Names of 313 sahaba of badr

Background of the Battle of Badr

In such a situation, in the month of Sha’ban of the second Hijri (February or March of 623 AD), a large caravan of Quraish returned from Syria and arrived near the Muslim occupied area. The caravan was accompanied by property worth about 50,000 Ashrafis and about 30/40 guardians (Muhafez).

They were afraid that Muslims might attack them if they reached Madinah. The leader of the caravan was Abu Sufyan. Realizing this danger, he sent a man to Makkah for help. As soon as the man reached Makkah, he began to make noise saying that the Muslims were plundering their caravan. So everyone rush for help.

The wealth that accompanied the caravan involved the interests of many people. As a result, it became a national problem. So, responding to the call for help, all the great leaders of Quraish went out for battle. Thus a great army of about one thousand warriors was formed. This army set out from Makkah with great enthusiasm and pomp. The only resolution in their hearts: the existence of Muslims must be wiped out, so that this daily chaos is settled forever. In fact, with the desire to protect their wealth on the one hand, and old enmity and hatred on the other – with this dual anger and madness, the Quraish army set out to attack Madinah.

The attack of Quraish

Meanwhile, the news about this situation started reaching the Prophet (PBUH) as usual. He realized that this time, a difficult crisis has appeared before the Muslims. If the Quraysh succeed in achieving their goals and defeat this new social organization of Muslims, it will be very difficult for the Islamic movement to move forward. It may even silence the voice of Islam forever. Two years of Hijrah in Madinah have not passed. The emigrants left everything they had in Makkah and are still empty-handed. Ansar is inexperienced in mass warfare. On the other hand, many tribes of Jews are ready for opposition.

The presence of hypocrites and polytheists in Madinah itself has become a major problem. If the Quraysh attack Madinah in such a situation, then this handful of Muslims may be wiped out. And if they don’t attack but claim their strength, only free the caravan, the Muslims will be defeated. Then the neighboring tribes would not have to get any more momentum to seize them.

On the cue of Quraish they will start harassing the Muslims in various ways. Meanwhile, the Jews, hypocrites and polytheists of Medina will also raise their heads. As a result, it will be difficult for Muslims to survive. For these reasons, Hazrat Muhammad (pbuh) decided to jump into the field with whatever strength he could currently muster and prove the right of Muslims to survive by their own strength.

Preparation of Muslims

After this decision, the Prophet (PBUH) gathered the Mahajir and the Ansar and presented the whole situation clearly in front of them: “On one side there is a merchant caravan at the northern end of Madinah and on the other side there are the soldiers and vassals of Quraysh coming from the south.” Allah has promised that you will gain any one of them. Tell me, which of these do you want to fight?

In response, many Companions expressed interest in attacking the caravan. But the vision of the Prophet (PBUH) was far-reaching. So he repeated his question. After that, a companion named Miqdad bin Amr (ra) stood up from among the emigrants and said: “O Messenger of Allah! Go where the Lord has commanded you. We are with you.

We don’t want to say like Bani Israel – go you and your God and fight, we’ll sit here.
But before taking a final decision about this, it was necessary to take the opinion of the Ansar. That is why Hazrat (PBUH) addressed them directly and repeated the mentioned question. Then Hazrat Sa’d bin Ma’az (ra) stood up and said. O Messenger of God! We believe in you. Accept you as true and bear witness to all that you have come up with. After all we have sworn allegiance to you. So O Messenger of God!

Do what you decide to do. By the Great One who sent you with truth, if you take us and jump into the sea, we will still be with you and not one of us will back down. The oath we have taken, during the war, we will keep it to the letter. We will face the enemy like true self-sacrifice. So Allah will very soon show you through us things that will cool your eyes. Therefore, relying on the mercy and blessings of Allah, you move forward with us.

After this speech it was decided that the troops would be engaged instead of the caravan. But it was no trivial decision. Because the organization of Muslims was weak compared to Quraysh. Only two or three people had horses among them. There were only about seventy camels. War equipment was also insufficient.

Only sixty people had iron armor. Because of this fear was spread in the hearts of all except a few Muslims. Looking at their condition, it seemed as if they were moving towards death knowingly. This scene is depicted in the following verse of Surah Anfal: “(O Prophet!) These people should have come out of their homes, just as your Lord brought you out of your homes in truth; But to a group of Muslims this was highly objectionable.

They were disputing with you about the truth after it was clearly revealed; It was as if they were being pushed towards visible death. Remember (the time) when Allah promised you that one of the two parties (of Abu Sufyan and Abu Jahl) would be your successor. And you wanted to subdue the relatively weak (ie unarmed) group. But it was God’s will that He would make the truth invincible by His law and root out the infidels, so that the truth would remain the truth and the lie would remain a lie – no matter how distasteful it may be to the criminals.”

