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

BACK⇒ Return to Table of contents

 

21. Entry of all the Companions in Jannat, with preference given to the mujahidin

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

 

لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ ۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا دَرَجَاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً ۚ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

Not equal are those believers remaining (at home)—other than the disabled—and the mujahidin, (who strive and fight) in the cause of Allah with their wealth and their lives. Allah has preferred the mujahidin through their wealth and their lives over those who remain (behind), by degrees. And to all (i.e., both) Allah has promised the best (reward). But Allah has preferred the mujahidin over those who remain (behind) with a great reward. Degrees (of high position) from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful.^[1]

 

In this verse, Allah subhanahu wa ta ‘ala distinguishes between the believers who sit back from Jihad, even though they are able to do so—except those who are disabled, such as the blind and the sick, for example—and those who strive in the path of Allah with their wealth and lives. Allah subhanahu wa ta ‘ala has awarded the believers who strive with their wealth and lives over the believers who sit back from Jihad—even though they are able to do so—stages in Jannat, along with forgiveness of sins and mistakes, and mercy.

As for the excused, they share the same reward as those who strive. Al Bara’ radiya Llahu ‘anhu narrates:

 

لما نزلت لَا يَسْتَوِي الْقَاعِدُوْنَ مِنَ الْمُؤْمِنِيْنَ دعا رسول الله صلى الله عليه وسلم زيدا وشكا ابن أم مكتوم ضراوته فنزلت لا يَسْتَوِي الْقَاعِدُوْنَ مِنَ الْمُؤْمِنِيْنَ غَيْرُ أُولِي الضَّرَرِ

When the verse, Not equal are those believers who sit back (at home), was revealed, the Prophet salla Llahu ‘alayhi wa sallam called Zaid, and Ibn Umm Maktum complained of his disability. Then the verse, Not equal are those of the believers who sit (at home), except those who are disabled, was revealed.^[2]

 

The following narrations also indicate to this:

 

عن أنس رضي الله تعالى عنه أن رسول الله الله رجع من غزوة تبوك فدنا من المدينة فقال إن بالمدينة أقواما ما سرتم مسيرا ولا قطعتم واديا إلا كانوا معكم قالوا يا رسول الله وهم بالمدينة قال وهم بالمدينة حبسهم العذر

Anas radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam returned from the Battle of Tabuk. As he approached Madinah, he said, “In Madinah, there are people who, wherever you went and whenever you crossed a valley, were with you.”

They asked, “O Messenger of Allah, whilst they were in Madinah?”

The Prophet salla Llahu ‘alayhi wa sallam affirmed, “Whilst they were in Madinah. Excuse prevented them.”^[3]

 

Muslim narrated it in a similar manner, from the hadith of Jabir radiya Llahu ‘anhu; however, he added:

 

إلا شركوكم في الأجر

Except that they share in the reward with you.^[4]

 

Abu Dawood reported it as:

 

ما سرتم مسيرا ولا أنفقتم من نفقة ولا قطعتم من واد إلا وهم معكم فيه

You have not travelled a distance, nor spent money, nor crossed a valley except that they were with you in it. (Then he mentioned a similar hadith).^[5]

 

Despite this, Allah subhanahu wa ta ‘ala promised both the groups—those who strive with their wealth and lives, preferring them with a great reward, and those who sit back without any excuse—Jannat and a generous reward, as Allah subhanahu wa ta ‘ala says, “And to all Allah has promised the best reward.”

Thus, the Companions radiya Llahu ‘anhum—those who embraced Islam before the Conquest of Makkah and fought and spent, those who embraced Islam after the Conquest and fought and spent, and those who strove with their wealth and lives, and those who sat back and did not fight—all of them are among the people of Jannat, with varying status and the distinction in reward and recompense. Indicating to this, is the verse wherein Allah subhanahu wa ta ‘ala states:

 

إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَٰذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ

Indeed, those for whom the best (reward) has preceded from Us, they are from it [Hell] far removed. They will not hear its sound, while they are, in that which their souls desire, abiding eternally. They will not be grieved by the greatest terror, and the angels will meet them, (saying), “This is your Day which you have been promised.”^[6]

 

Allah knows best.

This verse contains many aspects, of which I am concerned with the following:

A. The distinction between those believers who sit (at home)—without any disability, such as sickness or blindness—and those who strive in the path of Allah with their wealth and lives.

B. Raising the ranks of those who strive in the path of Allah with their wealth and lives in Jannat.

C. Giving preference to those who strive in the path of Allah, over those who stay behind, with great reward.

D. All of them—whether they strive or stay behind—are among the people of Jannat, even though they vary in status. This is the promise of Allah, and Allah does not fail to fulfil His promise, “To all Allah has promised the best reward.” When they are among the people of Jannat, then they are certainly among the people of faith. Therefore, Allah subhanahu wa ta ‘ala will destroy those who deny this.

E. Allah’s subhanahu wa ta ‘ala forgiveness and mercy for all of them, and this is out of the grace of Allah subhanahu wa ta ‘ala.

 

22. Virtue of the Muhajir (Emigrant) by the obligation of reward from Allah subhanahu wa ta ‘ala, and pardon for the weak

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

 

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا فَأُولَٰئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

Indeed, those whom the angels take (in death) while wronging themselves, (the angels) will say, “In what (condition) were you?”

They will say, “We were oppressed in the land.”

They (the angels) will say, “Was not the earth of Allah spacious (enough) for you to emigrate therein?”

For those, their refuge is Hell, and evil it is as a destination. Except for the oppressed among men, women, and children who cannot devise a plan nor are they directed to a way. For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving. And whoever emigrates for the cause of Allah will find on the earth many (alternative) locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him, his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful.^[7]

 

In the first verse, Allah subhanahu wa ta ‘ala warned the Muslims who increase the number of polytheists and aid against the Muslims, stating that they are wronging themselves and committing a sin— by consensus—and that if one of them dies or is killed, he will be among the people of Jahannam, and Hijrah (emigration) is obligatory for those among them who are able to do so and are unable to establish din.

