Verses of the Glorious Qur’an in Praise of the Companions – Verses 1 – 10

BACK⇒ Return to Table of contents

 

Verses of the Glorious Qur’an in Praise of the Companions

 

1. They are trustworthy and they are witnesses over the people

Allah subhanahu wa ta ‘ala states:

 

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِنْ كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ

And thus, We have made you a median (i.e., just) community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the Qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith (i.e., your previous prayers). Indeed, Allah is, to the people, Kind and Merciful.^[1]

 

When the Qiblah was changed from al Bayt al Muqaddas to the Ka’bah, and the Jews, polytheists, and hypocrites said what they said, Allah subhanahu wa ta ‘ala clarified that He has selected this Ummah—the first of which were the Companions radiya Llahu ‘anhum, who changed from the direction of al Bayt al Muqaddas to the Ka’bah with the Prophet salla Llahu ‘alayhi wa sallam—to be the best of the Ummah and witnesses over the nations. Then Allah subhanahu wa ta ‘ala explained that the change of the Qiblah that occurred was extreme and severe on the hearts, except for those whom Allah subhanahu wa ta ‘ala guided and who were certain through complete belief in the Prophet salla Llahu ‘alayhi wa sallam, i.e., the Companions radiya Llahu ‘anhum. As for those who passed away before the Qiblah was changed, Allah subhanahu wa ta ‘ala will not destroy their reward and their following of their Prophet salla Llahu ‘alayhi wa sallam.

This verse denotes the following:

A. Allah’s subhanahu wa ta ‘ala divine decree, as He selected them to be the best of the Ummah and made them such, because the middle path is the best and most excellent. Them being the best of nations—the Companions radiya Llahu ‘anhum are the best generation of all of mankind—is not due to their own choice, nor did they attain it through their deeds. Rather, it is through Allah’s salla Llahu ‘alayhi wa sallam doing and Him enabling them. Thus, they practiced that which qualified them for the status Allah subhanahu wa ta ‘ala assigned for them.

B. They are men of integrity, reliable, trustworthy, and their testimony is accepted, because the middle path is just, as mentioned by the Prophet salla Llahu ‘alayhi wa sallam. This will be discussed in the fourth chapter on the trustworthiness of the Companions radiya Llahu ‘anhum.

C. They will be witnesses for the prophets ‘alayhim al Salam over their nations. I have explained this in ‘Azim Qadrihi and al Khasa’is, so refer to them.

D. They have no witness over them other than the Prophet salla Llahu ‘alayhi wa sallam. This is amongst Allah’s subhanahu wa ta ‘ala favours upon them and upon the Ummah after them, so that Allah subhanahu wa ta ‘ala does not disgrace them before any of the creation.

E. Their success in the test with which Allah subhanahu wa ta ‘ala tested the creation when the Qiblah was changed to the Ka’bah. Their compliance, obedience, and belief in the Prophet salla Llahu ‘alayhi wa sallam became evident, so they faced whichever direction the Prophet salla Llahu ‘alayhi wa sallam faced.

In fact, this became evident even when the Prophet salla Llahu ‘alayhi wa sallam was not present, when one of the Companions radiya Llahu ‘anhum informed the people of Masjid Quba during Salat al Fajr that he had performed Salah with the Prophet salla Llahu ‘alayhi wa sallam who had been ordered to face the Ka’bah. They turned and faced the Ka’bah, as mentioned in the hadith of Ibn ‘Umar radiya Llahu ‘anhuma. Similarly, in the Masjid of Banu Salamah, while they were in ruku’ (bowing) and had completed one rak’ah, they turned, as mentioned in the hadith of Anas radiya Llahu ‘anhu which Muslim reported. Similarly, in some of the Masjids of the Ansar—while they were performing Salat al ‘Asr, they turned towards the Ka’bah, as mentioned in the hadith of al Bara’ ibn ‘Azib radiya Llahu ‘anhu.^[2]

All of this indicates to the precision of their emulation, their extreme obedience, and their excellent compliance.

F. Their stringent emulation of the Prophet salla Llahu ‘alayhi wa sallam, their belief in him, and their refusal to deviate from his actions, even if it contradicted their desires.

G. The guidance of Allah subhanahu wa ta ‘ala in their hearts, their conviction in believing in the Prophet salla Llahu ‘alayhi wa sallam, and the iman, guidance, divine ability, and belief that Allah subhanahu wa ta ‘ala instilled in their hearts, until this became easy for them without any disapproval or objection. In fact, this is complete submission and obedience.

H. Allah subhanahu wa ta ‘ala named Salah iman (faith), indicating its status by Him, knowing that this verse is an answer to a question posed by some of the Companions radiya Llahu ‘anhum about those who passed away before the Qiblah was changed.

Al Bara’ radiya Llahu ‘anhu narrates:

 

أن النبي الله كان أول ما قدم المدينة نزل على أجداده أو قال أخواله من الأنصار وأنه صلى قبل بيت المقدس ستة عشر شهرا أو سبعة عشر شهرا وكان يعجبه أن تكون قبلته قبل البيت… الحديث بطوله في تحويل القبلة وفي آخره أنه مات على القبلة قبل أن تحول رجال وقتلوا فلم ندر ما نقول فيهم فأنزل الله تعالى وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ

When the Prophet salla Llahu ‘alayhi wa sallam arrived in Madinah, he first visited his grandfathers—or he said, his maternal uncles—from the Ansar. He performed Salah facing al Bayt al Muqaddas for sixteen or seventeen months. He desired that his Qiblah should be toward the Ka’bah… (The lengthy hadith regarding the change of the Qiblah, at the end of which it appears:) Some people passed away or were martyred before the change of the Qiblah. We did not know what to say about them, so Allah revealed: And never would Allah have caused you to lose your faith (i.e., your previous prayers). ^[3]”^[4]

 

Ibn ‘Abbas radiya Llahu ‘anhuma narrates:

 

لما وجه رسول الله صلى الله عليه وسلم إلى الكعبة قالوا يا رسول الله فكيف بمن مات من إخواننا قبل ذلك الذين ماتوا وهم يصلون إلى بيت المقدس فأنزل الله عز وجل وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ

When the Prophet salla Llahu ‘alayhi wa sallam was turned towards the Ka’bah, they said, “O Prophet of Allah, what about our brothers who passed away before, those who passed away performing Salah facing al Bayt al Muqaddas?”