The journey of the Muslims from Madinah

Despite this lack of war equipment and logistics, on 12th Ramadan of the second Hijri, the Prophet (PBUH) set out from Medina with only three hundred Muslims, relying on God. They stepped straight to the south corner; Because the Quraysh army was coming from that direction. On the 16th of Ramadan they reached Badr. It is a desert located about 80 miles south-west of Madinah. After reaching here, it was learned that the Quraish army had reached the other border of the desert. So on the order of Hazrat (PBUH) camp was made here.

The army of Quraish came out with very splendid decorations. There were a thousand soldiers in their group, the chief was about a hundred. The logistics for the soldiers were also very well organized. Utba bin Rabi’a was from Sipahsala.

On reaching Badr, the Quraysh soldiers came to know that their trade caravan was beyond the control of the Muslims. The chiefs of Jarrah and Adi tribes said that there is no need for us to fight anymore. But Abu Jehal did not agree to it. As a result Jarrah and the tribe of Adi retreated to Makkah and the rest of the army marched forward.

The part of the battlefield occupied by Quraysh was very good in terms of utility and their terrain was very strong. On the other hand, where the Muslims had camped, the land was salty. Soldiers were going to step on it. In other respects also their difficulties were great. In this situation, all the soldiers rested for the night, but the Prophet (PBUH) remained busy in worship throughout the night.

17 After Fajr of Ramadan he gave a rousing speech about Jihad before the Muslim soldiers. Then the soldiers were classified according to the rules of war. It was this year that Ramadan fasting was made obligatory for Muslims. Surprisingly, within this first fast, the Muslims had to prepare to fight with three times as many soldiers. What a rigorous test!

That night two unexpected events happened as a special mercy of Allah Ta’ala. First, the Muslim soldiers passed the night with great tranquility and sound sleep. In the morning they woke up with fresh balls. Second, it rained heavily during the night. As a result, the salty soil hardened. And the Maidan became very useful for the Muslims. On the other hand, due to this rain, the occupied part of the Quraysh became muddy and the soldiers started walking in it.

However, the low ground in the occupied part of the Muslims got water and it gave them plenty of opportunities for ablution and bathing etc. Due to these reasons, fear and doubt were removed from the hearts of the Muslims and they prepared to face the enemy soldiers with complete peace of mind.

When the armies of both sides came face to face in the field, a strange scene unfolded. On the one hand, there were only 313 Muslims who believed in God and accepted his obedience, who did not even have simple weapons of war. On the other hand, there were thousands of Kafir soldiers, well-equipped with weapons and supplies, who came with a solemn vow to silence the voice of Tawheed forever.

On the eve of the start of the war, the Prophet (PBUH) raised his hands in the court of God and said with great humility: “O God, these Quraysh have come with extreme arrogance and arrogance to make Your Messenger false.” So send the help you promised me now. Oh God! If this handful of groups are destroyed today, there will be no one left to worship you in the world. ‘

Muhajirs had to give the most difficult test in this war. Their opponents were their brothers, sons and other relatives. Someone’s father, someone’s uncle, someone’s uncle and someone’s brother were the targets of his sword and they had to kill these pieces of liver with their own hands. Only those who could survive this difficult test were those who made a true promise to Allah that they would maintain only those relationships that He commanded them to maintain and those that He commanded to be severed – no matter how dear – they would sever.

But at the same time, Ansar’s test was not easy in any way. Until now, their ‘crime’ in the eyes of the infidels of Arabia and the polytheists of Makkah was that they had sheltered their enemies, the Muslims. But this time they have openly come to fight against the infidel polytheists in support of Islam. This means that they have made the entire Arabs an enemy against their city (Madinah).

But the population of Medina was not more than one thousand. They were able to do such a great adventure because their hearts were filled with the love of Allah and the Messenger and steadfast faith in the Hereafter. Otherwise, who can throw his wealth, wife, son and family in the face of severe danger like the enmity of the entire Arab land?

Defeat of Quraish

In fact, Allah’s help is revealed to the servant only after he is elevated to this level of faith. In the battle of Badr, Allah Ta’ala helped these helpless 313 Muslims. As a result, their opponents, a thousand well-armed soldiers, were miserably defeated and all their strength was completely exhausted. In this battle, about 70 people from the Quraysh side were killed and an equal number of people were captured. Among the dead were almost all of their prominent chieftains.

Among them, Shayba, Utba, Abu Jahel, Jamah, As, Umayya etc. are particularly notable. As a result of the death of these Namzada Sardars, the backbone of the Quraysh was completely broken. About 6 Muhajirs and 8 Ansar were martyred on behalf of Muslims.