Ibn ‘Abbas radiya Llahu ‘anhuma narrates:

 

أن ناسا من المسلمين كانوا مع المشركين يكثرون سواد المشركين على رسول الله صلى الله عليه وسلم يأتي السهم فيرمى به فيصيب أحدهم فيقتله أو يضرب فيقتل فأنزل الله إِنَّ الَّذِيْنَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِيْ أَنْفُسِهِمْ

Some Muslims were with the polytheists and increasing the number of polytheists against the Prophet salla Llahu ‘alayhi wa sallam. An arrow would be shot, hitting one of them and killing him, or striking him and killing him. Thus, Allah subhanahu wa ta ‘ala revealed: “Indeed, those whom the angels take (in death) while they are wronging themselves…”^[8]

 

Therefore, he is unjust to himself by abandoning emigration. When they are asked, “Why did you stay and abandon emigration?”

They say, “We are not able to leave the country or travel through the land.”

Then they are told, “Was not the earth of Allah spacious (enough) for you to emigrate therein?”

This is why it is forbidden for a Muslim to live with a polytheist or have close association with him in his land when he is unable to uphold the din of Allah.

Samurah ibn Jundub radiya Llahu ‘anhu narrates:

 

قال رسول الله صلى الله عليه وسلم أنا بريء من كل مسلم يقيم بين أظهر المشركين قالوا يا رسول الله لم قال لا تراءى ناراهما

The Prophet salla Llahu ‘alayhi wa sallam said, “I disavow every Muslim who resides among the polytheists.”

They (the Companions) said, “O Messenger of Allah, why?”

He replied, “Their fires should not be mutually seen.”^[9]

 

However, Allah subhanahu wa ta ‘ala excused the weak among men, women, and children, who are unable to devise a plan and are not guided to a path if they do not leave. These are the ones whom Allah subhanahu wa ta ‘ala forgives, for He is the Pardoning, the Most Forgiving.

Ibn ‘Abbas radiya Llahu ‘anhuma states:

 

كنت أنا وأمي من المستضعفين

My mother and I were among the weak.^[10]

 

Another narration from him radiya Llahu ‘anhuma states:

 

أنه تلا إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ قال كنت أنا وأمي ممن عذر الله

He recited, “Except for the weak among men, women, and children.” He then said, “My mother and I were among those whom Allah excused.”

 

This is why the Prophet salla Llahu ‘alayhi wa sallam would supplicate for these weak people, those residing in Makkah, in the qunut of Salat al Fajr.

Abu Hurairah radiya Llahu ‘anhu states:

 

كان رسول الله صلى الله عليه وسلم يقول حين يفرغ من صلاة الفجر من القراءة ويكبر ويرفع رأسه سمع الله لمن حمده ربنا ولك الحمد ثم يقول وهو قائم اللهم أنج الوليد بن الوليد وسلمة بن هشام وعياش بن ربيعة والمستضعفين من المؤمنين اللهم اشدد وطأتك على مضر واجعلها عليهم كسني يوسف…

The Prophet salla Llahu ‘alayhi wa sallam, after the Qira’ah (recitation from the Qur’an) in his Salat al Fajr, would recite the takbir, raise his head, and say, “Allah hears those who praise Him. Our Lord, and to You is praise.” He would then supplicate while standing, “O Allah, save al Walid ibn al Walid, Salamah ibn Hisham, ‘Ayyash ibn Rabi’ah, and the oppressed among the believers. O Allah, intensify Your punishment on Mudar and send upon then famine like the famine of Yusuf.”^[11]

 

The Prophet’s salla Llahu ‘alayhi wa sallam statement, ‘and the oppressed among the believers’ means, ‘O Allah, save them’, because they have no plan and are unable to emigrate due to their weakness. This is an exception from the Prophet salla Llahu ‘alayhi wa sallam by supplication for them, as Allah subhanahu wa ta ‘ala has made an exception for them. And Allah knows best.

Then Allah subhanahu wa ta ‘ala mentioned the reward of the emigrant who leaves his home and family to emigrate for the sake of Allah and His Prophet salla Llahu ‘alayhi wa sallam, that he will find abundant provision on earth and protection through which he can escape and with which he can defeat his enemies. However, if the emigrant passes away during his emigration and does not reach his place of emigration, then his reward is incumbent upon Allah, and Allah is Forgiving and Merciful.

The following can be derived from these verses:

A. The virtue of Hijrah for the sake of Allah subhanahu wa ta ‘ala and the encouragement towards it.

B. Exemption for the oppressed among men, women, and children—who have no means and are unable to emigrate—from punishment and entering Jahannam, while pardoning and forgiving them.

C. Prohibition for a Muslim to live with a polytheist when he is unable to implement Allah’s subhanahu wa ta ‘ala Shari’ah on himself, his family, and his relatives.

D. Allah subhanahu wa ta ‘ala guarantees protection to the emigrant in His path, with which he can escape and overcome, and the abundance of provision.

E. Obligation of reward for the emigrant in the path of Allah if he passes away before reaching his place of emigration. Allah knows best.

 

23. The perfection of din and the completion of His blessings upon the Muslims

Allah subhanahu wa ta ‘ala declares:

 

الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

This day those who disbelieve have despaired of (defeating) your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion.^[12]

 

This address was directed to the Companions radiya Llahu ‘anhum, based on the meaning of the beginning of the verse. This verse was revealed on the Day of ‘Arafah while the Prophet salla Llahu ‘alayhi wa sallam was stationed there. The hadith will be mentioned at the end of this section, Allah willing.

Allah subhanahu wa ta ‘ala mentions the greatest blessing bestowed upon this Ummah, beginning with the era of the Companions radiya Llahu ‘anhum and ending with the last, when He perfected the religion for them. They no longer need any other religion, nor do they need any other prophet other than their Prophet salla Llahu ‘alayhi wa sallam.

Just as Allah subhanahu wa ta ‘ala concluded prophethood with His beloved Prophet salla Llahu ‘alayhi wa sallam, He concluded all religions with his religion, Islam. There is no religion after his religion, just as there is no prophet after him. Together with this, Allah subhanahu wa ta ‘ala praised Islam and completed His blessing upon the Muslims.

