Section Four – The Praise of Specific Individuals in the Prophetic Sunnah

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Section Four

The Praise of Specific Individuals in the Prophetic Sunnah

 

The ahadith that describe the virtues of specific Sahabah radiya Llahu ‘anhum are numerous. I will suffice on mentioning some of them, for the sake of complete benefit. Mentioning this small number does not mean that there are no virtues for others; rather, it is to draw attention to the virtues of others. Encompassing everything that has been narrated about them would exceed the bounds of brevity. Therefore, I have sufficed on 34 points for remembrance. Among these are:

 

1. Among Them Were Those for Whom Mountains Trembled Beneath Their Feet While They Were With the Prophet salla Llahu ‘alayhi wa sallam

Among the virtues of the Sahabah radiya Llahu ‘anhum is that the Prophet salla Llahu ‘alayhi wa sallam would take them with him, and miracles would occur to them that did not occur to other followers of the prophets ‘alayhim al Salam. One of these miracles was the trembling of mountains beneath their feet while they were in the company of the Prophet salla Llahu ‘alayhi wa sallam.

Anas radiya Llahu ‘anhu narrates:

 

أن رسول الله صلى الله عليه وسلم صعد أحدا وأبو بكر وعمر وعثمان رضي الله تعالى عنهم فرجف بهم فضربه برجله وقال اثبت أحد فما عليك إلا نبي أو صديق أو شهيد وفي رواية فإنما عليك نبي وصديق وشهيدان

The Prophet salla Llahu ‘alayhi wa sallam climbed Mount Uhud with Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum. The mountain trembled beneath them. He struck it with his foot and said, “Be still, Uhud, for there is none on you except a Prophet, a Siddiq (truthful one), or a martyr.”

 

According to another narration: For only a Prophet, a truthful one, and two martyrs are on you.^[1]

Abu Hurairah radiya Llahu ‘anhu narrates:

 

أن رسول الله صلى الله عليه وسلم كان على حراء هو وأبو بكر وعمر وعثمان وعلي وطلحة والزبير (زاد في الرواية الثانية وسعد بن أبي وقاص) رضي الله تعالى عنهم فتحركت الصخرة فقال رسول الله صلى الله عليه وسلم اهدأ فما عليك إلا نبي أو صديق أو شهيد

The Prophet salla Llahu ‘alayhi wa sallam was on Mount Hira’ along with Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Talhah, and al Zubair (another narration adds: and Sa’d ibn Abi Waqqas) radiya Llahu ‘anhum when the rock moved. The Prophet salla Llahu ‘alayhi wa sallam said, “Be still, for only a Prophet, a Siddiq, or a martyr are on you.”^[2]

 

Thumamah ibn Hazn al Qushayri rahimahu Llah states:

 

شهدت الدار حين أشرف عليهم عثمان رضي الله تعالى عنه فقال … أنشدكم بالله والإسلام هل تعلمون أن رسول الله صلى الله عليه وسلم كان على ثبير ثبير مكة ومعه أبو بكر وعمر وأنا فتحرك الجبل فركضه رسول الله صلى الله عليه وسلم برجله وقال اسكن ثبير فإنما عليك نبي وصديق وشهيدان قالوا نعم قال الله أكبر شهدوا لي ورب الكعبة يعني أني شهيد

I was present when ‘Uthman radiya Llahu ‘anhu looked out at them and said, “… I beseech you in the name of Allah and Islam; do you know that the Prophet salla Llahu ‘alayhi wa sallam was on Mount Thabir (Thabir of Makkah), with Abu Bakr, ‘Umar, and I, when the mountain moved? Then the Prophet salla Llahu ‘alayhi wa sallam struck it with his foot and said, “Be still, Thabir, for only a Prophet, a Siddiq, and two martyrs are on you?”

They replied, “Yes.”

He said, “Allah is the Greatest! They have testified for me, by the Lord of the Ka’bah, meaning that I am a martyr.”^[3]

 

The statement martyr refers—Allah subhanahu wa ta ‘ala knows best—to the category of martyrs, not to any one of them specifically, because everyone mentioned in the two ahadith was martyred, except for (Abu Bakr) al Siddiq, who is ‘the truthful one.’ Likewise, Sa’d radiya Llahu ‘anhu; however, he is also called a martyr among others that are not mentioned here, because they are promised Jannat.

‘Umar and ‘Uthman radiya Llahu ‘anhuma were killed in Madinah, ‘Ali radiya Llahu ‘anhu was killed in Kufah, Talhah radiya Llahu ‘anhu was killed in the Battle of the Camel, and al Zubair radiya Llahu ‘anhu was killed after it.

 

2. Among Them Are Those Who Outweighed the Entire Ummah

Among the virtues of the Sahabah radiya Llahu ‘anhum is among them are those who outweighed the entire Ummah.

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma narrates:

 

خرج علينا رسول الله صلى الله عليه وسلم ذات غداة بعد طلوع الشمس فقال رأيت قبيل الفجر كأني أعطيت المقاليد والموازين فأما المقاليد فهذه المفاتيح وأما الموازين فهي التي تزنون بها فوضعت في كفة ووضعت أمتي في كفة فوزنت بهم فرجحت ثم جيء بأبي بكر فوزن بهم فوزن ثم جيء بعمر فوزن بهم فوزن ثم جيء بعثمان فوزن بهم ثم رفعت

One morning after sunrise, the Prophet salla Llahu ‘alayhi wa sallam came out to us and said, “Just before Fajr, I saw (in a vision) as if I was given keys and scales. As for the keys, these are the keys. As for the scales, they are what you weigh with. I was placed on one side of the scale and my Ummah was placed on the other. I was weighed against them, and I outweighed them. Then Abu Bakr was brought and weighed against them, and he outweighed them. Then ‘Umar was brought and weighed against them, and he outweighed them. Then ‘Uthman was brought and weighed against them. Then the scales were lifted.”^[4]

 

This hadith has been narrated by a number of Sahabah radiya Llahu ‘anhum.^[5]

 

3. Among Them Were Those in Whose Hands Pebbles Glorified Allah

Among the virtues of the Sahabah radiya Llahu ‘anhum is that pebbles glorified Allah subhanahu wa ta ‘ala in the hands of some, after glorifying Allah subhanahu wa ta ‘ala in the hands of the Prophet salla Llahu ‘alayhi wa sallam.

Abu Dharr al Ghifari radiya Llahu ‘anhu said:

 

إني لشاهد عند النبي صلى الله عليه وسلم في حلقة وفي يده حصيات فسبحن في يده وفينا أبو بكر وعمر وعثمان وعلي يسمع تسبيحهن من في الحلقة ثم دفعهن النبي صلى الله عليه وسلم إلى أبي بكر فسبحن مع أبي بكر رضي الله تعالى عنه يسمع تسبيحهن من في الحلقة ثم دفعهن النبي صلى الله عليه وسلم إلى عمر رضي الله تعالى عنه فسبحن في يده يسمع تسبيحهن من في الحلقة ثم دفعهن النبي صلى الله عليه وسلم إلى عثمان رضي الله تعالى عنه فسبحن في يده ثم دفعهن إلينا فلم يسبحن مع أحد منا

I was present with the Prophet salla Llahu ‘alayhi wa sallam in a gathering and he had pebbles in his hand. They glorified Allah in his hand. Among us were Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali. Those in the gathering could hear their glorification. Then the Prophet salla Llahu ‘alayhi wa sallam gave them to Abu Bakr radiya Llahu ‘anhu and they glorified Allah in his hands. Those in the gathering could hear their glorification. Then the Prophet salla Llahu ‘alayhi wa sallam gave them to ‘Umar radiya Llahu ‘anhu and they glorified Allah in his hand. Those in the gathering could hear their glorification. Then the Prophet salla Llahu ‘alayhi wa sallam gave them to ‘Uthman radiya Llahu ‘anhu and they glorified Allah in his hand. Then he gave them to us, but they did not glorify Allah with any of us.^[6]

 

4. Among Them Is the First to Be Resurrected After the Prophet salla Llahu ‘alayhi wa sallam

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them is the first for whom the earth will split open after the Prophet salla Llahu ‘alayhi wa sallam when Israfil blows the trumpet.

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

 

أنا أول من تنشق عنه الأرض ثم أبو بكر ثم عمر رضي الله تعالى عنهما ثم آتي أهل البقيع فيحشرون معي ثم أنتظر أهل مكة فأحشر بين الحرمين

I am the first for whom the earth will split open, then Abu Bakr, then ‘Umar. Then I will come to the people of al Baqi’ and they will be resurrected with me. Then I will wait for the people of Makkah, and I will be resurrected between the two Harams.^[7]

 

5. Among Them Are Those Who Are Accompanied by Jibril and Mika’il

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them are those who were accompanied by Jibril ‘alayh al Salam and among them are those who were accompanied by Mika’il ‘alayh al Salam during battle. ‘Ali ibn Abi Talib radiya Llahu ‘anhu narrates:

 

قال لي رسول الله ولأبي بكر رضي الله تعالى عنه يوم بدر مع أحدكما جبريل ومع الآخر ميكائيل وإسرافيل ملك عظيم يشهد القتال أو يكون في الصف

The Prophet salla Llahu ‘alayhi wa sallam said to me and Abu Bakr radiya Llahu ‘anhu on the Day of Badr, “With one of you is Jibril, and with the other is Mika’il. Israfil is a great angel who witnesses the battle or is in the ranks.”^[8]

 

This hadith contains a clear merit, a glaring virtue, a great honour, and a lofty status for the two Sahabah, Abu Bakr and ‘Ali radiya Llahu ‘anhuma, particularly because the hadith is narrated from ‘Ali radiya Llahu ‘anhu.

 

6. Among Them Are Those Whose Testimony Is Considered Equivalent to the Testimony of Two Men

Among the virtues of the Sahabah radiya Llahu ‘anhum is he whose testimony is considered sufficient, that whoever he testifies for, it is equivalent to the testimony of two men.

Zaid ibn Thabit radiya Llahu ‘anhu narrates:

 

نسخت الصحف في المصاحف ففقدت آية من سورة الأحزاب كنت أسمع رسول الله صلى الله عليه وسلم يقرأ بها فلم أجدها إلا مع خزيمة بن ثابت الأنصاري الذي جعل رسول الله صلى الله عليه وسلم شهادته شهادة رجلين وهو قوله تعالى مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ۖ

I copied the Qur’an into manuscripts. I could not find a verse from Surah al Ahzab, which I heard the Prophet salla Llahu ‘alayhi wa sallam recite. I only found it with Khuzaymah ibn Thabit al Ansari, whose testimony the Prophet salla Llahu ‘alayhi wa sallam considered equivalent to that of two men. That was the verse: Among the believers are men true to what they promised Allah.^[9],[10]

 

‘Umarah ibn Khuzaymah radiya Llahu ‘anhuma narrates that his uncle—who was one of the Sahabah—narrated to him:

 

أن النبي صلى الله عليه وسلم ابتاع فرسا من أعرابي فاستتبعه النبي ليقضيه ثمن فرسه فأسرع رسول الله صلى الله عليه وسلم المشي وأبطأ الأعرابي فطفق رجال يعترضون الأعرابي فيساومونه بالفرس ولا يشعرون أن النبي صلى الله عليه وسلم ابتاعه (حتى زاد بعضهم في السوم على ما ابتاعه به منه) فنادى الأعرابي رسول الله صلى الله عليه وسلم فقال إن كنت مبتاعا هذا الفرس وإلا بعته فقام النبي صلى الله عليه وسلم حين سمع نداء الأعرابي فقال أوليس قد ابتعته منك فقال الأعرابي لا والله ما بعتكه فقال النبي بلى قد ابتعته منك فطفق الناس يلوذون بالنبي صلى الله عليه وسلم وبالأعرابي وهما يتراجعان فطفق الأعرابي يقول هلم شهيدا يشهد أني قد بعتكه فقال خزيمة بن ثابت أنا أشهد أنك قد بايعته فأقبل النبي صلى الله عليه وسلم على خزيمة فقال بم تشهد فقال بتصديقك يا رسول الله فجعل رسول الله صلى الله عليه وسلم شهادة خزيمة بشهادة رجلين

The Prophet salla Llahu ‘alayhi wa sallam bought a horse from a Bedouin. The Prophet followed him to pay him for the horse. The Prophet salla Llahu ‘alayhi wa sallam walked quickly, while the Bedouin lagged behind. Some men began to approach the Bedouin and bargain with him over the price of the horse, unaware that the Prophet salla Llahu ‘alayhi wa sallam had already bought it, (to the point that some of them even offered more than the price the Prophet salla Llahu ‘alayhi wa sallam had purchased for). The Bedouin called out to the Prophet salla Llahu ‘alayhi wa sallam, saying, “Are you going to buy this horse, or else I will sell it.”

When the Prophet salla Llahu ‘alayhi wa sallam heard the Bedouin’s call, he stood and said, “Did I not buy it from you?”

The Bedouin replied, “No, by Allah! I did not sell it to you.”

The Prophet said, “Indeed, I have bought it from you.”

The people then began to gather around the Prophet and the Bedouin, who were arguing. The Bedouin began to say, “Bring a witness to testify that I sold it to you.”

Khuzaymah ibn Thabit said, “I testify that you bought it.”

The Prophet salla Llahu ‘alayhi wa sallam turned to Khuzaymah and asked, “What do you testify to?”

He replied, “I testify to your verification, O Messenger of Allah.”

Thereafter, the Prophet salla Llahu ‘alayhi wa sallam made Khuzaymah’s testimony equivalent to the testimony of two men.^[11]

 

Khuzaymah ibn Thabit radiya Llahu ‘anhu narrates:

 

أن رسول الله صلى الله عليه وسلم ابتاع من سواء بن الحارث المحاربي فرسا فجحده فشهد له خزيمة بن ثابت فقال له رسول الله صلى الله عليه وسلم ما حملك على الشهادة ولم تكن معه قال صدقت يا رسول الله ولكن صدقتك بما قلت وعرفت أنك لا تقول إلا حقا فقال من شهد له خزيمة أو شهد عليه فحسبه

The Prophet salla Llahu ‘alayhi wa sallam bought a horse from Sawa’ ibn al Harith al Muharibi, but he denied it. Khuzaymah ibn Thabit testified on his behalf. The Prophet salla Llahu ‘alayhi wa sallam said to him, “What prompted you to testify when you were not with him?”

He replied, “You are right, O Messenger of Allah. But I believed what you said and I knew that you would only speak the truth.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Whoever Khuzaymah testifies for or against, that is sufficient for him.”^[12]

 

Al Hafiz rahimahu Llah said:

 

فيه فضيلة الفطنة في الأمور وأنها ترفع منزلة صاحبها لأن السبب الذي أبداه خزيمة حاصل في نفس الأمر يعرفه غيره من الصحابة وإنما هو لما اختص بتفطنه لما غفل عنه غيره مع وضوحه جوزي على ذلك بأن خص بفضيلة من شهد له خزيمة أو عليه فحسبه

This demonstrates the virtue of discernment in matters, and that it elevates the status of one who possesses it. The reason which Khuzaymah revealed was found in reality, known to other Sahabah. However, because he was unique in his discernment of that which others overlooked, despite its clarity, he was rewarded with the virtue that whoever Khuzaymah testifies for or against, it will be sufficient for him.^[13]

 

7. Among Them Are Those Whom Allah Dislikes Them to Err

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them are those whom Allah subhanahu wa ta ‘ala dislikes for them to err.

