The Second Answer the Shia Present to Verses Extolling the Sahaba’s Virtue

The crux of the first answer of the Shia is that Sayyidina Abu Bakr radiya Llahu ‘anhu — who is from the Muhajirin — had a corrupt intention. Now listen to what other answers they give.

Shah Sahib quotes Mulla ‘Abdullah’s answer in Tuhfah:

Allah’s subhanahu wa ta ‘ala declaration of His pleasure with the Muhajirin and Ansar in the verse:

وَالسّٰبِقُوْنَ الْاَوَّلُوْنَ مِنَ الْمُهٰجِرِیْنَ وَالْاَنْصَارِ

And the first forerunners (in the faith) among the Muhajirin and the Ansar…^{^[1]}

This pleasure only applies to their precedence in hijrah and assistance, i.e. Allah subhanahu wa ta ‘ala was only pleased with this specific action. However, this does not necessitate them being deserving of Jannat since it is not compulsory for this pleasure to remain till the hereafter. Whether the pleasure remained or not is dependent on their ending.

After quoting this, Shah Sahib comments:

This explanation is not in conformity with the accepted rules and principles. Allah subhanahu wa ta ‘ala praised the Muhajirin and Ansar, i.e. their beings. And since hijrah and assistance are mentioned as their qualities, this shows that Allah’s subhanahu wa ta ‘ala pleasure is largely due to these qualities, and not solely due to them.

Dildar ‘Ali responds to this in Dhu al Fiqar:

ہنوز باثبات نہ رسیدہ کہ مزاد از سبقت دریں جا سبقت فی الہجرت ست پس غایت ما فی الباب علت رضا سبقت الی الاسلام یا سبقت الی الموت یا سبقت الی الہجرت لا علی الیقین خواہد بود و ایں علت مبہمہ براۓ تو بہیچ وجہ مفید نمی تواند شد

All this explanation can be offered when it is established that the meaning of first forerunners among the Muhajirin is forerunners in hijrah, whereas the purport of forerunners is not clear to us. Does it mean forerunners in Islam, or forerunners in hijrah or forerunners in death? So when this is obscure, it does not provide a meaningful purport.

Dildar ‘Ali has summed up the equation. There is no scope for argumentation. The only time these virtues are applicable is when the meaning of “forerunners” is known. Does it mean forerunners in Islam, or forerunners in hijrah or forerunners in death? When there is obscurity in this, using this as proof is useless. In short, due to the reason of pleasure being obscure, no one’s virtue is established. The meaning Dildar ‘Ali has presented has been reached after deep contemplation and meditation. He already said before:

ایضا آنچہ بعد تامل و نظر دقیق ظاہر می گرد و صفحہ 57 ذو الفقار تا قولہ اذا جاء الاحتمال بطل الاستدلال

This becomes apparent after deep contemplation and pondering. (Dhu al Fiqar pg. 57) When there is vagueness, substantiation is inoperable.

Then he supports his explanation with logical proofs that the meaning of “forerunners” is forerunners in death. It refers to those who have passed away. He says:

و ثانیا اینکہ علت رضاۓ مہاجرین و انصار از حق تعالی مجرد ہجرت و نصرت نمی تواند شد بلکہ نظر دقیق حکم می کنہ کہ رضای آنہا از حق تعالی و تسلیم اوامر و نواہی او علت ہجرت و نصرت شدہ و ایں قرینہ دیگر است براینکہ مراد از سابقین سابقین الی الموت اند

It can never be that the reason for Allah’s subhanahu wa ta ‘ala pleasure with the Muhajirin and Ansar is their hijrah with Rasulullah salla Llahu ‘alayhi wa sallam or assisting Rasulullah salla Llahu ‘alayhi wa sallam. Deep contemplation makes it clear that them being pleased with Allah subhanahu wa ta ‘ala and conforming to His commandments and prohibitions is the reason of their hijrah and assistance. This is the second contextual evidence that the meaning of “forerunners” is forerunners in death.

Subhan Allah! What deep understanding! What a meaning he has taken out. Where could Shah Sahib have such deep understanding to take out the meaning of death from “forerunners”?

We are grateful to Dildar ‘Ali for including the dead Muhajirin and Ansar radiya Llahu ‘anhum. If he said that “forerunners” means Sayyidina Adam ‘alayh al Salam who made hijrah from Jannat first or Sayyidina Musa ‘alayh al Salam who made hijrah to Madyan, then what could we have said? If he said that it meant Jibril and Mika’il since they were created first, then what say do we have? Anyways, when a person is hell-bent on fabricating and does not consider Qur’anic words, then what force can be used upon such an insolent individual? Whatever he considers is his kindness.

