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

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11. Consolation from Allah subhanahu wa ta ‘ala to them, that the enemy suffered the same wounds as they did

Allah subhanahu wa ta ‘ala said:

 

وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ

So, do not weaken and do not grieve, and you will be superior if you are (true) believers. If a wound should touch you, there has already touched the (opposing) people a wound similar to it. And these days (of varying conditions) We alternate among the people so that Allah may make evident those who believe and (may) take to Himself from among you martyrs, and Allah does not like the wrongdoers, and that Allah may purify the believers (through trials) and destroy the disbelievers.^[1]

 

After Allah subhanahu wa ta ‘ala mentioned what happened to the believers on the Day of Uhud, He consoled them by telling them not to be weakened by what had happened, nor to grieve over what happened, nor to be distressed by the martyrdom they suffered on the Day of Uhud. They will be victorious over their enemies, if they believed in the promise the Prophet salla Llahu ‘alayhi wa sallam made to them, and that what befell them has befallen their enemies alike. Thus, time alternates its cycle among people. All of this is a test from Allah subhanahu wa ta ‘ala for the believers, so that the believer may be rewarded and his sins may be forgiven, or else his status may be raised, according to what he suffered, unlike the hypocrites…

In these verses we find:

A. Allah subhanahu wa ta ‘ala consoling the Companions radiya Llahu ‘anhum for what befell them, so that they may not be distressed or become weak.

B. They should not grieve over what happened to them, because this was the fulfilment of the promise He made to them on the Day of Badr—when they accepted ransom from the prisoners—that many of them would be killed just as the polytheists had been killed.

‘Ali ibn Abi Talib radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن جبريل هبط عليه فقال له خيّرهم يعني أصحابك في أسارى بدر القتل أو الفداء على أن يقتل منهم قابل مثلهم قالوا الفداء ويقتل منا

Jibril descended upon him and said to him, “Give them (i.e. your Companions) regarding the prisoners of Badr the choice of either killing or ransom, on the condition that an equal number of them be killed in return.”

They said, “Ransom, and some of us will be killed.”^[2]

 

C. Allah subhanahu wa ta ‘ala informing us of the exalted status of the Companions radiya Llahu ‘anhum, because they were true believers who believed in their Prophet salla Llahu ‘alayhi wa sallam. This is what happened, as the result was victory over the polytheists, and not a single polytheist remained in the entire Arabian Peninsula. Praise and grace be to Allah.

D. Whatever happened to the Muslims on the Day of Uhud, the polytheists suffered the same, whether at Badr or at Uhud itself, because time alternates its cycle. Therefore, Muslims should not dwell on what happened, but rather move beyond it.

E. Allah subhanahu wa ta ‘ala made the days an alternating cycle between people. If victory was snatched away from the believers on the Day of Uhud, Allah subhanahu wa ta ‘ala granted them victory on the Day of Badr, and He granted them victory in many other incidents against the disbelievers.

F. Allah subhanahu wa ta ‘ala testing the believers by expiating their sins, according to what befell them, because the reward is proportional to the hardship.

G. Allah subhanahu wa ta ‘ala selecting martyrs from amongst the believers radiya Llahu ‘anhum. They are alive by Him, enjoying the blessings of Jannat and asking about their brothers who will be joining them.

H. Allah subhanahu wa ta ‘ala informing of the annihilation of the disbelievers, and this was fulfilled after a period of time. Praise be to Allah.

I. Allah subhanahu wa ta ‘ala describing the Companions radiya Llahu ‘anhum as people of iman—as this is repeated three times in these verses—and this is an inseparable characteristic of theirs, one that will never be removed—after Allah subhanahu wa ta ‘ala described them such—because Allah subhanahu wa ta ‘ala only chooses believers as martyrs. As for the disbelievers, their dead are not martyrs, because they are destined to Hellfire; Allah save us.

J. Confirmation of Jannat and its bliss for these martyrs, as they are alive by their Lord in Jannat, receiving provision.

 

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision.^[3]

 

More details will ensue shortly, Allah willing.

 

12.Allah subhanahu wa ta ‘ala rewarding them in this world as well as the Hereafter for their sincerity in their intentions

Allah subhanahu wa ta ‘ala states:

 

وَكَأَيِّنْ مِنْ نَبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا ۗ وَاللَّهُ يُحِبُّ الصَّابِرِينَ وَمَا كَانَ قَوْلَهُمْ إِلَّا أَنْ قَالُوا رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ فَآتَاهُمُ اللَّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الْآخِرَةِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

And how many a prophet (fought in battle and) with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast. And their words were not but that they said, “Our Lord, forgive us our sins and the excess (committed) in our affairs and plant firmly our feet and give us victory over the disbelieving people.” So, Allah gave them the reward of this world and the good reward of the Hereafter. And Allah loves the doers of good.^[4]

 

When the rumour spread on the Day of Uhud that the Prophet salla Llahu ‘alayhi wa sallam had been killed, and some of the people suffered defeat—as will be discussed in due course—and some wanted to surrender, the others said, “If the Prophet salla Llahu ‘alayhi wa sallam has been killed, what is life after him? Will you not continue as your Prophet did until you join him?”

Then Allah subhanahu wa ta ‘ala revealed these verses about them, narrating what they said.^[5]

These verses describe the situation of these people, may Allah subhanahu wa ta ‘ala be pleased with them:

A. Their description as being religious scholars, i.e. righteous, pious, and patient.

B. Their companionship with Prophet salla Llahu ‘alayhi wa sallam. This is in this world, and I hope that it will be the same in the Hereafter as well, because Allah subhanahu wa ta ‘ala did not affirm it for them in this world—together with His praise of them for it—except to honour them with it on the Day of Qiyamah. This is what the Prophet salla Llahu ‘alayhi wa sallam informed us of.

