Hadith 6028

(1) The statement “naming of those mentioned from the people of Badr”: Meaning this is the mention of those named among the people of Badr in Sahih Al-Bukhari, explicitly or implicitly, including Uthman but excluding those not named or not mentioned at all. Mirak said: The intended meaning is those mentioned in it by narrating from or about them as having witnessed Badr, not merely mentioned without specifying their participation. This addresses the omission of someone like Abu Ubaidah ibn Al-Jarrah, who undoubtedly witnessed Badr according to Hadith and biography scholars and is mentioned in Sahih Al-Bukhari in several places, but without explicit mention of his participation. It was previously narrated by Abu Dawud from Ibn Umar that they set out on the day of Badr with three hundred and fifteen, and in another narration, the polytheists were one thousand, and the companions were three hundred and seventeen. (As stated in Al-Mirqat) The Prophet (1) Muhammad ibn Abdullah Al-Hashimi (ﷺ), Abdullah ibn Uthman Abu Bakr As-Siddiq Al-Qurashi, Umar ibn Al-Khattab Al-Adawi, Uthman ibn Affan Al-Qurashi—whom the Prophet (ﷺ) left in charge of (2) his daughter Ruqayyah and assigned him his share—Ali (3) ibn Abi Talib Al-Hashimi, Iyas ibn Al-Bukair, Bilal ibn Rabah, the freed slave of Abu Bakr As-Siddiq, Hamzah ibn Abdul-Muttalib Al-Hashimi, Hatib ibn Abi Balta’ah, an ally of Quraysh, Abu Hudhaifah ibn Utbah ibn Rabi’ah Al-Qurashi, Harithah ibn Ar-Rabi’ Al-Ansari, also known as Harithah ibn Suraqah, killed on the day of Badr, who was (4) among the scouts, Khubaib ibn Adi Al-Ansari, Khunais ibn Hudhafah As-Sahmi, Rif’ah ibn Rafi’ Al-Ansari, Rif’ah ibn Abdul-Mundhir Abu Lubabah Al-Ansari, Az-Zubair ibn Al-Awwam Al-Qurashi, Zaid ibn Sahl Abu Talhah Al-Ansari, Abu Zaid Al-Ansari, Sa’d (5) ibn Malik Az-Zuhri, Sa’d ibn Khawlah Al-Qurashi, Sa’id ibn Zaid ibn Amr ibn Nufail Al-Qurashi, Sahl ibn Hunaif Al-Ansari, Dhuhaib ibn Rafi’ Al-Ansari, and his brother (6) Abdullah ibn Mas’ud Al-Hudhali, Utbah ibn Mas’ud Al-Hudhali, Abdur-Rahman ibn Awf Az-Zuhri, Ubaidah ibn Al-Harith Al-Qurashi, Ubadah ibn As-Samit Al-Ansari, Amr ibn Awf, an ally of Banu Amir ibn Lu’ay, Uqbah (7) ibn Amr Al-Ansari, Amir ibn Rabi’ah Al-Anazi, Asim ibn Thabit Al-Ansari, Uwaym ibn Sa’idah Al-Ansari, Itban ibn Malik Al-Ansari, Qudamah ibn Maz’un, Qatadah ibn An-Nu’man Al-Ansari, Mu’adh ibn Amr ibn Al-Jumuh, Mu’awwidh ibn Afra’ and his brother Mu’adh, Malik ibn Rabi’ah, Abu Usaid Al-Ansari, Mistah ibn Uthathah ibn Al-Muttalib ibn Abd Manaf, Murarah ibn Ar-Rabi’ Al-Ansari, Ma’n ibn Adi Al-Ansari, Miqdad ibn Amr Al-Kindi, an ally of Banu Zuhrah, Hilal ibn Umayyah Al-Ansari (may Allah be pleased with them all). The eminent scholar, our master Muhammad Karamat Ali Al-Muhaddith Ad-Dihlawi (may Allah have mercy on him), stated in his book As-Sirah Al-Muhammadiyyah: The Imam Ar-Rawiyani, a Shafi’i scholar, mentioned that he heard from Hadith scholars that supplications made while mentioning the companions of Badr are answered, and he tested this. A similar statement is found in the introduction to Fath Al-Bari, and we have narrated similar from our scholars. The author of As-Sirah Ash-Shamiyyah said: The total number mentioned is three hundred (8) and sixty, which exceeds the number of the people of Badr due to differences regarding some mentioned.

