Section One – The Praise of the Companions in General in the Prophetic Sunnah, Highlighting Their Virtue and Status

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Section 1

The Praise of the Companions in General in the Prophetic Sunnah, Highlighting Their Virtue and Status

 

Many ahadith are narrated from the Prophet salla Llahu ‘alayhi wa sallam, praising the Companions radiya Llahu ‘anhum, highlighting their virtue and exalted status, and explaining our duty towards them for what they endured, what they did to convey the din of Allah salla Llahu ‘alayhi wa sallam, the terrors they faced, and the hardships and suffering they endured for the sake of this din.

Ahadith have also been narrated from the Prophet salla Llahu ‘alayhi wa sallam that demonstrate the extent of his concern for them, his love for them, their status on the Day of Qiyamah, and their standing by Allah subhanahu wa ta ‘ala, to the point that victory is granted to an army that includes those who saw the Prophet salla Llahu ‘alayhi wa sallam. They are the trustworthy ones of this Ummah, they will not enter Jahannam, and they are the best generation on this earth.

I cannot mention everything that is reported regarding the virtues of the Companions radiya Llahu ‘anhum —briefly without specifying—because a summary does not encompass all the details. Therefore, I will mention some of the ahadith under specific headings so that they are easy to memorise and refer to. And help is sought from Allah subhanahu wa ta ‘ala.

 

1. The Generation of the Companions is the Best Generation of Mankind

The Prophet salla Llahu ‘alayhi wa sallam informed us that the era of the Companions radiya Llahu ‘anhum is the best era of mankind, from the time of Adam ‘alayh al Salam to the time of our Prophet Muhammad salla Llahu ‘alayhi wa sallam. No previous generation matched them or even came close to them, because Allah subhanahu wa ta ‘ala selected them to be Companions of his Prophet salla Llahu ‘alayhi wa sallam.

• Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

بعثت من خير قرون بني آدم قرنا فقرنا حتى كنت من القرن الذي كنت منه

I was sent from the best generation of mankind; generation after generation, until I was from the generation I was from.^[1]

• ‘Imran ibn Hussain radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

خيركم (وعند الترمذي خير الناس(قرني ثم الذين يلونهم ثم الذين يلونهم قال عمران لا أدري أذكر بعد قرنه قرنين أو ثلاثة ثم إن بعدهم قوما يشهدون ولا يستشهدون ويخونون ولا يؤتمنون وينذرون ولا يوفون ويظهر فيهم السمن

زاد في رواية عند مسلم ويحلفون ولا يستحلفون

The best of you (according to the narration of al Tirmidhi: The best of people) are my generation, then those who come after them, then those who come after them. (‘Imran clarifies, “I do not know whether he mentioned two or three generations after his generation.”) Thereafter, there will come a people who will give testimony without being asked to do so, who will betray and not be trusted, who will make vows but will not fulfil them. And obesity will appear among them.

Muslim adds in his narration: They will take oaths but will not be asked to do so.^[2]

 

• ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

خير قرون الناس قرني ثم الذين يلونهم ثم الذين يلونهم ثم يجيء قوم تسبق شهادة أحدهم يمينه ويمينه شهادته

The best generation of people is my generation, then those who come after them, then those who come after them. Then there will come a people, wherein a person’s testimony will precede his oath and his oath will precede his testimony.^[3]

 

• Aisha radiya Llahu ‘anha said:

 

سأل رجل النبي صلى الله عليه وسلم أي الناس خير قال القرن الذي أنا فيه ثم الثاني ثم الثالث

A man asked the Prophet salla Llahu ‘alayhi wa sallam, “Which people are the best?”

He replied, “The generation I am in, then the second, then the third.”^[4]

 

What is meant by the generation which the Prophet salla Llahu ‘alayhi wa sallam attributed to himself, saying, “My generation,” is his Companions radiya Llahu ‘anhum. They are the best generation of mankind up to his time.

 

2. The Generation of the Companions is the Best Generation of This Ummah

When the generation of the Companions salla Llahu ‘alayhi wa sallam is the best generation of previous people, from the time of Adam ‘alayh al Salam to the time of the Prophet salla Llahu ‘alayhi wa sallam, then they are also the best generation to come until the Day of Qiyamah. As this Ummah is the best of nations, they are the best generation of its people. Thus, they are the best generation of mankind from the time of Adam ‘alayh al Salam until the Day of Qiyamah. And Allah subhanahu wa ta ‘ala knows best.

• Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

خير أمتي القرن الذي بعثت فيهم ثم الذين يلونهم والله أعلم أذكر الثالث أم لا…

The best of my Ummah is the generation among whom I was sent, then those who follow them.

Allah knows best whether he mentioned the third generation or not….^[5]

 

• ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

خير أمتي القرن الذي يلوني ثم الذين يلونهم ثم الذين يلونهم

The best of my Ummah is the generation that follows me, then those who come after them, then those who come after them.^[6]

 

• ‘Imran ibn Hussain radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

خير هذه الأمة القرن الذي بعثت فيهم ثم الذين يلونهم

The best of this Ummah is the generation among whom I was sent, then those who follow them.^[7]

 

• Al Bukhari and Muslim report from him that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن خيركم قرني ثم الذين يلونهم ثم الذين يلونهم ثم الذين يلونهم

The best of you is my generation, then those who follow them, then those who follow them, then those who follow them.^[8]

 

Texts on this subject are numerous; praise be to Allah.

Thus, they are the best generation of the progeny of Adam ‘alayh al Salam before Islam, and the best generation of the progeny of Adam ‘alayh al Salam after Islam. They are also the best generation of this Ummah. Allah subhanahu wa ta ‘ala knows best.

 

3. They are Security for the Ummah of the Prophet salla Llahu ‘alayhi wa sallam

Just as Allah subhanahu wa ta ‘ala made the presence of His Prophet Muhammad salla Llahu ‘alayhi wa sallam a means of security for his Companions radiya Llahu ‘anhum from punishment and destruction, He made the presence of the Companions radiya Llahu ‘anhum of His Prophet salla Llahu ‘alayhi wa sallam a means of security for this Ummah. It will not be afflicted with destruction or ruin as long as any of them remain with them. Therefore, when the Companions radiya Llahu ‘anhum passed away, innovations, tribulations, and disasters arose.

Abu Musa al Ash’ari radiya Llahu ‘anhu narrates:

 

صلينا المغرب مع رسول الله صلى الله عليه وسلم ثم قلنا لو جلسنا حتى نصلي معه العشاء قال فجلسنا فخرج علينا فقال ما زلتم ههنا قلنا نعم يا رسول الله صلينا معك المغرب ثم قلنا نجلس حتى نصلي معك العشاء قال أحسنتم أو أصبتم قال فرفع رأسه إلى السماء وكان كثيراً ما يرفع رأسه إلى السماء فقال النجوم أمنة للسماء فإذا ذهبت النجوم أتى السماء ما توعد وأنا أمنة لأصحابي فإذا ذهبت أتى أصحابي ما يوعدون وأصحابي أمنة لأمتي فإذا ذهب أصحابي أتى أمتي ما يوعدون

We performed Salat al Maghrib with the Prophet salla Llahu ‘alayhi wa sallam. Then we thought, “We should sit (and wait) until we perform Salat al ‘Isha’ with him.” Therefore, we remained.

The Prophet salla Llahu ‘alayhi wa sallam came out to us and said, “Have you been waiting here?”

We replied, “Yes, O Messenger of Allah. We performed Maghrib with you, then we thought that we should sit until we performed ‘Isha’ with you?”

The Prophet salla Llahu ‘alayhi wa sallam said, “Excellent (or he said: you did right).”

He then raised his head to the sky—he would often raise his head to the sky—and said, “The stars are security for the sky; so, when the stars disappear, whatever has been promised will come to the sky. I am security for my Companions; when I go away, whatever has been promised will come to my Companions. My Companions are security for my Ummah; when my Companions disappear, then whatever has been promised will come to my Ummah.”^[9]

 

4. Tuba for the Companions who saw the Prophet salla Llahu ‘alayhi wa sallam and Believed in him

Tuba is a tree in Jannat, the shade of which is a distance of one hundred years. The garments of the people of Jannat emerge from its branches. Every house contains a branch of it. Some say that it means joy, delight, and goodness. Perhaps this is the figurative meaning. Allah subhanahu wa ta ‘ala knows best.

Thus, those who saw the Prophet salla Llahu ‘alayhi wa sallam, believed in him, ratified him, and followed and obeyed him will attain delight, joy, and vast goodness, and they will be by Tuba in Jannat, Allah willing.

Abu ‘Abdur Rahman al Juhani radiya Llahu ‘anhu narrates:

 

بينا نحن عند رسول الله صلى الله عليه وسلم إذ طلع راكبان فلما رآهما قال كنديان مذحجيان حتى أتياه فإذا رجال من مذحج قال فدنا إليه أحدهما ليبايعه قال فلما أخذ بيده قال يا رسول الله أرأيت من رآك فآمن بك وصدقك واتبعك ماذا له قال طوبى له قال فمسح على يده فانصرف ثم أقبل الآخر حتى أخذ بيده ليبايعه قال يا رسول الله أرأيت من آمن بك وصدقك واتبعك ولم يرك قال طوبى له ثم طوبى له ثم طوبى له قال فمسح على يده فانصرف

While we were with the Prophet salla Llahu ‘alayhi wa sallam, two riders appeared. The Prophet salla Llahu ‘alayhi wa sallam said, “These two are either Kindi (from the Kindah tribe) or Madhhiji (from the Madhhij tribe).” They came to him, and they were men from Madhhij.

One of them approached him to pledge allegiance to him. When he took his hand, he asked, “O Messenger of Allah, what do you say of someone who sees you, believes in you, ratifies you, and follows you; what will he get?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He will get Tuba.”

He pledged and left.

Then the other came and took his hand to pledge allegiance to him. He asked, “O Messenger of Allah, what do you say of someone who believes in you, ratifies you, and follows you, but has not even seen you?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He will get Tuba, he will get Tuba, he will get Tuba.”

He pledged and left.^[10]

 

This hadith has been narrated by several Companions radiya Llahu ‘anhum.

• It is reported by Ahmed, Ibn Abi ‘Asim, ‘Abd ibn Humaid, Abu Ya’la, Ibn Hibban, and al Khatib from Abu Sa’id al Khudri radiya Llahu ‘anhu.
• It is reported by al Tayalisi, Ahmed, al Bukhari in his al Tarikh, Ibn Abi ‘Asim, Ibn Hibban, and al Tabarani from Abu Umamah radiya Llahu ‘anhu. Regarding the narration of Ahmed and al Tabarani, al Haythami said that their narrators are the same as those of Sahih al Bukhari, except for Ayman ibn Malik al Ash’ari, who is thiqah.

I say: I have not seen anyone who deemed him to be thiqah except Ibn Hibban and al Haythami.

• It is reported by Ibn Abi ‘Asim, al Tabarani, Abu Ya’la, and al Hakim from ‘Abdullah ibn Busr radiya Llahu ‘anhu. Regarding al Tabarani’ s chain, al Haythami said, “It contains Baqiyyah, and he explicitly stated that he heard it, thus eliminating the tadlis. The rest of its narrators are thiqah. Thus, the hadith is hasan.”
• It is reported by al Tayalisi, ‘Abd ibn Humaid, and al Tabarani from ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma through various chains.
• It is reported by al Tabarani from Abu ‘Amrah radiya Llahu ‘anhu.
• It is reported by Ibn Hibban from Abu Hurairah radiya Llahu ‘anhu with the same chain as the previous hadith of Abu Umamah radiya Llahu ‘anhu.
• Likewise, al Tabarani reported it from Wa’il ibn Hujr radiya Llahu ‘anhu.

It was also narrated from others, thus, the hadith with its chains is authentic.

 

5. Allah subhanahu wa ta ‘ala Selected Them to be Companions of His Prophet salla Llahu ‘alayhi wa sallam

Among the virtues of the Companions radiya Llahu ‘anhum is that Allah subhanahu wa ta ‘ala selected them from all nations to be companions of His Prophet salla Llahu ‘alayhi wa sallam. They were his share among all the nations, just as the Prophet salla Llahu ‘alayhi wa sallam was their share from among all the prophets ‘alayhim al Salam.

Abu al Darda’ radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

أنا حظكم من الأنبياء وأنتم حظي من الأمم

I am your share among the prophets and you are my portion among the nations.^[11]

 

• This is reported by al Tabarani in al Kabir, as part of a long hadith. Its chain contains Abu ‘Amir al Asadi. Al Haythami said, “I have not seen anyone who wrote his biography.”
• It is reported by ‘Abdur Razzaq, Ahmed, al Tabarani, and others from ‘Abdullah ibn Thabit, through the same narrators as that of Sahih al Bukhari with the exception of Jabir al Ju’fi, who is da’if. Thus, the hadith is hasan.

 

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن الله اختار أصحابي على العالمين سوى النبيين والمرسلين واختار لي من أصحابي أربعة يعني أبا بكر وعمر وعثمان وعليا رضي الله تعالى عنهم فجعلهم أصحابي وقال في أصحابي كلهم خير واختار أمتي على الأمم واختار من أمتي أربعة قرون القرن الأول والثاني والثالث والرابع

Allah selected my Companions over the rest of the world, except the prophets and messengers. He selected four of my Companions for me—i.e. Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali radiya Llahu ‘anhum—and made them my special Companions. Regarding my Companions, he said, “All of them are good.” He chose my Ummah over all other nations. He selected four eras from my Ummah; the first, the second, the third, and the fourth.^[12]

 

‘Uwaym ibn Sa’idah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن الله تبارك وتعالى اختارني واختار لي أصحابا فجعل لي منهم وزراء وأنصارا وأصهارا فمن سبهم فعليه لعنة الله والملائكة والناس أجمعين لا يقبل منه يوم القيامة صرف ولا عدل

Allah salla Llahu ‘alayhi wa sallam selected me and selected Companions for me. He made some of them my deputies, supporters, and in-laws. Whoever disparages them incurs the curse of Allah, the angels, and all of humanity. No expiation or ransom will be accepted from him on the Day of Qiyamah.^[13]

 

Similar ahadith have been narrated from a number of Companions radiya Llahu ‘anhum. It suffices to say that they are included, primarily, in the virtues of this Ummah mentioned in the verses:

 

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

You are the best nation produced (as an example) for mankind.

 

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا

And thus, We have made you a median (i.e., just) community.

 

I have explained this in al Khasa’is and ‘Azim Qadrihi. Allah subhanahu wa ta ‘ala knows best.

 

6. Any Army That has a Companion Among Them will be Victorious

Among the virtues of the Companions radiya Llahu ‘anhum is that their presence is a means for the assistance of Allah subhanahu wa ta ‘ala for any army wherein they are present. This is due to their high standing with Allah subhanahu wa ta ‘ala, the honour He bestowed upon them by answering their supplications, their sincerity in their resolve, and their virtue and status.

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

يأتي على الناس زمان فيغزو فئام من الناس فيقولون فيكم من صاحب رسول الله فيقولون لهم نعم فيفتح لهم (وفي رواية عند مسلم انظروا هل تجدون فيكم أحدا من أصحاب النبي فيوجد الرجل فيفتح لهم به) ثم يأتي على الناس زمان فيغزو فئام من الناس فيقال هل فيكم من صاحب أصحاب رسول الله فيقولون نعم فيفتح لهم (وفي رواية لمسلم فيفتح لهم به) ثم يأتي على الناس زمان فيغزو فئام من الناس فيقال هل فيكم من صاحب من صاحب أصحاب رسول الله فيقولون نعم فيفتح لهم (وفي رواية لمسلم فيفتح لهم به)

A time will come upon the people when a group of them will wage war, and they will ask, “Is there any Companion of the Prophet salla Llahu ‘alayhi wa sallam among you.”

They will reply, “Yes.”

Then victory will be granted to them. (According to Muslim’s narration: “Look. Do you find any Companion of the Prophet salla Llahu ‘alayhi wa sallam amongst you?” A man will be found, and victory will be granted to them because of him.)

Then a time will come upon the people when a group of them will wage war, and it will be asked, “Is there anyone among you who accompanied a Companion of the Prophet salla Llahu ‘alayhi wa sallam?”

They will say, “Yes.”

Then victory will be granted to them. (According to Muslim’s narration: Victory will be granted to them because of him.)

Then a time will come upon the people when a group of them will wage war, and it will be said, “Is there anyone among you who accompanied those who accompanied the Companions of the Prophet salla Llahu ‘alayhi wa sallam?”

They will say, “Yes.”

Then victory will be granted to them. (According to Muslim’s narration: Victory will be granted to them because of him.)^[14]

 

This hadith explains the virtue of the Companions radiya Llahu ‘anhum, those who accompanied them, and those who accompanied those who accompanied them. They are the three generations.

This also indicates to the termination of the era of the Companions radiya Llahu ‘anhum, and therefore, anyone’s claim of being a Companion in later times is not accepted. This was discussed in the introduction. Allah subhanahu wa ta ‘ala knows best.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates from the Prophet salla Llahu ‘alayhi wa sallam:

 

ليأتين على الناس زمان يخرج الجيش فيطلب الرجل من أصحابي فيقال فيكم رجل من أصحاب محمد فيقولون نعم فيستفتحون به فيفتح عليهم ثم يأتي على الناس زمان فيخرج الجيش فيقال هل فيكم رجل من أصحاب محمد فيطلبونه فلا يجدونه فيقال هل فيكم أحد رأى أحدا من أصحاب محمد فيطلبونه فلا يجدونه فلو كان رجل من أصحابي وراء البحر لأتوه

A time will definitely come upon people when an army will set out. A man from among my Companions will be sought. It will be said, “Is there any Companion of Muhammad amongst you?”

They will say, “Yes.”

Then they will seek victory through him, and victory will be granted to them.

Then a time will come upon people when an army will set out. It will be asked, “Is there any Companion of Muhammad among you?”

They will search for him but will not find him. Then it will be said, “Is there anyone among you who saw any of the Companions of Muhammad?”

They will search for him but will not find him. If a man from among my Companions was beyond the sea, they would have come to him.^[15]

 

7. The Ummah will Remain in a Good Condition as Long as the Companions are Present

Due to the great status of the Companions radiya Llahu ‘anhum and their high standing and lofty position by Allah subhanahu wa ta ‘ala, the Ummah will remain in a good condition as long as any of the Companions of the Prophet salla Llahu ‘alayhi wa sallam remain alive. This is due to their virtue and righteousness. How could it be otherwise, when they are the security for this Ummah, as previously explained in point three?

Wathilah ibn al Asqa’ radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا تزالون بخير ما دام فيكم من رآني وصاحبني والله لا تزالون بخير ما دام فيكم من رآني وصاحب من صاحبني

You will remain in a good condition as long as there remain among you those who saw me and accompanied me. By Allah, you will remain in a good condition as long as there remains among you those who saw me and accompanied those who accompanied me.^[16]

 

8. The Companions are like Salt; Food Cannot Taste Good Without it

Just as food cannot taste good without salt, so too are the Companions radiya Llahu ‘anhum. They are like salt; life cannot be wholesome without them. Therefore, when they passed away, the Ummah was afflicted with trials, tribulations, and fighting, from which the Ummah continues to suffer to this day and will continue to suffer for as long as Allah wills.

Samurah ibn Jundub radiya Llahu ‘anhu states:

 

كان رسول الله صلى الله عليه وسلم يقول لنا إنكم توشكون أن تكونوا في الناس كالملح في الطعام ولا يصلح الطعام إلا بالملح

The Prophet salla Llahu ‘alayhi wa sallam would say to us, “You will soon be like salt in food among the people; food does not taste good without salt.”^[17]

 

Anas ibn Malik radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

مثل أصحابي مثل الملح في الطعام لا يصلح الطعام إلا به

The example of my Companions is like salt in food; food does not taste good without it.^[18]

 

9. They are Allah’s Witnesses on Earth

From the high status, exalted rank, and high position of the Companions radiya Llahu ‘anhum by Allah subhanahu wa ta ‘ala is that He made them—and the Muslim Ummah after them—Allah’s witnesses on earth. Allah subhanahu wa ta ‘ala also attributed them to Himself as an honour and distinction, such that their words and testimonies are accepted.

