Family & Relatives

According to another narration, the name of his mother was Hantama bint Hisham. Based on this narration, she would be the sister of Abu Jahl. However, this narration which mentions her being the sister of Abu Jahl is not widely accepted. Abu Umar says that whoever says that she was the sister of Abu Jahl is mistaken. If this was correct, she would have been the sister of Abu Jahl as well as Harith. However, this is not the case. She was the daughter of their paternal uncle [and therefore] the name of her father was Hashim.

(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Umar (ra) bin al-Khattab [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], 484.) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Umar bin al-Khattab (ra) [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], p. 138)

Hazrat Mu‘az bin Harith (ra) married four times, the details of which are as follows:

Habibah bint Qais, with whom he had a son named Ubaidullah.

His second wife was Umme Harith bint Sabrah, with whom he had Harith, Auf, Salma, Umm-e-Abdillah and Ramlah. His third wife was Umm-e-Abdillah bint Numair with whom he had Ibrahim and Aisha. His fourth wife was Umm-e-Thabit Ramla bint Harith, with whom he had Sarah.”

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 373-374, Mu‘az bin al-Harith (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

With regard to Hazrat Umar’s (ra) daughter, Hazrat Hafsa’s (ra) marriage to the Holy Prophet (sa), it is stated that Hazrat Hafsa’s (ra) husband participated in the Battle of Badr and on the way back from the battle, he became unwell and passed away. After this, the Holy Prophet (sa) married Hazrat Hafsa (ra). The details of this are mentioned in Bukhari as follows:

Hazrat Abdullah bin Umar (ra) narrates that Hafsa bint Umar (ra) became a widow after the death of [her husband], Khunais (ra) bin Hudhafah Sahmi, who was a companion of the Holy Prophet (sa) and had participated in the Battle of Badr”; he passed away in Medina.

“Hazrat Umar (ra) stated, ‘I met with Uthman bin Affan and mentioned to him the proposal of Hafsa stating, “If you wish, I will give Hafsa bint Umar in marriage to you.” Hazrat Uthma (ra) stated, “I will think over this matter”. (Hazrat Umar (ra) says) I waited for a few days, after which Hazrat Uthman (ra) said, “It seems that it is not possible for me to marry at present.”’”

Hazrat Umar (ra) states, “I went to Hazrat Abu Bakr (ra) and asked him if he wished, I would give Hafsa in marriage to him. Hazrat Abu Bakr (ra) remained quiet and did not give me an answer. I felt more aggrieved by Hazrat Abu Bakr (ra) than Uthman”, i.e. that he refused the proposal. “I then waited for a few days, during which time the Holy Prophet (sa) asked for her hand in marriage and I gave her in marriage to him.

“When the nikah took place, Hazrat Abu Bakr (ra) met me and said, ‘Perhaps you were angry with me when you presented Hafsa’s (ra) hand in marriage and I did not give you a reply?’ I said, ‘Yes, I felt aggrieved,’ to which he said, ‘Nothing stopped me from giving you a reply except that I knew that Allah’s Messenger (sa) had mentioned Hazrat Hafsa (ra), and I did not wish to reveal a confidential matter of Allah’s Messenger (sa).’” i.e. Hazrat Abu Bakr (ra) was aware that the Holy Prophet (sa) wished to send a proposal of marriage to Hazrat Hafsa (ra).

Hazrat Abu Bakr (ra) said, “I could not reveal a confidential matter of the Holy Prophet (sa) and if he decided against marrying her, I would certainly have accepted your proposal.” This was the response of Hazrat Abu Bakr (ra).

(Sahih al-Bukhari, Kitab al-Maghazi, Hadith 4005)

Some details of this incident have been mentioned in Sirat Khatamun-Nabiyyin by Hazrat Mirza Bashir Ahmad Sahib (ra), who writes:

“Hazrat Umar (ra) had a daughter by the name of Hafsa (ra), who was married to a faithful Companion, Khunais bin Hudhafah, who had taken part in the Battle of Badr. After Badr, upon returning to Medina, Khunais fell ill and was unable to recover from his illness. Sometime after his demise, Hazrat Umar (ra) began to feel a sense of concern for her second marriage. At the time, Hafsa (ra) was over 20 years of age. Due to his simplicity in nature, Hazrat Umar (ra) met Uthma (ra) bin Affan himself and mentioned that his daughter Hafsa (ra) was now a widow, and that if he was interested, he could marry her. However, Hazrat Uthma (ra) avoided the subject.

“After this, Hazrat Umar (ra) mentioned it to Hazrat Abu Bakr (ra), but he too remained silent and did not respond. At this Hazrat Umar (ra) was deeply saddened, and in this very state of dismay, he presented himself before the Holy Prophet (sa) and submitted the entire account.

“The Holy Prophet (sa) responded, ‘O Umar! Do not worry at all; if Allah so wills, Hafsa shall find a better husband than Uthman and Abu Bakr; and Uthman shall receive a better wife than Hafsa.’

“The Holy Prophet (sa) said this because he had already intended to marry Hafsa (ra) and to give his own daughter, Umm Kulthum (ra), to Hazrat Uthman (ra) in marriage. Both Hazrat Uthman (ra) and Hazrat Abu Bakr (ra) were aware of this and this is why they turned down the proposal of Hazrat Umar (ra).

“Sometime thereafter, the Holy Prophet (sa) married his daughter Umm Kulthum (ra) to Hazrat Uthman (ra) […] Following this, the Holy Prophet (sa) sent a proposal himself to Hazrat Umar (ra) for Hafsa (ra). What more could Hazrat Umar (ra) have asked for? He very happily accepted this proposal. In Sha‘ban 3 AH, Hazrat Hafsa (ra) was married to the Holy Prophet (sa) and became a part of his household. When this marriage had taken place, Hazrat Abu Bakr (ra) said to Hazrat Umar (ra), ‘Perhaps your heart has been saddened on my account. The fact is, that I was already aware of the intention of the Holy Prophet (sa), but I could not reveal a confidential matter without permission. Of course, if the Holy Prophet (sa) had not intended so, I would have most gladly married Hafsa.’