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

 

لما نزلت هذه الآية إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ قال قرأها رسول الله صلى الله عليه وسلم حتى ختمها وقال الناس حيز وأنا وأصحابي حيز …

When the verse, ‘When the victory of Allah has come and the conquest,’ was revealed, the Prophet salla Llahu ‘alayhi wa sallam recited it until the end, and said, “People are in one corner, and I and my Companions are in another corner.”^[6]

 

C. Them not becoming weak or surrendering due to the killing and wounds they suffered in the path of Allah.

D. Their determinations not weakening or giving up or abstaining from Jihad.

E. Describing them as patient, and that Allah loves them. This is also an honour and praise from Allah.

F. Their asking for forgiveness of their sins, for their exceeding the bounds in their affairs, for their steadfastness when confronting the enemy, and for victory over them, because they were disbelievers.

G. Not abandoning their religion or assisting their companions—at the time of the rumours of the Prophet’s salla Llahu ‘alayhi wa sallam martyrdom—and not humiliating themselves before their enemy. Rather, they fought for the same cause that the Prophet salla Llahu ‘alayhi wa sallam fought for, until they went to Allah subhanahu wa ta ‘ala, patient, advancing, and seeking reward.

H. Allah’s subhanahu wa ta ‘ala love for them due to their patience and good deeds. This is the pinnacle of honour and demonstrates the loftiness of their status and position.

I. They had no other slogan than this du’a, “Our Lord, forgive us our sins…”

J. Allah subhanahu wa ta ‘ala answered their supplication, granted them the better of what they asked for, and more than they hoped for.

K. Allah subhanahu wa ta ‘ala granted them the reward of this world, through victory over their enemies, and the excellent reward of the Hereafter, which is Jannat and its bounties. And Allah knows best.

L. Allah subhanahu wa ta ‘ala described them as righteous and declared His love for them. This is another honour from Allah subhanahu wa ta ‘ala to them. Why not? They sacrificed their lives freely in the cause of Allah, fought alongside His Prophet salla Llahu ‘alayhi wa sallam, fulfilled their promise to Allah, and were patient when they confronted the enemy. Thereafter, they asked Allah subhanahu wa ta ‘ala for forgiveness, steadfastness, victory over the disbelievers, and to save them from exceeding the limits in their affairs.

 

13. Allah’s guardianship over them and the fulfilment of His promise to them

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

 

بَلِ اللَّهُ مَوْلَاكُمْ ۖ وَهُوَ خَيْرُ النَّاصِرِينَ سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ بِمَا أَشْرَكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا ۖ وَمَأْوَاهُمُ النَّارُ ۚ وَبِئْسَ مَثْوَى الظَّالِمِينَ وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ ۖ حَتَّىٰ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ ۚ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنْكُمْ ۗ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ

But Allah is your Protector, and He is the best of helpers. We will cast terror into the hearts of those who disbelieve for what they have associated with Allah of which He had not sent down (any) authority. And their refuge will be the Fire, and wretched is the residence of the wrongdoers. And Allah had certainly fulfilled His promise to you when you were killing them (i.e., the enemy) by His permission until (the time) when you lost courage and fell to disputing about the order (given by the Prophet salla Llahu ‘alayhi wa sallam) and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you back from them (defeated) that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers.^[7]

 

Allah subhanahu wa ta ‘ala informs us of His guardianship over the Companions radiya Llahu ‘anhum, His assistance to them, and His fulfilment of His promise to them. When the archers suffered what they suffered, He deprived the Muslims of assistance, turned them away from the polytheists, and gave the latter ascendancy over the Muslims. All of this was to test and examine them. Then Allah pardoned the Muslims and forgave them, for He bestows bounties upon the believers.

These verses contain:

A. Clarification that Allah subhanahu wa ta ‘ala is the Guardian and Helper of the believers, and that Allah subhanahu wa ta ‘ala is the best of helpers. The Companions radiya Llahu ‘anhum are included in this primarily because they are the ones addressed.

B. Instilling awe and fear in the hearts of the polytheists, because they associated partners with Allah subhanahu wa ta ‘ala. Thus, Allah subhanahu wa ta ‘ala chastised them—for their injustice—making Hellfire their destination, and what an evil destination that is.

C. Allah subhanahu wa ta ‘ala fulfilling His promise to the believers of victory over their enemy on the Day of Uhud, when they killed them with His permission. When the archers got involved in a dispute, and some of them wanted to collect the booty, disobeying the Prophet’s salla Llahu ‘alayhi wa sallam command by abandoning their positions on the mountain, believing that the battle was over and the Muslims were victorious, Allah subhanahu wa ta ‘ala turned their faces away from the polytheists—after they had defeated them—and entered their camp.

D. Allah subhanahu wa ta ‘ala pardoning them, forgiving them, and overlooking the punishment for their sin. Thus, He did not annihilate them.

E. Describing them as believers, so He pardoned them after their repentance. This is their intrinsic description that will never diminish.

F. What happened on the Day of Uhud was a trial from Allah subhanahu wa ta ‘ala, so that all Muslims would realise that there is no favouritism by Allah subhanahu wa ta ‘ala. They are mere obedient servants before their All-Powerful Guardian.

