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

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Section Two

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

 

Many ahadith have been narrated from the Prophet salla Llahu ‘alayhi wa sallam praising the Muhajirin, explaining their virtue, commending them, highlighting their high status, their precedence in Islam, the reward they received, what they endured, their emigration for the sake of Allah subhanahu wa ta ‘ala and His Prophet, the hardships they faced from the disbelievers among their own people, and the difficulties and hardships they experienced for the sake of this din.

Therefore, numerous texts have been narrated clarifying that their reward is with Allah subhanahu wa ta ‘ala, their superiority is due to their Hijrah, they received the reward of the Hijrah, and Allah’s subhanahu wa ta ‘ala mercy upon them and His abundant reward for them such that they will be among the first to enter Jannat. There is nothing like Hijrah. Were it not for Hijrah, the Prophet salla Llahu ‘alayhi wa sallam had wished to be among the Ansar. The Prophet salla Llahu ‘alayhi wa sallam supplicated for their protection, that they should not return, and that their emigration should be completed.

I ask Allah subhanahu wa ta ‘ala to grant us good thoughts about them, to adorn us with their love, and to grant us the opportunity to be resurrected with them under the banner of the beloved Prophet salla Llahu ‘alayhi wa sallam—the master and the leader of the Muhajirin. I cannot mention everything that has been said about them. Therefore, I will mention some of what has been authentically narrated about them, without much elaboration, as the intention is to highlight their virtue and high standing, the obligation to respect and have good thoughts about them, to seek forgiveness for them and to be pleased with them, and to avoid prejudice, hatred, or displeasure towards them, lest one be led astray from their path and be distanced from them. And Allah subhanahu wa ta ‘ala is the One who grants success.

 

1. The Prophet salla Llahu ‘alayhi wa sallam Being the Leader of the Muhajirin

By this I mean that the Prophet salla Llahu ‘alayhi wa sallam was one of the Muhajirin. Otherwise, he is the leader of all creation, not just the leader of the Muhajirin. He was commanded to emigrate while he was in Makkah; it was shown to him in a dream—the dreams of the prophets are revelation—but at first it was not specified precisely. Then Allah subhanahu wa ta ‘ala described it to him and revealed its exact location. Therefore, the emigration was to Madinah, knowing that he had been informed of it on the Night of Isra’^[1].

Al Harith al Ash’ari radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن الله أمر يحيى بن زكريا بخمس كلمات أن يعمل بها ويأمر بني إسرائيل أن يعملوا بها… الحديث بطوله وفي آخره قال النبي وأنا آمركم بخمس الله أمرني بهن السمع والطاعة والجهاد والهجرة والجماعة فإنه من فارق الجماعة قيد شبر فقد خلع ربقة الإسلام من عنقه إلا أن يرجع … الحديث

Allah subhanahu wa ta ‘ala commanded Yahya ibn Zakariyya to do five things and to command the Banu Isra’il to do them… (the hadith is lengthy. At the end it says:) The Prophet said, “I command you with five things, which Allah subhanahu wa ta ‘ala has commanded me with: listening, obeying, striving in the cause of Allah, Hijrah, and remaining with the Jama’ah, for whoever separates himself from the Jama’ah by even a handspan has removed the yoke of Islam from his neck, unless he returns…”^[2]

 

The Prophet salla Llahu ‘alayhi wa sallam had seen the place of Hijrah, but it was not specified for him definitively the first time, then later it was specified for him.

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

 

أريت في المنام أني أهاجر من مكة إلى أرض بها نخل فذهب وهلي إلى أنها اليمامة أو هجر فإذا هي المدينة

I was shown in a dream that I was emigrating from Makkah to a land with palm trees. I thought it was al Yamamah or Hajar, but it turned out to be Madinah.^[3]

 

Aisha radiya Llahu ‘anha, while narrating the incident of Abu Bakr’s radiya Llahu ‘anhu departure as a Muhajir, while the Prophet salla Llahu ‘alayhi wa sallam was in Makkah, states that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إني اريت دار هجرتكم ذات نخل بين لابتين

I was shown the place of your emigration: a land with palm trees between two lava rocks.^[4]

 

Thereafter, the Prophet salla Llahu ‘alayhi wa sallam was commanded to emigrate to Madinah.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma states:

 

بعث رسول الله صلى الله عليه وسلم لأربعين (وفي رواية وهو ابن أربعين) سنة فمكث بمكة ثلاث عشرة سنة يوحى إليه ثم أمر بالهجرة فهاجر إلى المدينة فمكث بها عشر سنين ثم توفي وهو ابن ثلاث وستين

The Prophet salla Llahu ‘alayhi wa sallam was granted prophethood at the age of forty. He stayed in Makkah for thirteen years receiving revelation. Then he was commanded to emigrate, so he emigrated to Madinah. He stayed there for ten years. He passed away at the age of sixty-three.^[5]

 

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

 

أمرت بقرية تأكل القرى يقولون يثرب وهي المدينة تنفي الناس كما ينفي الكير خبث الحديد

I was commanded with a town that will conquer other towns. They call it Yathrib; it is Madinah. It will expel people as the bellows expel the impurities of iron.^[6]

 

“I was commanded…” means that my Lord subhanahu wa ta ‘ala commanded me to emigrate to it or to reside in it, depending on where he uttered this hadith. If the Prophet salla Llahu ‘alayhi wa sallam said it while in Makkah before the Hijrah, then the meaning is: Allah subhanahu wa ta ‘ala commanded me to emigrate to it. If he said it while he was in Madinah after the Hijrah, then the meaning is: He commanded me to reside in it. Allah subhanahu wa ta ‘ala knows best.

“They call it Yathrib…” refers to the hypocrites, as the Qur’an recounts about them in the following verse:

 

وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا وَإِذْ قَالَتْ طَائِفَةٌ مِنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا ۚ وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ ۖ إِنْ يُرِيدُونَ إِلَّا فِرَارًا

And (remember) when the hypocrites and those in whose hearts is disease said, “Allah and His Messenger did not promise us except delusion.” And when a faction of them said, “O people of Yathrib, there is no stability for you (here), so return (home).” And a party of them asked permission of the Prophet, saying, “Indeed, our houses are exposed (i.e., unprotected),” while they were not exposed. They did not intend except to flee.^[7]

 

Yathrib was its name before Islam. After Islam, it is not permissible to call it by that name or refer to it as such. Whoever says so should seek forgiveness from Allah subhanahu wa ta ‘ala.^[8]

Hence, he announced that he would emigrate to Madinah, remain there, and pass away there.

Abu Hurairah radiya Llahu ‘anhu, in the story of the Conquest of Makkah, said:

 

وجاء الوحي وكان إذا جاء الوحي لا يخفى علينا… 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… الحديث

The revelation came; and whenever the revelation came, it was not hidden. Then, 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 asked, “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 your life, and my death is your death.”

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

The Prophet salla Llahu ‘alayhi wa sallam said, “Allah and His Messenger believe you and excuse you…” till the end of the hadith.^[9]

 

It is worth noting that the Prophet salla Llahu ‘alayhi wa sallam was informed during his Isra’ (night journey) to al Bayt al Maqdis, when he dismounted and performed Salah there, that it was the destination of the Hijrah.

In the hadith of Anas ibn Malik radiya Llahu ‘anhu—regarding Isra’—the Prophet salla Llahu ‘alayhi wa sallam said:

 

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

An animal larger than a donkey but smaller than a mule was brought to me. Its stride reached as far as its eye could see. I mounted it; and with me was Jibril ‘alayh al Salam. I travelled (for a while), and then he said, “Descend and perform Salah.” I performed Salah. He asked, “Do you know where you performed Salah? You performed Salah in Taybah (Madinah), which will be the destination of your Hijrah…” (till the end of a lengthy hadith).^[10]

 

Madinah is the city of Hijrah and the Prophet salla Llahu ‘alayhi wa sallam is the master and leader of the Muhajirin, in addition to being the master of all creation, the leader of all messengers, and the noblest of all creation.

 

2. Hijrah Takes Precedence Over Nusrah

Indicative to the fact that Hijrah takes precedence over nusrah (support) is the proclamation of the Prophet salla Llahu ‘alayhi wa sallam that were it not for the Hijrah, he wished to have been from the Ansar. This is due to the virtue of Hijrah, its great reward, and its high status.

‘Abdullah ibn Zaid radiya Llahu ‘anhu states:

 

أن رسول الله صلى الله عليه وسلم 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 ألا ترضون أن يذهب الناس بالشاة والإبل وتذهبون برسول الله إلى رحالكم الأنصار شعار والناس دثار ولولا الهجرة لكنت امرءا من الأنصار … الحديث

When the Prophet salla Llahu ‘alayhi wa sallam conquered Hunayn, he distributed the spoils of war, giving to those whose hearts were to be reconciled. He was informed that the Ansar wished to receive what the others received. Therefore, the Prophet salla Llahu ‘alayhi wa sallam stood up and addressed them. He praised and glorified Allah subhanahu wa ta ‘ala, then said, “Are you not content that the people go with sheep and camels, while you go with the Messenger of Allah subhanahu wa ta ‘ala to your camps? The Ansar are the inner garment while the people are the outer garment. Were it not for the Hijrah, I would have been a man of the Ansar…” (till the end of the hadith).^[11]

 

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 وسلك الأنصار واديا أو شعبا لسلكت وادي الأنصار أو شعب الأنصار

Were it not for the Hijrah, I would have been a man of the Ansar. If the people were to take one valley and the Ansar another valley or mountain pass, I would take the valley or mountain pass of the Ansar.^[12]

 

Regarding the incident of the distribution of the spoils of Hunayn, Anas ibn Malik radiya Llahu ‘anhu states:

 

قال رسول الله صلى الله عليه وسلم يا معشر الأنصار أما ترغبون أن يذهب الناس بالدنيا أو بالشاء والإبل وتذهبون بمحمد صلى الله عليه وسلم إلى دياركم قالوا بلى يا رسول الله فقال والذي نفسي بيده لو أخذ الناس واديا وأخذ الأنصار شعبا لأخذت شعب الأنصار الأنصار كرشي وعيبتي ولولا الهجرة لكنت امرءا من الأنصار

The Prophet salla Llahu ‘alayhi wa sallam enquired, “O people of the Ansar, do you not desire that people take the worldly goods—or sheep and camels—and you take Muhammad salla Llahu ‘alayhi wa sallam to your homes?”

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

The Prophet salla Llahu ‘alayhi wa sallam stated, “By Him in Whose control is my soul, if the people took one valley, and the Ansar took another, I would take the valley of the Ansar. The Ansar are my confidants and my special ones. Were it not for the Hijrah, I would have been one of the Ansar.^[13]

 

This hadith has been narrated by a number of Sahabah, such as Abu Sa’id, Ubayy ibn Ka’b, and Sahl ibn Sa’d radiya Llahu ‘anhum.

As for the meaning of the statement, “Were it not for the Hijrah, I would have been a man of the Ansar,” al Imam al Khattabi rahimahu Llah states:

 

ومعنى هذا عندي أنه إنما أراد به تألف الأنصار واستطابة نفوسهم والثناء عليهم في دينهم ومذهبهم حتى رضي أن يكون واحدا منهم لولا ما يمنعه من سمة الهجرة التي لا يجوز تبديلها في حق الدين ولا يسعه العود فيها إذ كان عليه التمسك بها واجبا والنسبة إليها واجبة لازمة

والأنساب على وجوه نسب ولادي ونسب بلادي ونسب من جهة الدين اعتقادي ونسب صناعي فيقال في نسبة الولادي سلْمي وأسدي وفي البلادي كوفي ومصري وإلى الأديان والمذاهب سني وقدري وفي ملل الكفر يهودي ونصراني وإلى الصناعات والمهن صيدلاني وصيرفي ومعقول أن النبي الله صلى الله عليه وسلم لم يرد به الانتقال عن نسب آبائه إليهم إذ كان ذلك أمرا لا يجوز في دينه وشريعته ثم إنه صلى الله عليه وسلم كان أفضل منهم نسبا وأكرمهم أصلا ومحتدا

وأما الدين والمذهب فلأنه لا موضع فيه للانتقال إذ كان دينه ودينهم واحدا وهو صلى الله عليه وسلم نبي الأمة وولي الدعوة والمهاجرون والأنصار تبع له في ذلك فلم يبق إلا قسمان وهما نسب البلاد والأوطان ونسب الصناعة والامتهان وقد يجوز في كل واحد من الأمرين أن ينتقل منه إلى غيره وكانت المدينة دارا للأنصار وكانت الهجرة إليها أمرا واجبا وانتقاله إليها طاعة وعبادة ولولا أنه كان مأمورا بها ومحمولا عليها لم يكن ليترك بلاده ويفارق أوطانه فقد يحتمل أن يكون أراد بهذا القول لولا أن هذه النسبة في الهجرة نسبة دينية لا يسعني تركها لانتقلت عن هذا الاسم إليكم ولانتسبت إلى دياركم اهـ

In my opinion, the purport of this is that he intended to win over the Ansar, appease their hearts, and praise them for their din and doctrine, to the extent that he was content to be one of them, were it not for the feature of Hijrah which prevented him, which cannot be altered religiously nor can one retrack from it, as adhering to it is obligatory and affiliation with it is obligatory and binding.

Affiliations are of several types:

• • Affiliation by birth, such as Salmi, Asadi.
  • Affiliation based on place, such as Kufi, Misri.
  • Affiliation based on religious belief or doctrine, such as Sunni, Qadari. Among the disbelievers such as Yahudi (Jewish) or Nasrani (Christian).
  • Affiliation based on profession and trade, such as Saydalani (pharmacist) or Sayrafi (money-changer).

It is obvious that the Prophet salla Llahu ‘alayhi wa sallam did not intend changing his lineage from his forefathers, as this is not permissible in the din and Shari’ah. Moreover, he was superior to them in lineage and nobler in origin and pedigree.

As for din and doctrine, there is no scope for change in these, as his religion and theirs was one and the same. He was the Prophet of the Ummah and the guardian of the call to Islam, and the Muhajirin and Ansar followed him in this.

Therefore, only two categories remain: affiliation based on place and homeland, and affiliation based on profession and trade. In each one of the two, it is permissible to move from one to another.

Madinah was the home of the Ansar and emigrating to it was obligatory. The Prophet’s salla Llahu ‘alayhi wa sallam moving there was an act of obedience and worship. Had he not been commanded and compelled to do so, he would not have left his land and departed from his homeland. It is possible that by this statement, he meant, “Were it not for the fact that this affiliation to Hijrah is a religious affiliation, which I cannot abandon, I would have moved from this name to yours and affiliated myself with your land.”^[14]

 

He indicated to the possibility that, since the Ansar were the maternal uncles of ‘Abdul Muttalib—because his mother was from among them, he wanted to be affiliated with them by birth, since the nephew (sister’s son) of a people is one of them, were it not for the obstacle of Hijrah. And Allah subhanahu wa ta ‘ala knows best.

 

3. The Reward of the Muhajirin is Incumbent Upon Allah

Among the virtues of the Muhajirin radiya Llahu ‘anhum is that if any of them emigrated from Makkah seeking the Prophet Muhammad salla Llahu ‘alayhi wa sallam in Madinah, and then passed away anywhere, whether on the way during his emigration or in Madinah after arriving there, his reward is incumbent upon Allah subhanahu wa ta ‘ala, and Allah subhanahu wa ta ‘ala has accepted his Hijrah to His Prophet salla Llahu ‘alayhi wa sallam.

Khabbab radiya Llahu ‘anhu states:

 

هاجرنا مع رسول الله صلى الله عليه وسلم نريد وجه الله عز وجل فوقع أجرنا على الله فمنا من مضى لم يأخذ من أجره شيئا منهم مصعب بن عمير رضي الله تعالى عنه قتل يوم أحد وترك نمرة فكنا إذا غطينا بها رأسه بدت رجلاه وإذا غطينا رجليه بدا رأسه فأمرنا رسول الله صلى الله عليه وسلم أن نغطي رأسه ونجعل على رجليه شيئا من إذخر… الحديث

We emigrated with the Prophet salla Llahu ‘alayhi wa sallam seeking the pleasure of Allah subhanahu wa ta ‘ala; and our reward is incumbent upon Allah subhanahu wa ta ‘ala. Some of us passed away without receiving any of our reward. Among these was Mus’ab ibn ‘Umair radiya Llahu ‘anhu, who was killed on the Day of Uhud. He left behind a single garment. When we covered his head with it, his feet were exposed, and when we covered his feet, his head was exposed. The Prophet salla Llahu ‘alayhi wa sallam ordered us to cover his head and place some Idhkhir (grass) on his feet.^[15]

 

When Mujashi’ ibn Mas’ud radiya Llahu ‘anhu brought his brother Abu Ma’bad radiya Llahu ‘anhu to the Prophet salla Llahu ‘alayhi wa sallam, after the Conquest of Makkah, to pledge allegiance to him for Hijrah, the Prophet salla Llahu ‘alayhi wa sallam said:

 

مضت الهجرة لأهلها

Hijrah has been completed for its people.^[16]

 

Another narration of al Bukhari states:

 

ذهب أهل الهجرة بما فيها

The people of Hijrah have gone ahead with what it entailed.^[17]

 

The statement, ‘Hijrah has been completed for its people’, means that the praiseworthy and virtuous emigration, which has a clear advantage for its people, was before the Conquest (of Makkah).^[18]

This is clarified by the verse—as previously mentioned in the first chapter:

 

وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him – his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful.^[19]

 

It is further clarified by the Prophet’s salla Llahu ‘alayhi wa sallam statement:

 

فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله… الحديث

Thus, whoever emigrates for the sake of Allah and His Messenger, then his emigration is for the sake of Allah and His Messenger.^[20]

 

Therefore, whoever intends, by his Hijrah, to seek the pleasure of Allah subhanahu wa ta ‘ala, his reward has become incumbent upon Allah subhanahu wa ta ‘ala. Allah knows best.

 

4. Encouragement to Emigrate

Since Hijrah from Makkah as well as from the villages and rural areas—before the Conquest of Makkah—was one of the greatest and noblest acts of worship, to the point that it was Fard (compulsory)—as mentioned in chapter one—many ahadith have been narrated from the Prophet salla Llahu ‘alayhi wa sallam encouraging it, commanding it, and explaining the virtue of those who emigrated.

The statement of the Prophet salla Llahu ‘alayhi wa sallam has passed previously wherein he said:

 

وأنا آمركم بخمس الله أمرني بهن السمع والطاعة والجهاد والهجرة والجماعة

I command you with five things, which Allah subhanahu wa ta ‘ala commanded me with: listening, obeying, striving in the cause of Allah, Hijrah, and remaining with the Jama’ah.

 

This hadith was narrated by al Tayalisi and Ahmed. It was deemed to be sahih by al Tirmidhi, Ibn Khuzaymah, Ibn Hibban, and al Hakim, and approved by al Dhahabi. It was also narrated by Abu Ya’la and al Tabarani in al Mu’jam al Kabir with a sahih chain.

