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Masjid Umar ibn al Khattab Mosque مسجد عمر بن الخطّاب (The Seven Mosques) This masjid is where the Prophet Muhammad (s.a.w.) made dua (supplication) for during the Battle of Ahzab and where Allah (swt) sent him the glad tidings of victory. Jabir (r.a.) reports that the Prophet (s.a.w.) made dua for three days (after the ritual prayers).

From amongst his supplications were:

“O Allah, Revealer of the Book, swift in taking account, turn the confederates to flight, O Lord defeat them and cause them to quake.”

There is no God but Allah, the One who Conferred upon His armies the honour of victory and helped His servant and routed the confederates alone; there is nothing after that.”

Allah (swt) answered the call of His Messenger and on Wednesday Jibraeel (a.s.) was sent to give him glad tidings of victory. The masjid marks the spot where this happened. Fatah is arabic for victory.

Masjid Fatah is also known as Masjid Ahzab and Masjid A’la. A masjid existed here at the time of the Prophet (s.a.w.).

Masjid Fath is one of the group of masjids known collectively as Masaajid Sab’ah (The Seven Mosques), the others being Masjid Salman Farsi, Masjid Ali bin Abi Talib, Masjid Al Fatah, Masjid Umar ibn Al Khattab, Masjid Sa’ad, Masjid Abu Bakr and the seventh is Masjid Qiblatain. Some of these masjids have now been dismantled.

References: History of Madinah Munawwarah – Dr. Muhammad Ilyas Abdul Ghani Muhammad – Martin Lings

உஹுத் போர்

குறைஷிகள் பழிவாங்கத் தயாராகுதல்

பத்ர் போரில் தோல்வியைத் தழுவியது ஒருபுறம் தங்களின் மாபெரும் தலைவர்கள் கொல்லப்பட்டது மறுபுறம் என கோபத்தில் கொதித்துப் போயிருந்த குறைஷிகள் பழிதீர்க்கும் வெறியோடு காத்திருந்தனர். எங்கே நாம் படும் இன்னல்களும் துன்பங்களும் முஸ்லிம்களுக்கு தெரிந்து விடுமோ என்ற அவமானத்தில், கொல்லப்பட்டவர்களுக்காக ஒப்பாரி வைத்து அழுவதோ, அப்போரில் முஸ்லிம்களால் கைது செய்யப்பட்டவர்களை உடனடியாக விடுவிக்க முயற்சிப்பதோ கூடாது என தடையும் விதித்து இருந்தனர்.

கோபம் தணியும் அளவிற்கு, பழிவாங்கும் வெறியின் தாகத்தைத் தீர்த்துகொள்ள, பெரிய அளவில் ஒரு போரை முஸ்லிம்களுக்கு எதிராக நடத்த வேண்டும் என்று குறைஷிகள் அனைவரும் ஆலோசனை செய்து அதற்கான முயற்சியில் இறங்கினர்.

இப்போரைச் சந்திப்பதற்கு மிகுந்த உற்சாகத்துடனும், ஆவேசத்துடனும் இருந்த குறைஷித் தலைவர்களில் இக்மா இப்னு அபூஜஹ்ல், ஸஃப்வான் இப்னு உமைய்யா, அபூ ஸுஃப்யான் இப்னு ஹர்ப், அப்துல்லாஹ் இப்னு அபூரபீஆ ஆகியோர் குறிப்பிடத்தக்கவர்கள்.

இதற்காக அவர்கள் எடுத்த முதல் நடவடிக்கை: அபூ ஸுஃப்யான் பத்திரமாக பாதுகாத்து அழைத்து வந்த வியாபார கூட்டத்தில் இருந்த பொருட்களை அப்படியே வைத்துக் கொண்டனர். இந்த வியாபார கூட்டம்தான் பத்ர் போருக்கான காரணமாக இருந்தது. எனவே, அந்த செல்வங்களுக்குரியவர்களிடம் சென்று “குறைஷிகளே! நிச்சயமாக முஹம்மது உங்களுக்கு அநியாயம் செய்திருக்கிறார். உங்களில் சிறந்தவர்களைக் கொன்றிருக்கிறார். எனவே, அவரிடம் சண்டை செய்வதற்காக எங்களுக்கு இந்தப் பொருட்களை கொடுத்துதவுங்கள். அதன் மூலம் நாம் அவர்களிடத்தில் பழி தீர்த்துக் கொள்ளலாம்” என்று கூறினர். அதற்கு அதன் உரிமையாளர்களும் இணங்கி அதிலுள்ள பொருட்கள் அனைத்தையும் விற்றனர். அந்த வியாபார பொருட்களில் 1,000 ஒட்டகங்களும், 50,000 தங்க நாணயங்களுக்குரிய பொருட்களும் இருந்தன. இது குறித்து அல்லாஹ் இந்த வசனத்தை அருளினான்:

நிச்சயமாக, நிராகரிப்பவர்கள் தங்கள் பொருட்களை (மக்கள்) அல்லாஹ்வுடைய வழியில் செல்வதைத் தடை செய்ய செலவு செய்கின்றனர். அவர்கள் மேன்மேலும் இவ்வாறே செலவு செய்யும்படி நேர்ந்து, முடிவில் அது அவர்களுக்கே துக்கமாக ஏற்பட்டுவிடும்! பின்னர் அவர்கள் வெற்றி கொள்ளப்படுவார்கள். (இத்தகைய) நிராகரிப்பவர்கள் (மறுமையில்) நரகத்தின் பக்கமே ஓட்டிச் செல்லப்படுவார்கள். (அல்குர்ஆன் 8:36)

இதற்குப் பின் மக்காவைச் சுற்றியுள்ள பலதரப்பட்ட வமிசத்தைச் சேர்ந்த வாலிபர்கள், கினானா மற்றும் திஹாமாவாசிகள் ஆகியோரிடம், ‘முஸ்லிம்களுடன் நடக்க இருக்கும் போரில் கலந்து கொள்ள விரும்புகிறவர்கள் எங்களுடன் இணைந்து கொள்ளலாம்” என்று அறிவித்தனர். மக்களைப் போருக்குத் தூண்ட மேலும் பல வழிகளைக் கையாண்டனர். ‘அபூ இஸ்ஸா’ என்ற கவிஞனை ஸஃப்வான் இப்னு உமைய்யா இதற்காகத் தயார் செய்தான். இக்கவிஞன் பத்ர் போரில் முஸ்லிம்களால் கைது செய்யப்பட்டவன். நபி (ஸல்) இவனை ஈட்டுத் தொகையின்றி விடுதலை செய்து, இஸ்லாமிற்கெதிரான எந்த நடவடிக்கைகளிலும் ஈடுபடக் கூடாது என்று அவனிடம் வாக்குறுதி வாங்கினார்கள். ஆனால், ஸஃப்வானின் ஆசை வார்த்தைகளுக்கு அபூஇஸ்ஸா வசப்பட்டான். “நீ போரிலிருந்து உயிருடன் திரும்பினால் உனக்கு பெரும் செல்வத்தைக் கொடுப்பேன். இல்லை நீ கொல்லப்பட்டால், உனது பெண் பிள்ளைகளை நான் என் பொறுப்பில் எடுத்துக் கொள்கிறேன் என்று ஸஃப்வான் வாக்குறுதி கொடுத்தான். அபூ இஸ்ஸா உணர்வுகளைத் தட்டி எழுப்பும் தனது கவியால் குறைஷியரை முஸ்லிம்களுக்கு எதிராகத் தூண்டினான்.

இதுபோல் மக்களைப் போருக்கு ஆர்வமூட்ட முஸாஃபிஃ இப்னு அப்து மனாஃப் என்ற மற்றொரு கவிஞனையும் நியமித்தார்கள்.

அபூ ஸுஃப்யானால் சென்றமுறை (ஸவீக் போரில்) தனது மனதிலுள்ள பழிவாங்கும் ஆசையை சரிவர நிறைவேற்ற முடியவில்லை. அத்துடன் பொருட்களில் பெரும்பாலானவற்றையும் அவர் இழந்தார். ஆகவே, முஸ்லிம்கள் மீது மிகுந்த எச்சலுடன் இருந்தார்.

ஜைது இப்னு ஹாஸாவுடைய தாக்குதலால் ஏற்பட்ட நஷ்டம் குறைஷிகளது பொருளா தாரத்தின் முதுகெலும்பை உடைத்து அளவிட முடியாத கவலையை அவர்களுக்கு அளித்தது. ஏற்கனவே பத்ரில் தங்கள் தலைவர்களை இழந்து துக்கக் கடலில் மூழ்கியிருந்த இவர்களுக்கு இது எயும் நெருப்பில் எண்ணெயை ஊற்றியது போல் இருந்தது. எனவே, முஸ்லிம்களுக்கும் தங்களுக்கும் மத்தியில் தீர்வாக அமையும் ஒரு போரைச் சந்திப்பதற்காக குறைஷிகள் முழு வேகத்துடன் செயல்பட்டனர்.