G. Allah’s subhanahu wa ta ‘ala favour upon the believers radiya Llahu ‘anhum.

 

14. Sending down slumber as protection during the battle

Allah subhanahu wa ta ‘ala states:

 

ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا يَغْشَىٰ طَائِفَةً مِنْكُمْ ۖ

Then after distress, He sent down upon you, security (in the form of) drowsiness, overcoming a faction of you.^[8]

 

Allah subhanahu wa ta ‘ala informs about sending down tranquillity and protection upon them during the battle. That is the slumber that overcame them while they carried their weapons in a state of anxiety and distress.

Drowsiness in such a situation is evidence of security. A similar situation occurred on the Day of Badr, as will be mentioned later, Allah willing. Some of the Companions radiya Llahu ‘anhum narrate that their swords fell from their hands due to drowsiness while they were fighting.

Abu Talhah radiya Llahu ‘anhu narrates:

 

غشينا النعاس ونحن في مصافنا يوم أحد قال فجعل سيفي يسقط من يدي وآخذه ويسقط وآخذه

Drowsiness overcame us while we were in our ranks on the Day of Uhud. My sword kept falling from my hand, and I would grab it, and it would fall, and I would grab it.^[9]

 

He also states:

 

رفعت رأسي يوم أحد فجعلت أنظر وما منهم يومئذ أحد إِلا يميد تحت حجفته من النعاس فذلك قوله عز وجل ثُمَّ أَنزَلَ عَلَيْكُمْ مِّنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا

I raised my head on the Day of Uhud and looked around. There was no one amongst them except that he was swaying beneath his shield from drowsiness. This is what Allah subhanahu wa ta ‘ala says: Then after distress, He sent down upon you, security (in the form of) drowsiness.^[10]

 

This is one of the most astonishing things, that during the engagement of the ranks, a fighter is usually in a state of extreme stress, anxiety, and distress, because he does not know from where the enemy will attack him. Yet, these fighters are overcome by slumber, as if they were in their homes, safe and secure, neither fearful nor concerned, and not afraid of the enemy. This drowsiness is protection from Allah salla Llahu ‘alayhi wa sallam after strengthening of the hearts. And Allah knows best.

The following can be derived from this verse:

A. Allah’s subhanahu wa ta ‘ala care for these Companions radiya Llahu ‘anhum by removing their distress and granting them security. He did not leave them to doubts and notions due to the enemy’s great numbers and supplies, nor their small numbers and weak supplies.

B. The drowsiness that descended upon them during the battle was a protection for them, not from laziness or fear. It did not come from them, which indicates that they were unperturbed of their enemy.

C. Composure, lack of fear, and achieving safety and security.

 

15. Allah’s forgiveness for those whom Shaitan caused to slip on the Day of Uhud

Allah subhanahu wa ta ‘ala states:

 

إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ ۗ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ

Indeed, those of you who turned back on the day the two armies met (at Uhud), it was Shaitan who caused them to slip because of some (blame) they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing.^[11]

 

Allah subhanahu wa ta ‘ala informs us about those who were defeated on the Day of Uhud, that Shaitan caused them to slip due to some of their actions, and they left the battlefield—after hearing of the death of the Prophet salla Llahu ‘alayhi wa sallam—that Allah subhanahu wa ta ‘ala pardoned them, forgave them, and overlooked their punishment. Therefore, it is not permissible to mention what happened to them, as long as Allah subhanahu wa ta ‘ala pardoned them, forgave them, and showed mercy on them.

This verse entails:

A. Shaitan will not leave a Muslim without temptation and allurement, not even one of the Companions radiya Llahu ‘anhum.

B. What befell the Muslims on the Day of Uhud was due to their action, i.e. the archers abandoning their positions—believing that the battle was over after the polytheists were defeated—thus disobeying the command of the Prophet salla Llahu ‘alayhi wa sallam.

C. Allah subhanahu wa ta ‘ala pardoned those who abandoned the battle or sat back from fighting after hearing—falsely—that the Prophet salla Llahu ‘alayhi wa sallam had been killed. This is what Shaitan exclaimed.

D. Their abandonment of the battle was not due to apostasy or relapse—Allah forbid—but rather Shaitan caused them to slip. Therefore, Allah subhanahu wa ta ‘ala pardoned them and forgave them for that sin. Hence, it is not permissible to reproach those who did that after Allah’s subhanahu wa ta ‘ala pardon and forgiveness. This is what ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma warned about.

 

16. Allah’s command to forgive and pardon those who were responsible for the loss of victory on the Day of Uhud, and to restore their integrity

Addressing His Prophet salla Llahu ‘alayhi wa sallam, Allah subhanahu wa ta ‘ala states:

 

فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ ۖ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ

So by mercy from Allah, (O Muhammad), you were lenient with them. And if you had been rude (in speech) and harsh in heart, they would have disbanded from about you. So, pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely (upon Him).^[12]

 

Initially, the Muslims enjoyed victory in the Battle of Uhud. When some of the archers saw the defeat and flight of the Quraysh, and the Muslims entering their camp, they thought the battle was over. Therefore, they decided to descend from the mountain, contradicting the command of the Prophet salla Llahu ‘alayhi wa sallam and the warning of their leader salla Llahu ‘alayhi wa sallam, to complete Allah’s decree. Khalid ibn al Walid and ‘Ikrimah ibn Abi Jahl—who were with the polytheists at the time—seized the opportunity, and the balance tipped. In addition, Shaitan—falsely—proclaimed the death of the Prophet salla Llahu ‘alayhi wa sallam, as did the wretched Ibn Qami’ah. Thus, Allah’s decree was fulfilled. The Prophet salla Llahu ‘alayhi wa sallam was wounded, his noble molars were broken, his noble cheek was wounded, and some of the Muslims, those whom Allah had selected for martyrdom, were killed.