No one should think that Dildar ‘Ali claimed this without proof. To blurt out drivel without proof is the practice of the ignorant like Shah Sahib (as he claims). Dildar ‘Ali on the other hand does not say anything without proof, and he substantiates his claim by saying:

و ایں قرینہ دیگر است براینکہ مراد از سابقین اولین الی الموت اند چہ موت اہل جنت و مشاہدہ درجات را مد خلیہ تمام در رضاۓ آنہا از حق تعالی ست

Secondly, there is another contextual evidence for “forerunners” to refer to those who passed away; since reaching Jannat, seeing their status and enjoying themselves peacefully in Jannat are great evidences that such people are pleased with Allah subhanahu wa ta ‘ala.^{^[2]}

Undoubtedly this is correct. Those who are living can never be pleased since they do not know whether Allah subhanahu wa ta ‘ala will grant them Jannat or not and even if there is assurance of Him granting them, then too due to worldly obligations they can never be pleased. After they die and Allah subhanahu wa ta ‘ala grants them Jannat and they enjoy the bounties of Jannat with delight then they will definitely be pleased with Allah subhanahu wa ta ‘ala. And you wrote previously that the reason for their hijrah and assistance was that they were pleased with Allah subhanahu wa ta ‘ala. Now what doubt remains that “forerunners” refers to those people who passed away before its revelation?

What substantiation for such a claim! Such claims and proofs are the lot of the ‘guided’ and ‘devout’. Congratulations to such a sect whose scholars possess such ‘intelligence’ and ‘understanding’.

Dildar ‘Ali has fully substantiated his book. He did not only mention one or two proofs for his every claim but substantiated each with plenty proofs so that no Sunni has the courage to refute them. I will quote the third answer he presented to this verse. He says:

ثاثلا اینکہ غایت ما فی الباب آنکہ آیہ علت بودن ہجرت و نصرت در باب رضاۓ حق تعالی از آنہا و رضای آنہا از و تعالی شانہ می تواند شد و علت اعم ست ازینکہ تامہ باشد یا ناقصہ استعمال علت ناقصہ در کلام حق تعالی و احادیث نبوی شیاع تمام دارد و اگر بسپ غباوت ذہن کہ داری دریں باب تامل داشتہ باشی پس قرآن مجید را از اول بنظر بصیرت تلاوت کن و در آیات وعدہ و وعید تامل نماتا صدق ایں مقال واضح گردد

Thirdly, the reason of their hijrah and assistance mentioned in this verse could possibly be their happiness with Allah subhanahu wa ta ‘ala and Him being pleased with them. This reason is general, whether it is complete or incomplete. Using an incomplete reason is generally found in the speech of Allah subhanahu wa ta ‘ala and the ahadith of Rasulullah salla Llahu ‘alayhi wa sallam. Even though you are extremely thick, if you ponder a little over the Qur’an from cover to cover and contemplate over the verses of reward and punishment, the verification of my claim will be evident.^{^[3]}

This means that Allah subhanahu wa ta ‘ala was pleased with their hijrah and assistance although this reason is incomplete. Hence, being pleased with all their actions is not established. Shame upon him! He does not even consider for a little while the context of the Qur’an and the literal translation of the verse and then concocts the meanings of the Qur’an. O Allah subhanahu wa ta ‘ala! Is Your speech some type of riddle or is this verse a mystery or some puzzle that Dildar ‘Ali had to resort to such despicable thoughts? There are only about four words, translate them and understand them.

O Mu’minin! The literal translation of this verse is exactly as I wrote above. Or is it something else? Listen to the words of the verse first:

وَالسّٰبِقُوْنَ الْاَوَّلُوْنَ مِنَ الْمُهٰجِرِیْنَ وَالْاَنْصَارِ وَالَّذِیْنَ اتَّبَعُوْهُمْ بِاِحْسَانٍۙ رَّضِیَ اللّٰهُ عَنْهُمْ وَرَضُوْا عَنْهُ وَ اَعَدَّ لَهُمْ جَنّٰتٍ تَجْرِیْ تَحْتَهَا الْاَنْهٰرُ خٰلِدِیْنَ فِیْهَآ اَبَدًاؕ ذٰلِكَ الْفَوْزُ الْعَظِیْمُ

And the first forerunners (in the faith) among the Muhajirin and the Ansar and those who followed them with good conduct — Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.^{^[4]}

The complete and incomplete reasons that Dildar ‘Ali is presuming from such clear words, is this not tahrif? If such nonsensical reasons are included in Allah’s subhanahu wa ta ‘ala speech, the entire Qur’an will turn into a toy and it will be impossible to believe in any verse or command and practice accordingly. Allah subhanahu wa ta ‘ala emphatically declares:

رَضِیَ اللّٰهُ عَنْهُمْ وَرَضُوْا عَنْهُ

Allah is pleased with them and they are pleased with Him.