Sahl ibn Sa’d al Sa’idi radiya Llahu ‘anhuma states:

 

استشار رسول الله صلى الله عليه وسلم أبا بكر وعمر رضي الله تعالى عنهما فأشارا عليه فأصاب أبو بكر فقال رسول الله صلى الله عليه وسلم يا عمر إن الله يكره أن يخطئ أبو بكر

The Prophet salla Llahu ‘alayhi wa sallam consulted Abu Bakr and ‘Umar radiya Llahu ‘anhuma, and they gave him their opinions. Abu Bakr was correct. The Prophet salla Llahu ‘alayhi wa sallam said, “O ‘Umar, Allah dislikes that Abu Bakr should err.”^[14]

 

This hadith has other corroborations.^[15] The hadith of Sahl radiya Llahu ‘anhu is sufficient for the authenticity of this hadith.

 

8. Among Them Are Those On Whose Tongue and Heart Allah Placed the Truth

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them is such a person, on whose tongue and heart Allah subhanahu wa ta ‘ala placed the truth. Whatever he says is correct, for he utters only the truth and speaks only the truth. Therefore, the Qur’an was revealed in accordance to what he said.

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

 

إن الله جعل الحق على لسان عمر وقلبه

Allah has placed the truth on the tongue and heart of ‘Umar.

 

‘Abdullah radiya Llahu ‘anhuma states:

 

ما نزل بالناس أمر قط فقالوا فيه وقال فيه عمرأو قال ابن الخطاب إلا نزل القرآن على نحو ما قال عمر رضي الله تعالى عنه

Whenever a matter befell the people, and they opined about it and ‘Umar—or Ibn al Khattab—opined about it, the Qur’an came down in accordance to the opinion of ‘Umar radiya Llahu ‘anhu.^[16]

 

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

 

إن الله جعل الحق على لسان عمر وقلبه

Allah has placed truth upon the tongue and heart of ‘Umar.^[17]

 

Abu Dharr radiya Llahu ‘anhu states:

 

سمعت رسول الله صلى الله عليه وسلم يقول إن الله وضع الحق على لسان عمر يقول به

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “Allah has placed the truth upon the tongue of ‘Umar by which he speaks.^[18]

 

Similar narrations have been narrated from a number of Sahabah, such as Bilal, Muawiyah, and Aisha radiya Llahu ‘anhum.

‘Ali ibn Abi Talib radiya Llahu ‘anhu, whilst on the pulpit, said:

 

ما كنا نبعد معشر الصحابة أن السكينة تنطق على لسان عمر رضي الله تعالى عنه

We, the Sahabah, did not doubt that ‘Umar radiya Llahu ‘anhu was the voice of wisdom.^[19]

 

9. Among Them Are Those From Whom Shaitan Flees

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them is he from whom Shaitan flees when he sees him, out of fear and dread.

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

 

استأذن عمر بن الخطاب رضي الله تعالى عنه على رسول الله وعنده نسوة من قريش يكلمنه ويستكثرنه عالية أصواتهن على صوته فلما استأذن عمر بن الخطاب  قمن فبادرن الحجاب فأذن له رسول الله صلى الله عليه وسلم فدخل عمر ورسول الله صلى الله عليه وسلم يضحك فقال عمر أضحك الله سنك يا رسول الله فقال رسول الله صلى الله عليه وسلم عجبت من هؤلاء اللائي كن عندي فلما سمعن صوتك ابتدرن الحجاب قال عمر فأنت أحق أن يهبن يا رسول الله ثم قال عمر أي عدوات أنفسهن أتهبنني ولا تهبن رسول الله فقلن نعم أنت أفظ وأغلظ من رسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم إيها يا ابن الخطاب والذي نفسي بيده ما لقيك الشيطان سالكا فجا إلا سلك فجا غير فجك

‘Umar ibn al Khattab radiya Llahu ‘anhu sought permission to enter by the Prophet salla Llahu ‘alayhi wa sallam whilst there were women from the Quraysh with him. They were speaking to him and asking him for many things, raising their voices above his. When ‘Umar ibn al Khattab sought permission, they rose and hastened behind the veils. The Prophet salla Llahu ‘alayhi wa sallam gave him permission, and ‘Umar entered whilst the Prophet salla Llahu ‘alayhi wa sallam was laughing.

‘Umar said, “May Allah always keep you smiling, O Messenger of Allah!”

The Prophet salla Llahu ‘alayhi wa sallam said, “I was amazed by these women who were with me. When they heard your voice, they rushed behind the veils.”

‘Umar radiya Llahu ‘anhu said, “You are more deserving of being feared, O Messenger of Allah!”

Then ‘Umar radiya Llahu ‘anhu said, “O enemies of yourselves! You fear me but do not fear the Messenger of Allah?”

They replied, “Yes, you are harsher and more severe than the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Then the Prophet salla Llahu ‘alayhi wa sallam said, “O son of al Khattab, by Him in Whose control is my soul, Shaitan would never meet you walking along a path except that he would take a different path.”^[20]

 

Muslim narrated a similar hadith from Abu Hurairah radiya Llahu ‘anhu.^[21]

The statement, “You are harsher and more severe,” is not to be taken literally. Rather, it means: You are harsh and severe. This is because the Prophet salla Llahu ‘alayhi wa sallam was extremely gentle, kind, and compassionate.

Buraydah radiya Llahu ‘anhu narrates:

 

خرج رسول الله صلى الله عليه وسلم في بعض مغازيه فلما انصرف جاءت جارية سوداء فقالت يا رسول الله إني كنت نذرت إن ردك الله صالحا أن أضرب بين يديك بالدف وأتغنى فقال لها رسول الله صلى الله عليه وسلم إن كنت نذرت فاضربي وإلا فلا فجعلت تضرب فدخل أبو بكر وهي تضرب ثم دخل علي وهي تضرب ثم دخل عثمان وهي تضرب ثم دخل عمر فألقت الدف تحت إستها ثم قعدت عليه فقال رسول الله صلى الله عليه وسلم إن الشيطان ليخاف منك يا عمر إني كنت جالسا وهي تضرب فدخل أبو بكر وهي تضرب ثم دخل علي وهي تضرب ثم دخل عثمان وهي تضرب فلما دخلت أنت يا عمر ألقت الدف

The Prophet salla Llahu ‘alayhi wa sallam went out on one of his military expeditions. When he returned, a black slave girl came and said, “O Messenger of Allah, I made a vow that if Allah returned you safe and sound, I would play the tambourine and sing before you.”

The Prophet salla Llahu ‘alayhi wa sallam said to her, “If you made a vow, then play it; otherwise, do not.”

She began to play.

Abu Bakr entered and she continued playing. Then ‘Ali entered and she continued playing. Then ‘Uthman entered and she continued playing. Then ‘Umar entered; she threw the tambourine under her rear and sat on it.

Thereupon, the Prophet salla Llahu ‘alayhi wa sallam said, “Indeed, Shaitan fears you, O ‘Umar. I was sitting while she was playing the tambourine. Abu Bakr entered and she continued playing, then ‘Ali entered and she continued playing, then ‘Uthman entered and she continued playing. When you, O ‘Umar, entered, she put the tambourine away.^[22]

 

It appears in the hadith of Aisha radiya Llahu ‘anha—regarding the incident of the Abyssinian woman performing in the Masjid while the people gathered around her—that when ‘Umar radiya Llahu ‘anhu appeared, the people dispersed from her. Then the Prophet salla Llahu ‘alayhi wa sallam said:

 

إني لأنظر إلى شياطين الإنس والجن قد فروا من عمر

I see the human and jinn devils fleeing from ‘Umar.^[23]

 

These two ahadith were narrated before the verse on hijab (veil) was revealed, so be aware of this.

 

10. Among Them Are Those for Whom the Angels Feel Shy

Among the virtues of the Sahabah is that among them are those for whom the angels feel shy.

Aisha radiya Llahu ‘anha states:

 

كان رسول الله صلى الله عليه وسلم مضطجعا في بيتي كاشفا عن فخذيه أو ساقيه فاستأذن أبو بكر فأذن له وهو على تلك الحال فتحدث ثم استأذن عمر فأذن له وهو كذلك فتحدث ثم استأذن عثمان فجلس رسول الله صلى الله عليه وسلم وسوى ثيابه (قال محمد يعني ابن حرملة أحد رواة السند ولا أقول ذلك في يوم واحد) فدخل فتحدث فلما خرج قالت عائشة دخل أبو بكر فلم تهتش له و لم تباله ثم دخل عمر فلم تهتش له و لم تباله ثم دخل عثمان فجلست وسويت ثيابك فقال ألا أستحي من رجل تستحي منه الملائكة

The Prophet salla Llahu ‘alayhi wa sallam was lying down in my house, with his thighs or shins uncovered. Abu Bakr asked permission to enter. He granted him permission while in that state, and he spoke. Then ‘Umar asked permission to enter. He granted him permission while in that state, and he spoke. Then ‘Uthman asked permission to enter. The Prophet salla Llahu ‘alayhi wa sallam sat up and adjusted his clothes. (Muhammad, i.e., Ibn Harmalah—one of the narrators in the chain clarified: I do not say that this happened on one day.) He entered and spoke. When he left, Aisha asked, “Abu Bakr entered, and you did not flinch or worry much. Then ‘Umar entered, and you did not flinch or worry much. Then ‘Uthman entered, and you sat up and adjusted your clothes?”

He explained, “Should I not adopt modesty before a man before whom the angels adopt modesty?”^[24]

 

The statement, “with his thighs or shins uncovered,” is expressed with doubt. It has been narrated through other chains from the Prophet salla Llahu ‘alayhi wa sallam that the thigh is part of the ‘awrah (private area), therefore, the doubt here will be removed by that which is a certainty (i.e., that it was the shin that was exposed, not the thigh).

 

11. Among Them Are Those for Whom the Prophet salla Llahu ‘alayhi wa sallam Testified That They Were Loved by Allah and His Messenger, and They Loved Allah and His Messenger

Among the virtues of the Sahabah is that among them were those for whom the Prophet salla Llahu ‘alayhi wa sallam testified that he loved Allah and His Messenger, and that Allah and His Messenger loved him.

Sahl ibn Sa’d radiya Llahu ‘anhuma narrates that on the Day of Khaybar, the Prophet salla Llahu ‘alayhi wa sallam said:

 

لأعطين هذه الراية رجلا يفتح الله على يديه يحب الله ورسوله ويحبه الله ورسوله قال فبات الناس يدوكون ليلتهم أيهم يعطاها قال فلما أصبح الناس غدوا على رسول الله صلى الله عليه وسلم كلهم يرجون أن يعطاها فقال أين علي بن أبي طالب فقالوا هو يا رسول الله يشتكي عينيه قال فأرسلوا إليه فأتي به فبصق رسول الله صلى الله عليه وسلم في عينيه ودعا له بالخير حتى كأن لم يكن به وجع فأعطاه الراية فقال علي يا رسول الله أقاتلهم حتى يكونوا مثلنا فقال انفذ على رسلك حتى تنزل بساحتهم ثم ادعهم إلى الإسلام وأخبرهم بما يجب عليهم من حق الله فيه فوالله لأن يهدي الله بك رجلا واحدا خير لك من حمر النعم

“I will definitely give this flag to a man through whom Allah subhanahu wa ta ‘ala will grant victory, who loves Allah and His Messenger, and whom Allah and His Messenger love.”

The people spent the night wondering who would it be given to. In the morning, the people went to the Prophet salla Llahu ‘alayhi wa sallam, all hoping to be given the flag. The Prophet salla Llahu ‘alayhi wa sallam asked, “Where is ‘Ali ibn Abi Talib?”

They replied, “O Messenger of Allah, he is suffering from an eye ailment.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Send for him.”

He was brought. The Prophet salla Llahu ‘alayhi wa sallam applied some saliva in his eyes and supplicated for his well-being, to the point that it was as if he had never been ill. Then he gave him the flag.

‘Ali asked, “O Messenger of Allah, shall I fight them until they become like us?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Proceed at your pace until you reach their territory, then invite them to Islam and inform them of their obligations to Allah. By Allah, if Allah were to guide one man through you, it would be better for you than red camels.”^[25]

 

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

 

سمعت رسول الله صلى الله عليه وسلم يوم خيبر يقول لأعطين الراية رجلا يحب الله ورسوله ويحبه الله ورسوله قال فتطاولنا لها فقال ادعوا لي عليا فأتي به أرمد فبصق في عينيه ودفع الراية له ففتح الله عليه

I heard the Prophet salla Llahu ‘alayhi wa sallam on the Day of Khaybar saying, “I will give the flag to a man who loves Allah and His Messenger, and whom Allah and His Messenger love.”

So, we all stretched our necks to see who it would be.

The Prophet salla Llahu ‘alayhi wa sallam said, “Call ‘Ali to me.”

He was brought to him with sore eyes. The Prophet salla Llahu ‘alayhi wa sallam applied his saliva to his eyes and gave him the flag. Then Allah granted victory through him.^[26]

 

Salamah ibn al Akwa’ radiya Llahu ‘anhu said:

 

كان علي قد تخلف عن النبي صلى الله عليه وسلم في خيبر وكان به رمد فقال أنا أتخلف عن رسول الله صلى الله عليه وسلم فخرج علي فلحق بالنبي فلما كان مساء الليلة التي فتحها الله في صباحها قال رسول الله صلى الله عليه وسلم لأعطين الراية  أو ليأخذن الراية غدا رجلا يحبه الله ورسوله أو قال يحب الله ورسوله يفتح الله عليه فإذا نحن بعلي وما نرجوه فقالوا هذا علي فأعطاه رسول الله صلى الله عليه وسلم الراية ففتح الله عليه

‘Ali stayed behind from the Prophet at Khaybar because he had sore eyes. He said, “Will I stay behind from the Prophet salla Llahu ‘alayhi wa sallam?” So, ‘Ali went out and caught up with the Prophet salla Llahu ‘alayhi wa sallam. In the evening of the night that Allah granted victory the following morning, the Prophet salla Llahu ‘alayhi wa sallam said, “I will give the flag—or the flag will be taken—tomorrow to a man whom Allah and His Messenger love—or loves Allah and His Messenger—and Allah will grant him victory.”

Then we saw ‘Ali, whom we did not expect. They said, “Here is ‘Ali.”

The Prophet salla Llahu ‘alayhi wa sallam gave him the flag, and Allah granted him victory.^[27]

 

Muslim narrated a similar hadith from Abu Hurairah radiya Llahu ‘anhu, which contains the description of how they supplicated before fighting.^[28]

 

12. Among Them Were Those for Whom the Prophet salla Llahu ‘alayhi wa sallam Took an Oath of Sacrificing His Parents

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them were those for whom the Prophet salla Llahu ‘alayhi wa sallam took an oath of sacrificing his parents.

‘Ali ibn Abi Talib radiya Llahu ‘anhu states:

 

ما جمع رسول الله أبويه لأحد غير سعد بن مالك ابن أبي وقاص فإنه يقول يوم أحد ارم فداك أبي وأمي

The Prophet salla Llahu ‘alayhi wa sallam never combined both his parents for anyone except Sa’d ibn Malik ibn Abi Waqqas; he said on the Day of Uhud, “Shoot; may my father and mother be sacrificed for you.”^[29]

 

Al Bukhari narrated from him:

 

ما سمعت النبي صلى الله عليه وسلم جمع أبويه لأحد إلا لسعد بن مالك فإني سمعته يقول يوم أحد يا سعد ارم فداك أبي وأمي

I never heard the Prophet salla Llahu ‘alayhi wa sallam combine both his parents for anyone except Sa’d ibn Malik, for I heard him say on the Day of Uhud, “O Sa’d, shoot; may my father and mother be sacrificed for you.”