However, it is from Allah’s mercy to this elite group of creation that Allah subhanahu wa ta ‘ala commanded His Prophet salla Llahu ‘alayhi wa sallam to pardon whoever was the cause, to forgo his personal right regarding it, to seek forgiveness from Allah subhanahu wa ta ‘ala for them as well, to overlook their lapse, and to treat it as if it had never occurred. He restored their integrity and consulted them in matters, because Allah is Forgiving and Merciful.

After Allah subhanahu wa ta ‘ala explained that the mercy found in the Prophet salla Llahu ‘alayhi wa sallam is from Allah subhanahu wa ta ‘ala, that it is not something that is acquired, and that if he were harsh and hard-hearted, they would have abandoned him and turned away from him, Allah subhanahu wa ta ‘ala ordered him to do the three things, which he fulfilled. He did not rebuke anyone or reproach anyone. Allah subhanahu wa ta ‘ala knows best.

When the Prophet salla Llahu ‘alayhi wa sallam forgave the disbelievers on the Day of Uhud and pardoned those who treated him as they did, saying, “O Allah, forgive my people, for they do not know,”—as mentioned in the hadith of Ibn Mas’ud radiya Llahu ‘anhu—then how can he not forgive the righteous, pious believers for their error? Rather, it is more likely that he salla Llahu ‘alayhi wa sallam would pardon them.^[13]

This verse contains:

A. An explanation of the vastness of Allah’s subhanahu wa ta ‘ala mercy, forgiveness, and pardon for the believers if they err and then retrack.

B. An explanation of the vastness of the mercy of the Prophet salla Llahu ‘alayhi wa sallam, and that he is neither harsh nor hard-hearted, as it comes from Allah subhanahu wa ta ‘ala, and he salla Llahu ‘alayhi wa sallam did not attain it only through his actions or his efforts.

C. Allah subhanahu wa ta ‘ala commanded His Prophet salla Llahu ‘alayhi wa sallam to forgive those of them who fell short on the Day of Uhud by pardoning them, thus relinquishing his personal right and not demanding anything from them, seeking Allah’s forgiveness for them, so that Allah does not question them about what happened, and restoring their personal integrity, by not asking them about what happened, as if it had never happened. This became evident by consulting them on matters again.

D. Illustration of the status of the Companions by Allah subhanahu wa ta ‘ala. When this is the case of those who fell short among them, then what will be the case of the obedient and humble ones?

 

17. Allah’s favour upon the believers through the mission of the Prophet salla Llahu ‘alayhi wa sallam

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

 

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ

Certainly did Allah confer (great) favour upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book (i.e., the Qur’an) and wisdom, although they had been before in manifest error.^[14]

 

It is sufficient an honour, virtue, and nobility for the Companions radiya Llahu ‘anhum that the Prophet salla Llahu ‘alayhi wa sallam was among them. Therefore, Allah subhanahu wa ta ‘ala reminded them of the great favour he bestowed upon them by sending a Prophet from amongst them. He teaches them, nurtures them, purifies them, and cleanses their souls from the dirt and filth they were tainted with before embracing Islam. Hence, the Prophet salla Llahu ‘alayhi wa sallam was extremely loving towards them, concerned about them, kind and merciful towards them, and compassionate towards them—as will be mentioned in chapter four—to the point that anything difficult on his Ummah would be grievous to him, because his entire Shari’ah is tolerant, easy, and complete. Allah knows best.

This verse contains several points:

A. The bounties of Allah subhanahu wa ta ‘ala upon His servants are very numerous:

 

وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ

And if you should count the favours of Allah, you could not enumerate them.^[15]

 

Despite this, Allah subhanahu wa ta ‘ala has only bestowed two blessings upon His servants:

1. The guidance to believe in Allah subhanahu wa ta ‘ala.

 

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ

They consider it a favour to you that they have accepted Islam. Say, “Do not consider your Islam a favour to me. Rather, Allah has conferred favour upon you that He has guided you to the faith, if you should be truthful.”^[16]

 

2. The blessing of the mission of the Prophet salla Llahu ‘alayhi wa sallam, as stated in this verse.

How much should the believer value these two blessings?

 

B. The virtues of the Companions radiya Llahu ‘anhum—and the Ummah after them—as Allah subhanahu wa ta ‘ala sent His Prophet salla Llahu ‘alayhi wa sallam from amongst them.

C. Designating the duties of the Prophet salla Llahu ‘alayhi wa sallam, that he recites to them the verses of the Qur’an, purifies them, and teaches them the Qur’an and the Sunnah.

D. Illustrating Allah’s subhanahu wa ta ‘ala favour upon the Companions radiya Llahu ‘anhum by bringing them out of darkness into light, from misguidance to guidance, from polytheism to faith, and from disbelief to Islam.

E. Allah subhanahu wa ta ‘ala described them as having iman, and did not say, for example, ‘Arabs’, even though the Prophet salla Llahu ‘alayhi wa sallam was an Arab, indicating that this description is the foundation and one of their most honourable attributes. Hence, it is repeated frequently in the Qur’an, indicating that it is inherent to them, that they are singled out with it, and that Allah subhanahu wa ta ‘ala selected them from among all of His creation to be Companions of His Prophet salla Llahu ‘alayhi wa sallam.

 

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ

Then We caused to inherit the Book those We have chosen of Our servants.^[17]

 

Whoever seeks to remove Iman from them or claims that they have abandoned it, has falsified Allah’s description regarding them, His selection, and His singling them out for it. Allah subhanahu wa ta ‘ala knows best.