“One special wisdom in marrying Hafsa (ra) was that she was the daughter of Hazrat Umar (ra), who one could say was considered to be the most eminent Companion after Hazrat Abu Bakr (ra), and he was from among the most intimate friends of the Holy Prophet (sa). Hence, in order to further strengthen mutual relations and to compensate the grief of Hazrat Umar (ra) and Hafsa (ra), which they had sustained by the untimely demise of Khunais bin Hudhafahra, the Holy Prophet (sa) deemed it appropriate to marry Hafsa (ra) himself.

“Another general wisdom under consideration was that if the Holy Prophet (sa) had a greater number of wives, the tasks of preaching and propagation, as well as education and training, could be performed on a much wider scale with greater ease, and in a more excellent manner among the women – who constitute half, if not more than half, of the world’s population in some respects.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 477-478)

Hazrat Zubair (ra) had four wives; he had divided one eighth, i.e., the portion allotted to one’s wife [from the inheritance], into four parts. Thus, each wife received 1.1 million (when the remaining property was distributed, each wife received 1.1 million). According to one narration, his total wealth amounted to 35.2 million. Sufyan bin Uyaynah narrates that the inheritance of Hazrat Zubair (ra) which was distributed was 40 million.

Hisham bin Urwah narrates on the authority of his father that the total amount left behind by Hazrat Zubair (ra) was approximately 51 to 52 million. Similarly, Urwah relates that Hazrat Zubair (ra) owned land in Egypt, including Alexandria. He also owned land in Kufa and some houses in Basra. He received an income from his properties in Medina.

(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990] 80-81)

Nonetheless, after all his debt was cleared, the remaining wealth was distributed amongst his heirs.

Hazrat Anas(ra) was the stepson of Hazrat Abu Talha (ra) and was the son of his wife’s former husband. Malik bin Nazar was the former husband of Hazrat Umm-e-Sulaim (ra) and following his demise, Hazrat Umm-e-Sulaim (ra) married Hazrat Abu Talha (ra), through whom Abdullah and Umair were born.

(al-Isti‘ab, Vol. 2, p. 124, Dar-ul Kutub al-Ilmiyyah, Beirut, 2010) (al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 383, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Umdatul Qari, Vol. 4, p. 124, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Hazrat Anas (ra) narrates that Hazrat Abu Talha (ra) sent a marriage proposal to Umm-e-Sulaim (ra). She replied, “By God, I would not have any objection to marrying someone like yourself. However, you are an idolater and I am a Muslim.” This is a narration from Sunan al-Nasa‘i. She stated that she was a Muslim woman and it was not permissible for her to marry him. She said, “If you were to accept Islam, then I would consider this very act in itself to be my dowry and I would not ask of anything else.” Hazrat Abu Talha (ra) accepted Islam and this was declared to be her dowry. Hazrat Thabit (ra) used to say that, “until this day, I have not heard of any woman’s dowry to be as honourable as that of Umm-e-Sulaim (ra).”

(Sunan al-Nasa‘i, Kitab-un-Nikah, Bab At-Tazawwuj Alal-Islam, Hadith 3341)

With regard to Hazrat Umar’s (ra) wives and children, it is mentioned that he had a total of 10 wives, from whom he had nine sons and four daughters; one of whom was Hazrat Hafsa (ra), who had the honour of being a wife of the Holy Prophet (sa). The first wife of Hazrat Umar (ra) was Hazrat Zainabra bint Maz‘un – she was the sister of Hazrat Uthman (ra) bin Maz‘un – and with her, he had Abdullah, Abdur Rahman Akbar and Hazrat Hafsa.

[Another wife is] Hazrat Umm Kulthum bint Ali bin Talib (ra), from whom he had Zaid, Akbar and Ruqayyah.

Mulaika bint Jarwal, who was also known as Umm Kulthum, from whom he had Zaid, Asghar and Ubaidullah.

[Another wife was] Quraibah bint Abi Umayyah Makhzumi. Since Mulaikah and Quraibah did not accept Islam, Hazrat Umar (ra) divorced both of them in 6 AH.

[Another wife was] Hazrat Jamilahra bint Thabit – her name was Asiyah, but the Holy Prophet (sa) gave her the name Jamilah. She was the sister of Hazrat Asim (ra) bin Thabit, who took part in the Battle of Badr. With her, he had a son named Asim.

From Lauhiyah he had a son named Abdur Rahman Ausat. Regarding the former it is said that she was “Umm Walad”, which means when one marries a concubine and has a child from her, and thus she becomes free. There was another Umm Walad, through whom he had a son called Abdur Rahman Asghar. With Hazrat Umm Hakim bint Harith, he had Fatimah; with Fuqaihah, he had Zainab and with Hazrat Atiqah bint Zaid, he had a son named Iyad.

(Al-Khulafa al-Rashidun, Muhammad Raza. P. 100, Dar al-Kutub al-Arabi, Beirut, 2004) (Al-Faruq, Shibli Nomani, p. 404, Dar al-Isha‘ah, Karachi, 1991) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 7 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], p. 53)

Hazrat Asmaa (ra), the wife of Hazrat Zubair bin al-Awwam (ra), relates, “When I set off and migrated from Mecca, I was expecting.” She further says, “I stayed in Quba, where Abdullah bin Zubair (ra) was born. I then brought him to the Holy Prophet (sa). He placed him in his lap and asked for a date to be brought and chewed it. The Holy Prophet (sa) first placed his saliva in the mouth of the child (the first thing that entered the stomach of the child was the blessed saliva of the Holy Prophet (sa)). He then chewed the date and placed it in his mouth and prayed for him to be blessed. This was the first child to be born in Islam [after the migration to Medina].”