(1) The statement “the Prophet”: He began with him for blessing and honor in mentioning his name, as Mirak said, or to dispel the notion that he was not with them. (As stated in Al-Mirqat)

(2) The statement “left in charge of his daughter Ruqayyah”: Meaning to look after her, as she was ill at the time. The statement “assigned him his share”: Meaning he allocated his portion of the spoils. (As stated in Al-Mirqat)

(3) The statement “Ali ibn Abi Talib Al-Hashimi”: Ibn Abbas said: Ali was holding the banner of the Messenger of Allah (ﷺ) on the day of Badr. Al-Hakim said: On Badr and other battles, as narrated by Ahmad in Al-Manaqib. Know that the author up to this point observed the order of ranks, then followed the alphabetical order. (As stated in Al-Mirqat)

(4) The statement “among the scouts”: With a fatha on the nun and emphasis on the dha, meaning those who sought a high place to observe the enemy and report their status. I say: Perhaps he had an excuse preventing him from fighting, so he was appointed as a scout for the Muslims. (As stated in Al-Mirqat)

(5) The statement “Sa’d ibn Malik Az-Zuhri”: He is Sa’d ibn Abi Waqqas, one of the ten promised Paradise. (As stated in Al-Mirqat)

(6) The statement “and his brother”: Meaning the brother of Dhuhaib, named Mudhhar, with a dammah on the mim, fatha on the dha, and kasra on the ha with emphasis. (As stated in Al-Mirqat)

(7) The statement “Uqbah ibn Amr Al-Ansari”: The author of Al-Mishkah said: He is known as Abu Mas’ud Al-Badri, who witnessed the second pledge of Aqabah but did not witness Badr according to most scholars of biographies. Some said he witnessed it, but the former is more correct. He was attributed to Badr because he stayed at its water, thus the attribution. Bukhari’s inclusion of him among the Badr companions is an error. (As stated in Al-Mirqat)

(8) The statement “three hundred and sixty”: Our master Muhammad Karamat Ali stated in his book As-Sirah Al-Muhammadiyyah the names of those remaining from the people of Badr along with those already mentioned in the original book, arranging them alphabetically for ease of reference. If you wish to explore it, refer to it, as it is valuable in its field.

(1) His statement: “He will leave behind in Yemen only his mother”: This means he has no family or dependents in Yemen except her, and he is prevented from coming to us due to serving her. His statement: “white patch” refers to leprosy. His statement: “a spot the size of a dinar or dirham” reflects the narrator’s uncertainty, possibly leaving it as a mark or to cause aversion, which is why he preferred obscurity and seclusion, disliking fame and mingling. His statement: “The best of the followers is a man called Uwais” indicates, as Nawawi said, that he is the best of the followers. His statement: “he had a white patch” means Allah removed it except for a small portion. This is a clear miracle. His statement: “Tell him” means seek him out. (As stated in Al-Mirqat)

(2) His statement: “Let him seek forgiveness for you”: Ibn al-Malak said: Allah commanded his companions to seek Uwais’s supplication for forgiveness, even though the companions are superior to the followers, to show that it is recommended for the superior to seek prayers from the less superior, or to comfort Uwais’s heart. Since he could have reached the Prophet’s presence but was prevented by his devotion to his mother, the Prophet ordered this for him to dispel any notion that he was at fault for staying behind. This does not contradict reports that he left his mother and met the companions, as his initial reluctance was due to the lack of someone to care for her. When he found the means, he visited the companions, or when the obligation of Hajj was mandated, he was compelled to come, or his mother permitted him to travel for Allah’s cause. (As stated in Al-Mirqat)