Those who were captured in the war were divided among the Companions in groups of two or four and the Prophet (PBUH) instructed them to behave well. As a result, the Companions kept them so comfortable that, in many cases, they did not suffer the prisoners even though they themselves suffered. As a result of this good behavior, a lot of humility for Islam was created in their hearts. And this was the greatest success of the movement. Later, many of these prisoners were released in exchange of fidya (ransom). Those who were poor but educated, were released in exchange for teaching education to ten children.

Outcome and response to the Battle of Badr

The Battle of Badr was very important in terms of results and reactions. In fact, this war was the first sign of the divine punishment that was decreed for the infidels of Mecca for rejecting the call of Islam. Moreover, this war has made it clear who has the right to survive between Islam and Kufr and which direction the wind will turn in the future. That is why it is called the first war in Islamic history. Surah Anfal of the Holy Qur’an gives an extensive review of this battle. However, this review is completely different from the kind of review that the world’s kings or generals do after winning a war.

One of the features of this review is that if we look at it a little more broadly, the nature of the Islamic movement and the training program for Muslims becomes very clear.

Review of Battle of Badr and training of Muslims

1. It has been said by Pubei that before Islam, war was a favorite ‘hobby’ of the Arabs. They were infatuated with the war booty. Even sometimes the attraction of those goods became the cause of their war. But in the eyes of Islam, the purpose of war was much better than wealth, and it became imperative to inculcate this purpose in the hearts of Muslims. In this respect, the Battle of Badr was a test battle for the Muslims. The rules and moral ideals of Islamic war have been deeply rooted in the hearts of Muslims, nor are the ideas of un-Islamic war still influencing their hearts, this war was just a test of it.

The possessions of the infidels who were captured in the battle of Badr considered it as their property according to the old custom. As a result, those who were busy chasing the infidels or protecting the Prophet (PBUH), did not get anything. Thus some bitterness was created between them. It was the right time to train the bearers and carriers of the Islamic movement. So first of all they were clearly told that booty is not really a reward of war. This is an additional contribution or special reward (Anfal) given by the owner beyond his remuneration.

He will give the right reward for fighting in the way of Allah in the Hereafter. Whatever is found here is not a personal property (right) of anyone, it is only an additional contribution of Allah Ta’ala. So there is no question of claiming ownership of this contribution. Its ownership belongs to Allah and His Messenger. It will be distributed as they wish. After this, moving forward, this distribution policy was also clarified. Thus a great question of war was settled.

Muslims are ultimately told that they can never take up arms for worldly gain, rather they must use their strength for the imperative of correcting the moral corruption of the world and liberating the servants of Allah from the slavery of Ghairullah. When they see that the opposing forces are determined to use force to silence their voices and make reform efforts through Da’wah and Tabligh impossible, only then can such steps be taken, so they should focus their attention on the reforms they have made. And they should not look back to any worldly interest that might stand in the way of achieving this goal.

2. In the Islamic way of life, obedience to the Amir or leader is equivalent to the spirit in the body. So the attention of Muslims was repeatedly drawn to broaden the mind for complete and pure obedience to the ideals of the leader. 41 Regarding the spoils of war, the people were first demanded full allegiance and were told that these things belong to Allah and His Messenger. Everyone should agree with what they decide in this regard.
3. The nature of general movements is that they often refer to their achievements in order to inspire their activists and followers. In this way people are encouraged to make sacrifices by inciting the desire to gain fame and fortune. It is for this reason that after a major war or victory campaign, these movements distribute big titles, medals, rewards, etc. among their selfless workers and promote them in various ways.

As a result, on the one hand, they get the satisfaction of being rewarded for their achievements and are motivated to make more sacrifices in the future, while on the other hand, the desire to get a higher status like them is awakened in the minds of other people. But the nature of Islamic movement is completely opposite. Despite the fact that only 313 Muslim soldiers defeated a thousand infidels and wiped out a rival force several times greater with no equipment, they were told not to think of this as their own bravery or achievement.

Because their victory is only the mercy and grace of God. It was only because of his kindness and mercy that they were able to defeat such a large enemy force. So they should never rely on their own strength; Rather, their real strength lies in always trusting Allah and landing on the field depending on His mercy and grace.