This verse entails:

A. The disbelievers’ despair of Islam, as they will be unable to change or alter it, let alone eliminate it.

B. Encouraging the Companions radiya Llahu ‘anhum not to fear the disbelievers nor to be terrified by them, no matter how much they try to harm them. Rather, they should fear Allah subhanahu wa ta ‘ala.

C. Explaining Allah’s great blessing as He perfected their religion and completed His favour upon them.

D. The perfection of their din—Islam—meant they needed no completion or addition, as there is no room for addition in it. A perfect religion cannot be perfected, and it does not need any addition; rather, any addition would create defect in it.

E. The completion of His favour upon them—through this din—which will not diminish.

F. Islam is the best religion on earth, because Allah subhanahu wa ta ‘ala is the One who perfected and completed it, and He was pleased with it as our religion. Therefore, Allah subhanahu wa ta ‘ala will not accept any religion from any of His creation other than Islam.

 

وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

And whoever desires other than Islam as religion-never will it be accepted from him, and he, in the Hereafter, will be among the losers.^[13]

 

How can anything else be accepted from him when he abandons the din that Allah subhanahu wa ta ‘ala was pleased with?

 

إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ ۗ

Indeed, the religion in the sight of Allah is Islam.^[14]

 

G. Allah subhanahu wa ta ‘ala is pleased with this Ummah’s religion, Islam. He will never be displeased with it. When Allah subhanahu wa ta ‘ala is pleased with it, then you, O people of this Ummah, be pleased with it for yourselves, for it is the religion that Allah subhanahu wa ta ‘ala loves and is pleased with, with which He sent the best of His prophets, and with which He revealed the most honourable of His Books.

H. Due to the great status of this verse—because of the many virtues it contains—it was revealed on the Day of ‘Arafah, while the Prophet salla Llahu ‘alayhi wa sallam was standing in it, on a Friday.

Tariq ibn Shihab radiya Llahu ‘anhu narrates:

 

جاء رجل من اليهود إلى عمر رضي الله تعالى عنه فقال يا أمير المؤمنين آية في كتابكم تقرؤونها لو علينا نزلت معشر اليهود لاتَّخذنا ذلك اليوم عيدا قال وأي آية قال الْيَوْمَ أَكْمَلْتُ لَكُمْ دِيْنَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِيْ وَرَضِيْتُ لَكُمُ الْإِسْلَامَ دِيْنًا فقال عمر رضي الله تعالى عنه إني لأعلم اليوم الذي نزلت فيه والمكان الذي نزلت فيه (زاد في رواية والساعة وأين رسول الله صلى الله عليه وسلم حين نزلت) نزلت على رسول الله صلى الله عليه وسلم بعرفات في يوم جمعة (زاد في رواية ونحن مع رسول الله صلى الله عليه وسلم)

A Jewish man approached ‘Umar radiya Llahu ‘anhu and said, “O Amir al Mu’minin, there is a verse in your Book that you recite. If it had been revealed to us, the Jews, we would have taken that day as a day of celebration.”

He (‘Umar) asked, “Which verse?”

He replied, “This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion.”

‘Umar radiya Llahu ‘anhu remarked, “I know the day in which it was revealed and the place where it was revealed. (According to another narration, he added: And the time and where the Prophet salla Llahu ‘alayhi wa sallam was when it was revealed.) It was revealed to the Prophet salla Llahu ‘alayhi wa sallam in ‘Arafat on a Friday. (According to another narration, he added: And we were with the Prophet salla Llahu ‘alayhi wa sallam.)^[15]

 

Allah subhanahu wa ta ‘ala knows best.

 

24. The guardianship of Allah, His Prophet, and the Believers over the Party of Allah

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

 

يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ

O you who have believed, whoever of you should revert from his religion – Allah will bring forth (in place of them) a people He will love and who will love Him (who are) humble toward the believers, strong against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favour of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing. Your ally is none but Allah and (therefore) His Messenger and those who have believed – those who establish prayer and give Zakat, and they bow (in worship). And whoever is an ally of Allah and His Messenger and those who have believed – indeed, the party of Allah – they will be the predominant.^[16]

 

Allah subhanahu wa ta ‘ala informs us of His great power, that whoever turns away from assisting His din and establishing His Shari’ah and abandons His religion, He will replace him with someone better than him. He mentioned the characteristics of these people, His love for them, that they are stronger in strength and on the right path, and that they are among the righteous, pious, loving, and beloved believers.

These verses were revealed—as mentioned by Ibn Ishaq rahimahu Llah, and Allah knows best— regarding ‘Ubadah ibn al Samit radiya Llahu ‘anhu, when he accepted Allah’s alliance and disavowed the Jews’ allegiance and alliance, while ‘Abdullah ibn Ubayy ibn Salul, the leader of the hypocrites, remained firm to their rule and stood up for them. Some are of the view that they were revealed regarding the governors of Quraysh, whilst others say that they were revealed regarding the apostates during the time of Abu Bakr radiya Llahu ‘anhu. Allah knows best.

These verses entail:

A. Allah subhanahu wa ta ‘ala addressed them, describing them as ‘O you who believe’. He did not address them by their race, indicating that this description is inherent to them, as it is one of their most honourable attributes. Moreover, this description is a sign of exaltation and honour for them. Therefore, this address is repeated dozens of times in the Qur’an. Thus, whoever seeks to remove it from them would be falsifying what Allah has described them with. Destruction awaits such a person if he does not repent.

B. Warning the believers against apostasy, for their deeds in this world would be futile, and they would be subjected to the punishment of Jahannam in the Hereafter.

C. Allah subhanahu wa ta ‘ala loves the Companions radiya Llahu ‘anhum and they love Him. This is the pinnacle of perfection and praise for them, and a testimony from Allah for them.

Al Hasan al Basri and al Dahhak said:

 

هو والله أبو بكر وأصحابه رضي الله تعالى عنهم

By Allah, it is Abu Bakr and his Companions radiya Llahu ‘anhum.

 

This is also reported from Ibn Abi Hatim and Ibn al ‘Arabi. It is proven in an authentic hadith that they are the tribe of Abu Musa al Ash’ari radiya Llahu ‘anhu, from Yemen.