Likewise, the Prophet salla Llahu ‘alayhi wa sallam explained that there is no deed like Hijrah.

• Kathir ibn Murrah narrates that Abu Fatimah radiya Llahu ‘anhu narrated to him that he said:

 

يا رسول الله حدثني بعمل أستقيم عليه وأعمله قال له رسول الله صلى الله عليه وسلم عليك بالهجرة فإنها لا مثل لها

O Messenger of Allah subhanahu wa ta ‘ala, inform me of a deed that I can remain steadfast on and perform.

The Prophet salla Llahu ‘alayhi wa sallam said, “Hold onto Hijrah, for there is no deed like it.”^[21]

 

• Fadalah ibn ‘Ubaid radiya Llahu ‘anhu narrates that he heard the Prophet salla Llahu ‘alayhi wa sallam say:

 

أنا زعيم والزعيم الحميل لمن آمن بي وأسلم وهاجر ببيت في ربض الجنة

I am a guarantor—and a guarantor is responsible— of a house in the outskirts of Jannat for whoever believes in me, submits to Allah, and emigrates.^[22]

 

• Sabrah ibn Abi Fakih radiya Llahu ‘anhu narrates:

 

سمعت رسول الله صلى الله عليه وسلم يقول إن الشيطان قعد لابن آدم بأطرقه فقعد له بطريق الإسلام فقال تسلم وتذر دينك ودين آبائك وآباء آبائك فعصاه فأسلم ثم قعد له بطرق الهجرة فقال تهاجر وتدع أرضك وسماءك وإنما مثل المهاجر كمثل الفرس في الطول فعصاه فهاجر ثم قعد له بطريق الجهاد فقال تجاهد فهو جهد النفس والمال فتقاتل فتقتل ويقسم المال فعصاه فجاهد فقال رسول الله صلى الله عليه وسلم فمن فعل ذلك منهم فمات كان حقا على الله عز وجل أن يدخله الجنة ومن قتل كان حقا على الله عز وجل أن يدخله الجنة وإن غرق كان حقا على الله أن يدخله الجنة أو وقصته دابته كان حقا على الله أن يدخله الجنة

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “Shaitan lies in wait for the son of Adam on all his paths. He lies in wait for him on the path of Islam and says, ‘Will you embrace Islam and abandon your religion and the religion of your forefathers?’ But man disobeys him and embraces Islam. Then he lies in wait for him on the paths of Hijrah and says, ‘Will you emigrate and leave your land and your sky? The example of the emigrant is like that of a horse in a rope.’ But man disobeys him and emigrates. Then he lies in wait for him on the path of Jihad and says, ‘Will you strive and exert your soul and wealth? Will you fight and be killed; and your wealth will be distributed?’ But he disobeys him and fights.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam continues, “Whoever among them does that and passes away, it is incumbent upon Allah subhanahu wa ta ‘ala to admit him to Jannat. And whoever is killed, it is incumbent upon Allah subhanahu wa ta ‘ala to admit him to Jannat. If he drowns, it is incumbent upon Allah to admit him to Jannat. If his mount drops him (and he passes away), it is incumbent upon Allah to admit him to Jannat.”^[23]

 

The word atruq is the plural of tariq. The plural of tariq can be atruqah and atruq, both of which are restricted plurals. Another plural is turuq which is an unrestricted plural. Allah subhanahu wa ta ‘ala knows best.

The statement, “Like a horse in a rope,” with a kasrah on the ta’ refers to a long rope, one end of which is tied to a peg or something similar and the other end around the horse’s leg, so that it turns and grazes but does not go its own way.

Al Sindi rahimahu Llah states:^[24]

 

هذا من كلام الشيطان حيث يكون المهاجر كالمقيد في بلاد الغربة لا يدور إلا في بيته ولا يخالطه إلا بعض معارفه… بخلاف أهل البلاد في بلادهم

This is the speech of Shaitan, where the emigrant is like a prisoner in a foreign land, confined to his home and mixing only with a few acquaintances… unlike the native inhabitants of their country.

 

Hence, it was widely known among the Sahabah, before the Conquest of Makkah, that whoever did not emigrate was doomed, until the Prophet salla Llahu ‘alayhi wa sallam explained to them that Hijrah from Makkah had ceased with its Conquest, and that only Jihad and intention remained, as mentioned in the hadith of Safwan ibn Umayyah radiya Llahu ‘anhu.^[25] Allah subhanahu wa ta ‘ala knows best.

 

5. Pledge of Allegiance for Hijrah

Due to the great importance and high status of Hijrah in Islam, the Prophet salla Llahu ‘alayhi wa sallam would take pledges of allegiance for it, just as he took pledges of allegiance for Islam. Many texts have been narrated regarding this, to the point that Muslims, themselves, became aware of it. Therefore, after the Conquest of Makkah, they would present their fathers or brothers to the Prophet salla Llahu ‘alayhi wa sallam, to pledge allegiance for it. However, the Prophet salla Llahu ‘alayhi wa sallam informed them that Hijrah had ceased and only Jihad and intention remained.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates:

 

أن أعرابيا بايع رسول الله صلى الله عليه وسلم على الإسلام فأصاب الأعرابي وعك بالمدينة فأتى الأعرابي إلى رسول الله صلى الله عليه وسلم فقال يا رسول الله أقلني بيعتي فأبى رسول الله صلى الله عليه وسلم ثم جاءه فقال أقلني بيعتي فأبى فخرج الأعرابي فقال رسول الله صلى الله عليه وسلم إنما المدينة كالكير تنفي خبثها وينصع طيبها

A Bedouin pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam on Islam. The Bedouin then fell ill in Madinah. He came to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah subhanahu wa ta ‘ala, revoke my pledge.”

The Prophet salla Llahu ‘alayhi wa sallam refused. Then he came to him again and said, “Revoke my pledge.”

The Prophet salla Llahu ‘alayhi wa sallam refused again. The Bedouin left. Thereupon, the Prophet salla Llahu ‘alayhi wa sallam remarked, “Madinah is like a furnace; it expels its impurities and refines its good.”^[26]

 

Ibn al Tin rahimahu Llah said:

 

إنما امتنع النبي صلى الله عليه وسلم من إقالته لأنه صلى الله عليه وسلم لا يعين على معصية لأن البيعة في أول الأمر كانت على أن لا يخرج من المدينة إلا بإذن فخروجه عصيان قال وكانت الهجرة إلى المدينة فرضا قبل فتح مكة على كل من أسلم ومن لم يهاجر لم يكن بينه وبين المؤمنين موالاة لقوله وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّىٰ يُهَاجِرُوا ۚ فلما فتحت مكة قال لا هجرة بعد الفتح ففي هذا إشعار بأن مبايعة الأعرابي المذكور كانت قبل الفتح

The Prophet salla Llahu ‘alayhi wa sallam refused to revoke his pledge because he does not aid in disobedience, since the pledge at the beginning was on the condition that he would not leave Madinah except with permission. Thus, exiting it would be an act of disobedience.

Hijrah to Madinah was obligatory before the Conquest of Makkah for everyone who embraced Islam. Those who did not emigrate had no alliance with the believers, as Allah subhanahu wa ta ‘ala says, “But those who believed and did not emigrate – for you there is no support of them until they emigrate.”^[27]

When Makkah was conquered, the Prophet salla Llahu ‘alayhi wa sallam said, “There is no Hijrah after the Conquest.”

This indicates that the pledge of allegiance of the aforementioned Bedouin was before the Conquest. ^[28]

 

Al Imam al Nawawi rahimahu Llah said:

 

قال العلماء إنما لم يقله النبي صلى الله عليه وسلم بيعته لأنه لا يجوز لمن أسلم أن يترك الإسلام ولا لمن هاجر إلى النبي صلى الله عليه وسلم للمقام عنده أن يترك الهجرة ويذهب إلى وطنه أو غيره وهذا الأعرابي كان ممن هاجر وبايع النبي صلى الله عليه وسلم على المقام معه

Scholars have explained that the Prophet salla Llahu ‘alayhi wa sallam did not revoke his pledge of allegiance because it is not permissible for one who has embraced Islam to abandon Islam, nor for one who has emigrated to the Prophet salla Llahu ‘alayhi wa sallam to remain with him to abandon the emigration and return to his homeland or elsewhere. This Bedouin was among those who emigrated and pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam to remain with him.^[29]

 

This is what al Qadi ‘Iyad rahimahu Llah had previously affirmed, as reported by al Imam al Nawawi rahimahu Llah as well.

Due to the great importance of the Hijrah—as will be mentioned in the following section—if the Prophet salla Llahu ‘alayhi wa sallam took the pledge of allegiance to emigrate from a slave without his master’s knowledge, and even before knowing that he was a slave, his pledge was valid and the Prophet salla Llahu ‘alayhi wa sallam would not break it.

Jabir radiya Llahu ‘anhu narrates:

 

جاء عبد فبايع النبي صلى الله عليه وسلم على الهجرة ولم يشعر أنه عبد فجاء سيده يريده فقال له النبي صلى الله عليه وسلم بعنيه فاشتراه بعبدين أسودين ثم لم يبايع أحدا بعد حتى يسأله أعبد هو

A slave came and pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam upon Hijrah, without the Prophet salla Llahu ‘alayhi wa sallam knowing that he was a slave. His master came looking him. The Prophet salla Llahu ‘alayhi wa sallam said to him, “Sell him to me.” He thus bought him in lieu of two African slaves. Thereafter, the Prophet salla Llahu ‘alayhi wa sallam did not accept the pledge of allegiance from anyone after that until he asked him whether he was a slave.^[30]

 

Similarly, he would take the pledge of allegiance from those who wished to pledge to him on condition that they would separate themselves from the polytheists, as mentioned in the hadith of Jarir radiya Llahu ‘anhu.^[31]

Thus, when Makkah was conquered, he no longer took the pledge of allegiance for Hijrah.

Mujashi’ ibn Mas’ud radiya Llahu ‘anhu states:

 

أتيت النبي صلى الله عليه وسلم أنا وأخي (بعد الفتح) فقلت بايعنا على الهجرة فقال مضت الهجرة لأهلها

My brother and I came to the Prophet salla Llahu ‘alayhi wa sallam (after the Conquest of Makkah) and said, “Take the pledge allegiance from us for Hijrah.”

He replied, “Hijrah has been completed for its people.”^[32]

 

6. The Severity of Hijrah

Among the virtues of the Sahabah radiya Llahu ‘anhum who emigrated was their sincerity in emigrating to the Prophet salla Llahu ‘alayhi wa sallam and pledging allegiance to him upon it. When the Prophet salla Llahu ‘alayhi wa sallam feared that someone might not remain steadfast upon it, he would excuse him, because the matter of Hijrah was severe. Abu Sa’id al Khudri radiya Llahu ‘anhu states:

 

أن أعرابيا قال يا رسول الله أخبرني عن الهجرة فقال ويحك إن شأن الهجرة شديد فهل لك من إبل قال نعم قال فهل تؤدي صدقتها قال نعم قال فاعمل من وراء البحار فإن الله لن يترك من عملك شيئا

A Bedouin said, “O Messenger of Allah, tell me about Hijrah.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Woe to you! The matter of Hijrah is severe. Do you own camels?”

He said, “Yes.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “Do you pay their Zakat?”

He replied, “Yes.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Then practice from beyond the seas (i.e. from your residence), for Allah subhanahu wa ta ‘ala will not let any of your deeds go unrewarded.”^[33]

 

As for the meaning of the Prophet’s salla Llahu ‘alayhi wa sallam statement, “The matter of Hijrah is severe,” scholars say: The Hijrah that this Bedouin asked about refers to remaining in Madinah with the Prophet salla Llahu ‘alayhi wa sallam, leaving his family and homeland. The Prophet salla Llahu ‘alayhi wa sallam feared that he might not be strong enough, might not fulfil its rights, and might turn back on his heels. Therefore, the Prophet salla Llahu ‘alayhi wa sallam told him that the matter of Hijrah regarding which he enquired is indeed severe, but he should perform good deeds in his homeland and wherever he is, it will benefit him; Allah subhanahu wa ta ‘ala will not deprive him of anything from it. Allah subhanahu wa ta ‘ala knows best.^[34]

I say: Perhaps this question was posed by the Bedouin after the Conquest of Makkah, because Hijrah before the Conquest was an individual obligation, then it was abrogated. Allah subhanahu wa ta ‘ala knows best.^[35]

 

7. The Cessation of Hijrah

Hijrah before the Conquest of Makkah was obligatory upon every Muslim. One was required to emigrate from Makkah etc., to Madinah for two reasons:

• To support the Prophet salla Llahu ‘alayhi wa sallam and his din, to learn and acquire from him.
• For the safety of the Muslim himself, so that he would not be tested by his people and pressured, for fear that he might turn apostate or submit to the demands of the polytheists.

When Allah subhanahu wa ta ‘ala conquered Makkah for his Prophet salla Llahu ‘alayhi wa sallam, the obligatory Hijrah ceased, as Makkah became a land of Islam and the Muslim was no longer in danger.

Many ahadith have been narrated from the Prophet salla Llahu ‘alayhi wa sallam clarifying the cessation of this obligatory Hijrah.

Ibn ‘Abbas radiya Llahu ‘anhuma narrates that on the Day of the Conquest of Makkah, the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا هجرة بعد الفتح ولكن جهاد ونية وإذا استنفرتم فانفروا

There is no Hijrah after the Conquest, but there is Jihad and intention. And if you are mobilised (to fight), then go forth.^[36]

 

Mujashi’ radiya Llahu ‘anhu states:

 

أتيت النبي صلى الله عليه وسلم بأخي بعد الفتح فقلت يا رسول الله جئتك بأخي لتبايعه على الهجرة قال ذهب أهل الهجرة بما فيها وفي رواية مضت الهجرة لأهلها أبايعه على الإسلام والجهاد… الحديث

I brought my brother to the Prophet salla Llahu ‘alayhi wa sallam after the Conquest of Makkah. I said, “O Messenger of Allah subhanahu wa ta ‘ala, I have brought my brother to you so that you may take a pledge of allegiance from him for Hijrah.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “The people of Hijrah have gone ahead with what it entailed.” Another narration states, “The Hijrah has been completed for its people. I pledge allegiance to him on Islam and Jihad…”^[37]

 

Similar narrations have been reported from a number of Sahabah radiya Llahu ‘anhum in Sahih al Bukhari, Sahih Muslim, and other books.

Aisha radiya Llahu ‘anha explained the reason for the cessation of Hijrah.

‘Ata’ ibn Abi Rabah states:

 

زرت عائشة رضي الله تعالى عنها مع عبيد بن عمير الليثي فسألناها عن الهجرة فقالت لا هجرة اليوم كان المؤمنون يفر أحدهم بدينه إلى الله تعالى وإلى رسوله صلى الله عليه وسلم مخافة أن يفتن عليه فأما اليوم فقد أظهر الله الإسلام فالمؤمن اليوم يعبد ربه حيث شاء ولكن جهاد ونية

I visited Aisha radiya Llahu ‘anha with ‘Ubaid ibn ‘Umair al Laythi. We asked her about Hijrah.

She said, “There is no Hijrah today. The believers would flee with their din to Allah subhanahu wa ta ‘ala and to the Prophet salla Llahu ‘alayhi wa sallam, fearing that they would be tested due to it. But today, Allah subhanahu wa ta ‘ala has made Islam manifest, so the believer today worships his Lord wherever he wishes. However, there is still Jihad and intention.”^[38]

 

Thus, her statement, “There is no Hijrah today,” refers to her era, because the cessation of Hijrah from Makkah was from the Day of the Conquest. As for the emigration from other places to Madinah, it continued until the demise of the Prophet salla Llahu ‘alayhi wa sallam, thus reconciling between the texts. Allah subhanahu wa ta ‘ala knows best.

 

8. Giving Precedence to the Muhajir Over Others

Among the virtues of the Emigrant Sahabah radiya Llahu ‘anhum is that whoever made Hijrah earlier, he attained greater virtue, to the point that he is given precedence over others in leading the Salah.

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

 

يؤم القوم أقرؤهم لكتاب الله فإن كانوا في القراءة سواء فأعلمهم بالسنة فإن كانوا بالسنة سواء فأقدمهم هجرة فإن كانوا في الهجرة سواء فأقدمهم سلما

The most knowledgeable of the Book of Allah should lead the people in Salah. If they are equal in knowledge of the Qur’an, then the one who is most knowledgeable of the Sunnah. If they are equal in knowledge of the Sunnah, then the one who emigrated first. If they are equal in Hijrah, then the one who embraced Islam first.^[39]

 

In another narration of Muslim, from him, the Prophet salla Llahu ‘alayhi wa sallam said:

 

يؤم القوم أقرؤهم لكتاب الله وأقدمهم قراءة فإن كانت قراءتهم سواء فليؤمهم أقدمهم هجرة فإن كانوا في الهجرة سواء فليؤمهم أكبرهم سنا

The most knowledgeable of the Book of Allah and the most senior in recitation should lead the people in Salah. If their recitation is equal, then the one who emigrated first should lead. If they are equal in Hijrah, then the eldest should lead.

 

Thus, the one who emigrated first takes precedence over the one who embraced Islam first and the eldest among those who came after him. Only the most learned and the best reciter gets precedence. If they are equal in recitation and knowledge, the one who emigrated first should lead. If they are equal in emigration, the one who embraced Islam first should lead, then the eldest, and so on. Allah knows best.

 

9. A Muhajir is the Best of Muslims

Muslims vary in goodness and virtue according to the beauty and perfection they possess in their character and attributes and according to their benefit and what they offer to others. The Muhajir from among the Sahabah radiya Llahu ‘anhum is among the best of Muslims because he possesses both qualities.

Umm Salamah radiya Llahu ‘anha states:

 

سمعت رسول الله صلى الله عليه وسلم يقول ما من مسلم تصيبه مصيبة فيقول ما أمره الله إنا لله وإنا إليه راجعون اللهم أجرني في مصيبتي وأخلف لي خيراً منها إلا أخلف الله له خيرا منها قالت فلما مات أبو سلمة رضي الله تعالى عنه قلت أي المسلمين خير من أبي سلمة أول بيت هاجر إلى رسول الله صلى الله عليه وسلم … الحديث

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “There is no Muslim who is afflicted with any difficulty and says what Allah subhanahu wa ta ‘ala has commanded, ‘Indeed, we belong to Allah, and indeed, to Him we will return. O Allah subhanahu wa ta ‘ala, reward me for my difficulty and replace it with something better,’ except that Allah subhanahu wa ta ‘ala will replace it with something better.”

