Definition of al Sahabah and their merits in the Qur’an and Sunnah

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Definition of al Sahabah and their merits in the Qur’an and Sunnah

Lexical and Shar’i definition of al Sahabah

 

Al Sahabah is a word that originally indicates connection and nearness to something.^[1] As regards the technical meaning, the scholars held various views regarding the definition of suhbah (companionship). The most common of them are:^[2]

1. One who seen the Prophet salla Llahu ‘alayhi wa sallam as a believer.

Al Sakhawi says:

 

وممن نص على الاكتفاء بها أحمد فإنه قال من صحبه سنة أو شهرا أو يوما أو ساعة أو رآه فهو من أصحابه

One to categorically state its sufficiency is Ahmed who said, “Whoever accompanied him for a year, a month, a day, or a moment, or saw him is among his Sahabah.”

 

Ibn al Madini made a similar comment:

 

من صحب النبي صلى الله عليه وسلم أو رآه ولو ساعة من نهار فهو من أصحاب النبي صلى الله عليه وسلم

Whoever accompanied the Prophet salla Llahu ‘alayhi wa sallam or saw him even for a moment is from the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam.

His student, al Bukhari, followed suit.^[3]

 

A Sahabi is recognised: through tawatur, istifadah (abundance) but not to the level of tawatur, through a narration from one of the Sahabah that he is a Sahabi, and by his confession or information—after his integrity is affirmed—that he is a Sahabi. And Allah knows best.^[4]

They have various levels and are diverse in merit.^[5]

 

Their merits in the Glorious Qur’an

Allah subhanahu wa ta ‘ala praised the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam in a number of verses. Praise for them is divided into two primary categories:

A. Praise for them in general. Among the verses that praise them in general are Allah’s statements:

ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ﯝ ﯞ ﯟ ﯠ ﯢ ﯣ ﯤ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅﭑ ﭒ ﭓ ﭔ ﭕ & ﭗ ﭘ ﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ ﭦ ﭧ

1. For the poor Emigrants who were expelled from their homes and their properties, seeking bounty from Allah and (His) approval and supporting (the cause of) Allah and His Messenger, (there is also a share). Those are the truthful. And (also for) those who were settled in the home (i.e. al Madinah) and (adopted) the faith before them. They love those who emigrated to them and find not any want in their breasts of what they (i.e. the Emigrants) were given but give (them) preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul, it is those who will be the successful. And (there is a share for) those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts (any) resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”^[6]

 

ﭑ ﭒ ﭓ ﭔ ﭕ & ﭗ ﭘ ﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ ﭦ ﭨ ﭩ ﭪ

2. And the first forerunners (in the faith) among the Muhajirin and the Ansar and those who followed them with good conduct, Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.^[7]

 

ﯙ ﯚ ﯛ ﯜ ﯝ ﯞ ﯟ ﯠ ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯱ ﯲ ﯳ ﯴ

3. Allah has already forgiven the Prophet and the Muhajirin and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined (to doubt), and then He forgave them. Indeed, He was to them Kind and Merciful.^[8]

 

ﮏ ﮐ ﮑ b ﮓ ﮔ ﮕ ﮖ ﮗ ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡﮣ ﮤ ﮥ ﮧ ﮨ ﮩ ﮪ

4. Certainly, was Allah pleased with the believers when they pledged allegiance to you, (O Muhammad), under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest. And much war booty which they will take. And ever is Allah Exalted in Might and Wise.^[9]

 

ﭑ ﭒ ﭓ ﭕ & ﭗ ﭘ ﭙ ﭚ ﭛ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭭ ﭮ ﭯ ﭰ ﭲ ﭳ ﭴ ﭵ ﭶ ﭷ ﭸ ﭹ J ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﮃ ﮄ ﮅ ﮆ ﮇ ﮈ ﮉ Z ﮋ ﮌ

5. Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating (in Salah), seeking bounty from Allah and (His) pleasure. Their sign is in their faces from the effect of prostration (i.e., Salah). That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers so that He (i.e., Allah) may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.^[10]

 

ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﭑ ﭒ ﭓ ﭔ ﭕ & ﭗ ﭘ ﭙ ﭚ ﭛ ﭝ ﭞ ﭟ ﭠ

6. Those (believers) who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward. Those to whom people (i.e., hypocrites) said, “Indeed, the people have gathered against you, so fear them.” But it (merely) increased them in faith, and they said, “Sufficient for us is Allah, and (He is) the best Disposer of affairs.” So, they returned with favour from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah; and Allah is the possessor of great bounty.^[11]

 

ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱ ﯳ ﯴ ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰇ ﰈ ﰉ ﰊ ﰌ ﰍ ﰎ ﰏ

7. And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest (of Makkah) and fought (and those who did so after it). Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best (reward). And Allah, of what you do, is Aware.^[12]

 

ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﰀ ﰁ ﰂ ﭑ ﭒ ﭓ ﭔ ﭕ & ﭗ ﭘ ﭚ ﭛ ﭜ ﭝ

8. And (remember) when you, (O Muhammad), left your family in the morning to post the believers at their stations for the battle (of Uhud); and Allah is Hearing and Knowing. When two parties among you were about to lose courage, but Allah was their ally; and upon Allah the believers should rely.^[13]

 

ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ

9. You are the best nation produced (as an example) for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.^[14]

 

ﭪ ﭫ ﭬ ﭭ ﭮ ﭯ ﭰ ﭱ ﭲ ﭳ ﭴ ﭵ

10. And thus, We have made you a median (i.e., just) community that you will be witnesses over the people and the Messenger will be a witness over you.^[15]

 

Sheikh ‘Abdur Rahman al Mu’allimi al Yamani writes in a fine comprehensive text after quoting a number of verses on the merits of the Sahabah—we have quoted all of them with Allah’s praise:

Whoever ponders over these and other verses of the Qur’an will find praise for the Muhajirun generally free from specificity. When you study the Sunnah as well, you will not find what contradicts this, except a few slips which some of them committed which will not harm them.

One such slip is what happened after the Battle of Badr of them preferring to take ransom. Allah consented to it and revealed:

ﯲ ﯳ ﯴ ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯽ ﯾ ﯿ ﰀ ﰁ ﰃ ﰄ ﰆ ﰇ ﰈ ﰉ

If not for a decree from Allah that preceded, you would have been touched for what you took by a great punishment. So, consume what you have taken of war booty [as being] lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful.^[16]

 

Another slip is some of them fleeing on the Day of Uhud upon which Allah revealed:

ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯔ ﯕ ﯖ ﯗ ﯙ ﯚ ﯛ ﯜ

Indeed, those of you who turned back on the day the two armies met (at Uhud), it was Shaitan who caused them to slip because of some (blame) they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing.^[17]

 

One slip is the incident of Mistah ibn Uthatah getting involved with the slanderers and what transpired, took place. Abu Bakr promised not to spend on him, upon which Allah revealed:

ﭸ ﭹ J ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ﮆ ﮈ ﮉ ﮋ ﮌ ﮍ ﮎ ﮏ ﮐ b ﮓ ﮔ

And let not those of virtue among you and wealth swear not to give (aid) to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.^[18]

 

Another slip is the incident of Hatib ibn Abi Balta’ah.^[19]

The most severe slip is the incident of ‘Abdullah ibn Abi Sarh, despite the fact that he is not from the early Muhajirin. He is from those who embraced Islam shortly before the Conquest of Makkah, then apostatised. The Messenger salla Llahu ‘alayhi wa sallam issued the command on the Day of the Conquest that he be killed, but he was not killed and he embraced Islam.^[20] Ibn ‘Abdul Barr comments, “His Islam was excellent. He committed nothing after this for which he may be disparaged. He is one of the influential, intelligent, noblemen of Quraysh.”^[21] He then mentioned his governorship over Egypt and his conquest of al Afriqiyyah and al Nubah and related, “He supplicated to his Lord saying, ‘O Allah, make my final action Salat al Fajr.’ He performed wudu’ and then prayed Fajr. He recited al Fatihah and al ‘Adiyat in the first rak’ah and al Fatihah and another Surah in the second rak’ah. He made salam to his right. As he was making salam to the left, Allah took away his soul. Yazid ibn Abi Habib and others have mentioned this.” Despite this, no hadith is reported from him besides one, which other Sahabah also narrate. Moreover, the chain to him is not authentic.

As for the Ansar, their condition is very similar to the Muhajirun. However, iman did not penetrate the hearts of all individuals of the Aws and Khazraj. Rather, there were hypocrites among them. Allah subhanahu wa ta ‘ala mentioned this in His Book. However, these individuals were a few in number, as apparent from the verses and ahadith, and as reason will direct towards. If they had been the majority or plenty, they would have publicised their disbelief and would not have needed hypocrisy. They were well known to the Messenger salla Llahu ‘alayhi wa sallam and the Muslims, if not by conviction, then by strong view. Allah subhanahu wa ta ‘ala declares:

ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﭑ ﭒ ﭓ ﭔ ﭕ ﭗ ﭘ ﭙ ﭚ ﭜ ﭝ ﭞ

Or do those in whose hearts is disease think that Allah would never expose their [feelings of] hatred? And if We willed, We could show them to you, and you would know them by their mark; but you will surely know them by the tone of [their] speech. And Allah knows your deeds.^[22]

 

Coupled with this, they were fearful as Allah subhanahu wa ta ‘ala describes them:

ﯭ ﯮ ﯯ ﯰ

They think that every shout is against them.^[23]

 

In addition to this, they were deteriorating in number, either through death or repentance and sincerity. My strongest thought is that those who survived the Prophet salla Llahu ‘alayhi wa sallam, none of them dared to mention anything from the Messenger salla Llahu ‘alayhi wa sallam out of fear for the believers and their conviction that if they had to falsely attribute anything to the Messenger salla Llahu ‘alayhi wa sallam, the believers would have refuted them and humiliated them, knowing of their hypocrisy, or Hudhayfah or another—to whom the Messenger salla Llahu ‘alayhi wa sallam has secretly told the names of the hypocrites—would inform of their hypocrisy.

As for the Bedouins, Allah subhanahu wa ta ‘ala says:

ﮍ ﮎ ﮏ ﮑ b ﮓ ﮔ ﮕ ﮖ ﮗ ﮘ ﮙ ﮚ ﮛ ﮝ ﮞ ﮟ ﮠ ﮡ ﮢ ﮣ ﮤ ﮥ ﮧ ﮨ ﮩ ﮪ

The Bedouins say, “We have believed.” Say, “You have not [yet] believed; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.”^[24]

 

It is apparent that the addressees of this verse, or most of them, believed after this, as the phrase has not yet demands.

Allah subhanahu wa ta ‘ala listed their sects in Surah al Tawbah: 95-105, explaining that there are among them hypocrites, sincere believers, and those who are mixed up for whom goodness is hoped. At the end, Allah says:

ﯟ ﯠ ﯡ ﯢ ﯣ ﯤ ﯥ

And say, “Do [as you will], for Allah will see your deeds, and [so will] His Messenger and the believers.”^[25]

 

Allah subhanahu wa ta ‘ala further tested them after the Battle of Tabuk with the demise of His Messenger salla Llahu ‘alayhi wa sallam upon which many Bedouin tribes apostatised and were thus recognised properly by the believers.

As for the al Tulaqa’ from the people of Makkah, none of them apostatised after his demise. Some of the preceding verses include them, as understood when studying them. Likewise, some ahadith include them like the famous hadith, “The best of people is my generation.”^[26]

In summary, Allah and His Messenger affirming the integrity of the Muhajirun is general; nothing has come to make it specific.

As for the Ansar, praise for them is general. However, there were hypocrites among the Aws and Khazraj, albeit a few. None of the hypocrites attended Bay’at al ‘Aqabah, participated in Badr or Uhud—as their leader moved away with them, and apparently none of them pledged allegiance under the tree. It is claimed that one of them was present there, yet did not pledge allegiance; his name appears in the hadith.^[27] Allah’s statement regarding their non-participation in the Battle of Tabuk demands that none of them participated in Tabuk:

ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘﯚ ﯛ ﯜ ﯝ ﯞ ﯟ ﯠ ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯩ ﯪ ﯫ

And if they had intended to go forth, they would have prepared for it [some] preparation. But Allah disliked their being sent, so He kept them back, and they were told, “Remain [behind] with those who remain.” Had they gone forth with you, they would not have increased you except in confusion.^[28]

 

It is reported that twelve of them obstructed the path of the Messenger salla Llahu ‘alayhi wa sallam on his return from Tabuk and tried to push him off a steep mountain.^[29] If the report is sound, then most probably these hypocrites did not attend Tabuk and only ambushed the Messenger salla Llahu ‘alayhi wa sallam on his return from Tabuk, meeting him en route when they intended to harm him. The report also includes the fact that Hudhayfah radiya Llahu ‘anhu recognised them.

I mentioned previously the fact that the hypocrites who remained, none of them transmitted anything from the Prophet salla Llahu ‘alayhi wa sallam.

The Bedouins’ last trial was the demise of the Messenger salla Llahu ‘alayhi wa sallam: those who remained firm upon Islam, their integrity is affirmed; while the integrity of those who apostatised is compromised. Those who returned thereafter to Islam need a fresh integrity.

Some verses included the al Tulaqa’, as you have understood, and none of them apostatised.