Dildar ‘Ali says that this being the reason for His pleasure is incomplete. Allah subhanahu wa ta ‘ala is not pleased with everything, He is only pleased with hijrah and assistance. And although Dildar ‘Ali did not say it clearly, he means that Allah subhanahu wa ta ‘ala is displeased due to usurping the Caliphate and harbouring enmity for the Ahlul Bayt. Hence, do not think this pleasure to be all-encompassing and do not think good of the Muhajirin and Ansar radiya Llahu ‘anhum.

It is shameful that Dildar ‘Ali did not say that the Qur’an declared, “If anyone is in doubt and does not understand the meaning of my verses then Dildar ‘Ali has explained that “forerunners” definitely means the dead because Allah subhanahu wa ta ‘ala informs us of their condition that they were pleased with Allah subhanahu wa ta ‘ala. It is known that had they been alive then it was befitting for Allah subhanahu wa ta ‘ala to say, “They will be pleased with Allah subhanahu wa ta ‘ala”, using the future tense.” Dildar ‘Ali’s words are:

زیراکہ جناب حق سبحانہ و تعالی از حال ایشاں خبر می دہد کہ ایشاں از خدای خود راضی شدند و معلوم است کہ اگر اینہا زندہ می بودند مناسب ایں بود کہ حق تعالی بصیغہ مضارع کہ یرضون باشد ایں مطلب را ادا نماید نہ بصیغہ ماضی

This is because Allah subhanahu wa ta ‘ala is informing of their condition that they were pleased with Allah subhanahu wa ta ‘ala. And it is known that had they been alive, it was necessary for Allah subhanahu wa ta ‘ala to use the future tense instead of using the past tense, i.e. they will be pleased. The purport is clear from this.^{^[5]}

1. Dildar ‘Ali says:

It is known that had they been alive …

We do not know anything about this, only Dildar ‘Ali does. For bondsmen to be pleased with Allah subhanahu wa ta ‘ala in this world is only far-fetched to you. We know, in fact we have certainty, that all the special bondsmen of Allah subhanahu wa ta ‘ala were pleased with Him and no matter what calamities befell them, they remained pleased with Him. So Allah’s declaration “and they are pleased with Him” startles you since while living you were not pleased with Allah subhanahu wa ta ‘ala. On the other hand, we have conviction in this.

2. All this complete and incomplete reasons, and past and future tense assumptions that you make, does it only apply to the poor Muhajirin and Ansar or to the Ahlul Bayt as well? All the ludicrous explanations you present, all the distortions you make and useless assumptions you take out from the verses of the Qur’an to deny the virtue of the Muhajirin and Ansar, if the Khawarij and Nawasib use these against the Ahlul Bayt, then what answer will you provide? Whatever your answer is should be understood as ours.

3. Dildar ‘Ali has committed a grave mistake by taking out all these probabilities and assumptions. Due to his haste in writing the book, he forgets one very important point. Sayyidina ‘Ali radiya Llahu ‘anhu is included in the “first forerunners”. This very verse is used to prove his great virtue. It is said that he is the first man to accept Islam and the first to make hijrah. So when “forerunners” refers to the dead, and no living person is included therein, Sayyidina ‘Ali radiya Llahu ‘anhu is also excluded therefrom. By Allah subhanahu wa ta ‘ala! They will maybe say that he was the only living person to be included whereas the others refer to the dead. And if anyone had to question the reason for this, they will adopt their old practice and wear the garb of Shi’ism and begin using expletives like moron, imprudent, stupid and they will not listen to a thing; just as how he said regarding Shah Sahib for not understanding this incomplete nonsensical reason:

و اگر بسپ غباوت ذہن کہ داری دریں باب تامل داشتہ باشی پس قرآن مجید را از اول بنظر بصیرت تلاوت کن و در آیات وعدہ و وعید تامل نماتا صدق ایں مقال واضح گردد

Even though you are extremely thick, if you ponder a little over the Qur’an from cover to cover and contemplate over the verses of reward and punishment, the verification of my claim will be evident.