(Sahih al-Bukhari, Kitan Manaqib al-Ansar, Hadith no. 3909)

We learn from the narration of Sahih Muslim that the Holy Prophet (sa) named Hazrat Asmaa’s (ra) son Abdullah. When he was seven or eight years of age, he came to take the oath of allegiance at the hands of the Holy Prophet (sa) and he was instructed to do so by his father, Hazrat Zubair (ra). The Holy Prophet (sa) smiled as he saw him approaching, and thereafter accepted the Bai‘at of Hazrat Abdullah (ra).

(Sahih Muslim, Kitab-ul-Adab, Hadith no. 2146)

We find references to two marriages of Hazrat Hilal (ra) bin Umayyah; one with Furay‘ah (ra) bint Malik bint Dukhsham and the other with Mulaikah (ra) bint Abdullah. Both wives of Hazrat Hilal (ra) had the honour of accepting Islam at the hands of the Holy Prophet (sa).

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 8, pp. 282-285, Wa Min Nisaa al-Qawqalah, al-Furay’ah bint Malik…, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Both parents of Hazrat Abu Bakr (ra) had the opportunity to accept Islam. The account of his father’s acceptance of Islam is as follows. His father had not accepted Islam by the time of the conquest of Mecca and by that time, he had already lost his eyesight. When the Holy Prophet (sa) entered the Sacred Mosque [Masjid al-Haram] on the occasion of the conquest of Mecca, Hazrat Abu Bakr (ra) took his father and brought him to the Holy Prophet (sa). When the Holy Prophet (sa) saw them, he said, “Abu Bakr! You should have left this elderly gentleman at home and I would have gone to him myself.” Upon this, Hazrat Abu Bakr (ra) said, “O Messenger (sa) of Allah! It is more befitting that he comes to you rather than you going to him.” [Following this,] Hazrat Abu Bakr (ra) seated him in front of the Holy Prophet (sa). The Holy Prophet (sa) placed his hand over his chest and said, “Accept Islam and you will have peace!” Hence, Abu Quhafah accepted Islam.

(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Dhikr Uthman bin Amir, Abu Quhafah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], pp. 374-375)

Hazrat Jabir (ra) bin Abdillah relates, “Abu Quhafah was brought on the day of the conquest of Mecca and the hair on his head and his beard had already turned white in the likeness of Saghama [type of flower].” In relation to Saghama it is said that it was a white flower that grew in the mountains. Nevertheless, the hair on his head and his beard were completely white. Upon this, the Holy Prophet (sa) said, “You should change its colour” i.e. he should dye it and it would be better to dye it with another colour. “However, you should avoid black.”

(Sahih Muslim, Kitab al-Adab, Bab fi Sabgh al-Sha‘r wa Taghyir al-Shaib, Hadith 3911, translated, Vol. 11, pp. 198-199)

This does not mean that there is something wrong with dying the hair black; rather, the Holy Prophet (sa) might have considered that the hair being completely black at this age might not suit his countenance. Nevertheless, the Holy Prophet (sa) said that it should be dyed.

Sometime later he married Khola bint Qais (ra), who was an Ansari lady from Bani Najjar. The Holy Prophet (sa) would visit their home. Hazrat Khola (ra) would narrate the loving accounts from that time of the Prophet (sa).

She would say that once the Holy Prophet (sa) visited their home and she asked him, “O Messenger of Allah, I have heard that you have said that on the Day of Judgement you will be given the heavenly fountain of Kauthar, and that this will be vast”. The Holy Prophet (sa) said “Yes, this is true, and listen, I would prefer your kindred, the Ansar, to drink from it much more than others.”

(Musnad Ahmad bin Hanbal, Vol. 8, p. 822, Hadith No. 27859, A’alamul Kutub, 1998, Beirut)

This is the love he had for the Ansar, due to the fact that when he had been expelled from Mecca by his own people, it was the Ansar who had given him all they had.

Hazrat Qais had two children, Alfakeh and Umme Harith. They were both born to Amama bint Mu‘az. The progeny and offspring of Hazrat Qais (ra) did not continue further. Hazrat Qais (ra) had three brothers, all of whom had the blessed opportunity of spending time in the company of the Holy Prophet (sa). However, they were unable to participate in the Battle of Badr. From among them, Hazrat Harith (ra) was martyred in the Battle of Yamama and Hazrat Abu Kilaab (ra) and Hazrat Jabir (ra) bin Abi Sa‘sa were martyred in the Battle of Mautah.

(al-Tabaqaat-ul-Kubra, Vol. 3, p. 392, Qais bin Abi Sa’sa, Dar-ul-Kutb al-Ilmiyyah, Beirut, 1990).

Hazrat Abdullah bin Mas‘ud loved his wife and children. When he entered the home, he would clear his throat and speak up so that the household members would know [he arrived]. His wife, Hazrat Zainab relates, “One day Hazrat Abdullah entered the house when an elderly woman was giving me an amulet to wear”. It is the habit of women to sometimes make use of charms or amulets perhaps in hope of gaining blessings. She knew Abdullah bin Mas‘ud did not like this. She says, “So in fear of him I hid it beneath the bedstead I was sitting on. He came and sat next to me and looking to my neck he said, ‘What is this thread which you have placed on your neck?’ I told him it was an amulet. He broke it and threw it away immediately saying that the family of Abdullah is free from shirk [associating partners with Allah]. Abdullah bin Mas‘ud then said, ‘I heard from the Holy Prophet (sa) that making use of charms and amulets is shirk.’ I then said, ‘What are you saying? My eyes would swell up and become painful and so I would go to a certain Jewish woman to use the amulet. and I would be relieved after doing so.’ Abdullah bin Mas‘ud then said to me, ‘These are all works of Satan. The following prayer of the Holy Prophet(sa) should suffice you:

اَذْہِبِ الْبَاْسَ رَبَّ النَّاسِ اِشْفِ وَاَنْتَ الشَّافِیْ لَا شِفَائ اِلَّا شِفَاءُکَ شِفَائً لَا یُغَادِرُ سَقَمًا

‘O Lord of mankind! Remove my illness and cure me. Only You can cure and there is no cure except through You. Such a cure which leaves behind no disease.’”