 

Sa’d radiya Llahu ‘anhu states:

 

لقد جمع لي رسول الله صلى الله عليه وسلم أبويه يوم أحد

The Prophet salla Llahu ‘alayhi wa sallam combined his parents for me on the Day of Uhud.^[30]

 

According to another narration by al Bukhari, he said:

 

نثل لي النبي صلى الله عليه وسلم كنانته يوم أحد فقال ارم فداك أبي وأمي

The Prophet salla Llahu ‘alayhi wa sallam emptied his quiver for me on the Day of Uhud and instructed, “Shoot; may my father and mother be sacrificed for you.”^[31]

 

A narration by Muslim from him states that the Prophet salla Llahu ‘alayhi wa sallam combined both his parents for him on the Day of Uhud. He states:

 

كان رجل من المشركين قد أحرق المسلمين فقال له النبي صلى الله عليه وسلم ارم فداك أبي وأمي قال فنزعت له بسهم ليس فيه نصل فأصبت جنبه فسقط فانكشفت عورته فضحك رسول الله صلى الله عليه وسلم حتى نظرت إلى نواجذه

A man from the polytheists wreaked havoc among the Muslims. The Prophet salla Llahu ‘alayhi wa sallam said to me, “Shoot; may my father and mother be sacrificed for you.”

So, I drew an arrow without a head and struck his side; he fell, exposing his private parts. The Prophet salla Llahu ‘alayhi wa sallam laughed to the extent that I could see his molars.^[32]

 

I say: ‘Ali’s radiya Llahu ‘anhu restriction (to Sa’d) can be interpreted in one of two ways: Either he was unaware of anyone else, or he meant during the Battle of Uhud, because the Prophet salla Llahu ‘alayhi wa sallam said this to others besides Sa’d radiya Llahu ‘anhu.

It should be ntoed as well, the laughter of the Prophet salla Llahu ‘alayhi wa sallam was due to the killing of the polytheist who had killed the Muslims, not to the exposure of his private parts.

‘Abdullah ibn al Zubair radiya Llahu ‘anhuma states:

 

كنت يوم الأحزاب جعلت أنا وعمر بن أبي سلمة في النساء في أطم حسان فكان يطأطئ لي مرة فأنظر وأطأطئ له مرة فينظر فإذا أنا بالزبير على فرسه يختلف إلى بني قريظة مرتين أو ثلاثا فلما رجعت قلت يا أبت رأيتك تختلف قال أو هل رأيتني يا بني قلت نعم قال كان رسول الله صلى الله عليه وسلم قال من يأت بني قريظة فيأتيني بخبرهم فانطلقت فلما رجعت جمع لي رسول الله صلى الله عليه وسلم أبويه فقال فداك أبي وأمي

On the Day of the Confederates, ‘Umar ibn Abi Salamah and I were with the women in the fort of Hassan. He would bend his back for me to (climb and) look, and I would bend my back for him to look. Then I saw al Zubair on his horse going back and forth to the Banu Qurayzah, two or three times. When I returned, I said, “O my father, I saw you going back and forth.”

He said, “Did you see me, my son?”

I replied, “Yes.”

He said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said, ‘Who will go to the Banu Qurayzah and bring me news about them?’ So, I went. When I returned, the Prophet salla Llahu ‘alayhi wa sallam combined his parents for me, saying, ‘May my father and mother be sacrificed for you.’”^[33]

 

Al Zubair ibn al ‘Awwam radiya Llahu ‘anhu states:

 

جمع لي رسول الله صلى الله عليه وسلم أبويه يوم أحد

The Prophet salla Llahu ‘alayhi wa sallam combined his parents for me on the Day of Uhud.^[34]

 

I say: If this is authentic, then the Prophet salla Llahu ‘alayhi wa sallam said this on the Day of Uhud to Sa’d as well as al Zubair radiya Llahu ‘anhuma and ‘Ali radiya Llahu ‘anhu did not hear what was said to al Zubair. Allah subhanahu wa ta ‘ala knows best.

 

13. Among Them Was the Trustworthy Individual of This Ummah

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them was the trustworthy individual of this Ummah. Every nation has a trustworthy individual; and the trustworthy individual of this Ummah is one of the Sahabah radiya Llahu ‘anhum, Abu ‘Ubaidah ibn al Jarrah radiya Llahu ‘anhu.

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

 

إن لكل أمة أمينا وإن أميننا أيتها الأمة أبو عبيدة بن الجراح

Every nation has a trustworthy individual; and our trustworthy individual, O Ummah, is Abu ‘Ubaidah ibn al Jarrah.^[35]

 

Muslim narrates from him stating:

 

أن أهل اليمن قدموا على رسول الله صلى الله عليه وسلم فقالوا ابعث معنا رجلا يعلمنا السنة والإسلام قال فأخذ بيد أبي عبيدة فقال هذا أمين هذه الأمة

The people of Yemen came to the Prophet salla Llahu ‘alayhi wa sallam and requested, “Send someone with us who will teach us the Sunnah and Islam.”

The Prophet salla Llahu ‘alayhi wa sallam took Abu ‘Ubaidah by the hand and said, “This is the trustworthy individual of this Ummah.”^[36]

 

Hudhayfah ibn al Yaman radiya Llahu ‘anhuma narrates:

 

جاء أهل نجران إلى رسول الله صلى الله عليه وسلم فقالوا يا رسول الله ابعث إلينا رجلا أمينا فقال لأبعثن إليكم رجلا أمينا حق أمين قال فاستشرف لها الناس قال فبعث أبا عبيدة بن الجراح رضي الله تعالى عنه

The people of Najran came to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, send to us a trustworthy man.”

The Prophet salla Llahu ‘alayhi wa sallam said, “I will send to you a truly trustworthy man.”

The people eagerly glanced as to who it will be. Then the Prophet salla Llahu ‘alayhi wa sallam sent Abu ‘Ubaidah ibn al Jarrah radiya Llahu ‘anhu.^[37]

 

Al Bukhari narrates from him stating:

 

جاء العاقب والسيد صاحبا بحران إلى رسول الله صلى الله عليه وسلم يريدان أن يلاعناه قال فقال أحدهما لصاحبه لا تفعل فوالله لئن كان نبيا فلاعننا لا نفلح نحن ولا عقبنا من بعدنا قالا إنا نعطيك ما سألتنا وابعث معنا رجلا أمينا ولا تبعث معنا إلا أمينا فقال لأبعثن معكم رجلا أمينا حق أمين فاستشرف له أصحاب رسول الله صلى الله عليه وسلم فقال قم يا أبا عبيدة فلما قام قال رسول الله صلى الله عليه وسلم هذا أمين هذه الأمة

Al ‘Aqib and al Sayed, the two men of Bahrain, came to the Prophet salla Llahu ‘alayhi wa sallam, wanting to engage in a mutual imprecation with him. One of them said to the other, “Do not do it, for by Allah, if he is a prophet and he curses us, we will not succeed, neither we nor our descendants after us.”

They said, “We will give you what you asked for. And send with us a trustworthy man; and do not send anyone with us but a trustworthy man.”

The Prophet salla Llahu ‘alayhi wa sallam said, “I will send with you a truly trustworthy man.”

The Sahabah eagerly glanced to see who it will be. Then the Prophet salla Llahu ‘alayhi wa sallam said, “Stand up, O Abu ‘Ubaidah.”

When he stood up, the Prophet salla Llahu ‘alayhi wa sallam said, “This is the trustworthy one of this Ummah.^[38]

 

A similar narration has been reported from ‘Umar, Ibn ‘Umar, Khalid ibn al Walid and ‘Abdullah ibn Mas’ud radiya Llahu ‘anhum.

 

14. Among Them Was One Whom the Prophet salla Llahu ‘alayhi wa sallam Called the Sword of Allah

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them was one whom the Prophet salla Llahu ‘alayhi wa sallam called the Sword of Allah. This became his nickname, to a point that this description became well-known regarding him among Muslims as well as his enemies.

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

أن النبي صلى الله عليه وسلم نعى زيدا وجعفرا وابن رواحة للناس قبل أن يأتيهم خبرهم فقال أخذ الراية زيد فأصيب ثم أخذ جعفر فأصيب ثم أخذ ابن رواحة فأصيب وعيناه تذرفان ثم أخذها خالد بن الوليد سيف من سيوف الله من غير إمرة حتى فتح الله عليهم

The Prophet salla Llahu ‘alayhi wa sallam announced the martyrdom of Zaid, Jafar, and Ibn Rawahah to the people before news reached them, saying, “Zaid took the flag and was martyred, then Jafar took it and was martyred, then Ibn Rawahah took it and was martyred—he said this while his eyes were overflowing with tears. Then Khalid ibn al Walid, a sword from the swords of Allah, took it without being appointed leader, until Allah granted them victory.”^[39]

 

‘Abdullah ibn Jafar radiya Llahu ‘anhuma states:

 

بعث رسول الله صلى الله عليه وسلم جيشا واستعمل عليهم زيد بن حارثة وقال إن قتل زيد أو استشهد فأميركم جعفر بن أبي طالب فإن قتل أو استشهد فأميركم عبد الله بن رواحة فلقوا العدو فأخذ الراية زيد فقاتل حتى قتل ثم أخذ الراية جعفر فقاتل حتى قتل ثم أخذ الراية عبد الله بن رواحة فقاتل حتى قتل ثم أخذ الراية خالد بن الوليد ففتح الله عليه وأتى خبرهم النبي صلى الله عليه وسلم فخرج إلى الناس فحمد الله وأثنى عليه ثم قال إن إخوانكم لقوا العدو فأخذ الراية زيد بن حارثة فقاتل حتى قتل أو استشهد ثم أخذ الراية جعفر فقاتل حتى قتل أو استشهد ثم أخذ الراية عبد الله بن رواحة فقاتل حتى قتل أو استشهد ثم أخذ الراية سيف من سيوف الله خالد بن الوليد ففتح الله عليه… الحديث بطوله

The Prophet salla Llahu ‘alayhi wa sallam sent an army and appointed Zaid ibn Harithah as its commander. He said, “If Zaid is killed—or martyred—then your commander will be Jafar ibn Abi Talib. If he is killed—or martyred—then your commander will be ‘Abdullah ibn Rawahah.”

They met the enemy. Zaid took the flag and fought till he was martyred. Then Jafar took the flag and fought till he was martyred. Then ‘Abdullah ibn Rawahah took the flag and fought till he was martyred. Then Khalid ibn al Walid took the flag, and Allah granted him victory.

Their news reached the Prophet salla Llahu ‘alayhi wa sallam. He went out to the people, praised Allah, glorified Him, and then said, “Your brothers met the enemy. Zaid ibn Harithah took the flag and fought until he was killed—or martyred. Then Jafar took the flag and fought until he was killed—or martyred. Then ‘Abdullah ibn Rawahah took the flag and fought until he was killed—or martyred. Then a sword from the swords of Allah, Khalid ibn al Walid, took the flag, and Allah granted him victory …” (till the end of a lengthy hadith).^[40]

 

Ahmed, Ibn Abi Shaybah, al Nasa’i, al Tahawi, al Bayhaqi, and Ibn Hibban narrated it from Abu Qatadah al Ansari radiya Llahu ‘anhu.^[41] Others narrated it concisely.

‘Abdullah ibn Abi Awfa radiya Llahu ‘anhu states:

 

شكي عبد الرحمن ابن عوف خالد بن الوليد إلى رسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم يا خالد لم تؤذي رجلا من أهل بدر لو أنفقت مثل أحد ذهبا لم تدرك عمله فقال يا رسول الله يقعون في فأرد عليهم فقال رسول الله صلى الله عليه وسلم لا تُؤذوا خالدا فإنه سيف من سيوف الله صبه الله على الكفار

‘Abdur Rahman ibn ‘Awf complained about Khalid ibn al Walid to the Prophet salla Llahu ‘alayhi wa sallam. The Prophet salla Llahu ‘alayhi wa sallam said, “O Khalid, why do you harm a man from the participants of Badr? If you spend the equivalent of Mount Uhud in gold, you would not attain his reward.”

He replied, “O Messenger of Allah, they speak ill of me, so I respond to them.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Do not harm Khalid, for he is a sword from the swords of Allah, which Allah unsheathed upon the disbelievers.”^[42]

 

He was also known among the Sahabah radiya Llahu ‘anhum by this description.

Abu Sa’id al Khudri radiya Llahu ‘anhu, when narrating the incident of Dhu al Khuwaysirah and what he said to the Prophet salla Llahu ‘alayhi wa sallam when the gold that ‘Ali radiya Llahu ‘anhu sent from Yemen was being divided, stated:

 

فقام إليه عمر بن الخطاب رضي الله تعالى عنه فقال يا رسول الله ألا أضرب عنقه قال لا قال ثم أدبر فقام إليه خالد سيف الله فقال يا رسول الله ألا أضرب عنقه قال لا

‘Umar ibn al Khattab radiya Llahu ‘anhu stood up and said, “O Messenger of Allah, should I not strike his neck?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “No.”

He turned away, and Khalid, the Sword of Allah, stood up and said, “O Messenger of Allah, should I not strike his neck?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “No.”^[43]

 

There are several other versions of this hadith.

 

15. Among Them Are Those for Whom the Prophet salla Llahu ‘alayhi wa sallam Testified in Absentia

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them are those regarding whom the Prophet salla Llahu ‘alayhi wa sallam informed us that they believed in what was mentioned, even though they were not present.

Abu Hurairah radiya Llahu ‘anhu narrates:

 

صلى رسول الله صلى الله عليه وسلم صلاة الصبح ثم أقبل على الناس فقال بينا رجل يسوق بقرة (وفي رواية قد حمل عليها) إذ ركبها فضربها (وفي رواية التفتت إليه) فقالت إنا لم تخلق لهذا إنما خلقنا للحرث فقال الناس سبحان الله بقرة تكلم فقال رسول الله صلى الله عليه وسلم فإني أومن بهذا أنا وأبو بكر وعمر وما هما ثم وبينما رجل في غنمه إذ عدا (عليه) الذئب فذهب منها بشاة فطلبه حتى كأنه استنقذها منه فقال له الذئب هذا استنقذتها مني فمن لها يوم السبع يوم لا راعي لها غيري فقال الناس سبحان الله ذئب يتكلم فقال رسول الله صلى الله عليه وسلم فإني أومن بهذا أنا وأبو بكر وعمر وما هم ثم

The Prophet salla Llahu ‘alayhi wa sallam performed Salat al Fajr, then turned to the people and related, “While a man was herding a cow, (according to another narration: he loaded it) he mounted it, and struck it. Then, (according to another narration: it turned to him) it said, ‘We were not created for this; we were created for ploughing.’”

The people exclaimed, “Glory be to Allah! A cow that speaks?”

The Prophet salla Llahu ‘alayhi wa sallam said, “I, Abu Bakr, and ‘Umar believe this.”

They were not present at that time.

[The Prophet salla Llahu ‘alayhi wa sallam continued,]  “While a man was tending his sheep, a wolf attacked and snatched one of them. The man pursued the wolf until he seemed to rescue it. The wolf said to him, ‘You rescued it from me, but who will protect it on the Day of the Beasts, the day when there will be no shepherd for it but me?’”

The people exclaimed, “Glory be to Allah! A wolf that speaks?”

The Prophet salla Llahu ‘alayhi wa sallam said, “I, Abu Bakr, and ‘Umar believe in this.”

And they were not present at that time.^[44]

 

16. Among Them Was One Who Was Given a Voice Like That of Dawood ‘alayh al Salam

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them was one whom Allah subhanahu wa ta ‘ala granted a beautiful voice that moved the listener, for he was given a flute (voice) like that of Dawood ‘alayh al Salam.