She says: When Abu Salamah radiya Llahu ‘anhu passed away, I thought, “Who among the Muslims is better than Abu Salamah? He was the first household to emigrate to the Prophet salla Llahu ‘alayhi wa sallam…”^[40]

 

According to another narration, she said:

 

فلما توفي أبو سلمة رضي الله تعالى عنه قلت من خير من أبي سلمة صاحب رسول الله صلى الله عليه وسلم

When Abu Salamah radiya Llahu ‘anhu passed away, I thought, “Who is better than Abu Salamah, the Companion of the Prophet salla Llahu ‘alayhi wa sallam?”^[41]

 

10. Hijrah Erases What Came Before It

Among the favours of Allah subhanahu wa ta ‘ala upon the Muhajirin radiya Llahu ‘anhum is that Allah subhanahu wa ta ‘ala forgave their sins committed before the Hijrah, because Hijrah erases sins committed before it.

‘Amr ibn al ‘As radiya Llahu ‘anhu narrates:

 

لما ألقى الله عز وجل في قلبي الإسلام قال أتيت النبي الله صلى الله عليه وسلم ليبايعني فبسط يده إلي فقلت لا أبايعك يا رسول الله حتى تغفر لي ما تقدم من ذنبي قال فقال رسول الله يا عمرو أما علمت أن الهجرة تجب ما قبلها من الذنوب يا عمرو أما علمت أن الإسلام يجب ما كان قبله من الذنوب

When Allah subhanahu wa ta ‘ala instilled Islam in my heart, I went to the Prophet salla Llahu ‘alayhi wa sallam to pledge allegiance. When he extended his hand to me, I said, “I will not pledge allegiance to you, O Messenger of Allah subhanahu wa ta ‘ala, until you forgive me my past sins.”

The Prophet salla Llahu ‘alayhi wa sallam said, “O ‘Amr, do you not know that Hijrah erases all the sins committed before it? O ‘Amr, do you not know that Islam erases all the sins committed before it?”^[42]

 

Muslim reports from Ibn Shamasah al Mahri rahimahu Llah who said:

 

حضرنا عمرو بن العاص رضي الله تعالى عنه وهو في سياقة الموت… الحديث وفيه فلما جعل الله الإسلام في قلبي أتيت النبي صلى الله عليه وسلم فقلت ابسط يمينك فلأبايعك فبسط يمينه قال فقبضت يدي قال ما لك يا عمرو قال قلت أردت أن أشترط قال تشترط بماذا قلت أن يغفر لي قال أما علمت أن الإسلام يهدم ما قبله وأن الهجرة تهدم ما كان قبلها وأن الحج يهدم ما كان قبله…

We were present by ‘Amr ibn al ‘As radiya Llahu ‘anhu as he was close to death. (The hadith continues until it states:) When Allah subhanahu wa ta ‘ala instilled Islam in my heart, I went to the Prophet salla Llahu ‘alayhi wa sallam, and I said, “Extend your right hand so that I may pledge allegiance to you.”

He extended his right hand but I pulled my hand back. He asked, “What is the matter, O ‘Amr?”

I replied, “I want to stipulate a condition.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “What condition?”

I said, “That I be forgiven.”

He explained, “Do you not know that Islam erases what came before it, Hijrah erases what came before it, and Hajj erases what came before it?”^[43]

 

In his commentary on the hadith, al Imam al Tibi rahimahu Llah said:

 

إن فيه وجوها من التوكيد يدل على أن حكم الهجرة والحج حكم الإسلام أحدها أنه من أسلوب الحكيم فإن غرض عمرو رضي الله تعالى عنه من إبائه عن المبايعة ما كان إلا حكم نفسه في الإسلام والهجرة والحج زيادة في جوابه كأنه قيل لا تهتم بشأن الإسلام وحده وأنه يهدم ما كان قبله فإن حكم الهجرة والحج كذلك… ثالثها أما فإن الهمزة فيها معنى النفي وما نافية فإذا اجتمعا دلا على التقرير لاسيما وقد أتبعا بقوله علمت إيذانا بأن ذلك أمر لا نزاع فيه ولا ينبغي أن يرتاب فيما يتلوها رابعها لفظ (يهدم) فإنها قرينة للاستعارة المكنية شبهت الخصال الثلاث في قلعها الذنوب من سنخها بما يهدم البناء من أصله من نحو الزلازل والمعاول خامسها الترقي فإن قوله (الحج يهدم ما كان قبله) في أبلغ إرادة المبالغة من الهجرة لأنه دونها فإذا هدم الحج الذنوب فبالطريق الأولى أن يهدمها الهجرة لأنها مفارقة الأوطان والأحباء وموافقة لنبي الله صلى الله عليه وسلم سادسها تكرير يهدم في كل الخصال ليدل على استقلال كل منها بالهدم… إلخ

This hadith contains several points of emphasis, indicating that the rulings regarding Hijrah and Hajj are the same as the rulings regarding Islam:

• First: It is a form of Uslub al Hakim (equivocation)^[44], for the purpose of ‘Amr’s radiya Llahu ‘anhu refusal to pledge allegiance was nothing but to rule himself in Islam. Hijrah and Hajj are additions in the answer, as if to say: Do not worry about Islam alone, that it erases what came before it, for the same applies to Hijrah and Hajj…
• … Third: The hamzah (ama) here is in the negative form. The negative particle (ma) is also present. When they are combined, they indicate affirmation, especially since they are followed by the phrase (‘alimta), signifying that this is an indisputable fact, and there should be no doubt about what follows.
• Fourth: The word (yahdimu) is an indication of a metaphorical expression, which likens the three qualities that uproot sins to that which demolishes a building from its foundation, such as earthquakes and pickaxes.
• Fifth: Progression. His statement, “Hajj erases what came before it,” is a more extreme form of exaggeration than Hijrah, as it is lesser than Hijrah. When Hajj erases sins, then Hijrah is even more likely to erase them, since it entails leaving one’s homeland and loved ones, and following the example of the Prophet salla Llahu ‘alayhi wa sallam.
• Sixth: The repetition of erases in each of the characteristics indicates to the independent nature of each one in erasing sins.^[45]

Allah subhanahu wa ta ‘ala knows best.

 

11. The Prophet’s salla Llahu ‘alayhi wa sallam Supplication for the Muhajirin for the Completion of Their Hijrah

The Prophet salla Llahu ‘alayhi wa sallam supplicated to Allah subhanahu wa ta ‘ala for the Muhajirin radiya Llahu ‘anhum, asking Him to complete their Hijrah and not nullify it, nor to turn them back on their heels by abandoning their Hijrah and turning back from their upright and pleasing state to another. Allah subhanahu wa ta ‘ala accepted the supplication of His Prophet salla Llahu ‘alayhi wa sallam.

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

 

عادني رسول الله في حجة الوداع من وجع أشفيت منه على الموت… الحديث وفيه قلت يا رسول الله أخلف بعد أصحابي قال إنك لن تخلف فتعمل عملا تبتغي به وجه الله إلا ازددت به درجة ورفعة ولعلك تخلف حتى ينتفع بك أقوام ويضر بك آخرون اللهم أمض لأصحابي هجرتهم ولا تردهم على أعقابهم… الحديث

The Prophet salla Llahu ‘alayhi wa sallam visited me during the Farewell Hajj, when I was suffering from an illness from which I was on the verge of death…

(The hadith includes:) I asked, “O Messenger of Allah subhanahu wa ta ‘ala, will I be left behind after my companions?”

He replied, “You will not be left behind and perform any act seeking the pleasure of Allah subhanahu wa ta ‘ala, except that you will be raised in rank and status. Perhaps you will be left behind so that some people may benefit from you and others may be harmed by you. O Allah complete the Hijrah of my Sahabah, and do not turn them back on their heels…”^[46]

 

His statement, “Will I be left behind after my companions?” has two possible meanings:

1. That he might pass away in Makkah, from which he had emigrated, which would blemish his Hijrah or its reward.

This is clarified by another narration from the Sahihayn which states:^[47]

 

وكان يكره أن يموت بالأرض التي هاجر منها

He disliked passing away in the land from which he emigrated.

 

2. It is also possible that he remains ill in Makkah after the Prophet salla Llahu ‘alayhi wa sallam and his Sahabah radiya Llahu ‘anhum depart for Madinah.

 

The first possibility is more likely, as it is stated in the narration of Muslim. Allah subhanahu wa ta ‘ala knows best.

The Prophet’s salla Llahu ‘alayhi wa sallam saying: “Perhaps you will be left behind…” is a miracle of the Prophet salla Llahu ‘alayhi wa sallam, as Sa’d radiya Llahu ‘anhu did not pass away from that illness and lived after that. The conquest of Iraq was achieved through him, and many of its people embraced Islam, resulting in benefit. Similarly, many Persians and others were killed in those conquests, resulting in harm. Allah subhanahu wa ta ‘ala knows best.

 

12. Permissibility of Staying in Makkah for Three Days for a Muhajir After Performing His Rituals

Since the Prophet salla Llahu ‘alayhi wa sallam forbade a Muhajir from returning to Makkah and residing there, lest his Hijrah be invalidated, he permitted them, if they performed Hajj or ‘Umrah, to stay for three days after completing the rituals, and not more than that. This was contrary to those who embraced Islam after the Conquest of Makkah, and likewise those who were not Muhajirin, for whom residing in Makkah was permissible. Allah subhanahu wa ta ‘ala knows best.

Al ‘Ala’ ibn al Hadrami radiya Llahu ‘anhu states:

 

سمعت رسول الله صلى الله عليه وسلم يقول للمهاجر إقامة ثلاث بعد الصدر بمكة كأنه يقول لا يزيد عليه

I heard the Prophet salla Llahu ‘alayhi wa sallam say, “A Muhajir may stay for three days after departing from Mina,” as if he was saying: he may not exceed that.

 

The narration of Muslim states:

 

يقيم المهاجر بمكة بعد قضاء نسكه ثلاثا

A Muhajir may stay in Makkah for three days after completing his rituals.^[48]

 

The statement, “after departing,” means departing from Mina, which is before Tawaf al Wada’ (the Farewell Tawaf), because there is no stay after Tawaf al Wada’. If one stays after it, it ceases to be Tawaf al Wada’. Hence, before Tawaf al Wada’, the Prophet salla Llahu ‘alayhi wa sallam called the person, “one who completed his rituals.”

Al Imam al Nawawi rahimahu Llah said:

 

معنى الحديث أن الذين هاجروا من مكة قبل الفتح إلى رسول الله صلى الله عليه وسلم حرم عليهم استيطان مكة والإقامة بها ثم أبيح لهم إذا وصلوها بحج أو عمرة أو غيرهما أن يقيموا بعد فراغهم ثلاثة أيام ولا يزيدوا على الثلاثة واستدل أصحابنا وغيرهم بهذا الحديث على أن إقامة ثلاثة ليس لها حكم الإقامة بل صاحبها في حكم المسافر قالوا فإذا نوى المسافر الإقامة في بلد ثلاثة أيام غير يوم الدخول ويوم الخروج جاز له الترخص برخص السفر من القصر والفطر وغيرهما من رخصة ولا يصير له حكم المقيم قال القاضي عياض رحمه الله تعالى في هذا الحديث حجة لمن منع المهاجر قبل الفتح من المقام بمكة بعد الفتح قال وهو قول الجمهور وأجاز لهم جماعة بعد الفتح مع الاتفاق على وجوب الهجرة عليهم قبل الفتح ووجوب سكنى المدينة لنصرة النبي صلى الله عليه وسلم ومواساتهم له بأنفسهم وأما غير المهاجر ومن آمن بعد ذلك فيجوز له سكنى أي بلد أراد سواء مكة وغيرها بالاتفاق

The meaning of the hadith is that those who emigrated from Makkah to the Prophet salla Llahu ‘alayhi wa sallam, before the Conquest, were forbidden from settling in Makkah and residing there. Then, they were permitted, when they arrived there for Hajj, ‘Umrah, or other purposes, to stay for three days after completing their pilgrimage, and not to exceed three days.

Our scholars and others have used this hadith as evidence that a three-day stay does not constitute residency, but rather the person is considered a musafir (traveller). They said: If a musafir intends to stay in a place for three days, excluding the day of arrival and the day of departure, the concessions of a musafir is permissible for him, such as qasr (shortening the Salah), not to fast, and other such concessions. He does not acquire the status of a muqim (resident).

Al Qadi ‘Iyad rahimahu Llah said, “This hadith provides evidence for those who prohibit a Muhajir from remaining in Makkah after the Conquest. This is the opinion of the majority. A group of scholars permitted them to remain in Makkah after the Conquest, while agreeing that Hijrah was obligatory upon them before the Conquest, and that residing in Madinah was obligatory to support the Prophet salla Llahu ‘alayhi wa sallam and to sympathise with him personally. As for those who did not emigrate and those who embraced Islam afterwards, it was permissible for them to reside in any city they wish, whether Makkah or elsewhere, by consensus.”^[49]

 

I say: The hadith of Sa’d ibn Abi Waqqas radiya Llahu ‘anhu wherein the Prophet salla Llahu ‘alayhi wa sallam said, “You will not be left behind,” and, “He disliked passing away in the land from which he emigrated,” supports the view of the majority, that it is not permissible for those who emigrated from Makkah before the Conquest to remain there. This hadith is narrated both as marfu’ as well as mawquf.^[50] This occurred during the year of the Farewell Hajj, as mentioned at the beginning of the hadith.

If it were permissible, the Prophet salla Llahu ‘alayhi wa sallam would not have said, “But the unfortunate one is Sa’d ibn Khawlah,” lamenting his death in Makkah, as is found in the narrations of Sahihayn, at the end of the hadith. He passed away in Makkah. The authors of al Maghazi (the military expeditions of the Prophet salla Llahu ‘alayhi wa sallam) mention that he participated in the Battle of Badr and passed away during the Farewell Hajj.^[51] Allah subhanahu wa ta ‘ala knows best.

 

13. The Muhajirin Will be the First to Enter Jannat

Among the virtues of the Muhajirin Sahabah radiya Llahu ‘anhum is that the first of Allah’s subhanahu wa ta ‘ala creation to enter Jannat will be the poor Muhajirin radiya Llahu ‘anhum.

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

 

هل تدرون أول من يدخل الجنة من خلق الله عز وجل قالوا الله ورسوله أعلم قال أول من يدخل الجنة من خلق الله فقراء المهاجرين… الحديث

“Do you know who will be the first of Allah’s subhanahu wa ta ‘ala creation to enter Jannat?”

They (the Sahabah) said, “Allah and His Messenger know best.”

He said, “The first of Allah’s creation to enter Jannat will be the poor Muhajirin”^[52]

 

In another narration, Muslim reports from him saying:

 

سمعت رسول الله صلى الله عليه وسلم يقول إن فقراء المهاجرين يسبقون الأغنياء يوم القيامة إلى الجنة بأربعين خريفا

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “The poor Muhajirin will precede the rich to Jannat on the Day of Qiyamah by forty years.”^[53]

 

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

 

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

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

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

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

Then the Prophet salla Llahu ‘alayhi wa sallam sat in in the middle, to be equidistant amongst us, and gestured with his hand like this. They formed a circle around him with their faces turned towards him. I do not think the Prophet salla Llahu ‘alayhi wa sallam recognised any of them except me.

Then the Prophet salla Llahu ‘alayhi wa sallam announced, “Rejoice, O poor Muhajirin, for you will have perfect light on the Day of Qiyamah. You will enter Jannat half a day before the rich people; and that is five hundred years.”^[54]

 

Similar narrations have been reported from a number of Sahabah radiya Llahu ‘anhum.

 

14. They Will be the First Present at the Hawd

Mention of the Hawd (Pond)^[55] has been consecutively narrated from the Prophet salla Llahu ‘alayhi wa sallam, as well as the description of its water, the number of cups therein, that whoever drinks from it will never be thirsty again on the Day of Qiyamah, and that the Prophet salla Llahu ‘alayhi wa sallam will drive away people who are not from his Ummah from it, just as a man drives away a stranger’s camel from his watering hole.

He elaborated that the first to arrive at his Hawd will be the poor Muhajirin and that they will be the most frequent visitors to it.

Thawban radiya Llahu ‘anhu narrates:

 

سمعت رسول الله صلى الله عليه وسلم يقول حوضي ما بين عدن إلى عمان البلقاء ماؤه أشد بياضا من اللبن وأحلى من العسل وأوانيه عدد النجوم من شرب منه شربة لم يظمأ بعدها أبدا وأول الناس ورودا عليه فقراء المهاجرين…

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “(The distance of) my Hawd is between Aden and Amman in Balqa’. Its water is whiter than milk and sweeter than honey, and its vessels are as numerous as the stars. Whoever drinks from it will never get thirsty again. The first people to arrive at it will be the poor Muhajirin.”^[56]

 

There is a corroboration for this hadith from Ibn ‘Umar radiya Llahu ‘anhuma.

 

15. The Muhajirin Will be the First to Cross the Sirat

Among the virtues of the Muhajirin radiya Llahu ‘anhum is that they will be the first to cross the Sirat (bridge over Jahannam) on the Day of Qiyamah.

This is after the second blowing of the trumpet, when people will stand before the Lord of the worlds, the sun will be close to their heads, and people will be drenched in their perspiration—each according to their sins and transgressions—for many long years. The prophets ‘alayh al Salam will come to the Prophet salla Llahu ‘alayhi wa sallam asking him to intercede for the people, so that Allah subhanahu wa ta ‘ala may distinguish between them and begin the reckoning. The first among mankind to cross the Sirat will be this Ummah, led by the poor Muhajirin radiya Llahu ‘anhum.

Thawban radiya Llahu ‘anhu narrates:

 

كنت قائما عند رسول الله صلى الله عليه وسلم فجاء حبر من أحبار اليهود فقال السلام عليك يا محمد فدفعته دفعة كاد يصرع منها فقال لم تدفعني فقلت ألا تقول يا رسول الله فقال اليهودي إنما ندعوه باسمه الذي سماه به أهله فقال رسول الله صلى الله عليه وسلم إن اسمي محمد الذي سماني به أهلي فقال اليهودي جئت أسألك فقال رسول الله صلى الله عليه وسلم أينفعك شيء إن حدثتك قال أسمع بأذني فنكت رسول الله صلى الله عليه وسلم بعود معه فقال سل فقال اليهودي أين يكون الناس يوم تبدل الأرض غير الأرض والسموات فقال رسول الله صلى الله عليه وسلم هم في الظلمة دون الجسر قال فمن أول الناس إجازة قال فقراء المهاجرين… الحديث بطوله وفي آخره قال اليهودي لقد صدقت وإنك لنبي ثم انصرف فذهب فقال رسول الله صلى الله عليه وسلم لقد سألني هذا عن الذي سألني عنه وما لي علم بشيء منه حتى أتاني الله به

I was standing by the Messenger of Allah subhanahu wa ta ‘ala when one of the Jewish rabbis came and said, “Peace be upon you, O Muhammad.”

I pushed him so hard that he almost fell. He asked, “Why did you push me?”

I replied, “Why do you not say, ‘O Messenger of Allah?’”

