Section Three – The Praise of the Ansar in the Prophetic Sunnah, Highlighting Their Virtue and Status

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Section Three

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

 

Numerous ahadith have been narrated from the Prophet salla Llahu ‘alayhi wa sallam that praise and commend the Ansar (Helpers), highlight their virtue and high standing, their service to din, their fulfilment of their duties in the best possible way, and the obligations of Muslims towards them.

Furthermore, many ahadith from the Prophet salla Llahu ‘alayhi wa sallam demonstrate the extent of his love for the Ansar, to an extent the he considered love for them a part of iman and hatred for them a sign of hypocrisy and disbelief. May Allah grant us the ability to have good thoughts of them and love them, and may He resurrect us with them under the banner of the Prophet salla Llahu ‘alayhi wa sallam, reclining on couches facing each other. Amin.

I cannot mention everything that has been narrated regarding them. I will mention some of the authentic ahadith concerning them, as I did in the previous two chapters. Likewise, I will not lengthen its explanation and commentary. Allah subhanahu wa ta ‘ala is the true Helper.

 

1. Allah Named Them the Ansar

The One who gave the Ansar this name is Allah subhanahu wa ta ‘ala. No human being named them such. Previously, in the first chapter, several Qur’anic verses were mentioned, wherein they are called the Ansar, not by the names they were known by in the pre-Islamic era, i.e., Banu Qaylah, or Aws and Khazraj.

Ghaylan ibn Jarir rahimahu Llah states:

 

قلت لأنس رضي الله تعالى عنه أرأيت اسم الأنصار كنتم تسمون به أم سماكم الله تبارك وتعالى قال بل سمانا الله عز وجل قال غيلان كنا ندخل على أنس فيحدثنا بمناقب الأنصار ومشاهدهم ويقبل علي أو على رجل من الأزد فيقول فعل قومك يوم كذا وكذا كذا وكذا

I asked Anas radiya Llahu ‘anhu, “The name Ansar, did you coin it or did Allah subhanahu wa ta ‘ala name you?”

He replied, “Rather, Allah subhanahu wa ta ‘ala named us.”

Ghaylan continues: We would visit Anas and he would tell us about the virtues of the Ansar and their battles. Then he would turn to me or to a man from the Azd tribe, and say, “Your people did such and such on such and such a day.”^[1]

 

2. The Sign of Iman is Love for the Ansar and the Sign of Hypocrisy is Hatred for Them

The matter reached its peak in honouring the Ansar radiya Llahu ‘anhum and highlighting their virtues, when the Prophet salla Llahu ‘alayhi wa sallam declared love for them a sign of iman, just as he declared hatred for them a sign of hypocrisy. Anas ibn Malik radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

آية الإيمان حب الأنصار وآية النفاق بغض الأنصار

The sign of iman is love for the Ansar and the sign of hypocrisy is hatred for the Ansar.^[2]

 

Al Hafiz Ibn Hajar rahimahu Llah said:

 

 خصوا بهذه المنقبة العظمى لما فازوا به دون غيرهم من القبائل من إيواء النبي صلى الله عليه وسلم ومن معه والقيام بأمرهم ومواساتهم بأنفسهم وأموالهم وإيثارهم إياهم في كثير من الأمور على أنفسهم فكان صنيعهم لذلك موجبا لمعاداتهم جميع الفرق الموجودين من عرب وعجم والعداوة تحر البغض ثم كان ما اختصوا به مما ذكر موجبا للحسد والحسد يجر البغض فلهذا جاء التحذير من بغضهم والترغيب في حبهم حتى جعل ذلك آية الإيمان والنفاق تنويها بعظيم فضلهم وتنبيها على كريم فعلهم… إلخ

They were singled out for this great merit because of what they achieved, unlike other tribes, in sheltering the Prophet salla Llahu ‘alayhi wa sallam and those who were with him, attending to their needs, comforting them with their lives and wealth, and preferring them over themselves in many matters. Their actions in this regard caused enmity from all existing groups, both Arab and non-Arab, and enmity breeds hatred. Furthermore, what they were singled out for, as mentioned, caused jealousy, and jealousy leads to hatred. Therefore, warnings were issued against hating them and encouragement was given to love them, to the point that this was made a sign of iman and hypocrisy, in recognition of their great virtue and as a reminder of their noble deeds.^[3]

 

3. No Believer Hates Them

Since loving them is a sign of iman, no one who believes in Allah and the Last Day can hate them; rather, every believer loves them. Abu Sa’id al Khudri radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا يبغض الأنصار رجل يؤمن بالله واليوم الآخر

No man who believes in Allah and the Last Day hates the Ansar.^[4]

 

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

 

لا يبغض الأنصار رجل يؤمن بالله واليوم الآخر

No man who believes in Allah and the Last Day hates the Ansar.^[5]

 

Ibn ‘Abbas radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا يبغض الأنصار أحد يؤمن بالله واليوم الآخر

No one who believes in Allah and the Last Day hates the Ansar.^[6]

 

It can be noted that all the narrations mention the attribute of iman, indicating that whoever possesses this quality will not hate them, for they are true believers. Iman prevents one from hating fellow believers. Therefore, whoever hates them has come out of the fold of iman; may Allah protect us.

Just as no believer hates them, no hypocrite loves them. There are numerous texts on this matter; praise be to Allah. I ask Allah subhanahu wa ta ‘ala to firmly establish their love in the hearts of Muslims and to remove from them anything that might tarnish or diminish that love, so that they may attain Allah’s love and be safe from His hatred. He is the Generous and Bountiful.

 

4. Whoever Loves Them, Allah Loves Him

As long as the love is for the sake of Allah subhanahu wa ta ‘ala—and scholars are unanimous on this—the reward for loving for the sake of Allah subhanahu wa ta ‘ala is that Allah subhanahu wa ta ‘ala loves one. This is the ultimate honour.

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

 

سمعت النبي صلى الله عليه وسلم يقول للأنصار لا يحبهم إلا مؤمن ولا يبغضهم إلا منافق من أحبهم أحبه الله ومن أبغضهم أبغضه الله

I heard the Prophet salla Llahu ‘alayhi wa sallam say regarding the Ansar, “No one but a believer loves them and no one but a hypocrite hates them. Whoever loves them, Allah loves him, and whoever hates them, Allah hates him.”^[7]

 

The hadith of al Harith ibn Ziyad al Sa’idi radiya Llahu ‘anhu will be mentioned under number 20, Allah willing.

Ibn al Tin rahimahu Llah states:

 

المراد حب جميعهم وبغض جميعهم لأن ذلك إنما يكون للدين

The intended meaning is loving all of them and hating all of them, because that can only be for the sake of din.^[8]

 

5. They are the Allies of the Prophet salla Llahu ‘alayhi wa sallam, and They Have No Guardian Except Allah and His Prophet salla Llahu ‘alayhi wa sallam

The Prophet salla Llahu ‘alayhi wa sallam singled them out with guardianship—along with some other tribes—and that they are his allies, not other people, and Allah subhanahu wa ta ‘ala and His Prophet are their guardians, who care for them and their interests.

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

 

قريش والأنصار ومزينة وجهينة وغفار وأشجع موالي ليس لهم مولى دون الله ورسوله

The Quraysh, the Ansar, Muzaynah, Juhaynah, Ghifar, and Ashja’ are my allies; they have no guardian besides Allah and His Prophet.^[9]

 

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

 

الأنصار ومزينة وجهينة وغفار وأشجع ومن كان من بني عبد الله موالي دون الناس والله ورسوله مولاهم

The Ansar, Muzaynah, Juhaynah, Ghifar, Ashja’, and whoever is from the Banu ‘Abdullah are my allies, not other people; and Allah and His Prophet are their guardians.^[10]

 

The Banu ‘Abdullah are the Banu ‘Abdul ‘Uzza, from the Ghatafan. The Prophet salla Llahu ‘alayhi wa sallam named them Banu ‘Abdullah, and the Arabs called them Banu Muhawwalah, due to the changing of their forefather’s name.

 

6. They Were Among the Most Beloved People to the Prophet salla Llahu ‘alayhi wa sallam

The honour and favour Allah subhanahu wa ta ‘ala bestowed upon the Ansar radiya Llahu ‘anhum reached such a level that He made them among the most beloved people to the Prophet salla Llahu ‘alayhi wa sallam. Whoever is the most beloved—or among the most beloved—to the Prophet salla Llahu ‘alayhi wa sallam has triumphed and succeeded, and attained happiness in both worlds. They deserved this.

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

جاءت امرأة من الأنصار إلى رسول الله صلى الله عليه وسلم ومعها صبي لها فكلمها رسول الله صلى الله عليه وسلم فقال والذي نفسي بيده إنكم أحب الناس إلي مرتين وعند مسلم ثلاث مرات

A woman from the Ansar came to the Prophet salla Llahu ‘alayhi wa sallam with her child. The Prophet salla Llahu ‘alayhi wa sallam spoke to them and proclaimed, “By Him in Whose control is my soul, you are the dearest of people to me.” He said this twice—and according to Muslim’s version: thrice.^[11]

 

Anas radiya Llahu ‘anhu narrates:

 

أن النبي الله رأى صبيانا ونساء مقبلين من عرس فقام نبي الله صلى الله عليه وسلم ممثلا فقال اللهم أنتم من أحب الناس إلي اللهم أنتم من أحب الناس إلي يعني الأنصار وعند البخاري قالها ثلاث مرات

The Prophet salla Llahu ‘alayhi wa sallam saw children and women coming from a wedding. The Prophet salla Llahu ‘alayhi wa sallam stood upright^[12] and said, “By Allah, you are among the dearest of people to me. By Allah, you are among the dearest of people to me,” referring to the Ansar.

According to al Bukhari: he said it three times.^[13]

 

7. Had it Not Been for the Hijrah, the Prophet salla Llahu ‘alayhi wa sallam Would be One of the Ansar

Out of the Prophet’s salla Llahu ‘alayhi wa sallam love for them, his recognition of their virtue and high standing, and to appease their hearts, he was content to be one of them, were it not for the feature of Hijrah that prevented him. This is because Hijrah is of greater significance and importance—as mentioned previously—and each of them has their own merit.

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

 

لولا الهجرة لكنت امرءا من الأنصار ولو سلك الناس واديا أو شعبا لسلكت وادي الأنصار وشعبها

Were it not for the Hijrah, I would have been one of the Ansar. If people were to take a valley or a mountain pass, I would take the valley or mountain pass of the Ansar.^[14]

 

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

 

لولا الهجرة لكنت امرءا من الأنصار ولو سلك الناس واديا وسلكت الأنصار واديا أو شعبا لسلكت وادي الأنصار أو شعب الأنصار

Were it not for the Hijrah, I would have been one of the Ansar. If people were to take a valley, and the Ansar were to take a valley or mountain pass, I would take the valley or mountain pass of the Ansar.^[15]

 

8. If People Were to Take a Valley, the Prophet salla Llahu ‘alayhi wa sallam Would Take the Valley of the Ansar

Among the honours bestowed upon the Ansar radiya Llahu ‘anhum by Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam was that the Prophet salla Llahu ‘alayhi wa sallam was content to take their valley or their mountain pass and to be associated with their land, were it not for the precedence of him being a Muhajir, as altering this association was not permitted due to its precedence in sequence and speciality.

Anas ibn Malik radiya Llahu ‘anhu narrates that, on the Day of Hunayn, when the spoils were being divided and given to those whose hearts were to be reconciled (to Islam)—not the Ansar—the Prophet salla Llahu ‘alayhi wa sallam said:

 

 ألا ترضون أن يذهب الناس بالشاة والبعير وتذهبون برسول الله قالوا بلى قال لو سلك الناس واديا وسلكت الأنصار شعبا لسلكت وادي الأنصار أو شعب الأنصار

“Are you not content that the people take sheep and camels, while you take the Messenger of Allah?”

They replied, “Yes.”

The Prophet salla Llahu ‘alayhi wa sallam said, “If the people were to take one valley and the Ansar a mountain pass, I would take the valley of the Ansar or the mountain pass of the Ansar.”^[16]

 

The ahadith of ‘Abdullah ibn Zaid and Abu Hurairah radiya Llahu ‘anhuma were mentioned in the previous section.

Al Imam al Khattabi rahimahu Llah states:

 

إن العادة قد جرت بأن يكون المرء مع قومه وقبيلته في رحلته ونزوله وأرض الحجاز كثيرة الأودية والشعاب فإذا تفرقت بالسفر الطرق سلك كل فريق منهم واديا أو شعبا فكان كل واحد مع قومه إلى أن يفضي بهم إلى الجادة فيجتمعوا فيه (فأراد أنه مع الأنصار) وفيه وجه آخر وهو أن يكون أراد بالوادي الرأي والمذهب كما يقال فلان في واد وأنا في واد وعلى هذا يتأول قول الله عز وجل أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ

It is customary for a person to travel with his people and tribe when travelling and settling. The land of Hijaz has many valleys and mountain passes. When the roads diverge during travel, each group takes a valley or mountain pass, and each one remains with his people until they reach the correct road, where they gather. (The Prophet salla Llahu ‘alayhi wa sallam meant that he is with the Ansar.)

There is another interpretation: that by “valley” he meant opinion and viewpoint, as it is said, “So-and-so is in one valley and I am in another.” This is how the following verse is interpreted: Do you not see that in every valley they roam.^[17],[18]

 

I say: However, the first interpretation is preferable. Allah subhanahu wa ta ‘ala knows best.

 

9. They are the Keepers of the Prophet’s salla Llahu ‘alayhi wa sallam Secrets and Trust

The honour bestowed upon the Ansar radiya Llahu ‘anhum reached such a level that the Prophet salla Llahu ‘alayhi wa sallam made them the place of his trust and the group upon whom he relied, just as he made them the keepers of his secrets and trust. Anas ibn Malik radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

الأنصار كرشي وعيبتي وإن الناس سيكثرون ويقلون فاقبلوا من محسنهم واعفوا عن مسيئهم

The Ansar are my confidants^[19] and close ones^[20]. People will increase while the Ansar will decrease in number, so accept from their beneficent and forgive their wrongdoers.^[21]

 

Karishi wa ‘aybati: This is from statements of the Prophet salla Llahu ‘alayhi wa sallam that are unprecedented. What is meant is his confidants and close ones, the place of his secrets and trusts. Both are repositories for what is hidden within them.^[22]

 

10. He Made the Ansar his Confidants and Special Ones

Among the favours Allah subhanahu wa ta ‘ala bestowed upon the Ansar radiya Llahu ‘anhum was that the Prophet salla Llahu ‘alayhi wa sallam made them his confidants, his special elite ones, and the closest of people to him, making them like the inner clothing, while the rest of the people were the outer clothing.

‘Abdullah ibn Zaid radiya Llahu ‘anhu states:

 

لما أفاء الله على رسوله يوم حنين قسم في الناس في المؤلفة قلوبهم ولم يعط الأنصار شيئا فكأنهم وجدوا إذ لم يصبهم ما أصاب الناس فخطبهم فقال يا معشر الأنصار ألم أجدكم ضلالا فهداكم الله بي وكنتم متفرقين فألفكم الله بي وعالة فأغناكم الله بي كلما قال شيئا قالوا الله ورسوله أمن قال ما يمنعكم أن تجيبوا رسول الله قال كلما قال شيئاً قالوا الله ورسوله أمنّ قال لو شئتم قلتم جئتنا كذا وكذا  ألا ترضون أن يذهب الناس بالشاة والبعير وتذهبون بالنبي صلى الله عليه وسلم إلى رحالكم لولا الهجرة لكنت امرءا من الأنصار ولو سلك الناس واديا وشعبا لسلكت وادي الأنصار وشعبها الأنصار شعار والناس دثار إنكم ستلقون بعدي أثرة فاصبروا حتى تلقوني على الحوض

When Allah granted booty to His Prophet salla Llahu ‘alayhi wa sallam on the Day of Hunayn, he distributed among the people whose hearts were to be reconciled, but he did not give anything to the Ansar. They were aggrieved, as they did not receive what the rest of the people received. The Prophet salla Llahu ‘alayhi wa sallam addressed them, saying, “O Ansar! Did I not find you astray, and Allah guided you through me? Were you not divided, and Allah united you through me? Were you not poor, and Allah made you self-sufficient through me?”

Whenever he said something, they replied, “Allah and His Messenger are most gracious.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “What prevents you from answering the Messenger of Allah?” Whenever he said something, they replied, “Allah and His Messenger are most gracious.”

The Prophet salla Llahu ‘alayhi wa sallam said, “If you wished, you could have said, ‘You came to us with such and such.’ Are you not content that the people go with sheep and camels, while you take the Prophet of Allah to your homes? Were it not for the Hijrah, I would have been a man of the Ansar. If the people were to take a valley or a mountain pass, I would take the valley and mountain pass of the Ansar. The Ansar are the inner garment^[23], and the people are the outer garment^[24]. After me, you will witness favouritism, so be patient until you meet me at the Hawd.”^[25]

 

The beginning of the hadith is an admonishment to the Ansar radiya Llahu ‘anhum while the ending demonstrates their virtue and status, as Allah made them his confidants and special ones. They were closer to Him than others, in addition to being attributed to them, were it not for Hijrah.

This hadith contains a sign of prophethood, as the Prophet salla Llahu ‘alayhi wa sallam preferred others over them in that which they deserved and singled them out in that which others share with them.

 

11. The Prophet’s salla Llahu ‘alayhi wa sallam Life is With Them and His Demise is With Them

From the bounties of Allah subhanahu wa ta ‘ala and His favour upon the Ansar radiya Llahu ‘anhum was that Allah subhanahu wa ta ‘ala decreed that the Prophet’s salla Llahu ‘alayhi wa sallam life and death would be with them, and not with anyone else. The Prophet salla Llahu ‘alayhi wa sallam informed them of this on the Day of the Conquest of Makkah and on the Day of Hunayn, for he had emigrated to Allah subhanahu wa ta ‘ala and to them.