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

 

إن عبد الله بن قيس أو الأشعري أعطي مزمارا من مزامير آل داود

‘Abdullah ibn Qais—or al Ash’ari—was given a flute (i.e., melodious voice) like that of the family of Dawood.^[45]

 

Abu Musa al Ash’ari radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said to him:

 

لو رأيتني وأنا أستمع لقراءتك البارحة لقد أوتيت مزمارا من مزامير آل داود

If only you had seen me listening to your recitation last night. You have been given a flute from the flutes of the family of Dawood.^[46]

 

Abu Hurairah radiya Llahu ‘anhu narrates:

 

دخل رسول الله صلى الله عليه وسلم المسجد فسمع قراءة رجل فقال من هذا قيل عبد الله بن قيس هو أبو موسى الأشعري فقال لقد أُوتي هذا من مزامير آل داود

The Prophet salla Llahu ‘alayhi wa sallam entered the Masjid and heard a man reciting. He asked, “Who is this?”

They replied, “‘Abdullah ibn Qais.” (He is Abu Musa al Ash’ari.)

The Prophet salla Llahu ‘alayhi wa sallam said, “This man has been given from the flutes of the family of Dawood.”^[47]

 

Similar narrations were also reported from a number of Sahabah radiya Llahu ‘anhum.

 

17. Among Them Are Those Whose Supplications Were Answered

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them were those for whom the Prophet salla Llahu ‘alayhi wa sallam supplicated for the acceptance of their supplications, and Allah subhanahu wa ta ‘ala answered the supplication of His Prophet salla Llahu ‘alayhi wa sallam regarding them. Thus, when they supplicated, Allah subhanahu wa ta ‘ala answered their supplications, and they became known for it. This is a broad topic, but I will suffice on mentioning two Sahabah radiya Llahu ‘anhum for clarity.

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

 

سمعني النبي صلى الله عليه وسلم وأنا أدعو فقال اللهم استجب له إذا دعاك وفي رواية قال اللهم سدد رميته وأجب دعوته

The Prophet salla Llahu ‘alayhi wa sallam heard me supplicating and supplicated, “O Allah, answer his supplication when he supplicates to You.”

According to another narration, the Prophet salla Llahu ‘alayhi wa sallam said, “O Allah, guide his arrow and answer his supplication.”^[48]

 

He became known for this, to the point that even the senior Sahabah radiya Llahu ‘anhum feared his supplication.^[49] I will suffice on two incidents where his supplication was answered.

‘Amir ibn Sa’d radiya Llahu ‘anhuma narrates:

 

بينما سعد رضي الله تعالى عنه يمشي إذ مر برجل وهو يشتم عليا وطلحة والزبير فقال له سعد إنك تشتم قوما قد سبق لهم من الله ما سبق فوالله لتكفن عن شتمهم أو لأدعون الله عز وجل عليك فقال تخوفني كأنك نبي فقال سعد رضي الله تعالى عنه اللهم إن هذا يشتم أقواما سبق لهم منك ما سبق فاجعله اليوم نكالا فجاءت بختية فأفرج الناس لها فتخبطته فرأيت الناس يتبعون سعدا ويقولون استجاب الله لك يا أبا إسحاق

While Sa’d radiya Llahu ‘anhu was walking, he passed by a man who was reviling ‘Ali, Talhah, and al Zubair. Sa’d said to him, “You are cursing people who have already received from Allah what is due to them. By Allah, you must stop cursing them, or I will supplicate to Allah subhanahu wa ta ‘ala against you.”

The man replied, “You threaten me as if you are a prophet.”

Sa’d radiya Llahu ‘anhu responded, “O Allah, this man is cursing people who have already received from You what is due to them. Make him an example to others today.”

A camel then came, and the people made way for it and it attacked him. Thereafter, I saw the people following Sa’d, saying, “Allah has answered your prayer, O Abu Ishaq.”^[50]

 

Jabir ibn Samurah radiya Llahu ‘anhuma states:

 

شكا أهل الكوفة سعدا إلى عمر رضي الله تعالى عنهما فعزله واستعمل عليهم عمارا فشكوا حتى ذكروا أنه لا يحسن يصلى فأرسل إليه فقال يا أبا إسحاق إن هؤلاء يزعمون أنك لا تحسن تصلي قال أبو إسحق أما أنا والله فإني كنت أصلى بهم صلاة رسول الله صلى الله عليه وسلم ما أخرم عنها أصلي العشاء فأركد في الأوليين وأخف في الأخريين قال ذاك الظن بك يا أبا إسحاق فأرسل معه رجلا أو رجالا إلى الكوفة فسأل عنه أهل الكوفة ولم يدع مسجدا إلا سأل عنه ويثنون عليه معروفا حتى دخل مسجدا لبني عبس فقام رجل منهم يقال له أسامة بن قتادة يكنى أبا سعدة قال أما إذ نشدتنا فإن سعدا كان لا يسير بالسرية ولا يقسم بالسوية ولا يعدل في القضية قال سعد أما والله لأدعون بثلاث اللهم إن كان عبدك هذا كاذبا قام رياء وسمعة فأطل عمره وأطل فقره وعرضه للفتن قال وكان بعد إذا سئل يقول شيخ كبير مفتون أصابتني دعوة سعد

The people of Kufah complained about Sa’d to ‘Umar radiya Llahu ‘anhuma, so he dismissed him and appointed ‘Ammar in his place. They complained, even claiming that he did not know how to perform Salah properly. Then ‘Umar radiya Llahu ‘anhu sent for him and said, “O Abu Ishaq, these people claim that you do not know how to perform Salah properly.”

Abu Ishaq replied, “By Allah, I would lead them in Salah exactly as the Prophet salla Llahu ‘alayhi wa sallam did, without deviating from it. I would perform the ‘Isha’, lengthening the first two rak’at and shortening the last two.”

‘Umar radiya Llahu ‘anhu said, “That is what I thought of you, O Abu Ishaq.”

He sent a man—or men—with him to Kufah. They inquired about him among the people of Kufah. They did not leave any Masjid except that they inquired about him. They all praised him until they entered a Masjid belonging to the Banu ‘Abs tribe. A man named Usamah ibn Qatadah, known as Abu Sa’dah, stood up and said, “Since you have asked us, know that Sa’d does not lead military expeditions, does not divide the spoils equally, and is not just in his judgements.”

Sa’d said, “By Allah, I will make three supplications: O Allah, if this servant of Yours is lying, seeking only ostentation and reputation, then prolong his life, increase his poverty, and expose him to trials.”

Afterward, whenever he would be asked, he would say, “I am an old man afflicted by trials; the curse of Sa’d has befallen me.”

 

‘Abdul Malik ibn ‘Umair, the narrator from Jabir ibn Samurah radiya Llahu ‘anhu, said:

 

فأنا رأيته بعد قد سقط حاجباه على عينيه من الكبر وإنه ليتعرض للجواري في الطريق يغمزهن

I saw him later; his eyebrows had fallen over his eyes due to old age, and he would interfere with young women in the street, winking at them.^[51]

 

‘Urwah ibn al Zubair radiya Llahu ‘anhuma narrates:

 

أن أروى بنت أويس ادعت على سعيد بن زيد رضي الله تعالى عنه أنه أخذ شيئا من أرضها فخاصمته إلى مروان بن الحكم وكان واليا في المدينة فقال سعيد رضي الله تعالى عنه أنا كنت آخذ من أرضها شيئا بعد الذي سمعت من رسول الله صلى الله عليه وسلم قال (مروان) وما سمعت من رسول الله صلى الله عليه وسلم قال سمعت رسول الله صلى الله عليه وسلم يقول من أخذ شبرا من الأرض ظلما طوقه (يوم القيامة) إلى سبع أرضين فقال له مروان لا أسألك بينة بعد هذا فقال (سعيد) اللهم إن كانت كاذبة فعم بصرها واقتلها في أرضها قال عروة فما ماتت حتى ذهب بصرها ثم بينا هي تمشي في أرضها إذ وقعت في حفرة فماتت

Arwa bint Uways claimed against Sa’id ibn Zaid radiya Llahu ‘anhu that he usurped some of her land. She took her dispute to Marwan ibn al Hakam, who was the governor of Madinah. Sa’id radiya Llahu ‘anhu exclaimed, “Would I take any part of her land after what I heard from the Prophet salla Llahu ‘alayhi wa sallam?”

He (Marwan) asked, “What did you hear from the Prophet salla Llahu ‘alayhi wa sallam?”

He replied, “I heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘Whoever takes a span of land unjustly will have it placed around his neck (on the Day of Qiyamah) till the depth of seventh earths.’”

Marwan said to him, “I will not ask you for any evidence after this.”

Sa’id radiya Llahu ‘anhu said, “O Allah, if she is lying, then blind her and kill her on her own land.”

‘Urwah recalls: She did not die until she lost her sight. Then, while she was walking on her land, she fell into a pit and died.^[52]

 

Muslim reports another narration from Muhammad ibn Zaid ibn ‘Abdullah, from Sa’id ibn Zaid:

 

أن أروى خاصمته في بعض داره فقال دعوها وإياها فإني سمعت رسول الله صلى الله عليه وسلم يقول من أخذ شبرا من الأرض بغير حقه طوقه في سبع أرضين يوم القيامة اللهم إن كانت كاذبة فأعم بصرها واجعل قبرها في دارها

قال محمد فرأيتها عمياء تلتمس الجدر تقول أصابتني دعوة سعيد بن زيد فبينما هي تمشي في الدار مرت على بئر في الدار فوقعت فيها فكانت قبرها

Arwa disputed with him over part of his property, so he said, “Leave her alone, for I heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘Whoever takes a span of land unjustly will have it placed around his neck till seventh earths on the Day of Qiyamah.’ O Allah, if she is lying, then blind her and make her grave in her property.”

Muhammad states: I saw her blind, groping along the walls, saying, “The curse of Sa’id ibn Zaid has befallen me.”

While she was walking in her property, she passed by a well on the property and fell into it, and that became her grave.^[53]

After she falsely claimed that he usurped her land and wronged her, it became clear, when the floods came and revealed the land beneath, that she was the one who wronged him and took his land, not vice versa.^[54]

 

Thus, it became proverbial that when someone invokes a curse, they say the blindness of Arwa.

 

18. Among Them Are Those Whom the Prophet salla Llahu ‘alayhi wa sallam Commanded Us to Follow Their Sunnah and Guidance

Among them were those that the Prophet salla Llahu ‘alayhi wa sallam commanded us to follow them, just as he commanded us to follow the guidance of some of them.

Al ‘Irbad ibn Sariyah radiya Llahu ‘anhu narrates:

 

صلى بنا رسول الله صلى الله عليه وسلم الصبح فوعظنا موعظة بليغة ذرفت منها العيون ووجلت منها القلوب فقال قائل يا رسول الله كأنها موعظة مودع فأوصنا فقال أوصيكم بتقوى الله والسمع والطاعة وإن كان عبدا حبشيا فإنه من يعش منكم فسيرى اختلافا كثيرا فعليكم بسنتي وسنة الخلفاء الراشدين المهديين فتمسكوا بها وعضوا عليها بالنواجذ وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة

The Prophet salla Llahu ‘alayhi wa sallam led us in Salat al Fajr and then delivered a profound sermon that brought tears to our eyes and made our hearts tremble. Someone said, “O Messenger of Allah, it is as if this is a farewell sermon, so advise us.”

The Prophet salla Llahu ‘alayhi wa sallam said, “I advise you to fear Allah, and to listen and obey, even if it is an Abyssinian slave. Whoever among you lives long, he will see much disagreement. So, hold on to my Sunnah and the Sunnah of the rightly guided Khalifas. Cling to it firmly and bite it with your molars. Beware of newly invented matters, for every newly invented matter is an innovation, and every innovation is misguidance.”^[55]

 

Hudhayfah ibn al Yaman radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

اقتدوا باللذين من بعدي أبي بكر وعمر واهتدوا بهدي عمار وتمسكوا بعهد ابن أم عبد

Follow the two after me: Abu Bakr and ‘Umar, take heed from the guidance of ‘Ammar, and hold on to the covenant of Ibn Umm ‘Abd.^[56]

 

‘Amr ibn Hurayth radiya Llahu ‘anhu narrates the incident of Ibn Mas’ud radiya Llahu ‘anhu reciting Surah al Nisa’ to the Prophet salla Llahu ‘alayhi wa sallam. At the end of it, the Prophet salla Llahu ‘alayhi wa sallam said:

 

رضيت لكم ما رضي لكم ابن أم عبد

I am pleased for you with whatever Ibn Umm ‘Abd is pleased with for you.^[57]

 

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

 

رضيت لأمتي ما رضي لها ابن أم عبد

I am pleased for my Ummah with whatever Ibn Umm ‘Abd is pleased with for them.^[58]

 

19. Among Them Are Those Who Were Worthy of Prophethood Were It Not for Its Termination

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them is such a person who is worthy of prophethood, were it not for the impossibility of that due to the Prophet salla Llahu ‘alayhi wa sallam being the seal of all prophets and messengers. Prophethood was sealed through the Prophet salla Llahu ‘alayhi wa sallam, as Allah subhanahu wa ta ‘ala says:

 

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَٰكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ۗ

Muhammad is not the father of (any) one of your men, but (he is) the Messenger of Allah and seal (i.e., last) of the prophets.^[59]

 

‘Uqbah ibn ‘Amir radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لو كان بعدي نبي لكان عمر بن الخطاب

If there were to be a prophet after me, it would be ‘Umar ibn al Khattab.^[60]

 

20. Among Them Are Those Whose Anger Angers Allah

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them are those whose anger angers Allah subhanahu wa ta ‘ala, due to their high standing by Allah subhanahu wa ta ‘ala and their elevated status in His sight. Hence, the Prophet salla Llahu ‘alayhi wa sallam warned against anyone angering them, lest Allah subhanahu wa ta ‘ala becomes angry with them.

‘A’idh ibn ‘Amr radiya Llahu ‘anhu narrates:

 

أن أبا سفيان أتى على سلمان وصهيب وبلال في نفر يعني من فقراء المسلمين فقالوا والله ما أخذت سيوف الله من عنق عدو الله مأخذها قال فقال أبو بكر أتقولون هذا لشيخ قريش وسيدهم فأتى النبي صلى الله عليه وسلم فأخبره فقال يا أبا بكر لعلك أغضبتهم لئن كنت أغضبتهم لقد أغضبت ربك فأتاهم أبو بكر فقال يا إخوتاه أغضبتكم قالوا لا يغفر الله لك يا أخي

Abu Sufyan came upon Salman, Suhayb, and Bilal in a group of poor Muslims. They said, “By Allah, the swords of Allah did not take their course on the neck of the enemy of Allah.”

Abu Bakr said, “Do you say this to the elder and leader of the Quraysh?”

Then he went to the Prophet and informed him, and the Prophet salla Llahu ‘alayhi wa sallam said, “O Abu Bakr, perhaps you have angered them. If you angered them, you have angered your Lord.”

So, Abu Bakr went to them and asked, “O my brothers, have I angered you?”

They replied, “No, may Allah forgive you, O brother.”^[61]

 

21. Among Them Were Those Whose Position Was Like That of Harun to Musa

Among the virtues of the Sahabah radiya Llahu ‘anhum is that the Prophet salla Llahu ‘alayhi wa sallam informed us that among them were those whose position was like that of Harun ‘alayh al Salam to Musa ‘alayh al Salam, except that there is no prophet after the Prophet salla Llahu ‘alayhi wa sallam.