As soon as the battle started, Hazrat (PBUH) took a handful of sand in his hand and threw it at the infidels saying ‘Shahadatul Uzuh’ (Let the face be covered). After that the Muslim soldiers at once attacked the infidels and captured them. Others would have boasted of this incident as their ‘miracle’ or miraculous feat and based on it, their followers would have created various anecdotes. But Allah Ta’ala himself said to the Muslims in the Qur’an: ‘You did not kill them (the infidels), but Allah killed them. ‘

He even told the Prophet (PBUH) that, “(Sand) you did not throw, but Allah threw it and the believers have been successfully passed a good test.” (Surah Anfal, verse 18). In this way, Muslims are told that the key to all affairs is in the hands of Allah and that everything happens by His command and will. The work of the believers is to rely completely on Allah and to obey Allah and His Messenger in all circumstances, in this lies success for them.

4. Jihad is the final test in the Islamic movement, through which the followers of the movement are fully verified. When the conflict between disbelief and Islam reaches its final stage and the believers have no choice but to descend into the field to continue the work of Da’wah and Tabligh, it is impossible for them to retreat from it. To fight in the cause of Allah and flee from the field can mean nothing else than that,

A. A believer is more dear to his own life than the cause for which he has come to fight

B. That life and death are truly in the hands of Allah and that death cannot come until His command, and when the command comes, death cannot be delayed even for a moment – this faith of his is very weak or

C. No other desire is cherished in his heart apart from the gathering of Allah and the success of the Hereafter, and in fact he could not fully devote himself to establishing the Deen of God. If even one of these things is embedded in faith, it cannot be called complete faith.

That is why, during this first and important war of Islam, the Muslims were clearly told that it is not the duty of the believers to retreat from the war. In this context, the Prophet (PBUH) said, no human good can be fruitful in the face of three sins: one, associating with God, two, usurping the rights of parents and three, running away from war in the way of God.

5. When people’s attraction to worldly relations exceeds the appropriate limit, then it becomes lax to advance in the path of Allah. Wealth and children are the main obstacles in this path. Therefore, on this occasion, Allah Ta’ala informed the Muslims about the right status of wealth and children. He said: “Know that your wealth and your children are only instruments for your test; Allah has many things to reward.”

(Surah Anfal, verse 28) In fact, whether a believer makes good use of his wealth and because of excessive attraction to wealth, his heart narrows to spend his life in the way of Allah, or whether he shows laxity in the jihad of truth because of the lure of wealth, Allah only gives him wealth with wealth. – is checked. Similarly, children are the second test of man. In order to pass this test, the believer must first perform his proper duties towards his children by making full efforts to engage them in the path of obedience and obedience to God.

Secondly, due to the abundance of the natural compassion that God has instilled in the hearts of people, we must also take care not to create obstacles while stepping in the path of God. Every believer should be prepared for this great test regarding wealth and children.

6. Patience is the lifeblood of any movement. This quality is as essential to the Islamic movement as the soul is to the body. Even in the wretched conditions in which the Muslims of Mecca were languishing, their attention was drawn to attain more of this quality. But there was nothing for the Muslims to do except to bear the one-sided oppression. But now as the movement entered the second stage, there was a fear of unfair treatment by the Muslims themselves. Therefore, even in this changed condition, it is urged to achieve this quality in greater quantity. It is said:

“O believers! When you are faced with a party, be on the right path and remember Allah more. Hope you can achieve success. Obey Allah and His Messenger and do not argue with each other. (If you dispute) then weakness will arise between you and your condition will deteriorate. work with patience; Surely Allah is with the patient. (Surah Anfal, Verses 45 and 46)

The meaning of patience here is: 1. You must keep your instincts and emotions in check.

2. Be free from haste, fear and anxiety.
3. No inducement or undue inducement shall be tolerated.
4. All work must be done on the basis of a calm mind and well-thought-out decision.
5. If the danger-trouble comes forward, it must be faced with a strong position.
6. No wrongdoing can be done out of excitement and anger.
7. If the situation deteriorates due to danger and trouble, morale cannot be lost due to panic or instability.
8. In the interest of achieving the goal, no inconsistent approach can be adopted.
9. One should not involve oneself in the pursuit of worldly interests and instincts and show weakness in the face of all of them and be drawn into the clutches of any interest.

Now in this changed condition the believers needed to test their patience in another way. The predominance of purpose and love on people sometimes sits so tight that they cannot pay full attention to justice and justice in their struggle. He feels that there is no harm in doing so for the sake of purpose. But the Islamic movement is a truth-based movement and never allows its followers to cross the limits of justice and fairness.

Therefore, during this important conflict between Kufr and Islam, along with other moral and educational instructions, Muslims were given full Haq Insaf-based instructions regarding political agreements with opponents. The essence of these instructions is that the Muslim should never break the agreement due to victory or defeat or worldly interests, but rather to protect the dignity of the agreement with complete loyalty to Allah. As a result, even if he has to be deprived of the help of his Muslim brother, he should not back down.