Anas ibn Malik radiya Llahu ‘anhu states:

 

مروا بجنازة فأثنوا عليها خيرا فقال النبي صلى الله عليه وسلم وجبت ثم مروا بأخرى فأثنوا عليها شرا فقال وجبت فقال عمر بن الخطاب رضي الله تعالى عنه ما وجبت قال هذا أثنيتم عليه خيرا فوجبت له الجنة وهذا أثنيتم عليه شرا فوجبت له النار أنتم شهداء الله في الأرض

ولفظ مسلم من أثنيتم عليه خيرا وجبت له الجنة ومن أثنيتم عليه شرا وجبت له النار أنتم شهداء الله في الأرض أنتم شهداء الله في الأرض أنتم شهداء الله في الأرض

They (the Companions) passed by a funeral procession and praised the deceased. The Prophet salla Llahu ‘alayhi wa sallam remarked, “It is compulsory.”

They later passed by another funeral procession and spoke ill of the deceased. The Prophet salla Llahu ‘alayhi wa sallam commented, “It is compulsory.”

‘Umar ibn al Khattab radiya Llahu ‘anhu asked, “What is compulsory?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “This one you praised, Jannat is compulsory for him. And this one you spoke ill of, Jahannam is compulsory for him. You are Allah’s witnesses on earth.”

Muslim’s version has it as, “Whoever you praise well, Jannat is compulsory for him, and whoever you speak ill of, Jahannam is compulsory for him. You are Allah’s witnesses on earth. You are Allah’s witnesses on earth. You are Allah’s witnesses on earth.”^[19]

 

How could the Companions radiya Llahu ‘anhum and the Ummah after them not be Allah’s witnesses on earth, whereas Allah subhanahu wa ta ‘ala states in the Qur’an:

 

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ

And thus, We 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.^[20]

 

هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ ۚ

He (i.e., Allah) named you ‘Muslims’ before (in former scriptures) and in this (revelation) that the Messenger may be a witness over you and you may be witnesses over the people.^[21]

 

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates from the Prophet salla Llahu ‘alayhi wa sallam, who said:

 

يدعى نوح يوم القيامة فيقول لبيك وسعديك يا رب فيقول هل بلغت فيقول نعم فيقال لأمته هل بلغكم فيقولون ما أتانا من نذير فيقول من يشهد لك فيقول محمد وأمته فيشهدون أنه قد بلغ ويكون الرسول عليكم شهيدا فذلك قوله جل ذكره وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ

Nuh will be summoned on the Day of Qiyamah. He will say, “I am at Your service, O Lord.”

Allah will ask, “Did you deliver the message?”

He will reply, “Yes.”

Then his people will be asked, “Did he deliver the message to you?”

They will say, “No warner came to us.”

Allah will then ask, “Who will testify for you?”

He will answer, “Muhammad and his Ummah.”

They will testify that he delivered the message, and the Prophet will be a witness over you. That is what is referred to in the verse: And thus, We 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.^[22]

 

According to another narration from him, the Prophet salla Llahu ‘alayhi wa sallam said:

 

يجاء بنوح يوم القيامة فيقال له هل بلغت فيقول نعم يا رب فتسأل أمته هل بلغكم فيقولون ما جاءنا من نذير فيقول من شهودك فيقول محمد وأمته فيجاء بكم فتشهدون ثم قرأ رسول الله صلى الله عليه وسلم وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ

Nuh will be brought on the Day of Qiyamah and asked, “Did you deliver the message?”

He will say, “Yes, my Lord.”

Then his nation will be asked, “Did he deliver the message to you?”

They will say, “No warner came to us.”

Allah will ask, “Who are your witnesses?”

He will say, “Muhammad and his Ummah.”

Then you will be brought forth, and you will testify. Thereafter, the Prophet salla Llahu ‘alayhi wa sallam recited: And thus, We made you a median community (i.e., just), that you will be witnesses over the people and the Messenger will be a witness over you.^[23]

 

Many texts have been narrated concerning the testimony of this Ummah—foremost among them being the Companions radiya Llahu ‘anhum, both in this world and the Hereafter, be it for this Ummah or for the previous prophets ‘alayhim al Salam over their nations. I have mentioned these in al Khasa’is and ‘Azim Qadrihi.

 

10. The Prophet’s Testimony for Them

Among the virtues of the Companions radiya Llahu ‘anhum, is that the Prophet salla Llahu ‘alayhi wa sallam will be a witness for them on the Day of Qiyamah.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates:

 

أن رسول الله صلى الله عليه وسلم كان يجمع بين الرجلين من قتلى أحد في ثوب واحد ثم يقول أيهم أكثر أخذا للقرآن فإذا أشير إلى أحد قدمه في اللحد وقال أنا شهيد على هؤلاء يوم القيامة وأمر بدفنهم بدمائهم ولم يصل عليهم ولم يغسلوا

The Prophet salla Llahu ‘alayhi wa sallam would gather two of the martyrs of Uhud in one garment, then ask, “Which of them memorised more of the Qur’an?”

When one was pointed out, he would place him first in the grave and determine, “I will be a witness for these on the Day of Qiyamah.”

He ordered that they be buried in their blood, without performing Salat al Janazah or bathing them. ^[24]

 

• This was reported by Ahmed, Sa’id ibn Mansur, al Nasa’i, and al Tabarani—briefly—from ‘Abdullah ibn Tha’labah ibn Su’ayr radiya Llahu ‘anhu.^[25] Its narrators are the same as those of Sahih al Bukhari. Moreover, ‘Abdullah radiya Llahu ‘anhu had seen the Prophet salla Llahu ‘alayhi wa sallam.
• It was also reported by al Tabarani in Al Mu’jam al Kabir through the same narrators as that of Sahih al Bukhari, from Ka’b ibn Malik radiya Llahu ‘anhu, with the wording:

 

أنا شهيد على هؤلاء

I am a witness over these people.

 

‘Uqbah ibn ‘Amir radiya Llahu ‘anhu states:

 

صلى رسول الله صلى الله عليه وسلم على قتلى أحد صلاته على الميت بعد ثماني سنين كالمودع للأحياء والأموات ثم طلع المنبر فقال إني بين أيديكم فرط وأنا عليكم شهيد وإن موعدكم الحوض وإني لأنظر إليه من مقامي هذا وإني لست أخشى عليكم أن تشركوا ولكني أخشى عليكم الدنيا أن تنافسوها

The Prophet salla Llahu ‘alayhi wa sallam performed Salah over the martyrs of Uhud as he would perform over a dead person, after eight years, as if bidding farewell to the living and the dead. Then he ascended the pulpit and said, “I am your forerunner and I am a witness over you. Your meeting place is al Hawd (the Pond of Kawthar) and I am looking at it from where I stand. I do not fear that you will associate partners with Allah, but I fear that you will compete for the world.

 

‘Uqbah radiya Llahu ‘anhu states:

 

فكانت آخر نظرة نظرتها إلى رسول الله صلى الله عليه وسلم

This was the last time my gaze fell on the Prophet salla Llahu ‘alayhi wa sallam.^[26]

 

As a result of this, the Prophet salla Llahu ‘alayhi wa sallam would call the martyrs of Uhud, “Our brothers,” as mentioned in the hadith of Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu.^[27]

 

11. The Prophet’s salla Llahu ‘alayhi wa sallam Counsel to Treat Them Well

Due to their great status and high standing by Allah subhanahu wa ta ‘ala, the Prophet salla Llahu ‘alayhi wa sallam counselled those present—as well as those who would come after them—to treat the Companions radiya Llahu ‘anhum well. Thus, that they should not be mistreated or violated. Their status should be recognised and they should be given the position they deserve.

It has been reported that ‘Umar ibn al Khattab radiya Llahu ‘anhu delivered a sermon in al Jabiyah. He said:

 

قام فينا رسول الله صلى الله عليه وسلم مقامي هذا فيكم فقال استوصوا بأصحابي خيرا ثم الذين يلونهم ثم الذين يلونهم…

The Prophet salla Llahu ‘alayhi wa sallam stood among us in this very place and said, “Treat my Companions well, then those who follow them, then those who follow them.”^[28]

 

• It was also reported by Ahmed, Ibn Abi ‘Asim, al Nasa’i, Ibn Mandah, Abu Ya’la, and al Bazzar with sahih chains. Ibn Hibban authenticated it with the wording, “Treat my Companions well.”^[29] It was authenticated by al Hafiz Ibn Nasir al Din al Sulami.
• It was reported by al Nasa’i, Ibn Majah, Abu Nuaim, and al Hakim, who authenticated it and al Dhahabi approved it with the wording, “Protect me regarding my Companions.”^[30] Its narrators are thiqah.
• It was also reported by al Tabarani and Ibn ‘Asakir with a hasan chain from ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma.^[31]

‘Abdullah ibn Mughaffal radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

الله الله في أصحابي الله الله في أصحابي لا تتخذوهم غرضا بعدي فمن أحبهم فبحبي أحبهم ومن أبغضهم فببغضي أبغضهم ومن آذاهم فقد آذاني ومن آذاني فقد آذى الله عز وجل ومن آذى الله فيوشك أن يأخذه

Fear Allah, fear Allah regarding my Companions! Fear Allah, fear Allah regarding my Companions! Do not make them targets after me. Whoever loves them, loves them because of love for me, and whoever hates them, hates them because of hatred for me. Whoever harms them has harmed me, and whoever harms me has harmed Allah subhanahu wa ta ‘ala. And whoever harms Allah, He will soon take him to task.^[32]

 

• Hafiz al Suyuti rahimahu Llah narrated this hadith through Ibn al Najjar, from Anas radiya Llahu ‘anhu, and al Shirazi from Abu Sa’id. Al Baghawi, al Tabarani, Abu Nuaim, and Ibn ‘Asakir narrated it from ‘Iyad al Ansari radiya Llahu ‘anhu. It has other corroborations.

The Prophet salla Llahu ‘alayhi wa sallam emphasised in his bequest—at the end of his life—regarding treating the first forerunners in Islam well, because this din was built upon them, through their sacrifices and services, the blood, wealth, and children they gave, and the homelands, homes, and families they left.

‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu states:

 

لما حضرت رسول الله صلى الله عليه وسلم الوفاة قالوا يا رسول الله أوصنا قال أوصيكم بالسابقين الأولين (زاد الطبراني من المهاجرين وفي مجمع البحرين زيادة والأنصار) وبأبنائهم من بعدهم وبأبنائهم من بعدهم وبأبنائهم من بعدهم إلا تفعلوا لا يقبل منكم صرف ولا عدل

When the Prophet salla Llahu ‘alayhi wa sallam was close to death, they (the Companions) submitted, “O Messenger of Allah, advise us.”

He said, “I advise you regarding the first forerunners (al Tabarani added: “from the Muhajirin” and Majma’ al Bahrayn has the addition: “and the Ansar”), and their children after them, and their children after them, and their children after them. If you do not do so, no expiation or ransom will be accepted from you.”^[33]

 

12. The Obligation to Honour the Companions

Indeed, the Companions radiya Llahu ‘anhum fulfilled their responsibility, sacrificing what was most precious before what was cheap. They offered their wealth, children, families, and homelands willingly for the sake of Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam and to assist their din. Thus, their status was elevated and their position was exalted by their Lord subhanahu wa ta ‘ala. They are worthy of this and worthy of all good. Whatever remained is due to them. Therefore, it is the duty of the believing, obedient, and adhering Muslim to honour this selected elite, to preserve the Prophet salla Llahu ‘alayhi wa sallam through them, to elevate their status, to praise them, and to be satisfied with them. The Prophet salla Llahu ‘alayhi wa sallam commanded us to honour them as they are worthy of this.^[34]

‘Umar ibn al Khattab radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

أكرموا أصحابي ثم الذين يلونهم ثم الذين يلونهم ثم يظهر الكذب حتى يحلف المرء قبل أن يستحلف ويشهد قبل أن يستشهد فمن أراد بحبوحة الجنة فعليه بالجماعة وإياكم والفرقة فإن الشيطان مع الواحد وهو من الإثنين أبعد ولا يخلون رجل بامرأة فإن ثالثهما الشيطان ومن سرته حسنته وساءته سيئته فهو مؤمن

Honour my Companions, then those who follow them, then those who follow them. Then lies will become widespread, to the extent that a person will take oaths before being asked to do so and will testify before being asked to testify. Whoever desires the best part of Jannat should hold on to the Jama’ah (Muslim community) and beware of division, for Shaitan is with the one who is alone whereas he is further from two. No man should be alone with a woman; for the third of them is Shaitan. Whoever’s good deeds please him and his evil deeds sadden him, he is a believer.^[35]

 

13. The Obligation to Supplicate for Them

The Companions radiya Llahu ‘anhum are those whom Allah subhanahu wa ta ‘ala selected to be the companions of His Prophet salla Llahu ‘alayhi wa sallam, supporters of His din, bearers of His Shari’ah, lights of His creation after the prophets ‘alayhim al Salam, and propagators of His din to the people. They sacrificed bodily comfort, the enjoyment of good things, and the tranquillity of being with their wives and children and dwelling in orchards and gardens. It is our duty as Muslims to supplicate for them, to be pleased with them, and to seek Allah’s mercy upon them. This is the least that can be done for them.

‘Abdullah ibn Zughb al Iyadi radiya Llahu ‘anhu relates:

 

نزل علي عبد الله بن حوالة الأزدي رضي الله تعالى عنه فقال لي وإنه لنازل علي في بيتي بعثنا رسول الله صلى الله عليه وسلم حول المدينة على أقدامنا لنغنم فرجعنا ولم نغنم شيئاً وعرف الجهد في وجوهنا فقام فينا فقال اللهم لا تكلهم إلي فأضعف ولا تكلهم إلى أنفسهم فيعجزوا عنها ولا تكلهم إلى الناس فيستأثروا عليهم ثم قال لتفتحن لكم الشام والروم وفارس أو الروم وفارس حتى يكون لأحدكم من الإبل كذا وكذا ومن البقر كذا وكذا ومن الغنم حتى يعطى أحدهم مائة دينار فيسخطها ثم وضع يده على رأسي أو هامتي فقال يا ابن حوالة إذا رأيت الخلافة قد نزلت الأرض المقدسة فقد دنت الزلازل والبلايا والأمور العظام والساعة يومئذ أقرب إلى الناس من يدي هذه على رأسك

‘Abdullah ibn Hawalah al Azdi radiya Llahu ‘anhu came to stay with me in my house. He said to me, while he was staying with me, “The Prophet salla Llahu ‘alayhi wa sallam sent us around Madinah on foot to gather spoils. We returned without any spoils. He saw the hardship on our faces, so he stood among us and supplicated, “O Allah, do not entrust them to me, lest I become weak; do not entrust them to themselves, lest they become incapable; and do not entrust them to people, lest they take advantage of them.”

Then he said, “Greater Syria, Rome, and Persia—or he said: Rome and Persia—will be conquered for you until one of you will possess so many camels, so many cattle, and so many sheep, to the extent that one will be given a hundred gold coins and will be displeased with it.”

Then he placed his hand on my head and said, “O Ibn Hawalah, when you see the Caliphate established in the Holy Land, then earthquakes, calamities, and great events will be imminent, and Qiyamah will be closer to people than my hand is to your head.”^[36]

 

There are numerous texts concerning the Prophet’s salla Llahu ‘alayhi wa sallam supplications to Allah for his Companions radiya Llahu ‘anhum, both in general and specific.

 

14. The Obligation to Seek Forgiveness for Them

Allah subhanahu wa ta ‘ala described those who came after the Companions, from the Muhajirin and Ansar radiya Llahu ‘anhum, as those who seek forgiveness for those who preceded them. This is one of the minimum requirements of love and compliance.

Allah subhanahu wa ta ‘ala said:

 

وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ

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.”^[37]

 

This verse includes the obligation to seek forgiveness for those believers who preceded us, even though the wording is in the form of a statement.

‘Urwah rahimahu Llah states:

 

قالت لي عائشة رضي الله تعالى عنها يا ابن أختي أمروا أن يستغفروا لأصحاب النبي صلى الله عليه وسلم فسبوهم

Aisha radiya Llahu ‘anha said to me, “O my nephew, they were commanded to seek forgiveness for the Companions of the Prophet salla Llahu ‘alayhi wa sallam, but they reviled them.”^[38]

 

Al Qadi ‘Iyad rahimahu Llah said:

 

الظاهر أنها قالت هذا عندما سمعت أهل مصر يقولون في عثمان ما قالوا وأهل الشام في علي ما قالوا والحرورية في الجميع وأما الأمر بالاستغفار الذي أشارت إليه فهو قوله تعالى وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ

It appears that she said this when she heard the people of Egypt disparaging ‘Uthman radiya Llahu ‘anhu, the people of Syria disparaging ‘Ali radiya Llahu ‘anhu, and the Khawarij disparaging them all. As for the command to seek forgiveness to which she referred, it is the statement of Allah subhanahu wa ta ‘ala: And (there is a share for) those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith.”^[39]

 

From this, Malik rahimahu Llah deduced that there is no share in the spoils of war for those who revile the Companions radiya Llahu ‘anhum, because Allah subhanahu wa ta ‘ala only granted it to those who came after them and sought forgiveness for them. Allah subhanahu wa ta ‘ala knows best.

When al Imam al Shafi’i rahimahu Llah heard of people reviling the Companions of the Prophet salla Llahu ‘alayhi wa sallam—or when that was reported to him—he said:

 

ما أرى الناس ابتلوا بشتم أصحاب رسول الله صلى الله عليه وسلم ورضي الله تعالى عنهم إلا ليزيدهم الله بذلك ثوابا عند انقطاع عملهم وفي رواية إلا ليجري الله عز وجل لهم الحسنات وهم أموات

I do not see people being afflicted with reviling the Companions of the Prophet salla Llahu ‘alayhi wa sallam, except that Allah may increase their (the Companion’s) reward when their deeds cease.

In another narration: Except that Allah subhanahu wa ta ‘ala may continue to bestow good deeds upon them even though they are dead.^[40]

 

15. The Prohibition of Reviling Them

Many texts are narrated from the Prophet salla Llahu ‘alayhi wa sallam which contain a firm prohibition and a severe warning for those who revile his Companions radiya Llahu ‘anhum. This is because, in reality, what is appropriate regarding them is to praise them, commend them, seek forgiveness for them, and supplicate for them, because of what they exerted, sacrificed, offered, and served. This is in addition to Allah subhanahu wa ta ‘ala praising, commending, honouring, and being pleased with them. How can it not be such, when numerous texts warn followers against the consequences of this shameful act.

The Companions radiya Llahu ‘anhum were selected by Allah subhanahu wa ta ‘ala to be the companions of His Prophet salla Llahu ‘alayhi wa sallam, the bearers of His Shari’ah, and the propagators of His din. They carried their souls in their palms to conquer lands, spread the din, deliver the message, and bring people out of the worship of creation and to the worship of the One, Allah. They are our witnesses. Were it not for them, Islam would not have reached the level it did. May Allah subhanahu wa ta ‘ala be pleased with them and satisfy them.

Then, how can someone claim to love the Prophet salla Llahu ‘alayhi wa sallam and follow him—whereas he received din, the Qur’an, the Prophetic Sunnah, and the Prophetic guidance from them—and then revile his Companions, in-laws, relatives, and deputies?