குறைஷிப் படையும் அதன் தளபதிகளும்

ஓர் ஆண்டுக்குள் மக்காவாசிகள் தங்களது முழு தயாரிப்பையும் செய்து முடித்தனர். குறைஷிகள், அவர்களின் நட்புடைய ஏனைய குலத்தவர்கள் மற்றும் பல கோத்திரத்தைச் சேர்ந்த வாலிபர்கள் என 3000 கூட்டுப் படையினர் போருக்காக கைகோர்த்தனர். பெண்களும் படை பட்டாளங்களுடன் இணைந்து வந்தால், போர் வீரர்கள் பெண்களின் மானமும் கண்ணியமும் பங்கப்பட்டுவிடாமல் இருப்பதற்காக, ரோஷத்துடன் உயிருக்குத் துணிந்து போரிடுவார்கள் எனக் கருதி படைத்தளபதி தங்களுடன் 15 பெண்களையும் சேர்த்துக் கொண்டார். இப்படையில் 3000 ஒட்டகங்கள், 200 குதிரைகள் மற்றும் 700 கவச ஆடைகள் இருந்தன. (ஜாதுல் மஆது)

இப்படையின் பொது தளபதியாக அபூ ஸுஃப்யான் இப்னு ஹர்ஃப் இருந்தார். குதிரைப் படை வீரர்களுக்கு காலித் இப்னு வலீதும், அவருக்குத் துணையாக இக்மா இப்னு அபூ ஜஹ்லும் பொருப்பேற்றனர். அப்துத் தார் கிளையினரிடம் போர் கொடி கொடுக்கப்பட்டது.

மக்காவின் படை புறப்படுகிறது

இவ்வாறு முழு தயாரிப்புடன் மக்கா படை மதீனாவை நோக்கிப் புறப்பட்டது. பழைய பகைமையும், உள்ளத்தில் இருந்த குரோதமும், இதுவரை கண்ட தோல்வியும் அவர்களது உள்ளங்களில் மேலும் கோப நெருப்பை மூட்டியவாறே இருந்தது. வெகு விரைவில் நடக்க இருக்கும் பெரும் சண்டையை நினைத்து ஆறுதல் அடைந்தவர்களாக பயணத்தைத் தொடர்ந்தனர்.

முஸ்லிம்கள் எதிரிகளை உளவு பார்த்தல்

அப்பாஸ் இப்னு அப்துல் முத்தலிப் (ரழி) குறைஷிகளின் செயல்களையும் அதன் ராணுவத் தயாரிப்புகளையும் கண்காணித்து வந்தார். மக்காவிலிருந்து படை புறப்பட்டுச் சென்றவுடன் அவசர அவசரமாகப் படையின் முழு விவரங்களை ஒரு கடிதத்தில் குறிப்பிட்டு அதை நபி (ஸல்) அவர்களிடம் அனுப்பி வைத்தார்.

அப்பாஸின் தூதர் ஏறக்குறைய 500 கிலோ மீட்டர் உள்ள தூரத்தை மூன்றே நாட்களுக்குள் அதிவிரைவில் கடந்து நபி (ஸல்) அவர்களிடம் அக்கடிதத்தை ஒப்படைத்தார். அன்று நபி (ஸல்) அவர்கள் ‘குபா’ பள்ளிவாசலில் தங்கியிருந்தார்கள்.

நபி (ஸல்) அவர்களுக்கு அக்கடிதத்தை உபை இப்னு கஅப் (ரழி) படித்துக் காண்பித்தார். நபி (ஸல்) அவர்கள் அவரிடம் அச்செய்தியை வெளியில் கூறாமல் மறைத்து விடுங்கள் என்று கட்டளையிட்டு மதீனா விரைந்தார்கள். அங்கு அன்சாரி மற்றும் முஹாஜிர் தோழர்களிலுள்ள தளபதிகளுடன் அவசர ஆலோசனை நடத்தினார்கள்.

அவசர நிலை

மதீனாவில் முஸ்லிம்கள் எந்நேரமும் ஆயுதமேந்தியவர்களாக இருந்தனர். எதிரிகளின் தாக்குதலைச் சமாளிக்க எந்நேரமும் தயாராக இருந்தனர். ஆயுதங்களைத் தொழுகையிலும் தங்களுடன் வைத்திருந்தனர்.

அன்சாரிகளின் ஒரு குழு நபி (ஸல்) அவர்களின் பாதுகாப்புக்காகத் தயாரானார்கள். அவர்களில் ஸஅது இப்னு முஆது, உஸைது இப்னு ஹுழைர், ஸஅது இப்னு உபாதா (ரழி) ஆகியோர் இருந்தனர். இவர்கள் நபி (ஸல்) அவர்களின் வீட்டு வாம்லில் ஆயுதம் ஏந்தி காவலில் ஈடுபட்டனர். மேலும், திடீர் தாக்குதலைத் தடுக்க மதீனாவின் நுழைவாயில்கள் மற்றும் சந்து பொந்துகள் அனைத்திலும் சிறுசிறு படைகளாக பாதுகாப்பில் ஈடுபட்டனர்.

தங்கள் மீது தாக்குதல் நடத்த எதிரிகள் எந்தெந்த வழிகளிலெல்லாம் வர இயலுமோ அந்த அனைத்து வழிகளிலும் எதிரிகளின் நடமாட்டங்களை கண்காணிப்பதற்காக ரோந்துப் பணியிலும் முஸ்லிம்கள் ஈடுபட்டனர்.

எதிரிகள் மதீனா எல்லையில்

மக்கா படை வழக்கமான மேற்குப் பாதையில் தனது பயணத்தைத் தொடர்ந்தது. அப்படை ‘அப்வா’ என்ற இடத்தை அடைந்ததும் அபூஸுஃப்யானின் மனைவி ஹிந்த் பின்த் உத்பா நபி (ஸல்) அவர்களின் தாயாருடையக் கப்ரைத் தோண்டி அவரது உடலை வெளியே எடுக்க வேண்டும் என்று விரும்பினாள். ஆனால், படையின் தளபதிகள் இக்கோரிக்கையை நிராகரித்ததுடன் இவ்வாறு செய்தால் ஆபத்தான முடிவுகள் ஏற்படும் என்றும் எச்சரித்தனர்.

குறைஷிப் படை தனது பயணத்தைத் தொடர்ந்தது. மதீனாவிற்குச் சமீபமாக உள்ள ‘அல்அகீக்’ என்ற பள்ளத்தாக்கைக் கடந்து, அங்கிருந்து வலப்புறமாகச் சென்று, உஹுத் மலைக்கருகில் உள்ள ‘அய்னைன்’ என்ற இடத்தில் தங்கியது. இந்த இடம் உஹுத் மலைக்கருகில் மதீனாவின் வடப் பகுதியில் இருக்கும் பள்ளத்தாக்கின் மேற்புறத்தில் உள்ள ‘பத்னு ஸப்கா’ என்ற பகுதியில் உள்ளது. ஆக, மக்காவின் படை இவ்விடத்தில் ஹிஜ்ரி 3, ஷவ்வால் மாதம் பிறை 6, வெள்ளிக்கிழமை அன்று வந்திறங்கி தங்களது ராணுவ முகாம்களை அமைத்துக் கொண்டது.

தற்காப்புத் திட்டத்தை ஆலோசித்தல்

இஸ்லாமியப் படையின் ஒற்றர்கள், குறைஷி ராணுவத்தினரின் நிலைகளை அவ்வப்போது நபியவர்களுக்கு அனுப்பியவாறு இருந்தனர். இறுதியாக, எதிரிகள் எங்கு முகாம் அமைத்துள்ளனர் என்பது வரையுள்ள செய்திகள் ஒவ்வொன்றையும் நபி (ஸல்) அவர்களிடம் கொண்டு வந்து சேர்த்தனர். அப்போது மேல்மட்ட ராணுவ ஆலோசனை சபையை நபி (ஸல்) அவர்கள் ஒன்று கூட்டி, என்ன நடவடிக்கை எடுக்கலாம் என்பதற்கான ஆலோசனைகளைப் பரிமாறிக் கொண்டதுடன், தான் கண்ட ஒரு கனவையும் அவர்களுக்குக் கூறினார்கள்: “அல்லாஹ்வின் மீது சத்தியமாக! நான் நல்ல கனவு ஒன்றைக் கண்டேன். சில மாடுகள் அறுக்கப்படுகின்றன. எனது வாளின் நுனியில் ஓர் ஓட்டை ஏற்படுவதைப் பார்த்தேன். உறுதிமிக்க பாதுகாப்புடைய கவச ஆடையில் எனது கையை நான் நுழைத்துக் கொள்வதாகவும் பார்த்தேன்” என்று கூறி, “மாடுகள் அறுக்கப்படுவதின் பொருள் தங்களது தோழர்களில் சிலர் கொல்லப்படுவார்கள். வாளில் ஏற்பட்ட ஓட்டையின் கருத்து தனது குடும்பத்தில் ஒருவர் கொல்லப்படுவார். உருக்குச் சட்டை என்பது மதீனாவாகும்” என்று விளக்கம் கூறினார்கள்.

பின்பு நபி (ஸல்) அவர்கள் தங்களது அபிப்ராயத்தைத் தோழர்களிடத்தில் கூறினார்கள். அதாவது: “மதீனாவை விட்டு நாம் வெளியேறாமல், மதீனாவுக்குள் இருந்து கொண்டே நம்மை பாதுகாத்துக் கொள்வோம். குறைஷிகள் தங்களின் ராணுவ முகாம்களிலேயே தங்கியிருந்தால் எவ்விதப் பலனையும் அடையமாட்டார்கள். அவர்கள் தங்குவது அவர்களுக்கே தீங்காக அமையும். அவர்கள் மதீனாவுக்குள் நுழைய முயன்றால் முஸ்லிம்கள் தெரு முனைகளிலிருந்து அவர்களை எதிர்க்க வேண்டும். பெண்கள் வீட்டுக்கு மேலிருந்து தாக்க வேண்டும்.”

நபி (ஸல்) அவர்கள் கூறிய இது உண்மையில் சரியான அபிப்ராயமாகவும் இருந்தது.