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

 

خلف رسول الله صلى الله عليه وسلم علي بن أبي طالب في غزوة تبوك فقال يا رسول الله أتخلفني في النساء والصبيان فقال أما ترضى أن تكون مني بمنزلة هارون من موسى غير أنه لا نبي بعدي

The Prophet salla Llahu ‘alayhi wa sallam left ‘Ali ibn Abi Talib behind from the Battle of Tabuk. ‘Ali said, “O Messenger of Allah, are you leaving me behind with the women and children?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Are you not pleased to be in the same position to me as Harun was to Musa, except that there is no prophet after me?”^[62]

 

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

 

أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي

You are to me as Harun was to Musa, except that there is no prophet after me.^[63]

 

Asma’ bint ‘Umays radiya Llahu ‘anha narrates that the Prophet salla Llahu ‘alayhi wa sallam said to ‘Ali radiya Llahu ‘anhu:

 

أنت مني بمنزلة هارون من موسى إلا أنه ليس بعدي نبي

You are to me as Harun was to Musa, except that there is no prophet after me.^[64]

 

22ز Among Them Are Those Who, If They Swore by Allah, He Would Fulfil Their Oath

Among the virtues of the Sahabah radiya Llahu ‘anhum is that among them are those who, if they swore by Allah, He would fulfil their oath—as the Prophet salla Llahu ‘alayhi wa sallam said—and he mentioned that among them was al Bara’ ibn Malik radiya Llahu ‘anhu.

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

 

كم من ضعيف متضعف ذي طمرين لو أقسم على الله لأبر قسمه منهم البراء بن مالك

How many a weak, humble man who wears two tattered garments, if he swears by Allah, He would fulfil his oath. Among them is al Bara ibn Malik.

 

Al Bara’ encountered a large force of polytheists who had inflicted heavy losses on the Muslims. The Muslims said:

 

يا براء إن رسول الله صلى الله عليه وسلم قال إنك لو أقسمت على الله لأبرك فأقسم على ربك فقال أقسمت عليك يا رب لما منحتنا أكتافهم ثم التقوا على قنطرة السوس فأوجعوا في المسلمين فقالوا له يا براء أقسم على ربك فقال أقسمت عليك يا رب لما منحتنا أكتافهم وألحقتني بنبيك فمنحوا أكتافهم وقتل البراء شهيدا رضي الله تعالى عنه

“O Bara’, the Prophet salla Llahu ‘alayhi wa sallam said, ‘If you were to swear by Allah, He would surely fulfil your oath.’ So, swear by your Lord.”

He replied, “I swear by You, O Lord, that You will grant us victory over them.”

Then they met again at the bridge of Susa. They inflicted further losses on the Muslims, so, they said to him, “O Bara’, swear by your Lord.”

He replied, “I swear by You, O Lord, that You will grant us victory over them and allow me to join Your Prophet.”

They were then granted victory, and al Bara’ radiya Llahu ‘anhu was martyred.^[65]

 

23. Among Them Are Those Who Will Enter Jannat Through Its Eight Gates

Allah subhanahu wa ta ‘ala designated eight gates for Jannat; and He designated for each gate a specific group of honoured individuals who will enter through it. No one else will enter through it. Those who fast will enter through the Door of al Rayyan, the Mujahidin will enter through the door of Jihad, those who perform Salah will enter through the Door of Salah, those who give charity will enter through the Door of Sadaqah, and so on.

Allah subhanahu wa ta ‘ala granted honours and virtues to the Sahabah radiya Llahu ‘anhum that were not granted to anyone before or after them. Among these is that Allah subhanahu wa ta ‘ala selected from them such an individual who will enter through all the eight gates of Jannat, a privilege not granted to anyone else.

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

 

من أنفق زوجين في سبيل الله نودي من أبواب الجنة يا عبد الله هذا خير (وفي رواية عندهما دعاه خزنة الجنة كل خزنة باب أي فل يعني يا فلان هلم) فمن كان من أهل الصلاة دعي من باب الصلاة ومن كان من أهل الجهاد دعي من باب الجهاد ومن كان من أهل الصيام دعي من باب الريان ومن كان من أهل الصدقة دعي من باب الصدقة فقال أبو بكر رضي الله تعالى عنه بأبي أنت وأمي يا رسول الله ما على من دعي من تلك الأبواب من ضرورة فهل يدعى أحد من تلك الأبواب كلها فقال رسول الله نعم وأرجو أن تكون منهم

Whoever spends two things in the cause of Allah will be called from the gates of Jannat, “O servant of Allah, this is good.” (According to another narration: The gatekeepers of Jannat will call him, each gatekeeper will say: “O so-and-so, come here.”)

Thus, whoever was from the people of Salah will be called from the Door of Salah, whoever was from the people of Jihad will be called from the Door of Jihad, whoever was from the people of fasting will be called from the Door of al Rayyan, and whoever was from the people of charity will be called from the Door of Sadaqah.”

Abu Bakr radiya Llahu ‘anhu said, “May my father and mother be sacrificed for you, O Messenger of Allah! There will be no need for someone who is called from those gates. Will anyone be called from all of those gates?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes, and I hope that you will be from them.”^[66]

 

This is how it has been reported, with the wording “and I hope,” and hope from Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam will become a reality.

However, this has been reported—in the hadith of Ibn ‘Abbas radiya Llahu ‘anhuma—with a form of the word that shows certainty. The Prophet salla Llahu ‘alayhi wa sallam said:

 

أجل أنت هو يا أبا بكر

Yes, you are that one, O Abu Bakr.^[67]

 

24. Among Them Are the Inspired Ones

Al muhaddath refers to al mulham. Al mulham is one who receives divine inspiration. An inspired person is one into whose heart something is placed, and they then convey it through intuition, conjecture, and insight, and then it comes into reality as they foretold. This is something that Allah subhanahu wa ta ‘ala bestows upon whomever He wills from amongst His selected servants, such as ‘Umar ibn al Khattab radiya Llahu ‘anhu.

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

 

لقد كان فيما قبلكم من الأمم ناس محدثون فإن يكن في أمتي أحد فإنه عمر

Among the previous nations were people who were inspired. If there is anyone like that in my Ummah, it is ‘Umar.^[68]

 

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

 

قد كان يكون في الأمم قبلكم محدثون فإن يكن في أمتي منهم أحد فإن عمر بن الخطاب منهم

There were inspired individuals among the previous nations. If there is anyone like that among my Ummah, then ‘Umar ibn al Khattab is one of them.^[69]

 

‘Ali radiya Llahu ‘anhu said:

 

ما كنا نبعد أصحاب محمد صلى الله عليه وسلم أن السكينة تنطق على لسان عمر في غضبه ورضاه

We, the Sahabah, never doubted that ‘Umar was the voice of wisdom, whether he was angry or happy.^[70]

 

Similar narrations have been reported from Ibn Mas’ud and Tariq ibn Shihab radiya Llahu ‘anhuma.

These ahadith demonstrate the virtue of Amir al Mu’minin, ‘Umar radiya Llahu ‘anhu and his high standing by Allah subhanahu wa ta ‘ala, as He inspired him with the truth, guided his tongue to utter that which was correct and to speak with justice. This is evident from the numerous instances where he conformed with the Qur’an, as the Qur’an was revealed in accordance to what he opined, as will be explained in the following section, Allah willing.

 

25. Among Them Are Those Upon Whose Opinion the Qur’an Was Revealed

Among the virtues of the Sahabah radiya Llahu ‘anhum is that they conformed with their Lord in what He willed. Thus, He agreed with them and revealed the Qur’an in accordance with their opinion.

Anas radiya Llahu ‘anhu narrates:

 

قال عمر بن الخطاب رضي الله تعالى عنه وافقت ربي في ثلاث فقلت يا رسول الله لو اتخذنا من مقام إبراهيم مصلى فنزلت وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ  وآية الحجاب قلت يا رسول الله لو أمرت نساءك أن يحتجبن فإنه يكلمهن البر والفاجر فنزلت آية الحجاب واجتمع نساء النبي صلى الله عليه وسلم في الغيرة عليه فقلت لهن عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ فنزلت هذه الآية

‘Umar ibn al Khattab radiya Llahu ‘anhu said: I conformed with my Lord in three matters. I said, “O Messenger of Allah, if only we could take the Maqam Ibrahim as a place of Salah”, and the verse: And take, (O believers), from the standing place of Ibrahim a place of prayer was revealed. The verse regarding hijab; I said, “O Messenger of Allah, if only you would command your wives to observe hijab, for both the righteous and the wicked speak to them,” and the verse of hijab was revealed. The wives of the Prophet salla Llahu ‘alayhi wa sallam gathered together, being protective over him, so I said to them, “Perhaps his Lord, if he divorced you (all), would substitute for him wives better than you,” and this verse was revealed.^[71]

 

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma narrates that ‘Umar radiya Llahu ‘anhu said:

 

وافقت ربي في ثلاث في مقام إبراهيم وفي الحجاب وفي أسارى بدر

I conformed with my Lord in three matters: regarding the Maqam Ibrahim, the hijab, and the prisoners of Badr.^[72]

 

I conformed with my Lord means: My Lord agreed with me and revealed the Qur’an in accordance to my opinion. However, taking etiquette into consideration, he attributed the agreement to himself, or indicated that his opinion is created and the ruling is eternal.^[73] Allah subhanahu wa ta ‘ala knows best.

I say: These are four (instances), but these are not the only instances in which ‘Umar radiya Llahu ‘anhu conformed with his Lord. Rather, there are more, such as the prohibition of alcohol and the prohibition of performing Salat al Janazah over hypocrites, to the point that some scholars have specified fifteen such instances.^[74] Allah subhanahu wa ta ‘ala knows best.

This is supported by what was mentioned previously, where ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma reports:

 

قال رسول الله صلى الله عليه وسلم إن الله جعل الحق على لسان عمر وقلبه

The Prophet salla Llahu ‘alayhi wa sallam said, “Allah has placed truth on the tongue and heart of ‘Umar.”

 

Ibn ‘Umar radiya Llahu ‘anhuma said:

 

ما نزل بالناس أمر قط فقالوا فيه وقال فيه عمر أو قال ابن الخطاب إلا نزل فيه القرآن على نحو ما قال عمر رضي الله تعالى عنه

Whenever a matter befell the people, and they opined about it and ‘Umar—or Ibn al Khattab—opined about it, the Qur’an was revealed in accordance to the opinion of ‘Umar radiya Llahu ‘anhu.^[75]

 

This indicates to his abundant conformity with Allah subhanahu wa ta ‘ala.

 

26. Among Them Are Those Who Were Greeted by Allah and Jibril

Among the virtues of the Sahabah radiya Llahu ‘anhum is that Jibril ‘alayh al Salam descended and requested the Prophet salla Llahu ‘alayhi wa sallam to convey greetings to some of his Sahabah radiya Llahu ‘anhum, whether the greeting was from Allah subhanahu wa ta ‘ala and conveyed by Jibril ‘alayh al Salam or whether the greeting was from Jibril ‘alayh al Salam himself.

Abu Hurairah radiya Llahu ‘anhu narrates:

 

أتى جبريل عليه السلام النبي فقال يا رسول الله هذه خديجة  قد أتتك معها إناء فيه إدام أو طعام أو شراب فإذا أتتك فاقرأ عليها السلام من ربها عز وجل ومني وبشرها ببيت في الجنة من قصب لا صخب فيه ولا نصب

Jibril ‘alayh al Salam came to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, this is Khadijah coming to you. She has a utensil containing gravy, food, or drink. When she comes to you, convey to her greetings from her Lord subhanahu wa ta ‘ala and from me, and give her glad tidings of a house in Jannat made of pearl, where there is no noise or fatigue.”^[76]

 

Aisha radiya Llahu ‘anha states:

 

قال لي رسول الله يوما يا عائش هذا جبريل عليه السلام يقرئك السلام فقلت وعليه السلام ورحمة الله وبركاته ترى ما لا أرى تريد رسول الله صلى الله عليه وسلم

The Prophet salla Llahu ‘alayhi wa sallam said to me one day, “O ‘A’ish, here is Jibril. He conveys greetings to you.”

I replied, “May peace, the mercy of Allah, and His blessings be upon him. You (referring to the Prophet salla Llahu ‘alayhi wa sallam) see what I do not see.”^[77]

 

The conveying of greetings has been reported for others also.

 

27. Among Them Are Those For Whose Death the Throne of Allah Shook

Among the virtues of the Sahabah radiya Llahu ‘anhum is that the Throne of Allah shook at the death of one of them. The Prophet salla Llahu ‘alayhi wa sallam informed of this and went out with the funeral procession. We do not know of this regarding anyone else, neither among the previous nations nor in this Ummah. This is a distinction he attained through his compliance to the Prophet salla Llahu ‘alayhi wa sallam.

This hadith has been consecutively narrated from the Prophet salla Llahu ‘alayhi wa sallam,^[78] where he informed us of the death of Sa’d ibn Muaz radiya Llahu ‘anhu.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates:

 

سمعت النبي صلى الله عليه وسلم يقول اهتز عرش الرحمن لموت سعد بن معاذ رضي الله تعالى عنه

I heard the Prophet salla Llahu ‘alayhi wa sallam say, “The Throne of Allah shook at the death of Sa’d ibn Muaz radiya Llahu ‘anhu.”^[79]

 

Muslim narrates from him saying:

 

قال رسول الله وجنازة سعد بن معاذ رضي الله تعالى عنه بين أيديهم اهتز لها عرش الرحمن

The Prophet salla Llahu ‘alayhi wa sallam—while the body of Sa’d ibn Muaz radiya Llahu ‘anhu was before them—commented, “The Throne of Allah shook for it.”^[80]

 

Muslim narrates from Anas radiya Llahu ‘anhu^[81] that the Prophet salla Llahu ‘alayhi wa sallam said—whist his (i.e. Sa’d’s) body was placed there:

 

اهتز لها عرش الرحمن

The Throne of Allah shook for it.^[82]

 

28. Among Them Are Those Whom the Angels Shaded With Their Wings

Among the virtues of the Sahabah radiya Llahu ‘anhum is that whoever among them would be martyred, the angels would shade him with their wings until he was raised from that land and buried.

Jabir ibn ‘Abdullah radiya Llahu ‘anhu said:

 

لما قتل أبي (وفي رواية جيء بأبي يوم أحد قد مثل به حتى وضع بين يدي رسول الله صلى الله عليه وسلم وقد سجي ثوبا) جعلت اكشف الثوب عن وجهه أبكي وينهوني والنبي صلى الله عليه وسلم لا ينهاني فجعلت عمتي فاطمة تبكي فقال النبي صلى الله عليه وسلم تبكين أو لا تبكين ما زالت الملائكة تظله بأجنحتها حتى رفعتموه

When my father was killed, (according to another narration: My father was brought on the Day of Uhud, his body mutilated, until he was placed before the Prophet salla Llahu ‘alayhi wa sallam, covered with a cloth), I kept uncovering the cloth from his face and weeping, and they kept stopping me. However, the Prophet salla Llahu ‘alayhi wa sallam did not stop me. Then my aunt Fatimah began to weep.

The Prophet salla Llahu ‘alayhi wa sallam observed, “Whether you weep or not, the angels continued to shade him with their wings until you lifted him.”^[83]

 

Whether you weep or not means: whether you weep for him or not, the angels will continue to shade him with their wings because of this and other honours. Therefore, one should not weep for someone like this. Allah subhanahu wa ta ‘ala knows best.

 

29. Among Them Are Those Upon Whom the Angels and Tranquillity Descended When They Recited the Qur’an

Among the virtues of the Sahabah radiya Llahu ‘anhum is that the angels and tranquillity descended upon some of them when they recited the Qur’an, to listen to their recitation, the beauty of their voices, and their humility during recitation. This is what the Prophet salla Llahu ‘alayhi wa sallam pointed out to us.