Upon this, Allah subhanahu wa ta ‘ala revealed: And never would Allah have caused you to lose your faith (i.e., your previous prayers).^[5]

 

I. Allah’s affirmation of their faith and that He will never let it go to waste indicates to their high status by Him. Therefore, this description is one of their most important attributes.

J. Allah’s consideration for the Companions radiya Llahu ‘anhum and His preservation of their righteous deeds, even if times, circumstances, and places change, for He is the Most Compassionate, the Most Merciful.

 

2. One who sold himself to Allah, seeking His pleasure

Allah subhanahu wa ta ‘ala says:

 

وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ

And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is Kind to (His) servants.^[6]

 

This verse was revealed regarding Suhayb al Rumi radiya Llahu ‘anhu. When he wanted to emigrate from Makkah to Madinah and his people prevented him from doing so, he said to them:

 

إنما منعتموني من أجل مالي فإن أعطيتكم مالي وما كان لي تخلون عني حتى ألحق بمحمد

You only preventing me because of my wealth. If I give you my wealth and whatever I have, will you leave me to join Muhammad?

 

They agreed, and this verse was revealed about him before he arrived in Madinah.

Suhayb radiya Llahu ‘anhu states:

 

قال رسول الله أريت دار هجرتكم سبخة بين ظهراني حرة فإما أن تكون هجرا أو تكون يثرب قال وخرج رسول الله صلى الله عليه وسلم إلى المدينة وخرج معه أبو بكر رضي الله تعالى عنه وكنت قد هممت بالخروج معه فصدني فتيان من قريش فجعلت ليلتي تلك أقوم ولا أقعد فقالوا قد شغله الله عنكم ببطنه ولم أكن شاكيا فقاموا فلحقني منهم ناس بعد ما سرت بريدا ليردوني فقلت لهم هل لكم أن أعطيكم أواقي من ذهب وتخلون سبيلي وتفون لي فتبعتهم إلى مكة فقلت لهم احفروا تحت أسكفة الباب فإن تحتها الأواق واذهبوا إلى فلانة فخذوا الحلتين وخرجت حتى قدمت على رسول الله صلى الله عليه وسلم قبل أن يتحول منها يعني قباء فلما رآني قال يا أبا يحيى ربح البيع ثلاثا فقلت يا رسول الله ما سبقني إليك أحد وما أخبرك إلا جبريل عليه السلام

The Prophet salla Llahu ‘alayhi wa sallam said, “I was shown the place of your emigration as a salt marsh between two lava fields. It is either Hajar or Yathrib.”

The Prophet salla Llahu ‘alayhi wa sallam set out for Madinah, and Abu Bakr radiya Llahu ‘anhu set out with him. I intended to go with him, but some young men from Quraysh stopped me. I spent that night standing and did not sit. They said, “Allah has distracted him from you with his stomach-ache.” I had no stomach problem.

So, they got up (and left me). (I set out on my journey). After I had travelled one barid,^[7] some of them caught up with me to bring me back. I said to them, “Would you like me to give you a few uqiyah^[8] of gold, and you let me go and guarantee me?”

Then I followed them to Makkah and told them, “Dig under the doorstep, for the uqiyah are underneath it, and go to so-and-so and take the two garments.”

I set out and came to the Prophet salla Llahu ‘alayhi wa sallam before he departed from it—i.e. Quba. When he saw me, he said, “O Abu Yahya, the sale was profitable (three times).”

I declared, “O Prophet of Allah, no one has come to you before me, and no one has informed you except Jibril ‘alayh al Salam.”^[9]

 

Anas radiya Llahu ‘anhu added the following to the hadith:

 

ونزلت على النبي وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ الآية فلما رآه النبي صلى الله عليه وسلم قال أبا يحيى ربح البيع وتلا عليه الآية

The verse ‘And of the people is he who sells himself, seeking means to the approval of Allah’ was revealed to the Prophet salla Llahu ‘alayhi wa sallam. When the Prophet salla Llahu ‘alayhi wa sallam saw him, he said, “O Abu Yahya, the sale has been profitable.” He thereafter recited the verse to him.^[10]

 

Another narration has it as:

 

لما دنا من المدينة تلقاه أبو بكر وعمر بن الخطاب في آخرين رضي الله تعالى عنهم وقالوا ربح بيعك يا صهيب وأخبروه الخبر

When he reached close to Madinah, Abu Bakr and ‘Umar ibn al Khattab along with others met him and said, “Your sale has been profitable, O Suhayb.” They then gave him the news.^[11]

 

This verse contains great honour and virtue for Suhayb radiya Llahu ‘anhu, as Allah subhanahu wa ta ‘ala informs us that he sold his soul to Allah seeking His pleasure and His reward. Allah subhanahu wa ta ‘ala accepted it from him, for He is Compassionate to His servants and Merciful to His creation. Allah subhanahu wa ta ‘ala accepts His servant who turns to Him, much more than the servant’s turning to Him.