He has two choices: either to accept the din together with those who conveyed it to him—i.e. the Companions radiya Llahu ‘anhum—or to reject it, because he considers those who conveyed it to be untrustworthy. This (latter view) is false and no rational person would accept it.

Abu Sa’id al Khudri radiya Llahu ‘anhu states:

 

كان بين خالد بن الوليد وبين عبد الرحمن بن عوف رضي الله تعالى عنهما شيء فسبه خالد فقال رسول الله صلى الله عليه وسلم لا تسبوا أحدا من أصحابي فإن أحدكم لو أنفق مثل أحد ذهباً ما أدرك مد أحدهم ولا نصيفه

There was some issue between Khalid ibn al Walid and ‘Abdur Rahman ibn ‘Awf, so Khalid reviled him. The Prophet salla Llahu ‘alayhi wa sallam cautioned, “Do not revile any of my Companions, for if one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the level of a mudd (type of measure) of theirs or even half of it.^[41]

 

Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا تسبوا أصحابي لا تسبوا أصحابي فو الذي نفسي بيده لو أن أحدكم أنفق مثل أحد ذهباً ما أدرك مده ولا نصيفه

Do not revile my Companions; do not revile my Companions, for by Him in Whose control is my life, if one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the level of one mudd of theirs or even half of it.^[42]

 

The Prophet salla Llahu ‘alayhi wa sallam attributed them to himself by saying “my Companions” to highlight their virtue, emphasise their high status, and inform us of their prestige.

The prohibition of reviling the Companions of the Prophet salla Llahu ‘alayhi wa sallam was narrated from several Companions radiya Llahu ‘anhum, including Anas, Sa’id ibn Zaid ibn ‘Amr (it appears reversed in Majma’ al Zawa’id), Jabir, Ibn ‘Umar, and Ibn ‘Abbas radiya Llahu ‘anhum.^[43]

When we know that the Prophet salla Llahu ‘alayhi wa sallam addressed this hadith to a later Companion from among the Muhajirin—namely, Khalid ibn al Walid radiya Llahu ‘anhu—and forbade him from reviling those who preceded him in Islam and Hijrah—namely, ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu—then this necessitates, even more so, rebuking those who did not live during the time of the Prophet salla Llahu ‘alayhi wa sallam and came after him from reviling the Companions radiya Llahu ‘anhum. When this is the case, then it is even more obvious regarding those who are known to have preceded ‘Abdur Rahman radiya Llahu ‘anhu—namely, Abu Bakr al Siddiq radiya Llahu ‘anhu.

Due to the enormity of the sin of one who reviles the Companions of the Prophet salla Llahu ‘alayhi wa sallam or any of them whose companionship is well-known, his punishment is expulsion from the mercy of Allah subhanahu wa ta ‘ala.

Aisha radiya Llahu ‘anha narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا تسبوا أصحابي لعن الله من سب أصحابي

Do not revile my Companions. May Allah curse whoever reviles my Companions.^[44]

 

This hadith is narrated by a number of Companions radiya Llahu ‘anhum.

The Companions radiya Llahu ‘anhum gave their all in the cause of supporting this din, with Allah’s subhanahu wa ta ‘ala selection, His endorsement for them, and His pleasure and love for them. He confirmed Jannat and eternal life therein for them and testified to their iman. Therefore, they do not deserve to be reviled by Muslims. Rather, they deserve appreciation, respect, and veneration. Thus, whoever reviles them harms himself, as mentioned previously in the verse:

 

لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ

So that He (i.e., Allah) may enrage by them the disbelievers.

 

As for the believers:

 

وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ

They say, “Our Lord, forgive us and our brothers who preceded us in faith.”

 

Therefore, scholars unanimously agree—as will be discussed in Chapter Four—that reviling the Companions radiya Llahu ‘anhum is forbidden and a grave sin, regardless of whether he was involved in the conflict or not, because they were all acting according to their ijtihad (independent judgment) and based on their interpretations during those wars.

Al Qadi ‘Iyad rahimahu Llah states:

 

وسب أحدهم من المعاصي الكبار ومذهبنا ومذهب الجمهور أنه يعزر ولا يقتل وقال بعض المالكية يقتل وبه قال بعض الشافعية بالنسبة للشيخين

Reviling any of them is a major sin. Our school of thought and that of the vast majority is that anyone who reviles them should be punished, not killed. Some Malikis are of the view that he should be killed. Some Shafi’is held this view regarding Sheikhayn (Abu Bakr and ‘Umar).

 

Al Subki rahimahu Llah supported this view. The same applies to those who were given glad tidings of Jannat or whose iman is confirmed by mutawatir (consecutively narrated) reports, because the one who reviles them would be falsifying the Prophet salla Llahu ‘alayhi wa sallam. Allah subhanahu wa ta ‘ala knows best.^[45]

Therefore, anyone who claims to be a Muslim should beware of reviling the Companions radiya Llahu ‘anhum, because when Allah subhanahu wa ta ‘ala declared disbelief for anyone who gets angry with them, then what about those who actually revile them? We seek refuge in Allah. More details will ensue in Chapter Four, Allah willing.

 

16. The Impossibility of Attaining Their Ranks and Rewards

The acceptance of deeds by Allah subhanahu wa ta ‘ala depends on the sincerity of intention, genuineness of action, unity of intention, and focus. All of this requires deep and lofty iman. When Companionship was a fortress and a shield for the Companions radiya Llahu ‘anhum, due to Allah’s selection, His pleasure, and His love for them, then whatever deed they perform, however small, Allah subhanahu wa ta ‘ala will honour them in a way that He does not honour those who come after them, even if they perform more than the Companions radiya Llahu ‘anhum. Yes, He will honour the righteous, believing Muslims who come after them.

The statement of the Prophet salla Llahu ‘alayhi wa sallam has been mentioned previously—as in the hadith of Abu Sa’id al Khudri radiya Llahu ‘anhu and the hadith of Abu Hurairah radiya Llahu ‘anhu—where he said:

 

فإن أحدكم لو أنفق مثل أحد ذهباً ما أدرك مد أحدهم ولا نصيفه

If one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the level of one mudd of theirs or even half of it.

 

This wording has also been narrated from Anas ibn Malik, Yusuf ibn ‘Abdullah ibn Salam, Ibn Mas’ud radiya Llahu ‘anhum, and others.

The meaning of the hadith—Allah subhanahu wa ta ‘ala knows best—is that even if one of you were to spend the equivalent of Mount Uhud in gold, he would not attain the reward and recompense of what the Companions radiya Llahu ‘anhum would attain if they spent a mudd or half a mudd of food.

The reason for the superiority of their spending and its distinction from the spending of those who came after them, is due to several factors:

• It was during a time of dire need, necessity, hardship, and scarcity of resources, unlike those who came after them, when the world expanded for them, conditions improved, wealth increased, and blessings spread. Indicative to this difference is the fact that the superiority was granted due to fighting and hardship.

Allah subhanahu wa ta ‘ala says:

 

لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ

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).^[46]

 

Thus, those who embraced Islam, spent, and fought before the Conquest are given precedence over those who did so after the Conquest. However, Allah subhanahu wa ta ‘ala has promised Jannat to both. This is due to the virtue of Companionship.

• The spending of the Companions radiya Llahu ‘anhum was in support of the Prophet salla Llahu ‘alayhi wa sallam and his protection. This was not found in those who came after them.
• Their Jihad and all their acts of obedience cannot be matched by those who came after them, for it was the Prophet salla Llahu ‘alayhi wa sallam who nurtured, trained, and taught them.
• The Companions’ radiya Llahu ‘anhum hearts were blessed with compassion, affection, reverence, fear, love, softheartedness, humility, selflessness, and striving in the cause of Allah as they ought to strive.
• They possessed the best of sincerity, truthfulness of intention, good intentions, honesty in action, and avoidance of anything that might taint their deeds, be it practical or doctrinal.
• The virtue of Companionship, even for a moment, is unparalleled to any deed, and its rank cannot be attained by anything. Virtues are not measured by analogy nor weighed by the scales of humankind.^[47]
• If this is so, then what about the one who has enjoyed lengthy Companionship, whose iman and Islam are ancient, and who preceded others in Hijrah and Jihad.

When we know that the Prophet salla Llahu ‘alayhi wa sallam addressed this hadith to someone that came later in Companionship, embracing Islam, and Hijrah—namely Khalid ibn al Walid radiya Llahu ‘anhu, the Sword of Allah and the Sword of His Prophet salla Llahu ‘alayhi wa sallam—and forbade him from reviling those who preceded him in Islam, Companionship, and Hijrah—namely ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu—and explained to him that no matter how much he spent—even if he were to give the equivalent of Mount Uhud in gold—he would not attain the reward and recompense of those who preceded him in Islam and Hijrah, even if that person spent a mudd of food or half of it; then this implies that whoever did not live during the era of the Prophet salla Llahu ‘alayhi wa sallam, did not speak to him, and whose eyes were not graced by the sight of his radiant countenance, will obviously not attain their reward, their ranks, or their status.

 

17. They are in the Company of the Prophet salla Llahu ‘alayhi wa sallam

The Prophet salla Llahu ‘alayhi wa sallam informed us that he and his Companions radiya Llahu ‘anhum would be in one place, or on one level, or in one location, while the rest of the people would be in another place. It is possible that it means of one tendency or disposition.

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates:

 

لما نزلت هذه الآية إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ قال قرأها رسول الله صلى الله عليه وسلم حتى ختمها وقال الناس حيز وأنا وأصحابي حيز وقال لا هجرة بعد الفتح ولكن جهاد ونية فقال مروان كذبت وعنده رافع بن خديج وزيد بن ثابت وهما قاعدان معه على السرير فقال أبو سعيد الخدري رضي الله تعالى عنه لو شاء هذان لحدثاك فرفع عليه مروان الدرة ليضربه فلما رأيا ذلك قالا صدق

When the verse ‘When the victory of Allah has come and the Conquest’ was revealed, the Prophet salla Llahu ‘alayhi wa sallam recited it till the end and said, “People are in one corner while I and my Companions are in another corner.”

He also said, “There is no hijrah after the Conquest (of Makkah), but there is Jihad and intention.”

Marwan said [to Abu Sa’id al Khudri radiya Llahu ‘anhu], “You have lied.”

Rafi’ ibn Khadij and Zaid ibn Thabit radiya Llahu ‘anhum were sitting with him on the bed.

Abu Sa’id al Khudri radiya Llahu ‘anhu said, “If these two wished, they would narrate it to you.”

Marwan raised his whip, intending to strike him. When they saw this, they said, “He has spoken the truth.”^[48]

 

Thus, the Companions radiya Llahu ‘anhum were on one side with the Prophet salla Llahu ‘alayhi wa sallam, and the rest of the people were on the other, because the Conquest ended the hijrah from Makkah to Madinah.

As for Marwan ibn al Hakam’s statement to Abu Sa’id radiya Llahu ‘anhu, ‘You have lied,’ it meant ‘You erred.’ This is the dialect of the people of Hijaz. It does not mean that he fabricated a lie. So be aware of this.

Abu Sa’id radiya Llahu ‘anhu—one who pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam that no rebuke would deter him in the cause of Allah—wanted to prove his truthfulness, accuracy, and the authenticity of his narration to Marwan ibn al Hakam. Therefore, he called upon the two Companions sitting with him, Rafi’ and Zaid radiya Llahu ‘anhum, to bear witness, and they confirmed what he narrated and transmitted.

May Allah be pleased with the Companions of the Prophet salla Llahu ‘alayhi wa sallam, for they conveyed the Sunnah of the Chosen One, without concern for anyone and without fear for anyone.

 

18. The Fire will not Touch the Companions on the Day of Qiyamah

Among the virtues of the Companions radiya Llahu ‘anhum, their high status, and elevated rank by Allah subhanahu wa ta ‘ala, is that they will enter Jannat and the fire of Jahannam will never touch any of them, by the permission of Allah. How could it not be such when Allah subhanahu wa ta ‘ala was pleased with them, loved them, praised them, and commended them? He selected them as Companions of His beloved Prophet salla Llahu ‘alayhi wa sallam, endeared iman to them, adorned it in their hearts, made disbelief, defiance, and disobedience hateful to them, and made them among the pious, righteous, and believers.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا تمس النار مسلما رآني أو رأى من رآني

The Fire will not touch any Muslim who saw me or saw someone who saw me.^[49]

 

‘Abdur Rahman ibn ‘Uqbah al Juhani narrates from his father radiya Llahu ‘anhu—who was wounded by an arrow while fighting alongside the Prophet salla Llahu ‘alayhi wa sallam—who said: I heard the Prophet salla Llahu ‘alayhi wa sallam say:

 

لا يدخل النار مسلم رآني أو رأى من رآني أو رأى من رأى من رآني

Any Muslim who saw me, or saw someone who saw me, or saw someone who saw someone who saw me, will not enter the Fire.^[50]

 

19. Virtues of the Companions Who Participated in the Battle of Badr

The Companions radiya Llahu ‘anhum who participated in the Battle of Badr—numbering more than three hundred and ten—were among the best of the Muslims. When they are superior to the Companions who did not participate in the Battle of Badr, then obviously, they are far more superior to those who came after them.

Muaz ibn Rifa’ah ibn Rafi’ al Zuraqi narrates from his father radiya Llahu ‘anhu—who was among the participants of Badr—who said:

 

جاء جبريل إلى النبي صلى الله عليه وسلم فقال ما تعدون أهل بدر فيكم قال من أفضل المسلمين أو كلمة نحوها قال وكذلك من شهد بدراً من الملائكة

Jibril came to the Prophet salla Llahu ‘alayhi wa sallam and asked, “How do you consider the participants of Badr among you?”

He replied, “Among the best of the Muslims (​​or some word to that effect).”

Jibril said, “Similar is the case with those angels who participated in Badr.”^[51]

 

Those Companions radiya Llahu ‘anhum who participated in Badr were guaranteed Jannat and their sins were forgiven. Indeed, if one of them were to sin, his sin would be forgiven, or Allah subhanahu wa ta ‘ala would protect him from committing sins, so he would not sin.

‘Ali ibn Abi Talib radiya Llahu ‘anhu narrates—in the incident of Hatib ibn Abi Balta’ah radiya Llahu ‘anhu—that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لعل الله اطلع على أهل بدر فقال اعملوا ما شئتم فقد وجبت لكم الجنة أو فقد غفرت لكم

Perhaps Allah looked at the participants of Badr and said, “Do as you please, for Jannat is obligatory for you,” or, “I have forgiven you.”

 

Another longer narration will be mentioned shortly.

The wording of Sahih Muslim (which is also found in Sahih al Bukhari) is:

 

وما يدريك لعل الله اطلع على من شهد بدرا فقال اعملوا ما شئتم فقد غفرت لكم

What do you know? Perhaps Allah looked at those who participated in Badr and said, “Do as you please, for I have forgiven you.”^[52]

 

Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن الله تبارك وتعالى اطلع على أهل بدر فقال اعملوا ما شئتم فقد غفرت لكم

Allah subhanahu wa ta ‘ala looked at the participants of Badr and announced, “Do as you please, for I have forgiven you.”^[53]

 

• This hadith was also reported by Ahmed, Ibn Majah, Ibn Hibban, al Tabarani from Rafi’ ibn Khadij radiya Llahu ‘anhu with a hasan chain.
• It was reported by Abu Ya’la through narrators that are the same as those of Sahih al Bukhari. Ibn Hibban and al Hakim authenticated it from Jabir ibn ‘Abdullah radiya Llahu ‘anhuma.
• It was reported by Ibn Abi Shaybah, Ahmed, and Abu Ya’la—through narrators that are the same as those of Sahih al Bukhari—from ‘Abdullah ibn ‘Umar ibn al Khattab radiya Llahu ‘anhuma.
• It was reported by al Tabarani in al Kabir and al Awsat, and al Hakim in al Mustadrak—through thiqah narrators—from ‘Abdur Rahman ibn Hatib ibn Abi Balta’ah, that his father wrote.

Among the virtues of the participants of Badr is that those of them who were martyred on the Day of Badr are in Jannat al Firdaws.

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

أصيب حارثة يوم بدر وهو غلام فجاءت أمه إلى النبي صلى الله عليه وسلم فقالت يا رسول الله قد عرفت منزلة حارثة مني فإن يكن في الجنة أصبر وأحتسب وإن تكن الأخرى تر ما أصنع فقال ويحك أوهبلت أو جنة واحدة هي إنها جنان كثيرة وإنه في جنة الفردوس

Harithah was martyred on the Day of Badr; he was a young boy. His mother came to the Prophet salla Llahu ‘alayhi wa sallam and submitted, “O Messenger of Allah, you know Harithah’s position by me. If he is in Jannat, I will be patient and seek reward from Allah. But if it is otherwise, you will see what I will do.”

He replied, “Woe to you! Are you bereaved? Is there only one Jannat? There are many Jannats. He is in Jannat al Firdaws.”^[54]

 

Due to Allah subhanahu wa ta ‘ala and the Prophet salla Llahu ‘alayhi wa sallam awarding superiority to the Companions who participated at Badr, the Companions radiya Llahu ‘anhum also recognised this.

Qays ibn Abi Hazim rahimahu Llah states:

 

كان عطاء البدريين خمسة آلاف خمسة آلاف

The stipend for the participants of Badr was five thousand (dirhams) each.

 

‘Umar radiya Llahu ‘anhu said:

 

لأفضلنهم على من بعدهم

I will definitely give them preference over those who came after them.^[55]

 

20. Those Companions who participated in the Battle of Badr will not enter Jahannam

When Allah subhanahu wa ta ‘ala has forgiven the participants of Badr and their misdeeds and sins are forgiven, or if Allah has protected them from anything that would incur His wrath or punishment, then this indicates to their entry into Jannat and that they will never enter Jahannam. This is what the Prophet salla Llahu ‘alayhi wa sallam said about them.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates:

 

أن عبدا لحاطب جاء رسول الله صلى الله عليه وسلم يشكو حاطبا فقال يا رسول الله ليدخلن حاطب النار فقال رسول الله صلى الله عليه وسلم كذبت لا يدخلها فإنه شهد بدرا والحديبية

A slave of Hatib came to the Prophet salla Llahu ‘alayhi wa sallam complaining about Hatib and said, “O Messenger of Allah, Hatib will surely enter Jahannam.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “You have lied. He will not enter it, for he participated in Badr and al Hudaybiyyah.”^[56]

 

• This hadith was also reported by Ahmed and al Tabarani—through the same narrators as that of Sahih al Bukhari—from Umm Mubashshir al Ansariyyah radiya Llahu ‘anhuma.^[57]

Umm Mubashshir radiya Llahu ‘anha, the wife of Zaid ibn Harithah radiya Llahu ‘anhu, narrates:

 

قال رسول الله صلى الله عليه وسلم وهو في بيت حفصة رضي الله تعالى عنها لا يدخل النار رجل شهد بدرا والحديبية فقالت حفصة رضي الله تعالى عنها يا رسول الله أليس قد قال الله عز وجل وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا ۚ فقال رسول الله صلى الله عليه وسلم فمه ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا

The Prophet salla Llahu ‘alayhi wa sallam, whilst in the house of Hafsah radiya Llahu ‘anha, said, “No one from those who participated in Badr and al Hudaybiyyah will enter Jahannam.”

Hafsah radiya Llahu ‘anha asked, “O Messenger of Allah, did Allah subhanahu wa ta ‘ala not say: And there is none of you except he will come to it.^[58]”

The Prophet salla Llahu ‘alayhi wa sallam replied, “What about: Then We will save those who feared Allah.^[59]”^[60]

 

• Another narration pertaining to the people of al Hudaybiyyah will be mentioned shortly, Allah willing.
• This hadith was also reported by Ahmed, Ibn Majah, al Tabarani, Abu Ya’la, al Tabari in his Tafsir, and al Baghawi in his Tafsir from Hafsah radiya Llahu ‘anha.^[61]
• Likewise, it was reported by al Bazzar,^[62] through narrators that are the same as those of Sahih al Bukhari, from Abu Hurairah radiya Llahu ‘anhu, with the wording:

إني لأرجو أن لا يدخل النار من شهد بدرا إن شاء الله

I hope that those who participated in Badr will not enter Jahannam, Allah willing.