‘Iyad al Ash’ari radiya Llahu ‘anhu narrates:

 

ما نزلت فَسَوْفَ يَأْتِي اللهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّوْنَهُ قال رسول الله صلى الله عليه وسلم هم قومك يا أبا موسى وأومأ رسول الله صلى الله عليه وسلم إلى أبي موسى الأشعري

When the verse, ‘Allah will bring forth (in place of them) a people He will love and who will love Him,’ was revealed, the Prophet salla Llahu ‘alayhi wa sallam, pointing towards Abu Musa al Ash’ari radiya Llahu ‘anhu said, “They are your people, O Abu Musa.”^[17]

Allah knows best.

 

D. Allah subhanahu wa ta ‘ala described them as humble toward the believers and forceful against the disbelievers. These are the attributes of perfect believers, as will be explained, Allah willing, in the verse of Surah al Fath, “Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves.”^[18]

E. Allah subhanahu wa ta ‘ala testifies that they strive in His cause—not for anyone else—and that nothing deters them from their obedience to Allah subhanahu wa ta ‘ala, upholding His limits, fighting His enemies, and enjoining what is right…. No one can deter them from doing so and no one can turn them away from it.

F. They do not fear blame or reproach from any critic in striving to spread, protect, and defend this din.

G. Their allegiance is to Allah, His Prophet salla Llahu ‘alayhi wa sallam, and fellow believing Companions radiya Llahu ‘anhum only, not the Jews or disbelievers.

H. Their upholding of the symbols of Allah subhanahu wa ta ‘ala, such as establishing Salah and giving Zakat.

I. They are the party of Allah, because they are content that their allegiance be with Allah subhanahu wa ta ‘ala, His Prophet salla Llahu ‘alayhi wa sallam, and the believers. Therefore, Allah subhanahu wa ta ‘ala made them part of His party.

J. Their success in this world and the Hereafter. This is the ruling of Allah subhanahu wa ta ‘ala and a notification from Him. This will never be removed from them. Therefore, whoever attempts to remove this description from them has opposed Allah’s command, rejected His statement, and denied His ruling. Whoever does so will incur Allah’s wrath and punishment, because he is falsifying Him. Allah knows best.

K. All of this is a favour from Allah subhanahu wa ta ‘ala upon them, and a blessing from Him which He bestowed upon them.

 

25. Allah subhanahu wa ta ‘ala commanding His Prophet salla Llahu ‘alayhi wa sallam to bring the weak close to Him and not to expel them

Allah subhanahu wa ta ‘ala states:

 

وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ

And do not send away those who call upon their Lord morning and afternoon, seeking His face (i.e., favour). Not upon you is anything of their account and not upon them is anything of your account. So, were you to send them away, you would (then) be of the wrongdoers. And thus, We have tried some of them through others that they (i.e., the disbelievers) might say, “Is it these whom Allah has favoured among us?” Is not Allah most knowing of those who are grateful? And when those come to you who believe in Our verses, say, “Peace be upon you. Your Lord has decreed upon Himself mercy; that any of you who does wrong out of ignorance and then repents after that and corrects himself, indeed, He is Forgiving and Merciful.”^[19]

 

Allah subhanahu wa ta ‘ala informs us of what some of the leaders of Quraysh—or other Arab leaders—had requested of the Prophet salla Llahu ‘alayhi wa sallam, that when these leaders were present, the Prophet salla Llahu ‘alayhi wa sallam should expel the weak and needy Companions radiya Llahu ‘anhum from his presence, these weak ones should not sit with them, and the leaders should have an exclusive meeting for themselves.

Allah subhanahu wa ta ‘ala warned against this and asked His Prophet salla Llahu ‘alayhi wa sallam to bring these believing Muslims among the Companions close, greet them, and give them glad tidings of Allah’s mercy, that Allah subhanahu wa ta ‘ala is Forgiving of those who commit evil out of ignorance and then repent. Moreover, Allah subhanahu wa ta ‘ala is Merciful to them.

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

 

كنا مع النبي صلى الله عليه وسلم ستة نفر فقال المشركون للنبي اطرد هؤلاء لا يجترئون علينا قال وكنت أنا وابن مسعود ورجل من هذيل وبلال ورجلان لست أسميهما فوقع في نفس رسول الله ما شاء الله أن يقع فحدث نفسه فأنزل الله عز وجل وَلَا تَطْرُدِ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيْدُوْنَ وَجْهَهُ

We were six people with the Prophet salla Llahu ‘alayhi wa sallam. The polytheists said to the Prophet salla Llahu ‘alayhi wa sallam, “Expel these people so they do not become bold against us.”

Sa’d explains: It was myself, Ibn Mas’ud, a man from Hudhayl, Bilal, and two men whose names I will not mention. Whatever Allah willed went through the Prophet’s salla Llahu ‘alayhi wa sallam heart, so he thought to himself. Then Allah subhanahu wa ta ‘ala revealed, And do not send away those who call upon their Lord morning and afternoon, seeking His face (i.e., favour).^[20]

 

In another narration from him, he states:

 

في نزلت وَلَا تَطْرُدِ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ قال نزلت في ستة أنا وابن مسعود منهم وكان المشركون قالوا له تدني هؤلاء

The verse: And do not send away those who call upon their Lord morning and afternoon, seeking His face (i.e., favour), was revealed regarding myself. In fact, it was revealed regarding six people including myself and Ibn Mas’ud. The polytheists had said to him, “Do you keep these people close?”

 

Ahmed and al Tabarani reported from Ibn Mas’ud radiya Llahu ‘anhu:

 

مر الملأ من قريش على رسول الله صلى الله عليه وسلم وعنده خباب وصهيب وبلال وعمار فقالوا يا محمد أرضيت بهؤلاء … الحديث بنحوه

The notables of Quraysh passed by the Prophet salla Llahu ‘alayhi wa sallam while Khabbab, Suhayb, Bilal, and ‘Ammar were with him. They said, “O Muhammad, are you satisfied with these people…?” He narrated a similar hadith.^[21]

 

These verses denote:

A. The status of these Companions radiya Llahu ‘anhum by Allah, to the point that Allah subhanahu wa ta ‘ala forbade his Prophet salla Llahu ‘alayhi wa sallam from expelling them and distancing them from Him. In fact, Allah subhanahu wa ta ‘ala commanded him to bring them close to him and be tolerant with them, as will be mentioned in the verse of Surah al Kahf, Allah willing.