Abu Hurairah radiya Llahu ‘anhu, while narrating the incident of the Conquest of Makkah, said:

 

قالت الأنصار بعضهم لبعض أما الرجل فأدركته رغبة في قريته ورأفة بعشيرته قال أبو هريرة فجاء الوحي وكان إذا جاء الوحي لا يخفى علينا فإذا جاء فليس أحد يرفع طرفه إلى رسول الله صلى الله عليه وسلم حتى ينقضي الوحي فلما انقضى الوحي قال رسول الله صلى الله عليه وسلم يا معشر الأنصار قالوا لبيك يا رسول الله قال قلتم أما الرجل فأدركته رغبة في قريته قالوا قد كان ذاك قال كلا إني عبد الله ورسوله هاجرت إلى الله وإليكم والمحيا محياكم والممات مماتكم فأقبلوا إليه يبكون ويقولون والله ما قلنا الذي قلنا إلا الضن بالله ورسوله فقال رسول الله صلى الله عليه وسلم إن الله ورسوله يصدقانكم ويعذرانكم

Some of the Ansar said to one another, “As for the man, he is overcome by longing for his town and compassion for his family.”

Abu Hurairah states: Then the revelation descended; and whenever revelation came, it was not hidden from us. When it came, no one would raise their gaze to the Prophet salla Llahu ‘alayhi wa sallam until the revelation was finished.

When the revelation was completed, the Prophet salla Llahu ‘alayhi wa sallam said, “O group of Ansar!”

They replied, “We are at your service, O Messenger of Allah!”

He said, “Did you say, ‘As for the man, he is longing for his town?’”

They replied, “That is true.”

The Prophet salla Llahu ‘alayhi wa sallam said, “No. I am the servant of Allah and His Messenger. I have emigrated to Allah and to you. My life is with you and my death is with you.”

They came to him weeping and saying, “By Allah, we only said what we said out of worry for Allah and His Messenger.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Allah and His Messenger believe you and excuse you.”^[26]

 

12. The Prophet’s salla Llahu ‘alayhi wa sallam Advice Concerning Them

Out of the Prophet’s salla Llahu ‘alayhi wa sallam compassion and kindness towards the Ansar radiya Llahu ‘anhum, he advised those who would be entrusted with the affairs of the Muslims to treat them well. This is because they fulfilled their obligations, and it is incumbent upon the Muslims to fulfil their rights towards them in return for what they had offered. Among their rights is accepting the good deeds of the beneficent and overlooking the mistakes of the wrongdoers, except in cases of Hadd.^[27]

Anas ibn Malik radiya Llahu ‘anhu relates:

 

مر أبو بكر والعباس رضي الله تعالى عنهما بمجلس من مجالس الأنصار وهم يبكون فقال ما يبكيكم قالوا ذكرنا مجلس النبي صلى الله عليه وسلم منا فدخل على النبي صلى الله عليه وسلم فأخبره بذلك قال فخرج النبي صلى الله عليه وسلم وقد عصب على رأسه حاشية برد قال فصعد المنبر ولم يصعده بعد ذلك اليوم فحمد الله وأثنى عليه ثم قال أوصيكم بالأنصار فإنهم كرشي وعيبتي وقد قضوا الذي عليهم وبقي الذي لهم فاقبلوا من محسنهم وتجاوزوا عن مسيئهم

Abu Bakr and al ‘Abbas radiya Llahu ‘anhuma passed by a gathering of the Ansar who were weeping. He asked, “Why are you weeping?”

They replied, “We are reminiscing the Prophet’s salla Llahu ‘alayhi wa sallam gatherings with us.”

Then, he went to the Prophet salla Llahu ‘alayhi wa sallam and informed him of this. The Prophet salla Llahu ‘alayhi wa sallam came out, with a cloth wrapped around his head. He ascended the pulpit; and he did not ascend it again after that day. He praised and glorified Allah, then said, “I enjoin you to treat the Ansar well, for they are my confidants and close ones. They have fulfilled their obligations. What remains is what is due to them. Therefore, accept from their beneficent and forgive their wrongdoers.^[28]

 

Ibn ‘Abbas radiya Llahu ‘anhuma narrates:

 

خرج رسول الله صلى الله عليه وسلم وعليه ملحفة متعطفا بها على منكبيه وعليه عصابة دسماء حتى جلس على المنبر فحمد الله وأثنى عليه ثم قال أما بعد أيها الناس إن الناس يكثرون وتقل الأنصار حتى يكونوا كالملح في الطعام فمن ولي منكم أمرا يضر به أحدا أو ينفعه فليقبل من محسنهم ويتجاوز عن مسيئهم

The Prophet salla Llahu ‘alayhi wa sallam came out with a blanket draped over his shoulders and a black turban, until he sat on the pulpit. He praised and glorified Allah, then said, “O people, indeed people will increase in number while the Ansar will decrease, until they are like salt in food. Therefore, whoever among you is entrusted with a matter that harms or benefits someone, he should accept from their beneficent and forgive their wrongdoers.”^[29]

 

This was the last day the Prophet salla Llahu ‘alayhi wa sallam came out, for this was the illness from which he passed away.

• Some rulers implemented what is mentioned in this hadith when they were informed of it, as in the incident of Mus’ab ibn al Zubair and others rahimahu Llah.
• This hadith contains one of the signs of prophethood, which was fulfilled after the demise of the Prophet salla Llahu ‘alayhi wa sallam, i.e., his foretelling of the decrease of the Ansar radiya Llahu ‘anhum. This was indeed the case when compared to others.
• This hadith also indicates that the Caliphate would not be among them, and this was also the case.
• They fulfilled their obligations of providing shelter and support, and what remained was that which was due to them.

When the Prophet salla Llahu ‘alayhi wa sallam—in his final days, may my father and mother be sacrificed for him—declared that the Ansar radiya Llahu ‘anhum were his confidants and close ones, that they had fulfilled their obligations, that what remained was what was due to them, and he advised to treat them well and requested that their good deeds be accepted and their wrongdoings be overlooked, as long as it was not concerning any Hadd, and that they constituted half the number of the Sahabah radiya Llahu ‘anhum: all of this is indicative of their great status, their virtue, and their high standing.

 

13. Supplication For Them and Their Followers

Part of the Prophet Muhammad’s salla Llahu ‘alayhi wa sallam love for the Ansar radiya Llahu ‘anhum was that he would supplicate for them, their children, their grandchildren, their wives, and their followers. It is well-known that a prophet’s supplication is never rejected; it is answered through Allah’s permission. When he supplicated for their forgiveness and honour, it meant that they were forgiven, honoured, and righteous. All of this is a favour from Allah subhanahu wa ta ‘ala, wherewith He honoured the Ansar radiya Llahu ‘anhum, just as He honoured the Muhajirin radiya Llahu ‘anhum.

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

 

اللهم اغفر للأنصار ولأبناء الأنصار وأبناء أبناء الأنصار

O Allah, forgive the Ansar, the children of the Ansar, and the grandchildren of the Ansar.^[30]

 

Al Tirmidhi added—in this hadith:

 

ولذراري الأنصار ولذراري ذراريهم

… and the descendants of the Ansar, and the descendants of their descendants.^[31]

 

Anas ibn Malik radiya Llahu ‘anhu states:

 

أن رسول الله صلى الله عليه وسلم استغفر للأنصار ولذراري الأنصار ولموالي الأنصار

The Prophet salla Llahu ‘alayhi wa sallam sought forgiveness for the Ansar, the descendants of the Ansar, and the freed slaves of the Ansar.^[32]

 

Zaid ibn Arqam radiya Llahu ‘anhu narrates:

 

قالت الأنصار يا رسول الله لكل نبي أتباع وإنا قد اتبعناك فادع الله أن يجعل أتباعنا منا فدعا به وفي رواية فقال النبي صلى الله عليه وسلم اللهم اجعل أتباعهم منهم

The Ansar said, “O Messenger of Allah! Every prophet has followers, and we have followed you. So, supplicate to Allah that He makes our followers from among us.”

The Prophet salla Llahu ‘alayhi wa sallam supplicated for this.

According to another narration, the Prophet salla Llahu ‘alayhi wa sallam said, “O Allah, make their followers from among them.”^[33]

 

What is meant—and Allah knows best—is that their followers should be called Ansar as well, so that the advice to treat them kindly etc. may also apply to them.^[34]

The Prophet salla Llahu ‘alayhi wa sallam would supplicate for the Muhajirin as well as the Ansar radiya Llahu ‘anhum—on the Day the trench was dug—for guidance, honour, and forgiveness. He would say:

 

لا عيش إلا عيش الآخرة فأصلح الأنصار والمهاجرة

There is no life except the life of the Hereafter, so reform the Ansar and the Muhajirin.

 

And he would say:

 

اللهم لا عيش إلا عيش الآخرة فأكرم الأنصار والمهاجرة

O Allah, there is no life except the life of the Hereafter, so honour the Ansar and the Muhajirin.

 

He would also say:

 

اللهم لا عيش إلا عيش الآخرة فاغفر للمهاجرين والأنصار

O Allah, there is no life except the life of the Hereafter, so forgive the Muhajirin and the Ansar.

 

Likewise, the two ahadith of Anas ibn Malik and Sahl ibn Sa’d radiya Llahu ‘anhuma^[35] which were mentioned at the end of the previous chapter, under number 31.

 

14. Their Preference of the Muhajirin and Their Equating Themselves With Them

The Ansar radiya Llahu ‘anhum reached such a level of selflessness and preference for others over themselves—even when they were in dire need—that they preferred the Muhajirin over themselves, at a level of preference rarely attained by others. This stance was found repeatedly among them, both collectively and individually.

Abu Hurairah radiya Llahu ‘anhu states:

 

قالت الأنصار للنبي صلى الله عليه وسلم اقسم بيننا وبين إخواننا النخيل قال لا فقالوا تكفونا المؤونة ونشرككم في الثمرة قالوا سمعنا وأطعنا

The Ansar said to the Prophet salla Llahu ‘alayhi wa sallam, “Divide the date palm trees between us and our brothers.”

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

They said, “You relieve us of the burden, and we will share the fruit with you.”

They (the Muhajirin) said, “We hear and obey.”^[36]

 

Anas radiya Llahu ‘anhu states:

 

دعا النبي الله الأنصار ليقطع لهم بالبحرين فقالوا يا رسول الله إن فعلت فاكتب لإخواننا من قريش بمثلها فلم يكن ذلك عند النبي صلى الله عليه وسلم فقال إنكم سترون بعدي أثرة فاصبروا حتى تلقوني

The Prophet salla Llahu ‘alayhi wa sallam called the Ansar to grant them land in Bahrain. They said, “O Messenger of Allah, if you do so, then grant our brothers from the Quraysh the same.”

The Prophet salla Llahu ‘alayhi wa sallam did not possess that much land. Then the Prophet salla Llahu ‘alayhi wa sallam said, “After me, you will see favouritism, so be patient until you meet me.”^[37]

 

Sa’d ibn al Rabi’ radiya Llahu ‘anhu offered ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu to give up (divorce) one of his wives for him and divide his wealth equally between them. However, ‘Abdur Rahman radiya Llahu ‘anhu replied, “May Allah bless you in your family and your wealth,” as mentioned in the hadith of Anas radiya Llahu ‘anhu.^[38]

 

15. Justice and Abundant Reward For Them

The Prophet salla Llahu ‘alayhi wa sallam informed us that the Ansar radiya Llahu ‘anhum will face severe favouritism after him, i.e., others taking sole control of power and monopolising wealth by excluding them. Therefore, they should remain patient until they meet the Prophet salla Llahu ‘alayhi wa sallam at the Hawd, where they will receive justice from those who wronged them and a great reward for their patience.

This meaning has been narrated from a number of Sahabah radiya Llahu ‘anhum.

In the hadith of Usayd ibn Hudayr radiya Llahu ‘anhu, the Prophet salla Llahu ‘alayhi wa sallam said:

 

ستلقون بعدي أثرة فاصبروا حتى تلقوني على الحوض

After me, you will face favouritism, so be patient until you meet me at the Hawd.

 

Al Bukhari rahimahu Llah has used this hadith, along with the hadith of Anas radiya Llahu ‘anhu, as a heading in his book on the merits of the Ansar, under the chapter: The Prophet’s saying to the Ansar, “Be patient until you meet me at the Hawd.”

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

 

إنكم ستلقون بعدي أثرة فاصبروا حتى تلقوني وموعدكم الحوض

After me, you will face favouritism, so be patient until you meet me, and your meeting place is the Hawd.^[39]

 

‘Abdullah ibn Zaid radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said on the Day of Hunayn:

 

يا معشر الأنصار … إنكم ستلقون بعدي أثرة فاصبروا حتى تلقوني على الحوض

O group of Ansar… you will witness favouritism after me, so be patient until you meet me at the Hawd.

 

This hadith was mentioned in full under number 10.

These ahadith are signs of prophethood, as the Prophet salla Llahu ‘alayhi wa sallam informed us about future events therein, and it occurred as he described.

 

16. The Establishment of the Goodness of the Ansar

The Prophet salla Llahu ‘alayhi wa sallam informed us that all the tribes of the Ansar contained goodness, even though he had distinguished between the households of the Ansar. He confirmed their goodness, so no human being can take it away from them, because if that were to happen, it would only be out of personal desire, and the infallible Prophet salla Llahu ‘alayhi wa sallam does not speak out of desire. This meaning has been established from a number of Sahabah radiya Llahu ‘anhum.

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

 

خير دور الأنصار بنو النجار… وفي كل دور الأنصار خير

The best homes of the Ansar is the Banu al Najjar… and there is goodness in every home of the Ansar.^[40]

 

Abu Humaid al Sa’idi radiya Llahu ‘anhu narrates from the Prophet salla Llahu ‘alayhi wa sallam:

 

إن خير دور الأنصار دار بني النجار … وفي كل دور الأنصار خير

The best home of the Ansar is the home of the Banu al Najjar… and there is goodness in every home of the Ansar.^[41]

 

Abu Hurairah radiya Llahu ‘anhu narrates that—while in a large gathering of Muslims—the Prophet salla Llahu ‘alayhi wa sallam said:

 

أحدثكم بخير دور الأنصار قالوا نعم يا رسول الله قال رسول الله صلى الله عليه وسلم بنو عبد الأشهل… ثم في كل دور الأنصار خير

Shall I inform you about the best homes of the Ansar?

They said, “Yes, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam said, “The Banu ‘Abdul Ashhal… Then there is goodness in every home of the Ansar.”^[42]

 

When this virtue is compared to what has been said about a number of Arab tribes, the difference becomes clear and the virtue becomes evident. May Allah subhanahu wa ta ‘ala be pleased with them, please them, and may He resurrect us with them and with their love.

 

17. Their Trustworthiness, Chastity, and Compassion

Among the qualities that the Ansar radiya Llahu ‘anhum possessed—in addition to their beautiful attributes, numerous virtues, good deeds, and noble character—were trustworthiness, chastity, solicitude for what is sacred, upholding covenants, preserving what is sacred, and caring for strangers, even if they were women. This was a matter of utmost importance, given that they received waves of Muhajirin, both men and women, day and night.

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

 

ما يضر امرأة نزلت بين بيتين من الأنصار أو نزلت بين أبويها

A woman staying between two houses of the Ansar or staying between her parents will not be harmed.^[43]

 

This is a testimony that every Ansari is proud of, as the Prophet salla Llahu ‘alayhi wa sallam placed them in the position of fathers over their children, in compassion, trustworthiness, chastity, protecting the neighbour, solicitude, and magnanimity.

 

18. Whoever Frightens Them Frightens the Prophet salla Llahu ‘alayhi wa sallam

The Prophet salla Llahu ‘alayhi wa sallam warned against frightening and intimidating the Ansar radiya Llahu ‘anhum. Whoever does this, it is as if he has frightened and intimidated the Prophet salla Llahu ‘alayhi wa sallam and transgressed against him. Whoever does this deserves punishment from Allah subhanahu wa ta ‘ala.

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

 

من أخاف هذا الحي من الأنصار فقد أخاف ما بين هذين يعني جنبيه

Whoever frightens this neighbourhood of the Ansar has frightened what is between these two, meaning his two sides.

 

Ibn Hibban narrated it with the wording:

 

من أخاف أهل المدينة أخاف الله

Whoever frightens the people of Madinah [attempts to] frighten Allah.

 

Ibn Abi Shaybah and Ahmed narrated it with the following wording:

 

من أخاف أهل المدينة فقد أخاف ما بين جنبي

Whoever frightens the people of Madinah, has frightened what is between my two sides.^[44]

 

19. Whoever Frightens or Harms the People of Madinah is Accursed, will be Severely Punished, and None of His Deeds Will be Accepted

The matter reached its peak when the Prophet salla Llahu ‘alayhi wa sallam warned those who frighten the people of Madinah that they will melt in the fire as salt dissolves in water and as lead melts in fire, because he will be accursed—cursed by Allah subhanahu wa ta ‘ala, His angels, and all of humanity. Allah subhanahu wa ta ‘ala will not accept any good deed from him, whether obligatory or optional. Allah subhanahu wa ta ‘ala will instil fear in him as he frightened the people of Madinah.

This threat and warning from the Prophet salla Llahu ‘alayhi wa sallam necessitate the obligation to treat the people of Madinah well and to forgive them. It also necessitates the obligation to love them and have good thoughts of them, in addition to the obligation of not harbouring resentment, hatred, or animosity towards them. This is because, in principle, intention is not written against a person (as a sin) for merely intending to commit a sin, if it is not carried out. However, with regard to Madinah and its people, such an intention will be written against a person, just as it is with regards to Makkah and its people, as Allah subhanahu wa ta ‘ala says concerning Makkah:

 

وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ

And whoever intends (a deed) therein of deviation (in religion) by wrongdoing – We will make him taste of a painful punishment.^[45]

 

Numerous texts from the Prophet salla Llahu ‘alayhi wa sallam warn and threaten those who intend to harm the people of Madinah, out of malice or treachery, even if they are far from it and its people.