 

21. The Obligation of Jannat for the Participants of Badr

Allah subhanahu wa ta ‘ala honoured the participants of Badr radiya Llahu ‘anhum by forgiving their sins and ensuring that they will not enter Jahannam. Allah subhanahu wa ta ‘ala increased His favour upon them by making Jannat obligatory for them.

‘Ali radiya Llahu ‘anhu—in the incident of the letter of Hatib ibn Abi Balta’ah radiya Llahu ‘anhu to the Quraysh—states:

 

 فقال صلى الله عليه وسلم ما حملك يا حاطب على ما صنعت قال ما بي أن لا أكون مؤمنا بالله ورسوله وما غيرت ولا بدلت أردت أن تكون لي عند القوم يد يدفع الله بها عن أهلي ومالي وليس من أصحابك هناك إلا وله من يدفع الله به عن أهله وماله فقال صدق فلا تقولوا له إلا خيرا قال فقال عمر بن الخطاب رضي الله تعالى عنه إنه قد خان الله ورسوله والمؤمنين فدعني فأضرب عنقه قال فقال يا عمر وما يدريك لعل الله اطلع على أهل بدر فقال اعملوا ما شئتم فقد وجبت لكم الجنة قال فدمعت عينا عمر وقال الله ورسوله أعلم

The Prophet salla Llahu ‘alayhi wa sallam asked, “What made you do what you did, O Hatib?”

He replied, “It is not because I am not a believer in Allah and His Messenger. I have not changed or switched. I wanted to have a favour with the people (the Quraysh) through whom Allah would protect my family and my wealth. There is no one from amongst your Companions there who does not have someone through whom Allah protects his family and his wealth.”

The Prophet salla Llahu ‘alayhi wa sallam affirmed, “He has spoken the truth, so do not say anything but good about him.”

‘Umar ibn al Khattab radiya Llahu ‘anhu said, “He has betrayed Allah, His Messenger, and the believers. Grant me permission to strike his neck.”

The Prophet salla Llahu ‘alayhi wa sallam said, “O ‘Umar, what do you know? Perhaps Allah looked at the participants of Badr and announced, ‘Do as you please, for Jannat is obligatory for you?’”

‘Umar’s eyes filled up with tears and he said, “Allah and His Messenger know better.”^[63]

 

A shorter version of this narration was mentioned earlier.

• In a narration in al Bukhari, the wording is:

 

أو ليس من أهل بدر وما يدريك لعل الله اطلع عليهم فقال اعملوا ما شئتم فقد أوجبت لكم الجنة

Is he not from the participants of Badr? What do you know? Perhaps Allah

looked upon them and said, “Do as you please, for I have made Jannat obligatory for you.”^[64]

 

In the first narration, the phrase “for Jannat is obligatory for you” is in the past tense, emphasising the certainty of this for them.

 

22. The Participants of Bay’at al Ridwan (the Pledge of Ridwan) were the Best People on Earth

When the Prophet salla Llahu ‘alayhi wa sallam informed his Companions radiya Llahu ‘anhum that he had seen them entering Makkah with their heads shaved or their hair cut short, they set out in a state of Ihram for ‘Umrah. The Quraysh prevented them from entering Makkah. Then, the Prophet salla Llahu ‘alayhi wa sallam sent ‘Uthman ibn ‘Affan radiya Llahu ‘anhu to inform the leaders of the Quraysh that the Prophet salla Llahu ‘alayhi wa sallam had not come to fight, but rather to perform ‘Umrah and honour the House of Allah (the Ka’bah). The Quraysh detained ‘Uthman radiya Llahu ‘anhu, to the point that it was rumoured that they had killed him. At that time, the Prophet salla Llahu ‘alayhi wa sallam took a pledge of allegiance from his Companions. This pledge was called Bay’at al Ridwan. Previously, we have mentioned Allah’s pleasure with the Companions who pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam. Here, I would like to add that those who pledged allegiance (between 1300 and 1500 men) were the best people on earth.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma states:

 

قال لنا رسول الله صلى الله عليه وسلم يوم الحديبية أنتم اليوم خير أهل الأرض وكنا ألفا وأربعمائة لو كنت أبصر اليوم لأريتكم مكان الشجرة

The Prophet salla Llahu ‘alayhi wa sallam said to us on the Day of al Hudaybiyyah, “You are the best people on earth today.”

We were one thousand four hundred people. If I could see today, I would show you the place of the tree.^[65]

 

As long as they are the best people on earth, those who come after them will never reach their level through obedience, nor will they receive their reward, even if they perform many more deeds than them.

Abu Sa’id al Khudri radiya Llahu ‘anhu states:

 

أن رسول الله صلى الله عليه وسلم لما كان يوم الحديبية قال لا توقدوا نارا بليل فلما كان بعد ذلك قال أوقدوا واصطنعوا فإنه لن يدرك أحد بعدكم مدكم ولا صاعكم

On the Day of al Hudaybiyyah, the Prophet salla Llahu ‘alayhi wa sallam said, “Do not light a fire at night.”

After that, he said, “Light a fire and prepare food, for no one after you will reach the level of your mudd or your sa’.”^[66]

 

23. None of Those Who Pledged Allegiance Under the Tree Will Enter Jahannam

Among the virtues of the participants of Bay’at al Ridwan at al Hudaybiyyah—who pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam under the tree—is that none of them will enter Jahannam on the Day of Qiyamah. This is a favour from Allah subhanahu wa ta ‘ala with which He honoured these selected Companions radiya Llahu ‘anhum.

Umm Mubashshir, the wife of Zaid ibn Harithah radiya Llahu ‘anhuma, narrates that she heard the Prophet salla Llahu ‘alayhi wa sallam, whilst he was by Hafsah radiya Llahu ‘anha, saying:

 

لا يدخل النار إن شاء الله تعالى من أصحاب الشجرة أحد الذين بايعوا تحتها قالت بلی یا رسول الله فانتهرها قالت حفصة وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا ۚ فقال قد قال الله عز وجل ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا

“None of the participants of the (Pledge at the) Tree, who pledged allegiance under it, will enter Jahannam, Allah willing.”

She said, “Indeed (they will), O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam rebuked her.

Hafsah then recited, “And there is none of you except he will come to it.”^[67]

The Prophet salla Llahu ‘alayhi wa sallam explained, “Allah subhanahu wa ta ‘ala has said: Then We will save those who feared Allah and leave the wrongdoers within it, on their knees.”^[68],[69]

 

Another version of this hadith appeared previously under number 20.

Jabir radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا يدخل النار أحد ممن بايع تحت الشجرة

None of those who pledged allegiance under the tree will enter Jahannam.^[70]

 

The hadith of Jabir ibn ‘Abdullah radiya Llahu ‘anhuma was previously mentioned with the incident of the slave of Hatib ibn Abi Balta’ah radiya Llahu ‘anhuma wherein the Prophet salla Llahu ‘alayhi wa sallam determined, “He will not enter it, for he participated in Badr and al Hudaybiyyah.”

Likewise, the hadith of Umm Mubashshir radiya Llahu ‘anha was also previously mentioned, wherein the Prophet salla Llahu ‘alayhi wa sallam said, “No one who participated in Badr and al Hudaybiyyah will enter Jahannam.” This is also a sahih hadith.

 

24. The Obligation of Jannat for the Participants of Bay’at al Ridwan

Those who will not enter Jahannam will, inevitably, enter Jannat by the permission of Allah subhanahu wa ta ‘ala, because there is no third option. The person who will not enter Jahannam will enter Jannat, by the permission of Allah subhanahu wa ta ‘ala, because Allah subhanahu wa ta ‘ala said:

 

فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ

So, he who is drawn away from the Fire and admitted to Jannat has attained (his desire).^[71]

 

Furthermore, they are forgiven. Allah subhanahu wa ta ‘ala forgave the people of al Hudaybiyyah as He forgave the Banu Isra’il, despite the difference between the two.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates from the Prophet salla Llahu ‘alayhi wa sallam, who said:

 

ليدخلن الجنة من بايع تحت الشجرة إلا صاحب الجمل الأحمر

Whoever pledged allegiance under the tree will definitely enter Jannat, except the owner of the red camel.^[72]

 

• Al Bazzar also reported it from Ibn ‘Abbas radiya Llahu ‘anhuma with the same wording. Al Haythami said, “Its narrators are the same as those of Sahih al Bukhari, except for Khaddash ibn ‘Ayyash, who is thiqah.”^[73]

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

من يصعد الثنية ثنية المرار فإنه يحط ما حط عن بني إسرائيل قال فكان أول من صعدها خيلنا خيل بني الخزرج ثم تتام الناس فقال رسول الله صلى الله عليه وسلم وكلكم مغفور له إلا صاحب الجمل الأحمر فأتيناه فقلنا له تعال يستغفر لك رسول الله فقال والله لأن أجد ضالتي أحب إلي من أن يستغفر لي صاحبكم قال وكان رجل ينشد ضالة له

“Whoever ascends the pass—the pass of al Murar—his sins will be forgiven as the Banu Isra’il were forgiven.”

Jabir says: The first to ascend it were our horses, the horses of the Banu Khazraj, then the rest of the people followed. The Prophet salla Llahu ‘alayhi wa sallam then said, “All of you are forgiven except for the owner of the red camel.”

So, we went to him and said to him, “Come with us so that the Messenger of Allah may seek forgiveness for you.”

He said, “By Allah, finding my lost camel is dearer to me than your companion asking forgiveness for me.”

Jabir said: The man was searching for a lost camel.^[74]

 

The owner of the red camel was Jadd ibn Qays. He did not pledge allegiance to the Prophet salla Llahu ‘alayhi wa sallam as he was one of the hypocrites.

Abu al Zubair rahimahu Llah narrates that he heard Jabir radiya Llahu ‘anhu being asked as to how many there were on the Day of al Hudaybiyyah? He said:

 

كنا أربع عشر مائة فبايعناه وعمر رضي الله تعالى عنه أخذ بيده تحت الشجرة وهي سمرة فبايعناه غير جد بن قيس الأنصاري اختبأ تحت بطن بعيره

We were fourteen hundred (1400). We pledged allegiance to him. ‘Umar radiya Llahu ‘anhu took his hand under the tree, which was a Samurah (Acacia) tree. We all pledged allegiance to him, except for Jadd ibn Qays al Ansari, who hid under the belly of his camel.^[75]

 

‘Uthman radiya Llahu ‘anhu did not participate in Bay’at al Ridwan because the entire pledge was due to him. The Prophet salla Llahu ‘alayhi wa sallam had sent him to the leaders of the Quraysh to inform them that the Prophet salla Llahu ‘alayhi wa sallam and the Muslims had come only to perform ‘Umrah and did not intend fighting. When they detained him, a rumour spread that he had been killed. Therefore, the Prophet salla Llahu ‘alayhi wa sallam called the people to pledge allegiance, and he placed his other hand on behalf of ‘Uthman radiya Llahu ‘anhu. Thus, the Prophet’s salla Llahu ‘alayhi wa sallam hand for ‘Uthman was better than their own hands for themselves.

‘Uthman ibn Mawhab rahimahu Llah states:

 

جاء رجل من أهل مصر وحج البيت فرأى قوما جلوسا فقال من هؤلاء القوم فقالوا هؤلاء قريش قال فمن الشيخ فيهم قالوا عبد الله بن عمر قال يا ابن عمر إني سائلك عن شيء فحدثني عنه … هل تعلم أن عثمان تغيب عن بيعة الرضوان فلم يشهدها قال نعم قال الله أكبر قال ابن عمر رضي الله تعالى عنهما تعال أبين لك … وأما تغيبه عن بيعة الرضوان فلو كان أحد أعز ببطن مكة من عثمان لبعثه مكانه فبعث رسول الله صلى الله عليه وسلم عثمان وكانت بيعة الرضوان بعدما ذهب عثمان إلى مكة فقال رسول الله صلى الله عليه وسلم بيده اليمنى هذه يد عثمان فضرب بها على يده فقال هذه لعثمان

A man from Egypt came and performed Hajj. He saw some people sitting and asked, “Who are these people?”

They replied, “These are the Quraysh.”

He asked, “Who is the elder among them?”

They said, “‘Abdullah ibn ‘Umar.”

He said, “O Ibn ‘Umar, I would like to ask you about something, so tell me about it… Do you know that ‘Uthman was absent from Bay’at al Ridwan and did not participate in it?”

Ibn ‘Umar replied, “Yes.”

The man exclaimed, “Allahu Akbar (Allah is the Greatest).”

Ibn ‘Umar radiya Llahu ‘anhuma said, “Come, let me explain to you… As for his absence from Bay’at al Ridwan, if anyone in Makkah had been more respected than ‘Uthman, the Prophet salla Llahu ‘alayhi wa sallam would have sent him in his place. Thus, it was the Prophet salla Llahu ‘alayhi wa sallam who sent ‘Uthman. The Pledge of al Ridwan took place after ‘Uthman had gone to Makkah. The Prophet salla Llahu ‘alayhi wa sallam, indicating to his right hand, said, “This is ‘Uthman’s hand,” and struck his other hand with it, saying, “This is for ‘Uthman.”^[76]

 

It has narrated in a hadith from Anas radiya Llahu ‘anhu that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن عثمان في حاجة الله وحاجة رسوله فضرب بإحدى يديه على الأخرى فكانت يد رسول الله صلى الله عليه وسلم لعثمان خيرا من أيديهم لأنفسهم

“‘Uthman is (occupied) in the need of Allah and His Messenger.”

He then struck one hand against the other. The hand of the Prophet salla Llahu ‘alayhi wa sallam on behalf of ‘Uthman radiya Llahu ‘anhu was better than their own hands for themselves.^[77]

 

25. Among Them are the Leaders of the People of Jannat

Among the virtues of the Companions radiya Llahu ‘anhum, their high status, and their exalted position by Allah subhanahu wa ta ‘ala is that Allah subhanahu wa ta ‘ala made them the leaders of the people of Jannat—except the prophets and messengers ‘alayhim al Salam. I have elaborated on the texts in al Khasa’is allati Infarada biha salla Llahu ‘alayhi wa sallam and I have mentioned a summary in ‘Azim Qadrihi.

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

الحسن والحسين سيدا شباب أهل الجنة

Al Hasan and al Hussain are the leaders of the youth of Jannat.^[78]

 

Hudhayfah ibn al Yaman radiya Llahu ‘anhuma narrates:

 

قال رسول الله أما رأيت العارض الذي عرض لي فقلت بلى قال هو ملك من الملائكة لم يهبط إلى الأرض قط قبل هذه الليلة استأذن ربه أن يسلم علي وبشرني أن الحسن والحسين سيدا شباب أهل الجنة وأن فاطمة سيدة نساء أهل الجنة

The Prophet salla Llahu ‘alayhi wa sallam said, “Did you see the spectre that appeared before me?”

I said, “Yes.”

He explained, “It was an angel who had never descended on earth before this night. He asked his Lord permission to greet me, and he gave me glad tidings that al Hasan and al Hussain will be the leaders of the youth of Jannat and that Fatimah will be the leader of the women of Jannat.”^[79]

 

This hadith is considered to be mutawatir as it was narrated by nineteen Companions.^[80]

Fatimah radiya Llahu ‘anha states:

 

أسر إلى رسول الله أن جبريل كان يعارضني القرآن كل سنة مرة وإنه عارضني العام مرتين ولا أراه إلا حضر أجلي وأنت أول أهل بيتي لحاقا بي فبكيت فقال أما ترضين أن تكوني سيدة نساء أهل الجنة أو نساء المؤمنين فضحكت لذلك

The Prophet salla Llahu ‘alayhi wa sallam confided in me, “Jibril ‘alayh al Salam would revise the Qur’an with me once every year, but this year he revised it with me twice. I believe that the only reason for this is that my time has come. And you will be the first of my family to join me.” Thereupon, I wept.

He then said, “Are you not pleased to be the leader of the women of Jannat or the women of the believers?” Thereupon, I smiled.^[81]

 

However, the hadith of Hudhayfah—mentioned earlier—and the hadith of Aisha radiya Llahu ‘anhuma outweigh the doubt that arose in this narration, as it states that the Prophet salla Llahu ‘alayhi wa sallam—during his final illness—said:

 

يا فاطمة ألا ترضين أن تكوني سيدة نساء العالمين وسيدة نساء هذه الأمة وسيدة نساء المؤمنين

O Fatimah, are you not pleased to be the leader of the women of the worlds, the leader of the women of this Ummah, and the leader of the believing women?^[82]

 

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

قال رسول الله صلى الله عليه وسلم لأبي بكر وعمر رضي الله تعالى عنهما هذان سيدا كهول أهل الجنة من الأولين والآخرين إلا النبيين والمرسلين

The Prophet salla Llahu ‘alayhi wa sallam said about Abu Bakr and ‘Umar radiya Llahu ‘anhuma, “These two are the leaders of the middle-aged of Jannat, from the first to the last, except for the prophets and messengers.”^[83]

 

• It was also reported by Ibn Abi Shaybah, Ahmed, Ibn Abi ‘Asim, al Tirmidhi, Ibn Majah, ‘Abdullah ibn Ahmed, al Tahawi, al Bazzar, Abu Ya’la, al Ajurri, al Dulabi, al Tabarani, and al Diya’ through several chains from ‘Ali radiya Llahu ‘anhu.^[84]

Abu Juhayfah radiya Llahu ‘anhu narrates:

 

قال رسول الله صلى الله عليه وسلم أبو بكر وعمر سيدا كهول أهل الجنة من الأولين والآخرين إلا النبيين والمرسلين

The Prophet salla Llahu ‘alayhi wa sallam said, “Abu Bakr and ‘Umar are the leaders of the middle-aged of Jannat, from the first and the last, except for the prophets and messengers.”^[85]

 

• This hadith was also narrated from:
  • Abu Sa’id al Khudri radiya Llahu ‘anhu by al Bazzar, al Tabarani in al Awsat, and others.
  • Ibn ‘Umar radiya Llahu ‘anhuma by al Bazzar, Ibn ‘Asakir, al Ajurri, and al Hakim.
  • Abu Hurairah radiya Llahu ‘anhu by ‘Abdullah ibn Ahmed in Zawa’id Fada’il al Sahabah—it is a hasan narration—and al Khatib al Baghdadi.
  • Ibn ‘Abbas radiya Llahu ‘anhuma by Khaythamah, al Ajurri, al Khatib, and Ibn ‘Asakir.
  • Jabir ibn ‘Abdullah radiya Llahu ‘anhuma by al Bazzar and al Tabarani in al Awsat with a hasan chain.
  • Al Hussain ibn ‘Ali radiya Llahu ‘anhuma by Ibn ‘Asakir, and from others as well.^[86]

Therefore, the hadith is sahih.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

سيد الشهداء عند الله يوم القيامة حمزة بن عبد المطلب …

The leader of the martyrs before Allah on the Day of Qiyamah will be Hamzah ibn ‘Abdul Muttalib.

 

• Al Hakim reported it through two chains, as well as al Diya’ in al Mukhtarah, al Daylami, al Tabarani, al Khatib, and Ibn ‘Abdul Barr. Al Hafiz al Suyuti deemed it to be sahih.
• Al Tabarani reported it in al Awsat and Ibn ‘Abdul Barr—with a weak chain—from Ibn ‘Abbas radiya Llahu ‘anhuma.
• Al Hakim and al Tabarani narrated it from ‘Ali radiya Llahu ‘anhu. Thus, the hadith is hasan. Al Suyuti deemed it to be sahih.^[87]

 

26. The Hearts of the Companions are the Best of Hearts

Allah subhanahu wa ta ‘ala selected His beloved Prophet, Muhammad salla Llahu ‘alayhi wa sallam, and selected Companions and deputies for him. He made their hearts the best of hearts. All of this is from the bounty of Allah subhanahu wa ta ‘ala, which He bestows upon whomever He wills of His servants.