நயவஞ்சகர்களின் தலைவனான இப்னு உபை நபி (ஸல்) அவர்களின் இக்கருத்தையே ஆமோதித்தான். அவன் கஸ்ரஜ் வமிசத்தவர்களின் முக்கிய பிரமுகர்களில் ஒருவன் என்ற அடிப்படையில் இச்சபையில் கலந்திருந்தான். ராணுவ ரீதியாக நபி (ஸல்) அவர்களின் கருத்துதான் மிகச் சரியானது என்பதற்காக இப்னு உபை இக்கருத்துடன் ஒத்துப் போகவில்லை. மாறாக, அப்போதுதான் எவருக்கும் தெரியாமல் போரிலிருந்து நழுவிவிட இயலும் என்பதற்காகவே இந்த ஆலோசனையை அவன் ஆமோதித்தான்.

முஸ்லிம்கள் முன்னிலையில் முதல் முறையாக அவனும், அவனது தோழர்களும் இழிவடைய வேண்டும் அவர்களது நிராகரிப்பையும், நயவஞ்சகத்தனத்தையும் மறைத்திருந்த திரை அவர்களை விட்டு அகன்றிட வேண்டும் இது நாள் வரை தங்களது சட்டை பைக்குள் ஊடுருவி இருந்த விஷப் பாம்புகளை முஸ்லிம்கள் தங்களுக்கு சிரமமான இந்நேரத்தில் தெரிந்து கொள்ள வேண்டும் என்பதற்காக அல்லாஹ் முடிவை மாற்றி அமைத்தான்.

பத்ரில் கலக்காத நபித்தோழர்களிலும் மற்ற நபித்தோழர்களிலும் சிறப்புமிக்க ஒரு குழுவினர் ‘மதீனாவை விட்டு வெளியேறி போர் புரிவதற்கு’ நபி (ஸல்) அவர்களிடம் ஆலோசனைக் கூறி, அதை வலியுறுத்தவும் செய்தனர். அவர்களில் சிலர் இப்படியும் கூறினர்: “அல்லாஹ்வின் தூதரே! இந்நாளுக்காக அல்லாஹ்விடம் நாங்கள் பிரார்த்தனை செய்து வந்ததுடன், இப்படி ஒரு நாளை சந்திக்க மிகுந்த ஆவல் கொண்டிருந்தோம். அல்லாஹ் அந்நாளை எங்களுக்கு அருளி இருக்கிறான். புறப்படுவதற்கான நேரம் நெருங்கிவிட்டது. எதிரியை நோக்கிப் புறப்படுங்கள். நாம் அவர்களைப் பார்த்து பயந்து கோழையாகி விட்டதால்தான் மதீனாவை விட்டு வெளியேற வில்லை என்று அவர்கள் எண்ணிவிடக் கூடாது!”

இவ்வாறு வீரமாக பேசிய நபித்தோழர்களில் நபி (ஸல்) அவர்களின் சிறிய தந்தை ஹம்ஜா இப்னு அப்துல் முத்தலிபும் ஒருவர். இவர் பத்ர் போரில் கலந்துகொண்டு போற்றத்தக்க அளவில் பங்காற்றினார். இவர் நபி (ஸல்) அவர்களிடம் “உங்கள் மீது வேதத்தை இறக்கிய அல்லாஹ்வின் மீது சத்தியமாக! மதீனாவுக்கு வெளியில் அந்த எதிரிகளை எனது வாளால் வெட்டி வீழ்த்தாத வரை எந்த உணவும் சாப்பிட மாட்டேன்” என்று சத்தியம் செய்தார். (ஸீரத்துல் ஹல்பிய்யா)

உணர்ச்சிமிக்க இந்த வீரர்களுக்காக நபி (ஸல்) அவர்கள் தங்களது எண்ணத்தை விட்டுக் கொடுத்தார்கள். மதீனாவை விட்டு வெளியேறி எதிரிகளைத் திறந்த மைதானத்தில் சந்திக்கலாம் என்ற முடிவு உறுதியானது.

முஹம்மது (ஸல்) அவர்களின் வாழ்க்கை வரலாறு ஆசிரியர் : ஸஃபியுர் ரஹ்மான் முபாரக்பூரி தமிழாக்கம் : முஃப்தி அ. உமர் ஷரீஃப் காஸிமி

The above enclosure, at the foot of Mount Uhud contains in the centre the graves of Hamza (r.a.), Abdullah bin Jasht (r.a.) and Mus’ab bin Umair (r.a.) who were all martyred in the Battle of Uhud. The rest of the martyrs of Uhud are buried behind this enclosure.

Hamza ibn Abdul Muttalib was one of the finest huntsmen and greatest warrior of the Arabs. In the battle of Badr, he had killed many of the Qurayshi nobles and now he cut his way through their ranks like a mighty wave sweeping all before it. One of the Qurayshi nobles had a black slave called Wahshi from Abyssinia (present Ethiopia) who could use the javelin with great skill. Hind, the wife of Abu Sufyan, promised Wahshi freedom and his master Jubayr bin Mut’im also promised him the same as Hamza (r.a.) had killed his uncle in Badr. Wahshi prowled amongst the fighters until he saw Hamza (r.a.). He says, “I held my spear and balanced it well, then I aimed it. It entered into his abdomen and went out the other side. I waited until he was dead, then I took my spear and went to wait in the camp. I had no quarrel with anyone. I killed him only to be set free.” Wahshi later on in life became a Muslim and killed Musailimah, the imposter who claimed Prophethood after the demise of the Prophet Muhammad (s.a.w.).

When the tide of war turned towards the Quraysh, the women of Quraysh, led by Hind, whose brother, uncle and loved ones had been killed in Badr began to mutilate the Muslim dead. She particularly vented her fury on the body of Hamza (r.a.), cutting off his nose and ears, making a slit in his chest, taking out his liver, chewing it but unable to swallow it. The Prophet (s.a.w.) was greatly grieved when he came upon the body of his beloved uncle. Years later, when Makkah lay open at his feet, he gave all its inhabitants, including Hind a free pardon. Hind subsequently accepted Islam.

Mus’ab (r.a.) held the flag of Islam. When the Muslims on meeting defeat were dispersing in confusion, he held the flag and stood at his post like a rock. An enemy came and cut his hand with a sword, so that the flag might fall and the defeat might be accomplished. He at once took the flag in the other hand. The enemy then cut the other hand also. He held the flag to his bosom with the help of his bleeding arms. The enemy at last pierced his body with an arrow. He fell dead and, with him fell the flag that he had not allowed to fall while he was alive. Another Muslim ran and took over the flag. At the time of his burial, he had only one sheet to cover his body. This sheet was too short for his size. When it was drawn to cover the head, the feet would be exposed, and when it was drawn to cover the feet, the head would become uncovered. The Prophet (s.a.w.) said:

“Cover his head with the sheet, and his feet with the ‘Azkhar’ leaves.”

Around sixty-five Ansar and four Muhajirun were honoured with martyrdom while there were twenty-two fatalities among the polytheists.

The Jews kept waiting the outcome of the battle in their safe dwellings. Mukhairiq, a person amongst the Jews told his people that they must lend support to Prophet Muhammad. “We can’t fight for this is Saturday,” they replied. He said, “This is the fighting between the Prophet and the disbelievers, so Saturday can’t stand in the way.” He took his sword and pronounced that in case he was killed, all of his property should be given to Muhammad (s.a.w.) and non should go against him. He joined the battle and was killed. When the Prophet (s.a.w.) came to know of this, he remarked, “He was the best of the Jews.”

The Prophet (s.a.w.) instructed the martyrs to be buried still covered with blood, in the condition that they had fallen. Two or three of the martyrs were buried in a single grave. In some cases, he directed his Companions to shroud the martyrs in pairs. The martyr who had learned more of the Qur’an was lowered in the grave first. Paying tribute to their sacrifice in the cause of Allah, the Prophet (s.a.w.) said, “I shall be a witness unto them on the Day of Resurrection.”

As they retrieved the bodies of their martyred brothers, the people came upon the body of Hanzlah bin Abu Amer (r.a.) above the earth with water dripping from it. The Prophet (s.a.w.) explained to his men, “The angels are bathing him.” Apparently, the newly married Hanzlah had just consummated his marriage when the call for Jihad was made. Without even stopping to bathe, he left his bride and rushed into the battlefield. Hanzlah fought heroically and was martyred, so the Prophet (s.a.w.) explained that the angels were bathing him to purify his body. Hanzlah was forever remembered as “Ghaseel Al-Malaaika” (one bathed by the angels).

The Prophet (s.a.w.) used to visit the graves of the martyrs of Uhud and thus it is sunnah to also visit them. However, care should be taken not to engage in any innovative or non-Muslim practices such as supplicating to the martyrs, throwing letters or money into the graveyard, the tying of threads or tawaf.

References: History of Madinah Munawwarah – Dr. Muhammad Ilyas Abdul Ghani Fazail-e-Aamal – Sheikh Muhammad Zakariyya Kandhalvi The History of Islam – Akbar Shah Najeebabadi The life of Muhammad – Tahia Al-Ismail

The Beloved Holy Prophet Muhammad Sallallāhu ‘alayhi wa Sallam put on his coat of arms and went for the Battle of Uhud in 3 A.H, 625 C.E with about 700 of his noble Sahāba (Companions) Rady Allāhu ‘Anhum against about 3000 better armed non-believers. In this battle, the Muslims received a set-back and about 70 Sahāba Rady Allāhu ‘Anhum were martyred. Even so, after this battle, Islām spread more and more, and far and wide. This shows that whether Muslims win a battle or receive a set-back, Islām always spreads as it is a universal religion for the whole of humanity till the end of time.