After the Battle of Badr, the review of this important event in the Qur’an, these are some of its notable features. Compared to other movements in the world, the Islamic movement is more advanced and superior and it can be easily guessed from the kind of training it provides to the followers.

Names of 313 sahaba of badr

Muhajir Sahabi:

1. Hazrat Abu Bakr (RA)
2. Hazrat Umar Farooq (RA)
3. Hazrat Uthman (RA)
4. Hazrat Ali Mortaza (RA)
5. Hazrat Hamza (RA)
6. Hazrat Zayd bin Harisha (RA)
7. Hazrat Abu Kabshah Sulaim (RA)
8. Hazrat Abu Marshad Ganawi (RA)
9. Hazrat Marshad bin Abu Marshad (RA)
10. Hazrat Ubaidah Bin Haresh (RA)
11. Hazrat Tofail bin Haresh (RA)
12. Hazrat Hussain bin Haresh (RA)
13. Hazrat Awf Bin Usasa (RA)
14. Hazrat Abu Huzaifa (RA)
15. Hazrat Salem (RA)
16. Hazrat Suhaib Bin Sinan (RA)
17. Hazrat Abdullah Bin Jahash (RA)
18. Hazrat Uqbasha Bin Mihsan (RA)
19. Hazrat Shuja’ bin Wahhab (RA)
20. Hazrat Utba Bin Rabi’ah (RA)
21. Hazrat Yazid Bin Ruqaish (RA)
22. Hazrat Abu Sinan (RA)
23. Hazrat Sinan bin Abu Sinan (RA)
24. Hazrat Muhriz Bin Najla (RA)
25. Hazrat Rabi’ bin Aksam (RA)
26. Hazrat Hatib Bin Amr (RA)
27. Hazrat Malek Bin Amr (RA)
28. Hazrat Midlaj Bin Amr (RA)
29. Hazrat Suwayd Ibn Makhshi (RA)
30. Hazrat Utba Bin Ghazwan (RA)
31. Hazrat Zubair Bin Awwam (RA)
32. Hazrat Hatib bin Abi Balataah (RA)
33. Hazrat Saad Bin Khawla (RA)
34. Hazrat Musab bin Umayr (RA)
35. Hazrat Masood Bin Saad (RA)
36. Hazrat Rahman Bin Awf (RA)
37. Hazrat Sa’d bin Abu Ubaydah (RA)
38. Hazrat Umayr Bin Abiwaqqas (RA)
39. Hazrat Miqdad Bin Amr (RA)
40. Hazrat Abdullah Bin Masood (RA)
41. Hazrat Masood Bin Rabi’a (RA)
42. Hazrat Yush Shimalain (RA)
43. Hazrat Khabbab Bin Arat (RA)
44. Hazrat Bilal Bin Rabah (RA)
45. Hazrat Amer bin Fuhaira (RA)
46. Hazrat Chuhaib Bin Sinan (RA)
47. Hazrat Talha Bin Ubaidullah (RA)
48. Hazrat Abu Salma Bin Abdul Asad (RA)
49. Hazrat Shammas Bin Uthman (RA)
50. Hazrat Akram bin Abul Akram (RA)
51. Hazrat Ammar Bin Yashir (RA)
52. Hazrat Mu’atib Bin Awf (RA)
53. Hazrat Zayd Ibn Khattab (RA)
54. Hazrat Amr Bin Suraka (RA)
55. Hazrat Waqed Bin Abdullah (RA)
56. Hazrat Khawla bin Abu Khawla (RA)
57. Hazrat Amer Bin Rabi’ah (RA)
58. Hazrat Amer Bin Harith (RA)
59. Hazrat Amer Bin Abdullah (RA)
60. Hazrat Khaled Bin Bukair (RA)
61. Hazrat Yaz Bin Ghanam (RA)
62. Hazrat Saeed bin Zayed (RA)
63. Hazrat Uthman bin Majoon (RA)
64. Hazrat Saib Bin Uthman (RA)
65. Hazrat Qudama bin Majoon (RA)
66. Hazrat Abdullah bin Majoon (RA)
67. Hazrat Ma’mar Bin Hareesh (RA)
68. Hazrat Abu Ubaydah Ibnul Jarrah (RA)
69. Hazrat Abdullah bin Makhrama (RA)
70. Hazrat Khabbab Mawla Utba bin Ghazwan (RA)
71. Hazrat Abu Sa’ib Uthman bin Majoon (RA)
72. Hazrat Amr bin Abu Sarah (RA)
73. Hazrat Sakaf Bin Amr (RA)
74. Hazrat Muzayar Bin Ziyad (RA)
75. Hazrat Khabbab Ibnul Munzeer (RA)
76. Hazrat Umayr Bin Abi Waqqas (RA)
77. Hazrat Miqdad Bin Amr (RA)
78. Hazrat Noman Bin Asar Bin Hares (RA)
79. Hazrat Mihja Mawla Umar Farooq (RA)
80. Hazrat Wahab bin Abi Sarah (R.A.).