(۱) قوله: تسمية من سمى من أهل بدر إلخ : أي هذا ذكر من ذكر من أهل بدر بأسمائهم في صحيح البخاري حقيقة أو حكما ؛ ليدخل عثمان دون من لم يسم فيه، ودون من لم يذكر فيه أصلا. قال ميرك والمراد بمن تَسَمَّى من جاء ذكره فيه برواية عنه أو عن غيره بأنه شهد بدرًا لا مجرد ذكره دون التنصيص على أنه شهدها، وبهذا يجاب عن ترك إيراد مثل أبي عبيدة بن الجراح؛ فإنه شهدها باتفاق أهل الحديث والسير، وذكره في صحيح البخاري في عدة مواضع إلا أنه لم يقع فيه التنصيص على أنه شهدها. وقد سبق في رواية أبي داود عن ابن عمر: أنه خرج يوم بدر في ثلاث مائة وخمسة عشر، وجاء في رواية: أن المشركين كانوا ألفا، والصحابة ثلاث مائة وسبعة عشر. كذا في «المرقاة». النَّبِيُّ(۱) مُحَمَّدُ بْنُ عَبْدِ اللهِ الْهَاشِمِيُّ ﷺ ، عَبْدُ اللهِ بْنُ عُثْمَانَ أَبُو بَكْرِ الصِّدِّيقُ الْقُرَشِيُّ، عُمَرُ بْنُ الْخَطَّابِ الْعَدَوِيُّ، عُثْمَانُ بْنُ عَفَّانَ الْقُرَشِيُّ، خَلَّفَهُ النَّبِيُّ ﷺ عَلَى (۲) ابْنَتِهِ رُقَيَّةَ، وَضَرَبَ لَهُ بِسَهْمِهِ، عَلِيٌّ(۳) بْنُ أَبِي طَالِبِ الْهَاشِمِيُّ، إِيَاسُ بْنُ الْبُكَيْرِ، بِلَالُ بْنُ رَبَاحٍ مَوْلَى أَبِي بَكْرِ الصِّدِّيقِ، حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ الْهَاشِمِيُّ، حَاطِبُ بْنُ أَبِي بَلْتَعَةَ حَلِيفٌ لِقُرَيْشٍ، أَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ الْقُرَشِيُّ، حَارِثَةُ بْنُ الرَّبِيعِ الْأَنْصَارِيُّ، قُتِلَ يَوْمَ بَدْرٍ وَهُوَ حَارِثَةُ بْنُ سُرَاقَةَ، كَانَ (٤) فِي النَّظَّارَةِ، خُبَيْبُ بْنُ عَدِيٌّ الْأَنْصَارِيُّ، خُنَيْسُ بْنُ حُذَافَةَ السَّهْمِيُّ، رِفَاعَةُ بْنُ رَافِعِ الْأَنْصَارِيُّ، رِفَاعَةُ بْنُ عَبْدِ الْمُنْذِرِ أَبُو لُبَابَةَ الْأَنْصَارِيُّ، الزُّبَيْرُ بْنُ الْعَوَّامِ الْقُرَشِيُّ، زَيْدُ بْنُ سَهْلٍ أَبُو طَلْحَةَ الْأَنْصَارِيُّ، أَبُو زَيْدٍ الْأَنْصَارِيُّ، سَعْدُ(٥) بْنُ مَالِكِ الزُّهْرِيُّ، سَعْدُ بْنُ خَوْلَةَ الْقُرَشِيُّ، سَعِيدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلِ الْقُرَشِيُّ، سَهْلُ بْنُ حُنَيْفِ الْأَنْصَارِيُّ، ظُهَيْرُ بْنُ رَافِعٍ الْأَنْصَارِيُّ، وَأَخُوهُ (٦) عَبْدُ اللهِ بْنُ مَسْعُودٍ الْهُذَلِيُّ، عُتْبَةُ بْنُ مَسْعُودٍ الْهُذَلِيُّ، عَبْدُ الرَّحْمَنِ بْنُ عَوْفِ الزُّهْرِيُّ، عُبَيْدَةُ بْنُ الْحَارِثِ الْقُرَشِيُّ، عُبَادَةُ بْنُ الصَّامِتِ الْأَنْصَارِيُّ، عَمْرُو بْنُ عَوْفٍ حَلِيفُ بَنِي عَامِرِ بْنِ لُؤَيِّ، عُقْبَةُ(٧) بْنُ عَمْرٍو الْأَنْصَارِيُّ، عَامِرُ بْنُ رَبِيعَةَ الْعَنَزِيُّ، عَاصِمُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ، عُوَيْمُ بْنُ سَاعِدَةَ الْأَنْصَارِيُّ، عِتْبَانُ بْنُ مَالِكِ الْأَنْصَارِيُّ، قُدَامَةُ بْنُ مَظْعُونٍ، قَتَادَةُ بْنُ النُّعْمَانِ الْأَنْصَارِيُّ، مُعَاذُ بْنُ عَمْرِو بْنِ الْجُمُوحِ، مُعَوَّذُ بْنُ عَفْرَاءَ، وَأَخُوهُ مُعَاةٌ، مَالِكُ بْنُ رَبِيعَةَ، أَبُو أُسَيْدٍ الْأَنْصَارِيُّ، مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ، مُرَارَةُ بْنُ الرَّبِيعِ الْأَنْصَارِيُّ، مَعْنُ بْنُ عَدِيٌّ الْأَنْصَارِيُّ، مِقْدَادُ بْنُ عَمْرٍو الْكِنْدِيُّ حَلِيفٌ بَنِي زُهْرَةَ، هِلَالُ بْنُ أُمَيَّةَ الْأَنْصَارِيُّ، رَضِيَ اللَّهُ عَنْهُمْ أَجْمَعِينَ. وَقَالَ الْخَبْرُ الْعَلَامَةُ مَوْلَانَا مُحَمَّد كَرَامَتِ الْعَلِي الْمُحَدِّثُ الدَّهْلَوِيُّ رَحِمَهُ اللَّهُ الْقَوِيُّ فِي كِتَابِهِ السِّيْرَةِ الْمُحَمَّدِيَّةِ»: إِنَّ الْإِمَامَ الرَّوْيَانِي مِنْ عُلَمَاءِ الشَّافِعِيَّةِ ذَكَرَ أَنَّهُ سَمِعَ مِنْ مَشَايِخِ الْحَدِيْثِ أَنَّ الدُّعَاءَ عِنْدَ ذِكْرِ أَصْحَابِ بَدْرٍ مُسْتَجَابٌ، وَقَدْ جَرَّبَ ذَلِكَ، وَمِثْلُ هَذَا فِي مُقَدَّمَةِ فَتْحِ الْبَارِي وَمِثْلُ هَذَا رَوَيْنَا عَنْ شُيُوخِنَا، قَالَ مُصَنِّفُ السَّيْرَةِ الشَّامِيَةِ»: إِنَّ جُمْلَةَ مَنْ ذَكَرَ ثَلَثُ مِائَةٍ(۸) وَسِتُوْنَ، وَهَذَا الْعَدَدُ أَكْثَرُ مِنْ عَدَدِ أَهْلِ الْبَدْرِ، وَذَلِكَ مِنْ جِهَةِ الْخِلَافِ فِي بَعْضِ مَنْ ذَكَرَهَ.