The Jew said, “We only call him by the name his family gave him.”

The Prophet salla Llahu ‘alayhi wa sallam said, “My name is Muhammad, the name that my family gave me.”

The Jew said, “I have come to ask you a question.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “Will it benefit you if I tell you?”

He replied, “I am all ears.”

The Prophet salla Llahu ‘alayhi wa sallam tapped the ground with a stick he had and said, “Ask.”

The Jew asked, “Where will people be on the day when the earth and heavens are changed into a different earth?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “They will be in darkness, below the Sirat.”

He asked, “Who will be the first to be given permission (to cross it)?”

The Prophet salla Llahu ‘alayhi wa sallam said, “The poor Muhajirin.”

(The hadith continues at length. At the end, the Jew said:) “You have spoken the truth, and you are indeed a prophet.” Then he turned away and left.

Thereafter, the Prophet salla Llahu ‘alayhi wa sallam said, “This man asked me about something I had no knowledge of until Allah revealed it to me.”^[57]

 

16. The Muhajirin Will Have a Light Like the Sun on the Day of Qiyamah

Among the virtues of the Muhajirin radiya Llahu ‘anhum is that when they will be gathered on the Day of Qiyamah, they will have a light like the sun whereby they will be recognised.

‘Abdullah ibn ‘Amr radiya Llahu ‘anhu states:

 

كنا عند رسول الله صلى الله عليه وسلم يوما حين طلعت الشمس فقال سيأتي ناس من أمتي يوم القيامة نورهم كضوء الشمس قلنا ومن أولئك يا رسول الله قال فقراء المهاجرين الذين يتقى بهم المكاره يموت أحدهم وحاجته في صدره يحشرون من أقطار الأرض

We were with the Prophet salla Llahu ‘alayhi wa sallam one day when the sun rose, and he said, “Some people from my Ummah will come on the Day of Qiyamah; their light will be like that of the sun.”

We asked, “Who are they, O Messenger of Allah?”

He replied, “The poor Muhajirin, those through whom harm is averted. Each of them passes away with his need still in his heart. They will be gathered from all corners of the earth.”^[58]

 

The statement, “They will be gathered from all corners of the earth,” is a miracle of the Prophet salla Llahu ‘alayhi wa sallam, for it implies that they would pass away in different lands; and this was the reality. They moved to these lands for Jihad and to spread Islam in the conquered territories, settling there to teach the people.

 

17. Hijrah is a Means of Forgiveness of Sins

Among the virtues of the Muhajirin radiya Llahu ‘anhum is that Allah subhanahu wa ta ‘ala forgives them because of their Hijrah to the Prophet salla Llahu ‘alayhi wa sallam. This is because Allah subhanahu wa ta ‘ala deals with them according to their deeds. They left their homes, their children, their families, and their wealth for the sake of Allah subhanahu wa ta ‘ala. Therefore, it is fitting that He erases their sins—if they committed any. All of this is purely a favour from Allah subhanahu wa ta ‘ala so that no one has any obligation upon Allah subhanahu wa ta ‘ala.

Jabir radiya Llahu ‘anhu narrates:

 

أن الطفيل بن عمرو الدوسي رضي الله تعالى عنه أتى النبي صلى الله عليه وسلم فقال يا رسول الله هل لك في حصن حصين ومنعة (قال حصن كان لدوس في الجاهلية) فأبى ذلك رسول الله صلى الله عليه وسلم للذي ذخر الله للأنصار فلما هاجر النبي صلى الله عليه وسلم إلى المدينة هاجر إليه الطفيل بن عمرو وهاجر معه رجل من قومه فاجتووا المدينة فمرض فجزع فأخذ مشاقص له فقطع بها براجمه فشخبت يداه حتى مات فرآه الطفيل بن عمرو في منامه فرآه وهيئته حسنة ورآه مغطيا يديه فقال له ما صنع بك ربك فقال غفر لي بهجرتي إلى نبيه صلى الله عليه وسلم فقال ما لي أراك مغطيا يديك قال قيل لي لن نصلح منك ما أفسدت فقصها الطفيل على رسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم اللهم وليديه فاغفر

Al Tufayl ibn ‘Amr al Dawsi radiya Llahu ‘anhu came to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, would you like a strong and impregnable fortress?” (A fortress that Daws owned in the pre-Islamic era.)

The Prophet salla Llahu ‘alayhi wa sallam refused that due to what Allah subhanahu wa ta ‘ala had stored for the Ansar. When the Prophet salla Llahu ‘alayhi wa sallam emigrated to Madinah, al Tufayl ibn ‘Amr and a man from his tribe emigrated with him. They found Madinah to be unsuitable^[59]. The man became ill and distressed so he took a knife^[60] and cut his knuckles^[61] causing his hands to bleed profusely^[62] until he passed away. Al Tufayl ibn ‘Amr saw him in a dream. He appeared well, but his hands were covered. He asked him, “How did your Lord treat you?”

The man replied, “He forgave me because of my Hijrah to His Prophet.”

Al Tufayl asked, “Why do I see your hands covered?”

He replied, “I was told, ‘We will not repair what you have spoilt.’”

Al Tufayl related this to the Prophet salla Llahu ‘alayhi wa sallam who supplicated, “O Allah, forgive his hands as well.”^[63]

 

18. Giving Precedence to the Muhajirin in the Call

One of the aspects that indicate to the virtue of the Muhajirin radiya Llahu ‘anhum, their precedence with the Prophet salla Llahu ‘alayhi wa sallam, and their high standing with him, was that he began by calling them to battle to meet the enemy.

Anas radiya Llahu ‘anhu states:

 

افتتحنا مكة ثم إنا غزونا حنينا فجاء المشركون بأحسن صفوف رأيت قال فصفت الخيل ثم صفت النعم قال ونحن بشر كثير قد بلغنا ستة آلاف (وفي رواية عشرة آلاف) وعلى مجنبة خيلنا خالد بن الوليد قال فجعلت خيلنا تلوي خلف ظهورنا فلم نلبث حتى انكشفت خيلنا وفرت الأعراب ومن نعلم من الناس قال فنادى رسول الله صلى الله عليه وسلم يا للمهاجرين يا للمهاجرين ثم قال يا للأنصار يا للأنصار قال قال أنس هذا حديث عمية قال قلنا لبيك يا رسول الله قال فتقدم رسول الله صلى الله عليه وسلم قال فأيم الله ما أتيناهم حتى هزمهم الله قال فقبضنا ذلك المال… الحديث بطوله

We conquered Makkah, then proceeded to fight at Hunayn. The polytheists came with the finest ranks I had ever seen. The horses were lined up, then the camels. We were a large group, numbering six thousand (in another narration: ten thousand) and Khalid ibn al Walid was at the flank of our cavalry. Our horses began to turn towards our backs, and it was not long before our cavalry was exposed. The Bedouins and those we knew among the people fled. The Prophet salla Llahu ‘alayhi wa sallam called out, “O Muhajirin! O Muhajirin!” Then he said, “O Ansar! O Ansar!”

Anas states: This is the hadith of ‘ummiyyah.^[64]

He continues: We replied, “We are at your service, O Messenger of Allah!”

Then the Prophet salla Llahu ‘alayhi wa sallam advanced. By Allah, we did not even reach them and Allah subhanahu wa ta ‘ala had defeated them. Thereafter, we seized that wealth… (till the end of a lengthy hadith).^[65]

 

19. Hijrah is a Means of Entry into Jannat

Shaitan lies in wait for a person on every path of good, trying to turn him away from it and prevent him from achieving it. If a person disobeys Shaitan and persists in performing acts of obedience, it indicates to the strength of his iman and his preference for what Allah subhanahu wa ta ‘ala loves over his own desires, despite facing risks.

This includes Hijrah, where Shaitan lies in wait for the Muhajirin, preventing them from carrying out what they were determined to do. However, the Muhajirin disobeyed him and did not heed his words. If they did so, Jannat is guaranteed for them, whether they pass away as martyrs, by drowning, or in their beds. This is one of their virtues, as Allah subhanahu wa ta ‘ala has guaranteed Jannat for them even if they pass away in their beds, without being slain.

Sabrah ibn Abi Fakih radiya Llahu ‘anhu narrates:

 

سمعت رسول الله صلى الله عليه وسلم يقول إن الشيطان قعد لابن آدم بأطرقه فقعد له بطريق الإسلام فقال تسلم وتذر دينك ودين آبائك وآباء آبائك فعصاه فأسلم ثم قعد له بطرق الهجرة فقال تهاجر وتدع أرضك وسماءك وإنما مثل المهاجر كمثل الفرس في الطول فعصاه فهاجر ثم قعد له بطريق الجهاد فقال تجاهد فهو جهد النفس والمال فتقاتل فتقتل ويقسم المال فعصاه فجاهد فقال رسول الله صلى الله عليه وسلم فمن فعل ذلك منهم فمات كان حقا على الله عز وجل أن يدخله الجنة ومن قتل كان حقا على الله عز وجل أن يدخله الجنة وإن غرق كان حقا على الله أن يدخله الجنة أو وقصته دابته كان حقا على الله أن يدخله الجنة

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “Shaitan lies in wait for the son of Adam on all his paths. He lies in wait for him on the path of Islam and says, ‘Will you embrace Islam and abandon your religion and the religion of your forefathers?’ But man disobeys him and embraces Islam. Then he lies in wait for him on the paths of Hijrah and says, ‘Will you emigrate and leave your land and your sky? The example of the emigrant is like that of a horse in a rope.’ But man disobeys him and emigrates. Then he lies in wait for him on the path of Jihad and says, ‘Will you strive and exert your soul and wealth? Will you fight and be killed; and your wealth will be distributed?’ But he disobeys him and fights.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam continues, “Whoever among them does that and passes away, it is incumbent upon Allah subhanahu wa ta ‘ala to admit him to Jannat. And whoever is killed, it is incumbent upon Allah subhanahu wa ta ‘ala to admit him to Jannat. If he drowns, it is incumbent upon Allah to admit him to Jannat. If his mount drops him (and he passes away), it is incumbent upon Allah to admit him to Jannat.”^[66]

 

He disobeyed Shaitan and did not heed to his words, despite the threats he received, and persisted in his Hijrah. Therefore, Allah subhanahu wa ta ‘ala honoured him by guaranteeing him Jannat, whether he died a natural death, was martyred, drowned, or fell from his mount. Allah subhanahu wa ta ‘ala knows best.

 

20. The Muhajirin Returning the Favours to the Ansar

Among the virtues of the Muhajirin radiya Llahu ‘anhum was their abstinence and contentment when they had sufficient. When they arrived in Madinah, their brothers, the Ansar radiya Llahu ‘anhum, welcomed them and treated them with generosity that was unparalleled in this world. They shared their wealth and homes with them, to the point that some even considered giving their wives to their Muhajir brothers.

When Allah subhanahu wa ta ‘ala bestowed His bounty upon them and blessed them with the blessings of the sky and earth, the Muhajirin reciprocated the Ansar’s generosity by returning what they had taken, as they disliked to continue possessing it.

Anas ibn Malik radiya Llahu ‘anhu states:

 

لما قدم المهاجرون من مكة إلى المدينة قدموا وليس بأيديهم شيء وكان الأنصار أهل الأرض والعقار فقاسمهم الأنصار على أن أعطوهم أنصاف ثمار أموالهم كل عام ويكفونهم العمل والمؤونة

When the Muhajirin came from Makkah to Madinah, they arrived with nothing in their possession. The Ansar were people who possessed land and property. The Ansar shared with them, giving them half the fruits of their lands each year, and them [Muhajirin] taking care of labour and effort.

 

Anas ibn Malik’s mother, Umm Sulaim, was the mother of ‘Abdullah ibn Abi Talhah, Anas’s uterine brother. Anas’s mother had given the Prophet salla Llahu ‘alayhi wa sallam a date palm, and the Prophet salla Llahu ‘alayhi wa sallam gave it to Umm Ayman, his freed slave, the mother of Usamah ibn Zaid radiya Llahu ‘anhum.

Al Zuhri states:

 

فأخبرني أنس بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم لما فرغ من قتال أهل خيبر وانصرف إلى المدينة رد المهاجرون إلى الأنصار منائحهم التي كانوا منحوهم من ثمارهم قال فرد رسول الله صلى الله عليه وسلم إلى أمي عذاقها وأعطى رسول الله صلى الله عليه وسلم أم أيمن مكانهن من حائطه

Anas ibn Malik radiya Llahu ‘anhu told me that when the Prophet salla Llahu ‘alayhi wa sallam finished fighting the people of Khaybar and returned to Madinah, the Muhajirin returned to the Ansar the gifts of their fruits that they had given them. He said, “The Prophet salla Llahu ‘alayhi wa sallam returned the date palm to my mother and gave Umm Ayman a portion of his garden in lieu of it.”^[67]

 

This was because when the Muhajirin arrived in Madinah, the Ansar asked the Prophet salla Llahu ‘alayhi wa sallam to divide the trees between them and the Muhajirin, but he refused. Therefore, they shared the fruit with them on the condition that they would relieve them of the burden of working in the orchards, such as watering and attending to them. The following narration indicates to that:

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 palms between us and our brothers.”

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

The Ansar suggested, “You relieve us of the burden of labour, and we will share the fruit with you.”

They replied, “We hear and obey.”^[68]

 

Therefore, when Allah granted them victory over Khaybar, the Muhajirin stopped working in the orchards of the Ansar and returned to them what they had been taking from them. Thus, the Ansar were virtuous in initiating the gift, and the Muhajirin were virtuous in returning it.

 

21. Their Eagerness to Ask Questions

When Allah subhanahu wa ta ‘ala forbade Muslims from asking too many questions, the Prophet salla Llahu ‘alayhi wa sallam also forbade it, but permitted strangers arriving in Madinah to ask questions. Some of those who came to Madinah as emigrants would delay announcing their Hijrah out of eagerness to ask questions and learn about matters of din.

Nawwas ibn Sam’an radiya Llahu ‘anhu states:

 

أقمت مع النبي صلى الله عليه وسلم بالمدينة سنة ما يمنعني من الهجرة إلا المسألة كان أحدنا إذا هاجر لم يسأل رسول الله صلى الله عليه وسلم عن شيء قال فسألته عن البر والإثم فقال رسول الله صلى الله عليه وسلم البر حسن الخلق والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس

I stayed with the Prophet salla Llahu ‘alayhi wa sallam in Madinah for a year. Nothing prevented me from (announcing my) Hijrah except [wanting to ask] questions. When one of us emigrated, he would not ask the Prophet salla Llahu ‘alayhi wa sallam about anything. I asked him about righteousness and sin. The Prophet salla Llahu ‘alayhi wa sallam explained, “Righteousness is good character. Sin is what troubles your conscience and you dislike people becoming aware of it.”^[69]

 

Al Qadi and others said:

 

معناه أنه أقام بالمدينة كالزائر من غير نقلة إليها من وطنه لاستيطانها وما منعه من الهجرة وهي الانتقال من الوطن واستيطان المدينة إلا الرغبة في سؤال رسول الله صلى الله عليه وسلم عن أمور الدين فإنه كان سمح بذلك للطارئين دون المهاجرين وكان المهاجرون يفرحون بسؤال الغرباء الطارئين من الأعراب وغيرهم لأنهم يحتملون في السؤال ويعذرون ويستفيد المهاجرون الجواب كما قال أنس رضي الله تعالى عنه في الحديث الذي ذكره مسلم في كتاب الإيمان وكان عجبا أن يجيء الرجل العاقل من أهل البادية فيسأله والله أعلم

This means that he stayed in Madinah like a visitor, without having moved there from his homeland to settle there. What prevented him from emigrating—which is moving from his homeland and settling in Madinah—was only his desire to ask the Prophet salla Llahu ‘alayhi wa sallam about matters of din. The Prophet salla Llahu ‘alayhi wa sallam had permitted this for newcomers but not for the Muhajirin. The Muhajirin would get happy to hear questions from strangers who had recently arrived, from the Bedouins or others, as they would be tolerated and excused in their questions, and the Muhajirin would benefit from the answers, as Anas radiya Llahu ‘anhu said in the hadith reported by Muslim in the book on iman, “It would be wonderful when an intelligent man from the Bedouins would come and ask him.” Allah knows best.^[70]

 

I say: The wording of the hadith to which al Imam al Nawawi rahimahu Llah referred is:

Anas ibn Malik radiya Llahu ‘anhu states:

 

نهينا أن نسأل رسول الله صلى الله عليه وسلم عن شيء فكان يعجبنا أن يجيء الرجل من أهل البادية العاقل فيسأله ونحن نسمع فجاء رجل من أهل البادية فقال يا محمد أتانا رسولك فزعم لنا أنك تزعم أن الله أرسلك قال صدق وذكر السؤال عن أركان الإسلام…

We were prohibited from asking the Prophet salla Llahu ‘alayhi wa sallam about things; therefore, we would be pleased when an intelligent man from the Bedouins would come and ask him, and we could listen. A man from the desert came and said, “O Muhammad, your messenger came to us and claimed that you claim that Allah sent you?” The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.” (He then mentioned the enquiry about the pillars of Islam…)

This is the incident of Dimam ibn Tha’labah radiya Llahu ‘anhu, the brother of the Banu Sa’d ibn Bakr, as narrated by al Bukhari as well.^[71]

 

22. The Increased Virtue of Those Who Emigrated First

Among the virtues of the Sahabah radiya Llahu ‘anhum is that the earlier Muhajir was superior to those who embraced Islam and emigrated after him. Even if the earlier Muhajir was lesser in alliance and lower status, the earlier Muhajir remained superior.

Usamah ibn Zaid radiya Llahu ‘anhuma states:

 

كنت جالسا عند النبي صلى الله عليه وسلم إذ جاء علي وعباس رضي الله تعالى عنهما يستأذنان فقالا يا أسامة استأذن لنا على رسول الله صلى الله عليه وسلم فقلت يا رسول الله علي والعباس يستأذنان فقال أتدري ما جاء بهما قلت لا أدري فقال النبي صلى الله عليه وسلم لكني أدري فأذن لهما فدخلا فقالا يا رسول الله جئناك نسألك أي أهلك أحب إليك قال فاطمة بنت محمد فقالا ما جئناك نسألك عن أهلك قال أحب أهلي إلي من قد أنعم الله عليه وأنعمت عليه أسامة بن زيد قالا ثم من قال ثم علي بن أبي طالب قال العباس رضي الله تعالى عنه يا رسول الله جعلت عمك آخرهم قال لأن علياً قد سبقك بالهجرة

I was sitting with the Prophet salla Llahu ‘alayhi wa sallam when ‘Ali and ‘Abbas radiya Llahu ‘anhuma came, asking permission to enter. They said, “O Usamah, seek permission for us to enter upon the Prophet salla Llahu ‘alayhi wa sallam.”

I went to the Prophet salla Llahu ‘alayhi wa sallam and submitted, “O Messenger of Allah, ‘Ali and ‘Abbas are asking permission.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Do you know what brings them here?”