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu said:

 

إن الله نظر إلى قلوب العباد فوجد قلب محمد خير قلوب العباد فاصطفاه لنفسه فابتعثه برسالته ثم نظر في قلوب العباد بعد قلب محمد فوجد قلوب أصحابه خير قلوب العباد فجعلهم وزراء نبيه يقاتلون على دينه فما رأى المسلمون حسنا فهو عند الله حسن وما رأوا سيئا فهو عند الله سيء

Allah looked at the hearts of His servants and found the heart of Muhammad to be the best of all hearts. Therefore, He selected him for Himself and sent him with His message. Then He looked at the hearts of His servants after the heart of Muhammad and found the hearts of his Companions to be the best of all hearts. Thus, He made them the deputies of His Prophet, fighting for His din. Therefore, whatever the Muslims deem good is good in the sight of Allah and whatever they deem evil is evil in the sight of Allah.^[88]

 

27. The Resurrection of a Companion as a Leader and Light for the Land Where he Passes Away

The Companions of the Prophet salla Llahu ‘alayhi wa sallam did not and were not going to pass away in Makkah and Madinah only, but were bound to pass away in remote areas. And so it was, as the graves of some of them are still in the Caucasus, Turkey, Sindh, Persia, Iraq, Greater Syria, and North Africa. They will be resurrected from those lands on the Day of Qiyamah and they will be lights and leaders for the people of those regions where they passed away. This is one of the signs of prophethood, as the Prophet salla Llahu ‘alayhi wa sallam informed us that the Companions radiya Llahu ‘anhum would pass away outside of Madinah. It was such, as more than nine-tenths of them passed away outside of Madinah.

Buraydah ibn al Husayb radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

ما من أحد من أصحابي يموت بأرض إلا بعث قائدا ونورا لهم يوم القيامة

There is none among my Companions who passes away in any land except that he will be resurrected as a leader and a light for them on the Day of Qiyamah.^[89]

 

28. The Excused Ones’ Share of Reward with Others

The Companions radiya Llahu ‘anhum, as human beings, were not all equal in wealth, strength, or health. Therefore, whoever among them was constrained from participating in Jihad due to a valid excuse, such as illness, poverty, or physical weakness, and remained in Madinah, and this excuse prevented him from going out with the Prophet salla Llahu ‘alayhi wa sallam on a campaign, then Allah subhanahu wa ta ‘ala recorded his intention and made him and those who went out with the Prophet salla Llahu ‘alayhi wa sallam partners in the reward. They do not cross any valley, traverse any mountain pass, or spend anything without being included in the reward.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma states:

 

كنا مع النبي صلى الله عليه وسلم في غزاة فقال إن بالمدينة لرجالا ما سرتم مسيرا ولا قطعتم واديا إلا كانوا معكم حبسهم المرض

We were with the Prophet salla Llahu ‘alayhi wa sallam on a campaign. He said, “Indeed, there are men in Madinah who, no matter where you travel or which valley you cross, are with you. Illness prevented them.”^[90]

 

Likewise, another narration by Muslim states:

 

إلا شركوكم في الأجر

Except that they will share the reward with you.^[91]

 

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

أن رسول الله صلى الله عليه وسلم كان في غزاة وفي رواية رجعنا من غزوة تبوك مع النبي صلى الله عليه وسلم فقال إن أقواما بالمدينة خلفنا ما سلكنا شعبا ولا واديا إلا وهم معنا فيه حبسهم العذر

The Prophet salla Llahu ‘alayhi wa sallam was on a military expedition. According to another narration: We returned from the Battle of Tabuk with the Prophet salla Llahu ‘alayhi wa sallam and he said, “There are people in Madinah whom we left behind. We did not traverse any mountain pass or valley except that they were with us. An excuse prevented them.”^[92]

 

Another narration from Anas radiya Llahu ‘anhu states:

 

أن رسول الله صلى الله عليه وسلم رجع من غزوة تبوك فدنا من المدينة فقال إن بالمدينة أقواما ما سرتم مسيرا ولا قطعتم واديا (زاد في رواية أحمد وأبي داود ولا أنفقتم نفقة) إلا كانوا معكم قالوا يا رسول الله وهم بالمدينة قال وهم بالمدينة حبسهم العذر

The Prophet salla Llahu ‘alayhi wa sallam returned from the Battle of Tabuk. When he approached Madinah, he said, “There are such people in Madinah that you did not travel anywhere nor crossed any valley (the narration of Ahmed and Abu Dawood adds: nor did you spend anything) except that they were with you.”

They asked, “O Messenger of Allah, even though they are in Madinah?”

He replied, “Yes, even though they are in Madinah. An excuse prevented them.”^[93]

 

Al Muhallab rahimahu Llah said:

 

يشهد لهذا الحديث قوله تعالى لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ الآية فإنه تعالى فاضل بين المجاهدين والقاعدين ثم استثنى أولي الضرر من القاعدين فكأنه ألحقهم بالفاضلين اهـ

This hadith is supported by the verse: Not equal are those believers remaining (at home), other than the disabled.^[94] Allah subhanahu wa ta ‘ala has distinguished between those who strive in the cause of Allah and those who remain at home. He then made an exception for those with disabilities among those who remain at home, as if He included them with the two distinguished ones.^[95]

 

29. Among Them are Those Owing to Whom Verses That are Recited Were Revealed

Among the virtues of the Companions radiya Llahu ‘anhum is that among them are those owing to whom Allah revealed verses that will be recited until the Day of Qiyamah, and these verses contain different rulings.

Sa’d ibn Abi Waqqas radiya Llahu ‘anhu narrates that four verses of the Qur’an were revealed concerning him. He explained:

 

حلفت أم سعد أن لا تكلمه أبدا حتى يكفر بدينه ولا تأكل ولا تشرب قالت زعمت أن الله وصاك بوالديك وأنا أمك وأنا آمرك بهذا قال مكثت ثلاثا حتى غشي عليها من الجهد فقام ابن لها يقال له عمارة فسقاها فجعلت تدعو على سعد فأنزل الله عز وجل في القرآن هذه الآية وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا ۖ وَإِنْ جَاهَدَاكَ عَلَىٰ أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ

وأصاب رسول الله صلى الله عليه وسلم غنيمة عظيمة فإذا فيها سيف فأخذته فأتيت به رسول الله صلى الله عليه وسلم فقلت نفلني هذا السيف فأنا من قد علمت حاله فقال رده من حيث أخذته فانطلقت حتى إذا أردت أن ألقيه في القبض لامتني نفسي فرجعت إليه فقلت أعطنيه قال فشد لي في صوته رده من حيث أخذته قال فأنزل الله عز وجل يَسْأَلُونَكَ عَنِ الْأَنْفَالِ ۖ

قال ومرضت فأرسلت إلى النبي صلى الله عليه وسلم فأتاني فقلت دعني أقسم مالي حيث شئت قال فأبى قلت فالنصف قال فأبى قلت فالثلث قال فسكت فكان بعد الثلث جائزا

قال وأتيت على نفر من الأنصار والمهاجرين فقالوا تعال نطعمك ونسقيك خمرا وذلك قبل أن تحرم الخمر قال فأتيتهم في حش والحش البستان فإذا رأس جزور مشوي عندهم وزق من خمر قال فأكلت وشربت معهم قال فذكرت الأنصار والمهاجرون عندهم فقلت المهاجرون خير من الأنصار قال فأخذ رجل أحد لحيي الرأس فضربني به فجرح بأنفي فأتيت رسول الله صلى الله عليه وسلم فأخبرته فأنزل الله عز وجل في يعني نفسه شأن يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ

The mother of Sa’d took an oath that she would never ever speak to him until he renounced his religion and that she would neither eat nor drink. She said, “You claim that Allah commanded you to be good to your parents; I am your mother and I command you to do this.”

She continued in this state for three days until she fainted from exhaustion. Then her son, named ‘Umarah, gave her water, and she began to curse Sa’d. Then Allah subhanahu wa ta ‘ala revealed this verse in the Qur’an: And We have enjoined upon man goodness to parents,^[96] and the verse: But, if they endeavour to make you associate with Me, do not obey them but accompany them in (this) world with appropriate kindness.^[97]

The Prophet salla Llahu ‘alayhi wa sallam acquired a large number of spoils of war. It included a sword, which I took. I brought it to the Prophet salla Llahu ‘alayhi wa sallam and submitted, “Give me this sword; I am one whose situation you are aware of.”

He said, “Return it to where you took it from.”

I left. But when I wanted to put it back with the captured booty, my conscience troubled me, so I went back to the Prophet salla Llahu ‘alayhi wa sallam and submitted, “Give it to me.”

With a stern tone, he replied, “Return it to where you took it from.”

Then Allah subhanahu wa ta ‘ala revealed: They ask you, (O Muhammad), about the bounties (of war).^[98]

He states: I fell ill, so I sent for the Prophet salla Llahu ‘alayhi wa sallam and he came to me. I said, “Allow me to distribute all my wealth as I wish.”

He refused. I said, “Then half.”

He refused. I said, “Then a third.”

He remained silent. Thus, a third was permissible.

He continues: I came upon a group of the Ansar and Muhajirin. They said, “Come, allow us to feed you and give you wine to drink. (This was before wine was prohibited.) I went with them to a garden. There was a roasted camel’s head with them and a skin of wine. So, I ate and drank with them. I then mentioned the Ansar and the Muhajirin in their presence, saying, “The Muhajirin are better than the Ansar.”

A man took one of the jawbones of the head and struck me with it, wounding my nose. So, I went to the Prophet salla Llahu ‘alayhi wa sallam and told him. Thereupon, Allah subhanahu wa ta ‘ala revealed concerning me the ruling of wine: Indeed, intoxicants, gambling, (sacrificing on) stone alters (to other than Allah), and divining arrows are but defilement from the work of Shaitan.^[99],[100]

 

Sa’d radiya Llahu ‘anhu also narrates:

 

كنا مع النبي صلى الله عليه وسلم ستة نفر فقال المشركون للنبي صلى الله عليه وسلم اطرد هؤلاء لا يجترئون علينا قال وكنت أنا وابن مسعود ورجل من هذيل وبلال ورجلان لست أسميهما فوقع في نفس رسول الله صلى الله عليه وسلم ما شاء الله أن يقع فحدث نفسه فأنزل الله عز وجل وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ

We were six people with the Prophet salla Llahu ‘alayhi wa sallam. The polytheists said to the Prophet salla Llahu ‘alayhi wa sallam, “Expel these people so they do not become daring against us.”

I, Ibn Mas’ud, a man from Hudhayl, Bilal, and two other men whose names I cannot mention were present. The Prophet salla Llahu ‘alayhi wa sallam felt what Allah willed him to feel and considered it. Thereupon, Allah subhanahu wa ta ‘ala revealed: And do not send away those who call upon their Lord morning and afternoon, seeking His face (i.e., favour).

 

• In another narration from him, he said:

 

في نزلت وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ قال نزلت في ستة أنا وابن مسعود منهم وكان المشركون قالوا له تدني هؤلاء

The verse: And do not send away those who call upon their Lord morning and afternoon, seeking His face (i.e., favour), was revealed concerning six people; I and Ibn Mas’ud were among them. The polytheists said to him (the Prophet salla Llahu ‘alayhi wa sallam, “Do you bring these people close?”

 

• Ahmed and al Tabarani reported from Ibn Mas’ud radiya Llahu ‘anhu who said:

 

مر الملأ من قريش على رسول الله وعنده خباب وصهيب وبلال وعمار فقالوا يا محمد أرضيت بهؤلاء… الحديث بنحوه

The leaders of the Quraysh passed by the Prophet salla Llahu ‘alayhi wa sallam—with him were Khabbab, Suhayb, Bilal, and ‘Ammar—and they said, “O Muhammad, are you pleased with these people….” (similar to the above hadith).

 

The narrators in Ahmed’s chain are the same as those of Sahih al Bukhari, except for Kurdus, who is thiqah.^[101]

 

Regarding the verse:

 

وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ إلى قوله  فَتَكُونَ مِنَ الظَّالِمِينَ

And do not send away those who call upon their Lord morning and afternoon, until, you would (then) be of the wrongdoers.

 

Khabbab radiya Llahu ‘anhu said:

 

جاء الأقرع ابن حابس التميمي وعيينة بن حصن الفزاري فوجدوا رسول الله صلى الله عليه وسلم مع صهيب وبلال وعمار وخباب قاعدا في ناس من الضعفاء من المؤمنين فلما رأوهم حول النبي صلى الله عليه وسلم حقروهم فأتوه فخلوا به وقالوا إنا نريد أن تجعل لنا منك مجلسا تعرف لنا به العرب فضلنا فإن وفود العرب تأتيك فنستحيي أن ترانا العرب مع هذه الأعبد فإذا جئناك فأقمهم عنك فإذا فرغنا فاقعد معهم إن شئت… الحديث وفيه

فنزل جبريل عليه السلام فقال وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ ثم ذكر الأقرع بن حابس وعيينة بن حصن فقال وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ

قال فدنونا منه حتى وضعنا ركبنا على ركبته وكان رسول الله صلى الله عليه وسلم يجلس معنا فإذا أراد أن يقوم قام وتركنا فأنزل الله وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ (ولا تجالس الأشراف)  تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا (يعني عُيينة والأقرع) وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا  (قال هلاكاً) قال أمر عيينة والأقرع …

قال خباب فكنا نقعد مع النبي صلى الله عليه وسلم فإذا بلغنا الساعة التي يقوم فيها قمنا وتركناه حتى يقوم

Al Aqra’ ibn Habis al Tamimi and ‘Uyaynah ibn Hisn al Fazari came to the Prophet salla Llahu ‘alayhi wa sallam and found him with Suhayb, Bilal, ‘Ammar, and Khabbab, sitting among some of the weak believers. When they saw them around the Prophet salla Llahu ‘alayhi wa sallam, they looked down upon them. Therefore, they went to him and spoke privately with him, saying, “We want you to grant us a gathering where the Arabs will recognise our virtue, for delegations from the Arabs come to you, and we are ashamed that the Arabs would see us with these slaves. So, when we come to you, send them away from you. When we have finished, sit with them if you wish…

The hadith continues: Then Jibril ‘alayh al Salam descended with the verse: And do not send away those who call upon their Lord morning and afternoon, seeking His face (i.e., favour). Not upon you is anything of their account and not upon them is anything of your account. So were you to send them away, you would (then) be of the wrongdoers.”

Thereafter, the verse mentioned al Aqra’ ibn Habis and ‘Uyaynah ibn Hisn: And thus We have tried some of them through others that they (i.e., the disbelievers) might say, “Is it these whom Allah has favoured among us?” Is not Allah most knowing of those who are grateful? And when those come to you who believe in Our verses, say, “Peace be upon you. Your Lord has decreed upon Himself mercy.”^[102]

Khabbab continues: We drew near to him until we placed our knees upon his knee. The Prophet salla Llahu ‘alayhi wa sallam would sit with us. When he wanted to leave, he would get up and leave us. Then Allah revealed: And keep yourself patient (by being) with those who call upon their Lord in the morning and the evening, seeking His face (i.e., acceptance). And let not your eyes pass beyond them, (i.e., do not sit with the nobles), desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance (referring to ‘Uyaynah and al Aqra’) and who follows his desire and whose affair is ever (in) neglect (i.e., destruction).^[103]

He said: Whose affair refers to the affair of ‘Uyaynah and al Aqra’.

Khabbab states: We would sit with the Prophet salla Llahu ‘alayhi wa sallam. When the time came for him to go, we would stand up and leave him so that he could go.^[104]

 

30. The Prophet’s salla Llahu ‘alayhi wa sallam Supplication for Them That Allah Should not Entrust Them to Anyone

Among the virtues of the Companions radiya Llahu ‘anhum is that the Prophet salla Llahu ‘alayhi wa sallam supplicated to Allah subhanahu wa ta ‘ala that He should not entrust them to any of His creation, not even to himself.

‘Abdullah ibn Hawalah radiya Llahu ‘anhu said:

 

بعثنا رسول الله حول المدينة على أقدامنا لنغنم فرجعنا ولم نغنم شيئاً وعرف الجهد في وجوهنا فقام فينا فقال اللهم لا تكلهم إلي فأضعف ولا تكلهم إلى أنفسهم فيعجزوا عنها ولا تكلهم إلى الناس فيستأثروا عليهم ثم قال لتفتحن لكم الشام والروم وفارس أو الروم وفارس حتى يكون لأحدكم من الإبل كذا وكذا ومن البقر كذا وكذا ومن الغنم حتى يعطى أحدهم مائة دينار فيسخطها ثم وضع يده على رأسي أو هامتي فقال يا ابن حوالة إذا رأيت الخلافة قد نزلت الأرض المقدسة فقد دنت الزلازل والبلايا والأمور العظام والساعة يومئذ أقرب إلى الناس من يدي هذه على رأسك

The Prophet salla Llahu ‘alayhi wa sallam sent us around Madinah on foot to gather spoils. We returned without any spoils. He saw the hardship on our faces, so he stood among us and said, “O Allah, do not entrust them to me, lest I become weak; do not entrust them to themselves, lest they become incapable; and do not entrust them to people, lest they take advantage of them.” Then he said, “Greater Syria, Rome, and Persia—or he said Rome and Persia— will be conquered for you until one of you will possess so much camels, so much cattle, and so much sheep, to such an extent that one of you is given a hundred gold coins and he will be displeased with it.”

Then he placed his hand on my head and said, “O Ibn Hawalah, when you see the Caliphate established in the Holy Land, then earthquakes, calamities, and great events will be imminent, and Qiyamah will be closer to people than my hand is to your head.”^[105]

 

This supplication from the Prophet salla Llahu ‘alayhi wa sallam indicates to many things. Among them is Allah’s subhanahu wa ta ‘ala love for them, that their hearts were attached to Allah subhanahu wa ta ‘ala, and that Allah subhanahu wa ta ‘ala made their needs dependent on Him and no one else. Furthermore, he informed them of the conquest of cities—as was the case—whereby Allah subhanahu wa ta ‘ala fulfilled their needs.

 

31. Allah’s Care for Them and Granting Them Relief

Among the virtues of the Companions radiya Llahu ‘anhum is that when they fell into hardship, Allah subhanahu wa ta ‘ala would relieve them through His mercy and would not abandon them to destruction, because they were His party and went forth in His cause. Therefore, His care encompassed them wherever they went.