Allah subhanahu wa ta ‘ala ordered him not to obey the leaders of Quraysh and others—whose hearts are negligent of the remembrance of Allah, in whose hearts iman has not entered, and who followed their whims and Shaitan—when they sought to expel the Companions radiya Llahu ‘anhum.

B. Allah’s subhanahu wa ta ‘ala description of these Companions radiya Llahu ‘anhum, regarding their worship of their Lord and remembering Him, morning and evening.

C. Allah’s subhanahu wa ta ‘ala description of them, regarding their sincerity in deeds for Allah subhanahu wa ta ‘ala, seeking His pleasure, and being sincere in their acts of obedience and worship.

D. Allah subhanahu wa ta ‘ala described them as grateful to Allah for what He bestowed upon them and honoured them with, such as iman, obedience, sincerity, companionship, etc.

E. Allah’s subhanahu wa ta ‘ala testimony to their faith: And when those come to you who believe in Our verses. This description is established for them. Allah subhanahu wa ta ‘ala has not described them with anything better than this. Therefore, whoever aims to remove this description from them or turn it away will experience great danger, because he is falsifying Allah subhanahu wa ta ‘ala.

F. Allah subhanahu wa ta ‘ala ordered His Prophet salla Llahu ‘alayhi wa sallam to welcome, honour, and greet these Companions radiya Llahu ‘anhum when they come to him. He should not make them despair of Allah’s mercy, but rather give them glad tidings of His vast and all-encompassing mercy for them, which He has decreed upon Himself out of His generosity and favour. He should also forgive those among them who erred and then repented and reformed.

Thus, when the Prophet salla Llahu ‘alayhi wa sallam would come to these righteous, truthful, and sincere poor people, he would say:

 

الحمد لله الذي جعل في أمتي من أمرني أن أصبر نفسي معهم

Praise be to Allah who has placed in my Ummah those with whom He has commanded me to remain.^[22]

 

G. Allah subhanahu wa ta ‘ala asked His Prophet salla Llahu ‘alayhi wa sallam to inform these people that Allah subhanahu wa ta ‘ala has decreed mercy upon Himself, as a favour and generosity from Him.

H. Allah subhanahu wa ta ‘ala asked His Prophet salla Llahu ‘alayhi wa sallam to inform these people that if anyone commits an offense out of ignorance or unintentionally, and then repents, returns, and resorts to Allah, Allah subhanahu wa ta ‘ala will accept his repentance, forgive him, and have mercy on him.

I. His favour upon these poor people, as He has singled them out from among the rich and leaders through His favour and generosity.

J. Allah’s subhanahu wa ta ‘ala warning to His Prophet salla Llahu ‘alayhi wa sallam against expelling them—at the request of the leaders of the disbelievers—and that the Prophet salla Llahu ‘alayhi wa sallam is not responsible for their actions.

K. Allah subhanahu wa ta ‘ala informs us that He made these Companions radiya Llahu ‘anhum poor as a trial and test for these disbelievers. Therefore, they should not stay away due to their presence, because what they lose by not sitting with the Prophet salla Llahu ‘alayhi wa sallam is far greater than the presence of these Companions radiya Llahu ‘anhum.

L. It also indicates that a believer is far greater in the sight of Allah subhanahu wa ta ‘ala than the leaders of disbelief and polytheism, because when the sanctity of the believer in the sight of Allah is greater than the sanctity of the Ka’bah,^[23] then it is even more likely that he be greater than stubborn disbelievers and tyrants.

M. Righteousness, piety, sincerity, and salvation from the punishment of Allah subhanahu wa ta ‘ala are not dependent on wealth, power, and prestige. Rather, they are dependent on sincerity of heart, firm conviction, strong faith, and pure sincerity and devotion to Allah subhanahu wa ta ‘ala.

Hence, these Companions radiya Llahu ‘anhum, despite their poverty and need, are held in a high rank and high position by Allah subhanahu wa ta ‘ala, unlike the leaders of Quraysh and those like them among the leaders of other Arab tribes. However, Allah subhanahu wa ta ‘ala knows those who are grateful and He bestows upon them guidance and iman as a reward for their gratitude for His blessings, unlike these obstinate disbelievers. Allah knows best.

 

26. Trembling of their hearts, their trust in Allah subhanahu wa ta ‘ala, and the strength of their iman

Allah subhanahu wa ta ‘ala states:

 

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely. The ones who establish prayer, and from what We have provided them, they spend. Those are the believers, truly. For them are degrees (of high position) with their Lord and forgiveness and noble provision.^[24]

 

These verses come after the verse: And obey Allah and His prophet, if you are believers.

They contain a precise description of the Companions radiya Llahu ‘anhum who participated in the Battle of Badr with the Prophet salla Llahu ‘alayhi wa sallam. These verses illustrate their state when they remember Allah, how fear engulfs their hearts, and they turn to fulfilling Allah’s commands and abandoning His prohibitions. Their faith increases when they recite the verses of the Qur’an, and their trust in Allah subhanahu wa ta ‘ala increases.

These verses include the following:

A. There description with iman. This is a description of honour and dignity for them. Therefore, anyone who attempts to remove this description from them will fail and perish, because he will be falsifying Allah’s declaration regarding them, disobeying His commands, and contradicting His testimony for them.

B. Trembling of their hearts when they hear the remembrance of Allah subhanahu wa ta ‘ala, and their submission to His remembrance out of fear for Him and His punishment.

C. Their iman and belief increases when the verses of Allah subhanahu wa ta ‘ala are recited to them. They are constantly increasing in iman, because the recitation of the Qur’an is continuous. Their iman does not decrease, because they hear the verses daily. Whoever attempts to decrease or negate their iman has falsified Allah’s judgment regarding them.