I replied, “I do not know.”

The Prophet salla Llahu ‘alayhi wa sallam said, “But I do know.”

He gave them permission. They entered and said, “O Messenger of Allah, we have come to ask you as to which of your family members you love most.”

He replied, “Fatimah bint Muhammad.”

They said, “We have not come to ask you about your (immediate) family.”

The Prophet salla Llahu ‘alayhi wa sallam said, “The dearest of my family to me upon whom Allah and I have bestowed favour is Usamah ibn Zaid.”

They asked, “Then who?”

He said, “Then ‘Ali ibn Abi Talib.”

‘Abbas radiya Llahu ‘anhu asked, “O Messenger of Allah, you have placed your uncle last among them?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Because ‘Ali preceded you in Hijrah.”^[72]

 

When the Prophet salla Llahu ‘alayhi wa sallam distinguished between the Muhajirin themselves, to the point that the early Muhajirin could not be surpassed by those who came later, such that even if one spent the equivalent of Mount Uhud in gold, it would not equal a mudd of one of them or even half of it, then how could those who were early in Hijrah not be superior to those with whom the Hijrah was concluded?

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

 

There was some issue between Khalid ibn al Walid and ‘Abdur Rahman ibn ‘Awf, and Khalid reviled him. The Prophet salla Llahu ‘alayhi wa sallam cautioned, “Do not revile any of my Sahabah, for if one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the level of one mudd of theirs or even half of it.”^[73]

 

This hadith has been narrated by a number of Sahabah radiya Llahu ‘anhum. It was mentioned and referenced previously in the first chapter.

 

23. Advice to Treat Them and Their Children Well

Among the virtues of the Muhajirin Sahabah radiya Llahu ‘anhum—especially the early ones—is that the Prophet salla Llahu ‘alayhi wa sallam counselled to treat them well during his final illness.

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

 

لما حضرت رسول الله صلى الله عليه وسلم الوفاة قالوا يا رسول الله أوصنا قال أوصيكم بالسابقين الأولين من المهاجرين وبأبنائهم من بعدهم إلا تفعلوا لا يقبل منكم صرف ولا عدل

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

The Prophet salla Llahu ‘alayhi wa sallam said, “I advise you to treat the first forerunners of the Muhajirin and their children after them well. If you do not do so, no optional or obligatory actions will be accepted from you.”^[74]

 

24. The Muhajirin’s Eagerness to Emigrate

Among the virtues of the Muhajirin radiya Llahu ‘anhum—especially the seniors among them—was that they lived in fear and hoped that Allah subhanahu wa ta ‘ala would preserve their Hijrah, Islam, and their Jihad with the Prophet salla Llahu ‘alayhi wa sallam, and that after him, they could succeed by coming out even, with no gain or loss.

Abu Burdah ibn Abi Musa al Ash’ari radiya Llahu ‘anhu states:

 

قال لي عبد الله بن عمر رضي الله تعالى عنهما هل تدري ما قال أبي لأبيك قال قلت لا قال فإن أبي قال لأبيك يا أبا موسى هل يسرك إسلامنا مع رسول الله صلى الله عليه وسلم وهجرتنا معه وجهادنا معه وعملنا كله معه برد لنا وأن كل عمل عملناه بعده نجونا منه كفافا رأسا برأس فقال أبوك لا والله قد جاهدنا بعد رسول الله صلى الله عليه وسلم وصلينا وصمنا وعملنا خيرا كثيرا وأسلم على أيدينا بشر كثير وإنا لنرجو ذلك فقال أبي لكني أنا والذي نفس عمر بيده لوددت أن ذلك برد لنا وأن كل شيء عملناه بعده نجونا منه كفافا رأسا برأس فقلت إن أباك والله خير من أبي

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma asked me, “Do you know what my father told your father?”

I replied, “No.”

He said, “My father told your father, ‘O Abu Musa, would it please you that our Islam with the Prophet salla Llahu ‘alayhi wa sallam, our Hijrah with him, our Jihad with him, and all our deeds with him were preserved for us, and that we could be spared from every deed we did after him, with no gain or loss?”

Your father replied, ‘No, by Allah! We fought after the Prophet salla Llahu ‘alayhi wa sallam, we performed Salah and fasted, we performed good deeds in abundance, and numerous people embraced Islam at our hands; we hope for the reward of this.’

My father said, ‘But I, by Him in Whose control is the soul of ‘Umar, wish that all of that were preserved for us, and that we could be spared from everything we did after him, with no gain or loss.’”

I said, “By Allah, your father was better than my father.”^[75]

 

Abu Burdah meant that ‘Umar is better than Abu Musa radiya Llahu ‘anhuma according to the aforementioned perspective.

It is an established fact that ‘Umar radiya Llahu ‘anhu is superior to Abu Musa radiya Llahu ‘anhu according to all sects. However, it is not impossible for someone of lesser status to surpass others in a specific characteristic that does not necessitate absolute superiority.

Nevertheless, ‘Umar radiya Llahu ‘anhu is superior to Abu Musa radiya Llahu ‘anhu in this characteristic as well, because the state of fear is superior to the state of hope, except at the time of death, when the state of hope is superior. Similar is the state of despair and hopelessness.

It is a well-known fact that no human being is free from some shortcoming in all the good that he desires. ‘Umar radiya Llahu ‘anhu said this to humble himself, otherwise his status in virtues and perfections is too well-known to mention.^[76] May Allah be pleased with them all.

 

25. The Prohibition for a Muhajir to Return and Settle in His Homeland

Hijrah is the greatest and noblest of deeds, and it was obligatory before the Conquest (of Makkah). We have been prohibited from nullifying deeds, as Allah subhanahu wa ta ‘ala says:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ

O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.^[77]

 

Therefore, the greatest loss a person can suffer is the invalidation of his good deeds and the most severe loss is the invalidation of his Hijrah.

The supplication of the Prophet salla Llahu ‘alayhi wa sallam for the Muhajirin radiya Llahu ‘anhum has already been mentioned, where he said:

 

اللهم أمض لأصحابي هجرتهم ولا تردهم على أعقابهم

O Allah, complete the Hijrah of my Sahabah, and do not turn them back on their heels.

 

How do they turn back on their heels? It is only by the invalidation of their Hijrah.

Salamah ibn al Akwa’ radiya Llahu ‘anhu states:

 

أنه دخل على الحجاج فقال يا ابن الأكوع ارتددت على عقبيك تعربت قال لا ولكن رسول الله صلى الله عليه وسلم أذن لي في البدو

I entered by al Hajjaj who objected, “O Ibn al Akwa’, have you turned back on your heels (i.e. abandoned the Hijrah?) Have you become a Bedouin?”

I said, “No, but the Prophet salla Llahu ‘alayhi wa sallam gave me permission to live in the desert.”^[78]

 

Al Qadi ‘Iyad rahimahu Llah said:

 

أجمعت الأمة على تحريم ترك المهاجر هجرته ورجوعه إلى وطنه وأن ارتداد المهاجر (أعرابيا) من الكبائر وإلى هذا أشار الحجاج حتى أعلمه سلمة بن الأكوع رضي الله تعالى عنه أن تبديه أي خروجه إلى البادية كان بأمر النبي …

The Muslim Ummah has unanimously agreed on the prohibition of a Muhajir abandoning his Hijrah and returning to his homeland and that a Muhajir becoming a Bedouin is a major sin. Al Hajjaj alluded to this until Salamah ibn al Akwa’ radiya Llahu ‘anhu informed him that his going out to the desert was by the instruction of the Prophet salla Llahu ‘alayhi wa sallam.^[79]

 

26. Among the Muhajirin are the Ten Who Were Given Glad Tidings of Jannat, and Among Them Were the Khulafa’ Rashidin

Allah made the ten who were given glad tidings of Jannat and the Khulafa’ Rashidin from the Muhajirin radiya Llahu ‘anhum. This indicates to their virtue, high status, and elevated rank, for the abundance of praiseworthy people in a nation indicates to their advancement. Then, how about those who were given the glad tidings of Jannat and the Caliphate after the Prophet salla Llahu ‘alayhi wa sallam?

Therefore, the Prophet salla Llahu ‘alayhi wa sallam urged us to emulate them and follow their sunnah. This will be explained in chapter five of section four, Allah willing; however, I will mention a few ahadith.

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

 

عشرة في الجنة أبو بكر في الجنة وعمر في الجنة وعثمان في الجنة وعلي في الجنة وطلحة في الجنة والزبير في الجنة وعبد الرحمن بن عوف في الجنة وسعد بن مالك في الجنة وأبو عبيدة بن الجراح في الجنة وسكت عن العاشر قالوا ومن هو العاشر فقال سعيد بن زيد يعني نفسه ثم قال لموقف مع رسول الله صلى الله عليه وسلم يغبر فيه وجهه خير من عمل أحدكم ولو عمر عمر نوح

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

Sa’id remained silent about the tenth. They asked, “Who is the tenth?”

He replied, “Sa’id ibn Zaid,” meaning himself.

He then said, “A moment with the Prophet salla Llahu ‘alayhi wa sallam where his face was covered with dust is better than the deeds of any of you, even if you lived as long as Nuh.”^[80]

 

A similar hadith is narrated by ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu and others as well.^[81]

Al ‘Irbad ibn Sariyah radiya Llahu ‘anhu states:

 

صلى بنا رسول الله صلى الله عليه وسلم الصبح فوعظنا موعظة بليغة … الحديث بطوله وفيه فقال عليكم بسنتي وسنة الخلفاء الراشدين المهديين فتمسكوا بها وعضوا عليها بالنواجذ … الحديث بطوله

The Prophet salla Llahu ‘alayhi wa sallam led us in the morning prayer, and then gave us some profound advice… (it is a lengthy hadith, in which he said:) “Adhere to my Sunnah and the Sunnah of the rightly guided Khalifas. Hold fast to it and cling to it firmly…” (till the end of the lengthy hadith).^[82]

 

Among them were those for whom Mount Hira shook with the Prophet salla Llahu ‘alayhi wa sallam, as mentioned in the hadith of Abu Hurairah radiya Llahu ‘anhu, reported in Sahih Muslim,^[83] and in the hadith of Sa’id ibn Zaid radiya Llahu ‘anhu.^[84] Among them were those for whom Mount Uhud shook, as mentioned in the hadith of Anas radiya Llahu ‘anhu and others, reported in Sahih al Bukhari.^[85]

 

27. The Torture Suffered by the Muhajirin in Makkah Before Their Hijrah

When Allah subhanahu wa ta ‘ala wills something, He prepares its means. Since Allah subhanahu wa ta ‘ala had decreed, before the creation of creation, that the Prophet salla Llahu ‘alayhi wa sallam and his Muhajir Sahabah would settle in Madinah and that those who pass away there would be buried there, He created some of the hardships they faced in Makkah so that they would emigrate from it, for were it not for the troubles, they would not have left it, because love of one’s homeland cannot be matched except by that which is even more precious.

The Muslims in Makkah endured torture at the hands of the polytheists that would have toppled mountains. They were tortured in their bodies, livelihoods, wealth, and spirits. The siege in the valley was just one form of torture. The killing of Sumayyah and Yasir radiya Llahu ‘anhuma was one example of this image. Khabbab ibn al Aratt radiya Llahu ‘anhu being thrown into a fire until he extinguished it with his own fat was just one image of this torture. The torture of Bilal radiya Llahu ‘anhu was another example. The Hijrah to Abyssinia, and then to Madinah, was a consequence of this torture. I have mentioned the various forms of torture they suffered in Makkah in another book.

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

 

أول من أظهر إسلامه سبعة رسول الله صلى الله عليه وسلم وأبو بكر وعمار وأمه سمية وصهيب وبلال والمقداد فأما رسول الله صلى الله عليه وسلم فمنعه الله تعالى بعمه أبي طالب وأما أبو بكر رضي الله تعالى عنه فمنعه الله تعالى بقومه وأما سائرهم فأخذهم المشركون فألبسوهم أدراع الحديد وصهروهم في الشمس فما منهم إنسان إلا وقد واتاهم على ما أرادوا إلا بلال فإنه هانت عليه نفسه في الله وهان على قومه فأعطوه الولدان وأخذوا يطوفون به في شعاب مكة وهو يقول أحد أحد

The first to openly declare their Islam were seven: The Prophet salla Llahu ‘alayhi wa sallam, Abu Bakr, ‘Ammar, his mother-Sumayyah, Suhayb, Bilal, and al Miqdad. As for the Prophet salla Llahu ‘alayhi wa sallam, Allah protected him through his uncle, Abu Talib. As for Abu Bakr radiya Llahu ‘anhu, Allah protected him through his tribe. As for the rest, the polytheists seized them, dressed them in iron armour, and left them to swelter in the sun. All of them submitted to their demands except Bilal, for he considered his life insignificant for the sake of Allah, and his people considered him insignificant. They handed him over to the children, who paraded him through the valleys of Makkah, while he cried out, ‘One! One!’^[86]

 

This is a broad topic discussed by biographers. I have mentioned a collection of ahadith in al Sirah al Nabawiyyah.

Allah subhanahu wa ta ‘ala strengthened the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam. Thus, the pillars of disbelief crumbled before their steadfastness, the turmoil of polytheism staggered from their resolve, and the raging waves of oppression disappeared before their dignity. This had a great impact on the spread of Islam thereafter.

 

28. Virtues of the Emigrants to Abyssinia

When the Muslims in Makkah were persecuted by the disbelievers of the Quraysh and were oppressed, tortured, and intimidated for the sake of Allah subhanahu wa ta ‘ala, the Prophet salla Llahu ‘alayhi wa sallam permitted them to emigrate to Abyssinia. Even then, they still faced persecution, as the Quraysh sent ‘Amr ibn al ‘As (prior to his conversion to Islam) and ‘Umarah to al Najashi to bring the Muslims back to Makkah. But Allah subhanahu wa ta ‘ala granted them safety. They eventually emigrated to Madinah after the Prophet’s salla Llahu ‘alayhi wa sallam Hijrah. They arrived in Madinah while the Prophet salla Llahu ‘alayhi wa sallam was at Khaybar. Thus, they participated in two Hijrahs: The Hijrah to Abyssinia and the Hijrah to Madinah.

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

 

بلغنا مخرج رسول الله صلى الله عليه وسلم ونحن باليمن فخرجنا مهاجرين إليه أنا وأخوان لي أنا أصغرهما (ولفظ البخاري أنا أصغرهم) أحدهما أبو بردة والآخر أبو رُهم إما قال بضعا وإما قال ثلاثة وخمسين أو اثنين وخمسين رجلا من قومي قال فركبنا سفينة فألقتنا إلى النجاشي بالحبشة فوافقنا جعفر بن أبي طالب وأصحابه عنده فقال جعفر إن رسول الله صلى الله عليه وسلم بعثنا ههنا وأمرنا بالإقامة فأقيموا معنا حتى قدمنا جميعا قال فوافقنا رسول الله صلى الله عليه وسلم حين افتتح خيبر فأسهم لنا أو قال أعطانا منها وما قسم لأحد غاب عن فتح خيبر منها شيئا إلا لمن شهد معه إلا لأصحاب سفينتنا مع جعفر وأصحابه قسم لهم معهم

قال فكان ناس من الناس يقولون لنا يعني لأهل السفينة نحن سبقناكم بالهجرة قال فدخلت أسماء بنت عميس وهي ممن قدم معنا على حفصة زوج رسول الله صلى الله عليه وسلم زائرة وقد كانت هاجرت إلى النجاشي فيمن هاجر إليه فدخل عمر على حفصة رضي الله تعالى عنها وأسماء عندها فقال عمر حين رأى أسماء من هذه قالت أسماء بنت عميس قال عمر الحبشية هــذه البحرية هذه فقالت أسماء نعم فقال عمر سبقناكم بالهجرة فنحن أحق برسول الله صلى الله عليه وسلم منكم فغضبت وقالت كلا والله كنتم مع رسول الله صلى الله عليه وسلم يطعم جائعكم ويعظ جاهلكم وكنا في دار أو في أرض البعداء البغضاء في الحبشة وذلك في الله وفي رسول الله وأيم الله لا أطعم طعاما ولا أشرب شرابا حتى أذكر ما قلت لرسول الله ونحن كنا نؤذى ونخاف وسأذكر ذلك لرسول الله وأسأله ولا أكذب ولا أزيغ ولا أزيد على ذلك قالت فلما جاء النبي صلى الله عليه وسلم قالت يا نبي الله إن عمر قال كذا وكذا قال فما قلت له قالت قلت له كذا وكذا فقال رسول الله صلى الله عليه وسلم ليس بأحق بي منكم وله ولأصحابه هجرة واحدة ولكم أنتم أهل السفينة هجرتان قالت فلقد رأيت أبا موسى وأصحاب السفينة يأتوني إرسالاً يسألوني عن هذا الحديث ما من الدنيا شيء هم به أفرح ولا أعظم في أنفسهم مما قال لهم رسول الله صلى الله عليه وسلم قالت أسماء فلقد رأيت أبا موسى وإنه ليستعيد هذا الحديث مني

We received the news of the Prophet’s salla Llahu ‘alayhi wa sallam departure while we were in Yemen, so we emigrated to him. My two brothers and I. I was the youngest of the two. (Al Bukhari’s wording is: I was the youngest of them.) One was Abu Burdah and the other was Abu Ruhm. We were more than fifty (or he said fifty-three, or fifty-two) men from my tribe. We boarded a ship, and it took us to al Najashi in Abyssinia. We met Jafar ibn Abi Talib and his companions there. Jafar said, “The Prophet salla Llahu ‘alayhi wa sallam sent us here and ordered us to stay, so stay with us.” Then we all came to the Prophet salla Llahu ‘alayhi wa sallam. We met the Prophet salla Llahu ‘alayhi wa sallam when he had just conquered Khaybar. He allotted a share for us (or he said: He gave us a portion from it). He did not give anything to anyone who did not participate in the Conquest of Khaybar except those who were present with him, and besides the people of our ship with Jafar and his companions; he gave us a share with them.

Some people used to say to us (the people of the ship), “We preceded you in Hijrah.”

Asma’ bint ‘Umays—who was among those who came with us—entered to visit Hafsah, the wife of the Prophet salla Llahu ‘alayhi wa sallam. She had emigrated to al Najashi with those who emigrated to him. Then ‘Umar came to Hafsah radiya Llahu ‘anha while Asma’ was with her. When ‘Umar saw Asma’, he asked, “Who is this?”

She replied, “Asma’ bint ‘Umays.”

‘Umar said, “The Abyssinian woman? This one from the sea?”

Asma’ replied, “Yes.”

‘Umar proclaimed, “We preceded you in Hijrah, so we are more entitled to the Prophet salla Llahu ‘alayhi wa sallam than you.”