As Allah subhanahu wa ta ‘ala mentions in a al Hadith al Qudsi^[12]:

 

من تقرب إلي شبرا تقربت إليه ذراعا

Whoever draws near to Me a handspan, I draw near to him a cubit’s length…

 

The complete hadith is reported by al Bukhari and Muslim from Abu Hurairah radiya Llahu ‘anhu. It is also reported by al Bukhari from Anas radiya Llahu ‘anhu, and by Muslim from Abu Dharr al Ghifari radiya Llahu ‘anhu.^[13]

Thus, Suhayb’s radiya Llahu ‘anhu sale was profitable.

This verse and hadith contain many important matters, of which the following are important:

A. Allah subhanahu wa ta ‘ala informed His Prophet salla Llahu ‘alayhi wa sallam of Suhayb’s radiya Llahu ‘anhu sale of his life and wealth for the sake of Allah subhanahu wa ta ‘ala before Suhayb radiya Llahu ‘anhu arrived in Madinah. Then, the Prophet salla Llahu ‘alayhi wa sallam informed the Companions radiya Llahu ‘anhum of this.

B. Suhayb radiya Llahu ‘anhu sought Allah’s pleasure in selling himself and his wealth, not for fame or reputation, and Allah subhanahu wa ta ‘ala attested to this from Suhayb radiya Llahu ‘anhu.

C. Allah subhanahu wa ta ‘ala accepted Suhayb’s radiya Llahu ‘anhu sale of his life and wealth to Allah subhanahu wa ta ‘ala. Hence, He praised him in the Qur’an, which is recited throughout the ages, as He informed His Prophet salla Llahu ‘alayhi wa sallam of this.

D. Suhayb’s radiya Llahu ‘anhu sincerity and truthfulness in his work. As a result, Allah subhanahu wa ta ‘ala praised him, and His Prophet salla Llahu ‘alayhi wa sallam praised him by saying, ‘The sale is profitable.’

E. Allah’s generosity and compassion towards him. Suhayb radiya Llahu ‘anhu offered the most precious things to Him, which were his life and wealth. Therefore, Allah subhanahu wa ta ‘ala honoured him with the highest thing a righteous servant can attain in Jannat, which is the pleasure of Allah subhanahu wa ta ‘ala. And Allah subhanahu wa ta ‘ala knows best.

 

3. They expected the mercy of Allah

Allah subhanahu wa ta ‘ala states:

 

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَٰئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah, those expect the mercy of Allah. And Allah is Forgiving and Merciful.^[14]

 

After the verse preceding this verse discussed the story of the expedition of ‘Abdullah ibn Jahsh radiya Llahu ‘anhu to Batn Nakhlah, and their killing of ‘Amr ibn al Hadrami, taking two polytheists prisoners, and seizing their possessions, the disbelievers from the Quraysh spoke about the Muslims’ killing in the sacred month. The Muslims in Madinah blamed ‘Abdullah ibn Jahsh and those with him radiya Llahu ‘anhum, and the Prophet salla Llahu ‘alayhi wa sallam did not distribute the spoils of war. Then the following verse was revealed:

 

يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ

They ask you about the sacred month, about fighting therein. Say, “Fighting therein is great (sin).”^[15]

 

This verse discusses—after revealing of what had befallen ‘Abdullah ibn Jahsh and those with him radiya Llahu ‘anhum—that they desired reward. Therefore, Allah subhanahu wa ta ‘ala revealed this verse to clarify the virtue of these believing emigrants who fought in the path of Allah, as Allah subhanahu wa ta ‘ala bestowed them with the highest stage of hope, so they aspire to enter His Jannat by virtue of His mercy. Allah subhanahu wa ta ‘ala is the Forgiver of sins and the Generous in His mercy upon His servants. Those expect the mercy of Allah and they hope for nothing except that.

This verse contains the following:

A. Their description as believers. This characteristic was inherent in them from the moment of their belief until their death, because if Allah subhanahu wa ta ‘ala had not known that they would remain on it, He would not have described them thus.

B. Confirmation of the reward of emigration for them, as Allah subhanahu wa ta ‘ala described them as emigrants.

C. Describing them as Mujahidin (warriors).

D. The sincerity of their intention in their Jihad (fighting), and that they did not fight for the sake of this world, but rather for the sake of Allah only and nothing else.

E. Their expectation of mercy of Allah subhanahu wa ta ‘ala. This was fulfilled for them, because the mercy of Allah subhanahu wa ta ‘ala is close to those who do good. Hope in Allah subhanahu wa ta ‘ala is always fulfilled.

F. The forgiveness of their sins that they committed before this verse was revealed.

G. Allah’s subhanahu wa ta ‘ala special mercy for them. This is the ultimate honour. And Allah subhanahu wa ta ‘ala knows best.

 

4. Their complete iman, their supplication, and their asking for forgiveness and not being taken to task

Allah subhanahu wa ta ‘ala states:

 

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

The Messenger has believed in what was revealed to him from his Lord, and (so have) the believers. All of them have believed in Allah, His angels, His books, and His messengers, (saying), “We make no distinction between any of His messengers.” And they say, “We hear and we obey. (We seek) Your forgiveness, our Lord, and to You is the (final) destination. Allah does not charge a soul except (with that within) its capacity. It will have (the consequence of) what (good) it has gained, and it will bear (the consequence of) what (evil) it has earned. “Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.”^[16]

 

Allah subhanahu wa ta ‘ala informs us about the state of the Companions radiya Llahu ‘anhum—after the revelation of the verse before these two—describing them as having complete faith, obedience, complete submission, and resorting to Him. Therefore, Allah subhanahu wa ta ‘ala honoured them by forgiving their sins and not taking them to task for what they forgot or the mistakes they made without the intention of opposing or showing their weakness. He only obliges them with what they can bear. Allah subhanahu wa ta ‘ala gave them all of that, out of His grace and generosity, out of mercy and compassion for them.