Al Bara’ ibn ‘Azib radiya Llahu ‘anhuma narrates:

 

كان رجل يقرأ سورة الكهف وعنده فرس مربوط بشطنين فتغشته سحابة فجعلت تدور وتدنو وجعل فرسه ينفر منها فلما أصبح أتى النبي صلى الله عليه وسلم فذكر ذلك له فقال تلك السكينة تنزلت للقرآن

A man was reciting Surah al Kahf, and he had a horse tied with two ropes. A cloud enveloped him, circling and getting closer to him. His horse began to run away from it. In the morning, he went to the Prophet salla Llahu ‘alayhi wa sallam and told him about it. The Prophet salla Llahu ‘alayhi wa sallam said, “That was tranquillity descending because of the Qur’an.”^[84]

 

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

 

أن أسيد بن حضير رضي الله تعالى عنه بينما هو ليلة يقرأ في مربده إذ جالت فرسه فقرأ ثم جالت أخرى فقرأ ثم جالت أيضا قال أسيد فخشيت أن تطأ يحيى (يعني ولده كان قريبا من فرسه) فقمت إليها فإذا مثل الظلة فوق رأسي فيها أمثال الشرج عرجت في الجو حتى ما أراها قال فغدوت على رسول الله صلى الله عليه وسلم فقلت يا رسول الله بينما أنا البارحة من جوف الليل أقرأ في مربدي إذ جالت فرسي فقال رسول الله صلى الله عليه وسلم اقرأ ابن حضير قال فقرأت ثم جالت أيضا فقال رسول الله صلى الله عليه وسلم اقرأ ابن حضير قال فقرأت ثم جالت أيضا فقال رسول الله صلى الله عليه وسلم اقرأ ابن حضير قال فانصرفت وكان يحيى قريبا منها خشيت أن تطأه فرأيت مثل الظلة فيها أمثال الشرج عرجت في الجو حتى ما أراها فقال رسول الله صلى الله عليه وسلم تلك الملائكة كانت تستمع لك ولو قرأت لأصبحت يراها الناس ما تستتر عنهم

Whilst Usayd ibn Hudayr radiya Llahu ‘anhu was reciting the Qur’an one night in his enclosure, his horse began scampering around. He continued reciting. It continued to scamper around. He continued reciting, and it continued to scamper around. Usayd said, “I feared that it might trample Yahya (referring to his son, who was close to the horse), so I went to it, and I saw something like a canopy above my head, with what seemed to be lamps in it. It ascended into the sky until I could no longer see it.”

So, I went to the Prophet salla Llahu ‘alayhi wa sallam the next morning and submitted, “O Messenger of Allah, while I was reciting in my enclosure last night, my horse began to scamper around.”

The Prophet salla Llahu ‘alayhi wa sallam said, “You should have kept on reciting, Ibn Hudayr.”

“So, I recited and it continued to scamper around.”

The Prophet salla Llahu ‘alayhi wa sallam said, “You should have kept on reciting, Ibn Hudayr.”

“So, I recited and it continued to scamper around.”

The Prophet salla Llahu ‘alayhi wa sallam said again, “You should have kept on reciting, Ibn Hudayr.”

“Then I turned away, and Yahya was near it; I feared that it might trample him. Then I saw something like a canopy, with what seemed to be lamps in it, and it ascended into the atmosphere until I could no longer see it.”

The Prophet salla Llahu ‘alayhi wa sallam explained, “Those were angels listening to you, and if you had continued reciting, people would have seen them. They would not have been hidden from them.”

Al Bukhari narrated it—in his explanatory remarks—from Usayd radiya Llahu ‘anhu.^[85]

 

30. Among Them Is the One That Allah Commanded His Prophet to Recite the Qur’an to Him and He Named Him

Among the virtues of the Sahabah radiya Llahu ‘anhum is that Allah commanded His Prophet salla Llahu ‘alayhi wa sallam to recite the Qur’an to one of them, and He specified him by name.

This is a valuable, great, precious, and rare distinction, and they were worthy of it, for Allah subhanahu wa ta ‘ala is the One who chose and selected them.

Anas ibn Malik radiya Llahu ‘anhu states:

 

قال رسول الله صلى الله عليه وسلم لأبي بن كعب رضي الله تعالى عنه إن الله عز وجل أمرني أن أقرأ عليك لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ قال وسماني لك قال نعم قال فبكى

The Prophet salla Llahu ‘alayhi wa sallam said to Ubayy ibn Ka’b radiya Llahu ‘anhu, “Allah subhanahu wa ta ‘ala has commanded me to recite to you: Those who disbelieved among the People of the Scripture and the polytheists were not to be parted (from misbelief).^[86]”

He (Ka’b) asked, “Did He mention me by name to you?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”

Then he (Ka’b) wept.^[87]

 

Al Bukhari narrated from Anas radiya Llahu ‘anhu that the Prophet salla Llahu ‘alayhi wa sallam said to Ubayy ibn Ka’b radiya Llahu ‘anhu:

 

إن الله أمرني أن أقرئك القرآن قال آلله سماني لك قال نعم قال وقد ذكرت عند رب العالمين قال نعم فذرفت عيناه

Allah has commanded me to recite the Qur’an to you.

He (Ka’b) asked, “Did Allah mention me by name to you?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”

He said, “Was I mentioned before the Lord of the universe?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”

Then his eyes swelled up with tears.^[88]

 

The reason for Ubayy’s radiya Llahu ‘anhu tears was joy and happiness, as Allah subhanahu wa ta ‘ala mentioned him by name in the highest assembly; or humility and the fear of being deficient in gratitude to Allah for that blessing; or self-effacement and meekness, as he did not consider himself worthy of being mentioned by name by Allah subhanahu wa ta ‘ala. Allah subhanahu wa ta ‘ala knows best.

It is a great honour, a noble status, and a great favour that Allah subhanahu wa ta ‘ala bestowed upon him specifically; it is a great distinction and lofty privilege. Allah subhanahu wa ta ‘ala bestows His favour upon whomever He wills.

 

32. Among Them Are Those Whom Allah Aided Through Jibril

Among the virtues of the Sahabah radiya Llahu ‘anhum, their high standing by Allah subhanahu wa ta ‘ala, and their elevated position before Him, is that Allah subhanahu wa ta ‘ala guided those who defended the Prophet salla Llahu ‘alayhi wa sallam and Islam, and He sent Jibril ‘alayh al Salam to aid and strengthen them in fulfilling the task entrusted to them in assisting this din.

Abu Salamah ibn ‘Abdur Rahman rahimahu Llah states that he heard Hassan ibn Thabit al Ansari ask Abu Hurairah radiya Llahu ‘anhuma:

 

أنشدك الله هل سمعت رسول الله صلى الله عليه وسلم يقول يا حسان أجب عن رسول الله اللهم أيده بروح القدس قال أبو هريرة رضي الله تعالى عنه اللهم نعم

“I beseech you by Allah, did you hear the Prophet salla Llahu ‘alayhi wa sallam say, ‘O Hassan, respond on behalf of Messenger of Allah. O Allah, support him through Jibril’?”

Abu Hurairah radiya Llahu ‘anhu replied, “By Allah, yes.”^[89]

 

Al Bara’ ibn ‘Azib radiya Llahu ‘anhuma states:

 

سمعت رسول الله يقول يوم قريظة لحسان بن ثابت رضي الله تعالى عنه اهجهم أو هاجهم وجبريل معك

I heard the Prophet salla Llahu ‘alayhi wa sallam say to Hassan ibn Thabit radiya Llahu ‘anhu on the Day of Qurayzah, “Lampoon them, and Jibril is with you.”^[90]

 

Aisha radiya Llahu ‘anha said:

 

سمعت رسول الله يقول لحسان بن ثابت رضي الله تعالى عنه إن روح القدس لا يزال يؤيدك ما نافحت عن الله ورسوله

I heard the Prophet salla Llahu ‘alayhi wa sallam telling Hassan ibn Thabit radiya Llahu ‘anhu, “Jibril will continue to aid you as long as you defend Allah and His Messenger.”^[91]

 

32. Among Them Is the One Who Flies in Jannat With His Wings

Among the virtues of the Sahabah radiya Llahu ‘anhum is that one of them were given wings by Allah subhanahu wa ta ‘ala, in place of the hands that were severed in battle while they were carrying the flag, with which they fly in Jannat wherever they desire.

This is when Jafar ibn Abi Talib radiya Llahu ‘anhu had his right hand cut off followed by his left, while he was carrying the flag of the Muslims and leading them on the Day of Mu’tah. After he was martyred, Allah subhanahu wa ta ‘ala replaced his hands with two wings with which he could fly in Jannat with the angels wherever he willed. Hence, Jafar radiya Llahu ‘anhu became known as al Tayyar (the flyer).

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

 

مر بي جعفر الليلة في ملأ من الملائكة وهو مخضب الجناحين بالدم أبيض الفؤاد

Jafar passed by me last night, surrounded by a group of angels, with his wings stained with blood, and a white heart.^[92]

 

Ibn ‘Abbas radiya Llahu ‘anhuma states:

 

بينما رسول الله صلى الله عليه وسلم جالس وأسماء بنت عميس قريبة منه إذ رد السلام فأشار بيده ثم قال يا أسماء هذا جعفر بن أبي طالب مع جبريل وميكائيل وإسرافيل مروا فسلموا علينا فردي عليهم السلام وقد أخبرني أنه لقي المشركين يوم كذا وكذا قبل ممره على رسول الله صلى الله عليه وسلم بثلاث أو أربع فقال لقيت المشركين فأصبت في جسدي من مقاديمي ثلاثا وسبعين بين طعنة ورمية فأخذت اللواء بيدي اليمنى فقطعت ثم أخذته بيدي اليسرى فقطعت فعوضني الله من يدي جناحين أطير بهما في الجنة مع جبريل وميكائيل عليهما السلام أنزل من الجنة حيث شئت وآكل من ثمارها ما شئت

While the Prophet salla Llahu ‘alayhi wa sallam was sitting, and Asma’ bint ‘Umays was near him, he replied to a greeting. He then gestured with his hand and said, “O Asma’, this is Jafar ibn Abi Talib with Jibril, Mika’il, and Israfil. They passed by and greeted us, so I replied to their greeting. He told me that he had encountered the polytheists on such and such a day—three or four days before passing by the Prophet salla Llahu ‘alayhi wa sallam. He explained, ‘I encountered the polytheists, and I sustained seventy-three wounds to my body, from swords and arrows. I held the flag in my right hand, and it was severed. Then I took it in my left hand, and it was severed. Therefore, Allah compensated me for my hands with two wings with which I fly in Jannat with Jibril and Mika’il ‘alayhima al Salam. I descend in Jannat wherever I wish and eat of its fruits as I wish.’”^[93]

 

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

 

هنيئا لك يا عبد الله بن جعفر أبو ك يطير مع الملائكة في السماء

Congratulations to you, O ‘Abdullah ibn Jafar! Your father flies with the angels in the sky.^[94]

 

Jafar radiya Llahu ‘anhu was well-known among the Sahabah radiya Llahu ‘anhum as al Tayyar and that he had two wings with which he flew.

When ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma would greet ‘Abdullah ibn Jafar, he would say:

 

السلام عليكم يا ابن ذي الجناحين

Peace be upon you, O son of the one with two wings.^[95]

 

33. Among Them Were Such That the Sound of Their Sandals Could be Heard in Jannat

Among the virtues of the Sahabah radiya Llahu ‘anhum is that the Prophet salla Llahu ‘alayhi wa sallam heard the sound of their sandals in Jannat, when he entered it, alive and nourished. This included both men and women.

Abu Hurairah radiya Llahu ‘anhu states:

 

قال رسول الله صلى الله عليه وسلم لبلال رضي الله تعالى عنه عند صلاة الغداة يا بلال حدثني بأرجى عمل عملته عندك في الإسلام منفعة فإني سمعت الليلة خشف نعليك بين يدي في الجنة قال بلال رضي الله تعالى عنه ما عملت عملا في الإسلام أرجى عندي منفعة من أني لا أتطهر طهورا تاما في ساعة من ليل أو نهار إلا صليت بذلك الطهور ما كتب الله لي أن أصلي

The Prophet salla Llahu ‘alayhi wa sallam said to Bilal radiya Llahu ‘anhu at the time of the morning Salah, “O Bilal, tell me about the most hopeful deed you have done in Islam that would benefit you, for I heard the sound of your sandals in front of me in Jannat last night.”

Bilal radiya Llahu ‘anhu replied, “I have not done any deed in Islam that I hope will bring me more benefit than that whenever I perform a complete wudu at any time of night or day, I perform with that whatever (Salah) Allah has decreed for me to perform.”^[96]

 

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

 

قال رسول الله رأيتني دخلت الجنة فإذا أنا بالرميصاء امرأة أبي طلحة وسمعت خشفة فقلت من هذا فقال هذا بلال…

I saw myself entering Jannat, and there I saw al Rumaysa’, the wife of Abu Talhah. And I heard sounds of footsteps. I asked, “Who is this?”

He said, “This is Bilal.”^[97]

 

Muslim’s wording of this narration reads:

 

ثم سمعت خشفة أمامي فإذا بلال

Then I heard the sounds of footsteps in front of me, and it was Bilal.

 

Anas radiya Llahu ‘anhu narrates from the Prophet salla Llahu ‘alayhi wa sallam that he said:

 

دخلت الجنة فسمعت خشفة فقلت من هذا قالوا هذه الغميصاء بنت ملحان أم أنس بن مالك

I entered Jannat and heard the sounds of footsteps, so I asked, “Who is this?”

They replied, “This is al Ghumaysa’ bint Milhan, the mother of Anas ibn Malik.”^[98]

 

34. Among Them Are Those Who Are the Best of All People

Among the virtues of the Sahabah radiya Llahu ‘anhum is that Allah subhanahu wa ta ‘ala placed among them those who are the best of all women—former and latter—after the prophets and messengers ‘alayhim al Salam.

‘Ali ibn Abi Talib radiya Llahu ‘anhu states:

 

سمعت رسول الله صلى الله عليه وسلم يقول خير نسائها مريم بنت عمران وخير نسائها خديجة بنت خويلد زاد مسلم في روايته قال أبو كريب وأشار وكيع إلى السماء والأرض

I heard the Prophet salla Llahu ‘alayhi wa sallam determine, “The best woman of her time was Maryam bint ‘Imran, and the best woman of her time is Khadijah bint Khuwaylid.”^[99]

Muslim added in his narration: Abu Kurayb said, “Waki’ pointed to the sky and the earth.”

 

Al Imam al Tibi rahimahu Llah states:

 

وإشارة وكيع إلى السماء والأرض منبئة عن كونهما خيراً ممن هو فوق الأرض وتحت أديم السماء …

Pointing to the sky and earth by Waki’ indicates that they are better than those above the earth and under the sky…^[100]

 

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

 

حسبك من نساء العالمين (وفي رواية خير نساء العالمين) مريم بنت عمران وخديجة بنت خويلد وفاطمة بنت محمد وآسية امرأة فرعون

Sufficient for you from the women of the worlds (according to another narration: The best women of the worlds) are Maryam bint ‘Imran, Khadijah bint Khuwaylid, Fatimah bint Muhammad, and Asiyah—the wife of Firoun.^[101]

 

Ibn ‘Abbas radiya Llahu ‘anhuma states:

 

خط رسول الله صلى الله عليه وسلم في الأرض خطوطا أربعة قال أتدرون ما هذا قالوا الله ورسوله أعلم فقال رسول الله صلى الله عليه وسلم أفضل نساء أهل الجنة خديجة بنت خويلد وفاطمة بنت محمد ومريم بنت عمران وآسية بنت مزاحم امرأة فرعون

The Prophet salla Llahu ‘alayhi wa sallam drew four lines on the ground and said, “Do you know what this is?”

They (the Sahabah) replied, “Allah and His Messenger know better.”