These then are the names of the Muslim martyrs of the Battle of Uhud in alphabetical order following the Arabic alphabet. Some of the letters do not occur because none of the martyrs had names beginning with those letters.

May Allāh Subhānahū wa Ta‘ālā make us walk in the footsteps of the Sahāba, Rady Allāhu ‘Anhum, Āmīn Yā Rabb al-‘Ālamīn.

Please recite “Sayyidinā” before each name and “Rady Allāhu ‘Anhu” (Allāh is pleased with him) after each name. Alif

  1. Anas bin an-Nadr al-Khazrajī, Rady Allāhu ‘Anhu
  2. Unays bin Qatādah bin Rabī‘ah al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  3. Aws bin al-Arqam al-Khazrajī, Rady Allāhu ‘Anhu
  4. Aws bin Thābit bin al-Mundhir al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  5. Iyās bin Aws al-Badrī al-Awsī, Rady Allāhu ‘Anhu Thā’

  6. Thābit bin ‘Amr bin Zayd al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  7. Thābit bin Waqsh al-Awsī, Rady Allāhu ‘Anhu
  8. Tha‘labah bin Sa‘d al-Khazrajī, Rady Allāhu ‘Anhu
  9. Thaqf bin Farwah al-Khazrajī, Rady Allāhu ‘Anhu Hā’

  10. al-Hārith bin Anas bin Rāfi‘ al-Badrī al-Awsī, Rady Allāhu ‘Anhu

  11. al-Hārith bin Aws bin Mu‘ādh al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  12. al-Hārith bin‘Adī bin Kharashah al-Khazrajī, Rady Allāhu ‘Anhu
  13. al-Hārith bin ‘Uqbah bin Qābūs al-Muhājirī, Rady Allāhu ‘Anhu
  14. Hubāb bin Qayzī al-Awsī, Rady Allāhu ‘Anhu
  15. Habīb bin Zayd bin Tamīm al-Awsī, Rady Allāhu ‘Anhu
  16. Husayl bin Jābir al-Awsī, Abū Hudhayfa al-Yamān, Rady Allāhu ‘Anhu

  17. Asadullāh wa Asadu Rasūlihī, Sayyidush Shuhadā’ Hamza bin ‘Abdul Muttalib al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu

  18. Hanzala bin Abī ‘Āmir al-Awsī, Rady Allāhu ‘Anhu Khā’ (wa) Dhāl

  19. Khārijah bin Zayd bin Abī Zuhayr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  20. Khidāsh bin Qatādah al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  21. Khallād bin ‘Amr bin al-Jamūh al-Badrī, al-Khazrajī, Rady Allāhu ‘Anhu
  22. Khaythama bin al-Hārith al-Awsī, Rady Allāhu ‘Anhu
  23. Dhakwān bin ‘Abdi Qays al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu Rā’ (wa) Zāy

  24. Rāfi‘ mawlā Ghaziyya bin ‘Amr al-Khazrajī, Rady Allāhu ‘Anhu

  25. Rāfi‘ bin Mālik al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  26. Rifā‘ah bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  27. Rifā‘ah bin Waqsh al-Awsī, Rady Allāhu ‘Anhu
  28. Zayd bin Wadī‘ah al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu Sīn

  29. Subay‘ bin Hātib al-Awsī, Rady Allāhu ‘Anhu

  30. Sa‘d al-Badrī, mawlā Hātib bin Abī Balta‘ah al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu
  31. Sa‘d bin ar-Rabī‘ bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  32. Sa‘īd bin Suwayd al-Khazrajī, Rady Allāhu ‘Anhu
  33. Salamah bin Thābit bin Waqsh al-Badrī al-Awsī, Rady Allāhu ‘Anhu

  34. Sulaym bin al-Hārith al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  35. Sulaym bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  36. Sahl bin Rūmī al-Awsī, Rady Allāhu ‘Anhu
  37. Sahl bin ‘Adī bin Zayd al-Awsī, Rady Allāhu ‘Anhu
  38. Sahl bin Qays bin Abī Ka‘b al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu Shīn (wa) Sād (wa) Dād

  39. Shammās bin ‘Uthmān al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu

  40. Sayfī bin Qayzī al-Awsī, Rady Allāhu ‘Anhu
  41. Damrah bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu ‘Ayn

  42. ‘Āmir bin Umayya al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  43. ‘Āmir bin Mukhallad al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  44. ‘Āmir bin Yazīd bin as-Sakan al-Awsī, Rady Allāhu ‘Anhu
  45. ‘Abbād bin Sahl al-Awsī, Rady Allāhu ‘Anhu
  46. ‘Ubbād bin al-Khashkhāsh al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  47. ‘Abbās bin ‘Ubāda al-Khazrajī, Rady Allāhu ‘Anhu
  48. ‘AbdAllāh bin Jubayr al-Badrī al-Awsī, Rady Allāhu ‘Anhu

  49. ‘AbdAllāh bin Jahsh al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu

  50. ‘AbdAllāh bin Salamah al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  51. ‘AbdAllāh bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  52. ‘AbdAllāh bin ‘Amr bin Wahb al-Khazrajī, Rady Allāhu ‘Anhu
  53. ‘Ubayd bin at-Tayyihān al-Badrī al-Awsī, Rady Allāhu ‘Anhu

  54. ‘Ubayd bin al-Mu‘allā al-Khazrajī, Rady Allāhu ‘Anhu

  55. ‘Utbah bin Rabī‘ bin Rāfi‘ al-Khazrajī, Rady Allāhu ‘Anhu
  56. ‘Aqrabah al-Juhanī, Abū Bashīr al-Muhājirī, Rady Allāhu ‘Anhu
  57. ‘Umārah bin Ziyād bin as-Sakan al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  58. ‘Amr bin Thābit bin Waqsh al-Awsī, Rady Allāhu ‘Anhu

  59. ‘Amr bin al-Jamūh al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  60. ‘Amr bin Qays bin Zayd al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  61. ‘Amr bin Mutarrif al-Khazrajī, Rady Allāhu ‘Anhu
  62. ‘Amr bin Mu‘ādh al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  63. ‘Antarah as-Sulamī al-Badrī, mawlā Sulaym bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu Qāf (wa) Kāf

  64. Qurrah bin ‘Uqba al-Awsī, Rady Allāhu ‘Anhu

  65. Qays bin ‘Amr bin Zayd al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  66. Qays bin Mukhallad al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  67. Kaysān, mawlā Banī ‘Adī bin an-Najjār al-Khazrajī, Rady Allāhu ‘Anhu Mīm

  68. Mālik bin Iyās al-Khazrajī, Rady Allāhu ‘Anhu

  69. Mālik bin Khalaf al-Muhājirī, Rady Allāhu ‘Anhu
  70. Mālik bin Sinān al-Khazrajī, Rady Allāhu ‘Anhu
  71. Mālik bin Numaylah al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  72. al-Mujadhdhar bin Ziyād al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  73. Mus‘ab bin ‘Umayr al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu Nūn (wa) Wāw (wa) Yā’

  74. Nu‘mān bin Khalaf al-Muhājirī, Rady Allāhu ‘Anhu

  75. Nu‘mān bin ‘Abdi ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  76. Nu‘mān bin Mālik al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  77. Nawfal bin ‘Abdillāh al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  78. Wahb bin Qābūs al-Muhājirī, Rady Allāhu ‘Anhu

  79. Yazīd bin Hātib al-Awsī, Rady Allāhu ‘Anhu
  80. Yazīd bin as-Sakan al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  81. Yasār mawlā Abi’l Haytham bin at-Tayyihān al-Awsī, Rady Allāhu ‘Anhu Al-Kunā

  82. Abū Ayman, mawlā ‘Amr bin al-Jamūh al-Khazrajī, Rady Allāhu ‘Anhu

  83. Abū Habbah bin ‘Amr bin Thābit al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  84. Abū Sufyān bin al-Hārith al-Awsī, Rady Allāhu ‘Anhu
  85. Abū Hubayrah bin al-Hārith al-Khazrajī, Rady Allāhu ‘Anhu

Wallāhu a‘lam (Allāh knows best). Al-Fātiha! References

‘Izzuddīn ibn Athīr Abi’l Hasan ‘Alī bin Muhammad al-Jazarī (555-630 A.H), Usdu’l Ghābah Fī Ma‘rifati’s Sahābah (Learning About The Companions, Lions in a Forest), Dār u’l Kutub al-‘Ilmiyya, Beirut, 1415/1994.

He gives the biographies of about 6700 sahāba and about 1000 sahābiyāt, that is the male and female Companions of Prophet Muhammad, Sallallāhu ‘alayhi wa Sallam, in alphabetical order. He indicates the sources, and gives details about the slight variations in reporting the full names of some of the Companions in the different sources. A study of this reveals that about half of the Muslim martyrs of the Battle of Uhud (3 A.H, 625 C.E) were al-Badrī as well, that is, those who had earlier participated in the Battle of Badr in 2 A.H, 624 C.E against non-believers.
As-Sayyid Imām Ja‘far bin Hasan bin ‘Abdul Karīm al-Barzanjī (1690-1766 C.E), Asmā’ Shuhadā’ Uhud Rady Allāhu ‘Anhum (The Names of the Martyrs of Uhud), in Mukhkhul ‘Ibāda (The Kernel of Worship), compiled by al-Habīb as-Sayyid ‘AbdAllāh bin Mustafā bin Hasan al-Aydarūs, n.d, p. 493-496.