4. Dildar ‘Ali’s discussion of past and future tense is in fact narrowing the scope of Shi’ism, since — due to this discussion — many virtues of the Ahlul Bayt will be lost and it will be difficult to answer such objections. Do not even talk about the rules of syntax and etymology, otherwise someone will question the verse:

وَ یُطْعِمُوْنَ الطَّعَامَ عَلٰی حُبِّهٖ مِسْکِیْنًا وَّ یَتِیْمًا وَّ اَسِیْرًا

And they give food in spite of love for it to the needy, the orphan, and the captive.^{^[6]}

The verb is future tense, but the meaning is given in present tense since after fulfilment of the vow and feeding the orphans, needy and captives were these verses revealed regarding Sayyidah Fatimah and Sayyidina Hassanayn radiya Llahu ‘anhum. What answer will you give then?

If someone says:

فَوَقٰهُمُ اللّٰهُ شَرَّ ذٰلِكَ الْیَوْمِ وَ لَقّٰهُمْ نَضْرَةً وَّ سُرُوْرًا ﴿ۚ11﴾ وَ جَزٰىهُمْ بِمَا صَبَرُوْا جَنَّةً وَّ حَرِیْرًا

So Allah will protect them from the evil of that Day and give them radiance and happiness. And will reward them for what they patiently endured (with) a garden (in Paradise) and silk (garments).^{^[7]}

All the verbs are in the past tense but the meaning is given in the future tense. What answer will you give?

So even if it is assumed and your view is accepted:

مناسب ایں بود کہ حق تعالی بصیغہ مضارع کہ یرضون باشد ایں مطلب را ادا نماید نہ بصیغہ ماضی

It was befitting for Allah subhanahu wa ta ‘ala to use the future tense instead of using the past tense.

The answer to this is:

حق تعالی امرے را کہ یقینی و قطعی ست بصیغۂ ماضی ادا می نماید چنانکہ در فضائل اہل بیت امرے را کہ بعد از قیام قیامت ظہور خواہد یافت بصیغہ ماضی ادا کردہ حیث قال تبارک و تعالی فَوَقٰهُمُ اللّٰهُ شَرَّ ذٰلِكَ الْیَوْمِ وَ لَقّٰهُمْ نَضْرَةً وَّ سُرُوْرًا ہمچنیں رضای سابقین اولین از مہاجرین و انصار زیراکہ در آخرت علو مرتبہ خودرا دیدہ راضی خواہند شد بصیغہ ماضی ادا کردہ و برای ایں حکم فرمودہ کہ رضوا عنہ

Allah subhanahu wa ta ‘ala uses the past tense to mention something that is certain just as He subhanahu wa ta ‘ala used the past tense to mention the virtues of the Ahlul Bayt which will be displayed on the Day of Qiyamah:

فَوَقٰهُمُ اللّٰهُ شَرَّ ذٰلِكَ الْیَوْمِ وَ لَقّٰهُمْ نَضْرَةً وَّ سُرُوْرًا

So Allah will protect them from the evil of that Day and give them radiance and happiness.

Similarly is the case of the pleasure of the first forerunners among the Muhajirin and Ansar radiya Llahu ‘anhum. When they will see their lofty status in the hereafter they will be pleased. Allah subhanahu wa ta ‘ala expressed this using the past tense and declared “and they were pleased with Him.”

If you have misgivings about the past and future tenses and taking one to mean the other is against eloquence according to you then have a look at Mizan al Sarf and see the meaning of (May Allah subhanahu wa ta ‘ala make you fortunate) is it made you fortunate or make you fortunate. Then contemplate over why is the future tense implied whereas the word is in the past tense? Thereafter look at the footnote for your answer. It will now be time to acknowledge your error if you have any honesty. Otherwise you will have to acknowledge it on that Day which Allah subhanahu wa ta ‘ala speaks about using the past whereas that Day has not come yet. Allah subhanahu wa ta ‘ala declares:

وَ قَالُوْا لَوْ كُنَّا نَسْمَعُ اَوْ نَعْقِلُ مَا كُنَّا فِیْٓ اَصْحٰبِ السَّعِیْرِ ﴿10﴾ فَاعْتَرَفُوْا بِذَنْۢبِهِمْۚ فَسُحْقًا لِّاَصْحٰبِ السَّعِیْرِ

And they will say, “if only we had been listening or reasoning, we would not be among the companions of the Blaze.” And they will admit their sin, so (it is) alienation for the companions of the Blaze.^{^[8]}

The prejudice and ignorance of the Shia is laughable and pathetic. Due to their hatred for the Sahaba radiya Llahu ‘anhum, they distort the meanings of the verses of the Qur’an in such a way that even Sayyidina ‘Ali radiya Llahu ‘anhu is excluded therefrom. So when the Shia themselves have excluded their first imam from this verse, then it is not surprising for them to exclude our three khalifas.