Jabir ibn ‘Abdullah radiya Llahu ‘anhum narrates:

 

بعثنا رسول الله صلى الله عليه وسلم ونحن ثلاثمائة راكب وأميرنا أبو عبيدة بن الجراح نرصد عيرا لقريش وزودنا جرابا من تمر لم يجد لنا غيره فخرجنا وكنا ببعض الطريق فني الزاد فأمر أبو عبيدة بأزواد الجيش فجمع فكان مزودي (وفي رواية مزود) تمر فكان يقوتنا كل يوم قليلا قليلا حتى فني فلم يكن يصيبنا إلا تمرة تمرة فقلت كيف كنتم تصنعون بها قال نمصها كما يمص الصبي ثم نشرب عليها من الماء فتكفينا يومنا إلى الليل فقلت ما تغني عنكم التمرة فقال لقد وجدنا فقدها حين فنيت فأقمنا بالساحل نصف شهر فأصابنا جوع شديد حتى أكلنا الخبط فسمي جيش الخبط فألقى البحر لنا دابة يقال لها العنبر قال أبو عبيدة رضي الله تعالى عنه ميتة ثم قال بل نحن رسل رسول الله وفي سبيل الله وقد اضطررتم فكلوا فأكلنا منها نصف شهر وادهنا من ودكها حتى ثابت إلينا أجسامنا (وفي رواية حتى سمنا) قال فأخذ أبو عبيدة ضلعا من أضلاعه فنصبه ثم نظر إلى أطول رجل في الجيش وأطول جمل فحمله عليه فمر تحته

قال وجلس في حجاج عينه نفر (وفي رواية فلقد أخذ منا أبو عبيدة ثلاثة عشر رجلا فأقعدهم في وقب عينه) قال وأخرجنا من وقب عينه كذا وكذا قلة ودك وتزودنا من لحمه وشائق فلما قدمنا المدينة أتينا رسول الله صلى الله عليه وسلم فذكرنا ذلك له فقال هو رزق أخرجه الله لكم فهل معكم من لحمه شيء فتطعمونا قال فأرسلنا إلى رسول الله صلى الله عليه وسلم منه فأكله

The Prophet salla Llahu ‘alayhi wa sallam sent us, three hundred riders, with Abu ‘Ubaidah ibn al Jarrah as our commander, to intercept a caravan of the Quraysh. He provided us with a bag of dates, as he had nothing else to give us. We set out. We were on some road when the provisions were depleted. So, Abu ‘Ubaidah ordered the army’s provisions to be gathered. There were two sacks (according to another version, one sack) of dates. He would provide a little ration each day, until it was all finished, and we had nothing left but a single date at a time.

I (the narrator) asked, “What did you do with it?”

He replied, “We would suck on it like a child, then drank water with it; it sufficed us for the day until night.”

I asked, “What good was a single date to you?”

He replied, “We felt its loss when that was also finished.”

We stayed on the coast for half a month. We suffered severe hunger, until we ate wild tree leaves, and as a result, we were called the Army of the Leaves. Then the sea threw out a creature called ‘Ambar.

Abu ‘Ubaidah radiya Llahu ‘anhu said, “It is carrion.”

Then he said, “Rather, we are the messengers of the Messenger of Allah, and we are in the path of Allah. You are in dire need, so eat from it.”

Thus, we ate from it for half a month and anointed ourselves with its fat until our bodies recovered. (According to another narration: Until we became fat.) Abu ‘Ubaidah took one of its ribs and set it up. Then he looked for the tallest man and the tallest camel in the army. That man rode that camel and it passed underneath it.

A group of people sat in the socket of its eye. (According to another version: Abu ‘Ubaidah took thirteen men from us and made them sit in the socket of its eye.) We took out so many jugs of fat from the socket of its eye. We took some of its meat and flesh as provisions. When we arrived in Madinah, we went to the Prophet salla Llahu ‘alayhi wa sallam and told him about it. He said, “It is sustenance that Allah has provided for you. Do you have any of its meat with you to feed us?”

We sent some to the Prophet salla Llahu ‘alayhi wa sallam and he ate it.^[106]

 

The narration of Muslim, from Jabir radiya Llahu ‘anhu states:

 

بعثنا النبي ونحن ثلاثمائة  نحمل أزوادنا على رقابنا

The Prophet salla Llahu ‘alayhi wa sallam sent us, and we were three hundred, carrying our provisions around our necks…

 

The two narrations can be reconciled. Each of them went out carrying his own provisions, and the Prophet salla Llahu ‘alayhi wa sallam provided them with a bag of dates. When their provisions dwindled, Abu ‘Ubaidah radiya Llahu ‘anhu gathered what remained, which amounted to one or two bags of dates. He began giving them handfuls of it. When that was finished, he began giving them from what the Prophet salla Llahu ‘alayhi wa sallam had provided them. When that was almost depleted, he began giving them one date each until all were finished. They then ate tree leaves until Allah subhanahu wa ta ‘ala saved them through the whale.

The whale was described as resembling a hill or, according to another narration, a hillock or a small mountain. The sea threw this enormous whale out as a sign of Allah’s favour upon these Companions radiya Llahu ‘anhum, that He did not abandon them to perish. They had gone out in His cause, seeking His pleasure and obeying His Prophet salla Llahu ‘alayhi wa sallam.

Furthermore, the Red Sea does not contain such large whales, as they require very deep waters and the Red Sea is known to be shallow. Therefore, Allah subhanahu wa ta ‘ala brought it from the deep sea as a sign of His favour upon these Companions radiya Llahu ‘anhum, just as He saved Yunus ‘alayh al Salam, through the whale, which was not in the waters of his region. Allah subhanahu wa ta ‘ala knows best.

 

32. Many of Them Were Given Glad Tidings of Jannat

Among the virtues of the Companions radiya Llahu ‘anhum is that many of them were given glad tidings of Jannat by the Prophet salla Llahu ‘alayhi wa sallam. There are many, though majority of people only know of the ten who were promised Jannat. It is difficult to cover them all here. Several treatises have been written on the subject, so I will suffice on mentioning some texts.

Abu Musa al Ash’ari radiya Llahu ‘anhu narrates:

 

أنه توضأ في بيته ثم خرج فقال لألزمن رسول الله صلى الله عليه وسلم ولأكونن معه يومي هذا قال فجاء المسجد فسأل عن النبي صلى الله عليه وسلم فقالوا خرج ووجه ههنا قال فخرجت على إثره أسأل عنه حتى دخل بئر أريس وتوسط قفها وكشف عن ساقيه ودلاهما في البئر فسلمت عليه ثم انصرفت فجلست عند الباب فقلت لأكونن بواب رسول الله صلى الله عليه وسلم اليوم فجاء أبو بكر رضي الله تعالى عنه فدفع الباب فقلت من هذا فقال أبو بكر فقلت على رسلك ثم ذهبت فقلت يا رسول الله هذا أبو بكر رضي الله تعالى عنه يستأذن فقال ائذن له وبشره بالجنة فأقبلت حتى قلت لأبي بكر ادخل ورسول الله يبشرك بالجنة فدخل أبو بكر رضي الله تعالى عنه فجلس عن يمين رسول الله صلى الله عليه وسلم معه في القف ودلى رجليه في البئر كما صنع رسول الله صلى الله عليه وسلم وكشف عن ساقيه ثم رجعت فجلست وقد تركت أخي يتوضأ ويلحقني فقلت إن يرد الله بفلان خيرا يريد أخاه يأت به فإذا إنسان يحرك الباب فقلت من هذا فقال عمر بن الخطاب فقلت على رسلك ثم جئت إلى رسول الله صلى الله عليه وسلم فسلمت عليه فقلت هذا عمر بن الخطاب يستأذن فقال ائذن له وبشره بالجنة فجئت فقلت ادخل وبشرك رسول الله صلى الله عليه وسلم بالجنة فدخل فجلس مع رسول الله صلى الله عليه وسلم في القف عن يساره ودلى رجليه في البئر ثم رجعت فجلست فقلت إن يرد الله بفلان خيرا يأت به فجاء إنسان يحرك الباب فقلت من هذا فقال عثمان بن عفان فقلت على رسلك فجئت إلى رسول الله صلى الله عليه وسلم فأخبرته فقال ائذن له وبشره بالجنة على بلوى تصيبه فجئته فقلت له ادخل وبشرك رسول الله صلى الله عليه وسلم بالجنة على بلوى تصيبك فدخل فوجد القف قد ملئ فجلس وجاهه من الشق الآخر

I performed ablution at home and went out, saying, “I will definitely stay with the Prophet salla Llahu ‘alayhi wa sallam today.”

So, I went to the Masjid and asked about the Prophet salla Llahu ‘alayhi wa sallam. They said, “He has gone out and headed this way.”

I went out after him, asking about him, until he entered the well of Aris. He sat in the middle of its edge, uncovered his shins, and sat down dangling his legs in the well. I greeted him, then left and sat by the door, thinking, “I will be the doorkeeper of the Messenger of Allah salla Llahu ‘alayhi wa sallam today.”

Abu Bakr radiya Llahu ‘anhu then came and pushed the door. I asked, “Who is this?”

He replied, “Abu Bakr.”

I said, “Wait a moment.”

Then I went to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, Abu Bakr is here seeking permission to enter.”

He said, “Give him permission and give him the good news of Jannat.”

I went to Abu Bakr and said, “Enter and the Messenger of Allah gives you the glad tidings of Jannat.”

Abu Bakr radiya Llahu ‘anhu entered and sat to the right of the Prophet salla Llahu ‘alayhi wa sallam at the edge of the well, with his legs dangling in, just as the Prophet salla Llahu ‘alayhi wa sallam had done, and he uncovered his shins. Then I went back and sat down. I had left my brother behind, to perform wudu’ (ablution) and join me. I thought, “If Allah intends good for so-and-so (referring to my brother), He will bring him.” Then someone knocked on the door. I asked, “Who is it?”

He replied, “‘Umar ibn al Khattab.”

I said, “Wait a moment.”

I went to the Prophet salla Llahu ‘alayhi wa sallam and greeted him, saying, “‘Umar ibn al Khattab is here asking permission to enter.”

He said, “Grant him permission and give him the glad tidings of Jannat.”

I went and said, “Enter and the Prophet salla Llahu ‘alayhi wa sallam gives you glad tidings of Jannat.”

He entered and sat at the left of the Prophet salla Llahu ‘alayhi wa sallam, at the well, with his legs dangling in. Then I returned and sat down, thinking, “If Allah intends good for so-and-so, He will bring him.”

Then a man came knocking at the door. I asked, “Who is this?”

He replied, “‘Uthman ibn ‘Affan.”

I said, “Wait a moment.”

I went to the Prophet salla Llahu ‘alayhi wa sallam and informed him. He said, “Grant him permission and give him glad tidings of Jannat due to a trial that will befall him.”

I went to him and said, “Enter and the Prophet salla Llahu ‘alayhi wa sallam gives you glad tidings of Jannat due to a trial that will befall you.”

He entered and found the edge full, so he sat facing him from the other side.

 

Sa’id ibn al Musayyab said:

 

فأولتها قبورهم

I interpreted it as their graves.^[107]

 

Sa’id ibn Zaid radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

عشرة في الجنة أبو بكر في الجنة وعمر في الجنة وعثمان في الجنة وعلي في الجنة وطلحة في الجنة والزبير في الجنة وعبد الرحمن بن عوف في الجنة وسعد بن مالك في الجنة وأبو عبيدة في الجنة وسكت عن العاشر قالوا ومن هو العاشر قال سعيد بن زيد في الجنة

Ten people are in Jannat: Abu Bakr is in Jannat; ‘Umar is in Jannat; ‘Uthman is in Jannat; ‘Ali is in Jannat; Talhah is in Jannat; al Zubair is in Jannat; ‘Abdur Rahman ibn ‘Awf is in Jannat; Sa’d ibn Malik is in Jannat; Abu ‘Ubaidah is in Jannat.

He [Sa’id] remained silent about the tenth. The Companions radiya Llahu ‘anhum asked, “Who is the tenth?”

He replied, “Sa’id ibn Zaid is in Jannat.”^[108]

 

Some scholars have omitted Abu ‘Ubaidah radiya Llahu ‘anhu (from the group).

This hadith has been narrated by a number of Companions radiya Llahu ‘anhum.

Sa’d ibn Abi Waqqas radiya Llahu ‘anhu states:

 

ما سمعت النبي صلى الله عليه وسلم يقول لأحد يمشي على الأرض إنه من أهل الجنة إلا لعبد الله بن سلام

I never heard the Prophet salla Llahu ‘alayhi wa sallam say regarding anyone walking on the earth, ‘He is from the people of Jannat,’ except for ‘Abdullah ibn Salam.^[109]

 

I have mentioned two other narrations in al Sunnah al Nabawiyyah Wahy, so refer to it.

Anas ibn Malik radiya Llahu ‘anhu states:

 

لما نزلت هذه الآية يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ إلى آخر الآية جلس ثابت بن قيس رضي الله تعالى عنه في بيته وقال أنا من أهل النار واحتبس عن النبي صلى الله عليه وسلم فسأل النبي صلى الله عليه وسلم سعد بن معاذ فقال يا أبا عمرو ما شأن ثابت أشتكى قال سعد إنه لجاري وما علمت له بشكوى قال فأتاه سعد فذكر له قول رسول الله صلى الله عليه وسلم فقال ثابت أُنزلت هذه الآية ولقد علمتم أني من أرفعكم صوتا على رسول الله صلى الله عليه وسلم فأنا من أهل النار فذكر ذلك سعد للنبي صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم بل هو من أهل الجنة زاد في رواية فكنا نراه يمشي بين أظهرنا رجل من أهل الجنة

When the verse: O you who have believed, do not raise your voices above the voice of the Prophet^[110] was revealed, Thabit ibn Qays sat in his house and said, “I am among the people of Jahannam,” and he stayed away from the Prophet salla Llahu ‘alayhi wa sallam. The Prophet salla Llahu ‘alayhi wa sallam asked Sa’d ibn Muaz, “O Abu ‘Amr, what is the matter with Thabit? Is he ill?”

Sa’d replied, “He is my neighbour; and I am not aware of him being ill.”

Then Sa’d went to him and told him what the Prophet salla Llahu ‘alayhi wa sallam said. Thabit said, “This verse was revealed. And you know that amongst you, I am the one who raises his voice the loudest above the Prophet salla Llahu ‘alayhi wa sallam. Therefore, I am among the people of Jahannam.”

Sa’d mentioned this to the Prophet salla Llahu ‘alayhi wa sallam who said, “Rather, he is among the people of Jannat.”^[111]

Another narration contains the addition: We would to see him walking among us; a man from the people of Jannat.

 

I say: His raising his voice was due to the fact that he was the orator of the Ansar, and orators raise their voices during sermons. He thought this would nullify his good deeds. But this is not the case, as explained by the Prophet salla Llahu ‘alayhi wa sallam. He was martyred in the battle against the apostates at Yamamah.

Aisha radiya Llahu ‘anha reports:

 

ما غرت على امرأة لرسول الله صلى الله عليه وسلم كما غرت على خديجة رضي الله تعالى عنها لكثرة ذكر رسول الله إياها وثنائه عليها وقد أوحي إلى رسول الله صلى الله عليه وسلم أن يبشرها ببيت لها في الجنة من قصب زاد في رواية لا صخب فيه ولا نصب

I was never more envious of any of the Prophet’s wives than I was of Khadijah radiya Llahu ‘anha, because of the Prophet’s frequent mention of her and his praise for her. It was revealed to the Prophet salla Llahu ‘alayhi wa sallam that he should give her glad tidings of a house in Jannat made of pearl.

In another narration, there is the addition: There will be neither noise nor toil therein.^[112]

 

Al Bukhari and Muslim both reported this glad tiding from a number of Companions, including ‘Abdullah ibn Abi Awfa and Abu Hurairah radiya Llahu ‘anhum.^[113]

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates:

 

جلست في عصابة من ضعفاء المهاجرين وإن بعضهم ليستر ببعض من العري وقارئ يقرأ علينا إذ جاء رسول الله صلى الله عليه وسلم فقام علينا فلما قام رسول الله صلى الله عليه وسلم سكت القارئ فسلم ثم قال ما كنتم تصنعون قلنا يا رسول الله إنه كان قارئ لنا يقرأ علينا فكنا نستمع إلى كتاب الله قال فقال رسول الله صلى الله عليه وسلم الحمد لله الذي جعل من أمتي من أمرت أن أصبر نفسي معهم قال فجلس رسول الله صلى الله عليه وسلم وسطنا ليعدل بنفسه فينا ثم قال بيده هكذا فتحلقوا وبرزت وجوههم له قال فما رأيت رسول الله صلى الله عليه وسلم عرف منهم أحدا غيري فقال رسول الله صلى الله عليه وسلم أبشروا يا معشر صعاليك المهاجرين بالنور التام يوم القيامة تدخلون الجنة قبل أغنياء الناس بنصف يوم وذاك خمسمائة عام

I was sitting with a group of poor Muhajirin, some of whom were hiding behind others due to the lack of clothing. A reciter was reciting to us when the Prophet salla Llahu ‘alayhi wa sallam came and stood before us. When the Prophet salla Llahu ‘alayhi wa sallam stood, the reciter stopped. The Prophet salla Llahu ‘alayhi wa sallam greeted us and then asked, “What were you doing?”

We replied, “O Messenger of Allah, a reciter was reciting to us and we were listening to the Book of Allah.”

He said, “Praise be to Allah who has made in my Ummah those with whom I have been commanded to sit.”

Then the Prophet salla Llahu ‘alayhi wa sallam sat in the middle, to be equidistant amongst us, and gestured with his hand like this. They formed a circle around him with their faces turned towards him.

I do not think that the Prophet salla Llahu ‘alayhi wa sallam recognised anyone among them except me.

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Rejoice, O poor Muhajirin, for you will have perfect light on the Day of Qiyamah. You will enter Jannat half a day before the rich people, and that is five hundred years.”^[114]

 

There are many ahadith on this topic.

 

33. Virtues of the Early Companions

Among the virtues of the Companions radiya Llahu ‘anhum is that those who embraced Islam later cannot attain the same level of reward of those who embraced Islam earlier. So much so, that if one of the early Companions were to spend a mudd of grain, he would receive a reward greater to what a later Companion would receive were he to spend the equivalent of Mount Uhud in gold.

Abu Sa’id al Khudri radiya Llahu ‘anhu states:

 

كان بين خالد بن الوليد وبين عبد الرحمن بن عوف رضي الله تعالى عنهما شيء فسبه خالد فقال رسول الله صلى الله عليه وسلم لا تسبوا أحدا من أصحابي فإن أحدكم لو أنفق مثل أحد ذهباً ما أدرك مد أحدهم ولا نصيفه

There was some issue between Khalid ibn al Walid and ‘Abdur Rahman ibn ‘Awf, so Khalid reviled him. The Prophet salla Llahu ‘alayhi wa sallam warned, “Do not revile any of my Companions, for if one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the level of one mudd of theirs or even half of it.”^[115]

 

Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا تسبوا أصحابي لا تسبوا أصحابي فو الذي نفسي بيده لو أن أحدكم أنفق مثل أحد ذهبا ما أدرك مده ولا نصيفه

Do not revile my Companions; do not revile my Companions, for by Him in Whose control is my life, if one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the level of one mudd of theirs or even half of it.^[116]

 

The Prophet salla Llahu ‘alayhi wa sallam referred to them as my Companions and forbade those who came later from the Muhajirin from reviling those who preceded them, even though they were all Companions who were included in this noble description.

Khalid ibn al Walid radiya Llahu ‘anhu embraced Islam after the Treaty of al Hudaybiyyah. Yet, the Prophet salla Llahu ‘alayhi wa sallam said what he said to him, then what about those who embraced Islam after the Conquest (of Makkah)? And what about those who came after them?

Furthermore, this necessitates, more obviously, prohibiting those who did not live during the time of the Prophet salla Llahu ‘alayhi wa sallam and came after them from reviling the Companions radiya Llahu ‘anhum.

Therefore, the one who reviles the Companions radiya Llahu ‘anhum is cursed, as mentioned in the first chapter.

 

34. They Were a Mercy to the Ummah

Among the virtues of the Companions radiya Llahu ‘anhum is that, because of some of them, the Muslims were granted concession—like those who suffer from itching or hives and those whose bodies get infested with lice—to wear silk garments, even though it is forbidden for the males of this Ummah.