The people of Madinah: if it refers to those who lived there during the era of the Prophet salla Llahu ‘alayhi wa sallam, then the Ansar constituted the majority of the people of Madinah at that time. If he refers to them and those who came after them, then the Ansar radiya Llahu ‘anhum are included in it primarily. Allah subhanahu wa ta ‘ala knows best.

Sa’d ibn Abi Waqqas radiya Llahu ‘anhu reports that he heard the Prophet salla Llahu ‘alayhi wa sallam saying:

 

لا يكيد أهل المدينة أحد إلا انماع كما ينماع الملح في الماء

No one plots against the people of Madinah except that he will melt away like salt in water.^[46]

 

The wording of Muslim is:

 

من أراد أهل المدينة بسوء أذابه الله كما يذوب الملح في الماء

Whoever intends harm against the people of Madinah, Allah will melt him away like salt in water.

 

Another narration from him states:

 

إلا أذابه الله في النار ذوب الرصاص أو ذوب الملح في الماء

Except that Allah will melt him away in the Fire like the melting of lead or like salt in water.^[47]

 

This was also narrated from Abu Hurairah and Sa’d radiya Llahu ‘anhuma.^[48]

Al Sa’ib ibn Khallad al Ansari radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

قال رسول الله صلى الله عليه وسلم من أخاف أهل المدينة أخافه الله عز وجل وعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه يوم القيامة صرفا ولا عدلا

Whoever frightens the people of Madinah, Allah subhanahu wa ta ‘ala will instil fear in him, upon him is the curse of Allah, the angels, and all of mankind, and Allah will not accept any expiation or ransom from him on the Day of Qiyamah.^[49]

• It was also narrated by ‘Abdur Razzaq and al Janadi from some of the Sahabah.
• This hadith was also narrated by al Tabarani in al Kabir and al Awsat, al Diya’ in al Mukhtarah, and al Bukhari in his al Tarikh concisely through the same narrators as those of Sahih al Bukhari^[50] from ‘Ubadah ibn al Samit radiya Llahu ‘anhu.
• Likewise, it was narrated by Ibn Abi Shaybah—through a hasan chain, Sa’id ibn Mansur, al Bukhari in his al Tarikh, al Shashi, and Ibn ‘Asakir, from Jabir ibn ‘Abdullah radiya Llahu ‘anhuma.^[51]
• The hadith has other chains as well, all of which I have mentioned in Fada’il al Madinah.^[52] I have also mentioned some of them in the section on the status of the Two Holy Masjids. Refer to those sections for an explanation of the meanings of the ahadith therein.

 

All of this indicates to the obligation to respect, love, and prefer the people of Madinah, just as it indicates to the prohibition of hating them, harbouring resentment against them, harming them, abusing them, or frightening them. Does anyone who claims to be a Muslim realise this? I hope so.

 

20. The Abundance of Martyrs From the Ansar in Islam

The Ansar radiya Llahu ‘anhum were true to Allah subhanahu wa ta ‘ala and the Prophet salla Llahu ‘alayhi wa sallam. Wars afflicted them and martyrdom intensified among them. They advanced without regard for life, soul, or body, neither fearing nor hesitating, in defence of their Prophet and their din, which Allah subhanahu wa ta ‘ala had chosen for them.

Their leaders passed away and the best among them were martyred. They suffered severe wounds and their limbs and joints were severed. Nearly seventy of them were martyred on the Day of Uhud. A similar number were martyred on the Day of Bi’r Ma’unah, on the Day of Yamamah, and the same on the Day of the Bridge of Abu ‘Ubaid in Iraq during the era of ‘Umar radiya Llahu ‘anhu.

Qatadah rahimahu Llah said:

 

ما نعلم حيا من أحياء العرب أكثر شهيدا أعز يوم القيامة من الأنصار

We do not know of any tribe among the Arab tribes that had more martyrs and will be more honoured on the Day of Qiyamah than the Ansar.

 

He further states:

 

وحدثنا أنس بن مالك رضي الله تعالى عنه أنه قتل منهم يوم أحد سبعون ويوم بئر معونة سبعون ويوم اليمامة سبعون قال وكان بئر معونة على عهد رسول الله صلى الله عليه وسلم ويوم اليمامة على عهد أبي بكر يوم مسيلمة الكذاب

Anas ibn Malik radiya Llahu ‘anhu narrated to us that seventy of them were martyred on the Day of Uhud, seventy on the Day of Bi’r Ma’unah, and seventy on the Day of Yamamah.

Bi’r Ma’unah was during the time of the Prophet salla Llahu ‘alayhi wa sallam and the Day of Yamamah was during the era of Abu Bakr, the day of Musaylamah—the Liar.^[53]

 

I will suffice on mentioning two ahadith, one regarding an individual and the other regarding a group.^[54]

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

لما كان يوم أحد… وأبو طلحة بين يدي النبي صلى الله عليه وسلم مجوب عليه بحجفة قال وكان أبو طلحة رجلا راميا شديد النزع وكسر يومئذ قوسين أو ثلاثا قال فكان الرجل يمر معه الجعبة من النبل فيقول انثرها لأبي طلحة قال ويشرف نبي الله صلى الله عليه وسلم ينظر إلى القوم فيقول أبو طلحة يا نبي الله بأبي أنت وأمي لا تشرف لا يصبك سهم من سهام القوم نحري دون نحرك … الحديث بطوله

On the Day of Uhud… Abu Talhah was in front of the Prophet salla Llahu ‘alayhi wa sallam, shielding him with a shield. Abu Talhah was a skilled archer, with powerful in drawing the bow. That day, he broke two or three bows. A man would pass by with a quiver of arrows and the Prophet salla Llahu ‘alayhi wa sallam would say, “Give them to Abu Talhah.”

He states: The Prophet salla Llahu ‘alayhi wa sallam would look out at the enemy. Abu Talhah would say, “O Prophet of Allah, may my father and mother be sacrificed for you! Do not look out lest an arrow from the enemy strikes you. My throat is in front of your throat… (until the end of a lengthy hadith.)^[55]

 

Anas ibn Malik radiya Llahu ‘anhu relates:

 

أن رسول الله صلى الله عليه وسلم أفرد يوم أحد في سبعة من الأنصار ورجلين من قريش فلما رهقوه قال من يردهم عنا وله الجنة أو هو رفيقي في الجنة فتقدم رجل من الأنصار فقاتل حتى قتل ثم رهقوه أيضا فقال من يردهم عنا وله الجنة أو هو رفيقي في الجنة فتقدم رجل من الأنصار فقاتل حتى قتل فلم يزل كذلك حتى قتل السبعة… الحديث بطوله

The Prophet salla Llahu ‘alayhi wa sallam was isolated on the Day of Uhud with seven men from the Ansar and two men from the Quraysh. When they (the enemy) pressed against him, he proclaimed, “Who will repel them from us and attain Jannat, or be my companion in Jannat?”

A man from the Ansar stepped forward and fought until he was martyred. Then they pressed against him again, and he said, “Who will repel them from us and attain Jannat, or be my companion in Jannat?”

Another man from the Ansar stepped forward and fought until he was killed. This continued until all seven were killed… (until the end of a lengthy hadith.)^[56]

 

21. Hijrah to Them

When the Muslims in Makkah faced persecution, torture, and killing at the hands of the disbelievers of the Quraysh, the Prophet salla Llahu ‘alayhi wa sallam permitted them to emigrate to Abyssinia, then to Madinah. Then Allah subhanahu wa ta ‘ala Himself directed them to emigrate to Madinah. Thus, the title Muhajirin (Emigrants) was given to those who emigrated from Makkah to Madinah, just as the title Ansar (Helpers) was given to the people of Madinah who welcomed and supported the Muslims. The Prophet salla Llahu ‘alayhi wa sallam declared to the Ansar radiya Llahu ‘anhum that he himself emigrated to them. When some of the Sahabah from among the Ansar requested the Prophet salla Llahu ‘alayhi wa sallam to pledge allegiance of Hijrah to him, he informed them that people would emigrate to them, not them emigrating to others.

Abu Hurairah radiya Llahu ‘anhu states:

 

“Shall I not tell you a hadith regarding your own people, O Ansar?”

Then he mentioned the hadith of the Conquest of Makkah at length, which contains:

Some of the Ansar said to one another, “As for the man, he is overcome by longing for his town and compassion for his family.”

Abu Hurairah states: Then the revelation descended; and whenever revelation came, it was not hidden from us. When it came, no one would raise their gaze to the Prophet salla Llahu ‘alayhi wa sallam until the revelation was finished.

When the revelation was completed, the Prophet salla Llahu ‘alayhi wa sallam said, “O group of Ansar!”

They replied, “We are at your service, O Messenger of Allah!”

He said, “Did you say, ‘As for the man, he is longing for his town?’”

They replied, “That is true.”

The Prophet salla Llahu ‘alayhi wa sallam said, “No. I am the servant of Allah and His Messenger. I have emigrated to Allah and to you. My life is with you and my death is with you.”

They came to him weeping and saying, “By Allah, we only said what we said out of worry for Allah and His Messenger.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Allah and His Messenger believe you and excuse you.”^[57]

 

When the Ansar radiya Llahu ‘anhum saw the Prophet’s salla Llahu ‘alayhi wa sallam compassion for the people of Makkah and his sparing them from being killed, they thought that he would return to Makkah and settle there. This was difficult for them.

Then revelation came to the Prophet salla Llahu ‘alayhi wa sallam regarding what they had said, and he clarified to them that he had emigrated to their land to settle there. He would never leave it, nor would he turn back from his Hijrah. Rather, he would remain with them. He will live among them only and pass away among them. Therefore, they wept and apologised, explaining that they only said this out of their concern for him and for his companionship and his presence with them. Therefore, their excuse was accepted.

Al Harith ibn Ziyad al Sa’idi al Ansari radiya Llahu ‘anhu narrates:

 

أنه أتى رسول الله صلى الله عليه وسلم يوم الخندق وهو يبايع الناس على الهجرة فقال يا رسول الله بايع هذا قال ومن هذا قال ابن عمي حوط بن يزيد أو يزيد بن حوط قال فقال رسول الله صلى الله عليه وسلم له لا أبايعك يا معشر الأنصار إن الناس يهاجرون إليكم ولا تهاجرون إليهم والذي نفس محمد بيده لا يحب رجل الأنصار حتى يلقى الله تبارك وتعالى إلا لقي الله تبارك وتعالى وهو يحبه ولا يبغض رجل الأنصار حتى يلقى الله تبارك وتعالى إلا لقي الله تبارك وتعالى وهو يبغضه

He came to the Prophet salla Llahu ‘alayhi wa sallam on the Day of the Battle of the Trench, while he was taking the pledge of allegiance from the people for Hijrah.

He said, “O Messenger of Allah, accept the pledge of allegiance from this man.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “Who is this?”

He replied, “My cousin, Hawt ibn Yazid—or Yazid ibn Hawt.”

The Prophet salla Llahu ‘alayhi wa sallam said to him, “I will not accept your pledge of allegiance, O people of the Ansar! People are emigrating to you, but you are not emigrating to them. By Him in Whose control is the soul of Muhammad, no man loves the Ansar until he meets Allah subhanahu wa ta ‘ala except that he will meet Allah subhanahu wa ta ‘ala while He loves him. And no man hates the Ansar until he meets Allah subhanahu wa ta ‘ala except that he will meet Allah subhanahu wa ta ‘ala while He hates him.”^[58]

 

22. Their Exclusiveness with the Prophet salla Llahu ‘alayhi wa sallam

On the Day of the Conquest of Makkah, the Prophet salla Llahu ‘alayhi wa sallam declared to the Ansar radiya Llahu ‘anhum that his life was with them and his death will be with them, just as, after Hunayn, he declared his return to be with them and that they gained the right to be with him.

His statement was mentioned earlier, wherein he said:

 

“O group of Ansar!”

They replied, “We are at your service, O Messenger of Allah!”

He said, “Did you say, ‘As for the man, he is longing for his town?”

They replied, “That is true.”

The Prophet salla Llahu ‘alayhi wa sallam said, “No, I am the servant of Allah and His Messenger. I have emigrated to Allah and to you. My life is with you and my death is with you.”

 

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

أن ناسا من الأنصار قالوا يوم حنين حين أفاء الله على رسوله صلى الله عليه وسلم من أموال هوازن ما أفاء فطفق رسول الله يعطي رجالا من قريش المائة من الإبل فقالوا يغفر الله لرسوله يعطي قريشا ويتركنا وسيوفنا تقطر من دمائهم قال أنس بن مالك فحدث ذلك رسول الله صلى الله عليه وسلم من قولهم فأرسل إلى الأنصار فجمعهم في قبة من أدم فلما اجتمعوا جاءهم رسول الله صلى الله عليه وسلم فقال ما حديث بلغني عنكم الحديث… فقال رسول الله صلى الله عليه وسلم فإني أعطي رجالا حديثي عهد بكفر أتألفهم أفلا ترضون أن يذهب الناس بالأموال وترجعون إلى رحالكم برسول الله فوالله لما تنقلبون به خير مما ينقلبون به فقالوا بلى يا رسول الله قد رضينا

On the Day of Hunayn, when Allah had bestowed upon His Prophet salla Llahu ‘alayhi wa sallam the spoils of Hawazin, and the Prophet salla Llahu ‘alayhi wa sallam began giving some men from the Quraysh one hundred camels each, the Ansar said, “May Allah forgive His Messenger; he gives to the Quraysh and leaves us out, while our swords are still dripping with their blood.”

Anas ibn Malik states: The Prophet salla Llahu ‘alayhi wa sallam was informed of what they said, so he sent for the Ansar and gathered them in a tent made of leather.

When they gathered, the Prophet salla Llahu ‘alayhi wa sallam came to them and said, “What is this talk I have heard about you?” (The hadith continues …)

The Prophet salla Llahu ‘alayhi wa sallam explained, “I give to men who have recently reverted from disbelief, to win them over. Are you not content that people take wealth and you return to your homes with the Messenger of Allah? By Allah, what you will receive is better than what they will receive.”

They said, “Yes, O Messenger of Allah. We are satisfied.”^[59]

 

Another narration of al Bukhari and Muslim states:

 

يا معشر الأنصار ألا ترضون أن يذهب الناس بالدنيا وتذهبون برسول الله تحوزونه إلى بيوتكم قالوا بلی یا رسول الله رضينا

O gathering of Ansar, are you not content that the people take worldly goods, while you take the Messenger of Allah and secure him to your homes?”

They replied, “Yes, O Messenger of Allah; we are satisfied.”^[60]

 

‘Abdullah ibn Zaid ibn ‘Asim radiya Llahu ‘anhu narrates:

 

أن رسول الله لما فتح حنينا قسم الغنائم فأعطى المؤلفة قلوبهم فبلغه أن الأنصار يحبون أن يصيبوا ما أصاب الناس فقام رسول الله صلى الله عليه وسلم فخطبهم فحمد الله وأثنى عليه ثم قال يا معشر الأنصار … ألا ترضون أن يذهب الناس بالشاء والإبل (ولفظ البخاري بالشاة والبعير) وتذهبون برسول الله صلى الله عليه وسلم إلى رحالكم الحديث

When the Prophet salla Llahu ‘alayhi wa sallam conquered Hunayn, he distributed the spoils of war and gave to those whose hearts were to be reconciled. He was informed that the Ansar desired to receive what the people had received. The Prophet salla Llahu ‘alayhi wa sallam stood up and addressed them. He praised and glorified Allah, then said, “O gathering of Ansar… are you not content that the people take sheep and camels while you take the Messenger of Allah to your homes?” … (Till the end of the hadith.)^[61]

 

The people returned with wealth, sheep, camels, and worldly possessions, while the Ansar radiya Llahu ‘anhum returned with the Prophet salla Llahu ‘alayhi wa sallam to their homes in Madinah. This is because the soil from which he was created is from Madinah, from the chamber where he is resting, with his two Companions and ministers, Abu Bakr al Siddiq and ‘Umar ibn al Khattab radiya Llahu ‘anhuma, who were also Muhajirs.^[62] Allah subhanahu wa ta ‘ala knows best.

 

23. Their City was the Destination of the Hijrah

Thus, Madinah became the destination of the Hijrah after the Prophet’s salla Llahu ‘alayhi wa sallam emigration, and because this was its name from ancient times, as found in the previous heavenly books, as one of the features of the Prophet salla Llahu ‘alayhi wa sallam.

The Prophet’s salla Llahu ‘alayhi wa sallam statement (under number 21, from the hadith of Abu Hurairah radiya Llahu ‘anhu in Sahih Muslim) has already been mentioned where he said:

 

I am the servant of Allah and His Messenger. I have emigrated to Allah and to you. My life is with you and my death is with you…

 

Al Imam al Bukhari rahimahu Llah, in his al Sahih, in the book on the merits of the Ansar, titled a chapter: chapter on the Hijrah of the Prophet salla Llahu ‘alayhi wa sallam and His Sahabah to Madinah, followed by: chapter on the arrival of the Prophet and His Sahabah in Madinah. He mentioned thirty-eight ahadith in these two chapters.

The name Dar al Hijrah (destination of the Hijrah) became its designated name.

The hadith of Ibn ‘Abbas radiya Llahu ‘anhuma reads:

 

أن عبد الرحمن بن عوف رضي الله تعالى عنه رجع إلى أهله وهو بمنى في آخر حجة حجها عمر رضي الله تعالى عنه فوجدني فقال عبد الرحمن فقلت يا أمير المؤمنين إن الموسم يجمع رعاع الناس وغوغاءهم وإني أرى أن تمهل حتى تقدم المدينة فإنها دار الهجرة والسنة والسلامة

‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu returned to his family while he was in Mina, during the last Hajj performed by ‘Umar radiya Llahu ‘anhu. He found me. ‘Abdur Rahman said, “O Amir al Mu’minin, indeed the (Hajj) season gathers the rabble and the populace. I believe you should wait until you reach Madinah, for it is the home of the Hijrah, the Sunnah, and safety. (Hadith on the incident of al Saqifah).^[63]

 

Anas radiya Llahu ‘anhu, relating concerning Isra’ and Mi’raj, narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

أتيت بدابة فوق الحمار ودون البغل خطوها عند منتهى طرفها ومعي جبريل عليه السلام فسرت فقال انزل فصل ففعلت فقال أتدري أين صليت صليت بطيبة وإليها المهاجر …

A mount, larger than a donkey but smaller than a mule, was brought to me. Its footsteps reached the furthest point of its vision. With me was Jibril ‘alayh al Salam. I proceeded, and he said, “Descend and perform Salah.”