It is also beneficial to mention at this juncture that Shah Sahib has written in Tuhfah Ithna ‘Ashariyyah:

If this meaning is taken from these verses regarding the Muhajirin and Ansar radiya Llahu ‘anhum that Allah’s subhanahu wa ta ‘ala pleasure is not connected to their beings but rather to their qualities of hijrah and assistance, and complete pleasure is dependent on a good ending, then this allegation could be cast against the verse of Wilayah which is alleged to prove the Caliphate of Sayyidina ‘Ali radiya Llahu ‘anhu.”

ولایت شما بایں وصف متعلق ست یعنی اقامت صلوۃ و ایتاء زکوۃ در حالت رکوع و بقائی ایں وصف مشروط است بہ حسن خاتمہ و کذا و کذا

The qualities of his Wilayah are that he would perform salah and pay Zakat whilst in ruku’. And the perpetuity of this quality is dependable on a good ending.

Dildar ‘Ali answers this by saying:

اما آنچہ دریں مقام در باب آیہ ولایت بہ ترانۂ بیہودہ مترنم گردہ پس از قبیل قیاسی ست مع الفارق چہ امثال چنیں تقیدات دور از کار در آیۃ ولایت خلاف اجماع اہل اسلام پس از معرض اعتبار ساقط باشد

The drivel he has spoken regarding the verse of Wilayah is the product of a corrupt analogy because to use such improbable rules regarding the verse of Wilayah is against the consensus of the Muslims, hence it is unacceptable.

Dildar ‘Ali wrote nothing but these words. He just employed some vulgarity and kept silent. His claim, “to use such improbable rules regarding the verse of Wilayah is against the consensus of the Muslims,” is extremely shocking. If Muslims refer to only the Shia then it is understandable and if it refers to all the sects of Islam, then such a claim is a blatant lie.

هَاتُوْا بُرْهَانَكُمْ اِنْ كُنْتُمْ صٰدِقِیْنَ

Produce your proof, if you should be truthful.^{^[9]}

O Shia! Listen to the assumptions and misinterpretations of your scholars. Such an assumption regarding the Muhajirin and Ansar radiya Llahu ‘anhum is permissible, nay compulsory, whereas it is impossible regarding Sayyidina ‘Ali radiya Llahu ‘anhu. If it is said that this is due to love and hatred, we will accept and comment that it is not due to iman and fairness. Listening to such an answer, the story of King Bahram Gur comes to mind. Once, he shot at a hog, and through an utter fluke he removed its entire face. He began praising himself in front of a slave girl who commented, “it is due to practice and training.” He was upset at this and expelled her. She began practicing to climb the roof while carrying a calf, twice every day. When the calf grew bigger, she was still able to climb the roof while carrying it due to her practice. The king heard of this and came to witness it. Seeing it he commented, “It is due to practice and training.” The slave girl lost it and said, “when a hog is hunted then it is not due to practice. And when I do something far greater, then it is due to practice. Is this equality?”

This is exactly the case of Dildar ‘Ali. He extracts complete and incomplete reasons from such a clear and categorical verse:

وَالسّٰبِقُوْنَ الْاَوَّلُوْنَ مِنَ الْمُهٰجِرِیْنَ وَالْاَنْصَارِ

And the first forerunners (in the faith) among the Muhajirin and the Ansar

And his scholars restrict Allah’s subhanahu wa ta ‘ala pleasure with a specific action. But when anyone challenges the verse of Wilayah which only has the following:

یُؤْتُوْنَ الزَّکٰوةَ وَهُمْ رٰکِعُوْنَ

Who give Zakat while they bow (in worship).^{^[10]}

It is not known who these words refer to, and the words are in plural and a singular meaning is being taken, yet they say that Zakat refers to optional charity since it is apparent that Sayyidina ‘Ali radiya Llahu ‘anhu did not possess so much wealth that Zakat was binding upon him. Furthermore, to listen to someone while bowing, although he is a beggar and needy, is in conflict to sincerity in salah. Notwithstanding all of this, when anyone says, “those possibilities you extract from the verses extolling the virtues of the Muhajirin and Ansar radiya Llahu ‘anhum can also be extracted from this verses, in fact to a greater degree,” he says, “this is all drivel and contrary to consensus.” The truth is that when a person is not shackled by iman, justice and shame, then he is at liberty to do as he pleases.