 

18. The virtues of the martyrs amongst them.

Allah subhanahu wa ta ‘ala states:

 

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ

And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision, rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those (to be martyred) after them who have not yet joined them – that there will be no fear concerning them, nor will they grieve. They receive good tidings of favour from Allah and bounty and (of the fact) that Allah does not allow the reward of believers to be lost. Those (believers) who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward. Those to whom people (i.e., hypocrites) said, “Indeed, the people have gathered against you, so fear them.” But it (merely) increased them in faith, and they said, “Sufficient for us is Allah, and (He is) the best Disposer of affairs.” So they returned with favour from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah; and Allah is the possessor of great bounty.^[18]

 

The first three verses speak about the martyrs. Some are of the opinion that they were revealed regarding the martyrs of Bi’r Ma’unah radiya Llahu ‘anhum, some say it is regarding the martyrs of Uhud radiya Llahu ‘anhum, and others say that it is regarding the martyrs of Badr radiya Llahu ‘anhum. In any case, they are all among the Companions of the Prophet salla Llahu ‘alayhi wa sallam.

Included in their virtues is what Allah subhanahu wa ta ‘ala mentioned about them being alive, their provision, their joy, their glad tidings, and the absence of fear.

They are alive by Allah subhanahu wa ta ‘ala. Allah subhanahu wa ta ‘ala has placed their souls in the bodies of green birds, which frequent the rivers of Jannat, eat of its fruits, and nestle in golden lamps in the shade of the Throne.

They are pleased with what Allah subhanahu wa ta ‘ala has bestowed upon them, and with the bounties and happiness that they enjoy. They rejoice and are pleased with the arrival of their brothers who join them, who will attain honour, favour, and bliss. They have no fear for them, for they are safe from punishment, nor do they grieve over what they left behind, for Allah subhanahu wa ta ‘ala is pleased with them and satisfies them.

Regarding the incident of the martyrs of Bi’r Ma’unah, Anas radiya Llahu ‘anhu narrates:

 

أنزل الله عز وجل في الذين قتلوا ببئر معونة قرآنا قرأناه حتى نسخ بعد أن بلغوا قومنا أن قد لقينا ربنا فرضي عنا ورضينا عنه

Allah subhanahu wa ta ‘ala revealed a verse in the Qur’an about those who were killed at Bi’r Ma’unah, which we recited until it was later abrogated: ‘Convey to our people that we have met our Lord; He is pleased with us and we are pleased with Him.’^[19]

 

Thus, they rejoice in the blessings and favours of Allah subhanahu wa ta ‘ala, His beautiful generosity, His abundant reward for them, and the continuation of reward, which is never to terminate or be nullified.

The other three verses were revealed regarding the incident of the campaign of the Companions radiya Llahu ‘anhum who survived the Battle of Uhud. No one else went with them—except Jabir ibn ‘Abdullah radiya Llahu ‘anhuma. They set out to Hamra’ al Asad, according to the opinion of most commentators. Some say that they went to Badr al Sughra. Allah subhanahu wa ta ‘ala praised them and rewarded them greatly and abundantly. They returned with His grace and favour. That is:

A. The virtues of the martyrs of this Ummah, especially the Companions radiya Llahu ‘anhum, for they are alive by Allah subhanahu wa ta ‘ala and are bestowed with bounties of Jannat. They rejoice in the bounties that Allah has bestowed upon them and they receive good tidings about their brothers who have not yet joined them.

B. These people have no fear of what will befall them, nor do they grieve over what they have missed.

C. They receive glad tidings about the blessings and bounty of Allah subhanahu wa ta ‘ala, because Allah subhanahu wa ta ‘ala does not waste their deeds, but rather fully compensates them and grants them a great reward.

D. They responded to Allah subhanahu wa ta ‘ala and to His Prophet salla Llahu ‘alayhi wa sallam, despite the wounds and injuries they suffered, to the point that some of them would carry their brother due to the severity of his wounds, and when he became exhausted, another would carry him, even though they had conveyances.

Note: The word ‘the Prophet’ is joint to the word ‘Allah’ without the preposition ‘lam’, and only with the conjunction ‘waw’  (الَّذِيْنَ اسْتَجَابُوْا لِلهِ وَالرَّسُوْلِ). Allah did not say, (وَلِلرَّسُوْلِ). This indicates the importance of that response and that it is one, because their response to the Prophet salla Llahu ‘alayhi wa sallam was actually a response to Allah subhanahu wa ta ‘ala.

E. The abundant reward, the great recompense, and the sublime gifts; these are the result of their righteousness and piety, their submission to the command of Allah subhanahu wa ta ‘ala, their obedience to the Prophet salla Llahu ‘alayhi wa sallam, and their desire not to leave the Prophet salla Llahu ‘alayhi wa sallam alone.

F. Their increased iman, their submission to Allah subhanahu wa ta ‘ala, their expectation of reward from Allah subhanahu wa ta ‘ala, and their trust in Him; these are the bounties of the Guardian for those whom He protects and provides for.

G. Their lack of concern for what they heard about the gathering of the disbelievers and their return to fight them coupled with their lack of fear for them. In fact, they said what Ibrahim ‘alayh al Salam said on the day he was thrown into the fire, “Allah is sufficient for us, and He is the best Disposer of affairs.” Thus, Allah subhanahu wa ta ‘ala was Sufficient, their Helper, and the One who defeated their enemies.

H. Their return, by the grace of Allah subhanahu wa ta ‘ala, and well-being. They did not encounter an enemy, but attained grace and honour from Allah subhanahu wa ta ‘ala, earned a great reward, and did not experience any injury or discomfort.

