from the well and had some to drink. Meanwhile, they overheard two women speaking to one another about the arrival of a caravan. There was also a man stood beside them. In the end, they returned to the Holy Prophet (saw)
And informed him that they overheard the women discussing about a caravan due to arrive. The man who was stood there was Majdi. I have already discussed this account in detail. The historian writes that, “The following morning Abu Sufyan “reached the place where the caravan had arrived.
“He asked Majdi, ‘Did you see anyone who may have come here to gather intelligence?’ “He also asked, ‘If you hide the secrets of the enemy from us, ‘then no one from the Quraish will ever make peace with you.’ “Majdi,” the indivual who stood there that day, “replied,
‘By God, I did not see a single person here whom I do not know. ‘No enemy of yours can be found between here and Yathrib. ‘Even if there was someone, neither would he have been unable to hide from me, ‘nor would I have hidden him from you.’
“He then said, ‘Although, I did see two riders stopping by here.’ “Whilst pointing to where Hazrat Basbas and Hazrat Adiyy had sat their camels. “They sat their camels there, drank some water and set off once again.” Abu Sufyan went to the area in which the two Companions sat their camels
And picked up the droppings of the camels to inspect them. He was suspicious, and therefore acted in this way. When he crushed them up, he found date-stones in the droppings of the camels. Abu Sufyan then said, “By God, this is the forage of the camels of Yathrib! They must have come
“from there and these were surely the spies of Muhammad (saw) and his people.” In other words, the two men had come from Medina as spies. “From these camel-droppings, I can now see why they came here.” He further said, “I feel as if they are still nearby”.
Thereafter he moved on swiftly with his convoy. In that era, the Arabs not only had particular ways of gathering intelligence, they were also very skilled in deducing information [from their surroundings]. This has been mentioned under the section of the Battle of Badr in Sirat Khatamun Nabiyyin,
Hazrat Mirza Bashir Ahmad writes, “When The Holy Prophet (saw) reached near Badr, “motivated by some feeling, which narrations have not disclosed, The Holy Prophet seated “Hazrat Abu Bakr (ra) behind himself, and proceeded ahead of the Muslim army.
“At that time, The Holy Prophet (saw) encountered an old bedouin, from whom The Holy Prophet (saw) “gathered during the course of conversation, “that the army of the Quraish had reached very close to Badr. “Upon hearing this news, The Holy Prophet (saw) returned and dispatched Hazrat ‘Ali (ra),
“Zubair bin Al-‘Awwam and Sa‘d b in Abi Waqqas and others to gather information.” Acording to another narration, Hazrat Basbas was also among them – initially they were sent to gather information about the caravan but now since they had heard that an army was approaching near, they were sent once again
To gather information regarding the army and Hazarat Basbas was among them. “When these people arrived at the Valley of Badr, suddenly they noticed “that a few a Meccans were collecting water from a spring. “These Companions attacked this party, taking captive an Abyssinian slave “and brought him to The Holy Prophet (saw).
“At the time, The Holy Prophet (saw) was engaged in Salat. “When the Companions noticed The Holy Prophet (saw) engaged in Salat, “they began to interrogate the slave themselves, “inquiring as to the whereabouts of the caravan of Abu Sufyan.
“Since this Abyssinian slave had come along with the army and was unaware of the caravan, “he responded that, ‘I am unaware of Abu Sufyan, but Abul-Hakam i.e. , Abu Jahl, ‘Utbah, Shaibah and Umayyah, have encamped on the opposite side of the valley.’ “The Companions, who were more inclined to the caravan,”
As they only had knowledge of caravan approaching and this was the only thing on their minds, “therefore they thought that he was lying, and he desired to deliberately conceal the “whereabouts of the caravan, upon which a few people began to beat and strike him.
“However, when they would strike him, due to fear, he would say, ‘Alright, I shall tell you,’ “When they would release him, he would reiterate his initial response that, “‘I am unaware of Abu Sufyan, but Abu Jahl, are present nearby.’
“When The Holy Prophet (saw) heard this during his Salat, he quickly finished his Salat “and forbade the Companions from beating him and said, ‘When he tells the truth, you beat him and when he lies, you release him.’ “Then, The Holy Prophet (saw) gently inquired himself,
‘At this time, where is the army positioned?’ He responded, ‘On the opposite side of the hillock before you.’ “The Holy Prophet (saw) inquired, ‘How many men are there in the army?’ “He responded, ‘A multitude, but I am unaware of the exact figure.’