اذا القيت جلباب الحياء فقل ما شئت فان من لا حياء له لا ايمان له

When you remove the cloak of modesty, they say as you please. For indeed the person who has no modesty has no iman.

Listen to the fourth meaning Dildar ‘Ali gives to “forerunners”. He writes in Dhu al Fiqar:

اقوال بعضے از علماء دلالت می کند کہ مراد از سبقت فی الہجرت مہاجرت بنی ہاشم ست از مکہ

Some scholars have stated that forerunners in hijrah refer to the hijrah of the Banu Hashim from Makkah.

What hijrah is there from Makkah to Makkah? People might be baffled by this, so let me clarify. When the kuffar persecuted Rasulullah salla Llahu ‘alayhi wa sallam, he took refuge in the valley of Abu Talib and lived there for three years. What hijrah is there from Makkah to Makkah? Dildar ‘Ali has referred to this as hijrah. This meaning has been adopted probably so that hijrah may be used for him and his ilk. Dildar ‘Ali must be moving from one spot to another quite a number of times daily. And when hijrah means changing spots, then Dildar ‘Ali and his ilk are receiving the abundant rewards of hijrah every single day.

One of the scholars whom Dildar ‘Ali has referred to is Qadi Nur Allah Shostari — the third martyr — who writes in Masa’ib al Nawasib in answer to Nawaqid al Rawafid:

فارطمه صاحب النواقض تبعا للجمهور من ان ابا بكر و عمر كانا من المهاجرين السابقين الاولين انما هو تحريص و زور بل السابقون الاولون هم الذين هاجروا هجرة الاولى و هى هجرة رسول الله صلى الله عليه و اله و سلم فى حصاره بمكة حين هاجرت قريش بنى هاشم مع رسول الله صلى الله عليه و اله و سلم فى شعب عبد المطلب اربع سنين و الامة مجتمعة على ان ابا بكر و عمر لم يكونا معهم فى ذلك الموطن

The statement of the author of Nawaqid, in agreement with the majority, that Abu Bakr and ‘Umar were among the first forerunners of the Muhajirin is nothing but exaggeration and falsehood. The fact is that the first forerunners are those who made the first hijrah and that is the hijrah of Rasulullah salla Llahu ‘alayhi wa sallam while being ostracised in Makkah. When the Quraysh of the Banu Hashim made hijrah with Rasulullah salla Llahu ‘alayhi wa sallam to the valley of ‘Abdul Muttalib for four years. The ummah is unanimous that Abu Bakr and ‘Umar were not with them in that place.

This meaning of hijrah, i.e. migrating within Makkah, is a ludicrous and laughable definition. According to me, Dildar ‘Ali erred by taking Muhajirin and Ansar radiya Llahu ‘anhum to refer to men thereby undergoing the unnecessary inconvenience of fabricating a new meaning. He should have said that the forerunners of the Muhajirin refers to Sayyidina Jibril ‘alayh al Salam since he is the first to make hijrah from Sidrat al Muntaha to Makkah and the forerunners of the Ansar refers to Sayyidina ‘Izra’il ‘alayh al Salam who assisted the Prophets by destroying their powerful enemies and snatching their souls. Thus the true and perfect hijrah was carried out by Sayyidina Jibril ‘alayh al Salam and proper assistance was lent by Sayyidina ‘Izra’il ‘alayh al Salam. This is verified by the Qur’an especially the words, “Allah is pleased with them and they are pleased with Him.” No ‘ignorant’ Sunni will have the scope to object. True pleasure is Allah’s pleasure with the angels and their pleasure with Him. Their nature is that they do not do anything contrary to Allah’s subhanahu wa ta ‘ala pleasure. The leading angels are Sayyidina Jibril and Sayyidina ‘Izra’il ‘alayh al Salam. This commentary fits so aptly; it neither contradicts the wording nor the meaning. Even the angles will applaud it.

The fifth meaning of “forerunners” given by Dildar ‘Ali:

یا ہجرت بہ طرف حبشہ کہ بمراتب پیشتر از ہجرت مدینہ بودہ پس دریں صورت ابی بکر را شرف سبقت ہجرت صوری ہم نخواہد بود

Or hijrah to Abyssinia is meant which took place well before hijrah to Madinah. In this instance as well, Abu Bakr is practically deprived of the fortune of being a forerunner in hijrah.^{^[11]}

Dildar ‘Ali just made this claim and remained silent. However, the author of Taqlib al Maka’id has verified this claim in answer to scheme: 91. He says:

اصحاب ثلاثہ از مہاجرین اولین نبودند چنانچہ در صحیح بخاری مذکور است عن ابی موسی قال بلغنا مخرج النبی و نحن بالمن فخرجنا مہاجرین الیہ … الخ

The three Sahaba were not among the first forerunners as is stated in Sahih al Bukhari. It is related from Abu Musa who says, “We received news of Rasulullah salla Llahu ‘alayhi wa sallam leaving Makkah, i.e. hijrah, while we were in Yemen. We thus migrated to him^{.^[12]}

The author has assumed that the benefit of quoting such an authentic hadith is to dupe the people into thinking that it is established from the very Sahih al Bukhari of the Ahlus Sunnah that the three khalifas are not from the forerunners of the Muhajirin. However, this is his blatant mistake. The only thing that is established from this hadith is that Rasulullah salla Llahu ‘alayhi wa sallam said, “O people of the ship, you have two hijrahs.” Rasulullah salla Llahu ‘alayhi wa sallam did not declare them to be the only addressees of “the first forerunners”. No sunni denies that the people who made hijrah to Abyssinia are Muhajirin and no one denies their high status. That was the era of Rasulullah salla Llahu ‘alayhi wa sallam. To travel to any country out of fear for the kuffar will definitely be included in hijrah. In fact, the ruling and reward of hijrah will remain up until Qiyamah. However, the point of contention is which Muhajirin and referred to in the verse:

وَالسّٰبِقُوْنَ الْاَوَّلُوْنَ مِنَ الْمُهٰجِرِیْنَ وَالْاَنْصَارِ

And the first forerunners (in the faith) among the Muhajirin and the Ansar.

Does it refer to those who emigrated to Abyssinia or those who emigrated to Madinah from Makkah? So in that lengthy hadith, if there is anything to the effect that the first forerunners refer to those who emigrated to Abyssinia, then we will definitely accept.

Besides this, we will inform the Shia that just as the three khalifas radiya Llahu ‘anhum did not emigrate to Abyssinia, similarly Sayyidina ‘Ali radiya Llahu ‘anhu also did not emigrate there. So the same reason or proof used to exclude the three khalifas radiya Llahu ‘anhum from the forerunners of the Muhajirin will have to be applied to Sayyidina ‘Ali radiya Llahu ‘anhu. Will he also be excluded and will he also be deprived of the virtue of the Muhajirin? We seek Allah’s subhanahu wa ta ‘ala protection from this!

As Dildar ‘Ali has said:

مراد از ہجرت بہ طرف حبشہ کہ بمراتب پیشتر از ہجرت مدینہ بودہ پس دریں صورت ابی بکر را شرف سبقت ہجرت صوری ہم نخواہد بود

Or hijrah to Abyssinia is meant which took place well before hijrah to Madinah. In this instance as well, Abu Bakr is practically deprived of the fortune of being a forerunner in hijrah.

If any Khariji uses this against Sayyidina ‘Ali radiya Llahu ‘anhu, then we do not know what answer he has concocted for it.

Now that I have utterly destroyed Dildar ‘Ali’s web, I will now mention the proper commentary of this verse which the Shia scholars have stated, so that the fallacy of what the Shia assert may be exposed. ‘Allamah al Tabarsi writes in Majma’ al Bayan:

لما تقدم ذكر المنافقين و الكفار عقبه سبحانه بذكر السابقين الى الايمان فقال وَالسّٰبِقُوْنَ الْاَوَّلُوْنَ اى السابقون الى الايمان و الى الطاعات و انما مدحهم بالسبق لان السابق الى الشىئ تبعه غيره فيكون متبوعا و غيره تابع له فهو امام فيه و داع فيه الى الخير سبقه اليه و كذلك من سبق الى الشر يكون اسوء حالا بهذه العلة من المهاجرين الذين هاجروا من كنا فى المدينة و الى الحبشة وَالْاَنْصَارِ الى و من الانصار الذين سبقوا نظرائهم من اهل المدينة الى الاسلام و من قراؤا و الانصار برفع لم يجعلوا من السابقين و جعل السبق للمهاجرين خاصة وَالَّذِیْنَ اتَّبَعُوْهُمْ بِاِحْسَانٍ اى افعال الخير بالدخول فى الاسلام بعدهم و سلوك مناهجهم و يدخل فى ذلك من يجىء بعدهم الى يوم القيامة رَّضِیَ اللّٰهُ عَنْهُمْ وَرَضُوْا عَنْهُ اخبر سبحانه انه رضى عنهم و رضوا عن الله كماله لما اجزل لهم من الثواب على طاعاتهم و ايمانهم به و يقينهم وَ اَعَدَّ لَهُمْ جَنّٰتٍ تَجْرِیْ تَحْتَهَا الْاَنْهٰرُ خٰلِدِیْنَ فِیْهَآ اَبَدًا يبقون ببقاء الله فقال ذٰلِكَ الْفَوْزُ الْعَظِیْمُ اى الفلاح العظيم اى الذى يصعر من جنسه كل نعيم و فى هذه الاية دلالة على فضل السابقين و مزيتهم على غيرهم لما لحقهم من انواع المشقة فى نصرة الدين فمنها مفارقة العشائر و الاقربين و منها مبانية المالوف من الدين و منها نصرة الاسلام و قلة العدو و كثرة العدو و منها السبق الى الايمان و الدعاء اليه