The Prophet salla Llahu ‘alayhi wa sallam said, “The best women of Jannat are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint ‘Imran, and Asiyah bint Muzahim—the wife of Firoun.”^[102]

 

Note: It has been reported that Allah subhanahu wa ta ‘ala married the Prophet salla Llahu ‘alayhi wa sallam to Maryam and Asiyah radiya Llahu ‘anhuma in Jannat.^[103]

Anas ibn Malik radiya Llahu ‘anhu states:

 

سمعت رسول الله صلى الله عليه وسلم يقول فضل عائشة على النساء كفضل الثريد على سائر الطعام

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “The superiority of Aisha over other women is like the superiority of tharid (a type of dish containing meat, gravy, and bread) over other foods.”^[104]

 

There are many texts on this matter. All praise is due to Allah for His favours and divine ability.

What I have mentioned is but the tip of the iceberg of their virtues, high standing, and exalted status. There are many texts that highlight their virtue, both those I have mentioned and those I have not, as the intention is to inform and to be concise, not to be lengthy and exhaustive.

I ask Allah subhanahu wa ta ‘ala to bestow upon us His pleasure and grant us good thoughts of these noble and virtuous individuals and to resurrect us with them under the banner of the leader of the messengers and prophets, the pride of all creation, peace and blessing be upon him and his family. He is capable of all things and He is the excellent Protector and excellent Helper.

Peace and salutations be upon our master, our beloved, and our leader, Muhammad, upon his pure and righteous family and his noble and revered Sahabah, and upon those who follow them until the Day of Qiyamah.

 

NEXT⇒ Conclusion of Chapter 2

---

^[1]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: If I were to take a bosom friend, chapter on the merits of ‘Umar ibn al Khattab.

^[2]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Talhah and al Zubair, Hadith: 50. Refer to Fada’il al Madinah al Munawwarah, 3/77-79, and Makanat al Haramayn al Sharifayn, where I mentioned narrations on this topic.

^[3]  Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Uthman ibn ‘Affan, Hadith: 3703, he deemed it to be hasan; Sunan al Nasa’i, book on endowments, chapter on the endowment of Masjids, 6/235-236, 236; Al Sunan al Kubra, 4/97, 97-98; Ibn Abi ‘Asim: Al Sunnah, 2/874-876, 878-877; Sunan al Daraqutni, 4/196. Al Daraqutni narrated it through another chain also, with similar wording, through thiqah narrators and a sahih chain.

^[4]  Ibn Abi Shaybah: Al Musannaf, 11/61-62; Musnad Ahmed, 2/76, through thiqah narrators; Ibn Abi ‘Asim: Al Sunnah, 2/764-765; Majma’ al Zawa’id, 9/58-59.

^[5]  Ibn Abi Shaybah: Al Musannaf, 11/60-61; Musnad Ahmed, 3/355; Sunan Abi Dawood, book on Sunnah, chapter on the Khalifas, Hadith: 4636; al Sunnah, 2/764; Al Mustadrak, 3/71, 72; Majma’ al Zawa’id, 9/6058; Kanz al ‘Ummal, 11/632-634, 641.

^[6]  Ibn Abi ‘Asim: Al Sunnah, 2/770-771, through a sound chain; Kashf al Astar, 3/135-136; al Tabarani: Al Mu’jam al Awsat; 2/142-143; Musnad al Shamiyyin, 3/79-81, 4/246-247; Abu Nuaim: Dala’il al Nubuwwah, 2/555, 556, through two chains, one of which contains thiqah narrators; al Bayhaqi: Dala’il al Nubuwwah, 6/64-65. Al Bayhaqi and al Tabarani narrated it through two paths, one of which is sahih; al Taymi: Dala’il al Nubuwwah; pg. 47, 215, in both short and longer version; Majma’ al Bahrayn, 6/152, 153; Majma’ al Zawa’id, 5/179, 8/298-299; Ibn Kathir: Al Shama’il, pg. 256-258. Al Bazzar narrated it with two chains, one of which contains thiqah narrators. Regarding al Bazzar’s first chain, al Haythami said, “Its chain is sahih.” In another place he said, “Al Bazzar narrated it with two chains, and the narrators in one of them are thiqah, though some of them are weak.” I say: The first chain of Abu Nuaim, the second chain of al Bazzar, and the chain of al Tabarani are sufficient for the authenticity of the hadith. Allah subhanahu wa ta ‘ala knows best.

^[7]  Ahmed: Fada’il al Sahabah, 1/150, 231, 351; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Umar ibn al Khattab, Hadith: 3692, he deemed it to be hasan; al Tabarani: Al Mu’jam al Kabir, 12/305; Sahih Ibn Hibban, 15/324, he deemed it to be sahih; al Hakim: Al Mustadrak, 3/68, 2/465-466, he authenticated it; Ibn ‘Adi: Al Kamil, 5/1870, 1872; Masabih al Sunnah, 4/152; al Suyuti: Al Jami’ al Saghir, 1/412-413, he deemed it to be hasan. For better understanding of al Tirmidhi, refer to: Tuhfat al Ashraf, 5/457; Ibn Shahin: Al Thiqat, pg. 151; Ibn Kathir: Al Nihayah, 1/206; Kanz al ‘Ummal, 11/433, Wafa’ al Wafa’, 1/50, 3/888; Akhbar Madinat al Rasul, pg. 150-151. There are corroborations for this hadith.

^[8]  Ibn Abi Shaybah: Al Musannaf, 12/16; Musnad Ahmed, 1/147; Ibn Abi ‘Asim: Al Sunnah, 2/817-818; Musnad Abi Ya’la, 1/283-284; al Bazzar: Al Bahr al Zakhkhar, 2/303-304; Kashf al Astar, 2/314, all through narrators the same as those of Sahih al Bukhari; al Hakim: Al Mustadrak, 3/68, 134, he authenticated it and al Dhahabi approved it; Ithaf al Khiyarah al Maharah, 9/211-212; Majma’ al Zawa’id, 6/82, 9/58.

^[9]  Surah al Ahzab: 23.

^[10]  Sahih al Bukhari, book on Jihad, chapter on the verse: Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow (to the death), and among them is he who awaits (his chance). And they did not alter (the terms of their commitment) by any alteration.

^[11]  Sunan Abi Dawood, book on Jihad, chapter on when a judge knows the truthfulness of a single witness, he may rule based on it, Hadith: 3607, through a sahih chain; Sunan al Nasa’i, book on sales, chapter on leniency in not requiring witnesses for a sale, 7/301-302; Al Sunan al Kubra, 4/48, through a sahih chain; al Hakim: Al Mustadrak, 2/17-18, he authenticated it and al Dhahabi approved it; Fath al Bari, 8/518-519, he attributed it to al Juz’ of al Dhuhali.

^[12]  Al Bukhari: Al Tarikh al Kabir, 1/86-87, concisely as a marfu’ narration; al Tabarani: Al Mu’jam al Kabir, 4/101, through thiqah narrators; al Hakim: Al Mustadrak, 2/18, he authenticated it; Majma’ al Zawa’id, 9/320; Fath al Bari, 8/519; Usd al Ghabah, 2/221; al Isabah, 3/215; Ibn Shahin also narrated it through thiqah narrators.

^[13]  Fath al Bari, 8/519.

^[14]  Al Tabarani: Al Mu’jam al Awsat, 4/193, through thiqah narrators; Majma’ al Bahrayn, 6/217-218; Majma’ al Zawa’id, 9/46.

^[15]  Refer to Al Mu’jam al Kabir, 20/67-68; Musnad al Shamiyyin, 3/275; Bughyat al Bahith, 2/886; Majma’ al Zawa’id, 1/178, 9/46; al Matalib al ‘Aliyah, 4/33; Kanz al ‘Ummal, 11/548, 558, from Muaz radiya Llahu ‘anhu.

^[16]  Ibn Sa’d: Al Tabaqat al Kubra, 2/335; Musnad Ahmed, 2/53, 95; Fada’il al Sahabah, 1/250-251, 299; Musnad ‘Abd ibn Humaid, pg. 245; al Ma’rifah wa al Tarikh, 1/467; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Umar ibn al Khattab, Hadith: 3682, he deemed it to be sahih; al Mu’jam al Awsat, 1/95, 3/338; Akhbar Asbahan, 2/327; Sahih Ibn Hibban, 15/318, he deemed it to be sahih; Sharh al Sunnah, 14/85; Masabih al Sunnah, 1/156; al Tamhid, 8/109.

^[17]  Ibn Abi Shaybah: Al Musannaf, 12/25; Musnad Ahmed, 2/401; Fada’il al Sahabah, 1/251, 358, 431; Ibn Abi ‘Asim: Al Sunnah, 2/837-838, 839; Kashf al Astar, 3/174; Sahih Ibn Hibban, 15/312-313, he deemed it to be sahih; Majma’ al Bahrayn, 6/245; Majma’ al Zawa’id, 9/66.

^[18]  Ibn Abi Shaybah: Al Musannaf, 12/21; Ibn Sa’d: Al Tabaqat al Kubra, 2/335; Musnad Ahmed, 5/146, 165, 177; Fada’il al Sahabah, 1/251, 252, 357; Sunan Abi Dawood, book on land tax and leadership, chapter on recording the grant, Hadith: 2962; Sunan Ibn Majah, introduction, Hadith: 108; al Fasawi: Al Ma’rifah wa al Tarikh, 1/461, all through a sahih chain; al Sunnah, 2/838, Al Bahr al Zakhkhar, 9/446; Al Mu’jam al Kabir, 1/338; Musnad al Shamiyyin, 2/382, 4/363; al Hakim: Al Mustadrak, 3/86-87; Sharh al Sunnah, 14/85; Majma’ al Zawa’id, 9/66.

^[19]  Musannaf ‘Abdur Razzaq, 11/222; Musnad Ahmed, 1/106; Fada’il al Sahabah, 1/249, 330, 358, 395, 401, 410, 442; al Fasawi: Al Ma’rifah wa al Tarikh, 1/461-462; Hilyat al Awliya’, 1/42, 8/211; al Tabarani: Al Mu’jam al Awsat, 5/359; Sharh al Sunnah, 14/106; Dala’il al Nubuwwah, 6/369-370; Majma’ al Bahrayn, 6/246-247; Majma’ al Zawa’id, 9/67; al Matalib al ‘Aliyah, 4/40, all through a sahih chain.

^[20]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of ‘Umar ibn al Khattab; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Umar ibn al Khattab, Hadith: 22.

^[21]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the merits of ‘Umar ibn al Khattab, Hadith: 22, he referred it to the hadith of Sa’d.

^[22]  Ibn Abi Shaybah: Al Musannaf, 12/29; Musnad Ahmed, 5/353; Fada’il al Sahabah, 1/333, 392, Ibn Abi ‘Asim: Al Sunnah, 2/839-840; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Umar ibn al Khattab, Hadith: 3690, he deemed it to be sahih; Sahih Ibn Hibban, 15/315, concisely; Al Sunan al Kubra, 10/77; al Baghawi: Masabih al Sunnah, 4/158-159.

^[23]  Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Umar ibn al Khattab, Hadith: 3691, al Baghawi: Masabih al Sunnah, 4/159, they deemed it to be sahih.

^[24]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Uthman ibn ‘Affan, Hadith: 26.

^[25]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of ‘Ali ibn Abi Talib; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Ali ibn Abi Talib, Hadith: 34.

^[26]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Ali ibn Abi Talib, Hadith: 32.

^[27]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of ‘Ali ibn Abi Talib; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Ali ibn Abi Talib, Hadith: 35.

^[28]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Ali ibn Abi Talib, Hadith: 33.

^[29]  Sahih al Bukhari, book on etiquettes, chapter on a person’s statement: May my father and mother be sacrificed for you; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Sa’d ibn Abi Waqqas, Hadith: 41.

^[30]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of Sa’d ibn Abi Waqqas; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Sa’d ibn Abi Waqqas, Hadith: 42.

^[31]  Sahih al Bukhari, book on military expeditions, chapter on the verse: When two parties among you were about to lose courage, but Allah was their ally.

^[32]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Sa’d ibn Abi Waqqas, Hadith: 42.

^[33]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of al Zubair ibn al ‘Awwam; Sahih Muslim, book of the virtues of the Sahabah, chapter on the virtues of Talhah and al Zubair, Hadith: 49.

^[34]  Musnad Ahmed, 1/164; Fada’il al Sahabah, 2/735; ‘Amal al Yawm wa al Laylah, pg. 226, Hadith: 200; Sunan Ibn Majah, introduction, virtues of al Zubair, Hadith: pg. 123; Musnad Abi Ya’la, 2/35, Hadith: 672; al Ahadith al Mukhtarah, 3/85, Hadith: 893, all through a sahih chain.

^[35]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of Abu ‘Ubaidah ibn al Jarrah; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu ‘Ubaidah ibn al Jarrah, Hadith: 53.

^[36]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu ‘Ubaidah ibn al Jarrah, Hadith: 54.

^[37]  Sahih al Bukhari, book on military expeditions, chapter on the story of the people of Najran; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu ‘Ubaidah ibn al Jarrah, Hadith: 55.

^[38]  Sahih al Bukhari, book on military expeditions, chapter on the story of the people of Najran.

^[39]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of Khalid ibn al Walid.

^[40]  Ibn Sa’d: Al Tabaqat al Kubra, 4/36-37; Musnad Ahmed, 1/204; al Nasa’i: Al Sunan al Kubra, 5/180, 181; al Tabarani: Al Mu’jam al Kabir, 2/104-105, all through thiqah narrators; al Hakim: Al Mustadrak; 3/298, concisely, he authenticated it and al Dhahabi approved it; Majma’ al Zawa’id, 6/156-157; Fath al Bari, 7/511, he deemed it to be sahih.

^[41]  Ibn Abi Shaybah: Al Musannaf, 14/512; Musnad Ahmed, 5/299, 300-301; al Nasa’i: Fada’il al Sahabah, Hadith: 56, 145, 177; Sharh Mushkil al Athar, 13/166-167; Sahih Ibn Hibban, 15/522-523; Dala’il al Nubuwwah, 4/367-368.

^[42]  ‘Abdullah ibn Ahmed: Fada’il al Sahabah, 1/56, 57; al Tabarani: Al Mu’jam al Kabir, 4/121; al Mu’jam al Saghir, 1/348, all through thiqah narrators; al Bazzar: Al Bahr al Zakhkhar, 8/293-29; Kashf al Astar, 3/211, 266; Tarikh Baghdad, 12/149-150; Sahih Ibn Hibban, 15/565-566, he deemed it to be sahih; al Hakim: Al Mustadrak, 3/298, he authenticated it; Majma’ al Zawa’id, 9/349.

^[43]  Sahih al Bukhari, book on the narrations of the prophets, chapter on the signs of prophethood in Islam, and in other places as it is narrated in the chapter on the virtues of the Qur’an, etiquettes, and seeking repentance from the apostates, in several chapters; Sahih Muslim, book of Zakat, chapter on the Khawarij, Hadith: 145.

^[44]  Sahih al Bukhari, book on narrations of the prophets, chapter 54, Abu al Yaman narrated to us, his wording; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu Bakr, Hadith: 13.

^[45]  Sahih Muslim, book on the Salah of travellers, chapter on the recommendation of beautifying the voice when reciting the Qur’an, Hadith: 235.

^[46]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on beautifying the voice when reciting; Sahih Muslim, book on the Salah of travellers, chapter on the recommendation of beautifying the voice when reciting the Qur’an, Hadith: 236, his wording.

^[47]  Ibn Sa’d: Al Tabaqat al Kubra, 4/107; Ibn Abi Shaybah: Al Musannaf, 10/463; Musnad Ahmed, 2/354, 369, 450; Sunan al Darimi, 3/340; Sunan al Nasa’i, book on the commencement of Salah, chapter on beautifying the Qur’an with a beautiful voice, 2/180; Al Sunan al Kubra, 1/348-349; Sunan Ibn Majah, book on the beginning of Salah, chapter on beautifying the voice with the Qur’an, Hadith: 1341; al Tahawi: Sharh Mushkil al Athar, 3/199; al Tabarani: Al Mu’jam al Awsat, 3/124, all through a sahih chain; Sahih Ibn Hibban, 16/168, he deemed it to be sahih; Sharh al Sunnah, 4/488.

