Battle of Uhud – Shawwal 3 AH/625 C.E

• Posted in Holy Prophet Muhammad SWS, Islamic Battles, Islamic Important Days, Month of Shawwal
• On April 13, 2024

The Battle of Uhud (غَزْوَة أُحُد‎ Ġazwat ‘Uḥud) was a battle between the early Muslims and their Qurayshi Meccan enemies in 625 CE in the Hejazi region of the Arabian Peninsula. 85 Muslims were killed and the battle was considered a setback for the Muslims.

The battle was fought on Saturday, 23 March 625 (7 Shawwal AH 3 in the Islamic calendar) at the valley located in front of Mount Uhud. It occurred between a force from the Muslim community of Medina led by The holy Prophet (ﷺ), and a force led by Abu Sufyan ibn Harb from Mecca, the town from which many of the Muslims had previously emigrated.

The Battle of Uhud was the second military encounter between the Meccans and the Muslims, preceded by the Battle of Badr in 624, where a small Muslim army had defeated a much larger Meccan army. Marching out from Mecca towards Medina on 10 December 624 CE, the Meccans desired to avenge their losses at the Battle of Badr and strike back at Muhammad and his followers. The Muslims readied for war soon afterwards and the two armies fought on the slopes and plains of Mount Uhud. Whilst out numbered, the Muslims gained the early initiative and forced the Meccan lines back, thus leaving much of the Meccan camp unprotected. When the battle looked to be only one step away from a decisive Muslim victory, a serious mistake was committed by a part of the Muslim army, which altered the outcome of the battle.

A breach of the holy Prophet Muhammad’s (ﷺ) orders by the Muslim archers, who left their assigned posts to despoil the Meccan camp, allowed a surprise attack from the Meccan cavalry, led by Meccan war veteran Khalid ibn al-Walid, which brought chaos to the Muslim ranks. Many Muslims were killed, and the holy Prophet (ﷺ) himself was badly injured. The Muslims had to withdraw up the slopes of Mount Uhud. The Meccans did not pursue the Muslims further, but marched back to Mecca declaring victory.

For the Muslims, the battle was a significant setback. Although they had been close to routing the Meccans a second time, their breach of the holy Prophet’s (ﷺ) orders in favor of collecting Meccan spoils reaped severe consequences. The two armies would meet again in AD 627 at the Battle of the Trench.

Background

The holy Prophet (ﷺ) had preached the religion of Islam in Mecca from 613 to 622. He had attracted a small community of followers, but also drew staunch opposition from the rest of the Quraysh, the tribe that ruled Mecca and to which he belonged. The Muslims fled Mecca in 622 after years of persecution and established themselves at Medina (formerly known as Yathrib; Medina means City). The Quraysh had seized the properties and families of Muslims in Mecca and dispatched caravans to Damascus which the Muslims intercepted and raided. The Meccans sent out a small army to punish the Muslims and stop their raiding. At the Battle of Badr in 623, a small Muslim force defeated the much larger Meccan army.

Many Muslims considered this unexpected victory a proof that they had been favored by God and believed they were assured such victories in the future. A number of the leading tribesmen of Quraysh had been killed at Badr and so leadership passed to Abu Sufyan. He forbade the mourning of the losses at Badr, for he was eager to exact revenge upon the holy Prophet (ﷺ), vowing to conduct a retaliatory raid on the city of Medina. Several months later, Abu Sufyan accompanied a party of 200 men to the city, obtaining temporary residence with the chief of the Jewish tribe Banu Nadir and learning more of the current situation in Medina. He and his party then left Medina, burning down two houses and laying waste to some fields in fulfillment of his vow. Further skirmishes between the Meccans and the Muslims would occur thereafter.

The reason for the battle was to retaliate against the Muslims for the Battle of Badr.

Meccan force sets out

The previous year on 10 December 624 C.E, with Abu Sufyan at the helm, the Meccans, anxious to avenge their defeat at Badr, raised another force numbering 3,000 and set out for the Muslim base in Medina. Rather than attacking Medina itself, which was populated by numerous strongholds that would have required long sieges to overcome, they camped on the pastures north of the city, hoping that the Muslims would come out to meet them. According to the early Muslim historian Ibn Ishaq, a number of Meccan women are said to have accompanied Abu Sufyan’s army to provide vocal support, including Hind bint Utbah, his wife.