(Sira Al-Sahaba, Vol. 2, p. 225, Dar-ul-Isha‘at, Karachi)

So those people who go to mystics and mendicants, who spend their entire day intoxicated, not offering a single prayer, they go to them to make use of charms and amulets and then they claim that they have been cured and have been bestowed a great favour, or they have now been granted offspring, or such and such has happened as result; this is the answer to all those things.

Hazrat Alaa (ra) was originally from Hazr Maut and was the confederate of Harr bin Umayyah. The Holy Prophet (sa) had appointed Hazrat Alaa (ra) as the governor of Bahrain and he served as the governor until his demise. Hazrat Alaa (ra) passed away in the fourteenth year after Hijra during the Khilafat of Hazrat Umar (ra).

One of his brothers, Aamir bin Hazrami, who had not accepted Islam, was killed during the Battle of Badr. Another brother of his, Amr bin Hazrami was the first idolater to be killed by a Muslim. Furthermore, his possessions were the first to be acquired by the Muslims as part of the spoils of war.

(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 160, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Usdul Ghabah, Vol. 4, p. 71, al-Alaa bin al-Hazrami (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Musleh Maud (ra) narrates the incident of the Holy Prophet (sa) regarding the sister of Hazrat Abdullah bin Jahsh (ra) whilst they were returning from the Battle of Uhud. He states that this has been recorded in history, or he has narrated it in his own words, that in the Battle of Uhud, it can be witnessed just how the Holy Prophet (sa) displayed great courage and his high morals and how he was compassionate to the people and won their hearts.

From the state of affairs of this battle, one can begin to understand the heights of his moral condition and appreciate the unrivalled sacrifices of his Companions. Hazrat Musleh Maud (ra) writes:

“I speak of that time when the Holy Prophet (sa) was returning to Medina after the battle had ended. When the women of Medina had heard news of the martyrdom of Abdullah (ra) bin Jahsh, they became extremely anxious and when they heard the Holy Prophet (sa) was returning, they waited at a short distance outside of Medina to welcome him. Among them was his sister-in-law, Himna (ra) bint Abi Jahsh three of whose close relatives had been martyred during the battle. When the Holy Prophet(sa) saw her, he told her to grieve over her loss. This is an Arabic idiom which means that I am informing you of the death of your relative.

“Himna (ra) bint Jahsh replied, ‘O Messenger of Allah! Who shall I grieve over?’ The Holy Prophet (sa) answered, ‘Your uncle Hamza (ra) has been martyred.’ Upon hearing this Hazrat Himna said, ‘Surely to Allah we belong and to Him shall we return’ and then said ‘May God elevate his status, he was met with a prosperous end.’

“Then the Holy Prophet (sa) said, ‘Himna! Now grieve over another loss’. Hazrat Himna (ra) replied ‘O Messenger of Allah (sa)! Whom shall I grieve over?’ He answered, ‘your brother Abdullah (ra) bin Jahsh has been martyred.’ Himna again said, ‘Surely to Allah we belong and to Him shall we return, all praise is due to God, he was met with a prosperous end.’

“The Holy Prophet (sa) then said, ‘Now grieve over another loss’. Hazrat Himna (ra) replied, ‘O Messenger of Allah (sa)! Whom shall I grieve over?’ The Holy Prophet (sa) replied, ‘Your husband was also martyred.’ When she heard this, tears fell from Hazrat Himna’s eyes and she replied, ‘Woe unto me’ The Holy Prophet (sa) then said, ‘Look how strong the bond is between a woman and her husband. When I informed Himna of the death of her uncle she said ‘Surely to Allah we belong and to Him shall we return’; when I informed her of the death of her brother she again said, ‘Surely to Allah we belong and to Him shall we return’, but when I informed her of the death of her husband, she heaved a sigh and said, ‘Woe unto me’ and was unable to hold back her tears with all the grief.’

“The Holy Prophet (sa) then said, ‘In such circumstances women forget all their close relatives and blood-relations and she remembers her loving husband.’ Thereafter he asked Hazrat Himna (ra), ‘Why did you say woe unto me?’ She replied, ‘O Messenger of Allah! His son came to my mind as to who would now take care of him.’”

(Aside from the love for her husband – if a husband is loving only then will a wife fondly remember him – however, she showed great concern for their children. This is a lesson for men and women today that you should become loving husbands and women should become such mothers who care about their children. Furthermore, to become such loving husbands you must fulfil the rights of your wives and children and many complaints are received in this regard nowadays that rights are not being upheld.)

“How beautiful is the statement of the Holy Prophet (sa). He said to Himna (ra), ‘I pray to God Almighty that He brings forth someone who takes even better care than your husband (i.e. taking care of the children in an even better manner).’ It was a result of this prayer that Himna (ra) was married to Hazrat Talha(ra) and they had a son, Muhammad bin Talha. However history tells us that Hazrat Talha (ra) did not show as much love and compassion to Muhammad bin Talha as he did to the previous children of Himna (ra). People would say that no one could love their step-children as much as Talha (ra) did. All of this was a result of the prayers of the Holy Prophet (sa).

(Masaib Ke Neeche Barkatoun Ke Khazane Makhfi Hote Hain, Anwar-ul-Uloom, Vol.19, pp. 56-57).

Hazrat Talha’s (ra) ancestry connects with the Holy Prophet (sa) from the seventh generation through Murrah bin Ka‘b and it connects with Hazrat Abu Bakr (ra) at the fourth generation. His father, Ubaidullah did not witness the era of Islam, however his mother lived a long life. She had the opportunity to accept the Holy Prophet (sa) and was granted the honour of being amongst the companions of the Holy Prophet (sa). She had accepted Islam prior to the migration to Medina.

(Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 128)

The father of Hazrat Bishr (ra), Hazrat Bara bin Ma‘rur (ra) was among the twelve appointed chiefs during the Second Bai‘at at Aqabah and was the chief of the tribe of Banu Salama. Hazrat Bara (ra) passed away during a journey one month prior to the migration to Medina. When the Holy Prophet (sa) had migrated to Medina, he visited his grave and recited four takbirat.