Anas ibn Malik radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam granted permission to ‘Abdur Rahman ibn ‘Awf and al Zubair ibn al ‘Awwam radiya Llahu ‘anhuma to wear silk garments while traveling, due to itching or a pain they were experiencing.^[117]

Another narration of al Bukhari and Muslim, from Anas radiya Llahu ‘anhu states that ‘Abdur Rahman ibn ‘Awf and al Zubair ibn al ‘Awwam radiya Llahu ‘anhuma complained to the Prophet salla Llahu ‘alayhi wa sallam about lice. He permitted them to wear silk shirts during one of their military expeditions. (According to al Bukhari: I saw them wearing it during a military expedition.)^[118]

Therefore, whoever has the same condition as they had, should do as they did. Allah subhanahu wa ta ‘ala knows best.

What I have mentioned under these headings is but the tip of the iceberg of their virtues, a mere drop in the ocean of their greatness, a sip of the nectar of their great status, and a sample of their perfection. However, it is sufficient to mention what I have mentioned, for it is enough for whomever Allah wills good. Allah subhanahu wa ta ‘ala is the Guide and the Protector.

May Allah’s peace, blessings, and mercy be upon our master, our beloved, our prophet, and our intercessor, Muhammad, and upon his pure and righteous family, his noble and revered Companions, and upon those who follow them in goodness until the Day of Qiyamah. Amin.

 

NEXT⇒ Section Two – The Praise of the Muhajirin in the Prophetic Sunnah, Highlighting Their Virtue and Status

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^[1]  Sahih al Bukhari, book on virtues, chapter on the description of the Prophet salla Llahu ‘alayhi wa sallam.

^[2]  Sahih al Bukhari, book on testimonies, chapter on one should not testify to false testimony if he is made to testify; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the Companions, then those who came after them, then those who came after them, Hadith: 214-215; Sunan al Tirmidhi, book on trials and testimony, Hadith: 2302, 2221.

^[3]  Sahih al Bukhari, book on testimonies, chapter on one should not testify to false testimony if he is made to testify; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the Companions, then those who came after them, then those who came after them, Hadith: 211-212.

^[4]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the Companions, then those who came after them, then those who came after them, Hadith: 216.

^[5]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the Companions, then those who came after them, then those who came after them, Hadith: 213.

^[6]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the Companions, then those who came after them, then those who came after them, Hadith: 210.

^[7]  Sahih al Bukhari, book on the virtues of the Companions of the Prophet salla Llahu ‘alayhi wa sallam, chapter one; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the Companions, then those who came after them, then those who came after them, Hadith: 215.

^[8]  Sahih al Bukhari, book on testimonies, chapter on one should not testify to false testimony if he is made to testify; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the Companions, then those who came after them, then those who came after them, Hadith: 214.

^[9]  Sahih Muslim, book on the virtues of the Companions, chapter on the mention that the existence of the Prophet salla Llahu ‘alayhi wa sallam is a security for his Companions, Hadith: 207.

^[10]  Musnad al Tayalisi, pg. 154, 252; Musnad ‘Abd ibn Humaid, pg. 247, 308; Musnad Ahmed, 3/155, 2/27, 4/152, 5/248, 257, 264; al Sunnah, 2/630, 631; al Tarikh al Kabir, 2/27; Musnad Abi Ya’la, 2/519-520, 6/119; al Dulabi: al Kuna, 1/42, 43; Kashf al Astar, 1/163; Mukhtasar Zawa’id al Bazzar, 2/366; al Mu’jam al Kabir, 8/310, 311, 22/289; Sahih Ibn Hibban, 16/213-216; al Mustadrak, 4/86; Majma’ al Bahrayn, 7/49, 26-27; Majma’ al Zawa’id, 10/18, 20, 66-67; al Matalib al ‘Aliyah, 4/155-156; Kanz al ‘Ummal, 11/530-536. Al Haythami attributed it to al Bazzar and al Tabarani and deemed it to be hasan. Likewise, he attributed it to Ahmed and said, “Its narrators are same as that of Sahih al Bukhari except Muhammad ibn Ishaq, who explicitly mentions hearing the hadith.” Al Hafiz Ibn Hajar also deemed it to be hasan.

^[11]  Musannaf ‘Abdur Razzaq, 6/113, 10/313-314; Musnad Ahmed, 3/470-471, 4/265-266; Sahih Ibn Hibban, 16/197, its narrators are the same as those of Sahih al Bukhari except Abu Habibah who was authenticated by al Tirmidhi and Ibn Hibban mentioned him in al Thiqat; Shu’ab al Iman, 4/307, Mukhtasar Zawa’id al Bazzar, 2/390; al Bazzar: Kashf al Astar, 3/321; Majma’ al Zawa’id, 1/173-174, 10/68; Kanz al ‘Ummal, 1/201, where he attributed it to Ibn Sa’d and al Hakim in al Kuna as well.

^[12] Al Bazzar: Kashf al Astar, 3/288-289; Mukhtasar Zawa’id al Bazzar, 2/363-364; al Isabah, 1/13, al Hafiz deemed its narrators to be reliable; Majma’ al Zawa’id, 10/16, al Haythami said, “Its narrators are thiqah; however, there is difference of opinion regarding some of them.” Therefore, the hadith is hasan.

^[13]  Al Ahad wa al Mathani, 3/370, 4/4; Ibn Abi ‘Asim: Al Sunnah, 2/483; al Tabarani: Al Mu’jam al Kabir, 17/140, al Hakim: Al Mustadrak, 3/632, who authenticated it and al Dhahabi approved of it; Majma’ al Zawa’id, 10/17.

^[14]  Sahih al Bukhari, book on the virtues of the Companions of the Prophet salla Llahu ‘alayhi wa sallam, chapter on the virtues of the Companions of the Prophet salla Llahu ‘alayhi wa sallam; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the Companions, then those who follow them, then those who follow them, Hadith: 208, 209.

^[15]  Musnad ‘Abd ibn Humaid, pg. 313; Musnad Abi Ya’la, 4/200-201; al Matalib al ‘Aliyah, 4/148, through the same narrators as that of Sahih al Bukhari; Majma’ al Zawa’id, 10/18; Kanz al ‘Ummal, 11/537. It has also been narrated by Ibn Abi Shaybah, al Shashi, and al Diya’. Its chain is sahih.

^[16]  Ibn Abi Shaybah: Al Musannaf, 12/178; Ibn Abi ‘Asim: Al Sunnah, 2/630, Hadith: 1481, 1482; al Tabarani: Al Mu’jam al Kabir, 22/85-86; Musnad al Shamiyyin, 1/452-453; Majma’ al Zawa’id, 10/20; al Matalib al ‘Aliyah, 4/147; Kanz al ‘Ummal, 11/536; Abu Nuaim, all through thiqah narrators. Thus, the hadith is sahih.

^[17]  Al Bazzar: Kashf al Astar, 3/291; Mukhtasar Zawa’id al Bazzar, 2/365; al Tabarani: Al Mu’jam al Kabir, 7/268; Majma’ al Zawa’id, 10/18; Kanz al ‘Ummal, 11/537. Its chain is hasan.

^[18]  Mukhtasar Zawa’id al Bazzar, 2/365; Kashf al Astar, 3/291; Musnad Abi Ya’la, 5/151; Ibn al Mubarak: Al Zuhd, pg. 200-201; Majma’ al Zawa’id, 10/18; al Matalib al ‘Aliyah, 4/149–150; al Baghawi. In their chain is Ismail ibn Muslim al Makki, who is weak, but the previous narration is a corroboration for it. Therefore, the hadith is hasan.

^[19]  Sahih al Bukhari, book on funerals, chapter on people praising the deceased, pg. 300, his wording; Sahih Muslim, book on funerals, chapter on those deceased who are praised for good or evil, Hadith: 60.

^[20]  Surah al Baqarah: 143.

^[21]  Surah al Hajj: 78.

^[22]  Sahih al Bukhari, book on Tafsir, commentary on Surah al Baqarah, chapter on: And thus, We made you a median (i.e., just) community, book on the prophets, chapter on: And We had certainly sent Nuh to his people.”

^[23]  Sahih al Bukhari, book on holding fast to the Sunnah, chapter on: And thus, We made you a median community.

^[24]  Sahih al Bukhari, book on military expeditions, chapter on those Muslims who were martyred on the Day of Uhud, book on funerals, chapter on Salah for the martyr, etc.

^[25]  Refer to Musnad Ahmed, 5/431, 432; Sunan Sa’id ibn Mansur, 2/242, 3/241, 5/340; Sunan an-Nasa’i, book on funerals, chapter on burying the martyr in his blood, 4/78; al Tabarani: Al Mu’jam al Kabir, 19/83-82; Majma’ al Zawa’id, 6/119; Fath al Bari, 3/210.

^[26]  Sahih al Bukhari, book on military expeditions, chapter on the Battle of Uhud; Sahih Muslim, book on virtues, chapter on establishing the Pond of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 30-31.

^[27]  Musnad Ahmed, 1/161; Sunan Abi Dawood, book on Hajj, chapter on visiting graves, Hadith: 2043; Ibn Shabbah: Tarikh al Madinah, 1/133; al Bayhaqi: Dala’il al Nubuwwah, 3/305-306. Its chain is sahih.

^[28]  Musnad ‘Abdullah ibn al Mubarak, pg. 148, Hadith: 241; Musnad Ahmed, 1/18; Ibn Abi ‘Asim: Al Sunnah, 2/631; Sunan al Tirmidhi, book on tribulations, chapter on what is narrated regarding adherence to the Jama’ah (Muslim community), Hadith: 2165; al Nasa’i: ‘Ishrat al Nisa’, pg. 291; al Sunan al Kubra, 7/91; Sahih Ibn Hibban, 16/239-240; al Hakim: Al Mustadrak, 1/113-114; Ibn al A’rabi: Al Mu’jam, Hadith: 1036; Ibn Abi Shaybah: Al Musannaf, 12/177; al Diya’: Al Mukhtarah, 1/294-295. Its chain is sahih. Al Tirmidhi, Ibn Hibban, and al Hakim authenticated it and al Dhahabi approved it.

^[29]  Musnad Ahmed, 1/26; Ibn Abi ‘Asim: Al Sunnah, 2/631; al Nasa’i: ‘Ishrat al Nisa’, pg. 287-288; Musnad Abi Ya’la, 1/131-133, through various chains, al Bazzar: Al Bahr al Zakhkhar, 1/269; Kashf al Astar, 1/46, through a sahih chain; Sahih Ibn Hibban, 10/436, 12/399-400, 15/122, who deemed it sahih; Ibn Mandah: Al Iman, 3/962; al Mukhtarah, 1/191-192; al Riyad al Nadirah, 1/21.

^[30]  ‘Ishrat al Nisa’, pg. 292; Sunan Ibn Majah, book on rulings, chapter on the dislike of testifying for one who was not asked to testify, Hadith: 2363; Ma’rifat al Sahabah, 1/139; al Mustadrak, 1/114-115.

^[31]  Refer to Kanz al ‘Ummal, 1/539, 541.

^[32]  Musnad Ahmed, 4/87, 5/54-55, 57; Fada’il al Sahabah, 1/48-50; Ibn Abi ‘Asim: Kitab al Sunnah, 2/479; al Bukhari: Al Tarikh al Kabir, 5/131; Sunan al Tirmidhi, book on merits, chapter 59, Hadith: 3862; Abu Nuaim: Hilyat al Awliya’, 8/287; al Baghawi: Sharh al Sunnah, 14/70-71; Sahih Ibn Hibban, 16/244; al Khatib al Baghdadi: Tarikh Baghdad, 9/123; al Bayhaqi: Shu’ab al Iman, 2/191; al I’tiqad, pg. 321; Majma’ al Zawa’id, 10/16; Kanz al ‘Ummal, 11/528, 531-532, 540. In Sharh al Sunnah, al Baghawi quoted the statement of al Tirmidhi, “This is a hasan hadith.” All its chains contain ‘Abdullah ibn ‘Abdur Rahman—or vice versa (‘Abdur Rahman ibn ‘Abdullah). Al Bukhari and Ibn Abi Hatim mentioned him, but did not mention any criticism or praise for him. Ibn Hibban included him in al Thiqat. Al Bayhaqi states in Shu’ab al Iman, “We have mentioned its corroborations in the book on virtues.”

^[33]  Al Bazzar: Al Bahr al Zakhkhar, 3/233, Hadith: 1022; Kashf al Astar, 3/292; Mukhtasar Zawa’id al Bazzar, 2/364; Majma’ al Bahrayn, 7/23; Ibn Hibban: Al Thiqat, 7/331, 8/196; Majma’ al Zawa’id, 17/10. Its narrators are thiqah.

^[34]  Refer to Chapter Four (the duty of the Ummah towards them).

^[35]  Al Shafi’i: Al Risalah, pg. 473-474; ‘Abdur Razzaq: Al Musnad, pg. 244; Musnad al Tayalisi, pg. 7; Musannaf ‘Abdur Razzaq, 11/341; Musnad al Humaidi, 1/19-20; Musnad Ahmed, 1/18, 26; Musnad ‘Abd Ibn Humaid, pg. 37-38; Sunan al Tirmidhi, book on tribulations, chapter on what has been narrated regarding holding onto the Jama’ah, Hadith: 2165; al Nasa’i: Al Sunan al Kubra, 5/387-389; ‘Ishrat al Nisa’, pg. 289-291, through several chains; Sunan Ibn Majah, book on rulings, chapter on the dislike of testifying for one who has not been asked to testify, Hadith: 2363; al Tahawi: Sharh Ma’ani al Athar, 4/150-151; Sharh Mushkil al Athar, 6/256-257; Musnad Abi Ya’la, 1/131-133, through various chains; al Bahr al Zakhkhar, 1/269; al Mu’jam al Saghir, 1/158; Sahih Ibn Hibban, 10/436-437, 12/399-400; al Mustadrak, 1/113-114; Sharh al Sunnah, 9/27; Ibn Mandah: Al Iman, 3/961-962; al Khatib al Baghdadi: Tarikh Baghdad, 2/187, 6/57; Musnad al Shihab, 1/249-250; al Bayhaqi: Ma’rifat al Sunan wa al Athar, 1/170; al Sunan al Kubra, 7/91; al Diya’ al Maqdisi: Al Mukhtarah, 1/193-192, etc. This hadith was narrated through several chains with various wordings, such as: “Be good, I advise you, protect me, honour me.” The narrators are all thiqah and the chains are all sahih. Al Tirmidhi, Ibn Hibban, and al Hakim deemed the chain to be sahih. Al Shafi’i and al Humaidi’s narrators are thiqah, however the chains are interrupted.

^[36]  Musnad Ahmed, 5/288; al Tarikh al Kabir, 8/436-437; al Ma’rifah wa al Tarikh, 1/266-267; Sunan Abi Dawood, book on Jihad, chapter on a person who fights seeking reward and spoils, Hadith: 2535; Musnad Abi Ya’la, 12/281-282; Musnad al Shamiyyin, 3/173-174; al Mustadrak, 4/425, he authenticated it and al Dhahabi approved it; al Bayhaqi: Al Sunan al Kubra, 9/169; Tahdhib al Kamal, 15/519-520; Fath al Bari, 12/403. Refer to Mukhtasar Ashrat al Sa’ah for further references.

^[37]  Surah al Hashr: 10.

^[38]  Sahih Muslim, book on Tafsir, Hadith: 15.

^[39]  Ikmal al Mu’allim, 8/583; al Nawawi: Sharh Sahih Muslim, 18/158-159; al Durr al Manthur, 8/113; Fath al Qadir, 5/203.

^[40]  Al Bayhaqi: Manaqib al Imam al Shafi’i, 1/441; al Razi: Manaqib al Imam al Shafi’i, pg. 136.

^[41]  Sahih al Bukhari, book on the virtues of the Companions of the Prophet salla Llahu ‘alayhi wa sallam, chapter on al Humaidi narrated to us; Sahih Muslim, book on the virtues of the Companions, chapter on the prohibition of reviling the Companions radiya Llahu ‘anhum, Hadith: 222, his wording.

^[42]  Sahih Muslim, book on the virtues of the Companions, chapter on the prohibition of reviling the Companions radiya Llahu ‘anhum, Hadith: 221.

^[43]  Majma’ al Zawa’id, 10/21; Kanz al ‘Ummal, 11/528, 531, 542, 543.

^[44]  Majma’ al Bahrayn, 7/30; Majma’ al Zawa’id, 10/21; al Riyad al Nazirah, 1/23. Al Tabarani narrated it through the same narrators as that of Sahih al Bukhari except for ‘Ali ibn Sahl, who is thiqah. The beginning of the hadith is accepted by both al Bukhari and Muslim and was mentioned earlier.

^[45]  Al Shifa’; al Nawawi: Sharh Sahih Muslim, 16/93; Fath al Bari, 7/36; Ibn Hajar: Qawati’ al Islam.

^[46]  Surah al Hadid: 10.

^[47]  Al Nawawi: Sharh Sahih Muslim, 16/93; Fath al Bari, 7/34-35.

^[48]  Musnad al Tayalisi, pg. 84, 130, 293; Ibn Abi Shaybah: Al Musannaf, 14/498-499; Musnad Ahmed, 3/22, 5/187; Sharh Mushkil al Athar, 7/41-42; Musnad al Shihab, 2/42; al Tabarani: Al Mu’jam al Kabir, 4/341, 5/123; Ma’rifat al Sahabah, 1/113; al Mustadrak, 2/257; Abu Nuaim: Hilyat al Awliya’, 4/385; al Bayhaqi: Dala’il al Nubuwwah, 5/109-110, Majma’ al Zawa’id, 10/17, 5/250, all through narrators same as that of Sahih al Bukhari. Al Hakim authenticated it and al Dhahabi approved it.

^[49]  Sunan al Tirmidhi, book on merits, chapter on the merits of those who saw the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 3857, he deemed it to be hasan; Ibn Abi ‘Asim: Al Sunnah, 2/985; Abu Nuaim: Ma’rifat al Sahabah, 1/134; Kanz al ‘Ummal, 11/531, al Diya’: Al Mukhtarah.

^[50]  Ibn Abi ‘Asim: Al Sunnah, 2/985; al Tabarani: Al Mu’jam al Kabir, 17/375; al Mu’jam al Awsat, 1/308, its chain contains an unknown narrator; Majma’ al Bahrayn, 7/27; Majma’ al Zawa’id, 10/20-21; al Isabah, 4/529; Usd al Ghabah, 3/553. Al Hafiz rahimahu Llah attributed it to Ibn al Sakan and al Hakim in Tarikh Naysabur. Ibn al Athir attributed it to Abu Nuaim. The previous hadith is a corroboration for it, thus, it is a hasan narration.

^[51]  Sahih al Bukhari, book on military expeditions, chapter on the angels participating in Badr.

^[52]  Sahih al Bukhari, book on military expeditions, chapter on the virtue of those who participated in Badr; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the participants of Badr, Hadith: 160.

^[53]  Ibn Abi Shaybah: Al Musannaf, 12/155, 14/385; Musnad Ahmed, 2/295-296; Sunan al Darimi, 2/222; Sunan Abi Dawood, book on the Sunnah, chapter on the Khalifas, Hadith: 4654, through a sahih chain; Sahih Ibn Hibban, 11/123; al Hakim: Al Mustadrak, 4/77-78, they both authenticated it and al Dhahabi approved it.

^[54]  Sahih al Bukhari, book on military expeditions, chapter on the virtues of those who participated in Badr.

^[55]  Sahih al Bukhari, book on military expeditions, chapter on Khalifah narrated to me.

^[56]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the participants of Badr and the incident of Hatib ibn Abi Balta’ah, Hadith: 162.

^[57]  Musnad Ahmed, 6/362; al Mu’jam al Kabir, 25/102; Majma’ al Zawa’id, 9/304.

^[58]  Surah Maryam: 71.

^[59]  Surah Maryam: 72.

^[60]  Musnad Ahmed, 6/362; al Tabarani: Al Mu’jam al Kabir, 25/102; Sahih Ibn Hibban, 11/125, through the narrators of Sahih al Bukhari and according to the standard of Muslim.