This is a Tawassul Shuhadā’ Uhud, that is, a supplication to Allāh through the means of the martyrs of Uhud. It is a rāiyya, a poem all of whose 30 verses end and rhyme in the letter rā. It contains only the first names of the Companions.
Shaykh Mustafā Rushdī bin Ismā‘īl ad-Dimashqī, Asmā’ Shuhadā’ Uhud Rady Allāhu ‘Anhum (The Names of the Martyrs of Uhud), in Jabr u’l Kasr (Mending The Broken), Maktaba Ishā‘ah al-Islām, Delhi, n.d, p.23-24.

This is a Tawassul Shuhadā’ Uhud. It is a rāiyya, a poem all of whose 24 verses end and rhyme in the letter rā’. It contains only the first names of the Companions in alphabetical order but indicates as well whether they are the Muhājirīn, that is the Emigrants from Makka, or the Ansār, that is, the Helpers from Madīna, and among the Ansār, whether they belong to or allied with the two major tribes of Aws, hence called Awsī, or Khazraj, hence called Khazrajī. He composed the Tawassul in 1308 A.H.
Shaykh ‘AbdurRahmān Chohravi, Majmū‘a Salāwāt i’r Rasūl (A Compendium of Blessings on Prophet Muhammad, may the peace and blessings of Allāh be upon him), Anjuman Rahmāniyya, Chittagong, Bangladesh, 1982. Shaykh ‘Abdur Rahmān Chohravi passed away in 1342 A.H.

Part of Juz 30, p. 24-25 contain the salawāt woven together with the names of the martyrs of the Battle of Uhud in alphabetical order.
Al-Hājj Muhammad bin Nāsir bin ‘AbdAllāh al-Qādirī ash-Shāfi‘ī, Hidāya lis-Sālik wa Najāh li’l Hālik fi’t Tawassul bi Ahli Badr wa Shuhadā’ Uhud (Guidance For Spiritual Travellers and Salvation For The Doomed), Jumu‘iyya Zāwiyatul Qādiriyya, Dar es Salaam, Tanzania, 1385/1965, p. 40-46.

This is a Tawassul Ahl Badr as well as Shuhadā’ Uhud in prose. It gives the first names of the Companions in alphabetical order, indicating whether they are the Muhājirīn or the Ansār, and among the Ansār, whether they belong to or are allied with the tribe of Aws or Khazraj.

It is generally agreed among Muslim historian that seventy Muslims were martyred in the Battle of Uhud. Even so, Imām al-Barzanjī has the names of 103 Companions whom he considers to have been martyred, Shaykh Mustafā Rushdī ad-Dimashqī and al-Hājj Muhammad bin Nāsir al-Qādirī ash-Shāfi‘ī have 101 and Shaykh ‘Abdur Rahmān Chohravi has 86. One reason why the list is greater than 70 is that in some instances, Muslim historians and the ‘ulamā (the learned) are not absolutely sure from the evidence they have collected whether a particular Companion was actually martyred at Uhud or not. So, perhaps they have decided to err in including the name rather to err in leaving it out.

Wallāhu a‘lam (Allāh knows best).

The above enclosure, at the foot of Mount Uhud contains in the centre the graves of Hamza (r.a.), Abdullah bin Jasht (r.a.) and Mus’ab bin Umair (r.a.) who were all martyred in the Battle of Uhud. The rest of the martyrs of Uhud are buried behind this enclosure.

Hamza ibn Abdul Muttalib was one of the finest huntsmen and greatest warrior of the Arabs. In the battle of Badr, he had killed many of the Qurayshi nobles and now he cut his way through their ranks like a mighty wave sweeping all before it. One of the Qurayshi nobles had a black slave called Wahshi from Abyssinia (present Ethiopia) who could use the javelin with great skill. Hind, the wife of Abu Sufyan, promised Wahshi freedom and his master Jubayr bin Mut’im also promised him the same as Hamza (r.a.) had killed his uncle in Badr. Wahshi prowled amongst the fighters until he saw Hamza (r.a.). He says, “I held my spear and balanced it well, then I aimed it. It entered into his abdomen and went out the other side. I waited until he was dead, then I took my spear and went to wait in the camp. I had no quarrel with anyone. I killed him only to be set free.” Wahshi later on in life became a Muslim and killed Musailimah, the imposter who claimed Prophethood after the demise of the Prophet Muhammad (s.a.w.).

When the tide of war turned towards the Quraysh, the women of Quraysh, led by Hind, whose brother, uncle and loved ones had been killed in Badr began to mutilate the Muslim dead. She particularly vented her fury on the body of Hamza (r.a.), cutting off his nose and ears, making a slit in his chest, taking out his liver, chewing it but unable to swallow it. The Prophet (s.a.w.) was greatly grieved when he came upon the body of his beloved uncle. Years later, when Makkah lay open at his feet, he gave all its inhabitants, including Hind a free pardon. Hind subsequently accepted Islam.

Mus’ab (r.a.) held the flag of Islam. When the Muslims on meeting defeat were dispersing in confusion, he held the flag and stood at his post like a rock. An enemy came and cut his hand with a sword, so that the flag might fall and the defeat might be accomplished. He at once took the flag in the other hand. The enemy then cut the other hand also. He held the flag to his bosom with the help of his bleeding arms. The enemy at last pierced his body with an arrow. He fell dead and, with him fell the flag that he had not allowed to fall while he was alive. Another Muslim ran and took over the flag. At the time of his burial, he had only one sheet to cover his body. This sheet was too short for his size. When it was drawn to cover the head, the feet would be exposed, and when it was drawn to cover the feet, the head would become uncovered. The Prophet (s.a.w.) said:

“Cover his head with the sheet, and his feet with the ‘Azkhar’ leaves.”

Around sixty-five Ansar and four Muhajirun were honoured with martyrdom while there were twenty-two fatalities among the polytheists.

The Jews kept waiting the outcome of the battle in their safe dwellings. Mukhairiq, a person amongst the Jews told his people that they must lend support to Prophet Muhammad. “We can’t fight for this is Saturday,” they replied. He said, “This is the fighting between the Prophet and the disbelievers, so Saturday can’t stand in the way.” He took his sword and pronounced that in case he was killed, all of his property should be given to Muhammad (s.a.w.) and non should go against him. He joined the battle and was killed. When the Prophet (s.a.w.) came to know of this, he remarked, “He was the best of the Jews.”

The Prophet (s.a.w.) instructed the martyrs to be buried still covered with blood, in the condition that they had fallen. Two or three of the martyrs were buried in a single grave. In some cases, he directed his Companions to shroud the martyrs in pairs. The martyr who had learned more of the Qur’an was lowered in the grave first. Paying tribute to their sacrifice in the cause of Allah, the Prophet (s.a.w.) said, “I shall be a witness unto them on the Day of Resurrection.”

As they retrieved the bodies of their martyred brothers, the people came upon the body of Hanzlah bin Abu Amer (r.a.) above the earth with water dripping from it. The Prophet (s.a.w.) explained to his men, “The angels are bathing him.” Apparently, the newly married Hanzlah had just consummated his marriage when the call for Jihad was made. Without even stopping to bathe, he left his bride and rushed into the battlefield. Hanzlah fought heroically and was martyred, so the Prophet (s.a.w.) explained that the angels were bathing him to purify his body. Hanzlah was forever remembered as “Ghaseel Al-Malaaika” (one bathed by the angels).

The Prophet (s.a.w.) used to visit the graves of the martyrs of Uhud and thus it is sunnah to also visit them. However, care should be taken not to engage in any innovative or non-Muslim practices such as supplicating to the martyrs, throwing letters or money into the graveyard, the tying of threads or tawaf.

References: History of Madinah Munawwarah – Dr. Muhammad Ilyas Abdul Ghani Fazail-e-Aamal – Sheikh Muhammad Zakariyya Kandhalvi The History of Islam – Akbar Shah Najeebabadi The life of Muhammad – Tahia Al-Ismail

The Beloved Holy Prophet Muhammad Sallallāhu ‘alayhi wa Sallam put on his coat of arms and went for the Battle of Uhud in 3 A.H, 625 C.E with about 700 of his noble Sahāba (Companions) Rady Allāhu ‘Anhum against about 3000 better armed non-believers. In this battle, the Muslims received a set-back and about 70 Sahāba Rady Allāhu ‘Anhum were martyred. Even so, after this battle, Islām spread more and more, and far and wide. This shows that whether Muslims win a battle or receive a set-back, Islām always spreads as it is a universal religion for the whole of humanity till the end of time.

These then are the names of the Muslim martyrs of the Battle of Uhud in alphabetical order following the Arabic alphabet. Some of the letters do not occur because none of the martyrs had names beginning with those letters.

May Allāh Subhānahū wa Ta‘ālā make us walk in the footsteps of the Sahāba, Rady Allāhu ‘Anhum, Āmīn Yā Rabb al-‘Ālamīn.