A scout alerted the holy Prophet (ﷺ) of the Meccan army’s presence and numbers late on Thursday March 21. The next morning, a Muslim conference of war convened, and there was dispute over how to best repel the Meccans. The holy Prophet (ﷺ) and many of the senior figures suggested that it would be safer to fight within Medina and take advantage of its heavily fortified strongholds. Younger Muslims argued that the Meccans were destroying their crops, and that huddling in the strongholds would destroy Muslim prestige. The holy Prophet (ﷺ) eventually conceded to the wishes of the latter, and readied the Muslim force for battle.

Encounter at Uhud

A group of approximately 1,000 Muslim men (Sahabi RA) set out on late Friday from Medina and managed to circle around the Meccan forces. Early the next morning, they took a position on the lower slopes of the hill of Uhud. Shortly before the battle commenced, ‘Abd-Allah ibn Ubayy (the chief of the Khazraj tribe) and his followers withdrew their support for Muhammad and returned to Medina, with reports suggesting Ibn Ubayy’s discontent with the plan to march out from Medina to meet the Meccans. Ibn Ubayy and his followers would later receive censure in the Qur’an for this act.

What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-
And the Hypocrites also. These were told: “Come, fight in the way of Allah, or (at least) drive (The foe from your city).” They said: “Had we known how to fight, we should certainly have followed you.” They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but Allah hath full knowledge of all they conceal.
(They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): “If only they had listened to us they would not have been slain.” Say: “Avert death from your own selves, if ye speak the truth.”

— Qur’an, sura 3 (Al-i-Imran), ayat 166–168

The Muslim force, now numbering around 700, was stationed on the slopes of Uhud, facing Medina with the rear being protected by the towering mount itself. Before the battle, the holy Prophet (ﷺ) had assigned 50 archers on a nearby rocky hill at the West side of the Muslim camp. This was a strategic decision in order to shield the vulnerable flanks of the outnumbered Muslim army; the archers on the hill were to protect the left flank, while the right flank was to be protected by the Mount of Uhud situated on the east side of the Muslim camp. Protecting the flanks of the Muslim army meant that the Meccan army would not be able to turn around the Muslim camp, and thus the Muslim army wouldn’t be surrounded or encircled by the Meccan cavalry, keeping in mind that the Meccan cavalry outnumbered the Muslim cavalry with a 50:1 ratio.

The holy Prophet (ﷺ) ordered the Muslim archers to never under any circumstances leave their positions on the hill unless ordered to do so by him only, he made this order very clear by uttering these words to the archers,

“If you saw us prevail and start to take spoils, do not come to assist us. And if you saw us get vanquished and birds eat from our heads, do not come to assist us.”

The Meccan army positioned itself facing the Muslim lines, with the main body led by Abu Sufyan, and the left and right flanks commanded by Ikrimah ibn Abi-Jahl and Khalid ibn al-Walid respectively. ‘Amr ibn al-‘As was named the commander of cavalry and his task was to coordinate attack between the cavalry wings.

The Meccans attacked with their initial charge led by the Medinan exile Abu ‘Amir. Thwarted by a shower of stones from the Muslims, Abu ‘Amir and his men were forced to retire and tend to the camps behind the Meccan lines. The Meccan standard-bearer, Talhah ibn Abi Talhah al-‘Abdari, advanced and challenged the enemy to a duel. Sayyidina Ali RA (Ali ibn Abi Talib), the young cousin of the holy Prophet (ﷺ), rushed forth and struck Talhah down in a single blow. Talhah’s brother, `Uthman, ran forward to pick up the fallen banner — the Meccan women willing him on with songs and the loud beating of timbrels.