I did that. Then he asked, “Do you know where you performed Salah? You prayed in Taybah, and to it will be the Hijrah.”^[64]

 

In fact, it is found in previous heavenly books that his emigration will be to it.

This is what the monk of ‘Ammuriyyah (Amorium) said to Salman al Farisi radiya Llahu ‘anhu:

 

قد أظلك زمان نبي هو مبعوث بدين إبراهيم يخرج بأرض العرب مهاجره إلى أرض بين حرتين بينهما نخل به علامات لا تخفى …

The time of a prophet has drawn near, sent with the religion of Ibrahim. He will emerge from the land of the Arabs. His emigration will be to a land between two lava fields, between which are palm trees, with signs that are not hidden.^[65]

 

24. They are Chaste and Patient

Among the virtues of the Ansar radiya Llahu ‘anhum is that the Prophet salla Llahu ‘alayhi wa sallam testified that they were people of chastity, patience, and endurance, even when they were afflicted by need and life became constrained for them, and that they did not covet what others possessed, which would lead to others gaining worldly possessions without them.

Anas ibn Malik radiya Llahu ‘anhu narrates from Abu Talhah radiya Llahu ‘anhu who states:

 

أنه دخل على رسول الله صلى الله عليه وسلم في وجعه الذي مات فيه فقال أقرئ قومك السلام فإنهم ما علمت أعفة صبر

He entered by the Prophet salla Llahu ‘alayhi wa sallam during the illness from which he passed away. The Prophet salla Llahu ‘alayhi wa sallam said to him, “Convey my greetings to your people, for they are—as far as I know—chaste and patient.”^[66]

 

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

جاء أسيد بن حضير الأشهلي رضي الله تعالى عنه إلى رسول الله صلى الله عليه وسلم وكان قد قسم طعاما فذكر له أهل بيت من الأنصار من بني ظفر فيهم حاجة قال وجل أهل ذلك البيت نسوة قال فقال رسول الله صلى الله عليه وسلم تركتنا يا أسيد حتى ذهب ما في أيدينا فإذا سمعت بشيء قد جاءنا فاذكر لي أهل ذلك البيت قال فجاءه بعد ذلك طعام من خيبر شعير وتمر قال فقسم رسول الله صلى الله عليه وسلم في الناس وقسم في الأنصار فأجزل وقسم في أهل ذلك البيت فأجزل قال فقال له أسيد بن حضير متشكرا جزاك الله أي نبي الله عنا أفضل الجزاء أو قال خيرا فقال له النبي صلى الله عليه وسلم وأنتم يا معشر الأنصار فجزاكم الله أطيب الجزاء أو قال خيرا فإنكم ما علمت أعفة صبر وسترون بعدي أثرة في الأمر والقسم فاصبروا حتى تلقوني على الحوض

Usayd ibn Hudayr al Ashhali radiya Llahu ‘anhu came to the Prophet salla Llahu ‘alayhi wa sallam—who had just distributed food—and mentioned to him a family from the Ansar, from the Banu Zafar, who were in need. Most of the people in that family were women.

The Prophet salla Llahu ‘alayhi wa sallam) said, “O Usayd, you left us until we have nothing left. If you hear of anything coming to us, tell me about that household.”

Then food came to him from Khaybar: barley and dates. The Prophet salla Llahu ‘alayhi wa sallam distributed it among the people, and he distributed it generously among the Ansar. He also distributed it generously among that household.

Usayd ibn Hudayr, out of appreciation, said to the Prophet salla Llahu ‘alayhi wa sallam, “May Allah reward you, O Prophet of Allah, with the best reward on our behalf.”

The Prophet salla Llahu ‘alayhi wa sallam replied to him, “And you, O Ansar, may Allah reward you with the best reward, for you are—as far as I know—chaste and patient. You will witness favouritism after me in this matter (leadership) and in distribution, so be patient until you meet me at the Hawd.”^[67]

 

A similar hadith was narrated by Abu Hurairah and Ibn ‘Umar radiya Llahu ‘anhuma.^[68]

The statement, “After me, you will witness favouritism, so be patient until you meet me at the Hawd,” is an agreed upon narration from Usayd radiya Llahu ‘anhu.^[69]

 

25. Accepting Their Good Deeds and Overlooking Their Wrongdoings

Many ahadith have been narrated from the Prophet salla Llahu ‘alayhi wa sallam urging us to honour the generous Ansar radiya Llahu ‘anhum, accept their good deeds, and forgive their wrongdoers. This is a way of repaying the good they did and rewarding their good deeds. In reality, Muslims cannot repay the Muhajirin and Ansar for what they gave and offered. Rather, it is Allah subhanahu wa ta ‘ala Who will reward them for their actions. Therefore, He honoured them with His pleasure and love and with eternal life in Jannat. May Allah subhanahu wa ta ‘ala be pleased with them and please them, and may He resurrect us with them under the banner of the Prophet salla Llahu ‘alayhi wa sallam.

The hadith of Anas ibn Malik radiya Llahu ‘anhu has already been mentioned (number 12), wherein the Prophet salla Llahu ‘alayhi wa sallam said:

 

I enjoin you to treat the Ansar well, for they are my confidants and close ones. They have fulfilled their obligations, and what remains is what is due to them. Therefore, accept from their beneficent and forgive their wrongdoers.

 

Likewise, the hadith of Ibn ‘Abbas radiya Llahu ‘anhuma has also been mentioned (number 12), wherein the Prophet salla Llahu ‘alayhi wa sallam said:

 

O people, indeed people will increase in number while the Ansar will decrease, until they are like salt in food. Therefore, whoever among you is entrusted with a matter that harms or benefits someone, he should accept (the good) from their beneficent and forgive their wrongdoers.

 

Ibn Abi Shaybah, al Tirmidhi (he deemed it to be hasan), and others narrated a similar hadith from Abu Sa’id al Khudri radiya Llahu ‘anhu.^[70]

‘Abdur Rahman ibn Ka’b ibn Malik narrates from some of the Sahabah:

 

أن النبي صلى الله عليه وسلم قام خطيبا فحمد الله وأثنى عليه واستغفر للشهداء الذين قتلوا يوم أحد ثم قال إنكم يا معشر المهاجرين تزيدون والأنصار لا يزيدون وإن الأنصار عيبتي التي أويت إليها فأكرموا كريمهم وتجاوزوا عن مسيئهم

The Prophet salla Llahu ‘alayhi wa sallam stood up to deliver a sermon, praised and glorified Allah, and sought forgiveness for the martyrs who were killed on the Day of Uhud. Then he said, “O Muhajirin, you will increase in number, while the Ansar will not. The Ansar are my close ones, to whom I have turned. Therefore, honour their noble ones and overlook the faults of those who do wrong.”^[71]

 

This hadith—with this meaning—is mutawatir, as it has been narrated, in addition to those mentioned, by: Usayd ibn Hudayr, Sahl ibn Sa’d, ‘Abdullah ibn Jafar, Abu Sa’id al Ansari, Abu Bakr as-Siddiq, al Bara ibn ‘Azib, Abu Qatadah, Sa’d ibn Malik, and others radiya Llahu ‘anhum. I have not encompassed all in this regard, so be aware.^[72]

These ahadith encourage accepting the good deeds of the Ansar and honouring them, and overlooking their wrongdoings, except in cases of Hadd.

 

26. Their Desire for the Hereafter

Among the virtues of the Ansar radiya Llahu ‘anhum is that they were most exemplary in their desire for the Hereafter. Their concern was not for this world and its contents, especially after Allah subhanahu wa ta ‘ala admonished them.

Abu Ayyub al Ansari radiya Llahu ‘anhu states:

 

إنما نزلت هذه الآية فينا معشر الأنصار لما نصر الله نبيه وأظهر الإسلام قلنا هلم نقيم في أموالنا ونصلحها فأنزل الله تعالى وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ فالإلقاء بالأيدي إلى التهلكة أن نقيم في أموالنا ونصلحها وندع الجهاد

This verse was revealed concerning us, the Ansar, when Allah granted victory to His Prophet and made Islam manifest, we said, “Let us attend to our wealth and improve it.”

Upon this, Allah subhanahu wa ta ‘ala revealed, “And spend in the way of Allah and do not throw (yourselves) with your (own) hands into destruction (by refraining).”^[73]

Throwing yourselves into destruction meant remaining with our wealth, improving it, and abandoning Jihad.^[74]

 

When they came to the Prophet salla Llahu ‘alayhi wa sallam complaining to him about what had befallen their land, orchards, and trees, the Prophet salla Llahu ‘alayhi wa sallam took an oath to them that they would not ask him for anything except that he would give it to them, and that he would not supplicate to Allah subhanahu wa ta ‘ala for anything on their behalf except that Allah subhanahu wa ta ‘ala would grant it to them. When they heard this, they forgot about their worldly possessions, their land, and their orchards, and asked him to supplicate for forgiveness for them and for those who sought refuge with them.

Anas ibn Malik radiya Llahu ‘anhu states:

 

شق على الأنصار النواضح فاجتمعوا عند النبي صلى الله عليه وسلم يسألونه أن يكري لهم نهرا سحا فقال لهم رسول الله صلى الله عليه وسلم مرحبا بالأنصار مرحبا بالأنصار مرحبا بالأنصار والله لا تسألوني اليوم شيئا إلا أعطيتكموه ولا أسأل الله تعالى لكم شيئا إلا أعطانيه قال بعضهم لبعض اغتنموها واطلبوا المغفرة فقالوا يا رسول الله ادع الله لنا بالمغفرة فقال رسول الله صلى الله عليه وسلم اللهم اغفر للأنصار ولأبناء الأنصار ولأبناء أبناء الأنصار وزاد في رواية ولأزواج الأنصار وعند الطبراني وللكنائن

Watering the land with camels became difficult for the Ansar, so they gathered at the Prophet salla Llahu ‘alayhi wa sallam and asked to dig a flowing stream for them.

The Prophet salla Llahu ‘alayhi wa sallam said to them, “Welcome to the Ansar! Welcome to the Ansar! Welcome to the Ansar! By Allah, you will not ask me for anything today except that I will give it to you, and I will not ask Allah subhanahu wa ta ‘ala for anything for you except that He will grant it to me.”

They said to one another, “Seize this opportunity and ask for forgiveness.”

They said, “O Messenger of Allah, supplicate to Allah for forgiveness for us.”

Then the Prophet salla Llahu ‘alayhi wa sallam said, “O Allah, forgive the Ansar, the children of the Ansar, and the grandchildren of the Ansar.”

Another narration contains the addition, “And the wives of the Ansar.”

Al Tabarani added, “And the daughters-in-law.”^[75]

 

27. Their Attention Towards the Qur’an

The Ansar radiya Llahu ‘anhum paid great attention to the memorisation and recitation of the Qur’an during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam, to the point that it was said, “No one memorised the entire Qur’an during the Prophet’s salla Llahu ‘alayhi wa sallam lifetime except from the Ansar.” Several of them were also known as “Qurra’’’ (proficient reciters).

Qatadah rahimahu Llah states:

 

سمعت أنسا رضي الله تعالى عنه يقول جمع القرآن على عهد رسول الله صلى الله عليه وسلم أربعة كلهم من الأنصار معاذ بن جبل وأبي بن كعب وزيد بن ثابت وأبو زيد قال قتادة قلت لأنس من أبو زيد قال أحد عمومتي

I heard Anas radiya Llahu ‘anhu say, “Four people memorised the Qur’an during the era of the Prophet salla Llahu ‘alayhi wa sallam, all of them from the Ansar: Muaz ibn Jabal, Ubayy ibn Ka’b, Zaid ibn Thabit, and Abu Zaid.”

Qatadah says, I asked Anas, “Who is Abu Zaid?”

He replied, “One of my uncles.”^[76]

 

Anas radiya Llahu ‘anhu said:

 

مات النبي صلى الله عليه وسلم ولم يجمع القرآن غير أربعة أبو الدرداء ومعاذ بن جبل وزيد بن ثابت وأبو زيد قال ونحن ورثناه

The Prophet salla Llahu ‘alayhi wa sallam passed away and only four people had memorised the Qur’an: Abu al Darda’, Muaz ibn Jabal, Zaid ibn Thabit and Abu Zaid. And we inherited it.^[77]

 

I say: Then they became five, unless it is considered that Anas radiya Llahu ‘anhu narrated this on two separate occasions.

Scholars have discussed this limitation. They gave various answers to this, especially since some of the Sahabah radiya Llahu ‘anhum had memorised the Qur’an during the Prophet’s salla Llahu ‘alayhi wa sallam lifetime. Some even completed their memorisation after his demise, although these latter individuals do not contradict the hadith of Anas radiya Llahu ‘anhu.

The best answer is that this was based on Anas’s radiya Llahu ‘anhu knowledge, or on what appeared to be the case, not on the actual truth, or that these Sahabah memorised and wrote it down, or they memorised it directly from the Prophet salla Llahu ‘alayhi wa sallam without any intermediary, etc.  Allah subhanahu wa ta ‘ala knows best.

Due to the popularity of these Sahabah radiya Llahu ‘anhum, especially Ubayy ibn Ka’b and Zaid ibn Thabit radiya Llahu ‘anhuma; Allah subhanahu wa ta ‘ala commanded His Prophet salla Llahu ‘alayhi wa sallam to recite the Qur’an to Ubayy ibn Ka’b radiya Llahu ‘anhu. This will be mentioned in the next chapter, Allah willing, from Anas radiya Llahu ‘anhu, wherein the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن الله عز وجل أمرني أن أقرأ عليك …

Allah subhanahu wa ta ‘ala commanded me to recite to you…

 

As for Zaid ibn Thabit al Ansari radiya Llahu ‘anhu, there is no greater proof of his mastery, memorisation, and the trust placed in him than the precious trust placed upon him by Sheikhayn, the two deputies of the Prophet salla Llahu ‘alayhi wa sallam, the two trustees and leaders of this Ummah: Abu Bakr and ‘Umar radiya Llahu ‘anhuma.

Zaid ibn Thabit radiya Llahu ‘anhu states:

 

أرسل إلي أبو بكر الصديق رضي الله تعالى عنه مقتل أهل اليمامة فإذا عمر بن الخطاب رضي الله تعالى عنه عنده قال أبو بكر رضي الله تعالى عنه إن عمر أتاني فقال إن القتل قد استحر يوم اليمامة بقراء القرآن وإني أخشى إن استحر القتل بالقراء بالمواطن فيذهب كثير من القرآن وإني أرى أن تأمر بجمع القرآن قلت لعمر كيف نفعل شيئا لم يفعله رسول الله صلى الله عليه وسلم قال عمر رضي الله تعالى عنه هذا والله خير فلم يزل عمر يراجعني حتى شرح الله صدري لذلك ورأيت في ذلك الذي رأى عمر قال زيد قال أبو بكر رضي الله تعالى عنه إنك رجل شاب عاقل لا نتهمك وقد كنت تكتب الوحي لرسول الله صلى الله عليه وسلم فتتبع القرآن فاجمعه فوالله لو كلفوني نقل جبل من الجبال ما كان أثقل علي مما أمرني به من جمع القرآن قلت كيف تفعلون شيئا لم يفعله رسول الله صلى الله عليه وسلم قال هو والله خير فلم يزل أبو بكر رضي الله تعالى عنه يراجعني حتى شرح الله صدري للذي شرح له صدر أبي بكر وعمر رضي الله تعالى عنهما فتتبعت القرآن أجمعه من العسب واللخاف وصدور الرجال… الحديث بطوله

Abu Bakr al Siddiq radiya Llahu ‘anhu sent for me after the Battle of Yamamah. I found ‘Umar ibn al Khattab radiya Llahu ‘anhu with him. Abu Bakr radiya Llahu ‘anhu said, “‘Umar came to me and said, ‘Martyrdom of the reciters of the Qur’an had become widespread at Yamamah, and I fear that if the reciters are killed in other battles, much of the Qur’an will be lost. I think you should order the Qur’an to be compiled.”

I said to ‘Umar, “How can we do something that the Prophet salla Llahu ‘alayhi wa sallam did not do?”

‘Umar radiya Llahu ‘anhu replied, “By Allah, this is good.”

‘Umar kept urging me until Allah opened my heart to it, and I saw in it what ‘Umar saw.

Abu Bakr radiya Llahu ‘anhu said, “You are a young, intelligent man, and we do not doubt you. You used to write down the revelation for the Prophet salla Llahu ‘alayhi wa sallam, so track the Qur’an and compile it.”

By Allah, if they had tasked me with moving a mountain, it would not have been more difficult for me than what he commanded me to do in compiling the Qur’an.

I asked, “How can you do something that the Prophet salla Llahu ‘alayhi wa sallam did not do?”

He replied, “By Allah, it is good.”