Companions of Ansar:

81. Hazrat Sa’d bin Mu’adh (RA)
82. Hazrat Amr Bin Mu’adh (RA)
83. Hazrat Hares Bin Aws (RA)
84. Hazrat Hares Bin Anas (RA)
85. Hazrat Abbad bin Bishar (RA)
86. Hazrat Salama Bin Sabeet (RA)
87. Hazrat Hares Bin Khazama (RA)
88. Hazrat Muhammad Bin Maslama (RA)
89. Hazrat Salama Bin Aslam (RA)
90. Hazrat Ubayd Bin Tayyhan (RA)
91. Hazrat Qatada Bin Noman (RA)
92. Hazrat Ubayd Bin Aws (RA)
93. Hazrat Nasr Bin Hares (RA)
94. Hazrat Abdullah Bin Tariq (RA)
95. Hazrat Abu Abs bin Jabr (RA)
96. Hazrat Abu Burdah Hani Binyar (RA)
97. Hazrat Asim Bin Sabet (RA)
98. Hazrat Mu’atib bin Kushair (RA)
99. Hazrat Amr Bin Ma’bad (RA)
100. Hazrat Sahl Bin Hunaif (RA)
101. Hazrat Mubashir Bin Abdul Munzeer (RA)
102. Hazrat Rifaa Bin A Munzeer (RA)
103. Hazrat Khunais bin Huzafa (RA)
104. Hazrat Abu Sabra Quraishi (RA)
105. Hazrat Abdullah Bin Salama (RA)
106. Hazrat Abdullah Bin Suhail (RA)
107. Hazrat Sa’d bin Mu’az (RA)
108. Hazrat Umayr Bin Awf (RA)
109. Hazrat Amer Bin Salama (RA)
110. Hazrat Shafwan bin Wahhab (RA)
111. Hazrat Yaz Bin Bukair (RA)
112. Hazrat Sa’d bin Ubayd (RA)
113. Hazrat Uwaym Bin Saidah (RA)
114. Hazrat Rafe bin Anzada (RA)
115. Hazrat Ubayd Bin Abu Ubayd (RA)
116. Hazrat Salaba Bin Hatib (RA)
117. Hazrat Abu Lubabah Abdul Munzeer (RA)
118. Hazrat Hares Bin Hatib (RA)
119. Hazrat Asim Bin Adi (RA)
120. Hazrat Anas bin Qatada (RA)
121. Hazrat Ma’an Bin Adi (RA)
122. Hazrat Sabet Bin Akram (RA)
123. Hazrat Abdullah bin Chahal (RA)
124. Hazrat Zaid bin Aslam (RA)
125. Hazrat Riby Bin Rafe’ (R.A.)
126. Hazrat Saad bin Zayd (RA)
127. Hazrat Salma Bin Salama (RA)
128. Hazrat Abdullah Bin Zayd (RA)
129. Hazrat Asim Bin Qays (RA)
130. Hazrat Abu Sayyah Bin Nooman (RA)
131. Hazrat Abu Habbah bin Amr (RA)
132. Hazrat Hares Bin Noman (RA)
133. Hazrat Khawat Bin Zubair (RA)
134. Hazrat Munzeer Bin Muhammad (RA)
135. Hazrat Abu Aqeel Abdur Rahman (RA)
136. Hazrat Abu Dujana (RA)
137. Hazrat Sa’d bin Khaysama (RA)
138. Hazrat Munzeer Bin Qudama (RA)
139. Hazrat Malek Bin Qudama (RA)
140. Hazrat Hares bin Arfazah (RA)
141. Hazrat Jaber Bin Abdullah (RA)
142. Hazrat Malek Bin Numayla (RA)
143. Hazrat Khareja Bin Zayd (RA)
144. Hazrat Sa’d bin Rabi’ (RA)
145. Hazrat Abdullah bin Rawaha (RA)
146. Hazrat Bashir Bin Saad (RA)
147. Hazrat Simak Bin Sa’d (RA)
148. Hazrat Subai Bin Qays (RA)
149. Hazrat Abbad bin Qays (RA)
150. Hazrat Yazid bin Hares (RA)
151. Hazrat Khobair Bin Yasaf (RA)
152. Hazrat Abdullah Bin Qays (RA)
153. Hazrat Harith bin Ziyad (RA)
154. Hazrat Tamim Bin Yar (RA)
155. Hazrat Abdullah bin Umayr (RA)
156. Hazrat Zayd bin Muzain (RA)
157. Hazrat Abdullah Bin Urfutah (RA)
158. Hazrat Abdullah Binrabi (RA)