Sayyidina Hamza ibn ‘Abd al-Muttalib RA emerged from the Muslim ranks, bringing him to a similar fate as Talhah. It was their family that was responsible for the Meccan army’s standard-bearing, and thus one by one, Talhah’s brothers and sons went to retrieve the Meccan banner and fight unsuccessfully, until they all eventually perished. Following the duels, general engagement between the two armies commenced. Meccan confidence quickly began to dissolve as the Muslims swept through their ranks. The Meccan army was pushed back, and repeated attempts by its cavalry to overrun the left Muslim flank were negated by the Muslim archers. Enjoying the best of these early encounters, the Muslims pierced through the Meccan lines, with victory appearing certain. However, it was the detachment of the Muslim archers, disobeying the holy Prophet’s (ﷺ) strict orders to remain stationary, that would shift the outcome of the battle, as they ran downhill to join in the advance and despoil the Meccan camp, leaving the flank vulnerable.

At this critical juncture, the Meccan cavalry led by Khalid ibn al-Walid RA exploited this move and attacked the remaining minority of Muslim archers who refused to disobey the holy Prophet (ﷺ)’s orders and were still positioned on the hill.

From there, the Meccans were then able to target and overrun the Muslim flank and rear. Confusion ensued, and numerous Muslims were killed. Most notably was Hamza, who had been thrown down in a surprise attack by the javelin of the Ethiopian slave of Hind, Wahshi ibn Harb. While the Meccan riposte strengthened, rumors circulated that the holy Prophet (ﷺ) too had perished.

It emerged, however, that the holy Prophet (ﷺ) had only been wounded—due to missiles of stone which resulted in a gash on his forehead and lip. It is recorded that Sayyidina Ali ibn Abi Talib RA alone remained, fending off the assaults of Khalid’s cavalrymen. According to Ibn Atheer, “The Prophet (ﷺ) became the object of the attack of various units of the army of Quraish from all sides. Sayyidina Ali RA attacked, in compliance with the holy Prophet (ﷺ) ’s orders, every unit that made an attack upon him and dispersed them or killed some of them, and this thing took place a number of times in Uhud.”

Severity of the Wounds of the Prophet PBUH

Bukhari mentions when the holy Prophet (ﷺ) returned home, Fatima RA tried to wash the wounds off the holy Prophet’s (ﷺ) face. Sayyidina Ali RA continued to pour water, but it kept on bleeding. Until finally Sadatina Fatima RA burns some date palm leaves, makes a paste out of it, and glues the wound shut. It shows us again how severe the wounds were.

And Talha fought the man and killed him.

And of course both Sa’d RA and Talha RA are of the 10 elites Promised Paradise, so all of this is expected.

“It Became the Better of My Two Eyes”:
Qatada ibn al-Nu’man al-Awsi RA

And during this time, (again we’re piecing it together,) some of the sahaba began figuring out where the holy Prophet (ﷺ) was. One of them was an Ansari by the name of Qatada ibn al-Nu’man al-Awsi (قتادة بن النعمان الأوسي) RA. And he narrates another tidbit: “On the Day of Uhud, the holy Prophet (ﷺ) gave me a bow. And I continued to use it so much that it was no longer flexible.” (Note 1: This was in the cave.) (Note 2: This shows us tthe holy Prophet (ﷺ) has collected instruments; so he has an extra bow to give to Qatada RA. [And this means as he’s going up the mountain, he’s collecting bows and arrows. Indeed he was the one handing arrows to Sa’d RA.]) So Qatada’s bow lost its flexibility, and he narrates, “When the arrows continued to come, I decided to use my body to shield the holy Prophet (ﷺ).” Indeed arrows, they come out of nowhere – you don’t even know it’s there until it’s too late, especially when you have groups of archers shooting at you. It’s very deadly. (And that’s why our holy Prophet (ﷺ) said in a hadith, “The real strength is in arrows. The real strength is in arrows,” – because you cannot fight against arrows, and horses do not run into volleys of arrows.)

Qatada further narrates, “And I started monitoring the arrows. Every time an arrow comes, I tried to block it so that it doesn’t hit the holy Prophet (ﷺ). Until I saw an arrow coming and I could only use my face to protect the holy Prophet (ﷺ), I did so, and the arrow hit my eye. When the holy Prophet (ﷺ) saw this, he began to cry and said, ‘O Allah! Qatada has protected your Prophet (ﷺ) with his face! So let his eye become the best eye! And let it be the most precise in eyesight!'” The holy Prophet (ﷺ) made du’a and took the arrow out; and Qatada says that his eye healed instantly, and, “It became the better of my two eyes, and the more precise of my two eyes!”