Abu Bakr radiya Llahu ‘anhu kept urging me until Allah opened my heart to what He opened the hearts of Abu Bakr and ‘Umar radiya Llahu ‘anhuma. Then I tracked and collected the Qur’an from palm leaves, thin white stones, and the hearts of men… (till the end of a lengthy hadith).^[78]

 

‘Uthman radiya Llahu ‘anhu also ordered him—along with three Qurashi men: ‘Abdullah ibn al Zubair, Sa’id ibn al ‘As, and ‘Abdur Rahman ibn al Harith ibn Hisham radiya Llahu ‘anhum—to write down the Qur’anic manuscripts. He was the one who wrote them, as mentioned in the hadith of Anas radiya Llahu ‘anhu in Sahih al Bukhari.^[79]

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

جاء ناس إلى النبي صلى الله عليه وسلم فقالوا ابعث معنا رجالا يعلمونا القرآن والسنة فبعث إليهم سبعين رجالا من الأنصار يقال لهم القراء فيهم خالي حرام يقرؤون القرآن ويتدارسون بالليل يتعلمون وكانوا بالنهار يجيئون بالماء فيضعونه في المسجد ويحتطبون فيبيعونه ويشترون به الطعام لأهل الصفة والفقراء فبعثهم النبي فعرضوا لهم فقتلوهم قبل أن يبلغوا المكان فقالوا اللهم أبلغ عنا نبينا أنا قد لقيناك فرضينا عنك ورضيت عنا قال وأتى رجل حراما خال أنس من خلفه فطعنه برمح حتى أنفذه فقال حرام فزت ورب الكعبة فقال رسول الله صلى الله عليه وسلم لأصحابه إن إخوانكم قد قتلوا وإنهم قالوا اللهم أبلغ عنا نبينا أنا قد لقيناك فرضينا عنك ورضيت عنا

Some people came to the Prophet salla Llahu ‘alayhi wa sallam and said, “Send some men with us to teach us the Qur’an and the Sunnah.”

The Prophet salla Llahu ‘alayhi wa sallam sent seventy men from the Ansar, known as the Qurra’ (reciters of the Qur’an), among them my maternal uncle, Haram. They would recite the Qur’an, mutually study it, and learn it at night. During the day, they would bring water and place it in the Masjid, and they would gather firewood, sell it, and use the proceeds to buy food for the people of the Suffah^[80] and the poor.

The Prophet salla Llahu ‘alayhi wa sallam sent them, but they were ambushed and killed before they reached their destination. They said, “O Allah, convey to our Prophet that we have met You and are pleased with You, and You are pleased with us.”

A man pounced upon Haram—Anas’s maternal uncle—from behind and stabbed him with a spear until it went through him. Haram said, “By the Lord of the Ka’bah, I have triumphed!”

The Prophet salla Llahu ‘alayhi wa sallam said to his Sahabah, “Your brothers have been martyred. They said, ‘O Allah, convey to our Prophet that we have met You and are pleased with You, and You are pleased with us.’”^[81]

 

They were killed at Bi’r Ma’unah, betrayed by Banu Ri’l and Dhakwan, and those with them. Therefore, the Prophet salla Llahu ‘alayhi wa sallam continued to supplicate against Ri’l, Dhakwan, ‘Usayyah, and Banu Lihyan for a whole month in the Qunut during the Salat al Fajr.

In his first hadith, there are four or five who memorised the Qur’an during the era of the Prophet salla Llahu ‘alayhi wa sallam, and in this hadith there are seventy who are called Qurra’. This indicates to the abundance of Huffaz (memorisers) and Qurra’ among them. Allah subhanahu wa ta ‘ala knows best.

When the Aws and Khazraj tribes would boast with each other, the Khazraj boasted only of their Huffaz and Qurra’.

Anas ibn Malik radiya Llahu ‘anhu states:

 

افتخر الحيان الأوس والخزرج فقالت الأوس منا أربعة ليس فيكم مثلهم منا من حمته الدبر عاصم بن ثابت بن أبي الأقلح ومنا من أجيزت شهادته بشهادة رجلين خزيمة بن ثابت ومنا غسيل الملائكة حنظلة بن الراهب ومنا من اهتز له العرش سعد بن معاذ فقال الخزرجيون منا أربعة جمعوا القرآن لم يشاركهم غيرهم معاذ بن جبل وأبي بن كعب وزيد بن ثابت وأبو زيد قيل لأنس من أبو زيد قال أحد عمومتي

The two tribes, Aws and Khazraj, boasted with each other. The Aws said, “We have four men, the likes of whom you do not have among you. Amongst us is the one protected by wasps: ‘Asim ibn Thabit ibn Abi al Aqlah; amongst us is whose testimony is equivalent to that of two men: Khuzaymah ibn Thabit; amongst us is the one was bathed by angels: Hanzalah ibn al Rahib; and amongst us he for whom the Throne of Allah shook: Sa’d ibn Muaz.”

The Khazraj said, “We have four men who memorised the Qur’an, and no one else shared this honour with them: Muaz ibn Jabal, Ubayy ibn Ka’b, Zaid ibn Thabit, and Abu Zaid.”

Anas was asked, “Who is Abu Zaid?”

He replied, “One of my uncles.”^[82]

 

This hadith highlights the virtue of the Ansar radiya Llahu ‘anhum: the Aws and Khazraj tribes. The statement that no one else shared this honour, this refers to the time of the Prophet salla Llahu ‘alayhi wa sallam, as reported by Abu Ya’la and al Tabarani. Otherwise, there were many who memorised and completed the Qur’an after the Prophet salla Llahu ‘alayhi wa sallam.

 

28. Reliance on Them in Times of Hardship

The Ansar radiya Llahu ‘anhum fulfilled their commitment when they displayed their sincerity in battle and their patience in war. They were the inferno of every war, the fuel of every battle, and the vanguard of every army. Therefore, the number of martyrs from among them in every campaign was greater than that of others, as previously explained under number 20 of this chapter.

The Prophet salla Llahu ‘alayhi wa sallam recognised this in them. He would call out to them when they were far away and remind them when they were present. They were always by his side, to his right and left. In fact, in some situations, only a few others were with them, as mentioned in the hadith of Anas on the Day of Uhud and in the hadith of Ibn Mas’ud radiya Llahu ‘anhuma, which will be discussed shortly. Thus, they constituted the majority.

‘Abbas ibn ‘Abdul Muttalib radiya Llahu ‘anhu narrates:

 

شهدت مع رسول الله صلى الله عليه وسلم يوم حنين فلزمت أنا وأبو سفيان بن الحارث بن عبد المطلب رسول الله فلم نفارقه ورسول الله صلى الله عليه وسلم على بغلة له بيضاء أهداها له فروة بن نفاثة الجذمي فلما التقى المسلمون والكفار ولى المسلمون مدبرين فطفق رسول الله صلى الله عليه وسلم يركض البغلة قبل الكفار قال العباس وأنا آخذ بلجام بغلة رسول الله صلى الله عليه وسلم أكفها إرادة أن لا تسرع وأبو سفيان آخذ بركاب رسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم أي عباس ناد أصحاب السمرة فقال عباس (وكان رجلا صيتا) فقلت بأعلى صوتي أين أصحاب السمرة قال فوالله لكأن عطفتهم حين سمعوا صوتي عطفة البقرة على أولادها فقالوا يا لبيك يا لبيك قال فاقتتلوا والكفار والدعوة في الأنصار يقولون يا معشر الأنصار يا معشر الأنصار قال ثم قصرت الدعوة على بني الحارث بن الخزرج فقالوا يا بني الحارث بن الخزرج يا بني الحارث بن الخزرج فنظر رسول الله صلى الله عليه وسلم وهو على بغلته كالمتطاول عليها إلى قتالهم فقال رسول الله صلى الله عليه وسلم هذا حين حمي الوطيس قال ثم أخذ رسول الله صلى الله عليه وسلم حصيات فرمى بها وجوه الكفار ثم قال انهزموا ورب محمد قال فذهبت أنظر فإذا القتال على هيئته فيما أرى قال فوالله ما هو إلا أن رماهم بحصياته فما زلت أرى حدهم كليلا وأمرهم مدبرا

I was present with the Prophet salla Llahu ‘alayhi wa sallam on the Day of Hunayn. Abu Sufyan ibn al Harith ibn ‘Abdul Muttalib and I stayed with the Prophet salla Llahu ‘alayhi wa sallam and did not leave him. The Prophet salla Llahu ‘alayhi wa sallam was riding a white mule, which had been gifted to him by Farwah ibn Nufathah al Judhami.

When the Muslims and the disbelievers met, the Muslims turned and fled. The Prophet salla Llahu ‘alayhi wa sallam began to drive the mule on towards the disbelievers. I was holding the reins of the Prophet’s salla Llahu ‘alayhi wa sallam mule, restraining it so that it would not go too fast, while Abu Sufyan was holding the stirrup of the Prophet salla Llahu ‘alayhi wa sallam.

The Prophet salla Llahu ‘alayhi wa sallam said, “O ‘Abbas, call out to the people of the Acacia Tree.” (i.e. those who took the pledge of allegiance under that tree).

‘Abbas (who was a man with a loud voice) says, “I called out at the top of my voice, “Where are the people of the Acacia Tree?” By Allah, when they heard my voice, their reaction was like that of a cow to her calves.

They said, “At your service! At your service!”

Then they began fighting the disbelievers and the Ansar were calling out, “O Ansar! O Ansar!”

Then the call was specifically to the Banu al Harith ibn al Khazraj, and they said, “O Banu al Harith ibn al Khazraj! O Banu al Harith ibn al Khazraj!”

The Prophet salla Llahu ‘alayhi wa sallam kept looking at their fighting from his mule, as if he were leaning over it. The Prophet salla Llahu ‘alayhi wa sallam said, “Now the battle is raging.”

Then the Prophet salla Llahu ‘alayhi wa sallam took some pebbles and threw them at the faces of the disbelievers, and said, “May you be defeated, by the Lord of Muhammad!”

‘Abbas states: I went to look, and the fighting was continuing as normal, as I saw it. By Allah, no sooner he threw pebbles at them, I saw their strength weakening and they began retreating.^[83]

 

Those who stood firm with the Prophet salla Llahu ‘alayhi wa sallam when the Muslims turned and fled, in addition to ‘Abbas and his nephew Abu Sufyan ibn al Harith ibn ‘Abdul Muttalib radiya Llahu ‘anhuma, were ten men from the Banu Hashim and two foster sons of the Prophet salla Llahu ‘alayhi wa sallam. They will be mentioned later.

Although there were some Muhajirin among them also, but the majority were Ansar radiya Llahu ‘anhum. The largest number that I have found of those who stood firm with the Prophet salla Llahu ‘alayhi wa sallam is based on two narrations:

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma states:

 

لقد رأيتنا يوم حنين وإن الفئتين الموليتين وما مع رسول الله صلى الله عليه وسلم مائة رجل

I remember us on the Day of Hunayn, when the two armies turned and fled, there were not even a hundred men with the Prophet salla Llahu ‘alayhi wa sallam.^[84]

 

A similar narration was narrated from Jabir radiya Llahu ‘anhu.^[85]

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

 

كنت مع رسول الله صلى الله عليه وسلم يوم حنين قال فولى عنه الناس وثبت معه ثمانون رجلا من المهاجرين والأنصار فنكصنا على أقدامنا نحوا من ثمانين قدما ولم نولهم الدبر وهم الذين أنزل الله عز وجل عليهم السكينة قال ورسول الله صلى الله عليه وسلم على بغلته يمضي قدما فحادت به بغلته فمال عن السرج فقلت له ارتفع رفعك الله فقال ناولني كفا من تراب فضرب به وجوههم فامتلأت أعينهم ترابا ثم قال أين المهاجرون والأنصار قلت هم أولاء قال اهتف بهم فهتفت بهم فجاءوا وسيوفهم بأيمانهم كأنها الشهب وولى المشركون أدبارهم

I was with the Prophet salla Llahu ‘alayhi wa sallam on the Day of Hunayn. The people turned away from him, and only eighty men from the Muhajirin and Ansar stood firm with him. We retreated on our feet for about eighty feet and did not turn our backs to them. We are the ones upon whom Allah subhanahu wa ta ‘ala sent down tranquillity. The Prophet salla Llahu ‘alayhi wa sallam was on his mule, going forward, and his mule swerved, so he leaned (i.e. stumbled) from the saddle. I said to him, “Get up, may Allah raise you up.”

He said, “Give me a handful of dust.”

Then he threw it in their faces, which filled their eyes with dust.

Then he said, “Where are the Muhajirin and Ansar?”

I replied, “They are here.”

He said, “Call out to them.”

So, I called out to them, and they came with their swords in their right hands, like shooting stars, and the polytheists turned their backs and retreated.^[86]

 

There is no contradiction between the ahadith of Ibn ‘Umar and Ibn Mas’ud radiya Llahu ‘anhum because the hadith of Ibn ‘Umar radiya Llahu ‘anhuma negates that they were one hundred; thus, they were fewer, whereas the hadith of Ibn Mas’ud radiya Llahu ‘anhu states that they were eighty, which is less than one hundred.^[87]

I say: It is possible that the hundred who remained steadfast with the Prophet salla Llahu ‘alayhi wa sallam were not all in front of the Prophet salla Llahu ‘alayhi wa sallam, but rather behind him, as mentioned in the hadith of Ibn Mas’ud radiya Llahu ‘anhu. There were only fourteen men from the Banu Hashim and a few Muhajirin that remained with him, namely Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, and Ibn Mas’ud radiya Llahu ‘anhum and a number of the Ansar radiya Llahu ‘anhum.

It is also possible that when the Hawazin surprised them, and the Muslims whose hearts were to be reconciled, the people of Makkah, and those who were hiding were exposed, and the Prophet salla Llahu ‘alayhi wa sallam was alone with ‘Abbas and Abu Sufyan ibn al Harith ibn ‘Abdul Muttalib, ‘Abbas called out to the Ansar and Muhajirin. Those who were near him returned to him, and they numbered one hundred.

This is clarified by the hadith of ‘Abbas and Jabir radiya Llahu ‘anhuma—reported by Ibn Ishaq with a sahih chain—the wording of which is:

 

يا عباس اصرخ يا معشر الأنصار يا معشر أصحاب السمرة قال فأجابوا لبيك لبيك فجعل الرجل منهم يذهب ليعطف بعيره فلا يقدر على ذلك فيقذف درعه في عنقه ويأخذ سيفه وترسه ويقتحم بعيره فيخلي سبيله فيؤم الصوت حتى ينتهي إلى رسول الله صلى الله عليه وسلم حتى إذا اجتمع منهم مائة استقبلوا الناس فاقتتلوا وكانت الدعوة أول ما كانت بالأنصار ثم قصرت الدعوة على بني الحارث بن الخزرج وكانوا صبرا عند الحرب… فوالله ما رجعت راجعة الناس إلا والأسارى عند رسول الله صلى الله عليه وسلم

O ‘Abbas, shout, “O gathering of Ansar! O people of the Acacia Tree!”

They responded, “At your service! At your service!”

Each man would try to turn his camel, but would be unable to do so. He would then throw his armour around its neck, take his sword and shield, and force his camel to make way. He would then head towards the call until he reached the Prophet salla Llahu ‘alayhi wa sallam. When a hundred of them had gathered, they faced the people and fought. The call was initially directed to the Ansar, then it was limited to the Banu al Harith ibn al Khazraj, who were resilient in battle… By Allah, the people did not return until the captives were by the Prophet salla Llahu ‘alayhi wa sallam.^[88]

 

Al Waqidi and Abu Nuaim have mentioned the details of the one hundred.^[89] They were thirty-three from the Muhajirin and sixty-seven from the Ansar radiya Llahu ‘anhum.

Those who remained steadfast from the Banu Hashim were: ‘Abbas ibn ‘Abdul Muttalib (the Prophet’s salla Llahu ‘alayhi wa sallam uncle radiya Llahu ‘anhu), his son al Fadl ibn ‘Abbas, Quthum ibn ‘Abbas (whose name was later disputed), Abu Sufyan ibn al Harith ibn ‘Abdul Muttalib, his two brothers Rabi’ah ibn al Harith ibn ‘Abdul Muttalib and Nawfal ibn al Harith ibn ‘Abdul Muttalib, and his son Jafar ibn Abi Sufyan ibn al Harith ibn ‘Abdul Muttalib, ‘Utbah ibn Abi Lahab ibn ‘Abdul Muttalib, his brother Mu’attib ibn Abi Lahab ibn ‘Abdul Muttalib, ‘Abdullah ibn al Zubair ibn ‘Abdul Muttalib, ‘Ali ibn Abi Talib ibn ‘Abdul Muttalib, and his brother ‘Aqil ibn Abi Talib ibn ‘Abdul Muttalib. These were twelve men.

In addition to them were Usamah ibn Zaid, and his maternal half-brother Ayman ibn Umm Ayman radiya Llahu ‘anhuma, who were freed slaves of the Prophet salla Llahu ‘alayhi wa sallam. Thus, they became fourteen men from the Banu Hashim. Allah subhanahu wa ta ‘ala knows best.

Abu Hurairah radiya Llahu ‘anhu—in his narration about the Conquest of Makkah—states that whilst the Prophet salla Llahu ‘alayhi wa sallam was in a battalion, he looked around, saw me and said:

 

أبو هريرة قلت لبيك يا رسول الله قال لا يأتيني إلا أنصاري (وفي رواية يا أبا هريرة ادع لي الأنصار) فدعوتهم فجاءوا يهرولون (وفي رواية فأطافوا به) فقال يا معشر الأنصار هل ترون أوباش قريش قالوا نعم قال انظروا إذا لقيتموهم غدا أن تحصدوهم حصدا وأخفى بيده ووضع يمينه على شماله وقال موعدكم الصفا

“Abu Hurairah!”

I replied, “At your service, O Messenger of Allah.”

He said, “Let only my Ansar come to me.” (According to another narration: O Abu Hurairah, call the Ansar to me.)

So, I called them, and they came running. (In another narration: They surrounded him.)

Then the Prophet salla Llahu ‘alayhi wa sallam said, “O Ansar, do you see the rabble of Quraysh?”

They replied, “Yes.”

He said, “Look, if you meet them tomorrow, mow them down like a harvest.”

He then gestured with his hand, placing his right hand on his left, and said, “Your meeting place is Safa.”^[90]

 

The Prophet salla Llahu ‘alayhi wa sallam called upon the Ansar radiya Llahu ‘anhum to eliminate the Quraysh forces from various tribes. Allah subhanahu wa ta ‘ala knows best.

Anas ibn Malik radiya Llahu ‘anhu relates:

 

The Prophet salla Llahu ‘alayhi wa sallam was isolated on the Day of Uhud with seven men from the Ansar and two men from the Quraysh. When they (the enemy) pressed against him, he proclaimed, “Who will repel them from us and attain Jannat, or be my companion in Jannat?”