(۱) قوله : لا يدع باليمن غير أم له : والمعنى أن ليس له أهل وعيال في اليمن غيرها، وإنما منعه عن الإتيان إلينا خدمتها. وقوله: بياض) أي برص. وقوله: موضع الدينار أو الدرهم شك من الراوي، ولعله أباه للعلامة أو ترك ذاك البعض ليكون سبب تنفره، ولهذا كان يحب الخمول والعزلة ويكره الشهرة والخلطة. وقوله: «خير التابعين رجل يقال له أو ير قال النووي والحديث يدل على أنه خير التابعين. وقوله: وكان به بياض أي فذهب الله به إلا قدرا يسيرا. وفيه معجزة ظاهرة، فمروه) أي فالتمسوه. كذا في «المرقاة».

(۲) قوله: فليستغفر لكم: قال ابن الملك: أمر الله أصحابه باستغفار أويس لهم وإن كان الصحابة أفضل من التابعين ليدل على أن الفاضل يستحب له أن يطلب الدعاء من المفضول، أو قاله تطييبا لقلبه؛ لأنه كان يمكنه الوصول إلى حضرته، لكن منعه بره لامه، فأمرهم النبي له به ليندفع به أنه مسيء في التخلف. وهو لا ينافي ما نقل أنه ترك أمه، وجاء واجتمع بالصحابة؛ فإن امتناعه من الإتيان كان بعذر عدم من يكون في خدمتها وقائما بمؤنتها، فلما وجد السعة توجه إلى الصحابة، أو لما فرض حجة الإسلام تعين مأتاه أو أذنت له بالسير في سبيل الله. كذا في «المرقاة».