This miracle took place in front of the sahaba.

Ka’b ibn Malik RA Found the holy Prophet (ﷺ)

By now the rumor began spreading that the holy Prophet (ﷺ) had passed away, and yet still the sahaba are frantically searching, “Perhaps we will find him!” One of the first to recognizethe holy Prophet (ﷺ) was Ka’b ibn Malik (كعب بن مالك) RA – he recognized him by his eyes, the piercing and brightness of them. And he shouted, “O Muslims, rejoice! For the holy Prophet (ﷺ) is alive!”

But the holy Prophet (ﷺ) told him to remain quiet, as it is not the smartest thing to let everyone know your whereabouts right now. So Ka’b handed the holy Prophet (ﷺ) his own armor so the people would not recognize him, and he wore the holy Prophet’s (ﷺ) armor so the people would think he is the holy Prophet (ﷺ) and target him. And it’s said by the end of the battle, he had over 10 stabs/wounds.

Two things are stuck in the face of tthe holy Prophet (ﷺ). How are you going to dislodge it? What does Abu Ubaydah do? He bites onto the arrow with his teeth, and gently pulls it out. And he bites so hard he loses one/two teeth in the process because he wants the pain to be on him and not the holy Prophet (ﷺ). Then Sayyidina Abu Bakr RA insists it’s his turn for the other side. But Abu Ubaydah RA says, “No, I’ve done one, I’m going to do the other.” He does the same thing and he again loses/breaks one of his premolars. (Abu Ubaydah therefore remained without these 3-4 teeth for the rest of his life.)

After fierce hand-to-hand combat, most of the Muslims managed to withdraw and regroup higher up on the slopes of Mount Uhud. A small faction was cut off and tried to make its way back to Medina, though many of these were killed. The Meccans’ chief offensive arm, its cavalry, was unable to ascend the slopes of Mount Uhud in pursuit of the Muslims, and so the fighting ceased. Hind and her companions are said to have mutilated the Muslim corpses, cutting off their ears and noses and making the relics into anklets. Hind is reported to have cut open the corpse of Hamza, taking out his liver which she then attempted to eat. Abu Sufyan, after some brief verbal exchanges with Muhammad’s companion, Sayyidina Umar RA (Umar ibn al-Khattab), decided to return to Mecca without pressing his advantage.

The battle is generally believed by scholars to be a defeat for the Muslims, as they had incurred greater losses than the Meccans. Chase F. Robinson, writing in the Encyclopaedia of Islam, states the notion that “the Muslims suffered a disheartening defeat is clear enough.” Other scholars such as William Montgomery Watt disagree, noting that while the Muslims did not win, the Meccans had failed to achieve their strategic aim of destroying the holy Prophet (ﷺ) and his followers; and that the Meccans’ untimely withdrawal indicated weakness on their part. The battle is also noted for the emergence of the military leadership and tactical military genius of Khalid ibn al-Walid RA, who would later become the most famous of all Arab generals during the Islamic expansion era, in conquering the Sassanid Empire and Byzantine held Syria.

Aftermath

The holy Prophet (ﷺ) and the Muslims buried the dead on the battlefield, returning home that evening. The Meccans retired for the evening at a place called Hamra al-Asad, a few miles away from Medina. The next morning, the holy Prophet (ﷺ) sent out a small force to harass the Meccan army on their way home. According to Watt, this was because the holy Prophet (ﷺ) realized that a show of force was required to speed the Meccans away from Medinan territory. The Meccans, not wanting to be perceived as being chased away, remained nearby for a few days before leaving.

Muslim reaction

For the Muslims, the battle held a religious dimension as well as a military one. They had expected another victory like at the Battle of Badr, which was considered a sign of God’s favor upon them. At the Battle of Uhud, however, they had barely held off the invaders and had lost a great many men. A verse of the Qur’an revealed soon after the battle cited the Muslims’ disobedience and desire for loot as the cause for this setback:

Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe.