This meaning, what happened to the Companions radiya Llahu ‘anhum, what the Prophet salla Llahu ‘alayhi wa sallam said to them, and what Allah subhanahu wa ta ‘ala honoured them with after their complete submission are clarified by the following:

Abu Hurairah radiya Llahu ‘anhu states:

 

لما نزلت على رسول الله صلى الله عليه وسلم لله مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِن تُبْدُوْا مَا فِيْ أَنفُسِكُمْ أَوْ تُخْفُوْهُ يُحَاسِبْكُم بِهِ اللهُ فَيَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ وَاللهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ قال فاشتد ذلك على أصحاب رسول الله صلى الله عليه وسلم فأتوا رسول الله صلى الله عليه وسلم ثم بركوا على الركب فقالوا أي رسول الله كلفنا من الأعمال ما نطيق الصلاة والصيام والجهاد والصدقة وقد أُنزلت هذه الآية ولا نطيقها قال رسول الله صلى الله عليه و سلم أتريدون أن تقولوا كما قال أهل الكتابين من قبلكم سمعنا وعصينا بل قولوا سمعنا وأطعنا غفرانك ربنا وإليك المصير قالوا سمعنا وأطعنا غفرانك ربنا وإليك المصير فلما اقترأها القوم وذلت بها ألسنتهم فأنزل الله في إثرها آمَنَ الرَّسُوْلُ بِمَا أُنزِلَ إِلَيْهِ مِنْ رَّبِّهِ وَالْمُؤْمِنُوْنَ كُلٌّ آمَنَ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُوْا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيْرُ فلما فعلوا ذلك نسخها الله تعالى فأنزل عز وجل لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِيْنَا أَوْ أَخْطَأْنَا قال نعم رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِيْنَ مِن قَبْلِنَا قال نعم رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ قال نعم وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِيْنَ قال نعم

When the verse, “To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent,”^[17] was revealed to the Messenger salla Llahu ‘alayhi wa sallam, this became difficult for the Companions of the Messenger salla Llahu ‘alayhi wa sallam. They came to the Messenger salla Llahu ‘alayhi wa sallam, knelt, and submitted, “O Messenger of Allah, we have been obliged with tasks that we are capable of, such as Salah, Fasting, Jihad, and charity. [Then] This verse was revealed, and we cannot manage it.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam replied, “Do you want to say as the People of the Books before you said, ‘We hear and we disobey?’ Rather, say, ‘We hear and we obey. (We seek) Your forgiveness, our Lord, and to You is the (final) destination.’”

They said, “We hear and we obey. (We seek) Your forgiveness, our Lord, and to You is the (final) destination.”

When the people recited it and their tongues became accustomed to it, Allah subhanahu wa ta ‘ala revealed after it, “The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them believe in Allah, His angels, His books, and His messengers. We make no distinction between any of His messengers. And they said, ‘We hear and we obey. We seek Your forgiveness, our Lord, and to You is the final destination.’”

When they did that, Allah subhanahu wa ta ‘ala abrogated it [the verse, Whether you show what is within yourselves or conceal it, Allah will bring you to account for it,] and revealed, “Allah does not charge a soul except (with that within) its capacity. It will have (the consequence of) what (good) it has gained, and it will bear (the consequence of) what (evil) it has earned. ‘Our Lord, do not impose blame upon us if we have forgotten or erred.’”

Allah, (answering their supplication) said, “Yes (I have done that).”

“Our Lord, and lay not upon us a burden like that which You laid upon those before us.”

Allah said, “Yes.”

“Our Lord, and burden us not with that which we have no ability to bear.”

Allah said, “Yes.”

“And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.”

Allah said, Yes.”^[18]

 

Ibn ‘Abbas radiya Llahu ‘anhuma narrates:

 

لما نزلت هذه الآية وإن تُبْدُوْا مَا فِيْ أَنْفُسِكُمْ أَوْ تُخْفُوْهُ يُحَاسِبْكُمْ بِهِ اللهُ قال دخل قلوبهم منها شيء لم يدخل قلوبهم من شيء فقال النبي صلى الله عليه وسلم قولوا سمعنا وأطعنا وسلمنا قال فألقى الله الإيمان في قلوبهم فأنزل الله تعالى لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِيْنَا أَوْ أَخْطَأْنَا قال قد فعلتُ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِيْنَ مِن قَبْلِنَا قال قد فعلتُ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلَانَا قال قد فعلت

When this verse was revealed, “Whether you show what is within yourselves or conceal it, Allah will bring you to account for it,” he said, “Some things entered their hearts and some things did not (i.e. they accepted some things and were hesitant about others).” The Prophet salla Llahu ‘alayhi wa sallam said, “Say: We hear, we obey, and we submit.”

Then Allah instilled iman into their hearts, then He subhanahu wa ta ‘ala revealed, “Allah does not charge a soul except (with that within) its capacity. It will have (the consequence of) what (good) it has gained, and it will bear (the consequence of) what (evil) it has earned. ‘Our Lord, do not impose blame upon us if we have forgotten or erred.’”

Allah, (answering their supplication) said, “I have done it.”

“Our Lord, and lay not upon us a burden like that which You laid upon those before us.”

Allah replied, “I have done it.”

“And forgive us; and have mercy upon us. You are our protector.”