159. Hazrat Abdullah Bin Abdullah (RA)
160. Hazrat Aws Bin Khawla (RA)
161. Hazrat Zayd Bin Ubayd (RA)
162. Hazrat Uqbah bin Wahhab (RA)
163. Hazrat Rifaah Bin Amr (RA)
164. Hazrat Usayr Bin Asr (RA)
165. Hazrat Ma’bad bin Abbad (RA)
166. Hazrat Amer Bin Bukair (RA)
167. Hazrat Naufal Bin Abdullah (RA)
168. Hazrat Ubadah Bin Samet (RA)
169. Hazrat Noman bin Malek (RA)
170. Hazrat Sabet bin Hayyal (RA)
171. Hazrat Malek Bin Dukhshum (RA)
172. Hazrat Rabi’ bin Yash (RA)
173. Hazrat Waraqah Bin Yash (RA)
174. Hazrat Amr Bin Yash (RA)
175. Hazrat Amr Bin Qais (RA)
176. Hazrat Fakeh Bin Bishr (RA)
177. Hazrat Naufal Bin Salaba (RA)
178. Hazrat Abdullah Bin Salaba (RA)
179. Hazrat Munzeer Bin Amr (RA)
180. Hazrat Abu Usaid Malek (RA)
181. Hazrat Malek Bin Masood (RA)
182. Hazrat Abd Rabbihi (RA)
183. Hazrat Ka’b bin Jammaz (RA)
184. Hazrat Jamrah Bin Amr (RA)
185. Hazrat Ziyad Bin Amr (RA)
186. Hazrat Hubab Bin Munzeer (RA)
187. Hazrat Umayr Bin Haram (RA)
188. Hazrat Umayr bin Humam (RA)
189. Hazrat Abdullah Bin Amr (RA)
190. Hazrat Mu’adh Bin Amr (RA)
191. Hazrat Mu’awaz bin Amr (RA)
192. Hazrat Khallad Bin Amr (RA)
193. Hazrat Uqbah Bin Amer (RA)
194. Hazrat Sabet Bin Khaled (RA)
195. Hazrat Bishra Bin Bara (RA)
196. Hazrat Tofail bin Malek (RA)
197. Hazrat Tofail bin Noman (RA)
198. Hazrat Sinan bin Saifee (RA)
199. 199 Hazrat Abdullah Bin Zad (RA)
200. Hazrat Utba Bin Abdullah (RA)
201. Hazrat Jabbar Bin Sakhar (RA)
202. Hazrat Khareja Bin Himyar (RA)
203. Hazrat Abdullah Bin Humayr (RA)
204. Hazrat Yazid Bin Munzeer (RA)
205. Hazrat Abdullah bin Noman (RA)
206. Hazrat Jahhak bin Haresa (RA)
207. Hazrat Aswad Bin Zuraik (RA)
208. Hazrat Ma’bad Bin Qays (RA)
209. Hazrat Abdullah Bin Qays Khaled (RA)
210. Hazrat Abdullah Bin Abde Manaf (RA)
211. Hazrat Khalid Bin Qays (RA)
212. Hazrat Sulaym Bin Amr (RA)
213. Hazrat Qutba Bin Amer (RA)
214. Hazrat Antara Mawla Banisulaim (RA)
215. Hazrat Abs bin Amer (RA)
216. Hazrat Salaba Bin Anama (RA)
217. Hazrat Abul Yasar bin Amr (RA)
218. Hazrat Ubadah Bin Qais (RA)
219. Hazrat Amr bin Talq (RA)
220. Hazrat Mu’adh Bin Jabal (RA)
221. Hazrat Qais Bin Muhsan (RA)
222. Hazrat Hares Bin Qais (RA)
223. Hazrat Sa’d Bin Usman (RA)
224. Hazrat Uqba Bin Uthman (RA)
225. Hazrat Zaqwan Bin Abdeqays (RA)
226. Hazrat Mu’adh Bin Mayes (RA)
227. Hazrat Ayez Bin Mayez (RA)
228. Hazrat Masood Bin Saad (RA)
229. Hazrat Rifaa bin Rafe’ (RA)
230. Hazrat Khallad Binrafe (RA)
231. Hazrat Ubayd Bin Zayd (RA)
232. Hazrat Ziyad Bin Labid (RA)
233. Hazrat Farwah Bin Amr (RA)
234. Hazrat Atiya Bin Nuwaira (RA)
235. Hazrat Khalifa Bin Adi (RA)
236. Hazrat Umrah Bin Hazm (RA)
237. Hazrat Suraqah Bin Ka’b (RA)