(Usdul Ghabah, Vol. 1, pp. 365-366, al-Bara bin Ma‘rur (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Sa‘d’s (ra) mother, Hazrat Amrah (ra) bint Mas‘ud was from among the female companions. She passed away when the Holy Prophet (sa) had left for the Ghazwah of Dumat-ul-Jandal. This Ghazwah took place in Rabi-ul-Awal, 5 AH. Hazrat Sa‘d (ra) accompanied the Holy Prophet (sa) in this Ghazwah. Saeed bin Musayyab relates that Hazrat Sa‘d (ra) bin Ubadah’s mother passed away when the Holy Prophet (sa) was not in Medina. Hazrat Sa‘d (ra) received the news almost a month later. When he learnt of the news of his mother’s demise, he requested the Holy Prophet (sa) to lead her funeral prayer and the Holy Prophet (sa) led her funeral prayer. Hazrat Ibn Abbas (ra) relates that Hazrat Sa‘d (ra) bin Ubadah sought guidance from the Holy Prophet (sa) in regard to an oath his mother had pledged but passed away before she could fulfil it. The Holy Prophet (sa) stated that he should fulfil it for her. Hazrat Saeed bin Musayyab relates that Hazrat Sa‘d (ra) bin Ubadah presented himself before the Holy Prophet (sa) and submitted, “My mother has passed away but she did not leave any inheritance. If I were to offer some Sadaqah [charity/alms] on her behalf, would that grant any benefit to her?” The Holy Prophet (sa) replied in the affirmative. He then submitted, “Which type of Sadaqah do you prefer most?” The Holy Prophet (sa) replied, “to provide water.”

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 461-462, Sa‘d bin Ubadah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

It seems that at the time, there was an extreme shortage of water and there was a great need for it. According to another narration, it is reported that Hazrat Sa‘d (ra) dug a well and stated that this well was on behalf of Umme Sa‘d. Allama Abu Tayyab Shams-ul-Haq Azeem Abadi has written in the commentary of Abu Daud that when the Holy Prophet (sa) mentioned to Hazrat Sa‘d (ra) that the greatest form of Sadaqah is to provide water it was because there was a great shortage of water at the time. Also, it could be because out of all things, the need for water is generally required more. He further writes that the reason why the Holy Prophet (sa) considered providing water as the greatest form of Sadaqah was because water is most beneficial in religious as well as worldly needs, and particularly in countries where the climate is hot. It is for this reason that Allah the Almighty has mentioned this favour of His in the following verse:

وَ اَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً طَہُوۡرًا

“and We send down pure water from the sky” [Surah al-Furqan, Ch.25: V.49]

Due to its general need, extreme heat and shortage of supply, water was greatly valued in Medina.

(Aun al-Ma’bud Sharh Sunan Abi Daud, Vol. 3, pp. 65-66, Kitab al-Zakaat, Fi Fadli Siqal Maa, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

In fact, even today water is greatly valued and governments are always urging us to take care of it. However, Hazrat Sa‘d (ra) did not just simply dig a well but in fact Hazrat Ibn Abbas (ra) states that Hazrat Sa‘d (ra) bin Ubadah was from among the Banu Sa‘idah and when his mother passed away, he was not present at the time. He went to the Holy Prophet (sa) and said, “O Messenger (sa) of Allah! My mother has passed away and at the time I was not present at the time of her demise. If I offer some Sadaqah on her behalf will this grant her any benefit?” The Holy Prophet (sa) replied, “Yes.” Hazrat Sa‘d (ra) then stated, “O Messenger (sa) of Allah! I call you to witness that I will donate my orchard, Mikhraf, on her behalf.”

(Sahih al Bukhari, Kitabul Wisaya, Bab al-Ashaad Fi al-Waqf wa al-Sadaqah, Hadith 2762)

Hazrat Sa‘d (ra) bin Ubadah spent very generously and openheartedly in charity and for the needy.

During the period of ignorance, Hazrat Sa‘d (ra) bin Ubadah and his ancestors also, would announce from their fortress that whosoever desires to eat meat and tallow, he should come to the fortress of Dulaim bin Haritha. Hisham bin Urwah relates from his father, “I first saw Sa‘d (ra) bin Ubadah whilst he was announcing from his fortress that whosoever desires to eat meat and tallow, he should go to him.” That is, he would slaughter the animals and distribute its meat amongst the people.

He further relates, “I observed his son doing the same and he would also invite others. At the time, I was a young man and was walking near Medina. Hazrat Abdullah bin Umar (ra) was also walking past me (Hisham bin Urwah has related this from his father and states that he was young at the time and Hazrat Abdullah bin Umar (ra) walked past him). We were walking past Aliya which is a valley situated approximately 4 to 8 miles from Medina towards the direction of Najjad and I was heading towards my land. Addressing me, Abdullah bin Umar said, ‘Young man! Come here. Can you see anyone calling out from the fortress of Sa‘d (ra) bin Ubadah?’ (the fortress was nearby). I replied in the negative. He then stated, ‘Indeed, you have spoken the truth, however it seems that the extent of generosity shown by Hazrat Sa‘d (ra) bin Ubadah has not passed on.’”

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 460-461, Sa’d bin Ubadah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Umdatul Qari, Vol. 16, p. 279, Dar Ihyaa al-Turath al-Arabi, Beirut, 2003)

It was for this reason that Hazrat Abdullah bin Umar (ra) enquired about this from him.

Hazrat Nafay (ra) relates that Hazrat Abdullah bin Umar (ra) walked by the fortress of Hazrat Sa‘d (ra) bin Ubadah and he said to him, “O Nafay! These are the houses of their ancestors. One day in the year, a caller would cry out: ‘Whosoever desires meat and tallow, they should go to the house of Dulaim.’ When Dulaim passed away, Ubadah continued this practice. When Ubadah passed away, Hazrat Sa‘d (ra) continued this practice, then I saw Qais bin Sa‘d doing the same and he was extremely generous.”