A man from the Ansar stepped forward and fought until he was martyred. Then they pressed against him again, and he said, “Who will repel them from us and attain Jannat, or be my companion in Jannat?”

Another man from the Ansar stepped forward and fought until he was killed. This continued until all seven were killed… (until the end of a lengthy hadith.)^[91]

 

He also narrates:

 

لما كان يوم حنين أقبلت هوازن وغطفان بذراريهم ونعمهم ومع النبي صلى الله عليه وسلم يومئذ عشرة آلاف ومعه الطلقاء فأدبروا عنه حتى بقي وحده قال فنادى يومئذ ندائين لم يخلط بينهما شيئا قال فالتفت عن يمينه فقال يا معشر الأنصار فقالوا لبيك یا رسول الله أبشر نحن معك قال ثم التفت عن يساره فقال يا معشر الأنصار فقالوا لبيك يا رسول الله أبشر نحن معك قال وهو على بغلة بيضاء فنزل فقال أنا عبد الله ورسوله فانهزم المشركون وأصاب رسول الله صلى الله عليه وسلم غنائم كثيرة فقسم في المهاجرين والطلقاء ولم يعط الأنصار شيئا فقالت الأنصار إذا كانت الشدة فنحن ندعى وتعطى الغنائم لغيرنا فبلغه ذلك فجمعهم في قبة فقال يا معشر الأنصار ما حديث بلغني عنكم فسكتوا وفي رواية فقال له فقهاء الأنصار أما ذووا رأينا يا رسول الله فلم يقولوا شيئا وأما ناس منا حديثة أسنانهم قالوا يغفر الله لرسوله يعطي قريشا ويتركنا وسيوفنا تقطر من دمائهم فقال رسول الله صلى الله عليه وسلم أعطي رجالا حديثي عهد بكفر أتألفهم أفلا ترضون أن يذهب الناس بالأموال وترجعون إلى رحالكم برسول الله فوالله لما تنقلبون به خير مما ينقلبون به فقالوا بلى يا رسول الله قد رضينا الحديث

On the Day of Hunayn, Hawazin and Ghatafan advanced with their families and livestock. The Prophet salla Llahu ‘alayhi wa sallam had ten thousand men with him that day. With him were the Tulaqa’. They turned away (and fled) from him until he was alone. On that day, he called out twice, without mixing anything between them. He turned to his right and said, “O group of Ansar!”

They replied, “At your service, O Messenger of Allah! Rejoice! We are with you!”

Then he turned to his left and said, “O group of Ansar!”

They replied, “At your service, O Messenger of Allah! Rejoice! We are with you!”

He was on a white mule. He dismounted and said, “I am the servant of Allah and His Messenger.”

The polytheists were defeated, and the Prophet salla Llahu ‘alayhi wa sallam acquired much booty. He distributed it among the Muhajirin and the Tulaqa’, but gave nothing to the Ansar. The Ansar said, “When times are tough, we are called upon, while the booty is given to others!”

This reached him, so he gathered them in a tent and said, “O gathering of Ansar, what is this talk I have heard about you?”

They remained silent.

(According to another narration:) The scholars among the Ansar said to him, “O Messenger of Allah, the influential ones among us have said nothing, but some of our younger men said, ‘May Allah forgive His Messenger! He gives to the Quraysh and leaves us out, while our swords are still dripping with their blood?’”

The Prophet salla Llahu ‘alayhi wa sallam said, “I give to men who have newly converted from disbelief, to reconcile them. Are you not content that the people take back wealth, while you return to your homes with the Messenger of Allah? By Allah, what you return with is better than what they return with.”

They said, “Yes, O Messenger of Allah, we are satisfied with this.”^[92]

 

29. Informing About the Scarcity of the Ansar

The Prophet salla Llahu ‘alayhi wa sallam informed us that the Ansar radiya Llahu ‘anhum would decrease in number, until they would be like salt in food, in terms of its scarcity and the abundance of food.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma narrates:

 

خرج رسول الله وعليه ملحفة متعطفا بها على منكبيه وعليه عصابة دسماء حتى جلس على المنبر فحمد الله وأثنى عليه ثم قال أما بعد أيها الناس إن الناس يكثرون وتقل الأنصار حتى يكونوا كالملح في الطعام فمن ولي منكم أمرا يضر فيه أحدا أو ينفعه فليقبل من محسنهم ويتجاوز عن مسيئهم

The Prophet salla Llahu ‘alayhi wa sallam came out with a blanket draped over his shoulders, and a black turban, until he sat on the pulpit. He praised and glorified Allah, then said, “O people, indeed people will increase in number while the Ansar will decrease, until they are like salt in food. Therefore, whoever among you is entrusted with a matter that harms or benefits someone, he should accept (the good) from their beneficent and forgive their wrongdoers.”^[93]

 

Another narration includes the following addition:

 

This was the last gathering in which the Prophet salla Llahu ‘alayhi wa sallam participated.^[94]

 

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

 

Indeed, the Ansar are my confidants and close ones. People will increase and they will decrease in number, so accept from their beneficent and forgive their wrongdoers.^[95]

 

This subject matter has been reported from a number of Sahabah, such as Usayd ibn Hudayr, Aisha, Ka’b ibn Malik, and others radiya Llahu ‘anhum.

The scarcity of the Ansar radiya Llahu ‘anhum could be interpreted in several ways:

• It could be due to the entry of many Arab and non-Arab tribes into Islam. These tribes would outnumber the Ansar many times over, because no matter how much they increased through procreation, they would not equal the combined number of all the other tribes. This was observable.
• It could be an indication to the large number of non-Ansar who would inhabit Madinah, such that the number of Ansar would be small compared to others. This was also observable, for it is inhabited by people from various parts of the Islamic world.
• It is possible that Allah subhanahu wa ta ‘ala informed His Prophet salla Llahu ‘alayhi wa sallam that the descendants of the Ansar radiya Llahu ‘anhum would be few in number: that they would have fewer offspring, or they would have offspring, however, they would pass away. As a result, many of their lines would end. This was also observable. If we compare the number of those who claim to be descendants from the Prophet’s salla Llahu ‘alayhi wa sallam family, from the descendants of al Hasan and al Hussain radiya Llahu ‘anhuma, whose lineage is correctly attributed to them, with those who claim to be descendants of the Ansar, we find a vast difference. The descendants of the Prophet salla Llahu ‘alayhi wa sallam are many times more numerous than those of the Ansar, even though the lineage of the Prophet’s salla Llahu ‘alayhi wa sallam family traces back to two individuals, unlike the Ansar, whose lineage trace back to tribes. Allah subhanahu wa ta ‘ala knows best.^[96]

When the Ansar were to be a few in number, what should be the Muslims’ attitude towards them? It should one of respect, appreciation, and veneration.

 

30. Allah’s Praise for Them

Verses wherein Allah subhanahu wa ta ‘ala praised the Ansar were mentioned in the first chapter. Here, I will mention some ahadith.

Regarding the verse:

 

فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

Within it are men who love to purify themselves; and Allah loves those who purify themselves.^[97]

 

Abu Ayyub, Jabir ibn ‘Abdullah, and Anas ibn Malik al Ansari radiya Llahu ‘anhum narrate that the Prophet salla Llahu ‘alayhi wa sallam said:

 

يا معشر الأنصار إن الله قد أثنى عليكم خيرا في الطهور فما طهوركم هذا قالوا يا رسول الله نتوضأ للصلاة ونغتسل من الجنابة فقال رسول الله صلى الله عليه وسلم هل مع ذلك غيره قالوا لا غير أن أحدنا إذا خرج من الغائط أحب أن يستنجي بالماء فقال هو ذلك فعليكموه

“O gathering of Ansar, Allah has praised you for your purification. What is your purification?”

They replied, “O Messenger of Allah, we perform wudu (ablution) for Salah and we perform ghusl (bath) for major impurity.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “Is there anything else besides that?”

They said, “No, except that when one of us comes out after relieving himself, he likes to cleanse himself with water.”

The Prophet salla Llahu ‘alayhi wa sallam said, “That is it, so hold onto it.”^[98]

 

Ibn ‘Abbas radiya Llahu ‘anhuma states:

 

لما نزلت هذه الآية فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ بعث رسول الله صلى الله عليه وسلم إلى عويم بن ساعدة فقال ما هذا الطهور الذي أثنى الله عليكم به فقالوا يا نبي الله ما خرج منا رجل ولا امرأة من الغائط إلا غسل دبره أو قال مقعدته فقال النبي صلى الله عليه وسلم ففي هذا

When the verse: Within it are men who love to purify themselves was revealed, the Prophet salla Llahu ‘alayhi wa sallam sent for ‘Uwaym ibn Sa’idah and said, “What is this purification that Allah has praised you for?”

They replied, “O Prophet of Allah, no man or woman among us leaves the toilet without washing their posterior—or buttocks.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Indeed it is regarding this.”^[99]

 

It was also narrated by Ahmed and al Tabarani—in his three collections—and authenticated by Ibn Khuzaymah and al Hakim from ‘Uwaym ibn Sa’idah radiya Llahu ‘anhu himself.^[100]

Similar ahadith have been narrated by a number of Sahabah radiya Llahu ‘anhum. I have mentioned some of them in Fada’il al Madinah al Munawwarah.

 

31. Glad Tidings and Hope

Among the virtues of the Ansar radiya Llahu ‘anhum is that the Prophet salla Llahu ‘alayhi wa sallam constantly gave them glad tidings of the good of this world and the Hereafter, and gave them hope for that which would please them, and it was such.

‘Amr ibn ‘Awf radiya Llahu ‘anhu narrates:

 

قدم أبو عبيدة رضي الله تعالى عنه بمال من البحرين فسمعت الأنصار بقدوم أبي عبيدة فوافقت صلاة الصبح مع النبي صلى الله عليه وسلم فلما صلى بهم الفجر انصرف فتعرضوا له فتبسم رسول الله صلى الله عليه وسلم حين رآهم وقال أظنكم قد سمعتم أن أبا عبيدة قد جاء بشيء قالوا أجل يا رسول الله قال فأبشروا وأملوا ما يسركم

Abu ‘Ubaidah radiya Llahu ‘anhu arrived with wealth from Bahrain. The Ansar heard of Abu Ubaidah’s arrival and came for Salat al Fajr with the Prophet salla Llahu ‘alayhi wa sallam. After he led them in Salat al Fajr, he turned, and they approached him.

The Prophet salla Llahu ‘alayhi wa sallam smiled when he saw them and said, “I think you have heard that Abu ‘Ubaidah has brought something?”

They replied, “Yes, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Rejoice, and hope for that which pleases you…”^[101]

 

32. Among Them Were Those Whom Jibril Visited

Among the virtues of the Ansar radiya Llahu ‘anhum is that Jibril ‘alayh al Salam would visit their sick, due to their virtue and high standing. It is narrated that one of their men was ill, and the Prophet salla Llahu ‘alayhi wa sallam came to visit him. He found that Jibril ‘alayh al Salam had already visited him, appearing in the form of a man, and the sick man did not recognise him.

Ibn ‘Abbas radiya Llahu ‘anhuma states:

 

عاد رسول الله صلى الله عليه وسلم رجلا من الأنصار فلما دنا من منزله سمعه يتكلم في الداخل فلما استأذن عليه دخل فلم ير أحدا فقال رسول الله صلى الله عليه وسلم سمعتك تكلم غيرك فقال يا رسول الله لقد دخلت الداخل اغتماما من كلام الناس مما بي من الحمى فدخل علي رجل ما رأيت رجلا قط بعدك أكرم مجلسا ولا أحسن حديثا منه قال ذاك جبريل وإن منكم لرجالا لو أن أحدهم يقسم على الله لأبره

The Prophet salla Llahu ‘alayhi wa sallam went to visit a man from the Ansar. When he approached his house, he heard him speaking inside. When he asked permission to enter, he entered but saw no one. The Prophet salla Llahu ‘alayhi wa sallam said, “I heard you speaking to someone else.”

He replied, “O Messenger of Allah, I entered inside, distressed by people’s talk and the fever I was suffering from. Then a man entered, and I have never seen a man, besides you, more dignified in his presence or more eloquent in his speech than him.”

The Prophet salla Llahu ‘alayhi wa sallam said, “That was Jibril. Amongst you are such people that if one of them were to swear by Allah, He would fulfil his oath.”^[102]

 

This Sahabi radiya Llahu ‘anhu was afflicted with a fever. When many people came to visit him, he became distressed by their excessive talking. Therefore, he went inside his house to get some relief from the visitors’ excessive talking. Then Jibril ‘alayh al Salam entered in the form of a person, whom he did not recognise. He really thought the visitor was a man, until the Prophet salla Llahu ‘alayhi wa sallam informed him of the reality.

This also highlights the virtue of some of the Sahabah radiya Llahu ‘anhum, that if one of them were to swear by Allah, He would fulfil his oath.

 

33. Virtues of the Women of the Ansar

Among the virtues of the Ansar radiya Llahu ‘anhum was that their women were firmer in their belief in the Book of Allah, quicker in its compliance, and of better iman than other women. In this, they resembled the women of the Muhajirin.

Safiyyah bint Shaybah radiya Llahu ‘anha states:

 

بينما نحن عند عائشة رضي الله تعالى عنها قالت فذكرنا نساء قريش وفضلهن فقالت عائشة رضي الله تعالى عنها إن لنساء قريش لفضلا وإني ما رأيت أفضل من نساء الأنصار أشد تصديقا لكتاب الله ولا إيمانا بالتنزيل لقد أنزلت سورة النور ووَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ انقلب رجالهن إليهن يتلون عليهن ما أنزل الله إليهم فيها ويتلو الرجل على امرأته وابنته وأخته وعلى كل ذي قرابته فما منهن من امرأة إلا قامت إلى مرطها المرحل فاعتجرت به تصديقا وإيمانا بما أنزل الله من كتاب فأصبحن وراء رسول الله صلى الله عليه وسلم معتجرات كأن على رؤوسهن الغربان

While we were with Aisha radiya Llahu ‘anha, discussing the women of the Quraysh and their virtues, Aisha radiya Llahu ‘anha said, “The women of the Quraysh have virtues, but I have not seen women better than the women of the Ansar, more firm in believing in the Book of Allah and believing in the revelation. When the verse of Surah al Nur: And to wrap (a portion of) their headcovers over their chests was revealed, their men returned to them reciting what Allah had revealed to them therein. A man would recite it to his wife, his daughter, his sister, and to every relative of his. Every woman among them rose to her embroidered cloak and covered herself with it, believing and affirming what Allah had revealed in the Qur’an. They would be behind the Prophet salla Llahu ‘alayhi wa sallam covered, as if crows were perched on their heads.^[103]

 

Umm Salamah radiya Llahu ‘anha narrates:

 

لما نزلت يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ۚ ذَ خرج نساء الأنصار كأن على رؤوسهن الغربان من الأكسية

When the verse: They should bring down over themselves (part) of their outer garments was revealed, the women of the Ansar went out, as if they had crows on their heads, due to their cloaks.^[104]

 

Among their virtues is that modesty did not prevent them from asking about matters of din and gaining understanding of it.

Aisha radiya Llahu ‘anha narrates that Asma’ bint Yazid al Ansariyyah asked the Prophet salla Llahu ‘alayhi wa sallam about bathing after menstruation, which includes a question about bathing from major impurity. At the end of it Aisha radiya Llahu ‘anha said:

 

نعم النساء نساء الأنصار لم يكن يمنعهن الحياء أن يتفقهن في الدين

How excellent were the women of the Ansar! Modesty did not prevent them from seeking knowledge in matters of din.^[105]

 

This is why the women of the Ansar radiya Llahu ‘anhum frequently asked the Prophet salla Llahu ‘alayhi wa sallam about matters that others would be shy to mention. Modesty did not prevent them from asking about nocturnal emissions, menstruation, bathing, etc.

 

34. The Ansar Fulfilled Their Obligations; What Remained Was What Was Due to Them

When the first Ansar radiya Llahu ‘anhum pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam at ‘Aqabah, which was based on listening and obeying in times of ease and hardship, enjoining good and forbidding evil, speaking the truth, not fearing the criticism of any critic in the cause of Allah, assisting the Prophet salla Llahu ‘alayhi wa sallam when he came to Madinah, and protecting him as they would protect themselves, their wives, and their children… on the condition that they would attain Jannat if they fulfilled this; the Prophet salla Llahu ‘alayhi wa sallam informed us—at the end of his life, may my parents be sacrificed for him—that they fulfilled what was required from them, and what remained was what was due to them, which is Jannat. This was a testimony from the Prophet salla Llahu ‘alayhi wa sallam for them.

Jabir ibn ‘Abdullah radiya Llahu ‘anhu states:

 

مكث رسول الله صلى الله عليه وسلم عشر سنين يتبع الناس في منازلهم بعكاظ ومجنة وفي المواسم بمنى يقول من يؤويني من ينصرني حتى أبلغ رسالة ربي وله الجنة … حتى بعثنا الله إليه من يثرب فآويناه وصدقناه فيخرج الرجل منا فيؤمن به ويقرئه القرآن فينقلب إلى أهله فيسلمون بإسلامه حتى لم يبق دار من دور الأنصار إلا وفيها رهط من المسلمين يظهرون الإسلام ثم ائتمروا جميعا فقلنا حتى متى نترك رسول الله صلى الله عليه وسلم يطرد في جبال مكة ويخاف فرحل إليه سبعون رجلا حتى قدموا عليه الموسم فواعدناه شعب العقبة فاجتمعنا عليه من رجل ورجلين حتى توافينا فقلنا يا رسول الله (على) ما نبايعك قال تبايعوني على السمع والطاعة في النشاط والكسل والنفقة في العسر واليسر وعلى الأمر بالمعروف والنهي عن المنكر وأن تقولوا في الله لا تخافون في الله لومة لائم وعلى أن تنصروني فتمنعوني إذا قدمت عليكم مما تمنعون منه أنفسكم وأزواجكم وأبناءكم ولكم الجنة قال فقمنا إليه فبايعناه … فأخذ علينا وشرط ويعطينا على ذلك الجنة

The Prophet salla Llahu ‘alayhi wa sallam spent ten years going from person to person in ‘Ukaz and Majannat, and during the Hajj season in Mina, saying, “Who will give me refuge? Who will support me so that I may deliver the message of my Lord and he will attain Jannat?”