I. They attained Allah’s pleasure by following and obeying His Prophet salla Llahu ‘alayhi wa sallam and did not say what the Banu Isra’il said to Musa ‘alayh al Salam:

 

فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ

Then go, you and your Lord, and fight. Indeed, we are remaining right here.^[20]

 

Rather, they went out with their injuries, pain, and wounds, pleasing Allah subhanahu wa ta ‘ala and obeying the Prophet salla Llahu ‘alayhi wa sallam. Therefore, they attained double reward and great favour. There is nothing higher than the pleasure of Allah subhanahu wa ta ‘ala. Allah knows best.

J. All of this is a favour and blessing from Allah subhanahu wa ta ‘ala, because He does not deal with His righteous servants without recompense; rather, He rewards them for every deed they perform, even though it is small.

 

19. Allah’s subhanahu wa ta ‘ala response to them, expiation of their sins, and their admission to Jannat

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

 

فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ ۖ بَعْضُكُمْ مِنْ بَعْضٍ ۖ فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ ۗ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ

And their Lord responded to them, “Never will I allow to be lost the work of (any) worker among you, whether male or female; you are of one another. So, those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed, I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah; and Allah has with Him the best reward.”^[21]

 

After mentioning that He will never destroy the deeds of any practicing Muslim, male or female, Allah subhanahu wa ta ‘ala mentions His praise for the believing Muhajirin  who left their homes due to pressure from the disbelievers to the point that they were forced to leave. They were harmed in the cause of Allah subhanahu wa ta ‘ala, not for any sin they committed, but because they believed in Allah and His Prophet salla Llahu ‘alayhi wa sallam. This included both males and females.

Umm Salamah radiya Llahu ‘anha enquired from the Prophet salla Llahu ‘alayhi wa sallam:

 

يا رسول الله لا أسمع الله ذكر النساء في الهجرة بشيء فأنزل الله عز وجل فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيْعُ عَمَلَ عَامِلٍ مِّنْكُم مِّنْ ذَكَرٍ أَوْ أُنثَى بَعْضُكُم مِّنْ بَعْضٍ

O Prophet of Allah, I do not hear Allah mentioning women in anything pertaining to emigration. Upon this, Allah subhanahu wa ta ‘ala revealed: And their Lord responded to them, “Never will I allow to be lost the work of (any) worker among you, whether male or female; you are of one another.” (al Tirmidhi and al Hakim, who authenticated it, and al Dhahabi approved it).^[22]

 

Then Allah subhanahu wa ta ‘ala mentioned what these people attained:

A. Allah answered their supplication and fulfilled their desires.

B. Allah subhanahu wa ta ‘ala did not destroy the good deeds they performed; rather, He preserved it for them and increased them until they found them to be more abundant than ever.

C. Males and females are equal in reward and virtue, and Allah subhanahu wa ta ‘ala rewards females just as He rewards males. Hence, He said, “You are of one another.” This is something that is not possible in any religion other than this.

D. Praise be to the Muhajirin radiya Llahu ‘anhum who left their homes and wealth and endured the harm caused by the disbelievers.

E. They were martyrs who fought and were killed. This is the highest status.

F. The expiation of their misdeeds and sins. This is because Allah subhanahu wa ta ‘ala expiates all the sins of a martyr except debt, just as emigration annuls what (deeds) was before it.

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

 

يغفر للشهيد كل ذنب إلا الدين

Every sin of a martyr is forgiven except debt.^[23]

 

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

 

القتل في سبيل الله يكفر كل شيء إلا الدين

Being killed in the path of Allah expiates everything except debt.

 

Abu Qatadah radiya Llahu ‘anhu narrates:

 

أن رسول الله صلى الله عليه وسلم قام فيهم فذكر لهم أن الجهاد في سبيل الله والإيمان بالله أفضل الأعمال فقام رجل فقال يا رسول الله أرأيت إن قتلت في سبيل الله تكفر عني خطاياي فقال رسول الله صلى الله عليه وسلم نعم…. إلا الدين فإن جبريل عليه السلام قال لي ذلك

The Prophet salla Llahu ‘alayhi wa sallam stood among them and mentioned to them that Jihad in the path of Allah and belief in Allah are the best of deeds. A man stood up and asked, “O Messenger of Allah, do you think that if I am killed in the path of Allah, my sins will be expiated?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes, except debt, as Jibril ‘alayh al Salam told me that.”^[24]

 

G. It should be noted that Allah subhanahu wa ta ‘ala did not use the partitive preposition (min); rather, He said, “I will surely expiate from them their misdeeds,” indicating that this expiation includes all misdeeds. And Allah knows best.

H. Their admission into Jannat beneath which rivers flow, as a favour and honour from Allah subhanahu wa ta ‘ala.

I. Allah subhanahu wa ta ‘ala attributed the reward to Himself, where He said, “A reward from Allah”, to indicate to the enormity of this great reward, because the Generous One only gives abundant gifts.

J. The verse ends with the words of Allah subhanahu wa ta ‘ala, “and Allah has with Him the best reward,” as His gift is something that no eye has seen, no ear has heard, and no human heart has conceived. This is an exhortation and encouragement to them to do righteous deeds, raise the banner of this din, sacrifice for it, protect it, and defend it. Allah knows best.