Had the opposition sufficed by claiming in this issue that those who embraced Islam later on and hardly sat in the company of the Messenger salla Llahu ‘alayhi wa sallam will need to be scrutinised, his view would have carried some weight, in general, and more weight regarding the Bedouins—especially when there is possibility that he apostatised after the Messenger’s salla Llahu ‘alayhi wa sallam demise. Those who are known to have apostatised, their matter is clear.

Taking all of the above into consideration, the Arabs refrained from lying and this strengthened after embracing Islam. None of them—even though he was weak in his din—would stoop to the level of falsely attributing something to Allah subhanahu wa ta ‘ala and His Messenger salla Llahu ‘alayhi wa sallam. They realised that the Sahabah radiya Llahu ‘anhum were numerous and if any of them dares to lie, he will be humiliated.

If anyone affirms: Allah subhanahu wa ta ‘ala prevented them from intentionally attributing falsehood to the Messenger salla Llahu ‘alayhi wa sallam by the demand of His responsibility to protect His religion, especially after affirming their integrity; this is not far-fetched.

Whoever ponders over the ahadith reported from those who could possibly be accused, from the al Tulaqa’ and such groups, the truthfulness of the group of Sahabah becomes manifest. This is due to the fact that the reports from these individuals are a few and it is virtually impossible to find a hadith authentically transmitted from any of these individuals except that the very same wording or meaning is authentically transmitted from one of the Muhajirun or Ansar. Dislike did develop between some of them after the demise of the Messenger salla Llahu ‘alayhi wa sallam, so if lying was possible for them, they would have fabricated ahadith to defame their opponents, yet nothing of this sort has been established authentically and clearly.

Above all of this, the Ahlus Sunnah do not claim the infallibility of the Sahabah radiya Llahu ‘anhum. The most they claim is that their integrity is established and nothing to the contrary is established. The opposition claims that according to him, something which removes the integrity of some is established. Thus, the dispute is confined to those aspects which he claims. When the Ahlus Sunnah proves that they are not sound, and if proven does not necessitate their integrity being compromised, the matter is finalised. Those regarding whom the Messenger salla Llahu ‘alayhi wa sallam has affirmed forgiveness and Jannat; he has taken responsibility of declaring their reliability from the beginning to the end. And Allah is the provider of ability.^[30]

 

B. The second type: Praise for groups of them specifically, found in their respective places, which includes:

• Praise for the forerunners among the Muhajirun and Ansar.
• Allah’s praise for the participants of Badr.
• Allah’s praise for the participants of Uhud.
• Allah’s praise for those who pledged allegiance beneath the tree.

 

Their virtues in the Sunnah

a. The hadith of ‘Imran ibn Hussain radiya Llahu ‘anhu from the Messenger salla Llahu ‘alayhi wa sallam:

 

خير أمتي قرني ثم الذين يلونهم ثم الذين يلونهم قال عمران فلا أدري أذكر بعد قرنه قرنين أو ثلاثة

The best of my Ummah is my era, then the subsequent era, then the subsequent era.

‘Imran clarifies, “I do not know whether he mentioned one or two eras after his era.”^[31]

 

b. Abu Sa’id al Khudri radiya Llahu ‘anhu reports that the Messenger salla Llahu ‘alayhi wa sallam warned:

 

لا تسبوا أصحابي فوالذي نفسي بيده لو أن أحدكم أنفق مثل أحد ذهبا ما أدرك مد أحدهم و لا نصيفه

Do not revile my Sahabah for by the Being in whose control is my life, if any of you were to spend gold equivalent [in weight] to mount Uhud, you will not reach [the reward] of their mudd, nor half of it.^[32]

 

c. Abu Sa’id al Khudri radiya Llahu ‘anhu reports that the Messenger salla Llahu ‘alayhi wa sallam promised:

 

يأتي على الناس زمان يغزو فئام من الناس فيقال لهم فيكم من رأى رسول الله فيقولون نعم فيفتح لهم ثم يغزو فئام من الناس فيقال لهم فيكم من رأى من صحب رسول الله صلى الله عليه وسلم فيقولون نعم فيفتح لهم ثم يغزو فئام من الناس فيقال لهم هل فيكم من رأى من صحب من صحب رسول الله صلى الله عليه وسلم فيقولون نعم فيفتح لهم

A time will come when a huge army will wage war. They will be asked, “Is anyone who saw the Messenger of Allah salla Llahu ‘alayhi wa sallam among you?”

They will reply in the affirmative; and they will be victorious.

Then a huge army will wage war.

They will be asked, “Is anyone who saw someone who accompanied the Messenger of Allah salla Llahu ‘alayhi wa sallam among you?”

They will reply in the affirmative; and they will be victorious.

Thereafter, a huge army will wage war.