Then Allah sent us to him from Yathrib. We gave him refuge and believed in him. A man from among us would go out and believe in him, and he would teach him the Qur’an. Then he would return to his family, and they would embrace Islam due to his conversion, until there was no household among the Ansar that did not have a group of Muslims openly practicing Islam.

Then they all consulted and said, “How long will we leave the Messenger of Allah salla Llahu ‘alayhi wa sallam to be driven out into the mountains of Makkah, living in fear?”

Therefore, seventy men travelled to him until they arrived during the Hajj season. We promised to meet him at the pass of ‘Aqabah. We gathered there, one or two at a time, until we all came together.

We said, “O Messenger of Allah, on what should we pledge allegiance to you?”

He replied, “Pledge allegiance to me to listen and obey in times of vigour and indolence, to spend in times of hardship and ease, to enjoin what is right and forbid what is wrong, to speak the truth for the sake of Allah, fearing no criticism from anyone in the cause of Allah, and to assist me and protect me when I come to you, just as you protect yourselves, your wives, and your children; and Jannat will be for you.”

Jabir says: So, we went to him and pledged allegiance to him… and he took our pledge and stipulated conditions, promising us Jannat in return.^[106]

 

Ahmed and al Tabarani narrated this hadith from ‘Ubadah ibn al Samit radiya Llahu ‘anhu. The origin of both ahadith is in Sahih al Bukhari and Sahih Muslim.^[107]

When the Prophet salla Llahu ‘alayhi wa sallam arrived in Madinah, all the lecturers of the Ansar radiya Llahu ‘anhum delivered sermons reminding them of their pledge of allegiance to him at ‘Aqabah and of the reward they would receive if they fulfilled it.

Anas ibn Malik radiya Llahu ‘anhu states:

 

خطب ثابت بن قيس ابن شماس رضي الله تعالى عنه مقدم رسول الله صلى الله عليه وسلم المدينة فقال نمنعك ما نمنع منه أنفسنا وأولادنا فما لنا يا رسول الله قال لكم الجنة قال رضينا

Thabit ibn Qays ibn Shammas radiya Llahu ‘anhu addressed the Prophet salla Llahu ‘alayhi wa sallam upon his arrival in Madinah, promising, “We will protect you as we protect ourselves and our children. What will we receive in return, O Messenger of Allah?”

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

Thabit said, “We are satisfied.”^[108]

 

The Prophet salla Llahu ‘alayhi wa sallam testified for them that they fulfilled their obligations and kept their covenant, and what remained for them was the reward—which is entry into Jannat in the Hereafter, Allah willing—and the fulfilment of their rights by other Muslims.

Anas ibn Malik radiya Llahu ‘anhu narrates:

 

Abu Bakr and ‘Abbas radiya Llahu ‘anhuma passed by a gathering of the Ansar who were weeping. He asked, “Why are you weeping?”

They replied, “We are reminiscing the Prophet’s salla Llahu ‘alayhi wa sallam gatherings with us.”

Then, he went to the Prophet salla Llahu ‘alayhi wa sallam and informed him of this. The Prophet salla Llahu ‘alayhi wa sallam came out, with a cloth wrapped around his head. He ascended the pulpit—and he did not ascend it again after that day. He praised and glorified Allah, then said, “I enjoin you to treat the Ansar well, for they are my confidants and close ones. They have fulfilled their obligations, and what remains is what is due to them. Therefore, accept from their beneficent and forgive their wrongdoers.”^[109]

 

Regarding the statement of the Prophet salla Llahu ‘alayhi wa sallam: “They have fulfilled their obligations, and what remains is what is due to them,” al Hafiz Ibn Hajar states:

 

يشير إلى ما وقع لهم ليلة العقبة من المبايعة فإنهم بايعوا على أن يؤووا النبي صلى الله عليه وسلم وينصروه على أن لهم الجنة فوفوا بذلك

This refers to what occurred to them on the night of al ‘Aqabah, regarding the pledge of allegiance. They pledged to give refuge to the Prophet salla Llahu ‘alayhi wa sallam and assist him, in exchange for Jannat. They fulfilled that pledge.^[110]

 

In addition to the virtues I have mentioned, are the virtues I mentioned at the end of the virtues of the Muhajirin radiya Llahu ‘anhum, such as the supplication for the Muhajirin and Ansar, that they are allies of one another, that they are the closest to the Prophet salla Llahu ‘alayhi wa sallam, the brotherhood established between them, and other virtues that they possess.

What I have mentioned of their virtues is but a portion of what has been narrated regarding their virtues. It is a portion of what has been authentically reported on these topics that I have mentioned. My intention—while being concise—is to draw attention to their exalted status, their high standing, their lofty position, and their sublime worth and high rank. This necessitates that we venerate and respect them, praise them, seek forgiveness for them, ask for mercy for them, be pleased with them, and guard our hearts from anger, malice, and hatred towards them. This is because Allah subhanahu wa ta ‘ala has declared their love a sign of iman, just as He declared hatred towards them a sign of hypocrisy and misguidance—may Allah protect us from that—as will be explained, Allah willing, in the second section of chapter four.

Therefore, the believing Muslim should fear Allah subhanahu wa ta ‘ala and refrain from speaking ill of the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam. He should beware of speaking ill of them, hating them, disliking them, belittling them, or discriminating against them, lest he loses his din and iman, and become a hypocrite and a misguided one, Allah forbid.

I ask Allah subhanahu wa ta ‘ala to grant us good thoughts about them, to grant us death while loving them, and to guide us to their ways, to grant us the companionship of one of them and to gather us with them, under the banner of the beloved, selected, and noble Prophet salla Llahu ‘alayhi wa sallam. He is Generous and Kind, capable of all things.

Praise be to Allah, Lord of the Worlds.

May Allah subhanahu wa ta ‘ala bless, grant peace, and bestow His grace upon our master, leader, and beloved Muhammad, his pure and righteous family, his noble and revered Sahabah, and those who followed them in good.

 

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

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^[1]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the merits of the Ansar.

^[2]  Sahih al Bukhari, book on iman, chapter on the sign of iman being love for the Ansar; Sahih Muslim, book on iman, chapter on the evidence that love for the Ansar and ‘Ali is part of iman, Hadith: 128.

^[3]  Fath al Bari, 1/63.

^[4]  Sahih Muslim, book on iman, chapter on the evidence that love for the Ansar and ‘Ali is part of iman, Hadith: 131.

^[5]  Sahih Muslim, book on iman, chapter on the evidence that love for the Ansar and ‘Ali is part of iman, Hadith: 130.

^[6]  Ibn Abi Shaybah: Al Musannaf, 12/163; Musnad Ahmed, 1/309; Sunan al Tirmidhi, book on virtues, chapter on the virtues of the Ansar and the Quraysh, Hadith: 3906, he deemed it to be sahih; al Nasa’i: Al Sunan al Kubra, 5/88, Hadith: 8333; al Mu’jam al Kabir, 12/17; Musnad Abi Ya’la, 5/91, through a sahih chain.

^[7]  Sahih al Bukhari, book on the virtues of the Ansar, chapter on loving the Ansar is part of iman; Sahih Muslim, book on iman, chapter on the evidence that love for the Ansar and ‘Ali is part of iman, Hadith: 129.

^[8]  Fath al Bari, 7/113.

^[9]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the mention of Aslam, Ghifar, Muzaynah, Juhaynah, and Ashja’; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Ghifar, Aslam, Juhaynah, Ashja’, and Muzaynah, Hadith: 189.

^[10]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Ghifar, Aslam, Juhaynah, Ashja’, and Muzaynah, Hadith: 188.

^[11]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying to the Ansar: You are among the dearest of people to me; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of the Ansar, Hadith: 175.

^[12]  Qama mumaththalan: he stood upright.

^[13]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying to the Ansar: You are among the dearest of people to me; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of the Ansar, Hadith: 174.

^[14]  Sahih al Bukhari, book on wishes, chapter on what is permissible regarding if only, his wording; Sahih Muslim, book on Zakat, chapter on giving to those whose hearts were to be reconciled towards Islam, Hadith: 139.

^[15]  Sahih al Bukhari, book on wishes, chapter on what is permissible regarding if only, and the book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: Were it not for Hijrah, I would have been a man from the Ansar.

^[16]  Sahih al Bukhari, book on military expeditions, chapter on the expedition of Ta’if in Shawwal, 8 AH; Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are to be reconciled towards Islam, Hadith: 133-135.

^[17]  Surah al Shu’ara’: 225.

^[18]  A’lam al Hadith, 3/1763; al Hafiz quoted it in Fath al Bari, 8/52.

^[19]  Karish: The place where an animal’s food is stored and wherefrom is its growth.

^[20]  ‘Aybah: where a man keeps his most precious possessions.

^[21]  Sahih al Bukhari, book on the virtues of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: Accept their good and overlook their wrongdoings; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of the Ansar, Hadith: 176.

^[22]  Fath al Bari, 7/121-122; Jami’ al Usul, 9/166.

^[23]  Shi’ar refers to the garment closest to the skin.

^[24]  Dithar refers to the garment worn over it.

^[25]  Sahih al Bukhari, book on military expeditions, chapter on the Battle of Ta’if, Shawwal, 8 AH, his wording; Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are to be reconciled to Islam, and patience of those who are strong among them, Hadith: 139.

^[26]  Sahih Muslim, book on Jihad and campaigns, chapter on the Conquest of Makkah, Hadith: 84, 86.

^[27]  Hadd, plural hudud, is the punishment stated in the Shari’ah for encroaching on the limits set by Allah.

^[28]  Sahih al Bukhari, merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: accept from their beneficent and forgive their wrongdoers, his wording; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of the Ansar, Hadith: 176.

^[29]  Sahih al Bukhari, merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: accept from their beneficent and forgive their wrongdoers.

^[30]  Sahih al Bukhari, book on Tafsir, Surah al Munafiqun, chapter on the verse: They are the ones who say, Do not spend on those who are with the Messenger of Allah until they disband; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of the Ansar, Hadith: 172, his wording.

^[31]  Sunan al Tirmidhi, book on merits, chapter on the merits of the Ansar and Quraysh, Hadith: 3902.

^[32]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of the Ansar, Hadith: 173.

^[33]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the followers of the Ansar.

^[34]  Fath al Bari, 7/115.

^[35]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam supplication: Guide the Ansar and the Muhajirin; Sahih Muslim, book on Jihad and campaigns, chapter on the Battle of the Confederates, which is the trench, Hadith: 126-130. Refer to number 31 of the previous chapter, which contains additional narrations.

^[36]  Sahih al Bukhari, book on agriculture and farming, chapter on if someone says: Relieve me of the burden of the date palms. Refer to the hadith of Anas radiya Llahu ‘anhu in Sahih al Bukhari, book on gifts, chapter on the virtue of gifts; Sahih Muslim, book on Jihad and campaigns, chapter on returning the gifts to the Muhajirin by the Ansar, Hadith: 70.

^[37]  Sahih al Bukhari, book on sharecropping, chapter on writing the pieces of land.

^[38]  Sahih al Bukhari, book on transactions, chapter on what is narrated regarding the verse: And when the prayer has been concluded, disperse within the land.

^[39]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam supplication: Guide the Ansar and the Muhajirin, book on irrigation.

^[40]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the virtues of the households of the Ansar; Sahih Muslim, book on the virtues of the Sahabah, chapter on the best households of the Ansar, Hadith: 177-179.

^[41]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the virtues of the households of the Ansar; Sahih Muslim, book on the virtues of the Sahabah, chapter on the miracles of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 11,12.

^[42]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the best households of the Ansar, Hadith: 180.

^[43]  Musnad Ahmed, 6/257; Ahmed: Fada’il al Sahabah, Hadith: 1448, through the same narrators as those of Sahih al Bukhari; Sahih Ibn Hibban, 9/193, he deemed it to be sahih; Mawarid al Zam’an, Hadith: 751; al Hakim: Al Mustadrak, 4/83, he authenticated it; Kashf al Astar, 3/304; Hilyat al Awliya, 9/224; Majma’ al Zawa’id, 10/40.

^[44]  Musnad al Tayalisi, pg. 242, Hadith: 1760; Minhat al Ma’bud, 2/138; Ibn Abi Shaybah: Al Musannaf, 12/180-181; Musnad Ahmed, 3/354, 393; Fada’il al Sahabah, Hadith: 1421; al Bukhari: Al Tarikh al Kabir, 1/53, 4/35, 7/404, 8/287; Sahih Ibn Hibban, 6/20; al Bazzar: Kashf al Astar, 3/304; Majma’ al Zawa’id, 10/37-38, all through the same narrators as those of Sahih al Bukhari.

^[45]  Surah al Hajj: 25. Refer to Makanat al Haramayn al Sharifayn, 92-95, where the ahadith indicating that intention is recorded if it reaches the level of a firm resolve, not merely a thought, are mentioned.

^[46]  Sahih al Bukhari, book on the virtues of Madinah, chapter on whoever plots against the people of Madinah, his wording; Sahih Muslim, book on Hajj, chapter on whoever intends harm to the people of Madinah, Hadith: 494.

^[47]  Sahih Muslim, book on Hajj, chapter on the virtues of Madinah, Hadith: 460.

^[48]  Sahih Muslim, book on Hajj, chapter on whoever intends harm to the people of Madinah, Hadith: 492-495.

^[49]  Musnad Ahmed; al Nasa’i: Al Kubra, through the same narrators as those of Sahih al Bukhari; al Tabarani: Al Kabir.

^[50]  Musannaf ‘Abdur Razzaq, 9/264-265; Musnad Ahmed, 4/55-56; Al Tarikh al Kabir, 3/186; al Janadi: Fada’il al Madinah, pg. 30; al Nasa’i: Al Sunan al Kubra, 2/483; al Mu’jam al Kabir, 7/169-171, through several chains; Majma’ al Bahrayn, 3/277; Majma’ al Zawa’id, 3/306; Kanz al ‘Ummal, 12/246-247.

^[51]  Ibn Abi Shaybah: Al Musannaf, 12/180-181; Al Tarikh al Kabir, 1/117; Kanz al ‘Ummal, 12/246.

^[52]  Refer to Fada’il al Madinah al Munawwarah, 2/332-343, where these ahadith are discussed in detail, as well as the punishment for those who harm the people of Madinah.

^[53]  Sahih al Bukhari, book on military expeditions, chapter on those Muslims who were martyred on the Day of Uhud. Refer to Fath al Bari, 7/375-376 for an explanation of these numbers.

^[54]  Whoever desires more information about the stance of the Sahabah and their defence of the Prophet salla Llahu ‘alayhi wa sallam should refer to Wajib al Ummah Nahw Nabi al Rahmah.

^[55]  Sahih al Bukhari, book on military expeditions, chapter on: When two parties among you were about to lose courage; Sahih Muslim, book on Jihad and campaigns, chapter on the expedition of women with men, Hadith: 136.

^[56]  Sahih Muslim, book on Jihad, chapter on the Battle of Uhud, Hadith: 100.

^[57]  Sahih Muslim, book on Jihad and campaigns, chapter on the Conquest of Makkah, Hadith: 84-86.

^[58]  Musnad Ahmed, 3/429; al Tabarani: Al Mu’jam al Kabir, 3/299, 4/54; Sharh Mushkil al Athar, 7/47-49 (narrated separately); al Marwazi: Ta’zim Qadr al Salah, 1/458; al Bukhari: Al Tarikh al Kabir, 2/259, he did not quote it in full; Majma’ al Zawa’id, 10/38; al Hafiz: Al Isabah, 1/574, he attributed it to Ahmed and Abu Dawood in the chapter on the virtues of the Ansar; Ibn Abi Khaythamah; al Baghawi; Kanz al ‘Ummal, 12/14, Hadith: 33745, he attributed it to others. The hadith is sahih. A shorter version will be mentioned in the second chapter of the fourth section, Allah willing.

^[59]  Sahih al Bukhari, book on military expeditions, chapter on the expedition of Ta’if, Shawwal 8 AH; Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are to be reconciled to Islam, Hadith: 132, 135.

^[60]  Ibid.

^[61]  Sahih al Bukhari, book on military expeditions, chapter on the expedition of Ta’if, Shawwal 8 AH; Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are to be reconciled to Islam, Hadith: 139.

^[62]  Refer to al Hubb al Mutabadal and Fada’il al Madinah al Munawwarah—vol. 3—wherein I have mentioned the Prophet’s salla Llahu ‘alayhi wa sallam eagerness to pass away in Madinah, the indications that emerged regarding this, and the specification of his burial place in his house. It has been consecutively narrated from him that he said:

ما بين قبري ومنبري روضة من رياض الجنة

(The area) between my grave and my pulpit is a garden from the gardens of Jannat.

Likewise, it has been consecutively narrated that he said:

ما بين بيتي ومنبري روضة من رياض الجنة

(The area) between my house and my pulpit is a garden from the gardens of Jannat.

I have mentioned the way to reconcile the two narrations, that the first is based on the outcome and the second is based on the present. Allah subhanahu wa ta ‘ala knows best.

^[63]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the arrival of the Prophet salla Llahu ‘alayhi wa sallam and his Sahabah in Madinah.

^[64]  Sunan al Nasa’i, book on Salah, chapter on the obligation of Salah, 1/221-223, his wording; Tahdhib al Athar, 1/452-453; Tafsir al Tabari, his wording; Dala’il al Nubuwwah, 2/361-362; Tafsir Ibn Kathir, 3/5; Fath al Bari, 7/199; Majma’ al Zawa’id, 1/73-74; al Durr al Manthur, 5/185-186; al Khasa’is al Kubra, 1/153-154; al Ayat al Bayyinat bi ma fi al Isra’ wa al Mi’raj min al Khawariq wa al Mukarramat. Its origin is in Sahih al Bukhari and Sahih Muslim.