(al-Isti‘ab, Vol. 3, p. 595, Sa‘d bin Ubadah, Dar-ul-Jeel, Beirut, 1992)

From the aforementioned narration it has been further clarified that this practice was continued by his progeny, but no longer continued after them. Hazrat Sa‘d (ra) bin Ubadah accepted Islam during the second pledge at Aqabah.

(Siyar as-Sahabah, Vol. 3, p. 375, Darul Isha’at, Karachi, 2004)

Regarding the latter part of Hazrat Bilal’s (ra) life, Hazrat Khalifatul Masih II (ra) states:

“Towards the end of his life, Hazrat Bilal (ra) went to Syria…”

It mentions here that people would not accept his proposals for marriage; however, it was mentioned earlier that he was previously married, therefore perhaps he did not get certain proposals for marriage due to the fact that he was travelling to Syria, or whilst in Syria he did not get any marriage proposals. But in any case, there are many narrations which report that he previously had marriages during the life of the Holy Prophet (sa).

Hazrat Musleh Maud (ra) continues:

“Hazrat Bilal (ra) sent a proposal for marriage in Syria and stated that he was an Abyssinian and so it was their choice if they wished to decline his proposal. However, if they accepted his proposal on account of him being a companion of the Holy Prophet (sa), then it would be an act of great kindness on their part. Thus, the proposal for marriage was accepted and Hazrat Bilal (ra) remained in Syria.”

He had previous marriages as well and so it could be that all of his wives had passed away, or that none of them wanted to go with him, or he wanted to marry in Syria. In any case, it ought to be clarified here that Hazrat Bilal (ra) did have previous marriages even though Hazrat Musleh Maud (ra) has written that according to the other narrations, no one would accept his proposal or give their hand to him in marriage, but Allah knows best in which context those narrations were written. However, Hazrat Bilal (ra) sent a proposal for marriage while in Syria and it was accepted and thus, he remained in Syria.

The mention of his marriage was stated as a subsidiary point; the actual narration is about a dream he experienced. Hazrat Musleh Maud (ra) states that on one occasion, the Holy Prophet (sa) came to him in his dream and stated, “Bilal, you seem to have forgotten about me and do not come to visit my grave.” Hazrat Bilal (ra) immediately stood up and prepared his provisions for travel and left for Medina and fervently prayed at the side of the Holy Prophet’s (sa) grave. He was overcome with intense emotion and the news of his arrival spread throughout the city. Hazrat Hassan (ra) and Hazrat Hussain (ra), who were much older now, came running to him and said, “Did you used to call the Azan in the time of the Holy Prophet (sa)?” “Yes”, replied Hazrat Bilal (ra). They both asked him to recite the Azan for them as well and so Hazrat Bilal (ra) called the Azan and everyone heard it.

(Khutbat-e-Mahmud, Vol. 25, p. 182, Friday Sermon, 10 March 1944)

During his Khilafat, Hazrat Umar (ra) established a system to record and monitor accounts, finances, and the like in Syria. When these records were complete, Hazrat Bilal (ra) moved to Syria and remained with the mujahideen [those who partook in battles]. Hazrat Umar (ra) said to Hazrat Bilal, “O Bilal! Who will you entrust to oversee matters relating to your allowance”, i.e., who will be his representative in dealing with his financial matters. He replied, “I will assign it to Abu Ruwaiha, as he is one whom I can never overlook owing to the bond of brotherhood established between him and myself by the Holy Prophet (sa).”

(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 176)

With regard to Hazrat Bilal’s (ra) truthfulness and honesty, there is a narration as follows:

Amr bin Maimoon narrates on account of his father that Hazrat Bilal’s (ra) brother would declare himself to be an Arab and considered himself to be one of them. He sent a marriage proposal to an Arab woman, who stated that if Hazrat Bilal (ra) personally came to see her [to convey the proposal], she would consider the proposal. When Hazrat Bilal (ra) went to see her, he recited Tashahud [the declaration of faith] and then said, “I am Bilal bin Rabah and this is my brother. With regard to faith and his morals, he is not a good man. If you wish to marry him, then you may do so and at the same time, if you wish, you can refuse the proposal.” She replied, “Since he is your brother, I agree to the marriage proposal.” Hence, she married Hazrat Bilal’s (ra) brother.

(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 179)

Zaid bin Aslam relates that a few people from Banu Abi Bukair came to see the Holy Prophet (sa) and requested if he would arrange the marriage between their sister and such and such person. The Holy Prophet (sa) asked them what their thoughts were regarding Bilal (ra) [as a suitor for the marriage]? The second time they came, they asked, “O Messenger (sa) of Allah! Kindly settle the marriage between our sister and such and such person.” The Holy Prophet (sa) asked them again what they thought of Bilal (ra)? When these people came for the third time – having refused previously – and requested the Holy Prophet (sa) to settle the marriage of their sister with such and such person, the Holy Prophet (sa) said, “What is your opinion regarding Bilal (ra)? What are your thoughts about someone who is from among the dwellers of paradise?” The narrator then says that they settled the marriage between their sister and Hazrat Bilal (ra).

(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 179)

In the previous extract of Hazrat Musleh Maud (ra), in which it was written that he would not receive any marriage proposals, there was a particular context and background to that narration, as there are various other narrations which state that Hazrat Bilal (ra) married a few times.

When we go back seven generations in the ancestry of Hazrat Abu Bakr (ra), we reach Murrah, through whom his ancestry is also connected to the Holy Prophet (sa).

(Muhammad Husain Haikal, Hazrat Abu Bakr Siddiq – Urdu Translation by Anjuman Sultan [Jehlum, Pakistan: Shahbaz Bok Corner Showroom], p. 57)

Similarly, going back six generations, the lineage of Hazrat Abu Bakr’s (ra) mother, maternally and paternally, also connects to the Holy Prophet (sa).