238. Hazrat Haresa Bin Noman (RA)
239. Hazrat Sulaim Bin Qais (RA)
240. Hazrat Suhail Bin Qais (RA)
241. Hazrat Adi Bin Abu Jagba (RA)
242. Hazrat Masood Bin Aws (RA)
243. Hazrat Abu Khuzaimah Bin Aws (RA)
244. Hazrat Rafi’ bin Hares (RA)
245. Hazrat Mu’awaz bin Hares (RA)
246. Hazrat Noman Bin Amr (RA)
247. Hazrat Amer Bin Mukhallad (RA)
248. Hazrat Usaima Ashayee (RA)
249. Hazrat Udayah Bin Amr (RA)
250. Hazrat Abul Hamra Mawla Hares (RA)
251. Hazrat Salaba Bin Amr (RA)
252. Hazrat Suhail Bin Atiq (RA)
253. Hazrat Hares Bin Atiq (RA)
254. Hazrat Hares Bin Chimmah (RA)
255. Hazrat Ubai Bin Ka’b (RA)
256. Hazrat Anas Bin Mu’adh (RA)]
257. Hazrat Aws Bin Samet (RA)
258. Hazrat Abu Talha Zayd bin Chahal (RA)
259. Hazrat Haresa Bin Suraka (RA)
260. Hazrat Amr Bin Salaba (RA)
261. Hazrat Sabet bin Khansa (RA)
262. Hazrat Amer bin Umayyah (RA)
263. Hazrat Muhreez Bin Amer (RA)
264. Hazrat Sawad bin Ghaziyyah (RA)
265. Hazrat Abu Zayd Qays Bin Sakan (RA)
266. Hazrat Abul Awar bin Hares (RA)
267. Hazrat Haram bin Milhan (RA)
268. Hazrat Qays Bin Abi Sassa (RA)
269. Hazrat Abdullah Bin Ka’b (RA)
270. Hazrat Usaima Asadi (RA)
271. Hazrat Abu Dawud Umair (RA)
272. Hazrat Suraka Bin Amr (RA)
273. Hazrat Qays Bin Makhlad (RA)
274. Hazrat Noman Bin Abde Amr (RA)
275. Hazrat Zahaq Bin Abde Amr (RA)
276. Hazrat Sulaim bin Hares (RA)
277. Hazrat Jaber Bin Khaled (RA)
278. Hazrat Saad bin Suhail (RA)
279. Hazrat Ka’b bin Zayd (RA)
280. Hazrat Bujair bin Abibujair (RA)
281. Hazrat Itban bin Malek (RA)
282. Hazrat Mulail Bin Ubarah (RA)
283. Hazrat Helal Bin Mu’Allah (RA)
284. Hazrat Anasah Al-Habashi (RA)
285. Hazrat Bahhas Bin Salaba (RA)
286. Hazrat Jabr Bin Atiq (RA)
287. Hazrat Abu Ayyub Ansari (RA)
288. Hazrat Khirash Ibnus Simmah (RA)
289. Hazrat Khuraim bin Fatek (RA)
290. Hazrat Khubayb Bin Ishaf (RA)
291. Hazrat Khubayb Bin Adi (RA)
292. Hazrat Khidash Bin Qatada (RA)
293. Hazrat Khaled bin Suwayd (RA)
294. Hazrat Rafi’ Bin Al Mu’alla (RA)
295. Hazrat Rukhaila Bin Salaba (RA)
296. Hazrat Sabra bin Fatek (RA)
297. Hazrat Suhail Bin Rafe’ (RA)
298. Hazrat Suwaibit Binharmala (RA)
299. Hazrat Tulaib bin Umair (RA)
300. Hazrat Ubada bin Khashkhashkuzai (RA)
301. Hazrat Abdullah Bin Zubair Bin Numan (RA)
302. Hazrat Abu Salama Bin Abdul Asad (RA)
303. Hazrat Abdullah bin Abbas (RA)
304. Hazrat Abdullah Bin Unayesh (RA)
305. Hazrat Ubaid bin Salaba (RA)
306. Hazrat Umayr Bin Niyar (RA)
307. Hazrat Malek bin Abikhawla (RA)
308. Hazrat Malek Bin Qudama (RA)
309. Hazrat Murara Binrabi (RA)
310. Hazrat Masood Bin Khaldah (RA)
311. Hazrat Mu’adh Bin Hares (RA)
312. Hazrat Ma’kil bin Almunzeer (RA)
313. Hazrat Noman bin Ashar Binharesh (RA)