^[65]  Al Siyar wa al Maghazi, 87-91; Ibn Sa’d: Al Tabaqat al Kubra, 4/75-80; Ibn Abi Shaybah: Al Musannaf, 14/321-324; Musnad Ahmed, 5/438, 441-444, through several chains; Ibn Hisham: Al Sirah with the commentary of al Rawd, 1/247-252; al Tirmidhi: Al Shama’il, pg. 91-100; al Tabarani: Al Mu’jam al Kabir, 6/277-272, Hadith: 6065; Tarikh Baghdad, 1/164-169; Abu Nuaim: Dala’il al Nubuwwah, 1/339-347; Hilyat al Awliya’, 1/190-193, with similar wording; Sahih Ibn Hibban, 9/127, 128; Ibn Hibban: Al Sirah al Nabawiyyah, pg. 241- 248; al Bayhaqi: Dala’il al Nubuwwah, 2/82-100; Abu al Sheikh: Tabaqat al Muhaddithin bi Asbahan, 1/51-54, 209-217; al Bazzar: Kashf al Astar, 3/268-269; Siyar A’lam al Nubala’, 1/506-511. Al Haythami states in Majma’ al Zawa’id, 9/336, “The chain for the first hadith, as reported by Ahmed and al Tabarani, consists of narrators same as those of Sahih al Bukhari except for Muhammad ibn Ishaq, who explicitly stated that he heard it. The narrators of the second hadith, which was reported by Ahmed only, are the same as those of Sahih al Bukhari except for ‘Amr ibn Abi Qurrah al Kindi, who is thiqah.” Refer to Usd al Ghabah, 2/265-267; Ibn Kathir: Al Sirah al Nabawiyyah, 1/296-307; al Rahmah al Muhdah, for the second hadith.

^[66]  Musnad al Tayalisi, pg. 273, Hadith: 2049; Musnad Ahmed, 3/150; Sunan al Tirmidhi, book on merits, chapter on the virtue of the Ansar and Quraysh, Hadith: 3903, he deemed it to be hasan, some copies have it as sahih; Ibn Abi ‘Asim: Al Ahad wa al Mathani, 3/350; Musnad Abi Ya’la; 3/13, 6/117; al Bazzar: Al Bahr al Zakhkhar, 13/309-310; al Tabarani: Al Mu’jam al Kabir, 5/101, through two chains; al Hakim: Al Mustadrak, 4/79, he authenticated it and al Dhahabi approved it; Kashf al Astar, 3/304; Majma’ al Zawa’id, 10/41, he attributed it to al Bazzar. Al Hakim and al Bazzar included this hadith in the Musnad of Anas radiya Llahu ‘anhu.

^[67]  Al Nasa’i: Fada’il al Sahabah, pg. 192, Hadith: 240; Musnad Abi Ya’la, 2/243-244, Hadith: 945; al Tabarani: Al Mu’jam al Kabir, 1/178, Hadith: 181; Sahih Ibn Hibban, 16/265-266, 268-269, he deemed it to be sahih; al Hakim: Al Mustadrak, 4/79-80, he authenticated it and al Dhahabi approved it; Ibn Abi ‘Asim: Al Sunnah, 1/507-508; al Ahad wa al Mathani, 3/343, 349, 369, concisely and separately; Majma’ al Zawa’id, 10/33, he states, “Ahmed narrated it and its narrators are thiqah, except that it contains Ibn Ishaq, who is a mudallis and this is a mu’an’an narration.” I say: He explicitly stated that he heard it in Ibn Abi ‘Asim: Al Ahad wa al Mathani and Kanz al ‘Ummal, 12/19.

^[68]  Ibn Abi Shaybah: Al Musannaf, 12/160; Sahih Ibn Hibban, 14/159; al Ahad wa al Mathani, 3/349, 350. Refer to my commentary on this hadith in al Sunan li al Imam al Shafi’i, 2/57.

^[69]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying to the Ansar: Be patient until you meet me at the Hawd; Sahih Muslim, book on leadership, chapter on the command to be patient when rulers are unjust and selfish, Hadith: 48.

^[70]  Ibn Abi Shaybah: Al Musannaf, 12/158, 159; Sunan al Tirmidhi, book on merits, chapter on the virtues of the Ansar and Quraysh, Hadith: 3904; Majma’ al Zawa’id, 10/29-30; al Ahad wa al Mathani, 3/233; Musnad Abi Ya’la, 2/301-302, 501.

^[71]  Musannaf ‘Abdur Razzaq, 11/63; Musnad Ahmed, 3/500; Ibn Abi ‘Asim: Al Ahad wa al Mathani, 3/351-377, from Ka’b ibn Malik radiya Llahu ‘anhu; al Tabarani: Al Mu’jam al Kabir, 19/79; al Hakim: Al Mustadrak, 4/78, from Ka’b ibn Malik, he authenticated it and al Dhahabi approved it; Majma’ al Zawa’id, 10/35-36, 427.

^[72]  Al Ahad wa al Mathani, 3/352; Kanz al ‘Ummal, 12/2-13; Majma’ al Zawa’id, 10/35-37; Jami’ al Usul, 9/165-167.

^[73]  Surah al Baqarah: 195.

^[74]  Musnad al Tayalisi, pg. 81-82, Hadith: 599; Sunan Abi Dawood, book on Jihad, chapter on the verse: And do not throw yourselves into destruction, Hadith: 2512; Sunan al Tirmidhi, book on Tafsir, chapter on the commentary of Surah al Baqarah, Hadith: 2972, he deemed it to be sahih; al Nasa’i: Al Sunan al Kubra, 6/298-299, 299; Tafsir al Nasa’i, 1/236, 238-239; al Mu’jam al Kabir, Hadith: 4060; Sahih Ibn Hibban, 11/9-10, Hadith: 4711, he deemed it to be sahih; Mawarid al Zam’an, pg. 401, Hadith: 1667; al Hakim: Al Mustadrak, 2/82, 275, he authenticated it; al Bayhaqi: Al Sunan al Kubra, 9/45, 99. Refer to al Zayla’i: Takhrij Ahadith al Kashshaf, 1/119-120, he attributed it to Ahmed, Ishaq, Abu Ya’la, and al Tayalisi in their Musnads, as well as to others; Fath al Bari, 8/185, where he attributed it to Muslim. I say: I did not find it there.

^[75]  Musnad Ahmed, 3/139, 213, through thiqah narrators; al Ahad wa al Mathani, 3/360; al Nasa’i: ‘Amal al Yawm wa al Laylah, pg. 278-279, Hadith: 314, through thiqah narrators; al Bazzar: Al Bahr al Zakhkhar, 13/284-285; Kashf al Astar, 3/305- 306; al Tabarani: Al Mu’jam al Kabir, 1/227-228; al Mu’jam al Awsat, vol. 2, Hadith: 1493, 2169, vol. 6, Hadith: 6045; al Mu’jam al Saghir, 1/221; al Hakim: Al Mustadrak, 4/80, he authenticated it and al Dhahabi approved it; Majma’ al Zawa’id, 10/40, in detail; Majma’ al Bahrayn, 7/16, all concisely. Many others narrated it concisely till the supplication. I say: The narrators of al Bazzar are the same as the narrators of Ahmed, as he narrated it through three chains.

^[76]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the merits of Zaid ibn Thabit; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Ubayy ibn Ka’b and a group of the Ansar, Hadith: 119, 120.

^[77]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on the Qurra’ among the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam.

^[78]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on the compilation of the Qur’an.

^[79]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on the compilation of the Qur’an.

^[80]  Ashab al Suffah refers to the poor Sahabah desirous of remaining in attendance of the Prophet salla Llahu ‘alayhi wa sallam, who lived on the raised platform in the Masjid at Madinah.

^[81]  Sahih al Bukhari, book on military expeditions, chapter on the Expedition of al Raji’, Ri’l, Dhakwan, and Bi’r Ma’unah; Sahih Muslim, book on leadership, chapter on the confirmation of Jannat for a martyr, Hadith: 147, his wording.

^[82]  Al Bazzar: Al Bahr al Zakhkhar, 13/395; Musnad Abi Ya’la, 5/329-330; al Tabarani: Al Mu’jam al Kabir, 4/10-11, Hadith: 3488, all three narrated it through the same narrators as those of Sahih al Bukhari; al Hakim: Al Mustadrak, 4/80, he authenticated it and al Dhahabi approved it; Majma’ al Zawa’id, 10/41; al Mukhtarah, 7/136-139, through several chains; Kashf al Astar, 3/303; Ibn Hajar: Mukhtasar Zawa’id al Bazzar, 2/377, he deemed it to be sahih; al Matalib al ‘Aliyah, 4/81, Hadith: 4023.

^[83]  Sahih Muslim, book on Jihad and campaigns, chapter on the Battle of Hunayn, Hadith: 76.

^[84]  Sunan al Tirmidhi, book on Jihad, chapter on steadfastness in battle, Hadith: 1689. Refer to the commentary, Tuhfat al Ahwadhi, Hims print, and Tuhfat al Ashraf, 6/136, where this hadith is graded as sahih; al ‘Aridah print, 7/184, has it graded as hasan only, which is likely to be due to the differences in the manuscripts. See Fath al Bari, 8/29-30, he deemed it to be hasan.

^[85]  Al Bayhaqi: Dala’il al Nubuwwah, 5/129.

^[86]  Musnad Ahmed, 1/453-454; al Bazzar: Al Bahr al Zakhkhar, 5/368, Hadith: 1998; Kashf al Astar, 2/348-349; al Tabarani: Al Mu’jam al Kabir, 10/209, Hadith: 10351; al Hakim: Al Mustadrak, 2/117; al Bayhaqi: Dala’il al Nubuwwah, 5/142; Majma’ al Zawa’id, 6/180; Fath al Bari, 8/30, all of them through ‘Affan ibn Muslim — from ‘Abdul Wahid ibn Ziyad — from al Harith ibn Hasirah — from al Qasim ibn ‘Abdur Rahman ibn ‘Abdullah ibn Mas’ud — from his father — from his grandfather. Al Haythami states, “The narrators of Ahmed are the same as those of Sahih al Bukhari, except for al Harith ibn Hasirah, who is thiqah.” I say: They all narrated it through the same chain, so be aware.

I say: As for what al Hafiz al Dhahabi said in his Talkhis Al Mustadrak, “Al Harith and ‘Abdul Wahid (in al Talkhis it appears as ‘Abdullah, which is an error) narrate objectionable narrations; this being one of them, and there is interruption in the chain.” This is refuted. ‘Abdul Wahid ibn Ziyad al ‘Abdi is one of the prominent narrators, who is thiqah and thabt (trustworthy and reliable). Ibn ‘Abdul Barr said, “They unanimously agreed, without any differences of opinion, that he is thiqah and thabt.” Al Hafiz (Ibn Hajar) said in al Taqrib that he is thiqah. Al Harith ibn Hasirah has been authenticated by many; however, he was accused of being a Rafidi. Al Hafiz states in al Taqrib, pg. 376, “He is saduq (truthful) but makes mistakes, and he was accused of Shi’ism.” Therefore, the hadith is hasan. Allah subhanahu wa ta ‘ala knows best.

^[87]  Fath al Bari, pg. 8/30.

^[88]  Ibn Hisham: Al Sirah al Nabawiyyah, 3/124-126; al Bayhaqi: Dala’il al Nubuwwah, 5/129; Subul al Huda wa al Rashad, 5/322-323; al Fath al Rabbani, 21/172-173; al Waqidi: Al Maghazi, 3/898 onwards.

^[89]  Al Waqidi: Al Maghazi, 3/901; Fath al Bari, 8/29.

^[90]  Sahih Muslim, book on Jihad, chapter on the Conquest of Makkah, Hadith: 84-86.

^[91]  Sahih Muslim, book on Jihad, chapter on the Battle of Uhud, Hadith: 100.

^[92]  Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are to be reconciled to Islam, Hadith: 132-134.

^[93]  Sahih al Bukhari: book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: “Accept from those who do good among them and overlook those who do wrong.”

^[94]  Sahih al Bukhari, book on merits, chapter on the signs of Prophethood in Islam.

^[95]  Sahih al Bukhari, book on merits, chapter on the signs of Prophethood in Islam; Sahih Muslim, book of the virtues of the Sahabah, chapter on the virtues of the Ansar radiya Llahu ‘anhum, Hadith: 176.

^[96]  Fath al Bari, 7/123.

^[97]  Surah al Tawbah: 108.

^[98]  Sunan Ibn Majah, book on purification, chapter on istinja’ with water, Hadith: 354; Ibn al Jarud: Al Muntaqa, pg. 24, Hadith: 40; and Sunan al Daraqutni, 1/62; al Hakim: Al Mustadrak, 1/155, 2/334-335, he authenticated it and al Dhahabi approved it; al Bayhaqi: Al Sunan Al Kubra, 1/105; al Zayla’i: Nasb al Rayah, 1/219, he deemed it to be hasan; Majma’ al Zawa’id, 1/212, 213; Fath al Qadir, 2/406.

^[99]  Al Mu’jam al Kabir, 11/67; al Hakim: Al Mustadrak, 1/187, he authenticated it and al Dhahabi approved it; al Bayhaqi: Al Sunan al Kubra, 1/105; Tarikh al Madinah, 1/49; Majma’ al Zawa’id, 1/212; Fath al Qadir, 2/406.

^[100]  Musnad Ahmed, 3/422; Al Mu’jam al Kabir, 17/140; al Mu’jam al Awsat, 6/89; al Mu’jam al Saghir, 2/86; Sahih Ibn Khuzaymah, 1/45-46; Al Mustadrak, 1/155-156; Majma’ al Bahrayn, 1/298; Majma’ al Zawa’id, 1/212; Ibn Abi Shaybah: Al Musannaf, 1/153.

^[101]  Sahih al Bukhari, book on Jizyah and truce, chapter on Jizyah and truce with the Ahl al Dhimmah (people of the covenant) and Ahl-al Harb (people of war); Sahih Muslim, book on asceticism, Hadith: 6.

^[102]  Kashf al Astar, 3/306-307; Mukhtasar al Bazzar, 2/376; al Tabarani: Al Mu’jam al Kabir, 2/11-12; al Mu’jam al Awsat, 3/346-347, through a hasan chain; Majma’ al Bahrayn, 7/17; Majma’ al Zawa’id, 10/41. Al Hafiz Ibn Hajar deemed this narration to be hasan.

^[103]  Sunan Abi Dawood, book on clothing, chapter on the verse: They should bring down over themselves (part) of their outer garments, Hadith: 4100; Tafsir Ibn Abi Hatim, 8/2575, through two different chains, both of which are deemed to be hasan; Tafsir Ibn Kathir, 3/284; Ithaf al Maharah, 17/704-705. Many others have narrated it in a shorter form; one of these narrations will follow a few lines later.

^[104]  Sunan Abi Dawood, book on clothing, chapter on the verse: They should bring down over themselves (part) of their outer garments, Hadith: 4101, through a hasan chain.

 

^[105]  Sahih al Bukhari, book on knowledge, chapter on modesty in seeking knowledge, in his explanatory remarks; refer to Taghliq al Ta’liq; Sahih Muslim, book on menstruation, chapter on the recommendation for a woman who bathes after menstruation to use a piece of scented cloth on the place of blood, Hadith: 61.

^[106]  Musnad Ahmed, 3/322-323, 339-340, his wording; al Tabarani: Al Mu’jam al Kabir, 2/202; al Mu’jam al Awsat, 8/62-63; al Mu’jam al Saghir, 2/229; Musnad Abi Ya’la, 3/405; Kashf al Astar, 2/308-307; Sahih Ibn Hibban, 14/172-174, 15/474-476, he deemed it to be sahih; al Hakim: Al Mustadrak, 2/624-625, he authenticated it and al Dhahabi approved it; al Bayhaqi: Dala’il al Nubuwwah, 2/442-444; Al Sunan al Kubra, 9/9; and Majma’ al Zawa’id, 6/46, he said, “Ahmed’s narrators are the same as those of Sahih al Bukhari,” and 6/48-49, he declared the narrators thiqah; Majma’ al Bahrayn, 5/86-87; al Matalib al ‘Aliyah, 4/205, he deemed it to be sahih and attributed it to Ibn Abi Shaybah and Abu Ya’la; Ithaf al Khiyarah al Maharah, 9/463-464, he deemed it to be sahih; Fath al Bari, 7/221-223, he deemed it to be hasan. Al Bazzar, al Tabarani, Abu Ya’la, and al Bayhaqi narrated it at length as well as concisely, through thiqah narrators, most of whom are the same as those of Sahih al Bukhari.

^[107]  Musnad Ahmed, 5/325; Fath al Bari, 1/66. In Ithaf al Maharah, 6/447, he attributed it to Ahmed, al Darimi, Ibn al Jarud, Abu ‘Awanah, al Tahawi, al Daraqutni, Ibn Hibban, and al Hakim. Refer to Sahih al Bukhari, book on tribulations, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: After me, you will encounter things that you will dislike, book on rulings, chapter on how should the Imam take the pledge of allegiance from the people; Sahih Muslim, book on leadership, chapter on the obligation to obey leaders in all matters except disobedience to Allah, Hadith: 41-42.

^[108]  Al Nasa’i: Al Sunan al Kubra, book on virtues, chapter on Thabit ibn Qays ibn Shammas, 5/64; Ibn Abi ‘Asim: Al Ahad wa al Mathani, 3/389; Musnad Abi Ya’la, 6/410; al Hakim: Al Mustadrak, 3/234, he authenticated it and al Dhahabi approved it; al Hafiz: Al Isabah, 1/395, he attributed it to Ibn al Sakan; Majma’ al Zawa’id, 6/48. All its narrators are the same as those of Sahih al Bukhari.

^[109]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: Accept from their beneficent and forgive their wrongdoers; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of the Ansar, Hadith: 176, concisely.

^[110]  Fath al Bari, 7/122.