She became angry and said, “No, by Allah! You were with the Prophet salla Llahu ‘alayhi wa sallam, who would feed your hungry and teach your ignorant, while we were in a land (or she said: territory) of distant, detestable people in Abyssinia. That was for the sake of Allah and His Prophet salla Llahu ‘alayhi wa sallam. By Allah, I will neither eat nor drink until I tell the Messenger of Allah what you said. We were being harmed and frightened. I will tell the Messenger of Allah salla Llahu ‘alayhi wa sallam about it and ask him. I will not lie, deviate, or add anything to that.”

When the Prophet salla Llahu ‘alayhi wa sallam came, she said, “O Prophet of Allah, ‘Umar said such and such.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “What did you say to him?”

She said, “I told him such and such.”

The Prophet salla Llahu ‘alayhi wa sallam said, “He is not more entitled to me than you. He and his companions have one Hijrah, while you, the people of the ship, have two Hijrahs.”

She states: I remember Abu Musa and the people of the ship coming to me in groups, asking me about this hadith. There was nothing in the world that made them happier or greater in their hearts than what the Prophet salla Llahu ‘alayhi wa sallam said about them.

Asma’ further states: I remember Abu Musa, he kept asking me to repeat this hadith.^[87]

 

Her statement, ‘distant, detestable,’ means those who are distant in lineage and detestable in religion, because they were disbelievers, except for al Najashi, who concealed his Islam from his people.

 

29. Virtues of the Muhajirat

Many texts have been narrated explaining the virtue of Muhajirat (female Emigrants) in general and that they were the quickest of women to respond to the commands of Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam. Likewise, other texts praising the women of the Quraysh have been narrated, considering that most of the female Muhajirat were from the Quraysh. I will suffice on mentioning two texts.

Aisha radiya Llahu ‘anha said:

 

يرحم الله نساء المهاجرات الأول لما أنزل الله وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ شققن مروطهن فاختمرن بها وفي رواية أخذن أزرهن فشققنها من قبل الحواشي فاختمرن بها

May Allah have mercy on the first Muhajirat women. When Allah revealed, “And to wrap (a portion of) their headcovers over their chests,” they tore their outer garments and covered themselves with them.

Another narration states: They took their waistcloths and tore them at the edges and covered themselves with them.^[88]

 

As for the narrations regarding the women of the Quraysh, Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

خير نساء ركبن الإبل صالح نساء قريش أحناه على ولد في صغره وأرعاه على زوج في ذات يده

The best of women who rode camels are the righteous women of the Quraysh:

the most affectionate towards their children in their infancy and the most protective of their husbands’ possessions.^[89]

 

There are other versions of this hadith.

 

30. Virtues of the Quraysh

Since most of the Muhajirin radiya Llahu ‘anhum—especially the forerunners—were from the Quraysh, many texts mention the virtues of the Quraysh, their precedence, and the importance of learning from them. I will mention only some authentic narrations for clarity.

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

 

الناس تبع لقريش في الخير والشر

People follow the Quraysh in good and evil.^[90]

 

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

 

الناس تبع لقريش في هذا الشأن مسلمهم لمسلمهم وكافرهم لكافرهم

People will follow the Quraysh in this matter; their Muslims will follow their Muslims, and their disbelievers will follow their disbelievers.^[91]

 

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

 

لا يزال هذا الأمر في قريش ما بقي من الناس اثنان

This matter [i.e. leadership] will remain with the Quraysh as long as two people remain.^[92]

 

‘Abdullah ibn Muti’ narrates from his father radiya Llahu ‘anhu who said:

 

سمعت رسول الله صلى الله عليه وسلم يقول يوم فتح مكة لا يقتل قرشي صبرا بعد هذا اليوم إلى يوم القيامة

I heard the Prophet salla Llahu ‘alayhi wa sallam say on the Day of the Conquest of Makkah, “No Qurashi will be executed after this day until the Day of Qiyamah.”^[93]

 

This means that no one from the Quraysh will turn apostate after the Conquest and remain steadfast in disbelief until the Day of Qiyamah and, thus, be executed because of it. This is one of the signs of prophethood. Allah subhanahu wa ta ‘ala knows best.

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

 

اللهم أذقت أول قريش نكالا فأذق آخرها نوالا

O Allah, You made the first of the Quraysh taste punishment, so let the last of them taste reward.^[94]

 

There are numerous texts on the virtues of the Quraysh; this is mentioned for clarity.

 

31. Supplication for the Muhajirin and Ansar

Among the aspects shared by the Muhajirin and Ansar radiya Llahu ‘anhum is the Prophet’s salla Llahu ‘alayhi wa sallam supplication for them all, seeking for them forgiveness, reform, mercy, and honour. This supplication was repeated for them, especially on the day the trench was dug.

Sahl ibn Sa’d radiya Llahu ‘anhuma relates:

 

جاءنا رسول الله صلى الله عليه وسلم ونحن نحفر الخندق وننقل التراب على أكتافنا فقال رسول الله صلى الله عليه وسلم اللهم لا عيش إلا عيش الآخرة فاغفر للمهاجرين والأنصار

The Prophet salla Llahu ‘alayhi wa sallam came to us while we were digging the Trench and carrying sand on our shoulders. The Prophet salla Llahu ‘alayhi wa sallam supplicated, “O Allah, there is no life except the life of the Hereafter, so forgive the Muhajirin and Ansar.”^[95]

 

Anas ibn Malik radiya Llahu ‘anhu states:

 

خرج رسول الله صلى الله عليه وسلم إلى الخندق فإذا المهاجرون والأنصار يحفرون في غداة باردة فلم يكن لهم عبيد يعملون ذلك لهم فلما رأى ما بهم من النصب والجوع قال اللهم إن العيش عيش الآخرة فاغفر اللهم للأنصار والمهاجرة فقالوا مجيبين نحن الذين بايعوا محمدا على الجهاد ما بقينا أبدا

The Prophet salla Llahu ‘alayhi wa sallam went out to the Trench and saw the Muhajirin and Ansar digging on a cold morning. They had no slaves to do the work for them. When he saw their exhaustion and hunger, he remarked, “O Allah, indeed life is the life of the Hereafter, so forgive the Ansar and the Muhajirin.”

In response, they chanted, “We are the ones who pledged allegiance to Muhammad, upon Jihad for as long as we live.”^[96]

 

He narrates:

 

كانت الأنصار يوم الخندق تقول نحن الذين بايعوا محمدا على الجهاد ما حيينا أبدا فأجابهم النبي صلى الله عليه وسلم اللهم لا عيش إلا عيش الآخرة فأكرم الأنصار والمهاجرة

The Ansar were saying on the Day of the Trench, “We are the ones who pledged allegiance to Muhammad, upon Jihad for as long as we live.”

Responding to them, the Prophet salla Llahu ‘alayhi wa sallam said, “O Allah, there is no life except the life of the Hereafter, so honour the Ansar and the Muhajirin.”^[97]

 

He narrates:

 

كانوا يرتجزون ورسول الله صلى الله عليه وسلم معهم وهم يقولون اللهم لا خير إلا خير الآخرة فانصر الأنصار والمهاجرة

They were chanting, while the Prophet salla Llahu ‘alayhi wa sallam was with them, and saying, “O Allah, there is no good except the good of the Hereafter, so grant victory to the Ansar and the Muhajirin.”^[98]

 

He also narrated that the Prophet salla Llahu ‘alayhi wa sallam prayed:

 

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.^[99]

 

He narrates:

 

جعل المهاجرون والأنصار يحفرون الخندق حول المدينة وينقلون التراب على متونهم ويقولون نحن الذين بايعوا محمدا على الجهاد ما بقينا أبدا والنبي صلى الله عليه وسلم يجيبهم ويقول اللهم إنه لا خير إلا خير الآخرة فبارك في الأنصار والمهاجرة

The Muhajirin and the Ansar were digging the trench around Madinah, carrying the soil on their backs, chanting, “We are the ones who pledged allegiance to Muhammad, upon Jihad for as long as we live.”

The Prophet radiya Llahu ‘anhu would respond to them, “O Allah, there is no good except the good of the Hereafter, so bless the Ansar and the Muhajirin.”^[100]

 

It can be noted in these narrations that the Prophet salla Llahu ‘alayhi wa sallam supplicated for the Muhajirin and the Ansar radiya Llahu ‘anhum—by saying forgive, honour, grant victory, guide, and bless—for their forgiveness, honour, assistance, guidance, and blessings. The Prophet salla Llahu ‘alayhi wa sallam uttered these supplications in response to their statement during the work, “We are the ones who pledged allegiance to Muhammad…” It is well-known that poetry recited during work often energizers a person.

Although, this particular stanza is not from the Prophet’s salla Llahu ‘alayhi wa sallam own poetry; its beginning is from the poetry of ‘Abdullah ibn Rawahah radiya Llahu ‘anhu. The Prophet salla Llahu ‘alayhi wa sallam recited it. However, it was unmetrical, whether intentionally or spontaneously. This explains the variation in its wording; sometimes there is an addition in the first stanza and sometimes there is transposition in the second stanza. In all of these instances, it was uttered as a supplication from the Prophet salla Llahu ‘alayhi wa sallam for the Muhajirin and the Ansar radiya Llahu ‘anhum.

Allah subhanahu wa ta ‘ala answered His Prophet’s salla Llahu ‘alayhi wa sallam supplication for the Muhajirin and the Ansar radiya Llahu ‘anhum for forgiveness, honour, assistance, guidance, and blessings, in this world as well as the Hereafter.

 

32. The Muhajirin and the Ansar Who Were Closest to the Prophet salla Llahu ‘alayhi wa sallam

The Prophet salla Llahu ‘alayhi wa sallam loved that the Muhajirin and the Ansar radiya Llahu ‘anhum be closest to him in Salah, so that they could learn from him and emulate him. He also loved that the Muhajirin and the Ansar radiya Llahu ‘anhum always be in his company so that they could preserve from him and emulate him, because they were the ones who would teach others, and others would follow their example, particularly the senior Sahabah from the Muhajirin and the Ansar radiya Llahu ‘anhum.

Anas ibn Malik radiya Llahu ‘anhu states:

 

كان رسول الله صلى الله عليه وسلم يحب أن يليه المهاجرون والأنصار ليأخذوا عنه وفي رواية ليحفظوا عنه

The Prophet salla Llahu ‘alayhi wa sallam loved for the Muhajirin and the Ansar to be closest to him so that they could acquire from him.

According to another narration: So that they could preserve from him.^[101]

 

Qays ibn ‘Ubad rahimahu Llah states:

 

أتيت المدينة للقي أصحاب محمد ولم يكن فيه رجل ألقاه أحب إلى من أبي رضي الله تعالى عنه فأقيمت الصلاة وخرج عمر رضي الله تعالى عنه مع أصحاب رسول الله صلى الله عليه وسلم فقمت في الصف الأول فجاء رجل فنظر في وجوه القوم فعرفهم غيري فنحاني وقام مقامي فما عقلت صلاتي فلما صلى قال يا بني لا يسوؤك الله فإني لم آتك الذي أتيتك بجهالة ولكن رسول الله صلى الله عليه وسلم قال لنا كونوا في الصف الذي يليني وإني نظرت في وجوه القوم فعرفتهم غيرك ثم حدث فما رأيت الرجال متحت أعناقها إلى شيء متوحها إليه قلت فسمعته يقول هلك أهل العقدة ورب الكعبة قالها ثلاثا هلكوا وأهلكوا ألا لا عليهم آسى ولكن آسى على من يهلكون من المسلمين وإذا هو أبي

I came to Madinah to meet the Sahabah of Muhammad salla Llahu ‘alayhi wa sallam. I did not meet anyone whom I loved more than Ubayy radiya Llahu ‘anhu.

The Iqamah (to begin the Salah) was called out and ‘Umar radiya Llahu ‘anhu came out with the Sahabah radiya Llahu ‘anhum. I stood in the first row. A man came and looked at the faces of the people and recognised everyone except me. He moved me aside and took my place. I could not concentrate in my Salah. When he finished Salah, he said, “My son, may Allah not displease you. I did not do what I did out of ignorance, but the Prophet salla Llahu ‘alayhi wa sallam instructed us, ‘Be in the row behind me.’ I looked at the faces of the people and recognised everyone except you.”

Then he began to narrate Hadith, and I never saw men stretch their necks towards anything as they did towards him. I heard him say, “The people of the pledged authority are doomed, by the Lord of the Ka’bah!” He said it three times, and then said, “They are doomed and they have doomed others. I do not grieve for them, but I grieve for those Muslims who perish because of them.” That was Ubayy [who was talking].^[102]

 

In the narration of ‘Abdur Razzaq, which al Hakim authenticated and al Dhahabi approved—and the wording is his—Ubayy radiya Llahu ‘anhu said:

 

سمعت رسول الله صلى الله عليه وسلم لا يقوم في الصف الأول إلا المهاجرون والأنصار

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “None should stand in the first row except the Muhajirin and the Ansar.”

 

The people of the pledged authority refers to the pledge of allegiance concluded for governance. Some scholars state that the people of the pledged authority means those in positions of authority over the provinces, those who bind the banners for the commanders (i.e., who formally appoint rulers).

Al Tayalisi rahimahu Llah said:

 

أهل العقدة ما أهراق عليه الدماء واغتصبه ثم اعتقده

The people of the pledged authority are those over whose claim blood is shed, which is seized by force, and then adopted as a settled right.^[103]

 

The best evidence for this is the Prophet salla Llahu ‘alayhi wa sallam encouraging those with understanding and intellect to stand behind him. Abu Mas’ud al Badri radiya Llahu ‘anhu states:

 

كان رسول الله صلى الله عليه وسلم يمسح مناكبنا في الصلاة ويقول استووا ولا تختلفوا فتختلف قلوبكم ليلني منكم أولو الأحلام والنهى ثم الذين يلونهم

The Prophet salla Llahu ‘alayhi wa sallam would touch our shoulders prior to Salah and say, “Stand straight, and do not differ, lest your hearts differ. Let those with understanding and intellect stand behind me, then those who are closest to them.”^[104]

 

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

 

ليلني منكم أولو الأحلام والنهى ثم الذين يلونكم (ثلاثاً) وإياكم وهيشات الأسواق

Let those with understanding and intellect^[105] stand behind me, then those who are closest to you (three times). And beware of the commotion of the markets^[106].^[107]

 

33. The Muhajirin and Ansar are Allies of One Another

The Prophet salla Llahu ‘alayhi wa sallam made the Muhajirin and Ansar radiya Llahu ‘anhum allies of one another in this world and the Hereafter. Likewise, he made the Tulaqa’^[108] and the ‘Utaqa’^[109] allies of one another.

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

 

المهاجرون والأنصار بعضهم أولياء بعض في الدنيا والآخرة والطلقاء من قريش والعتقاء من ثقيف بعضهم أولياء بعض في الدنيا والآخرة

The Muhajirin and the Ansar are allies of one another in this world and the Hereafter, and the Tulaqa’ from the Quraysh and the ‘Utaqa’ from the Thaqif are allies of one another in this world and the Hereafter.^[110]

 

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

 

المهاجرون والأنصار بعضهم أولياء بعض … الحديث

The Muhajirin and the Ansar are allies of one another.^[111]

 

34. Brotherhood Between the Muhajirin and Ansar

When the Prophet salla Llahu ‘alayhi wa sallam arrived in Madinah as a Muhajir and the Muhajirin began gathering there, the Prophet salla Llahu ‘alayhi wa sallam established brotherhood between them and the Ansar radiya Llahu ‘anhum, making each pair brothers, to a point that this brotherhood replaced the bond of kinship and blood. Thus, inheritance was established between them, until the following verse was revealed:

 

وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ ۗ

But those of (blood) relationship are more entitled (to inheritance) in the decree of Allah.^[112]

 

I have explained this in Fada’il al Madinah al Munawwarah, at the beginning of volume two.

Anas ibn Malik radiya Llahu ‘anhu states:

 

حالف رسول الله صلى الله عليه وسلم بين قريش والأنصار في داره التي بالمدينة

The Prophet salla Llahu ‘alayhi wa sallam established a pact [of brotherhood] between the Quraysh and the Ansar in his house in Madinah.^[113]

 

The narration of al Humaidi, Ahmed, Abu Dawood, and Abu Ya’la states:^[114]

 

حالف رسول الله صلى الله عليه وسلم بين المهاجرين والأنصار في دارنا فقيل له أليس قال رسول الله صلى الله عليه وسلم لا حلف في الإسلام فقال حالف رسول الله صلى الله عليه وسلم بين المهاجرين والأنصار في دارنا مرتين أو ثلاثا

“The Prophet salla Llahu ‘alayhi wa sallam established a pact between the Muhajirin and the Ansar in our house.”

Someone asked him, “Did not the Prophet salla Llahu ‘alayhi wa sallam say, ‘There is no alliance in Islam?’”

He stressed, “The Prophet salla Llahu ‘alayhi wa sallam established an alliance between the Muhajirin and the Ansar in our house,” two or three times.

 

His house in Madinah refers to the house of Anas, the house of Abu Talhah, Anas’s mother’s husband, located in al Madinah al Munawwarah. He narrated this hadith while in Basrah, because the one who asked him about it was ‘Asim al Ahwal al Basri. This alliance took place at the beginning of the Hijrah, as I have detailed in Fada’il al Madinah al Munawwarah.

Al Imam al Khattabi rahimahu Llah states:

 

فسر العلماء حالف أي آخي بينهم يريد بذلك أن معنى الحلف كان في الجاهلية معنى الأخوة في الإسلام فأعطيت اسمه إلا أن ذلك الذي في الإسلام جار على أحكام الدين وعلى حدوده وكان حلف الجاهلية إنما هو على ما كانوا يتواضعونه فيما بينهم بآرائهم وإنما أبطل من الحلف ما خالف أحكام الإسلام ورسومه فهو ثابت من وجه منفي من وجه

Scholars interpreted he established an alliance as he established brotherhood between them. The meaning of an alliance in the pre-Islamic era was the same as the meaning of brotherhood in Islam. Thus, it was given its name. However, the alliance in Islam is based on the rulings and limits of din. The alliances of the pre-Islamic era were based on what they agreed upon among themselves according to their own opinions. The alliance that was invalidated was that which contradicted the rulings and practices of Islam. Thus, it remains valid from one perspective and invalid from another.^[115]

 

This brotherhood was such that they would inherit from each other due to it, until its abrogation was revealed.

Regarding the verse:

 

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ

And for all, We have made heirs.^[116]

 

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma said that it refers to the heirs of a person.