D. Their trust in their Lord and their reliance on Him. They do not desire anyone other than Him, nor do they fear anyone but Him, because trust in Allah subhanahu wa ta ‘ala is the essence of iman.

E. Their performance of acts of worship, such as performing the obligatory Salah and spending in charitable causes from that which Allah subhanahu wa ta ‘ala has provided for them.

F. They (the Companions) are the true believers, and this is the testimony of Allah regarding them. Who has the power to challenge that testimony except one whose testimony is contested and whose din is doubted?

G. In the Hereafter, they will attain high ranks and lofty stages, forgiveness of sins, and generous provision.

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن أهل الجنة تتراءون أهل الغرف من فوقهم كما تتراءون الكوكب الدري الغابر في الأفق من المشرق أو المغرب لتفاضل ما بينهم قالوا يا رسول الله تلك منازل الأنبياء لا يبلغها غيرهم قال بلى والذي نفسي بيده رجال آمنوا بالله وصدقوا المرسلين

The people of Jannat will see the people of the chambers above them as you see a shining star setting in the horizon in the East or the West, due to the difference between them.

The Companions asked, “O Messenger of Allah, are those the dwellings of the prophets that no one else can attain?”

He replied, “Why not? By the One in Whose Hand is my life, it is for men who believed in Allah and believed in the prophets.”^[25]

 

Ahmed, the authors of the Sunan, Ibn Hibban, and others reported it with a different chain of transmission and added:^[26]

 

وإن أبا بكر وعمر منهم وأنعما

And Abu Bakr and ‘Umar are among them, and they are blessed.

 

H. This praise from Allah subhanahu wa ta ‘ala and the confirmation of their true iman are evidence for their high status and lofty position by Allah subhanahu wa ta ‘ala. And Allah knows best.

 

27. Their description with complete faith

Allah subhanahu wa ta ‘ala states:

 

كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ

(It is) just as when your Lord brought you out of your home (for the battle of Badr) in truth, while indeed, a party among the believers were unwilling.^[27]

 

When the Prophet salla Llahu ‘alayhi wa sallam mobilised the Companions radiya Llahu ‘anhum to meet the Quraysh caravan—led by Abu Sufyan—more than three hundred men set out with him, secretly. When the caravan departed, the Prophet salla Llahu ‘alayhi wa sallam consulted them about engaging the Quraysh army. Some of them said that they have not come out to fight.

When Abu Bakr, then ‘Umar, then Miqdad, then Sa’d ibn Muaz radiya Llahu ‘anhum spoke, the Prophet salla Llahu ‘alayhi wa sallam gave them glad tidings of victory, then of the killing of the Quraysh leaders, etc.

All of this was by the decree of Allah subhanahu wa ta ‘ala, Who brought the Muslims and the disbelievers together without their prior appointment, to accomplish a matter that was destined to take place, so that the word of truth would prevail and victory would prevail over falsehood. It was such.

A. The marching of the Prophet salla Llahu ‘alayhi wa sallam from Madinah was by Allah’s command and will.

B. This marching by the Prophet salla Llahu ‘alayhi wa sallam was for the truth, not out of whims or worldly gain.

C. Allah subhanahu wa ta ‘ala described the Companions radiya Llahu ‘anhum, as having iman. This is a description that is inherent and fixed for them and will not be removed. Therefore, the participants of Badr were the best of the Muslims.

Rifa’ah ibn Rafi’ al Zuraqi radiya Llahu ‘anhu, who was one of the participants of Badr narrates:

 

جاء جبريل إلى النبي الله صلى الله عليه وسلم فقال ما تعدون أهل بدر فيكم قال من أفضل المسلمين أو كلمة نحوها قال وكذلك من شهد بدراً من الملائكة

Jibril came to the Prophet salla Llahu ‘alayhi wa sallam and asked, “How do you consider the people of Badr among you?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Among the best of Muslims,” or a word to that effect.

He said, “So are those angels who witnessed Badr.”^[28]

 

Thus, texts from the Prophet salla Llahu ‘alayhi wa sallam indicate to their virtue, their high status, that they are all in Jannat, and that Allah forgave their sins.

‘Ali ibn Abi Talib radiya Llahu ‘anhu, while narrating the incident of Hatib ibn Abi Balta’ah radiya Llahu ‘anhu, narrates the statement of the Prophet salla Llahu ‘alayhi wa sallam to ‘Umar radiya Llahu ‘anhu when he said:

 

يا عمر وما يدريك لعل الله قد اطلع على أهل بدر فقال اعملوا ما شئتم فقد وجبت لكم الجنة

O ‘Umar, how do you know? Perhaps Allah looked at the participants of Badr and announced, “Do as you wish; Jannat is guaranteed for you.”^[29]

 

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates:

 

أن عبدا لحاطب جاء رسول الله صلى الله عليه وسلم يشكو حاطبا فقال يا رسول الله ليدخلن حاطب النار فقال رسول الله صلى الله عليه وسلم كذبت لا يدخلها فإنه شهد بدرا والحديبية

A slave of Hatib came to the Prophet salla Llahu ‘alayhi wa sallam complaining about Hatib. He said, “O Messenger of Allah, Hatib will surely enter Hell.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “You have lied. He will not enter it, for he participated in Badr and al Hudaybiyyah.”^[30]

 

Texts on this subject are plenty.