Allah replied, “I have done it.”^[19]

 

These two ahadith describe the state of the Companions radiya Llahu ‘anhum, and how Allah subhanahu wa ta ‘ala honoured them with obedience, compliance, submission, and iman. Thereafter, the burdens He removed from them that were beyond their capability, and His response to their requests. The following is evident:

A. They are described as having faith in Allah subhanahu wa ta ‘ala, His angels, His books, and His prophets—without differentiating between any of them—and in the Last Day. This is a description that is established for them. This verse is among the last to be revealed, as is well-known. Had this description not been established for them, Allah subhanahu wa ta ‘ala would not have described them with it and mentioned it repeatedly. And Allah subhanahu wa ta ‘ala knows best.

B. They are described as having obedience and compliance.

C. Their du’a (supplication) for forgiveness of sins, mistakes, and wrongdoings.

D. Allah subhanahu wa ta ‘ala obliges people with what they can bear, and removes from them that which they cannot bear.

E. Their fear of Allah subhanahu wa ta ‘ala, as they ask Him not to take them to task if they forget or make mistakes, and not to burden them with obligations, rulings, and deeds beyond their capacity, and not to lay burden on them like that of the previous nations.

F. Their request for pardon, forgiveness, and mercy, which is a request from the lowest to the highest, as they asked for pardon, and when they achieved that, they asked for forgiveness, and when they achieved that, they asked for mercy. They attained all that by the permission of Allah subhanahu wa ta ‘ala. Therefore, they believed in the guardianship of Allah subhanahu wa ta ‘ala, and that He is their Master, and He is the All-Powerful, while they are His servants.

G. Their resort to Allah subhanahu wa ta ‘ala, their absolute trust in Him subhanahu wa ta ‘ala, and their compliance with the command of their Prophet salla Llahu ‘alayhi wa sallam when He reminded them not to be like the previous People of the Book. They said what he asked them to say, and thus attained relief.

H. Allah’s subhanahu wa ta ‘ala accepting their du’a when they supplicated that they should not be taken to task if they forget or make a mistake, nor should He burden them with a burden like that of the previous nations, nor should He burden them with what they could not bear, to forgive them, show them mercy, and grant them victory over the disbelievers. Each time, Allah subhanahu wa ta ‘ala said to them, “Yes, I have done it.”

I. Through this, the status of the Companions radiya Llahu ‘anhum by Allah subhanahu wa ta ‘ala becomes evident, as He granted their request after their iman, submission, obedience, and compliance.

J. The great difference between the Companions of the Prophet salla Llahu ‘alayhi wa sallam who said, “We hear, we obey, and we submit,” and the People of the Book, who said, “We hear and we disobey.”

K. The blessing of the Companions radiya Llahu ‘anhum upon this Ummah, as Allah subhanahu wa ta ‘ala removed from it the recording of evil thoughts and whisperings when the Companions radiya Llahu ‘anhum submitted, obeyed, and complied. As a result, Almighty Allah honoured them and honoured the Ummah through them. Thus, anyone who discriminated against them or hated them was ignorant of the honour Allah subhanahu wa ta ‘ala bestowed because of them. And Allah knows best.

L. Their beautiful psychological state, as they feared enduring what was unbearable, without refusing or objecting. Despite this, they said, “We hear and we obey.” Allah subhanahu wa ta ‘ala instilled faith in their hearts, showed them mercy, and eased their burden.

 

5. Reconciliation to such an extent that they became brothers after enmity

Allah subhanahu wa ta ‘ala states:

 

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

And hold firmly to the rope of Allah all together and do not become divided. And remember the favour of Allah upon you, when you were enemies and He brought your hearts together and you became, by His favour, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.^[20]

 

This verse was revealed regarding the Aws and Khazraj tribes, as stated by Ibn Ishaq and others. This occurred when a Jewish man was unhappy with the harmony and friendship between the Aws and Khazraj tribes. He sent a man to sit in their gathering and remind them of what had happened on the Day of Bu’ath.^[21] Their tempers flared, some became angry with others, and they agreed to go to Harrah and take up their weapons. The Prophet salla Llahu ‘alayhi wa sallam came to them and recited this verse to them. They regretted what they had done, reconciled, and embraced each other. This verse contains:

A. Allah subhanahu wa ta ‘ala reminding them of His blessings with which He favoured them; how they were in the era of ignorance and how they became loving brothers in Islam.

B. Holding fast to the firm rope of Allah and refraining from division, as this is the way of jinn and human Shaitan.

C. How Allah subhanahu wa ta ‘ala united their hearts after they had been enemies, so that they become loving, united, compassionate, and synergetic.

D. They were on the brink of Hellfire because of their disbelief, but Allah subhanahu wa ta ‘ala saved them from it by guiding them to iman. When Allah subhanahu wa ta ‘ala saved them from it, they will never return to it again, Allah willing.

Hence, the Prophet salla Llahu ‘alayhi wa sallam reminded them of these two blessings, reminding them of the favour upon them, when some of them were rebuked, at the time of the distribution of the booty on the Day of Hunayn.

‘Abdullah ibn Zaid radiya Llahu ‘anhu narrates:

 

لما أفاء الله على رسوله يوم حنين قسم في الناس في المؤلفة قلوبهم ولم يعط الأنصار شيئا فكأنهم وجدوا إذ لم يصبهم ما أصاب الناس فخطبهم فقال يا معشر الأنصار ألم أجدكم ضلالا فهداكم الله بي وكنتم متفرقين فألفكم الله بي وعالة فأغناكم الله بي كلما قال شيئا قالوا الله ورسوله أمن الحديث

When Allah bestowed the spoils of war upon His Messenger salla Llahu ‘alayhi wa sallam on the Day of Hunayn, he distributed it among the people, among those whose hearts needed to be reconciled, and did not give anything to the Ansar. It was as if they were displeased, for they had not received what the others received. Therefore, the Prophet salla Llahu ‘alayhi wa sallam addressed them, saying, “O group of Ansar, did I not find you astray and Allah guided you through me? You were divided and Allah united you through me? You were poor and Allah enriched you through me?”