Regarding the verse:

 

وَالَّذِينَ عَاقَدَتْ أَيْمَانُكُمْ

And to those whom your oaths have bound (to you).^[117]

 

He said:

 

كان المهاجرون لما قدموا على النبي صلى الله عليه وسلم المدينة ورث المهاجر الأنصاري دون ذوي رحمه للأخوة التي آخى النبي صلى الله عليه وسلم بينهم فلما نزلت وَلِكُلٍّ جَعَلْنَا مَوَالِيَ نسخت… الحديث

When the Muhajirin came to the Prophet salla Llahu ‘alayhi wa sallam in Madinah, the Muhajir inherited from the Ansari, not their blood relatives, due to the brotherhood established between them by the Prophet salla Llahu ‘alayhi wa sallam. Then when the verse, “And for all, We have made heirs,” was revealed, this was abrogated.^[118]

 

I have mentioned some of the Sahabah radiya Llahu ‘anhum that I came across between whom the Prophet salla Llahu ‘alayhi wa sallam established brotherhood in Fada’il al Madinah. Refer to it if you wish.

This is some of what I have come across regarding the virtues of the Muhajirin radiya Llahu ‘anhum. I have not included all the texts on these topics, but sufficed by mentioning some of them for the sake of brevity. I have only elaborated on a few texts, allowing them to speak for themselves, as my intention is to highlight their high status, their lofty position, their honour, and their elevated rank—which is the exalted status of the Sahabah radiya Llahu ‘anhum. This necessitates that we venerate them, respect them, praise them, seek forgiveness for them, be pleased with them, ask for mercy for them, abstain from speaking about what transpired between them, and guard our hearts from anger, malice, treachery, and hatred toward them. Allah subhanahu wa ta ‘ala did not select them as companions of His Prophet salla Llahu ‘alayhi wa sallam, his in-laws, and his relatives except because of their high standing, which no nation before them attained and no nation after them will attain.

Thereafter, among the conditions of love is that the lover loves everything that emanates from his beloved. Therefore, those who claim to love Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam, must love those whom Allah subhanahu wa ta ‘ala chose, selected, loved, and was pleased with. Likewise, they must also love the Companions, in-laws, and comrades of His Prophet salla Llahu ‘alayhi wa sallam, whom Allah subhanahu wa ta ‘ala loved and was pleased with. Whoever fails to do so is lying in their claim of loving Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam.

A believing Muslim should fear Allah subhanahu wa ta ‘ala and refrain from speaking ill of the Sahabah radiya Llahu ‘anhum of the Prophet salla Llahu ‘alayhi wa sallam. He should beware of speaking ill of them, hating or despising them, belittling them, or being prejudiced against them, lest he loses his din and iman, because Allah subhanahu wa ta ‘ala has testified to their iman, was pleased with them, loved them, and selected them to be the Companions of His Prophet salla Llahu ‘alayhi wa sallam. He made them the best of generations, the best of nations, and the best of companions. For whomsoever Allah subhanahu wa ta ‘ala has testified, that testimony will never be removed or terminated, no matter how hard the doubters and detractors try.

I ask Allah subhanahu wa ta ‘ala to grant us positive thoughts regarding them and to grant us death while loving them. May He include us among them and resurrect us with them under the banner of the beloved, the merciful, the chosen, the noble Prophet salla Llahu ‘alayhi wa sallam, for He is Generous and Kind, and the Answerer of supplications.

May Allah’s subhanahu wa ta ‘ala blessings, peace, and honour be upon our master and beloved Muhammad, his pure and righteous family, his noble and revered Sahabah, and those who follow them in goodness until the Day of Qiyamah. And praise be to Allah, Lord of the Worlds.

 

 

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

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^[1]  The night journey of the Prophet salla Llahu ‘alayhi wa sallam from Makkah to al Bayt al Maqdis in Jerusalem.

^[2]  Musnad al Tayalisi, pg. 159-160, Hadith: 1160, 1162; Musnad Ahmed, 4/130, 202, 5/344; Sunan al Tirmidhi, book on parables, chapter on the parable of Salah, Fasting, and Charity, Hadith: 2863, 2864; Sahih Ibn Khuzaymah, 1/244, 2/64-65, 3/195-196; Sahih Ibn Hibban, 14/124-126; al Hakim: Al Mustadrak, 1/117-118, 236, 441-422, they deemed it to be sahih and al Dhahabi approved; Musnad Abi Ya’la, 3/140-142; al Tabarani: Al Mu’jam al Kabir, 3/323-328, through various sahih chains; al Shari’ah, 1/286. Al Nasa’i narrated the end of the hadith in al Tafsir, 2/94, Hadith: 399, and al Sunan al Kubra, book on campaigns, 5/272. Refer to al Durr al Manthur under the verse of Hajj; al Tamhid, 21/280-279; al Fath al Kabir, 1/325-326; Fath al Bari, 2/234.

^[3]  Sahih al Bukhari, book on military expeditions, chapter on the Battle of Uhud.

^[4]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s and Sahabah’s emigration to Madinah.

^[5]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s mission; Sahih Muslim, book on virtues, chapter on how long did the Prophet stay in Makkah and Madinah, Hadith: 117, 118.

^[6]  Sahih al Bukhari, book of the virtues of Madinah, chapter on the virtue of Madinah; Sahih Muslim, book on Hajj, chapter on Madinah expelling its wicked, Hadith: 488.

 

^[7]  Surah al Ahzab: 12-13.

^[8]  Refer to Fada’il al Madinah al Munawwarah, 1/164-165, where the narrations regarding this are mentioned.

^[9]  Sahih Muslim, book on Jihad, chapter on the Conquest of Makkah, Hadith: 84-86.

^[10]  Sunan al Nasa’i, book on Salah, chapter on the compulsion of Salah, 1/221-223; Tahdhib al Athar, 1/452-453; Tafsir al Tabari; 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.

^[11]  Sahih al Bukhari, book on military expeditions, chapter on the Battle of Ta’if; Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are to be reconciled to Islam, Hadith: 139.

^[12]  Sahih al Bukhari, book on wishes, chapter on what is permissible regarding if only.

^[13]  Musnad al Humaidi, 2/505, Hadith: 1201; Ibn Abi Shaybah: Al Musannaf, 12/160; Musnad Ahmed, 3/156, 188, 191, 201, 246; Fada’il al Sahabah, 2/794, Hadith: 1420; al Nasa’i: Fada’il al Sahabah, pg. 185, Hadith: 221; al Baghawi: Sharh al Sunnah, 14/176-177; Sahih Ibn Hibban, 16/257-258. Al Baghawi and Ibn Hibban attributed it to al Bukhari and Muslim. However, the hadith which I used for the title, narrated by Anas, is not found in either of them. Rather, it is narrated by ‘Abdullah ibn Zaid, and most of its chains are sahih, while some are hasan. Al Baghawi stated that the authenticity of this hadith is unanimously agreed upon.

^[14]  A’lam al Hadith, 3/1759-1760; al Hafiz mentioned its summary in al Fath, 8/51; Sharh al Sunnah, 14/176.

^[15]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Hijrah of the Prophet salla Llahu ‘alayhi wa sallam and his Sahabah to Madinah, his wording; Sahih Muslim, book on funerals, chapter on the shroud of the deceased, Hadith: 44.

^[16]  Sahih al Bukhari, book on military expeditions, chapter 53, al Layth said…, after the chapter on the Prophet’s stay in Makkah at the time of the Conquest; Sahih Muslim, book on leadership, chapter on the pledge of allegiance after the Conquest of Makkah, on Islam, Jihad, and goodness, Hadith: 83, 84.

^[17]  Sahih al Bukhari, book on military expeditions, chapter 53, al Layth said…, after the chapter on the Prophet’s stay in Makkah at the time of the Conquest.

^[18]  Al Nawawi: Sharh Sahih Muslim, 13/7-8.

^[19]  Surah al Nisa’: 100.

^[20]  Sahih al Bukhari, book on iman, chapter on what has been narrated regarding actions being judged by intention and seeking reward; Sahih Muslim, book on leadership, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying, “Actions are judged by intention,” Hadith: 155.

^[21]  Sunan al Nasa’i, book on allegiance, chapter on the encouragement to emigrate, 7/145, through a hasan chain; al Sunan al Kubra, 4/426 (contains a printing error), 5/213; al Ahad wa al Mathani, 2/218; al Mu’jam al Kabir, 22/322-321; Musnad al Shamiyyin, 2/213-214, through hasan chains.

^[22]  Sunan al Nasa’i, book on Jihad, chapter on the reward for one who embraces Islam, emigrates, and strives in Jihad, 6/21, through a sahih chain; Sunan Sa’id ibn Mansur, 2/126, Hadith: 2304; Sahih Ibn Hibban, 10/479-480, he deemed it to be sahih; al Hakim: Al Mustadrak, 2/61-71, he authenticated it and al Dhahabi approved; al Bayhaqi: Al Sunan al Kubra, 6/72; al Tabarani: Al Mu’jam al Kabir, 18/311.

^[23]  Ibn Abi Shaybah: Al Musannaf, 5/393; Musnad Ahmed, 3/483; al Bukhari: Al Tarikh al Kabir, 4/187-188; Ibn Abi ‘Asim: Al Jihad, 1/149; al Ahad wa al Mathani, 5/136-137; Sunan al Nasa’i, book on Jihad, chapter on the reward for one who embraces Islam, emigrates, and strives in Jihad, 6/21-22, al Tabarani: Al Mu’jam al Kabir, 7/138; Sahih Ibn Hibban, 10/453-454; al Bayhaqi: Shu’ab al Iman, 4/21, 22; al Asbahani: Al Targhib wa al Tarhib, 1/468; al ‘Iraqi: Al Mughni ‘an Haml al Asfar, 3/29, he deemed it to be sahih; Ibn Hajar: Al Isabah, 3/31, he deemed it to be hasan.

^[24]  Refer to the marginal notes of al Suyuti, 6/22-23, and al Sindi, 6/22) on al Nasa’i.

^[25]  Al Muwatta’, book on penal punishments, chapter on abandoning intercession for a thief once it reaches the ruler; Musnad Ahmed, 3/401, 6/465, 466; Sunan al Nasa’i, book on pledging allegiance, chapter on the mention of difference of opinion regarding the cessation of Hijrah, 7/145-146.

^[26]  Sahih al Bukhari, book on rulings, chapter on one who pledges allegiance and then retracts it; Sahih Muslim, book on Hajj, chapter on Madinah expels its evil ones, Hadith: 389.

^[27]  Surah al Anfal: 72.

^[28]  Fath al Bari, 13/200.

^[29]  Al Nawawi: Sharh Sahih Muslim, 9/155-156.

^[30]  Sahih Muslim, book on irrigation, chapter on the permissibility of selling an animal for an animal of the same kind, Hadith: 123.

^[31]  Musnad Ahmed, 4/357-358, 360-366; Sunan al Nasa’i, book on allegiance, chapter on the pledge of allegiance to separate from the polytheists, 7/147-148, 148; al Sunan al Kubra, 4/427-428, 428; al Mu’jam al Kabir, 2/356, 358-359, through various chains; al Bayhaqi: Al Sunan al Kubra, 9/13.

^[32]  Sahih al Bukhari, book on Jihad, chapter on the pledge of allegiance during war that one should not flee; Sahih Muslim, book on leadership, chapter on the pledge of allegiance after the Conquest of Makkah on Islam and Jihad, Hadith: 83-84.

^[33]  Sahih al Bukhari, book on etiquettes, chapter on a person saying: Woe to you; Sahih Muslim, book on leadership, chapter on the pledge of allegiance after the Conquest of Makkah, Hadith: 87.

^[34]  Al Nawawi: Sharh Sahih Muslim, 13/9.

^[35]  Fath al Bari, 7/259.

^[36]  Sahih al Bukhari, book on Jihad, chapter on the obligation of marching forth; Sahih Muslim, book on leadership, chapter on the pledge of allegiance after the Conquest of Makkah on Islam, Jihad, and goodness, Hadith: 85.

^[37]  Sahih al Bukhari, book on military expeditions, chapter 53, al Layth said; Sahih Muslim, book on leadership, chapter on the pledge of allegiance after the Conquest of Makkah on Islam, Jihad, and goodness, Hadith: 84.

^[38]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s and the Sahabah’s Hijrah to Madinah, book on military expeditions, chapter 53, al Layth said.

^[39]  Sahih Muslim, book on Masjids, chapter on who is most entitled to lead in Salah, Hadith: 290-291.

^[40]  Sahih Muslim, book on funerals, chapter on what should be said at the time of calamity, Hadith: 3, 5.

^[41]  Ibid.

^[42]  Musnad Ahmed, 4/198-199, 204, 205, through several chains; Ibn Hisham: al Sirah al Nabawiyyah, 3/384-386, at length; al Tahawi: Sharh Mushkil al Athar, 1/442, through thiqah narrators; al Bayhaqi: al Sunan al Kubra, 9/123, through thiqah narrators; Dala’il al Nubuwwah, 4/346-348; Majma’ al Zawa’id, 9/350-351; Ibn Ishaq.

^[43]  Sahih Muslim, book on iman, chapter on Islam erasing what came before it, and likewise Hijrah and Hajj, Hadith: 192.

^[44]  It is a style where a speaker (or in an Islamic context, the Prophet salla Llahu ‘alayhi wa sallam or the Qur’an) responds to a questioner with an answer to a different, often more important or relevant, question than the one originally asked. The response subtly redirects the addressee’s attention to a more beneficial or profound insight.

^[45]  Sharh al Tibi, 1/162-163, as quoted by al Munawi rahimahu Llah in Fayd al Qadir, 2/167.

^[46]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s saying: O Allah subhanahu wa ta ‘ala, complete the Hijrah of my Sahabah; Sahih Muslim, book on bequests, chapter on bequeathing a third, Hadith: 5.

^[47]  Sahih al Bukhari, book on bequests, chapter on: It is better for one’s heirs to be wealthy than for them to beg from people; Sahih Muslim, book on bequests, chapter on bequeathing a third, Hadith: 5.

^[48]  Sahih al Bukhari, book on the Ansar, chapter on the stay of the Muhajir in Makkah after completing his rituals; Sahih Muslim, book on Hajj, chapter on the permissibility of staying in Makkah for one who emigrated from it after completing Hajj or ‘Umrah for three days without exceeding it, Hadith: 441-444.

^[49]  Al Nawawi: Sharh Sahih Muslim, 1229-123; Fath al Bari, 7/267.

^[50]  A marfu’ hadith is a narration elevated to the Prophet salla Llahu ‘alayhi wa sallam. This, as opposed to a mawquf hadith, which is a narration raised to a Sahabi.

^[51]  Fath al Bari, 5/364.

^[52]  Musnad Ahmed, 2/168, 169; Musnad ‘Abd ibn Humaid, 138-139; Ibn Abi ‘Asim: Al Awa’il, pg. 75, Hadith: 57; Abu Nuaim: Hilyat al Awliya’, 1/347; Sifat al Jannat, 1/112-113; al Bazzar: Kashf al Astar, 4/256-257; Sahih Ibn Hibban, 16/438-439; al Bayhaqi: Al Ba’th wa al Nushur, pg. 342; Shu’ab al Iman, 7/300, through thiqah narrators; al Hakim: Al Mustadrak, 2/71-72, he authenticated it and al Dhahabi approved; al Targhib wa al Tarhib, 5/303; Majma’ al Zawa’id, 10/259.

^[53]  Sahih Muslim, book on asceticism and softening of hearts, Hadith: 37.

^[54]  Musnad Ahmed, 3/63, 96; Sunan Abi Dawood, book on knowledge, chapter on stories, Hadith: 3666; Sunan al Tirmidhi, book on asceticism, chapter on what has been narrated that the poor Muhajirin will enter Jannat before their rich ones, Hadith: 2351, he deemed it to be hasan; Sunan Ibn Majah, book on asceticism, chapter on the status of the poor, Hadith: 4123; Musnad Abi Ya’la, 2/382-383, 485- 486; Kashf al Astar, 4/239; al Mu’jam al Awsat, 1/33; Dala’il al Nubuwwah, 1/351-352; Sharh al Sunnah, 14/192-191; al Bazzar: Kashf al Astar, 4/239; Majma’ al Zawa’id, 10/259-260; al Targhib wa al Tarhib, 5/303 onwards, where he mentioned several ahadith, some of them concisely.

^[55]  Al Ba’th wa al Nushur, pg. 110-130; al Shifa’, 1/278-279; Ibn Abi ‘Asim: Al Sunnah, 2/321-361, through two chains; al Azhar al Mutanathirah, pg. 41-42; Qatf al Azhar, pg. 297-298; Laqt al La’ali, pg. 251-260; Nazm al Mutanathir, pg. 151-152; Ithaf Dhawi al Fada’il, pg. 149-150; Mulla ‘Ali al Qari: Sharh al Shifa’, 2/321-325, he traced it back to fifty-four Sahabah; Fath al Bari, 11/469, he quotes some later scholars who traced it back to eighty Sahabah; Ithaf al Sadah al Muttaqin, 10/497-509.

^[56]  Musnad Ahmed, 5/275-286; Sunan al Tirmidhi, book on the description of the Day of Qiyamah, chapter on the description of the utensils of the Hawd, Hadith: 2444; Sunan Ibn Majah, book on asceticism, chapter on mention of the Hawd, Hadith: 4303; Ibn Abi ‘Asim: Al Sunnah, 1/505, 506; al Ahad wa al Mathani, 1/334-336; Fawa’id Tamam, 1/237-238, through two chains; Musnad ‘Umar ibn ‘Abdul ‘Aziz, 119-125, al Tabarani: Al Mu’jam al Kabir, 2/96, 98, al Mu’jam al Awsat, 1/12-125; Musnad al Shamiyyin, 1/51, 211-212, 316, 426-427; al Ajurri: Al Shari’ah, Hadith: 824; Ma’rifat al Sahabah, 1/503, 504; al Hakim: Al Mustadrak, 4/184, he authenticated it and al Dhahabi approved it; Majma’ al Zawa’id, 10/260, 365-366; al Targhib wa al Tarhib, 5/303-304. The narrators of one of the chains of Ibn Abi ‘Asim, al Ajurri, and al Tabarani are the same as those of al Bukhari. The beginning of this hadith is from Sahih Muslim.

^[57]  Sahih Muslim, book on menstruation, chapter on the description of the semen of men and women, Hadith: 34. Refer to the commentary on it in Chapter Four, and also in volume three of al Sunnah al Nabawiyyah Wahy.

^[58]  ‘Abdullah ibn al Mubarak: Al Zuhd, pg. 267-268, Hadith: 775; Musnad Ahmed, 2/177, 222; al Ma’rifah wa al Tarikh, 2/517-518; al Ajurri: Al Ghuraba’, pg. 73, Hadith: 52; Majma’ al Bahrayn, 4/410-411; Majma’ al Zawa’id, 10/258-259, 7/278; al Targhib wa al Tarhib, 5/305-306; al Tabarani: Al Mu’jam al Kabir and al Mu’jam al Awsat. One of the chains in al Mu’jam al Kabir consists of narrators same as those of Sahih al Bukhari. The chain of Ibn al Mubarak and Ahmed contain thiqah narrators, and it contains Ibn Lahi’ah. However, since it is the narration of Ibn al Mubarak, it is considered to be hasan.