— Qur’an, sura 3 (Al Imran), ayah 152

According to the Qur’an, then, the misfortunes at Uhud — largely the result of the rear guard abandoning their position in order to seek booty — were partly a punishment and partly a test for steadfastness. Firestone observes that such verses provided inspiration and hope to the Muslims, sacralizing future battles that they would experience. He adds that rather than demoralizing the Muslims, the battle seemed to reinforce the solidarity between them.

Quran

The event is mentioned in the Quranic verse ^[Quran8:36] according to the Muslim scholar Safiur Rahman Mubarakpuri, as well as ^[Quran3:122], ^[Quran3:167].

The Muslim Mufassir Ibn Kathir’s commentary on this verse in his book Tafsir ibn Kathir is as follows:

Muhammad bin Ishaq narrated that Az-Zuhri, Muhammad bin Yahya bin Hibban, `Asim bin `Umar bin Qatadah, and Al-Husayn bin `Abdur-Rahman bin `Amr bin Sa`id bin Mu`adh said, “The Quraysh suffered defeat at Badr and their forces went back to Makkah, while Abu Sufyan went back with the caravan intact. This is when `Abdullah bin Abi Rabi`ah, `Ikrimah bin Abi Jahl, Safwan bin Umayyah and other men from Quraysh who lost their fathers, sons or brothers in Badr, went to Abu Sufyan bin Harb. They said to him, and to those among the Quraysh who had wealth in that caravan, `O people of Quraysh! Muhammad has grieved you and killed the chiefs among you. Therefore, help us with this wealth so that we can fight him, it may be that we will avenge our losses.’ They agreed. Muhammad bin Ishaq said, “This Ayah was revealed about them, according to Ibn `Abbas,

(Verily, those who disbelieve spend their wealth…) until, (they who are the losers.)

Mujahid, Sa`id bin Jubayr, Al-Hakam bin `Uyaynah, Qatadah, As-Suddi and Ibn Abza said that this Ayah was revealed about Abu Sufyan and his spending money in Uhud to fight the Messenger of Allah . Ad-Dahhak said that this Ayah was revealed about the idolators of Badr. In any case, the Ayah is general, even though there was a specific incident that accompanied its revelation. Allah states here that the disbelievers spend their wealth to hinder from the path of truth. However, by doing that, their money will be spent and then will become a source of grief and anguish for them, availing them nothing in the least. They seek to extinguish the Light of Allah and make their word higher than the word of truth. However, Allah will complete His Light, even though the disbelievers hate it. He will give aid to His religion, make His Word dominant, and His religion will prevail above all religions. This is the disgrace that the disbelievers will taste in this life; and in the Hereafter, they will taste the torment of the Fire. Whoever among them lives long, will witness with his eyes and hear with his ears what causes grief to him. Those among them who are killed or die will be returned to eternal disgrace and the everlasting punishment.

— Ibn Kathir on Quran 8:36

Hadith

Safiur Rahman Mubarakpuri mentions that this incident is also mentioned in the Sunni hadith collection Sahih al-Bukhari. Sahih al-Bukhari, 4:52:276 mentions:

The Prophet appointed ‘Abdullah bin Jubair as the commander of the infantry men (archers) who were fifty on the day (of the battle) of Uhud. He instructed them, “Stick to your place, and don’t leave it even if you see birds snatching us, till I send for you; and if you see that we have defeated the infidels and made them flee, even then you should not leave your place till I send for you.” Then the infidels were defeated. By Allah, I saw the women fleeing lifting up their clothes revealing their leg-bangles and their legs. So, the companions of ‘Abdullah bin Jubair said, “The booty! O people, the booty ! Your companions have become victorious, what are you waiting for now?” ‘Abdullah bin Jubair said, “Have you forgotten what Allah’s Apostle said to you?” They replied, “By Allah! We will go to the people (i.e. the enemy) and collect our share from the war booty.” But when they went to them, they were forced to turn back defeated. At that time Allah’s Apostle in their rear was calling them back. Only twelve men remained with the Prophet and the infidels martyred seventy men from us.

— Sahih al-Bukhari, 4:52:276

It is also mentioned in Sahih al-Bukhari, 3:30:108 that Quran verse ^[Quran4:88] was revealed about this event:

When the Prophet went out for (the battle of) Uhud, some of his companions (hypocrites) returned (home). A party of the believers remarked that they would kill those (hypocrites) who had returned, but another party said that they would not kill them. So, this Divine Inspiration was revealed: “Then what is the matter with you that you are divided into two parties concerning the hypocrites.” (4.88) The Prophet said, “Medina expels the bad persons from it, as fire expels the impurities of iron.”