Every time the Prophet salla Llahu ‘alayhi wa sallam said something, they would say, “Allah and His Messenger are the most gracious.”^[22]

 

E. Allah’s clarification of His verses to them, so that they may be guided by them and aided in their guidance.

F. Allah’s subhanahu wa ta ‘ala care for them, His love for them, and His mercy on them, for He has singled them out for affection, love, and brotherhood among themselves, and saved them from Jahannam, unlike previous nations.

 

6. They are the best nations, because they believe, enjoin the right, and forbid the evil

Allah subhanahu wa ta ‘ala mentions in the Qur’an:

 

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ

You are the best nation produced (as an example) for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.^[23]

 

Allah subhanahu wa ta ‘ala informs us about this Ummah of Muhammad salla Llahu ‘alayhi wa sallam, that they are the best of nations because they enjoin the right and forbid the evil, believe in Allah and His Prophet salla Llahu ‘alayhi wa sallam, and obey and follow their orders.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma said:

 

هم الذين هاجروا مع رسول الله صلى الله عليه وسلم من مكة إلى المدينة

They are those who emigrated with the Messenger of Allah salla Llahu ‘alayhi wa sallam from Makkah to Madinah.^[24]

 

However, Ibn Kathir rahimahu Llah states:

 

والصحيح أن هذه الآية عامة في كل الأمة كل قرن بحسبه وخير قرونهم الذين بعث فيهم رسول الله ثم الذين يلونهم ثم الذين يلونهم ثم ذكر الآية وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَّسَطًا

The correct view is that this verse applies to the entire Ummah; each generation according to its own circumstances, and the best of their generations are those among whom the Prophet salla Llahu ‘alayhi wa sallam was sent, then those who were after them, then those who were after them. Then he mentioned the verse, “And thus We have made you a median (i.e., just) community.”

 

I say: Even according to what Ibn Kathir rahimahu Llah mentioned, they are included primarily because they were the first of this Ummah to be addressed.

In this verse, Allah subhanahu wa ta ‘ala described them as:

A. The best of nations to come to mankind in the past and present. This goodness is established for this Ummah and will never diminish. The Companions radiya Llahu ‘anhum were the first of this Ummah because they were the ones addressed by it.

B. This Ummah is described as having faith in Allah subhanahu wa ta ‘ala and everything related to that faith. This is a description that is inherent to the Companions radiya Llahu ‘anhum. Anyone who attempts to divert it from them has rejected Allah’s words and falsified it. The seriousness of this is obvious.

C. Among their beautiful characteristics—all their characteristics are beautiful—is that, whilst they are loving brothers, that did not prevent them from enjoining the good and forbidding the evil so that society remains sound and healthy, because if a person wants to commit a sin, he ponders that there is someone who will forbid him if he sees him.

 

7. Describing them as believers and their preparation for jihad

Allah subhanahu wa ta ‘ala states:

 

وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

And (remember) when you, (O Muhammad), left your family in the morning to post the believers at their stations for the battle (of Uhud); and Allah is Hearing and Knowing.^[25]

 

In this verse, Allah subhanahu wa ta ‘ala informs of a situation that occurred just before the Battle of Uhud—according to majority of scholars—as the Prophet salla Llahu ‘alayhi wa sallam set out to post the believers and lined them up for battle. Therefore, Allah subhanahu wa ta ‘ala praised the Companions radiya Llahu ‘anhum, describing them with faith, Jihad, submission, and obedience.

This verse entails:

A. Allah subhanahu wa ta ‘ala described them as having faith, and this is an inseparable characteristic of theirs. Whoever attempts to remove it from them has rejected Allah’s statement and falsified what He declared, and there is great danger for the perpetrator in this.

B. He described them as mujahidin. Allah subhanahu wa ta ‘ala informed His Prophet salla Llahu ‘alayhi wa sallam that he went forth from his family to post the believers and arrange them for battle, placing some on the right, others on the left, and some as archers. This was on day of the Battle of Uhud.

C. Allah subhanahu wa ta ‘ala informs us that He is aware of their intentions and that they were sincere in meeting the enemy, eager to fight.

 

8. Allah’s subhanahu wa ta ‘ala guardianship of the two wings that almost lost courage on the Day of Uhud, then they stood firm

Allah subhanahu wa ta ‘ala said:

 

إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

When two parties among you were about to lose courage, but Allah was their ally; and upon Allah the believers should rely.^[26]

 

In this verse, Allah subhanahu wa ta ‘ala mentioned what happened on the Day of Uhud to two groups of Companions, both from the Ansar radiya Llahu ‘anhum, viz. the Banu Harithah and Banu Salamah, who were the two wings. They lost courage from confronting the enemy, but then Allah subhanahu wa ta ‘ala bestowed His kindness and grace on them. Allah subhanahu wa ta ‘ala informs us that He is the Guardian of these two groups, and whoever has Allah as a Guardian cannot be opposed.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma states:

 

فينا نزلت إِذْ هَمَّت طَّائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللهُ وَلِيُّهُمَا قال نحن الطائفتان بنو سلمة وبنو حارثة وما نحب أنها لم تنزل لقول الله عز وجل وَاللهُ وَلِيُّهُمَا

The verse, ‘When two parties among you were about to lose courage, but Allah was their ally,’ was revealed about us.