 

20. They will be with the prophets, the truthful, the martyrs, and the righteous

Allah subhanahu wa ta ‘ala states:

 

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا ذَٰلِكَ الْفَضْلُ مِنَ اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ عَلِيمًا

And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions. That is the bounty from Allah; and sufficient is Allah as Knower.^[25]

 

It is well-known that this verse was revealed regarding Thawban, the freed slave of the Prophet salla Llahu ‘alayhi wa sallam. He had a deep love for the Prophet salla Llahu ‘alayhi wa sallam. If he did not see him in a day, the world would become too narrow for him. He would go out and search for the Prophet salla Llahu ‘alayhi wa sallam until he saw him. He remembered the Hereafter, that when he enters Jannat, he would be lower in status than the Prophet salla Llahu ‘alayhi wa sallam, where he would be with the common Muslims. However, if he entered Jahannam—Allah forbid—he would never see him again. When he related this to the Prophet salla Llahu ‘alayhi wa sallam, Allah revealed this verse. It is reported that it was revealed regarding a number of the Companions of the Prophet salla Llahu ‘alayhi wa sallam.^[26]

Aisha radiya Llahu ‘anha narrates:

 

جاء رجل إلى النبي صلى الله عليه وسلم فقال يا رسول الله والله إنك لأحب إلي من نفسي وإنك لأحب إلي من أهلي ومالي وأحب إلي من ولدي وإني لأكون في البيت فأذكرك فما أصبر حتى آتيك فأنظر إليك فإذا ذكرت موتي وموتك عرفت أنك إذا دخلت الجنة رفعت مع النبيين وإني إذا دخلت الجنة خشيت أن لا أراك فلم يرد عليه النبي صلى الله عليه وسلم شيئا حتى نزل جبريل عليه السلام بهذه الآية وَمَنْ يُطِعِ اللهَ وَالرَّسُوْلَ فَأُولٰئِكَ مَعَ الَّذِيْنَ أَنْعَمَ اللهُ عَلَيْهِمْ مِّنَ النَّبِيِّيْنَ وَالصِّدِّيْقِيْنَ وَالشُّهَدَاءِ وَالصَّالِحِيْنَ

A man came to the Prophet salla Llahu ‘alayhi wa sallam and submitted, “O Messenger of Allah! By Allah, you are dearer to me than myself, you are dearer to me than my family and wealth, and dearer to me than my children. When I am at home and remember you, I cannot wait to come to you and look at you. When I remember my death and your death, I know that when you enter Jannat, you will be raised with the prophets; and when I enter Paradise, I fear that I will not see you.”

The Prophet salla Llahu ‘alayhi wa sallam did not respond to him until Jibril ‘alayh al Salam descended with this verse, “And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous.”^[27],[28]

 

A similar narration has been reported from Ibn ‘Abbas radiya Llahu ‘anhuma. It was also reported from a number of Tabi’in in a mursal^[29] form; therefore, the narration is authentic through its various chains of transmission.^[30]

These two verses contain the following:

A. Notification by Allah subhanahu wa ta ‘ala about the one who obeys Allah and His Prophet salla Llahu ‘alayhi wa sallam, that Allah subhanahu wa ta ‘ala honours him with many bounties.

B. Allah subhanahu wa ta ‘ala accommodating him in the house of honour—because it is the residence of the prophets and Messengers ‘alayhim al Salam, the martyrs, and the righteous—for eternity, because company with these elite leaders requires accompanying them in their residence, and with perpetuation so that the companionship remains.

C. Allah subhanahu wa ta ‘ala grants him companionship of the prophets and Messengers ‘alayhim al Salam, then of those who come after them in rank (i.e. the truthful ones), then of those after them (i.e. the martyrs), then of all the general pious believers (i.e. the righteous), whose inner and outer selves are righteous.

This is despite the fact that the term ‘righteous’ includes all classes of the ‘close ones’, as mentioned in the prophets’ greetings to the Prophet salla Llahu ‘alayhi wa sallam in al Bayt al Muqaddas—on the Night of the Isra’—and in the heavens—on the Night of the Mi’raj (Ascension)—by saying, “Welcome to the righteous Prophet and righteous brother,” except for Adam and Ibrahim ‘alayhima al Salam who said, “And the righteous son.”^[31]

D. Allah’s subhanahu wa ta ‘ala praise for this companionship: And excellent are those as companions. Thus, blessed is he who is a companion of these people.

E. All of this is a favour from Allah subhanahu wa ta ‘ala, which He bestowed upon them and made them worthy of this deed. Then, this honour is out of His mercy and grace. Allah knows best.

F. Allah’s subhanahu wa ta ‘ala favour upon him, just as He bestowed upon those mentioned; however, the favours vary, each one is according to his own capacity. The favour upon the prophets and Messengers is greater than the favours bestowed upon others, such as the truthful, martyrs, or righteous. However, there is a common favour among them, which is preference from Allah subhanahu wa ta ‘ala. Allah knows best.

G. Allah’s honour and favour upon this Companion radiya Llahu ‘anhu and those like him among the Companions radiya Llahu ‘anhum is due to Allah’s knowledge of the reality of what he said, what he did, and what he is characterised by, because He subhanahu wa ta ‘ala has full knowledge of that. Hence, Allah concluded the second verse by saying, “And sufficient is Allah as Knower.”

 

NEXT⇒ Verses of the Glorious Qur’an in Praise of the Companions – Verses 21 – 30

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^[1]  Surah Al ‘Imran: 139 – 141.