^[59]  The statement, “They found Madinah to be unsuitable,” means they disliked residing there due to tediousness or illness.

^[60]  Mashaqis is the plural of mishqas: An arrow with a broad head. Some say that it is a long arrow that is not broad, while others say that it is a long and broad arrow.

^[61]  Barajim: The joints of the fingers, the singular of which is burjumah.

^[62]  Fashakhabat yadahu: His blood gushed out from his hands.

^[63]  Sahih Muslim, book on iman, chapter on evidence that one who kills himself is not a disbeliever, Hadith: 184.

^[64]  This word is pronounced in four ways:

• With a kasrah on the ‘ayn, a kasrah and tashdid on the mim, and a fathah and tashdid on the ya’, (عِمِّيَّة), meaning: intense or severe.
• With a dammah on the ‘ayn, a kasrah and tashdid on the mim, and a fathah and tashdid on the ya’, (عُمِّيَّة).
• With a fathah on the ‘ayn, a kasrah and tashdid on the mim, and a fathah and tashdid on the ya’, (عَمِّيَّة).
• With a fathah on the ‘ayn, a kasrah and tashdid on the mim, and a fathah on the ya’ without a tashdid, (عَمِّيَة), meaning: the hadith of my uncles, i.e., my uncles narrated it to me.

^[65]  Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are to be reconciled towards Islam and the patience of those whose iman is strong, Hadith: 136.

^[66]  Ibn Abi Shaybah: Al Musannaf, 5/393; Musnad Ahmed, 3/483; al Bukhari: Al Tarikh al Kabir, 4/187-188; Ibn Abi ‘Asim: Al Jihad, 1/149; al Ahad wa al Mathani, 5/136-137; Sunan al Nasa’i, book on Jihad, chapter on the reward for one who embraces Islam, emigrates, and strives in Jihad, 6/21-22, al Tabarani: Al Mu’jam al Kabir, 7/138; Sahih Ibn Hibban, 10/453-454; al Bayhaqi: Shu’ab al Iman, 4/21, 22; al Asbahani: Al Targhib wa al Tarhib, 1/468; al ‘Iraqi: Al Mughni ‘an Haml al Asfar, 3/29, he deemed it to be sahih; Ibn Hajar: Al Isabah, 3/31, he deemed it to be hasan.

^[67]  Sahih al Bukhari, book on gifts, chapter on the virtue of giving gifts; Sahih Muslim, book on Jihad and campaigns, chapter on the return of the gifts of trees and fruits to the Ansar when they were no longer in need of them due to the spoils of war, Hadith: 70.

^[68]  Sahih al Bukhari, book on agriculture and farming, chapter on when someone says: Relieve me of the burden of the date palms and other things and share with me the fruit.

^[69]  Sahih Muslim, book on righteousness and kinship, chapter on the explanation of righteousness and sin, Hadith: 15.

^[70]  Al Nawawi: Sharh Sahih Muslim, 16/111.

^[71]  Sahih Muslim, book on iman, chapter on the enquiry about the pillars of Islam, Hadith: 10, 11; Sahih al Bukhari, book on knowledge, chapter on what has been narrated regarding knowledge; Fath al Bari, 1/151.

^[72]  Musnad al Tayalisi, pg. 88, concisely; Sunan al Tirmidhi, book on merits, chapter on the merits of Usamah ibn Zaid, Hadith: 3819, he deemed it to be sahih; al Bazzar: Al Bahr al Zakhkhar, 7/71; al Hakim: Al Mustadrak, 2/417, 3/596 concisely, he authenticated it; al Tabarani: Al Mu’jam al Kabir, 1/120-121; al Durr al Manthur, 7/611, which he attributed to Ibn Abi Hatim and Ibn Mardawayh; Nazm al Mutanathir, pg. 125. I say: The chain contains ‘Umar ibn Abi Salamah, thus, the hadith is hasan.

^[73]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: If I were to take a bosom friend, I would have taken Abu Bakr as my bosom friend; Sahih Muslim, book on the virtues of the Sahabah, chapter on the prohibition of reviling the Sahabah, Hadith: 222, his wording.

^[74]  Al Tabarani: Al Mu’jam al Awsat, 1/482-483; al Bazzar: Al Bahr al Zakhkhar, 3/233, through thiqah narrators; Kashf al Astar, 3/292; Mukhtasar Zawa’id al Bazzar, 2/364; Majma’ al Bahrayn, 7/23; Majma’ al Zawa’id, 10/17.

^[75]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Hijrah of the Prophet salla Llahu ‘alayhi wa sallam and his Sahabah to Madinah.

^[76]  Fath al Bari, 7/255.

^[77]  Surah Muhammad: 33.

^[78]  Sahih Muslim, book on leadership, chapter on the prohibition for a Muhajir to return to his homeland, Hadith: 82.

^[79]  Ikmal al Mu’lim, 6/273; al Nawawi: Sharh Sahih Muslim, 13/6.

^[80]  Musnad al Tayalisi, pg. 32, Hadith: 236; Musnad al Humaidi, 1/45; Ibn Abi Shaybah: Al Musannaf, 12/12-13, 13, 15; Musnad Ahmed, 1/187; Fada’il al Sahabah, 1/114-117, 204-205, 221; al Tarikh al Kabir, 5/273; Ibn Abi ‘Asim: Al Sunnah, 2/619-621; Sunan Abi Dawood, book on Sunnah, chapter on the Khalifas, Hadith: 4649; al Nasa’i: Fada’il al Sahabah, pg. 105-106, 107, 111; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Abdur Rahman ibn ‘Awf, Hadith: 3748; Sunan Ibn Majah, introduction, virtues of the ten, Hadith: 133; Musnad Abi Ya’la, 2/259-260; Al Bahr al Zakhkhar, 4/95, 99; Musnad al Shashi, 1/234-238, through several chains; Abu Nuaim: Hilyat al Awliya’, 1/95-96; Ma’rifat al Sahabah, 1/145-149, through several chains; Sahih Ibn Hibban, 15/454; al Hakim: Al Mustadrak, 3/440; al Baghawi: Sharh al Sunnah, 14/129; al Diya’: Al Mukhtarah, 3/282-285, 288-291. Al Tirmidhi, Ibn Hibban, al Hakim, al Diya’, and others deemed it to be sahih. Some versions omit the name of Abu ‘Ubaidah.

^[81]  Musnad Ahmed, 1/193; Fada’il al Sahabah, 1/229; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Abdur Rahman ibn ‘Awf, Hadith: 3747; al Nasa’i: Fada’il al Sahabah, pg. 106-107; Musnad Abi Ya’la, 2/147-148; al Bazzar: Al Bahr al Zakhkhar, 3/231; Tamam: Al Fawa’id, 1/344; al Daraqutni: ‘Ilal, 4/416-418; al Baghawi: Sharh al Sunnah, 14/128, 129; Masabih al Sunnah, 4/179; Ma’rifat al Sahabah, 1/146,147, through a hasan chain; Sahih Ibn Hibban, 15/463, he deemed it to be sahih; al Diya’: Al Mukhtarah, 3/102-103, he deemed it to be sahih.

^[82]  Musnad Ahmed, 4/126, 127; Sunan al Darimi, 1/43-44, Hadith: 96; Sunan Abi Dawood, book on the Sunnah, chapter on adhering to the Sunnah, Hadith: 4607; Sunan al Tirmidhi, book on knowledge, chapter on what has been narrated concerning adhering to the Sunnah and avoiding innovations, Hadith: 2676, he deemed it to be sahih; Sunan Ibn Majah, introduction, chapter on following the Sunnah of the rightly guided Khalifas, Hadith: 42-44; al Ajurri: Al Shari’ah, 1/171, 172; al Tahawi: Sharh Mushkil al Athar, 3/221-224; Ibn Abi ‘Asim: Al Sunnah, 2/70-72; Al Mu’jam al Kabir, 18/245-249, 257, through several chains; Musnad al Shamiyyin, 3/172-173; Sharh al Sunnah, 1/205; Hilyat al Awliya’, 5/220-221,10/114, 115; Sahih Ibn Hibban, 1/178, 179, he deemed it to be sahih; al Hakim: Al Mustadrak, 1/95-97, through several chains, he authenticated it and al Dhahabi approved it; al Bayhaqi: Al Sunan al Kubra, 10/114; al Madkhal ila al Sunan al Kubra, pg. 115, 116; Dala’il al Nubuwwah, 6/541.

^[83]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Talhah and al Zubair, Hadith: 50.

Refer to Fada’il al Madinah al Munawwarah, 3/77-79, and Makanat al Haramayn al Sharifayn as the narrations on this topic have been mentioned.

^[84]  Musnad al Tayalisi, pg. 32; Ibn Abi Shaybah: Al Musannaf, 12/14; Musnad Ahmed, 1/187-189; Fada’il al Sahabah, 1/113-114, 218-219, 229-230; Sunan Abi Dawood, book on the Sunnah, chapter on the Khalifas, Hadith: 4648; Sunan al Tirmidhi, book on merits, chapter on the merits of Sa’id ibn Zaid, Hadith: 3757; al Nasa’i: Fada’il al Sahabah, pg. 85-86, 100, 111-112; Sunan Ibn Majah, introduction, virtues of the ten, Hadith: 134; al Sunnah, 2/618-619; Musnad Abi Ya’la, 2/258-259; Al Bahr al Zakhkhar, 4/91-92; Al Mu’jam al Kabir, 1/116, Hadith: 356; Al Mu’jam al Awsat, 1/267, 4/339, 7/182-183, 8/147; Hilyat al Awliya’, 4/341 concisely, 5/25, it contains an error; Musnad al Shashi, 1/236, 238, 241, through several chains; Sahih Ibn Hibban, 15/457-458; al Mustadrak, 3/450-451; al Mukhtarah, 3/279-281.

^[85]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: If I were to take a bosom friend, chapter on the merits of ‘Umar ibn al Khattab. Refer to Fada’il al Sahabah for details on other narrations.

^[86]  Ibn Abi Shaybah: al Musannaf, 12/149, 14/313; Musnad Ahmed, 1/404; Fada’il al Sahabah, 1/182-183; Sunan Ibn Majah, introduction, virtues of Salman, Abu Dharr, and al Miqdad radiya Llahu ‘anhum, Hadith: 150; Al Bahr al Zakhkhar, 5/233; Abu Nuaim: Hilyat al Awliya’, 1/149; Sahih Ibn Hibban, 15/558-559, who deemed it to be sahih; al Hakim: al Mustadrak, 3/284, who authenticated it and al Dhahabi approved it; al Bayhaqi: Dala’il al Nubuwwah, 2/281-282; Misbah al Zujajah, 1/23; Fath al Bari, 7/166.

^[87]  Sahih al Bukhari, book on military expeditions, chapter on the Battle of Khaybar; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Jafar ibn Abi Talib, Asma’ bint ‘Umays, and the people of their ship, Hadith: 169.

^[88]  Sahih al Bukhari, book on Tafsir, Surah al Nur, chapter: and to wrap (a portion of) their headcovers over their chests.

^[89]  Sahih al Bukhari, book on marriage, chapter on whom should one marry and which women are best; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of the women of the Quraysh, Hadith: 200-202.

^[90]  Sahih Muslim, book on leadership, chapter on people follow the Quraysh and the Caliphate is with the Quraysh, Hadith: 3.

^[91]  Sahih al Bukhari, book on merits, chapter on the verse: O mankind, indeed We have created you from male and female; Sahih Muslim, book on leadership, chapter on people follow the Quraysh and the Caliphate is with the Quraysh, Hadith, Hadith: 1, 2.

^[92]  Sahih al Bukhari, book on merits, chapter on the merits of the Quraysh; Sahih Muslim, book on leadership, chapter on people follow the Quraysh and the Caliphate is with the Quraysh, Hadith: 4.

^[93]  Sahih Muslim, book on Jihad, chapter on a Qurashi not being executed after the Conquest, Hadith: 88, 89.

^[94]  Musnad Ahmed, 1/242; Sunan al Tirmidhi, book on merits, chapter on the merits of the Ansar and Quraysh, Hadith: 3908, he deemed it to be sahih; Ibn Abi ‘Asim: Al Sunnah, Hadith: 1582, 1583; Musnad Abi Ya’la, 5/69-70; Abu Nuaim: Hilyat al Awliya’, 9/65, through thiqah narrators; al Bayhaqi: Manaqib al Shafi’i, 1/25; Majma’ al Zawa’id, 3/283, he authenticated it; Tawali al Ta’sis, pg. 44; Kanz al ‘Ummal, 12/29, he attributed it to Ibn Hibban and Sa’id ibn Mansur. Refer to my commentary on Manaqib al Imam al Shafi’i by Ibn Kathir, pg. 134, al Hafiz deemed it to be jayyid (good).

^[95]  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.

^[96]  Sahih al Bukhari, book on Jihad, chapter on patience during fighting, his wording; Sahih Muslim, book on Jihad and campaigns, chapter on the Battle of the Confederates, which is the Trench, Hadith: 127-130.

^[97]  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 Jihad, chapter on the pledge during war not to flee; Sahih Muslim, book on Jihad and campaigns, chapter on the Battle of the Confederates, which is the Trench, Hadith: 128.

^[98]  Sahih Muslim, book on Jihad and campaigns, chapter on the Battle of the Confederates, which is the Trench, Hadith: 129.

^[99]  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.

^[100]  Sahih al Bukhari, book on Jihad, chapter on digging the Trench, book on military expeditions, chapter on the Battle of the Trench, also known as the Battle of the Confederates.

^[101]  Musannaf ‘Abdur Razzaq, 2/53; Musnad Ahmed, 3/100, 199, 205, 263; Musnad ‘Abd Ibn Humaid, pg. 413, Hadith: 1407; al Nasa’i: Al Sunan al Kubra, 5/48; Sunan Ibn Majah, book on establishing Salah, chapter on who is recommended to be behind the Imam, Hadith: 977; Sharh Mushkil al Athar, 10/54; al Tahawi: Sharh Ma’ani al Athar, 2/226; Musnad Abi Ya’la, 6/437, Hadith: 3816; Sahih Ibn Hibban, 16/248, he deemed it to be sahih; al Hakim: Al Mustadrak, 1/218, he authenticated it and al Dhahabi approved it; al Bayhaqi: Al Sunan al Kubra, 2/97; al Diya’: Al Mukhtarah, 5/285-289, through several chains.

^[102]  Musnad al Tayalisi, pg. 75-76; Musannaf ‘Abdur Razzaq, 2/53-54; Musnad Ahmed, 5/140; Musnad ‘Abd ibn Humaid, pg. 91-92, concisely; Sunan al Nasa’i, book on Imamah, chapter on the one who should be next to the Imam then the one who should be next to him, 2/88; Sahih Ibn Khuzaymah, 3/33; Sahih Ibn Hibban, 5/555, 556; al Hakim: Al Mustadrak, 1/214-215, 3/304, 4/526-527, at length; Hilyat al Awliya’, 1/252; Misbah al Zujajah, 1/119-120.

^[103]  Al Khattabi: Gharib al Hadith, 2/318; Ibn al Athir: Al Nihayah, 3/270, 4/291; Sharh al Nasa’i, 2/88.

^[104]  Sahih Muslim, book on Salah, chapter on straightening and establishing the rows, and the virtue of the first and then the next, Hadith: 122.

^[105]  Ulu al ahlam wa al nuha: This refers to those with understanding and intellect. Al Ahlam is the plural of hilm: forbearance and verifying matters, and al nuha is the plural of nuhyah: intelligence.

^[106]  Hayshat al aswaq: The raising of voices, the clamour, various trials, disputes and quarrels in the markets.

^[107]  Sahih Muslim, book on Salah, chapter on straightening and establishing the rows, and the virtue of the first and then the next, Hadith: 123.

^[108]  Tulaqa’ refers to those who were emancipated on the Day of the Conquest of Makkah and were not killed or punished. They were the leaders and prominent figures of the Quraysh.

^[109]  ‘Utaqa’ refers to those who were freed from captivity or slavery, or those whom the Prophet salla Llahu ‘alayhi wa sallam pardoned after the Conquest of Ta’if. They were from the Thaqif tribe.

^[110]  Musnad al Tayalisi, pg. 93, Hadith: 671; Musnad Ahmed, 4/363; al Tabarani: Al Mu’jam al Kabir, 2/349-350, 356-357, 358, 392, 397; Sahih Ibn Hibban, 16/250, he deemed it to be sahih; al Hakim: Al Mustadrak, 4/80-81, he authenticated it and al Dhahabi approved it, al Khatib: Tarikh Baghdad, 13/44-45; Akhbar Asbahan, 1/145-146; Majma’ al Zawa’id, 10/15; Kanz al ‘Ummal, 12/86, he attributed it to Sa’id ibn Mansur; Fath al Qadir, 2/330; Ibn Abi Hatim: Al Zuhd. One of Ahmed’s chains, al Hakim’s chain, and several of al Tabarani’s chains are sahih, while the rest are hasan.

^[111]  Ibn Abi ‘Asim: Al Ahad wa al Mathani, 3/378-379, through a hasan chain; Musnad Abi Ya’la, 8/446; al Bazzar: Al Bahr al Zakhkhar, 5/137, through a hasan chain; Kashf al Astar, 3/308; Al Mu’jam al Kabir, 10/230; Majma’ al Zawa’id, 10/15. The previous hadith is a corroboration for it.

^[112]  Surah al Anfal: 75; Surah al Ahzab: 6.

^[113]  Sahih al Bukhari, book on adherence, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam mention and encouragement regarding seeking knowledge; Sahih Muslim, book on the virtues of the Sahabah, chapter on the Prophet salla Llahu ‘alayhi wa sallam establishing brotherhood among his Sahabah, Hadith: 204-205.

^[114]  Musnad al Humaidi, 2/507; Musnad Ahmed, 3/281; Sunan Abi Dawood, book on inheritance, chapter on oaths, Hadith: 2926; Musnad Abi Ya’la, 6/97, 7/91.

^[115]  A’lam al Hadith, 2/1136; al Hafiz quoted it in al Fath, 4/474, with some changes.

^[116]  Surah al Nisa’: 33.

^[117]  This is a well-known Qira’ah (mode of recitation) in the major cities. It is the Qira’ah of Ibn Kathir, Nafi’, Abu ‘Amr, and ‘Amir. The Qira’ah of ‘Asim, Hamzah, and al Kisa’i is ‘aqadat (without an alif). Refer to Zad al Masir, 2/118; al Iqna’ fi al Qira’at al Sab’, 2/630; al Tabsirah fi al Qira’at al Sab’, pg. 308; al Nahhas: I’rab al Qur’an, 1/451; Tafsir al Tabari, 8/272, where they attributed ‘aqadat to the Kufans and ‘aqadat to the others. And Allah subhanahu wa ta ‘ala knows best.

^[118]  Sahih al Bukhari, book on guarantee, chapter on the verse: And to those whom your oaths have bound (to you) – give them their share.