He further states, “We are the two groups, the Banu Salamah and Banu Harithah. We do not wish that it had not been revealed, because Allah subhanahu wa ta ‘ala says: And Allah is their ally.^[27]

The end of the verse contains the highest form of honour for the Companions radiya Llahu ‘anhum. This is why Jabir radiya Llahu ‘anhu said, “We do not wish that it had not been revealed.”

 

This is because:

A. Allah subhanahu wa ta ‘ala informed us that they are among the believing Muslims, as He subhanahu wa ta ‘ala declared, “From among you.”

B. Allah subhanahu wa ta ‘ala declared that He is their ally, and whoever has Allah subhanahu wa ta ‘ala as his ally, he will not be opposed, will not fear, and will not be defeated.

C. Allah subhanahu wa ta ‘ala is their ally, they are, therefore, believers, pious, and righteous, as Allah subhanahu wa ta ‘ala declared:

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا

Allah is the Ally of those who believe.^[28]

 

وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ

And Allah is the Ally of the believers.^[29]

 

وَهُوَ يَتَوَلَّى الصَّالِحِينَ

And He is an ally to the righteous.^[30]

 

وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

And Allah is the Protector of the righteous.^[31]

 

D. He described them as believers. They must put their trust in Allah subhanahu wa ta ‘ala, because Allah subhanahu wa ta ‘ala is the one upon whom believers put their trust. The loss of courage that they experienced, was due to the whisperings of Shaitan, not due to weakness from them.

The Banu Salamah are from the Khazraj tribe, and the tribe of Jabir radiya Llahu ‘anhu, the narrator of this hadith. As for the Banu Harithah, they are from the Aws tribe.

 

9. Allah’s subhanahu wa ta ‘ala assistance for the believers on the Day of Badr

Allah subhanahu wa ta ‘ala says in the Qur’an:

 

وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ

And already had Allah given you victory at (the battle of) Badr while you were weak (i.e., few in number). Then fear Allah; perhaps you will be grateful.^[32]

 

Allah subhanahu wa ta ‘ala mentions His favour upon the Muslims, how He assisted them at Badr. They were few in number and equipment, at that time, against their great enemy, who were superior in number and equipment. Despite that, Allah subhanahu wa ta ‘ala granted them victory and sent down angels from the sky as reinforcements, who participated with them in the battle—as mentioned in Surah al Anfal. Details will ensue, Allah willing.

All of this is from the grace of Allah subhanahu wa ta ‘ala and His support, and whoever has Allah subhanahu wa ta ‘ala with him will be dominant and victorious. I have mentioned the factors of victory on the Day of Badr in its place in Surah al Anfal.

I will summarise them as follows:

A. Descent of the angels to strengthen the Muslims and participate with them in the fight against the polytheists.

B. Handful of dust that the Prophet salla Llahu ‘alayhi wa sallam threw in the faces of the polytheists, causing the dust particles to disintegrate and enter the eyes of every disbeliever, filling their nostrils, carrying with it terror, a tremor in their hearts, and fear. This led to defeat.

C. Rain was sent down, strengthening the ground for the Muslims, but it was a disaster for the polytheists, as the ground beneath them became slippery, with no foot able to stand on it, and no hoof could rest firmly on it.

D. The signs of prophethood that appeared at the hands of the Prophet salla Llahu ‘alayhi wa sallam, as he informed them a day before of the killing of the leaders of Quraysh, and showed them the location of each one’s death, and it happened as he said. Likewise, he had informed them of the fulfilment of Allah’s promise to them. They did not doubt—an inch—about what he said to them and informed them of.

E. The steadfastness of the believers and the unity in their ranks, unlike what happened with the disbelievers from the Quraysh, who disagreed before the battle began, which was a cause of misery for them.

F. Allah’s care for them and His sending down heavenly support to grant victory to His Prophet salla Llahu ‘alayhi wa sallam, as they were the only group of believers at that time, and Allah subhanahu wa ta ‘ala was with them.

G. Allah had promised them prior to the battle, and the Prophet salla Llahu ‘alayhi wa sallam had informed them of that promise. They entered the battle confident of victory, fearful of breaking that condition. Therefore, the Prophet salla Llahu ‘alayhi wa sallam beseeched Allah throughout the night, supplicating that Allah should fulfil His promise.

 

10. Being assisted by the angels on the Day of Uhud

Allah subhanahu wa ta ‘ala mentions in the Qur’an:

 

إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِين بَلَىٰ ۚ إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ۗ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ

(Remember) when you said to the believers, “Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?” Yes, if you remain patient and conscious of Allah and they (i.e., the enemy) come upon you (attacking) in rage, your Lord will reinforce you with five thousand angels having marks (of distinction). And Allah made it not except as (a sign of) good tidings for you and to reassure your hearts thereby. And victory is not, except from Allah, the Exalted in Might, the Wise.^[33]

 

The Mufassirin have differed regarding the time of the revelation of these verses. Some say it was on the Day of Badr. This is what al Tabari preferred. Ibn Kathir also inclined towards this view. Others say it was on the Battle of Uhud, and this is the view of Mujahid, ‘Ikrimah, and al Dahhak. And Allah knows best.

In any case, these verses discuss what happened to the Muslims, with the descent of the angels, with the possibility of more—if they were patient and feared Allah. Allah made the presence of the angels by the Muslim fighters a glad tiding and reassurance for their hearts, as victory comes from Allah only, not from human power.

These verses entail the following:

A. Allah subhanahu wa ta ‘ala described the Companions radiya Llahu ‘anhum as believers, and addressed them with iman. This description did not and will never be removed from them—after Allah subhanahu wa ta ‘ala described them as such—and those who tried to divert it from them, have falsified Allah subhanahu wa ta ‘ala, because Allah’s knowledge is related to the present and the future, just as it is connected to the past. If Allah subhanahu wa ta ‘ala had not known that they would remain on iman, He would not have described them as such.