^[2]  Musannaf Ibn Abi Shaybah, 14/368-369; Sunan al Tirmidhi, book on battles, chapter on what was narrated concerning the killing of the prisoners, Hadith: 1567, al Tirmidhi classified it hasan (a hadith that does not meet the isnad requirements to be sahih, but does not have flaws serious enough to be considered weak, or it enjoys some form of bolstering corroboration); al Nasa’i: al Sunan al Kubra, book on battles, chapter on what was narrated concerning the killing of the prisoners, 5/200; Sahih Ibn Hibban, 11/118; al Mustadrak, 2/140, al Hakim authenticated it and al Dhahabi approved; al Bayhaqi: al Sunan al Kubra, 6/321; Dala’il al Nubuwwah, 3/139-140. Al Tirmidhi said: This chapter contains narrations from Ibn Mas’ud, Anas, Abu Barzah, and Jubayr ibn Mut’im radiya Llahu ‘anhum.

^[3]  Surah Al ‘Imran: 169.

^[4]  Surah Al ‘Imran: 146 – 148.

^[5]  Al Wahidi: Asbab Nuzul al Qur’an, pg. 120.

^[6]  Musnad al Tayalisi, pg. 293; Musannaf Ibn Abi Shaybah, 14/498-499; Musnad Ahmed, 3/22, 5/187; al Mu’jam al Kabir, 4/341, 5/123; Ma’rifat al Sahabah, 1/113; Dala’il al Nubuwwah, 5/109-110, all through authentic narrators; Hilyat al Awliya’, 4/385; al Mustadrak, 2/257, al Hakim authenticated it and al Dhahabi approved; Majma’ al Zawa’id, 5/250, 17/10; al Durr al Manthur.

^[7]  Surah Al ‘Imran: 150–152.

^[8]  Surah Al ‘Imran: 154.

^[9]  Sahih al Bukhari, book on Tafsir, Surah Al ‘Imran, chapter on as composure, a slumber, etc.

^[10]  Sunan al Tirmidhi, book on Tafsir of the Qur’an, Tafsir of Surah Al ‘Imran, Hadith: 3007, al Tirmidhi authenticated it; Musnad Abi Ya’la, 3/14; Tafsir al Tabari, 4/141; al Mustadrak, 2/297, al Hakim authenticated it and al Dhahabi approved; Dala’il al Nubuwwah, pg. 272-273; Fath al Bari, 7/362.

^[11]  Surah Al ‘Imran: 155.

^[12]  Surah Al ‘Imran: 159.

^[13]  Refer to Rahmat al Nabi al Karim bi al Kuffar. I have mentioned the conclusion of this verse and the ahadith regarding this.

^[14]  Surah Al ‘Imran: 164.

^[15]  Surah al Nahl: 18.

^[16]  Surah al Hujurat: 17.

^[17]  Surah Fatir: 32

^[18]  Surah Al ‘Imran: 169–174.

^[19]  Sahih al Bukhari, book on Jihad, chapter on assistance with reinforcements; book on battles, chapter on the Battle of Raji’, Ri’l, Dhakwan, and Bi’r Ma’unah, etc.; Sahih Muslim, book on Masjids, chapter on the recommendation of qunut in all prayers when a calamity befalls the Muslims, Hadith: 297-303.

^[20]  Surah al Ma’idah: 24.

^[21]  Surah Al ‘Imran: 195.

^[22]  Sunan al Tirmidhi, book on Tafsir, chapter on Surah al Nisa’, Hadith: 3023; al Mustadrak, 2/300, al Hakim authenticated it and al Dhahabi approved; Asbab Nuzul al Qur’an, pg. 133-134. I say: In their chain of transmission is Salamah ibn ‘Abdullah ibn ‘Umar ibn Abi Salamah—sometimes he is attributed to his grandfather or his father’s grandfather. Al Bukhari and Ibn Abi Hatim mentioned him, and did not mention any criticism about him. Ibn Hibban listed him in his book on thiqah narrators.

^[23]  Sahih Muslim, book on leadership, chapter on whoever is killed in the path of Allah his sins are forgiven except debt, Hadith: 119-120.

^[24]  Sahih Muslim, book on leadership, chapter on whoever is killed in the path of Allah his sins are forgiven except debt, Hadith: 117.

^[25]  Surah al Nisa’: 69-70.

^[26]  Refer to Asbab Nuzul al Qur’an, pg. 157-159; Tafsir al Tabari; Ibn Kathir; al Durr al Manthur, etc.

^[27]  Surah al Nisa’: 69.

^[28]  Al Mu’jam al Awsat, 1/152-153, with an authentic chain; al Mu’jam al Saghir, 1/53-54; Majma’ al Bahrayn, 6/16; Majma’ al Zawa’id, 7/7, wherein it is stated that its narrators are the narrators of Sahih al Bukhari except for ‘Abdullah ibn ‘Imran al ‘Abidi who is thiqah; al Durr al Manthur, 2/588, attributed to Abu Nu’aym, al Hafiz al Suyuti reported that al Diya’ graded it hasan in Sifat al Jannat.

^[29]  A mursal report is a report narrated by a Tabi’i who attributes it directly to the Prophet salla Llahu ‘alayhi wa sallam and omits the narrator/s between him and the Prophet salla Llahu ‘alayhi wa sallam.

^[30]  Refer to al Mu’jam al Kabir, 12/86-87; Majma’ al Zawa’id, 7/6; al Durr al Manthur, 2/588-590.

^[31]  As mentioned in the ahadith of Malik ibn Sa’sa’ah, Abu Dharr al Ghifari, and others radiya Llahu ‘anhum. Refer to Sahih al Bukhari, book on Salah, chapter on how Salah was made obligatory during the Isra’; book on the merits of the Ansar, chapter on Mi’raj, etc.; Sahih Muslim, book on faith, chapter on the Isra’ of the Prophet salla Llahu ‘alayhi wa sallam to the Heavens, Hadith: 263, 264; al Ayat al Bayyinat.