They will be asked, “Is anyone who saw someone who accompanied someone who accompanied the Messenger of Allah salla Llahu ‘alayhi wa sallam among you?”

They will reply in the affirmative; and they will be victorious.^[33]

 

NEXT⇒ Section 2 – The role of the Sahabah and Ahlul Bayt in compiling the Glorious Qur’an

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^[1]  Al ‘Ayn, 3/124; Tahdhib al Lughah, 4/153; al Sihah, 1/161; Lisan al ‘Arab, 1/519; Maqayis al Lughah, 3/335.

^[2]  Muqaddamah Ibn al Salah, pg. 292; al Taqrib wa al Taysir, pg. 92; al ‘Ala’i: Tahqiq Munif al Rutbah liman Thabata lahu Sharif al Suhbah, pg. 29; Fath al Mughith, 4/78; Sahih al Bukhari, 5/2; Minhaj al Sunnah, 8/383-390, 8/470.

^[3]  Fath al Mughith, 4/78.

^[4]  Muqaddamah Ibn al Salah, pg. 294.

^[5]  Jami’ al Bayan, 22/395; Minhaj al Sunnah, 2/26; Ibn Taymiyyah: Majmu’at al Rasa’il wa al Masa’il, 1/38, researched by Rashid Rida.

^[6]  Surah al Hashr: 8-10.

^[7]  Surah al Tawbah: 100.

^[8]  Surah al Tawbah: 117.

^[9]  Surah al Fath: 18-19.

^[10]  Surah al Fath: 29.

^[11]  Surah Al ‘Imran: 169 – 174.

^[12]  Surah al Hadid: 10.

^[13]  Surah Al ‘Imran: 121-122.

^[14]  Surah Al ‘Imran: 110.

^[15]  Surah al Baqarah: 143.

^[16]  Surah al Anfal: 68-69; Sahih Muslim, Hadith: 1763; Musnad Ahmed, Hadith: 208, the hadith of ‘Umar ibn al Khatttab.

^[17]  Surah Al ‘Imran: 155; Sahih al Bukhari, Hadith: 4066, the hadith of Ibn ‘Umar; Musnad Ahmed, Hadith: 490, in an account between ‘Abdur Rahman ibn ‘Awf and al Walid ibn ‘Uqbah.

^[18]  Surah al Nur: 22; Sahih al Bukhari, Hadith: 4750, from ‘Abdullah ibn ‘Utbah from Aisha; Sahih al Bukhari, Hadith: 2595; Sahih Muslim, Hadith: 2770, from ‘Urwah from Aisha.

^[19]  Sahih al Bukhari, Hadith: 3007; Sahih Muslim, Hadith: 2494, the hadith of ‘Ali.

^[20]  Sunan Abi Dawood, Hadith: 2685; al Nasa’i: al Sunan al Kubra, Hadith: 3516; al Mustadrak, 3/47, al Hakim graded it sahih on Muslim’s standard; al Bayhaqi: Al Sunan al Kubra, 4/70, the hadith of Mus’ab ibn Sa’d from his father.

^[21]  Al Isti’ab, 2/375-376, with the footnotes of al Isabah.

^[22]  Surah al Qital: 29-30.

^[23]  Surah al Munafiqun: 4.

^[24]  Surah al Hujurat: 14.

^[25]  Surah al Tawbah: 105.

^[26]  Sahih al Bukhari, Hadith: 2652; Sahih Muslim, Hadith: 2533, the hadith of Ibn Mas’ud.

^[27]  He is al Jadd ibn Qais, one of the Banu Salamah. (Ibn Hisham: Al Sirah al Nabawiyyah, Q2/3/316.)

^[28]  Surah al Tawbah: 46-47.

^[29]  Al Bayhaqi: Al Sunan al Kubra, 9/23, the mursal report of ‘Urwah ibn al Zubair; al Waqidi: Al Maghazi, 3/1042.

^[30]  Majmu’ Athar al Mu’allimi al Yamani, 15/19-28. The Arabic text will be quoted at the end of the book.

^[31]  Musnad Ahmed, 4/427; Sahih al Bukhari, Hadith: 6428; Sahih Muslim, Hadith: 2535; Sunan Abi Dawood, Hadith: 4657; Jami’ al Tirmidhi, Hadith: 2221.

^[32]  Musnad Ahmed, 3/11; Sahih al Bukhari, Hadith: 3673; Sahih Muslim, Hadith: 2541. It is also reported from other Sahabah.

^[33]  Musnad Ahmed, 3/17; Sahih al Bukhari, Hadith: 3649; Sahih Muslim, Hadith: 2532.