B. Assisting them with thousands of angels.

C. Sending down angels upon them as a glad tiding to the believers—Allah subhanahu wa ta ‘ala gives glad tidings to them through the angels—and to soothe their hearts.

D. Reassurance of their hearts and calming of their souls with Allah’s subhanahu wa ta ‘ala promise.

E. Sending help upon them, because Allah subhanahu wa ta ‘ala is the true Helper, not their equipment.

F. Allah’s subhanahu wa ta ‘ala care for these Companions radiya Llahu ‘anhum as He assisted them with angels, with the possibility of increasing more angels for them.

 

NEXT⇒ Verses of the Glorious Qur’an in Praise of the Companions – Verses 11 – 20

---

^[1]  Surah al Baqarah: 143.

^[2]  Refer to Fada’il al Madinah al Munawwarah, 2/399-412 where the texts, reconciling them, and the Masjids in which the change occurred are mentioned.

^[3]  Surah al Baqarah: 143.

^[4]  Sahih al Bukhari, book on faith, chapter on Salah is part of faith.

^[5]  Musnad al Tayalisi, pg. 349, Hadith: 2673; Sunan al Darimi, 1/225, Hadith: 1238; Musnad Ahmed, 1/295, 304-305, 322, 347; Sunan Abi Dawood, book on the Sunnah, chapter on the evidence of the increase and decrease of faith, Hadith: 4680; Sunan al Tirmidhi, book on tafsir, chapter on Surah al Baqarah, Hadith: 2964; al Mustadrak, 2/269, al Hakim authenticated it and al Dhahabi approved; Sahih Ibn Hibban, 4/620-621; al Mu’jam al Kabir, 11/278.

^[6]  Surah al Baqarah: 207.

^[7]  A distance of approximately 22.176 km.

^[8]  A historical unit of weight that weighs approximately 23.782 grams.

^[9]  Al Mustadrak, 3/400, al Hakim authenticated it and al Dhahabi approved.

^[10]  Al Mustadrak, 3/398, al Hakim authenticated it according to Muslim’s criteria.

^[11]  Asbab al Nuzul, pg. 58-59; Tafsir Ibn Kathir; al Durr al Manthur, etc.

^[12]  Al Hadith al Qudsi is that narration where the Prophet salla Llahu ‘alayhi wa sallam attributes a statement to Allah subhanahu wa ta ‘ala.

^[13]  Sahih al Bukhari, book on monotheism, chapter on Allah’s statement ‘And Allah warns you of Himself’, chapter on ‘They wish to change the words of Allah’, chapter on the mention and narration of the Prophet salla Llahu ‘alayhi wa sallam from his Lord; Sahih Muslim, book on remembrance, chapter on the encouragement to remember Allah subhanahu wa ta ‘ala, chapter on the virtue of remembrance, supplication, and drawing close to Allah subhanahu wa ta ‘ala, Hadith: 2, 3, 22, book of repentance, chapter on encouraging repentance and being pleased with it, Hadith: 1.

^[14]  Surah al Baqarah: 218

^[15]  Surah al Baqarah: 217.

^[16]  Surah al Baqarah: 285-286.

^[17]  Surah al Baqarah: 284.

^[18]  Sahih Muslim, book on faith, chapter on the explanation that Allah subhanahu wa ta ‘ala has not burdened anyone with more than he can bear, Hadith: 199.

^[19]  Sahih Muslim, book on faith, chapter on the explanation that Allah subhanahu wa ta ‘ala has not burdened anyone with more than he can bear, Hadith: 200.

^[20]  Surah Al ‘Imran: 103.

^[21]  Yawm al Bu’ath was a 7^th-century battle in Madinah that was fought between the two dominant tribes living there, the Aws and the Khazraj. The battle marked the final armed conflict between both tribes before their conversion to Islam after the arrival of the Prophet salla Llahu ‘alayhi wa sallam.

^[22]  Sahih al Bukhari, book on battles, chapter on the Battle of Ta’if in Shawwal 8 AH; Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are reconciled on Islam, Hadith: 139.

^[23]  Surah Al ‘Imran: 110.

^[24]  Tafsir ‘Abdur Razzaq, 1/408; Musannaf Ibn Abi Shaybah, 12/155-156, 14/334; Musnad Ahmed, 1/273, 319, 324, 354; Tafsir Ibn Abi Hatim, 3/732; Tafsir al Nasa’i, 1/319; Tafsir al Tabari, 7/101; al Mu’jam al Kabir, 12/6; al Mustadrak, 2/294, al Hakim authenticated it; Majma’ al Zawa’id, 6/327; Fath al Bari, 8/225, al Hafiz authenticated it; al Durr al Manthur, 2/51; Tafsir ‘Abd ibn Humayd; Tafsir al Firyabi.

^[25]  Surah Al ‘Imran: 121.

^[26]  Surah Al ‘Imran: 122.

^[27]  Sahih al Bukhari, book on battles, and book of Tafsir, from Surah Al ‘Imran, chapter on When two parties among you were about to lose courage, but Allah was their ally; Sahih Muslim, book on the virtues of the Ansar, chapter on the virtues of the Ansar, Hadith: 171.

^[28]  Surah al Baqarah: 257.

^[29]  Surah Al ‘Imran: 68.

^[30]  Surah al A’raf: 196

^[31]  Surah al Jathiyah: 19.

^[32]  Surah Al ‘Imran: 123.

^[33]  Surah Al ‘Imran: 124-126.