(Abdul Malik Mujahid, Syeduna Abu Bakr Siddiq ki Zindagi ke Sunehre Waqi‘at [Dar al-Salam], p. 29)

Umm-ul-Khair, who was the wife of Abu Quhafah, i.e. the father of Hazrat Abu Bakr (ra), was the daughter of his paternal uncle.

(Ibn Hisham, Al-Raud al-Unf, Vol. 1, Islam Abi Bakr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, Edition 1], p. 430)

That is, the mother of Hazrat Abu Bakr (ra) was the daughter of Hazrat Abu Bakr’s (ra) father’s paternal cousin. Hazrat Abu Bakr’s (ra) parents were still alive at the time of his demise and they received the inheritance of their son, Hazrat Abu Bakr (ra). After his demise, his mother passed away first.

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 7, Ummul Khair bint Sakhr, Zair Harf al-Kha [Beirut, Lebanon: Dar al-Fikr, 2008], pp. 314-315)

His father passed away in the 14th year after Hijrah at the age of 97.

(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3, Harf al-Ain, Zair Lafz Uthman bin Amir [Beirut, Lebanon: Dar al-Kutub al-Fikr, 2001], p. 424)

Hazrat Bilal (ra) married several times. Some of his wives belonged to very noble families of Arabia. One of his wives’ names was Halah bint Auf, who was the sister of Hazrat Abdur Rahman bin Auf (ra). Another wife’s name was Hind Khaulaniyah. The Holy Prophet (sa) also married Hazrat Bilal (ra) into the tribe of Banu Abi Bukair. Hazrat Bilal (ra) was also related to the family of Hazrat Abu Darda(ra) through marriage. However, there were no children from any of these wives.

(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2, Bilal bin Rabah [Karachi, Pakistan: Dar al-Isha‘ah, 2004] 159) (Ibn Hajar al-Asqalani, al-Isabah fi Tamyiz al-Sahabah, Vol. 8, Halah bint Auf [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005] 339) (Ibn Asakir, Tahdhib Tarikh Dimashq al-Kabir, Vol. 10, Dhikr min Ismih Bilal bin Rabah [Beriut, Lebanon: Da Ihya al-Turah al-’Arabi, 2001] 334)

Hazrat Bilal (ra) had a brother whose name was Khalid and a sister whose name was Ghufairah.

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2016] 418)

Hazrat Abu Bakr’s (ra) mother was among the early converts to Islam. There is mention of this in Sirat al-Halabiyyah that when the Holy Prophet (sa) went to Dar-e-Arqam in order for him and his companions to worship Allah the Almighty in secret, the number of Muslims at the time was 38. At the time, Hazrat Abu Bakr (ra) made a request to the Holy Prophet (sa) that they go to the Sacred Mosque.

The Holy Prophet (sa) stated, “O Abu Bakr, we are very few in number.” However, Hazrat Abu Bakr (ra) insisted until the Holy Prophet (sa), along with all his companions, went to the Sacred Mosque. Hazrat Abu Bakr (ra) addressed the people whilst the Holy Prophet (sa) was also present there and he called them to Allah and His Messenger (sa). So in this way, he was the second orator after the Holy Prophet (sa) to call the people towards Allah. Following this, the idolaters pounced upon Hazrat Abu Bakr (ra) and the other Muslims in order to attack them, and did so very brutally. Hazrat Abu Bakr (ra) was trampled upon and was viciously beaten. Utbah bin Rabi‘ah was beating Hazrat Abu Bakr (ra) with his shoes that had a double layer of leather. He used those to hit Hazrat Abu Bakr (ra) in the face so much that his face became so swollen to the extent that his nose could not even be distinguished.

Then, the people of Banu Taym came and pushed the idolaters away from Hazrat Abu Bakr (ra). They covered Hazrat Abu Bakr (ra) in a cloth, picked him up and carried him home. They were almost certain of the demise of Hazrat Abu Bakr (ra) due to the extent to which he was beaten. The people of Banu Taym then returned to the Sacred Mosque, i.e. the Ka‘bah, and said, “By Allah, if Abu Bakr passes away, we will certainly kill Utbah (who beat him the most).”

They then returned to Hazrat Abu Bakr (ra). His father Abu Quhafah and the people of Banu Taym tried to speak to him but due to falling unconscious, Hazrat Abu Bakr (ra) was unable to answer them. This continued till the night when he was finally able to speak, and the first thing he asked was, “How is the Messenger (sa) of Allah?” The people did not reply, yet he continued to ask the same question. His mother then said, “By God, I have no news regarding your Companion.” Hazrat Abu Bakr (ra) then said to his mother, “Go to Umm-e-Jamil bint al-Khattab, the sister of Hazrat Umar (ra)”. Umm-e-Jamil had already accepted Islam but was keeping her faith hidden. “Go to her and ask about the Holy Prophet (sa).”

Hence, his mother went to Umm-e-Jamil and said, “Abu Bakr enquires about Muhammad (sa) bin Abdillah.” She answered, “I do not know Muhammad (sa), nor Abu Bakr.” Umm-e-Jamil then said to the mother of Hazrat Abu Bakr (ra), “Do you wish for me to go with you?” to which she replied in the affirmative.

She therefore accompanied her to Hazrat Abu Bakr (ra), and when she saw him lying on the floor covered in wounds, she screamed and said, “Whoever has done this to you is indeed wicked and I hope Allah the Almighty punishes them for it.”

Hazrat Abu Bakr (ra) then enquired about the Holy Prophet (sa). Umm-e- Jamil said, “Your mother is also listening.” He replied, “She will not reveal your secret.” Thereafter, Umm-e-Jamil said, “The Holy Prophet (sa) is well.” Hazrat Abu Bakr (ra) then asked, “Where is he now?” Umm-e-Jamil replied, “In Dar-e-Arqam.”

Ponder over how great was Hazrat Abu Bakr’s (ra) love for the Holy Prophet (sa), for when he heard this, Hazrat Abu Bakr (ra) said, “By Allah, I shall not eat nor drink until I have first gone to the Holy Prophet (sa).” Hazrat Abu Bakr’s (ra) mother narrates that they kept him (i.e. Hazrat Abu Bakr (ra)) for a short while until there was no longer anyone walking around outside and were resting. Thereafter they took him outside. He was walking with her support until he reached the Holy Prophet (sa) and was overcome with intense emotion.