Please recite “Sayyidinā” before each name and “Rady Allāhu ‘Anhu” (Allāh is pleased with him) after each name. Alif

  1. Anas bin an-Nadr al-Khazrajī, Rady Allāhu ‘Anhu
  2. Unays bin Qatādah bin Rabī‘ah al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  3. Aws bin al-Arqam al-Khazrajī, Rady Allāhu ‘Anhu
  4. Aws bin Thābit bin al-Mundhir al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  5. Iyās bin Aws al-Badrī al-Awsī, Rady Allāhu ‘Anhu Thā’

  6. Thābit bin ‘Amr bin Zayd al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  7. Thābit bin Waqsh al-Awsī, Rady Allāhu ‘Anhu
  8. Tha‘labah bin Sa‘d al-Khazrajī, Rady Allāhu ‘Anhu
  9. Thaqf bin Farwah al-Khazrajī, Rady Allāhu ‘Anhu Hā’

  10. al-Hārith bin Anas bin Rāfi‘ al-Badrī al-Awsī, Rady Allāhu ‘Anhu

  11. al-Hārith bin Aws bin Mu‘ādh al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  12. al-Hārith bin‘Adī bin Kharashah al-Khazrajī, Rady Allāhu ‘Anhu
  13. al-Hārith bin ‘Uqbah bin Qābūs al-Muhājirī, Rady Allāhu ‘Anhu
  14. Hubāb bin Qayzī al-Awsī, Rady Allāhu ‘Anhu
  15. Habīb bin Zayd bin Tamīm al-Awsī, Rady Allāhu ‘Anhu
  16. Husayl bin Jābir al-Awsī, Abū Hudhayfa al-Yamān, Rady Allāhu ‘Anhu

  17. Asadullāh wa Asadu Rasūlihī, Sayyidush Shuhadā’ Hamza bin ‘Abdul Muttalib al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu

  18. Hanzala bin Abī ‘Āmir al-Awsī, Rady Allāhu ‘Anhu Khā’ (wa) Dhāl

  19. Khārijah bin Zayd bin Abī Zuhayr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  20. Khidāsh bin Qatādah al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  21. Khallād bin ‘Amr bin al-Jamūh al-Badrī, al-Khazrajī, Rady Allāhu ‘Anhu
  22. Khaythama bin al-Hārith al-Awsī, Rady Allāhu ‘Anhu
  23. Dhakwān bin ‘Abdi Qays al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu Rā’ (wa) Zāy

  24. Rāfi‘ mawlā Ghaziyya bin ‘Amr al-Khazrajī, Rady Allāhu ‘Anhu

  25. Rāfi‘ bin Mālik al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  26. Rifā‘ah bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  27. Rifā‘ah bin Waqsh al-Awsī, Rady Allāhu ‘Anhu
  28. Zayd bin Wadī‘ah al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu Sīn

  29. Subay‘ bin Hātib al-Awsī, Rady Allāhu ‘Anhu

  30. Sa‘d al-Badrī, mawlā Hātib bin Abī Balta‘ah al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu
  31. Sa‘d bin ar-Rabī‘ bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  32. Sa‘īd bin Suwayd al-Khazrajī, Rady Allāhu ‘Anhu
  33. Salamah bin Thābit bin Waqsh al-Badrī al-Awsī, Rady Allāhu ‘Anhu

  34. Sulaym bin al-Hārith al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  35. Sulaym bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  36. Sahl bin Rūmī al-Awsī, Rady Allāhu ‘Anhu
  37. Sahl bin ‘Adī bin Zayd al-Awsī, Rady Allāhu ‘Anhu
  38. Sahl bin Qays bin Abī Ka‘b al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu Shīn (wa) Sād (wa) Dād

  39. Shammās bin ‘Uthmān al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu

  40. Sayfī bin Qayzī al-Awsī, Rady Allāhu ‘Anhu
  41. Damrah bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu ‘Ayn

  42. ‘Āmir bin Umayya al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  43. ‘Āmir bin Mukhallad al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  44. ‘Āmir bin Yazīd bin as-Sakan al-Awsī, Rady Allāhu ‘Anhu
  45. ‘Abbād bin Sahl al-Awsī, Rady Allāhu ‘Anhu
  46. ‘Ubbād bin al-Khashkhāsh al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  47. ‘Abbās bin ‘Ubāda al-Khazrajī, Rady Allāhu ‘Anhu
  48. ‘AbdAllāh bin Jubayr al-Badrī al-Awsī, Rady Allāhu ‘Anhu

  49. ‘AbdAllāh bin Jahsh al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu

  50. ‘AbdAllāh bin Salamah al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  51. ‘AbdAllāh bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  52. ‘AbdAllāh bin ‘Amr bin Wahb al-Khazrajī, Rady Allāhu ‘Anhu
  53. ‘Ubayd bin at-Tayyihān al-Badrī al-Awsī, Rady Allāhu ‘Anhu

  54. ‘Ubayd bin al-Mu‘allā al-Khazrajī, Rady Allāhu ‘Anhu

  55. ‘Utbah bin Rabī‘ bin Rāfi‘ al-Khazrajī, Rady Allāhu ‘Anhu
  56. ‘Aqrabah al-Juhanī, Abū Bashīr al-Muhājirī, Rady Allāhu ‘Anhu
  57. ‘Umārah bin Ziyād bin as-Sakan al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  58. ‘Amr bin Thābit bin Waqsh al-Awsī, Rady Allāhu ‘Anhu

  59. ‘Amr bin al-Jamūh al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  60. ‘Amr bin Qays bin Zayd al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  61. ‘Amr bin Mutarrif al-Khazrajī, Rady Allāhu ‘Anhu
  62. ‘Amr bin Mu‘ādh al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  63. ‘Antarah as-Sulamī al-Badrī, mawlā Sulaym bin ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu Qāf (wa) Kāf

  64. Qurrah bin ‘Uqba al-Awsī, Rady Allāhu ‘Anhu

  65. Qays bin ‘Amr bin Zayd al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  66. Qays bin Mukhallad al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  67. Kaysān, mawlā Banī ‘Adī bin an-Najjār al-Khazrajī, Rady Allāhu ‘Anhu Mīm

  68. Mālik bin Iyās al-Khazrajī, Rady Allāhu ‘Anhu

  69. Mālik bin Khalaf al-Muhājirī, Rady Allāhu ‘Anhu
  70. Mālik bin Sinān al-Khazrajī, Rady Allāhu ‘Anhu
  71. Mālik bin Numaylah al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  72. al-Mujadhdhar bin Ziyād al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  73. Mus‘ab bin ‘Umayr al-Badrī al-Muhājirī, Rady Allāhu ‘Anhu Nūn (wa) Wāw (wa) Yā’

  74. Nu‘mān bin Khalaf al-Muhājirī, Rady Allāhu ‘Anhu

  75. Nu‘mān bin ‘Abdi ‘Amr al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  76. Nu‘mān bin Mālik al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu
  77. Nawfal bin ‘Abdillāh al-Badrī al-Khazrajī, Rady Allāhu ‘Anhu

  78. Wahb bin Qābūs al-Muhājirī, Rady Allāhu ‘Anhu

  79. Yazīd bin Hātib al-Awsī, Rady Allāhu ‘Anhu
  80. Yazīd bin as-Sakan al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  81. Yasār mawlā Abi’l Haytham bin at-Tayyihān al-Awsī, Rady Allāhu ‘Anhu Al-Kunā

  82. Abū Ayman, mawlā ‘Amr bin al-Jamūh al-Khazrajī, Rady Allāhu ‘Anhu

  83. Abū Habbah bin ‘Amr bin Thābit al-Badrī al-Awsī, Rady Allāhu ‘Anhu
  84. Abū Sufyān bin al-Hārith al-Awsī, Rady Allāhu ‘Anhu
  85. Abū Hubayrah bin al-Hārith al-Khazrajī, Rady Allāhu ‘Anhu

Wallāhu a‘lam (Allāh knows best). Al-Fātiha! References

‘Izzuddīn ibn Athīr Abi’l Hasan ‘Alī bin Muhammad al-Jazarī (555-630 A.H), Usdu’l Ghābah Fī Ma‘rifati’s Sahābah (Learning About The Companions, Lions in a Forest), Dār u’l Kutub al-‘Ilmiyya, Beirut, 1415/1994.

He gives the biographies of about 6700 sahāba and about 1000 sahābiyāt, that is the male and female Companions of Prophet Muhammad, Sallallāhu ‘alayhi wa Sallam, in alphabetical order. He indicates the sources, and gives details about the slight variations in reporting the full names of some of the Companions in the different sources. A study of this reveals that about half of the Muslim martyrs of the Battle of Uhud (3 A.H, 625 C.E) were al-Badrī as well, that is, those who had earlier participated in the Battle of Badr in 2 A.H, 624 C.E against non-believers.
As-Sayyid Imām Ja‘far bin Hasan bin ‘Abdul Karīm al-Barzanjī (1690-1766 C.E), Asmā’ Shuhadā’ Uhud Rady Allāhu ‘Anhum (The Names of the Martyrs of Uhud), in Mukhkhul ‘Ibāda (The Kernel of Worship), compiled by al-Habīb as-Sayyid ‘AbdAllāh bin Mustafā bin Hasan al-Aydarūs, n.d, p. 493-496.

This is a Tawassul Shuhadā’ Uhud, that is, a supplication to Allāh through the means of the martyrs of Uhud. It is a rāiyya, a poem all of whose 30 verses end and rhyme in the letter rā. It contains only the first names of the Companions.
Shaykh Mustafā Rushdī bin Ismā‘īl ad-Dimashqī, Asmā’ Shuhadā’ Uhud Rady Allāhu ‘Anhum (The Names of the Martyrs of Uhud), in Jabr u’l Kasr (Mending The Broken), Maktaba Ishā‘ah al-Islām, Delhi, n.d, p.23-24.