“The Holy Prophet (saw) said, ‘Alright, then tell me how many camels “‘are slaughtered daily for consumption?’ he responded, ‘Ten,’” Apart from their other provisions for battle, they had also brought their provisions for food as well. “The Holy Prophet (saw) turned to the Companions and said,
‘It seems as if they are a force of 1,000 men if they are slaughtering 10 camels.’ “This estimate actually turned out to be correct.” The next Companion I shall mention is Hazrat Tha’labah bin Amr Ansari. Hazrat Tha’labah belonged to the Banu Najjar tribe.
His mother’s name was Kabsha who was the sister of the renowned poet, Hazrat Hassan bin Thabit. Hazrat Tha’labah participated in the Battle of Badr and all other battles alongside The Holy Prophet (saw). He is among those Companions who destroyed the idols of Banu Salma.
Hazrat Tha’labah passed away during the Khilafat of Hazrat Umar (ra) in the Battle of Jisr, i.e. the Battle of the Bridge. The Battle of Jisr took place in 14AH. In Tabari it is recorded to have taken place in 13AH, which was fought against the Iranians.
Both armies – the Muslims led by Hazrat Abu Ubaid and the Iranians led by Bhaman Jazawiyya – met at the Euphrates River. There was a Jisr, i.e. bridge built to cross the river. This is why is it known as the Battle of Jisr. Some are of the opinion that Hazrat Tha’labah passed away
During the Khilafat of Hazrat Usman (ra). The next Companion is Hazrat Tha’labah bin Ghanamah. According to one narration, Hazrat Tha’labah’s name was Tha’labah bin Anamah. Hazrat Tha’labah’s mother’s name was Jaheerah bint Qain. He belonged to the Banu Salma tribe of the Ansar. Hazrat Tha’labah is counted among those seventy Companions
Who participated in the second Bai’at Aqabah at the hands of the Holy Prophet (saw). When Hazrat Tha’labah accepted Islam, he broke the idols of Banu Salma, his own tribe, along with Hazrat Mu’adh bin Jabal and Abdullah bin Unais. Hazrat Tha’labah fought in the Battles of Badr, Uhud and Khandaq.
During the Battle of Khandaq he was martyred by Hubairah bin Abi Wahab. According to another narration he was martyred in the Battle of Khaibar. The next companion is Hazrat Jabir bin Khalid. He belonged to the Ansar tribe of Banu Dinaar. Hazrat Jabir bin Khalid participated in the Battle of Badr and Uhud.
Then there is a Companion by the name Hazrat Harith bin Nu’man Umayyah Ansari and he belonged to the Aus tribe of the Ansar. He participated in the Battles of Badr and Uhud alongside The Holy Prophet (saw). He was the paternal uncle of Hazrat Abdullah bin Jubair and Hazrat Fowad bin Jubair.
He was present in the Battle of Siffin on the side of Hazrat Ali (ra). Then there is a companion named Hazrat Harris bin Anas Ansari. His mother’s name was Hazrat Umme Shareek and his father’s name was Anas bin Ra’fi. His mother also had the honour of accepting Islam
And entering into the Bai’at [pledge of allegiance] of The Holy Prophet (saw). Hazrat Harith belonged to the Banu Abdi Ashal branch of the Aus tribe. He participated in the Battles of Badr and Uhud and was martyred in the latter. During the Battle of Uhud, Hazrat Harith was among those few companions
Who remained on the mount with Hazrat Abdullah bin Jubair and as a result of this he was martyred. Another companion was Hazrat Huraith bin Zaid Ansari. According to narrations his name is also recorded as Zaid bin Tha’albah. He belonged to the Banu Zaid bin Harith branch of the Khazraj tribe.
He participated in the Battle of Badr along with his brother, Hazrat Abdullah – he was the one who was taught the Azan in a vision. He also participated in the Battle of Badr. His brother was also taught the words of the Azan in a dream.
The next Companion that I will speak about is Hazrat Harith bin As’imah. He belonged to the Banu Najjar tribe of the Ansar and was martyred in during Bir-e-Ma’uniah. The Holy Prophet (saw) established a bond of brotherhood between Hazrat Harith and Hazrat Suheeb bin Sinan.
Hazrat Harith bin As’imah departed with The Holy Prophet (saw) on the day of Badr, however, when they reached Al Rauh, he did not have the strength to proceed further. Consequently, The Holy Prophet (saw) sent him back to Medina, yet, he was granted the same amount
From the spoils of war as those who had participated in the Battle of Badr. Despite not physically participating in the Battle of Badr, he nevertheless had the desire to do so and left for Badr accordingly. However, owing to his ill health, or perhaps he fell ill on route, he was sent home.