— Sahih al-Bukhari, 3:30:108

The event is also mentioned in Sahih Muslim, 4:2050

Biographical literature

This event is mentioned in Ibn Ishaq’s biography of Muhammad. Most of the information available about the events is derived from the sira—maghazi traditions (biographical narratives and documentation of military campaigns) of the early centuries of Islam. The general sequence of the events gained consensus early on, as demonstrated in the text of Ibn Ishaq, an early biographer of Muhammad. Accounts of the battle are derived mainly from descendants of the participants. Much of the basic narrative and chronology, according to Robinson, is reasonably authentic, although some of the more elaborate details — such as the exact scale of the Muslim defeat — may be doubtful or difficult to ascertain.

Battle of Uhud – Names of the Muslims Martyred – RadiyAllahu Anhum – May Allah Almight Bless them All and Raise their Maqams Higher

Ibn al-Athir gives the names of 85 Muslims killed in the Battle of Uhud. Of these, 75 were Medinans (43 from the Banu Khazraj and 32 from the Banu Aws) and 10 were Muhajirun (Emigrants) from Mecca. Moreover, 46 of the 85 martyrs of Uhud had also participated in the earlier Battle of Badr.

The names of the martyrs of Uhud (in Arabic alphabetical order) are:

• Anas bin an-Nadr al-Khazrajī
• Unays bin Qatādah bin Rabī‘ah al-Badrī al-Awsī
• Aws bin al-Arqam al-Khazrajī
• Aws bin Thābit bin al-Mundhir al-Badrī al-Khazrajī
• Iyās bin Aws al-Badrī al-Awsī
• Thābit bin ‘Amr bin Zayd al-Badrī al-Khazrajī
• Thābit bin Waqsh al-Awsī
• Tha‘labah bin Sa‘d al-Khazrajī
• Thaqf bin Farwah al-Khazrajī
• al-Hārith bin Aws bin Mu‘ādh al-Badrī al-Awsī
• al-Hārith bin‘Adī bin Kharashah al-Khazrajī
• al-Hārith bin ‘Uqbah bin Qābūs al-Muhājirī
• Hubāb bin Qayzī al-Awsī
• Habīb bin Zayd bin Tamīm al-Awsī
• Husayl bin Jābir al-Awsī, Abū Hudhayfa al-Yamān (father of Hudhayfah ibn al-Yaman)
• Hamza bin ‘Abdul Muttalib al-Badrī al-Muhājirī
• Hanzala bin Abī ‘Āmir al-Awsī
• al-Hārith bin Anas bin Rāfi‘ al-Badrī al-Awsī
• Khārijah bin Zayd bin Abī Zuhayr al-Badrī al-Khazrajī
• Khidāsh bin Qatādah al-Badrī al-Awsī
• Khallād bin ‘Amr bin al-Jamūh al-Badrī, al-Khazrajī
• Khaythama bin al-Hārith al-Awsī
• Dhakwān bin ‘Abdi Qays al-Badrī al-Khazrajī
• Rāfi‘, mawla Ghaziyya bin ‘Amr al-Khazraj
• Rāfi‘ bin Mālik al-Badrī al-Khazrajī
• Rifā‘ah bin ‘Amr al-Badrī al-Khazrajī
• Rifā‘ah bin Waqsh al-Awsī
• Zayd bin Wadī‘ah al-Badrī al-Khazrajī
• Subay‘ bin Hātib al-Awsī
• Sa‘d al-Badrī, mawla Hātib bin Abī Balta‘ah al-Badrī al-Muhājirī