^[61]  Musnad Ahmed, 6/285; Sunan Ibn Majah, book on asceticism, chapter on the mention of resurrection, Hadith: 4281; al Mu’jam al Kabir, 23/206-207-208; Musnad Abi Ya’la, 12/472-473; Tafsir al Tabari, 18/235; Tafsir al Baghawi, 3/217.

^[62]  Al Bahr al Zakhkhar, 15/211; Kashf al Astar, 3/287-288; Fath al Bari, 7/305; Majma’ al Zawa’id, 9/161. Refer to Kashf al Astar, 3/287, for the hadith of Ibn Abi Awfa.

^[63]  Sahih al Bukhari, book on seeking permission, chapter on looking into the letter of someone who warns against Muslims to clarify his matter; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the participants of Badr, Hadith: 161.

^[64]  Sahih al Bukhari, book on seeking repentance from the apostates, chapter on what has been reported regarding those who misinterpret.

^[65]  Sahih al Bukhari, book on military expeditions, chapter on the Battle of al Hudaybiyyah; Sahih Muslim, book on leadership, chapter on the desirability of pledging allegiance to the leader of the army when intending to fight, Hadith: 71.

^[66]  Ibn Abi Shaybah: Al Musannaf, 8/669, 14/443; Musnad Ahmed, 3/26; al Nasa’i: Al Sunan al Kubra, book on expeditions, chapter on lighting fires and preparing food at night, 5/268; Musnad Abi Ya’la, 2/272, through thiqah narrators; al Hakim: Al Mustadrak, 3/36, he deemed it sahih and al Dhahabi approved; Tarikh Asbahan, 2/169; Majma’ al Zawa’id, 6/145, 9/161; Fath al Bari, 7/443.

^[67]  Surah Maryam: 71.

^[68]  Surah Maryam: 72.

^[69]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the participants of the tree, the participants of Bay’at al Ridwan, Hadith: 163.

^[70]  Musnad Ahmed, 3/350; Sunan Abi Dawood, book on the Sunnah, chapter on the Khalifas, Hadith: 4653; Sunan al Tirmidhi, book on virtues, chapter on the virtue of those who pledged allegiance under the tree, Hadith: 3860, he deemed it to be sahih; al Nasa’i: Al Sunan al Kubra, book on Tafsir, 6/464; Sahih Ibn Hibban, 11/127, through a sahih chain, in accordance to the conditions of Muslim. Refer to Majma’ al Zawa’id, 6/144, 9/160, and Mukhtasar Zawa’id al Bazzar, 2/380, for the hadith of Abu Sa’id al Khudri and Ibn Abi Awfa radiya Llahu ‘anhuma, both through thiqah narrators.

^[71]  Surah Al ‘Imran: 185.

^[72]  Sunan al Tirmidhi, book on virtues, chapter on those who revile the Companions of the Prophet, Hadith: 3863, he deemed it to be hasan

^[73]  Al Bahr al Zakhkhar, 11/12; Kashf al Astar, 3/288; Majma’ al Zawa’id, 9/161.

^[74]  Sahih Muslim, book on the characteristics of the hypocrites, Hadith: 12.

^[75]  Sahih Muslim, book on leadership, chapter on the desirability of pledging allegiance to the leader of the army when intending to fight, Hadith: 69.

^[76]  Sahih al Bukhari, book on the virtues of the Companions, chapter on the merits of ‘Uthman ibn ‘Affan.

^[77]  Sunan al Tirmidhi, book on virtues, chapter on the virtues of ‘Uthman ibn ‘Affan, Hadith: 3702, he deemed it to be sahih.

^[78]  Ibn Abi Shaybah: Al Musannaf, 12/96; Musnad Ahmed, 3/3, 62, 64, 80, 82; Ahmed: Fada’il al Sahabah, 2/771, 774, 779-780; Sunan al Tirmidhi, book on virtues, chapter on the virtues of al Hasan and al Hussain, Hadith: 3768; al Nasa’i: Al Sunan al Kubra, 5/50, 143, 144; al Nasa’i: Fada’il al Sahabah, pg. 91; al Fasawi: Al Ma’rifah wa al Tarikh, 2/644; al Tahawi: Sharh Mushkil al Athar, 2/393; Musnad Abi Ya’la, 2/395; al Tabarani: Al Mu’jam al Kabir, 3/28-29, through several chains; Sahih Ibn Hibban, 9/55; al Mawrid, Hadith: 2228; al Hakim: Al Mustadrak, 3/166-167; Hilyat al Awliya’, 871; Tarikh Baghdad, 4/207, 11/90. The chains of a number of them contain thiqah narrators, the same as those of Sahih al Bukhari. Al Tirmidhi, al Hakim, and Ibn Hibban deemed it to be sahih. Refer to Majma’ al Zawa’id, 9/201.

^[79]  Ibn Abi Shaybah: Al Musannaf, 12/96; Musnad Ahmed, 5/391-392; Sunan al Tirmidhi, book on virtues, chapter on the virtues of al Hasan and al Hussain, Hadith: 3781, he deemed it to be hasan; al Nasa’i: Al Sunan al Kubra, 5/95; al Nasa’i: Fada’il al Sahabah, pg.172, 200, Hadith: 193, 260; al Tabarani: Al Mu’jam al Kabir, 3/27-28, through several chains; Sahih Ibn Hibban, 9/55; al Mawrid, Hadith: 2229; al Hakim: Al Mustadrak, 3/381, 3/151; al Khatib: Tarikh Baghdad, 6/372-373. Ibn Hibban and al Hakim deemed it to be sahih and al Dhahabi approved it. Most of its narrators are thiqah and the same as those of Sahih al Bukhari.

^[80]  This hadith has been narrated by a number of Companions. Al Suyuti mentioned it in al Azhar, pg. 39, and Qatf al Azhar, pg. 286-287, from sixteen Companions. Al Zabidi mentioned it in Laqt al La’ali, pg. 149-151, from fifteen Companions. Al Sayed al Kattani mentioned it in Nazm al Mutanathir, pg. 125, and al Sayed al Ghumari in al Ithaf, pg. 132, from seventeen Companions.

These Companions radiya Llahu ‘anhum are: ‘Umar ibn al Khattab, ‘Ali ibn Abi Talib, al Hasan ibn ‘Ali, al Hussain ibn ‘Ali, ‘Abdullah ibn ‘Umar, Abu Hurairah, Jabir ibn ‘Abdullah, Usamah ibn Zaid, ‘Abdullah ibn Mas’ud, al Bara’ ibn ‘Azib, ‘Abdullah ibn ‘Abbas, Anas ibn Malik, Malik ibn al Huwayrith, Qurrah ibn Iyas, and Buraydah ibn al Husayb, in addition to Abu Sa’id and Hudhayfah radiya Llahu ‘anhum.

I found two more ahadith: First, the hadith of Abu Ramthah radiya Llahu ‘anhu, as reported by Ibn ‘Asakir, as mentioned in Kanz al ‘Ummal, 12/120-121, Hadith: 34289. Second, the hadith of Jahm—lineage not mentioned—as reported by Ibn Mandah, Abu Nuaim, and Ibn ‘Asakir, and Dhu al Kila’ narrates from him. Refer to the hadith in al Isabah, 1/522, and Kanz al ‘Ummal, 13/665, Hadith: 37693. Thus, the number increased to nineteen Companions. Allah knows best.

^[81]  Sahih al Bukhari, book on virtues, chapter on the signs of Prophethood in Islam, his wording; Sahih Muslim, book on the virtues of the companions, chapter on the virtues of Fatimah, the daughter of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 98-99.

^[82]  Al Hakim: Al Mustadrak, 3/156, he authenticated it and al Dhahabi approved.

^[83]  Sunan al Tirmidhi, book on virtues, chapter on the virtues of Abu Bakr and ‘Umar, Hadith: 3664; Ibn Abi ‘Asim: Al Sunnah, 2/617; ‘Abdullah: Zawa’id Fada’il al Sahabah, 1/148-149; al Tahawi: Sharh Mushkil al Athar, 2/391-392; Sharh al Sunnah, 14/102-103; al Shari’ah, 4/1849-1850; al Mu’jam al Saghir, 2/173, Hadith: 976; al Diya’: Al Mukhtarah, 6/244.

^[84]  Ibn Abi Shaybah: Al Musannaf, 12/11; Musnad Ahmed, 1/80; Ibn Abi ‘Asim: Al Sunnah, 2/617; ‘Abdullah ibn Ahmed: Fada’il al Sahabah, 1/123-124, 158-159, 185, 216, 237, 246-247, 409, 410, 424, 442, 443; Sunan al Tirmidhi, book on virtues, chapter on the virtues of Abu Bakr and ‘Umar, Hadith: 3665-3666, with two different chains. The first contains al Walid ibn Muhammad and the second one contains al Harith; Sunan Ibn Majah, introduction, Hadith: 95; al Tahawi: Sharh Mushkil al Athar, 2/392; al Tabarani: Al Mu’jam al Awsat, 2/207; al Bazzar: Al Bahr al Zakhkhar, 2/132; Musnad Abi Ya’la, 1/405-406, 459-460; al Dulabi: Al Kuna, 2/99; al Ajurri: Al Shari’ah, 4/1846-1849, through various chains, 5/2142-2143; al Diya’: Al Mukhtarah, 2/167, 168; from the hadith of Khaythamah, pg. 203; Abu Nuaim: Masanid Firas ibn Yahya, pg. 87-89, the chains of several of them are hasan.

^[85]  Sunan Ibn Majah, introduction, the virtues of Abu Bakr al Siddiq, Hadith: 100; Sahih Ibn Hibban, 9/25; al Mawrid, pg. 538; al Dulabi: Al Kuna, 1/120; al Tabarani: Al Mu’jam al Kabir, 22/104. They narrated it through two hasan chains, thus, it becomes hasan li ghayrihi.

^[86]  Fada’il al Sahabah, 1/188, 441; Kashf al Astar, 3/168; Mukhtasar Zawa’id al Bazzar, 2/288; Tarikh Baghdad, 14/216-217; from the hadith of Khaythamah, pg. 199; Majma’ al Bahrayn, 6/229-230; al Shari’ah, Hadith: 1621-1629; Kanz al ‘Ummal, in several places.

^[87]  Al Mustadrak, 2/120, 3/192, 190, 199; al Mu’jam al Kabir, 3/165; al Mu’jam al Awsat, 1/281, 4/238; Tarikh Baghdad, 6/377; Musnad al Firdaws, 2/324; Majma’ al Bahrayn, 6/313-314, 314, 7/235; al Tamhid, 13/54, 55; Majma’ al Zawa’id, 7/266, 272, 9/268; al Jami’ al Saghir, 2/59; Kanz al ‘Ummal, 11/675.

^[88]  Musnad al Tayalisi, pg. 33; Musnad Ahmed, 1/379; Fada’il al Sahabah, 1/367-368; al Tabarani: Al Mu’jam al Kabir, 9/118, 121; al Bazzar: Al Bahr al Zakhkhar, 5/119, 212, 113; Kashf al Astar, 1/81, 3/114; al Baghawi: Sharh al Sunnah, 1/214-215; al Khatib: Al Faqih wa al Mutafaqqih, 1/166-167; Abu Nuaim: Hilyat al Awliya’, 1/375-376; Abu Nuaim: Ma’rifat al Sahabah, 1/142-143; Mu’jam Ibn al A’rabi, 2/161-162; al Hakim: Al Mustadrak, 3/78; Majma’ al Zawa’id, 1/177. Al Hakim mentioned the end of it, authenticated it, and al Dhahabi approved it. All the chains contain ‘Asim, from whom Sheikhayn (al Bukhari and Muslim) narrated in conjunction with others. The rest of the narrators are the same as those of Sahih al Bukhari. Therefore, the hadith is hasan.

^[89]  Sunan al Tirmidhi, book on virtues, chapter 59, Hadith: 3865, its narrators are thiqah except for ‘Uthman ibn Najiyah, who is unknown; Abu Nuaim: Ma’rifat al Sahabah, 1/137-139, through two chains, one of which contains Yahya ibn ‘Abbad, who is da’if, and the other contains Muhammad ibn al Fadl ibn ‘Atiyyah, who is accused (of lying); al Baghawi: Sharh al Sunnah, 14/72, through the second chain, and he quoted that al Tirmidhi deemed it to be hasan; al Khatib: Tarikh Baghdad, 1/127-128; Tamam: Al Fawa’id, 1/107, the researchers erred here; Ibn Manzur: Mukhtasar Tarikh Dimashq, 5/181; Kanz al ‘Ummal, 11/538). Ibn ‘Asakir narrated it from ‘Ali radiya Llahu ‘anhu. Thus, the hadith, through these chains, is hasan. Allah subhanahu wa ta ‘ala knows best.

^[90]  Sahih Muslim, book on leadership, chapter on the reward of one who was prevented from participating in Jihad by illness or another excuse, Hadith: 159.

^[91]  Sahih Muslim, book on leadership, chapter on the reward of one who was prevented from participating in Jihad by illness or another excuse, Hadith: 159.

^[92]  Sahih al Bukhari, book on Jihad, chapter on one who was prevented from participating in Jihad by an excuse.

^[93]  Sahih al Bukhari, book on military expeditions, chapter on Yahya ibn Bukayr narrated to us, which follows the chapter on the Prophet’s salla Llahu ‘alayhi wa sallam descent at al Hijr; Sunan Abi Dawood, book on Jihad, chapter on the concession to remain behind due to an excuse, Hadith: 2508; Musnad Ahmed, 3/214.

^[94]  Surah al Nisa’: 95.

^[95]  Fath al Bari, 6/47.

^[96]  Surah al ‘Ankabut: 8

^[97]  Surah Luqman: 15.

^[98]  Surah al Anfal: 1.

^[99]  Surah al Ma’idah: 90.

^[100]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of Sa’d ibn Abi Waqqas, Hadith: 43-44.

^[101]  Musnad Ahmed, 1/420; Al Mu’jam al Kabir, 10/268; Majma’ al Zawa’id, 7/20-21. In al Durr al Manthur, it also attributed to Ibn Abi Hatim, Abu al Sheikh, Ibn Mardawayh, and Abu Nuaim in al Hilyah.

^[102]  Surah al An’am: 52-54.

^[103]  Surah al Kahf: 28. Musnad Abi Ya’la, 2/382-383; Majma’ al Zawa’id, 7/21; Sunan Abi Dawood, book on knowledge, chapter on stories, Hadith: 3666. Refer to what will follow shortly.

^[104]  Musnad Ibn Abi Shaybah, 1/318-320; Ibn Abi Shaybah: Al Musannaf, 12/207-208; Sunan Ibn Majah, book on asceticism, chapter on sitting with the poor, Hadith: 4127, through a sahih chain; Tafsir al Tabari, 7/376, 377; Sharh Mushkil al Athar, 1/339-340; al Mu’jam al Kabir, 4/87-88; Abu Nuaim: Dala’il al Nubuwwah, 1/146-147; al Bayhaqi: Dala’il al Nubuwwah, 1/352-353; Misbah al Zujajah, 4/220-218; al Durr al Manthur, 3/273.

^[105]  Musnad Ahmed, 5/288; Sunan Abi Dawood, book on Jihad, chapter on a man who goes to fight seeking reward and spoils, Hadith: 2535; al Bukhari: Al Tarikh al Kabir, pg. 436-437; al Fasawi: Al Ma’rifah wa al Tarikh, 1/266-167; Musnad Abi Ya’la, 12/281-282; al Tabarani: Musnad al Shamiyyin, 3/173-174; al Hakim: Al Mustadrak, 4/425, he authenticated it and al Dhahabi approved it; Fath al Bari, 12/403, he deemed it to be hasan. Refer to Mukhtasar Ashrat al Sa’ah and Fada’il Bilad al Sham, where other narrations are mentioned, as well as the meaning of this hadith, especially the establishment of the Caliphate in Greater Syria.

^[106]  Sahih al Bukhari, book on military expeditions, chapter on the Expedition of the Sea, which contains three narrations; Sahih Muslim, book on hunting and slaughtering, chapter on the permissibility of dead animals of the sea, Hadith: 17-21.

^[107]  Sahih al Bukhari, book on the virtues of the Companions, chapter on the statement of the Prophet salla Llahu ‘alayhi wa sallam: If I were to take a bosom friend; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of ‘Uthman ibn ‘Affan, Hadith: 29.

^[108]  Musnad al Tayalisi, pg. 32, Hadith: 236; Musnad al Humaidi, 1/45; Ibn Abi Shaybah: Al Musannaf, 12/13-12, 13, 15; Musnad Ahmed, 1,187; Fada’il al Sahabah, 1/114-117, 204-205, 221; al Tarikh al Kabir, 5/273; Ibn Abi ‘Asim: Al Sunnah, 2/619-621; Sunan Abi Dawood, book on Sunnah, chapter on the Khalifas, Hadith: 4649; al Nasa’i: Fada’il al Sahabah, pg. 105-106, 107, 111; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Abdur Rahman ibn ‘Awf, Hadith: 3748, he deemed it to be sahih; Sunan Ibn Majah, introduction, virtues of the ten, Hadith: 133; Musnad Abi Ya’la, 2/259-260; al Bahr al Zakhkhar, 4/95, 99; Musnad al Shashi, 1/234-238, through several chains; Hilyat al Awliya’, 1/95-96; Ma’rifat al Sahabah, 1/145-149, through several chains; Sahih Ibn Hibban, 15/454; al Hakim: Al Mustadrak, 3/440; Sharh al Sunnah, 14/129; al Diya’: Al Mukhtarah, 3/282-285, 288-291.

^[109]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the merits of ‘Abdullah ibn Salam; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of ‘Abdullah ibn Salam, Hadith: 147.

^[110]  Surah al Hujurat: 2

^[111]  Sahih Muslim, book on iman, chapter on the believer’s fear of his deeds being voided, Hadith: 187-188.

^[112]  Sahih al Bukhari, book of the merits of the Ansar, chapter on the Prophet’s marriage to Khadijah and her virtues; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of Khadijah, the mother of the believers, Hadith: 73-76.

^[113]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s marriage to Khadijah and her virtues; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of Khadijah, the mother of the believers, Hadith: 71-72.

^[114]  Musnad Ahmed, 3/63, 96; Sunan Abi Dawood, book on knowledge, chapter on stories, Hadith: 3666; Sunan al Tirmidhi, book on asceticism, chapter on what has been narrated that the poor Muhajirin will enter Jannat before their rich ones, Hadith: 2351, he deemed it to be hasan; Sunan Ibn Majah, book on asceticism, chapter on the status of the poor, Hadith: 4123; Musnad Abi Ya’la, 2/382-383, 485- 486; Kashf al Astar, 4/239; al Mu’jam al Awsat, 1/33; Dala’il al Nubuwwah, 1/351-352; Sharh al Sunnah, 14/192-191; al Targhib wa al Tarhib, 5/303 onwards; Majma’ al Zawa’id, 10/259-260; al Durr al Manthur, 5/381-382. Some have narrated it briefly.

^[115]  Sahih al Bukhari, book on the virtues of the Companions, chapter on al Humaidi narrated to us; Sahih Muslim, book on the virtues of the Companions, chapter on the prohibition of insulting the Companions, Hadith: 222, his wording.

^[116]  Sahih Muslim, book on the virtues of the Companions, chapter on the prohibition of insulting the Companions, Hadith: 222.

^[117]  Sahih al Bukhari, book on Jihad, chapter on (wearing) silk during war; Sahih Muslim, book on clothing, chapter on the permissibility of a man wearing silk if he has an itch or something similar, Hadith: 24-26.

^[118]  Sahih al Bukhari, book on Jihad, chapter on (wearing) silk during war; Sahih Muslim, book on clothing, chapter on the permissibility of a man wearing silk if he has an itch or something similar, Hadith: 24-26.