Seeing his passion and devotion, The Holy Prophet (saw) counted him among the companions who took part in the Battle of Badr. He was present during the Battle of Uhud and on the day when some of the people left their post, Hazrat Harith remained steadfast.
Hazrat Harith had pledged to The Holy Prophet (saw) to sacrifice his life. Hazrat Harith killed Usman bin Abdullah bin Mughaira Makhzumi and took his armour which included his body armour, helmet and sword. The Holy Prophet (saw) later granted him these same items from the spoils of war.
When The Holy Prophet (saw) learnt of Usman bin Abdullah’s death, he said, “All praise belongs to Allah, “for causing him to perish as he was an extremely hostile and dangerous enemy of Islam.” He was a Mushrik [idolater] and came fully equipped with his weapons,
In order to inflict harm upon The Holy Prophet (saw). On the day of the Battle of Uhad, The Holy Prophet (saw) enquired as to what happened to his uncle, Hamza. Hazrat Harith went to search for him and after some time had elapsed,
Hazrat Ali (ra) then went to enquire and when he came to Hazrat Harith, he saw that Hazrat Hamza (ra) had been martyred. Both of the companons retuned and informed The Holy Prophet (saw) of his martyrdom. Hazrat Harith relates, “On the day of the Battle of Uhad, while The Holy Prophet (saw)
“was in a narrow valley of a mountain, he asked me, ‘Have you seen Abdul Rahman bin Auf?’ “In reply to The Holy Prophet (saw), I said, ‘I had seen him on the side of the mountain ‘and the army of the idolaters was attacking him.
‘I intilitally turned towards him but I then saw you and therefore came to you.’ “The Holy Prophet (saw) said, ‘The angels are protecting him’.” I.e. Abdul Rahman bin Auf (ra). In another narration it states that The Holy Prophet (saw) said that, “The angels were fighting along with him.”
Hazrat Harith (ra) states, “Once the battle had finished, I went to Abdul Rahman bin Auf (ra) “and I saw that 7 people had been killed and were lying dead in front of him. “I asked him whether he had killed all of them and Abdul Rahman bin Auf (ra) replied that
“he had killed three of them but does not have knowledge of who killed the others. “Upon this I said that, ‘Indeed how true is the word of God and His Messenger (saw).’” That is that the angels were aiding him. Hazrat Harith was part of the delegation that went to Bair-e-Maunah.
At the time of when incident of Bir-e-Maunah took place and the Companions (ra) were being martyred, Hazrat Harith and Amr bin Ummayah had gone to graze the camels. According to Sirat Ibn Hisham, these two companions were Amr bin Umayyah and Hazrat Munzir bin Muhammad,
However in other narrations, it was Hazrat Harith and Amr bin Umayyah who went to graze the camels. Nonetheless, according to the narration which specifies these two names, when they retuned to their camp, they saw that the birds had congregated there and from this they understood that their companions had been martyred.
Hazrat Harith enquired from Hazrat Amr as to what they should do. Amr replied, “I think we should go back and inform The Holy Prophet (saw).” However, Hazrat Harith said, “I will not turn away from the place where Munzir was martyred.” And so, he went ahead and was martyred whilst fighting against them.
Hazrat Abdullah bin Abi Bakr relates that, “Hazrat Harith was martyred as a result of “the continuous spears that were thrown at him by the enemy which had become stuck in his body.” May God Almighty continue to elevate the rank of the Companions who took part in the Battle of Badr.
All praise is due to Allah. We laud Him, we beseech help from Him and ask His protection; we confide in Him, we trust Him alone and we seek protection against the evils and mischief of our souls and from the bad results of our deeds.
Whomsoever He guides on the right path, none can misguide him; and whosoever He declares misled, none can guide him onto the right path. And we bear witness that none deserves to be worshipped except Allah. We bear witness that Muhammad is His servant and Messenger.
O servants of Allah! May Allah be merciful to you. Verily, Allah commands you to act with justice, to confer benefits upon each other and to do good to others as one does to one ‘s kindred and forbids evil which pertain to your own selves
And evils which affect others and prohibits revolts against a lawful authority. He warns you against being unmindful. You remember Allah; He too will remember you; call Him and He will make a response to your call. And verily divine remembrance is the highest virtue.