 

28. Assuring their hearts through the angels and honouring them with heavenly assistance

 

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ ۚ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا ۚ سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ

(Remember) when you were asking help of your Lord, and He answered you, “Indeed, I will reinforce you with a thousand from the angels, following one another.” And Allah made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise. (Remember) when He overwhelmed you with drowsiness (giving) security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil (suggestions) of Shaitan and to make steadfast your hearts and plant firmly thereby your feet. (Remember) when your Lord inspired to the angels, “I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike (them) upon the necks and strike from them every fingertip.”^[31]

 

Allah subhanahu wa ta ‘ala mentions the state of His Prophet salla Llahu ‘alayhi wa sallam and the state of the believers just before the Battle of Badr, and how Allah subhanahu wa ta ‘ala honoured His Prophet and the believers. This is when the Prophet salla Llahu ‘alayhi wa sallam looked at the number of his Companions radiya Llahu ‘anhum and the equipment and supplies they had with them. He also looked at the disbelievers of the Quraysh and the equipment and supplies they had with them. He faced the Qiblah and began to implore Allah with the insistence of one confident in the generosity and response of his Lord, asking Him to fulfil His promise. He continued to seek help from Allah subhanahu wa ta ‘ala and implore Him until his cloak fell from his shoulders and Abu Bakr radiya Llahu ‘anhu embraced him from behind. Then Allah subhanahu wa ta ‘ala revealed these verses, reminding them of the intensity of the Prophet’s salla Llahu ‘alayhi wa sallam plea, Allah’s response to him, and sending down angels to support and unite with them. Thus, victory was achieved. All praise, favour, and grace are for Allah subhanahu wa ta ‘ala only.

These verses contain:

A. Allah’s subhanahu wa ta ‘ala response to His Prophet salla Llahu ‘alayhi wa sallam.

B. Angels descending to aid and support them, one after the other, as glad tidings to the believers and reassurance for them.

C. Casting slumber upon the Companions radiya Llahu ‘anhum—just before the battle—as security and to dispel fear. This is because in such a situation, minds wander and fear and awe take hold, as the fighter does not know where his enemy is coming from. His slumber indicates to the steadfastness of his heart, his composure, the absence of fear and anxiety from him, and the restoration of security and reassurance in his heart.

This is similar to what happened to them on the Day of Uhud, as mentioned in Surah Al ‘Imran (verse 154). The hadith of Abu Talhah radiya Llahu ‘anhu was also mentioned previously.

D. Sending down rain from the sky as a mercy from Allah subhanahu wa ta ‘ala, to purify them and remove the whispers Shaitan had cast into their hearts. This would unite their inner and outer courage, strengthening their hearts with patience and determination, and establishing their feet on the ground.

E. Strengthening the believers with angels and empowering them against their enemies, in whose hearts Allah subhanahu wa ta ‘ala will soon instil awe.

F. The angels assisting the believers in direct combat and killing the disbelievers, assigning the angels to strike the disbelievers, and distinguishing between their dead and the martyrs of the Muslims.

G. Description of the Companions radiya Llahu ‘anhum as believers. This description has been commented on many times.

H. Allah’s subhanahu wa ta ‘ala care for the Companions of His Prophet salla Llahu ‘alayhi wa sallam and His mercy towards them, as shown by Him honouring them by casting slumber, sending down rain, and sending down the angels, supporting them on the battlefield and strengthening their hearts. And Allah subhanahu wa ta ‘ala knows best.

I. The Prophet salla Llahu ‘alayhi wa sallam along with the Companions radiya Llahu ‘anhum beseeching Allah subhanahu wa ta ‘ala, especially during such difficult times.

 

29. Allah subhanahu wa ta ‘ala sheltering them and supporting them with His assistance

Allah subhanahu wa ta ‘ala says:

 

وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ مُسْتَضْعَفُونَ فِي الْأَرْضِ تَخَافُونَ أَنْ يَتَخَطَّفَكُمُ النَّاسُ فَآوَاكُمْ وَأَيَّدَكُمْ بِنَصْرِهِ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ

And remember when you were few and oppressed in the land, fearing that people might abduct you, but He sheltered you, supported you with His victory, and provided you with good things – that you might be grateful.^[32]

 

Allah subhanahu wa ta ‘ala reminds the believers of His blessings upon them and His kindness to them. They were few and oppressed and He increased their numbers, strengthened and supported them. They were afraid, then He sheltered them and gave them security. They were poor, then He provided them with wholesome sustenance. This was how they were in Makkah. When they emigrated to Madinah, the Ansar sheltered them. They were their support, helpers, enrichers, and sympathisers… Thus, their situation changed.

This verse demonstrates:

A. Allah’s subhanahu wa ta ‘ala care for them and His mercy upon them.

B. They were few, then Allah subhanahu wa ta ‘ala increased their numbers. This was due to the conversion of large numbers of the Ansar and others to Islam radiya Llahu ‘anhum.

C. They were weak in the land, fearing that people would snatch them away. Then Allah subhanahu wa ta ‘ala granted them refuge by permitting them to emigrate to Madinah, where He sheltered them and destined for them the people of Madinah who sheltered them, sympathised with them, and sacrificed their lives and wealth in obedience to Allah subhanahu wa ta ‘ala and to His Prophet salla Llahu ‘alayhi wa sallam. He made them kings after He had empowered them in the land.

D. Allah subhanahu wa ta ‘ala granted them victory, such that they never entered into battle alongside the Prophet salla Llahu ‘alayhi wa sallam—27 battles—except that they were victorious over their enemy by the power of Allah subhanahu wa ta ‘ala.

E. Allah subhanahu wa ta ‘ala provided them with wholesome sustenance; He made spoils of war lawful for them. They were given all of this due to Islam, therefore, they must be grateful to Allah subhanahu wa ta ‘ala for His blessings.

 

30. Allah’s subhanahu wa ta ‘ala guardianship for them

Allah subhanahu wa ta ‘ala says:

 

وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ ۚ نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

But if they turn away – then know that Allah is your protector. Excellent is the Protector, and excellent is the Helper.^[33]

 

After the two verses preceding this one discussed the conditions of the disbelievers, that if they repent from their disbelief and embrace Islam, Allah will forgive them for what they have done in the past; otherwise, fight them until the din is entirely for Allah subhanahu wa ta ‘ala, (this verse states that) if they persist in their opposition to you and their war against you, then Allah subhanahu wa ta ‘ala is your Protector, your Supporter, and your Helper against your enemy, and He is the best Helper and Supporter.

This verse denotes:

A. You will not be held accountable if people persist in their disbelief, after you have made every possible effort to guide them.

B. Allah subhanahu wa ta ‘ala is the Guardian and Master of the righteous believers.

C. He is your Supporter and He is your Helper against your enemy, for He is the best Guardian and Supporter.

 

NEXT⇒ Verses of the Glorious Qur’an in Praise of the Companions – Verses 31 – 40

---

^[1]  Surah al Nisa’: 95-96.