^[48]  Ibn Abi ‘Asim: Al Sunnah, 2/935; Fada’il al Sahabah, 2/750; Sunan al Tirmidhi, book on merits, chapter on the merits of Sa’d ibn Abi Waqqas, Hadith: 3751, he deemed it to be sahih; al Bazzar: Al Bahr al Zakhkhar, 4/50, 54; Hilyat al Awliya’, 1/93; Ma’rifat al Sahabah, 1/409; Sahih Ibn Hibban, 15/450, he deemed it to be sahih; al Hakim: Al Mustadrak, 3/26, 499, he authenticated it and al Dhahabi approved it; al Baghawi: Masabih al Sunnah, 4/182, he deemed it to be sahih, Sharh al Sunnah, 14/124-125; al Diya’: Al Ahadith al Mukhtarah, 3/232, he deemed it to be sahih; Kashf al Astar, 2/207, 323, 324; Majma’ al Zawa’id, 9/153; Mukhtasar Zawa’id al Bazzar, 2/325.

^[49]  Mujabu al Da’wah, pg. 69-73; Al Mu’jam al Kabir, 1/101-10; Al Mustadrak, 3/499, 501; Majma’ al Zawa’id, 9/153-154.

^[50]  Al Tabarani: Al Mu’jam al Kabir, 1/102, through narrators the same as those of Sahih al Bukhari; Majma’ al Zawa’id, 9/154.

^[51]  Sahih al Bukhari, book on Adhan, chapter on the obligation of reciting from the Qur’an for the Imam and the follower in all Salahs; Sahih Muslim, book on Salah, chapter on recitation in Salat al Zuhr and ‘Asr, Hadith: 158-159. Muslim narrated the beginning until the statement, “That is what I thought of you, O Abu Ishaq.”

^[52]  Sahih al Bukhari, book on the beginning of creation, chapter on what has been narrated concerning the seven earths; Sahih Muslim, book on irrigation, chapter on the prohibition of injustice and usurping land, Hadith: 139, his wording. There are other chains for this hadith.

^[53]  Sahih Muslim, book on irrigation, chapter on the prohibition of injustice and usurping land, Hadith: 138.

^[54]  Refer to Fath al Bari, 5/104, for the narrations regarding this.

^[55]  Musnad Ahmed, 4/126, 127; Sunan al Darimi, 1/4443, Hadith: 96; Sunan Abi Dawood, book on Sunnah, chapter on adhering to the Sunnah, Hadith: 4607; Sunan al Tirmidhi, book on knowledge, chapter on adhering to the Sunnah and avoiding innovations, Hadith: 2676, he deemed it to be sahih; Sunan Ibn Majah, introduction, chapter on following the Sunnah of the Rightly Guided Khalifas, Hadith: 42-44; al Ajurri: Al Shari’ah, 1/171, 172; al Tahawi: Sharh Mushkil al Athar, 3/221-224; al Sunnah, 2/70-72; Al Mu’jam al Kabir, 18/245-249, 257, through several chains; Musnad al Shamiyyin, 3/172-173; Sharh al Sunnah, 1/205; Hilyat al Awliya’, 5/220-221, 10/114-115; Sahih Ibn Hibban, 1/178-179, he deemed it to be sahih; al Hakim: Al Mustadrak, 1/95-97, through several chains, he authenticated it and al Dhahabi approved it; Al Sunan al Kubra, 10/114; al Bayhaqi: Al Madkhal ila Al Sunan al Kubra, pg. 115, 116; Dala’il al Nubuwwah, 6/541.

^[56]  Musnad al Humaidi, 1/214; Ibn Sa’d: Al Tabaqat al Kubra, 2/334; Ibn Abi Shaybah: Al Musannaf, 12/11; Musnad Ahmed, 5/382, 385, 399, 402; Fada’il al Sahabah, 1/186-187, 332, 333, 359; Sunan al Tirmidhi, book on merits, chapter on the merits of Abu Bakr, Hadith: 3662, 3663, chapter on the merits of ‘Ammar ibn Yasir, 10/299–300, from the Tuhfat al Ahwadhi manuscript, due to its omission from the Ibrahim ‘Atwah manuscript, he deemed it to be hasan; Sunan Ibn Majah, introduction, Hadith: 97; al Fasawi: Al Ma’rifah wa al Tarikh, 1/177; Ibn Abi ‘Asim: Al Sunnah, 2/774, 775, 945; al Tahawi: Sharh Mushkil al Athar, 3/256-259; al Baghawi: Sharh al Sunnah, 14/101; Hilyat al Awliya’, 9/109; Sahih Ibn Hibban, 15/ 327-328; al Hakim: Al Mustadrak, 3/75, he authenticated it and al Dhahabi approved it; al Faqih wa al Mutafaqqih, 1/177; Tarikh Baghdad, 12/20; Jami’ Bayan al ‘Ilm, 2/223; al Talkhis al Habir, 4/190; ‘Uqud al Jawahir al Munifah, 1/31; Fayd al Qadir, 2/56; some narrated it concisely.

^[57]  Al Hakim: Al Mustadrak, 3/319, he authenticated it and al Dhahabi approved it.

^[58]  Al Hakim: Al Mustadrak, 3/317-318, he authenticated it and al Dhahabi approved it.

^[59]  Surah al Ahzab: 40.

^[60]  Musnad Ahmed, 4/154; Fada’il al Sahabah, 1/346, 356, 436; al Fasawi: Al Ma’rifah wa al Tarikh, 1/461, 2/500; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Umar ibn al Khattab, Hadith: 3686, he deemed it to be hasan; al Tabarani: Al Mu’jam al Kabir, 17/ 298, 310; Musnad al Ruyani, 1/171, 174; al Hakim: Al Mustadrak, 3/85, he authenticated it and al Dhahabi approved it; Majma’ al Zawa’id, 9/98; Fath al Bari, 7/51, he attributed it to Ibn Hibban; however, I did not find it there.

^[61]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Salman, Suhayb, and Bilal, Hadith: 170.

^[62]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of ‘Ali ibn Abi Talib; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Ali ibn Abi Talib, Hadith: 30-31.

^[63]  Musnad Ahmed, 3/32; Ibn Abi ‘Asim: Al Sunnah, 3/917, 918; Kashf al Astar, 3/185; Abu Nuaim: Hilyat al Awliya’, 8/307; al Shari’ah, 3/209; Majma’ al Zawa’id, 9/109, its chain is hasan. The previous narration is a corroboration for it.

^[64]  Ibn Abi Shaybah: Al Musannaf, 12/60-61; Musnad Ahmed, 6/369, 438; Fada’il al Sahabah, 2/598, 642; Ibn Abi ‘Asim: Al Sunnah, 2/898; al Nasa’i: Al Sunan al Kubra, 5/44-45; Khasa’is ‘Ali, Hadith: 62-64; al Tabarani: Al Mu’jam al Kabir, 24/146, 147, through several chains; Tarikh Baghdad, 3/406, 10/43, 12/323; Majma’ al Zawa’id, 9/109, all through a sahih chain.

^[65]  Sunan al Tirmidhi, book on merits, chapter on the merits of al Bara’ ibn Malik, Hadith: 3854, concisely, he deemed it to be sahih; Hilyat al Awliya’, 1/350; al Hakim: Al Mustadrak, 3/ 291-292, he authenticated it; al Mukhtarah, 4/420, 421, 7/217-218, Ahmed: Al Zuhd, pg. 25, however, ‘Abdullah named him al Bara’ ibn Ma’rur.

^[66]  Sahih al Bukhari, book on fasting, chapter on al Rayyan for those who fast, book on Jihad, chapter on the virtue of spending in the cause of Allah and in other ways; Sahih Muslim, book on Zakat, chapter on one who combined charity and good deeds, Hadith: 85-86.

^[67]  Sahih Ibn Hibban, 15/282-283; al Tabarani: Al Mu’jam al Kabir, 11/98; al Mu’jam al Awsat, 1/154, 6/194-195; Majma’ al Bahrayn, 6/224-225, Majma’ al Zawa’id, 9/46, al Haythami states, “Its narrators are the same as those of Sahih al Bukhari except Ahmed ibn Abi Bakr al Salimi, who is thiqah.”

^[68]  Sahih al Bukhari, book on the merits of the Sahabah, chapter on the merits of ‘Umar ibn al Khattab.

^[69]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Umar ibn al Khattab, Hadith: 23.

^[70]  Musannaf ‘Abdur Razzaq, 11/222-223; Musnad Ahmed, 1/106; Fada’il al Sahabah, 1/ 249, 330, 358, 390, 401, 410, 442; al Fasawi: Al Ma’rifah wa al Tarikh, 1/461-462; al Tabarani: Al Mu’jam al Awsat, 5/359; Abu Nuaim: Hilyat al Awliya’, 1/42, 8: 211, through sahih chains; Sharh al Sunnah, 14/106; al Bayhaqi: Dala’il al Nubuwwah, 6/369-370; Majma’ al Bahrayn, 6/246-247; Majma’ al Zawa’id, 9/67; al Matalib al ‘Aliyah, 4/40.

^[71]  Sahih al Bukhari, book on Salah, chapter on the Qiblah.

^[72]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Umar ibn al Khattab, Hadith: 24.

^[73]  Fath al Bari, 1/505.

^[74]  Fath al Bari, 1/505. Some scholars have enumerated up to thirty such instances. Allah subhanahu wa ta ‘ala knows best.

^[75]  Ibn Sa’d: Al Tabaqat al Kubra, 2/335; Musnad Ahmed, 2/53, 95; Fada’il al Sahabah, 1/250-251, 299; Musnad ‘Abd Ibn Humaid, pg. 245, Hadith: 758; al Fasawi: Al Ma’rifah wa al Tarikh, 1/467; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Umar ibn al Khattab, Hadith: 3682, he deemed it to be sahih; al Mu’jam al Awsat, 1/95, 3/338; Akhbar Asbahan, 2/327; Sahih Ibn Hibban, 15/318, he deemed it to be sahih; Sharh al Sunnah, 14/85; Masabih al Sunnah, 1/156; al Tamhid, 8/109; Fath al Bari, 1/505.

^[76]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s marriage to Khadijah and her virtue; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Khadijah, the Mother of the Believers, Hadith: 71.

^[77]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the virtues of Aisha; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtue of Aisha, Hadith: 90-91.

^[78]  Al Azhar al Mutanathirah, pg. 39, Hadith: 104; Qatf al Azhar al Mutanathirah, pg. 288, Hadith: 106; Nazm al Mutanathir, pg. 126, Hadith: 238; Ithaf Dhawi al Fada’il al Mushtahirah, pg. 133.

^[79]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the merits of Sa’d ibn Muaz; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Sa’d ibn Muaz, Hadith: 124.

^[80]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Sa’d ibn Muaz, Hadith: 123.

^[81]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Sa’d ibn Muaz, Hadith: 125.

^[82]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Sa’d ibn Muaz, Hadith: 125.

^[83]  Sahih al Bukhari, book on Jihad, chapter on the verse: Among the believers are men true to what they promised Allah; Sahih Muslim, book on leadership, chapter on the confirmation of Jannat for a martyr, Hadith: 148.

^[84]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on Surah al Kahf; Sahih Muslim, book on the Salah of travellers, chapter on the descent of tranquillity due to the recitation of the Qur’an, Hadith: 240-241.

^[85]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on the descent of tranquillity and angels when the Qur’an is recited; Sahih Muslim, book on the Salah of travellers, chapter on the descent of tranquillity due to the recitation of the Qur’an, Hadith: 242; Fath al Bari, 9/63. Refer to Taghliq al Ta’liq, 4/386-387, for an explanation of who narrated it uninterrupted.

^[86]  Surah al Bayyinah: 1.

^[87]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the merits of Ubayy ibn Ka’b; Sahih Muslim, book on the Salah of travellers, chapter on the recommendation of reciting the Qur’an to people of virtue and proficiency in it, Hadith: 245-246.

^[88]  Sahih al Bukhari, book on Tafsir, Surah al Baqarah: 78.

^[89]  Sahih al Bukhari, book on Salah, chapter on reciting poems in the Masjid; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Hassan ibn Thabit, Hadith: 152.

^[90]  Sahih al Bukhari, book on the beginning of creation, chapter on the mention of the angels, book on military expeditions, chapter on the Prophet’s return from the Battle of the Trench; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Hassan ibn Thabit, Hadith: 153.

^[91]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Hassan ibn Thabit, Hadith: 157. The core of the hadith is narrated by al Bukhari and Muslim.

^[92]  Al Hakim: Al Mustadrak, 3/212, he authenticated it and al Dhahabi and al Hafiz approved it; Fath al Bari, 7/76.

^[93]  Al Hakim: Al Mustadrak, 3/209-210, 212; Majma’ al Zawa’id, 9/372-373, he deemed it to be hasan; Majma’ al Bahrayn, 6/320-319; Fath al Bari, 7/76, he deemed it to be hasan.

^[94]  Majma’ al Zawa’id, 9/379; Fath al Bari, 7/67. Refer to Kanz al ‘Ummal, 10/663-665, for narrations from a number of other Companions. Al Tabarani narrated it with a hasan chain as stated by al Hafiz al Haythami and Ibn Hajar.

^[95]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of Jafar ibn Abi Talib.

^[96]  Sahih al Bukhari, book on Tahajjud (night prayer), chapter on the virtue of ablution at night and during the day, the virtues of Salah after performing wudu at night; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Bilal, Hadith: 108.

^[97]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of ‘Umar ibn al Khattab; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Umm Sulaim, Hadith: 106.

^[98]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Umm Sulaim, Hadith: 105.

^[99]  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 Sahabah, chapter on the virtues of Khadijah, the Mother of the believers, Hadith: 69.

^[100]  Sharh al Tibi, 11/311; Fath al Bari, 7/135.

^[101]  Musannaf ‘Abdur Razzaq, 11/430; Musnad Ahmed, 3/135; Fada’il al Sahabah, 2/755, 758, 760; Sunan al Tirmidhi, book on merits, chapter on the merits of Khadijah, the Mother of the believers, Hadith: 3878, he deemed it to be sahih; al Tahawi: Sharh Mushkil al Athar, 1/50; Al Mu’jam al Kabir, 22/402, 23/7; Sahih Ibn Hibban, 15/301-302, 464, he deemed it to be sahih; Mawarid al Zam’an, Hadith: 2222; al Hakim: Al Mustadrak, 3/157, 157-158, he deemed it to be sahih and al Dhahabi approved it; Sharh al Sunnah, 14/157; Masabih al Sunnah, 4/202; Hilyat al Awliya’, 2/344.

^[102]  Musnad Ahmed, 1/293, 316, 322; Fada’il al Sahabah, 2/760-761; al Nasa’i: Fada’il al Sahabah, pg. 196, 197, 199-200; al Tahawi: Sharh Mushkil al Athar, 1/50; Musnad Abi Ya’la, 5/110; al Tabarani: Al Mu’jam al Kabir, 11/336, 22/407, 23/7; Sahih Ibn Hibban, 15/470, he deemed it to be sahih; al Hakim: Al Mustadrak, 2/594, 3/160, 185, he deemed it to be sahih and al Dhahabi approved it; Majma’ al Zawa’id, 9/223, he deemed it to be sahih; Fath al Bari, 7/135, he deemed it to be sahih.

^[103]  Al Mu’jam al Kabir, 6/64; 8/309, 22/451-452; Majma’ al Zawa’id, 9/218; Kanz al ‘Ummal, 11/414, 424, 12/132.

^[104]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the virtue of Aisha; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Aisha, Hadith: 89.