After mentioning the munafiqin and kuffar, Allah subhanahu wa ta ‘ala comments on the forerunners towards iman saying, “And the first forerunners” i.e. the forerunners towards iman and all acts of worship. Allah subhanahu wa ta ‘ala has praised their precedence since the one who initiates something is followed by others thus becoming followed and others becoming his followers. He will therefore become a leader in that and a caller towards the good he initiated. Similar is the case of the one who surpassed towards evil (and corrupts others). He will have a worse condition due to this cause. “From the Muhajirin” those who made hijrah from Makkah to Madinah, and to Abyssinia. “And the Ansar,” i.e. and from the Ansar who preceded their comrades from the inhabitants of Madinah to Islam. The person who recites Ansar with a raf’ (dammah) has excluded them from sabiqin and made precedence exclusively for the Muhajirin. “And those who followed them with good conduct,” i.e. good actions like accepting Islam after them and following their path. All those who come after them (and follow their path) until the Day of Qiyamah will be included in this. “Allah is pleased with them and they are pleased with Him.” Allah subhanahu wa ta ‘ala informed that He is pleased with them and they are totally pleased with Allah subhanahu wa ta ‘ala. This is due to the tremendous reward He awarded them for their acts of worship, belief in Him and their conviction. “And He has prepared for them gardens beneath which rivers flow, wherein they will abide forever,” they will remain therein till eternity. He then states, “that is the great attainment,” i.e. such a great success that all types of bounties vanish in front of it. This verse is proof for the great virtue and superiority of the forerunners over others because they endured various trials and tribulations in assisting the din. For example, leaving their families and relatives, abandoning their precious items for the sake of din, helping Islam notwithstanding their minority and the majority of the enemy, their precedence to iman and inviting towards it.

Listen to another commentary. The author of Khulasat al Manhaj writes:

السابقون الاولون یعنی پیشی گزید گاں پشینیاں ای آنہا کہ سبقت گرفتند بر عامہ مومناں در ایمان من المہاجرین از مہاجرین ای آنانکہ از مکہ ہجرت کردند و بمدینہ آمدند

“The first forerunners,” i.e. those Muhajirin who surpassed the general Muslims in bringing iman. “From the Muhajirin,” i.e. those who emigrated from Makkah to Madinah.

This translation of the above commentaries is sufficient to show the meaning of Muhajirin and their virtues. There is no need to elucidate further. If you are not satisfied, I will quote another verse which speaks about hijrah. Allah subhanahu wa ta ‘ala declares:

اَلَّذِیْنَ اٰمَنُوْا وَهَاجَرُوْا وَجٰهَدُوْا فِيْ سَبِیْلِ اللّٰهِ

The ones who have believed, emigrated and striven in the cause of Allah.^{^[13]}

The commentator al Tabarsi writes in Majma’ al Bayan while commenting on “those who migrated”:

هاجروا من ديارهم و اوطانهم يعنى من مكة الى المدينة

Emigrated from their houses and homelands, i.e. from Makkah to Madinah.

NEXT⇒ The Third Answer the Shia Present to Verses Extolling the Sahaba’s Virtue

^{^[1]} Surah al Towbah: 100

^{^[2]} Dhu al Fiqar pg. 59 line 4

^{^[3]} Dhu al Fiqar pg. 59 line 6

^{^[4]} Surah al Towbah: 100

^{^[5]} Dhu al Fiqar pg. 57 line 19

^{^[6]} Surah al Dahr: 8

^{^[7]} Surah al Dahr: 11-12

^{^[8]} Surah al Mulk: 10-11

^{^[9]} Surah al Baqarah: 111

^{^[10]} Surah al Maʾidah: 55

^{^[11]} Dhu al Fiqar pg. 57 line 7

^{^[12]} Look at the commentary of this hadith.

^{^[13]} Surah al Towbah: 20

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