Upon seeing his condition, the Holy Prophet (sa) knelt down to kiss Hazrat Abu Bakr (ra) and the Muslims also leaned over. Hazrat Abu Bakr (ra) then said, “O Messenger (sa) of Allah! May my parents be sacrificed for your sake, I feel no pain other than the wounds the people caused on my face, and my mother here treats her son well.” This was what was said in brief. “Perhaps through you, Allah the Almighty protects her from the fire.”

Hazrat Abu Bakr (ra) said with regard to his mother that perhaps owing to the Holy Prophet (sa)’s grace, Allah the Almighty protected her from the fire, i.e. she became a believer. Following this, the Holy Prophet (sa) prayed for his mother and invited her to Islam, after which she accepted Islam.

(Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 1, Bab Istikhfa‘ihi wa Ashabihi fin Dar al-Arqam [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], pp. 418-419)

In this way, the mother of Hazrat Abu Bakr (ra) accepted Islam in the very early days.

Hazrat Abu Ubaidah bin Jarrah (ra) married several times but only had children from two of his wives. He had two sons; one’s name was Yazid, while the other’s name was Umair.

(Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 41)

With regard to the marriages of Hazrat Uthman (ra) and his children, it is narrated that he married eight times, all of which took place after he accepted Islam. The names of his wives and children are as follows:

Hazrat Ruqayyah (ra), daughter of the Holy Prophet (sa), with whom he had Abdullah bin Uthman.

After the demise of Hazrat Ruqayya (ra), Hazrat Uthman married Hazrat Umm Kulthum (ra), the daughter of the Holy Prophet (sa).

Hazrat Fakhtah bint Ghazwan (ra), the sister of Hazrat Utbah bin Ghazwan (ra), from her Hazrat Uthman (ra) had a son named Abdullah, who was known as Abdullah Al-Asghar.

Hazrat Umm Amr bint Jundub Azdiyya, with whom he had Amr, Khalid, Aban, Umar and Mariam.

Hazrat Fatimah bint Walid Makhzumia (ra) with whom he had Walid, Saeed and Umm Saeed.

Hazrat Umm Al-Baneen bint Uainah bin Hisn Fazariah (ra) with whom he had a son, Abdul Malik.

Hazrat Ramlah bint Shaibah bin Rabi‘ah (ra), with whom he had Aishah, Umm Aban and Umm Amr.

Hazrat Nailah bint Firafithah bint Ahwas (ra); she was previously a Christian but had accepted Islam before she was married and proved to be a faithful Muslim. From her, Hazrat Uthman (ra) had a daughter named Mariam and according to narrations it is said that they also had a son named Ambasah.

According to one narration, when Hazrat Uthman (ra) was martyred, the following four wives were with him: Hazrat Ramlah (ra), Hazrat Nailah (ra), Hazrat Umm Al-Banin and Hazrat Fakhtah (ra). According to one narration during the days of the siege, Hazrat Uthman (ra) divorced Hazrat Umm Al-Banin.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Thumma Dakhalat Sanah Khams wa Thalathin … [Beirut, Lebanon: Dar al-Fikr, 1998], p. 200) (Sirat Amir al-Momineen Uthman (ra) bin Affan, p. 17, Vol. 1, Dar al-Ma‘rifah, Beirut, Lebanon, 2006)

Hazrat Abu Lubabah (ra) appeared before the Holy Prophet (sa) with his grandson, Abdur Rahman bin Zaid, (who was the nephew of Hazrat Umar (ra)), and had him covered in the bark of a date palm tree. The Holy Prophet (sa) enquired, “O Abu Lubabah, what do you bring?” Hazrat Abu Lubabah (ra) replied, “O Prophet (sa) of God, this is my grandson and I have never seen a new-born so weak.” The Holy Prophet (sa) lifted the child and put his hand on his head and prayed. Owing to the blessings of this prayer, when he became older, Abdur Rahman bin Zaid would become the tallest among all when stood in line for prayer. Hazrat Umar (ra) married him to his daughter, Fatimah, who was born to Hazrat Umme Kulsoom (ra). Hazrat Umme Kulsoom (ra) was the daughter of Hazrat Ali (ra) and Hazrat Fatimah (ra).

(Imtaa-ul-Asmaa, Vol. 6, p. 146, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1999)

Hazrat Zubair (ra) named his children after martyrs, so that perhaps they too would be awarded martyrdom by Allah the Almighty. Abdullah was named after Hazrat Abdullah bin Jahsh (ra); Munzir was named after Hazrat Munzir bin Amr(ra); Urwah was named after Hazrat Urwah bin Mas‘ud (ra); Hamza was named after Hazrat Hamza bin Abdul Muttalib(ra); Jafar was named after Hazrat Jafar bin Abi Talib (ra); Mus‘ab was named after Hazrat Mus‘ab bin Umair (ra); Ubaidah was named after Hazrat Ubaidah bin Harith (ra); Khalid was named after Hazrat Khalid bin Saeed (ra); Amr was named after Hazrat Amr bin Saeed (ra). Hazrat Amr bin Saeed (ra) was martyred in the Battle of Yarmuk.

(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 74, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

We do not know how accurate this narration is because if Hazrat Abdullah (ra) was the first child born in Islam [after the migration to Medina], Allah knows best what was his exact year of birth, but there is a doubt whether the martyrdom [of Hazrat Abdullah bin Jahsh (ra)] had taken place by then or not. Nonetheless, the children were named after these noble companions.

Hazrat Bishr bin Bara (ra) married Hazrat Qubaisa bint Saifi (ra), and they had a daughter named Aaliya. Hazrat Qubaisa (ra) accepted Islam and pledged allegiance to the Holy Prophet (sa).

(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 8, p. 435, Qubaisah bint Saifi (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996)