^[2]  Sahih al Bukhari, book on Jihad, chapter on Not equal are those believers who sit (at home), other than those who are disabled, and those who strive and fight in the cause of Allah; Sahih Muslim, book on leadership, chapter on the exemption of the obligation of Jihad for the excused, Hadith: 141-142.

^[3]  Sahih al Bukhari, book on military expeditions, chapter on Yahya ibn Bukayr narrated to us.

^[4]  Sahih Muslim, book on leadership, chapter on the reward of one who is prevented from fighting due to illness or another excuse, Hadith: 159.

^[5]  Sunan Abi Dawood, book on Jihad, chapter on concession to stay at home due to an excuse, Hadith: 2508.

^[6]  Surah al Ambiya’: 101-103.

^[7]  Surah al Nisa’: 97-100.

^[8]  Sahih al Bukhari, book on Tafsir, Surah al Nisa’, chapter on Indeed, those whom the angels take (in death) while wronging themselves… till the end of the verse, and other verses.

^[9]  Sunan Abi Dawood, book on Jihad, chapter on the prohibition of killing one who resorts to prostration, and chapter on residing in the land of polytheism, Hadith: 2645, 2787; Sunan al Tirmidhi, book on travels, chapter on what is narrated concerning the dislike of residing among polytheists, Hadith: 1604-1605; al Mu’jam al Kabir, 2/342-343, Sunan al Bayhaqi, 9/12-13; Kanz al ‘Ummal, 4/384, where he attributed it to al Diya’ in al Mukhtarah. Abu Dawood, al Tirmidhi, and others preferred the view that the first hadith, which is the hadith of Samurah, is mursal, despite its narrators being thiqah. It has a corroborating narration from Jarir radiya Llahu ‘anhu, reported by Abu Dawood and al Tirmidhi in the two previous places, with a weak chain of transmission. The last report has a corroborating narration from the hadith of Muawiyah ibn Haydah radiya Llahu ‘anhu reported by Ahmed, al Nasa’i, Ibn Majah, and others. Therefore, the hadith with its various chains of transmission is hasan.

^[10]  Sahih al Bukhari, book on Tafsir, Surah al Nisa’, chapter on And what is (the matter) with you that you fight not in the cause of Allah and (for) the oppressed among men, women, and children.

^[11]  Sahih al Bukhari, book on the Adhan, chapter on one should lower his voice with the takbir when prostrating; Sahih Muslim, book on Masjids, chapter on the desirability of qunut in all Salahs, Hadith: 294-295, his wording.

^[12]  Surah al Ma’idah: 3

^[13]  Surah Al ‘Imran: 85.

^[14]  Surah Al ‘Imran: 19.

^[15]  Sahih al Bukhari, book on faith, chapter on the increase and decrease of faith; Sahih Muslim, book on Tafsir, at the beginning, Hadith: 53.

^[16]  Surah al Ma’idah: 54-56.

^[17]  Al Tabaqat al Kubra, 4/107; Musannaf Ibn Abi Shaybah, 12/123; Musnad Ibn Abi Shaybah, 2/179; Tafsir Ibn Abi Hatim, 4/1160; Tafsir al Tabari, 10/414-415, al Mu’jam al Kabir, 17/371; al Mustadrak, 2/313, he authenticated it according to the standard of Muslim and al Dhahabi approved; Majma’ al Zawa’id, 7/16, he reckoned its narrators the narrators of al Sahih; al Durr al Manthur, 3/102.

^[18]  Surah al Fath: 19.

^[19]  Surah al An’am: 52-54.

^[20]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of Sa’d ibn Abi Waqqas radiya Llahu ‘anhu, Hadith: 45-46.

^[21]  Musnad Ahmed, 1/420, his narrators are the narrators of al Sahih except for Kurdus who is thiqah; al Mu’jam al Kabir, 10/268; Majma’ al Zawa’id, 7/20-21; al Durr al Manthur attributed it to Ibn Abi Hatim, Abu al Sheikh, Ibn Mardawayh, and Abu Nu’aym in al Hilyah.

^[22]  Sunan Abi Dawood, book on knowledge, chapter on stories, Hadith: 3666; Musnad Abi Ya’la, 2/382-383; Sharh al Sunnah, 14/191; Dala’il al Nubuwwah, 5/351; Majma’ al Zawa’id, pg. 21; Musnad Ahmed, briefly; Sunan al Tirmidhi, briefly, al Tirmidhi graded it hasan; Sunan Ibn Majah, briefly. It has a number of corroborating narrations.

^[23]  Refer to Makanat al Haramayn ‘ind al Muslimin. The texts have been mentioned there.

^[24]  Surah al Anfal: 2-4.

^[25]  Sahih al Bukhari, book on the beginning of creation, chapter on what was narrated about the description of Jannat and that it was created and other chapters; Sahih Muslim, book on Jannat and the description of its bounties, chapter on the inhabitants of the chambers will be seen as the stars are seen in the sky, Hadith: 10-11

^[26]  Musnad Ahmed, 3/26, 27, 50, 61, 72, 93, 98; Sunan Abi Dawood, book on letters and recitations, Hadith: 3987; Sunan al Tirmidhi, book on merits, chapter on the merits of Abu Bakr al Siddiq, Hadith: 3658; Sunan Ibn Majah, introduction, chapter on the virtues of the Companions of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 96; Musnad Abi Ya’la, 2/369, 400, 461, 473; Sahih Ibn Hibban, 16/404. See additional references in the second chapter of this book.

^[27]  Surah al Anfal: 5.

^[28]  Sahih al Bukhari, book on military expeditions, chapter on the presence of the angels at the Battle of Badr.

^[29]  Sahih al Bukhari, book on seeking permission, chapter on whoever looks into the book of one who the Muslims are warned about to clarify his matter, his wording; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the participants of Badr, Hadith: 161.

^[30]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of the participants of Badr, Hadith: 162.

^[31]  Surah al Anfal: 9-12.

^[32]  Surah al Anfal: 26.

^[33]  Surah al Anfal: 40.