• Sa‘d bin ar-Rabī‘ bin ‘Amr al-Badrī al-Khazrajī
• Sa‘īd bin Suwayd al-Khazrajī
• Salamah bin Thābit bin Waqsh al-Badrī al-Awsī
• Sulaym bin al-Hārith al-Badrī al-Khazrajī
• Sulaym bin ‘Amr al-Badrī al-Khazrajī
• Sahl bin Rūmī al-Awsī
• Sahl bin ‘Adī bin Zayd al-Awsī
• Sahl bin Qays bin Abī Ka‘b al-Badrī al-Khazrajī
• Shammās bin ‘Uthmān al-Badrī al-Muhājirī
• Sayfī bin Qayzī al-Awsī
• Damrah bin ‘Amr al-Badrī al-Khazrajī
• Qurrah bin ‘Uqba al-Awsī
• Qays bin ‘Amr bin Zayd al-Badrī al-Khazrajī
• Qays bin Mukhallad al-Badrī al-Khazrajī
• Kaysān, mawla Banī ‘Adī bin an-Najjār al-Khazrajī
• ‘Āmir bin Umayya al-Badrī al-Khazrajī
• ‘Āmir bin Mukhallad al-Badrī al-Khazrajī
• ‘Āmir bin Yazīd bin as-Sakan al-Awsī
• ‘Abbād bin Sahl al-Awsī
• ‘Ubbād bin al-Khashkhāsh al-Badrī al-Khazrajī
• ‘Abbās bin ‘Ubāda al-Khazrajī
• ‘AbdAllāh bin Jubayr al-Badrī al-Awsī
• ‘AbdAllāh bin Jahsh al-Badrī al-Muhājirī
• ‘AbdAllāh bin Salamah al-Badrī al-Awsī
• ‘AbdAllāh bin ‘Amr al-Badrī al-Khazrajī (father of Jabir ibn Abd-Allah)
• ‘AbdAllāh bin ‘Amr bin Wahb al-Khazrajī
• ‘Ubayd bin at-Tayyihān al-Badrī al-Awsī
• ‘Ubayd bin al-Mu‘allā al-Khazrajī
• ‘Utbah bin Rabī‘ bin Rāfi‘ al-Khazrajī
• ‘Aqrabah al-Juhanī, Abū Bashīr al-Muhājirī
• ‘Umārah bin Ziyād bin as-Sakan al-Badrī al-Awsī
• ‘Amr bin Thābit bin Waqsh al-Awsī
• ‘Amr bin al-Jamūh al-Badrī al-Khazrajī
• ‘Amr bin Qays bin Zayd al-Badrī al-Khazrajī
• ‘Amr bin Mutarrif al-Khazrajī
• ‘Amr bin Mu‘ādh al-Badrī al-Awsī
• ‘Antarah as-Sulamī al-Badrī, mawla Sulaym bin ‘Amr al-Badrī al-Khazrajī
• Mālik bin Iyās al-Khazrajī
• Mālik bin Khalaf al-Muhājirī
• Mālik bin Sinān al-Khazrajī (father of Abu Sa’id al-Khudri)
• Mālik bin Numaylah al-Badrī al-Awsī
• al-Mujadhdhar bin Ziyād al-Badrī al-Khazrajī
• Mus‘ab bin ‘Umayr al-Badrī al-Muhājirī
• Nu‘mān bin Khalaf al-Muhājirī
• Nu‘mān bin ‘Abdi ‘Amr al-Badrī al-Khazrajī
• Nu‘mān bin Mālik al-Badrī al-Khazrajī
• Nawfal bin ‘Abdillāh al-Badrī al-Khazrajī
• Wahb bin Qābūs al-Muhājirī
• Yazīd bin Hātib al-Awsī
• Yazīd bin as-Sakan al-Badrī al-Awsī
• Yasār, mawla Abi’l Haytham bin at-Tayyihān al-Awsī
• Abū Ayman, mawla of ‘Amr bin al-Jamūh al-Khazrajī
• Abū Habbah bin ‘Amr bin Thābit al-Badrī al-Awsī
• Abū Sufyān bin al-Hārith al-Awsī (not the Meccan Abu Sufyan ibn al-Harith)
• Abū Hubayrah bin al-Hārith al-Khazrajī

Note that:

• Al-Badri = veteran of Badr
• Al-Khazraji = tribesman of the Banu Khazraj
• Al-Awsi = tribesman of the Banu Aws

Bir hurmati Habibi bir hurmati surah Al-Fatiha for all the martyrs and all of the holy companions RadiyAllahu Anhum.