This is a Tawassul Shuhadā’ Uhud. It is a rāiyya, a poem all of whose 24 verses end and rhyme in the letter rā’. It contains only the first names of the Companions in alphabetical order but indicates as well whether they are the Muhājirīn, that is the Emigrants from Makka, or the Ansār, that is, the Helpers from Madīna, and among the Ansār, whether they belong to or allied with the two major tribes of Aws, hence called Awsī, or Khazraj, hence called Khazrajī. He composed the Tawassul in 1308 A.H.
Shaykh ‘AbdurRahmān Chohravi, Majmū‘a Salāwāt i’r Rasūl (A Compendium of Blessings on Prophet Muhammad, may the peace and blessings of Allāh be upon him), Anjuman Rahmāniyya, Chittagong, Bangladesh, 1982. Shaykh ‘Abdur Rahmān Chohravi passed away in 1342 A.H.

Part of Juz 30, p. 24-25 contain the salawāt woven together with the names of the martyrs of the Battle of Uhud in alphabetical order.
Al-Hājj Muhammad bin Nāsir bin ‘AbdAllāh al-Qādirī ash-Shāfi‘ī, Hidāya lis-Sālik wa Najāh li’l Hālik fi’t Tawassul bi Ahli Badr wa Shuhadā’ Uhud (Guidance For Spiritual Travellers and Salvation For The Doomed), Jumu‘iyya Zāwiyatul Qādiriyya, Dar es Salaam, Tanzania, 1385/1965, p. 40-46.

This is a Tawassul Ahl Badr as well as Shuhadā’ Uhud in prose. It gives the first names of the Companions in alphabetical order, indicating whether they are the Muhājirīn or the Ansār, and among the Ansār, whether they belong to or are allied with the tribe of Aws or Khazraj.

It is generally agreed among Muslim historian that seventy Muslims were martyred in the Battle of Uhud. Even so, Imām al-Barzanjī has the names of 103 Companions whom he considers to have been martyred, Shaykh Mustafā Rushdī ad-Dimashqī and al-Hājj Muhammad bin Nāsir al-Qādirī ash-Shāfi‘ī have 101 and Shaykh ‘Abdur Rahmān Chohravi has 86. One reason why the list is greater than 70 is that in some instances, Muslim historians and the ‘ulamā (the learned) are not absolutely sure from the evidence they have collected whether a particular Companion was actually martyred at Uhud or not. So, perhaps they have decided to err in including the name rather to err in leaving it out.

Wallāhu a‘lam (Allāh knows best).

Thank you for your comments Erika R.

Martyrs of Uhud

The above enclosure, at the foot of Mount Uhud contains in the centre the graves of Hamza (r.a.), Abdullah bin Jasht (r.a.) and Mus’ab bin Umair (r.a.) who were all martyred in the Battle of Uhud. The rest of the martyrs of Uhud are buried behind this enclosure.

Hamza ibn Abdul Muttalib was one of the finest huntsmen and greatest warrior of the Arabs. In the battle of Badr, he had killed many of the Qurayshi nobles and now he cut his way through their ranks like a mighty wave sweeping all before it. One of the Qurayshi nobles had a black slave called Wahshi from Abyssinia (present Ethiopia) who could use the javelin with great skill. Hind, the wife of Abu Sufyan, promised Wahshi freedom and his master Jubayr bin Mut’im also promised him the same as Hamza (r.a.) had killed his uncle in Badr. Wahshi prowled amongst the fighters until he saw Hamza (r.a.). He says, “I held my spear and balanced it well, then I aimed it. It entered into his abdomen and went out the other side. I waited until he was dead, then I took my spear and went to wait in the camp. I had no quarrel with anyone. I killed him only to be set free.” Wahshi later on in life became a Muslim and killed Musailimah, the imposter who claimed Prophethood after the demise of the Prophet Muhammad (s.a.w.).

When the tide of war turned towards the Quraysh, the women of Quraysh, led by Hind, whose brother, uncle and loved ones had been killed in Badr began to mutilate the Muslim dead. She particularly vented her fury on the body of Hamza (r.a.), cutting off his nose and ears, making a slit in his chest, taking out his liver, chewing it but unable to swallow it. The Prophet (s.a.w.) was greatly grieved when he came upon the body of his beloved uncle. Years later, when Makkah lay open at his feet, he gave all its inhabitants, including Hind a free pardon. Hind subsequently accepted Islam.

Mus’ab (r.a.) held the flag of Islam. When the Muslims on meeting defeat were dispersing in confusion, he held the flag and stood at his post like a rock. An enemy came and cut his hand with a sword, so that the flag might fall and the defeat might be accomplished. He at once took the flag in the other hand. The enemy then cut the other hand also. He held the flag to his bosom with the help of his bleeding arms. The enemy at last pierced his body with an arrow. He fell dead and, with him fell the flag that he had not allowed to fall while he was alive. Another Muslim ran and took over the flag. At the time of his burial, he had only one sheet to cover his body. This sheet was too short for his size. When it was drawn to cover the head, the feet would be exposed, and when it was drawn to cover the feet, the head would become uncovered. The Prophet (s.a.w.) said:

“Cover his head with the sheet, and his feet with the ‘Azkhar’ leaves.”

Around sixty-five Ansar and four Muhajirun were honoured with martyrdom while there were twenty-two fatalities among the polytheists.

The Jews kept waiting the outcome of the battle in their safe dwellings. Mukhairiq, a person amongst the Jews told his people that they must lend support to Prophet Muhammad. “We can’t fight for this is Saturday,” they replied. He said, “This is the fighting between the Prophet and the disbelievers, so Saturday can’t stand in the way.” He took his sword and pronounced that in case he was killed, all of his property should be given to Muhammad (s.a.w.) and non should go against him. He joined the battle and was killed. When the Prophet (s.a.w.) came to know of this, he remarked, “He was the best of the Jews.”

The Prophet (s.a.w.) instructed the martyrs to be buried still covered with blood, in the condition that they had fallen. Two or three of the martyrs were buried in a single grave. In some cases, he directed his Companions to shroud the martyrs in pairs. The martyr who had learned more of the Qur’an was lowered in the grave first. Paying tribute to their sacrifice in the cause of Allah, the Prophet (s.a.w.) said, “I shall be a witness unto them on the Day of Resurrection.”

As they retrieved the bodies of their martyred brothers, the people came upon the body of Hanzlah bin Abu Amer (r.a.) above the earth with water dripping from it. The Prophet (s.a.w.) explained to his men, “The angels are bathing him.” Apparently, the newly married Hanzlah had just consummated his marriage when the call for Jihad was made. Without even stopping to bathe, he left his bride and rushed into the battlefield. Hanzlah fought heroically and was martyred, so the Prophet (s.a.w.) explained that the angels were bathing him to purify his body. Hanzlah was forever remembered as “Ghaseel Al-Malaaika” (one bathed by the angels).

The Prophet (s.a.w.) used to visit the graves of the martyrs of Uhud and thus it is sunnah to also visit them. However, care should be taken not to engage in any innovative or non-Muslim practices such as supplicating to the martyrs, throwing letters or money into the graveyard, the tying of threads or tawaf.

References: History of Madinah Munawwarah – Dr. Muhammad Ilyas Abdul Ghani Fazail-e-Aamal – Sheikh Muhammad Zakariyya Kandhalvi The History of Islam – Akbar Shah Najeebabadi The life of Muhammad – Tahia Al-Ismail

Martyrs of Uhud

The above enclosure, at the foot of Mount Uhud contains in the centre the graves of Hamza (r.a.), Abdullah bin Jasht (r.a.) and Mus’ab bin Umair (r.a.) who were all martyred in the Battle of Uhud. The rest of the martyrs of Uhud are buried behind this enclosure.

Hamza ibn Abdul Muttalib was one of the finest huntsmen and greatest warrior of the Arabs. In the battle of Badr, he had killed many of the Qurayshi nobles and now he cut his way through their ranks like a mighty wave sweeping all before it. One of the Qurayshi nobles had a black slave called Wahshi from Abyssinia (present Ethiopia) who could use the javelin with great skill. Hind, the wife of Abu Sufyan, promised Wahshi freedom and his master Jubayr bin Mut’im also promised him the same as Hamza (r.a.) had killed his uncle in Badr. Wahshi prowled amongst the fighters until he saw Hamza (r.a.). He says, “I held my spear and balanced it well, then I aimed it. It entered into his abdomen and went out the other side. I waited until he was dead, then I took my spear and went to wait in the camp. I had no quarrel with anyone. I killed him only to be set free.” Wahshi later on in life became a Muslim and killed Musailimah, the imposter who claimed Prophethood after the demise of the Prophet Muhammad (s.a.w.).

When the tide of war turned towards the Quraysh, the women of Quraysh, led by Hind, whose brother, uncle and loved ones had been killed in Badr began to mutilate the Muslim dead. She particularly vented her fury on the body of Hamza (r.a.), cutting off his nose and ears, making a slit in his chest, taking out his liver, chewing it but unable to swallow it. The Prophet (s.a.w.) was greatly grieved when he came upon the body of his beloved uncle. Years later, when Makkah lay open at his feet, he gave all its inhabitants, including Hind a free pardon. Hind subsequently accepted Islam.

Mus’ab (r.a.) held the flag of Islam. When the Muslims on meeting defeat were dispersing in confusion, he held the flag and stood at his post like a rock. An enemy came and cut his hand with a sword, so that the flag might fall and the defeat might be accomplished. He at once took the flag in the other hand. The enemy then cut the other hand also. He held the flag to his bosom with the help of his bleeding arms. The enemy at last pierced his body with an arrow. He fell dead and, with him fell the flag that he had not allowed to fall while he was alive. Another Muslim ran and took over the flag. At the time of his burial, he had only one sheet to cover his body. This sheet was too short for his size. When it was drawn to cover the head, the feet would be exposed, and when it was drawn to cover the feet, the head would become uncovered. The Prophet (s.a.w.) said:

“Cover his head with the sheet, and his feet with the ‘Azkhar’ leaves.”

Around sixty-five Ansar and four Muhajirun were honoured with martyrdom while there were twenty-two fatalities among the polytheists.

The Jews kept waiting the outcome of the battle in their safe dwellings. Mukhairiq, a person amongst the Jews told his people that they must lend support to Prophet Muhammad. “We can’t fight for this is Saturday,” they replied. He said, “This is the fighting between the Prophet and the disbelievers, so Saturday can’t stand in the way.” He took his sword and pronounced that in case he was killed, all of his property should be given to Muhammad (s.a.w.) and non should go against him. He joined the battle and was killed. When the Prophet (s.a.w.) came to know of this, he remarked, “He was the best of the Jews.”

The Prophet (s.a.w.) instructed the martyrs to be buried still covered with blood, in the condition that they had fallen. Two or three of the martyrs were buried in a single grave. In some cases, he directed his Companions to shroud the martyrs in pairs. The martyr who had learned more of the Qur’an was lowered in the grave first. Paying tribute to their sacrifice in the cause of Allah, the Prophet (s.a.w.) said, “I shall be a witness unto them on the Day of Resurrection.”

As they retrieved the bodies of their martyred brothers, the people came upon the body of Hanzlah bin Abu Amer (r.a.) above the earth with water dripping from it. The Prophet (s.a.w.) explained to his men, “The angels are bathing him.” Apparently, the newly married Hanzlah had just consummated his marriage when the call for Jihad was made. Without even stopping to bathe, he left his bride and rushed into the battlefield. Hanzlah fought heroically and was martyred, so the Prophet (s.a.w.) explained that the angels were bathing him to purify his body. Hanzlah was forever remembered as “Ghaseel Al-Malaaika” (one bathed by the angels).

The Prophet (s.a.w.) used to visit the graves of the martyrs of Uhud and thus it is sunnah to also visit them. However, care should be taken not to engage in any innovative or non-Muslim practices such as supplicating to the martyrs, throwing letters or money into the graveyard, the tying of threads or tawaf.

References: History of Madinah Munawwarah – Dr. Muhammad Ilyas Abdul Ghani Fazail-e-Aamal – Sheikh Muhammad Zakariyya Kandhalvi The History of Islam – Akbar Shah Najeebabadi The life of Muhammad – Tahia Al-Ismail

Masjid Jummah, on the boundary of Madinah marks the site where the Prophet (s.a.w.) led the first Jummah salat, shortly after his Hijrah (migration) from Makkah. It is about 2.5 km from Masjid-e-Nabwi.

  • The Prophet (s.a.w.) left Quba on a Friday to head into Madinah. About a kilometer from Quba he passed the village of Banu Salim bin Auf. The people of Banu Salim implored: “O Prophet of Allah, you stayed at the homes of our cousins for a number of days, reward us too with something, for they will pride themselves over us till the Day of Judgement that you stayed with them”. The Prophet (s.a.w.) dismounted and offered his first Jummah in their locality.

  • Approximately one hundred Muslims participated in this first Jummah salah. Amongst them were the Prophet’s (s.a.w.) relatives from Bani an-Najjar who had come to meet him and some from Bani Amr who had escorted him from Quba.

  • After performing the Friday prayer, the Prophet (s.a.w.) mounted Qaswa (his camel) and set off for the city of Madinah.

  • Masjid Jumma is also known by Masjid Bani Salim, Masjid al wadi, Masjid Ghubaib and Masjid Aatikah.

  • According to ibn Jarir, he delivered this khutbah (sermon):

“Praise belongs to Allah. I praise Him, ask for His help and seek His Forgiveness and beseech Him for Guidance. I believe in Him and do not reject Him. I despise those who disbelieve Him. And I bear witness that there is no God but Allah, the One, Who has no partner, and that Muhammad is His slave and His Messenger who is sent with guidance and true religion, light and admonition, when there has not been a Messenger for a long time, when knowledge is but little, men are misguided, and end of time is near, death being at hand.

He who obeys Allah and His Messenger is indeed guided and he who disobeys them is lost on the wrong path, is fallen down to a terrible misguidance.

And I urge you to fear Allah – the best advice a Muslim may give to another Muslim, urging him to prepare for the Hereafter and to fear Allah. O People; keep away from that which Allah has asked to shun. And there is no counsel greater than that and no remembrance greater than that. Know! For him who fears Allah in his pursuits, the best course is taqwa (righteousness) in affairs of the Hereafter. He who keeps his relationship with Allah, both secret and open, correct – being sincere – that will be an asset for him after death more than zikr in this world. But if anyone fails in that then he would wish that his deeds were kept away from him. As for him who believes and fulfils his promise then;

“The word is not changed with Me, nor do I wrong (My) servants.” [50:29]

Muslims! Fear Allah in what concerns you now and what will follow, in what is hidden and what is open, for,

“And he who fears Allah, He will acquit him of his evil deeds and He will magnify reward for him.” [65:5]

And those who fear Allah will gain a mighty success. It is fear of Allah that keeps away His disapproval, punishment and wrath. It is taqwa (fear of Allah) that brightens the countenance, pleases the Lord and raises ranks.

O Muslims! Pursue good fortune but do not lag behind in rights of Allah. He taught you His Book and guided you on the path that the righteous and the false may be distinguished. O People! Allah has been good to you and you should be like that to others. Keep away from His enemies and strive in His cause with determination. He has chosen you and named you Muslims so that he who perishes, does so for worthy cause and he who lives, follows a worthy cause. And every piety is done with His help.

O People! Remember Allah. Strive for the Hereafter. As for him, who corrects his relationship with Allah then Allah correct his relationship with other people.

Know! Allah judges over people but is not judged by anyone. He is their Master but they have no power over Him. Allah is the Greatest. And there is no power (to do good) except with Allah the Mighty.”

References: Muhammad – Martin Lings History of Madinah Munawwarah – Dr. Muhammad Ilyas Abdul Ghani The Prophet Muhammad - Ibn Kathir

Masjid Jummah, on the boundary of Madinah marks the site where the Prophet (s.a.w.) led the first Jummah salat, shortly after his Hijrah (migration) from Makkah. It is about 2.5 km from Masjid-e-Nabwi.

  • The Prophet (s.a.w.) left Quba on a Friday to head into Madinah. About a kilometer from Quba he passed the village of Banu Salim bin Auf. The people of Banu Salim implored: “O Prophet of Allah, you stayed at the homes of our cousins for a number of days, reward us too with something, for they will pride themselves over us till the Day of Judgement that you stayed with them”. The Prophet (s.a.w.) dismounted and offered his first Jummah in their locality.

  • Approximately one hundred Muslims participated in this first Jummah salah. Amongst them were the Prophet’s (s.a.w.) relatives from Bani an-Najjar who had come to meet him and some from Bani Amr who had escorted him from Quba.

  • After performing the Friday prayer, the Prophet (s.a.w.) mounted Qaswa (his camel) and set off for the city of Madinah.

  • Masjid Jumma is also known by Masjid Bani Salim, Masjid al wadi, Masjid Ghubaib and Masjid Aatikah.

  • According to ibn Jarir, he delivered this khutbah (sermon):

“Praise belongs to Allah. I praise Him, ask for His help and seek His Forgiveness and beseech Him for Guidance. I believe in Him and do not reject Him. I despise those who disbelieve Him. And I bear witness that there is no God but Allah, the One, Who has no partner, and that Muhammad is His slave and His Messenger who is sent with guidance and true religion, light and admonition, when there has not been a Messenger for a long time, when knowledge is but little, men are misguided, and end of time is near, death being at hand.

He who obeys Allah and His Messenger is indeed guided and he who disobeys them is lost on the wrong path, is fallen down to a terrible misguidance.

And I urge you to fear Allah – the best advice a Muslim may give to another Muslim, urging him to prepare for the Hereafter and to fear Allah. O People; keep away from that which Allah has asked to shun. And there is no counsel greater than that and no remembrance greater than that. Know! For him who fears Allah in his pursuits, the best course is taqwa (righteousness) in affairs of the Hereafter. He who keeps his relationship with Allah, both secret and open, correct – being sincere – that will be an asset for him after death more than zikr in this world. But if anyone fails in that then he would wish that his deeds were kept away from him. As for him who believes and fulfils his promise then;

“The word is not changed with Me, nor do I wrong (My) servants.” [50:29]

Muslims! Fear Allah in what concerns you now and what will follow, in what is hidden and what is open, for,

“And he who fears Allah, He will acquit him of his evil deeds and He will magnify reward for him.” [65:5]

And those who fear Allah will gain a mighty success. It is fear of Allah that keeps away His disapproval, punishment and wrath. It is taqwa (fear of Allah) that brightens the countenance, pleases the Lord and raises ranks.

O Muslims! Pursue good fortune but do not lag behind in rights of Allah. He taught you His Book and guided you on the path that the righteous and the false may be distinguished. O People! Allah has been good to you and you should be like that to others. Keep away from His enemies and strive in His cause with determination. He has chosen you and named you Muslims so that he who perishes, does so for worthy cause and he who lives, follows a worthy cause. And every piety is done with His help.

O People! Remember Allah. Strive for the Hereafter. As for him, who corrects his relationship with Allah then Allah correct his relationship with other people.

Know! Allah judges over people but is not judged by anyone. He is their Master but they have no power over Him. Allah is the Greatest. And there is no power (to do good) except with Allah the Mighty.”

References: Muhammad – Martin Lings History of Madinah Munawwarah – Dr. Muhammad Ilyas Abdul Ghani The Prophet Muhammad - Ibn Kathir

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