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

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31. Allah’s support of His Prophet salla Llahu ‘alayhi wa sallam through them

Allah subhanahu wa ta ‘ala says:

 

وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ ۚ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُ عَزِيزٌ حَكِيمٌ

But if they intend to deceive you – then sufficient for you is Allah. It is He who supported you with His help and with the believers. And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise.^[1]

 

Allah subhanahu wa ta ‘ala informs that if enemies from amongst the Jews—or others—want to deceive and betray, then Allah subhanahu wa ta ‘ala will suffice His Prophet salla Llahu ‘alayhi wa sallam against their evil and deception, for He is responsible for the dominance of His din and the protection of His Prophet salla Llahu ‘alayhi wa sallam. Allah salla Llahu ‘alayhi wa sallam then mentions His blessings upon His Prophet salla Llahu ‘alayhi wa sallam, which are:

A. Allah’s support for His Prophet salla Llahu ‘alayhi wa sallam by assisting him.

B. Allah subhanahu wa ta ‘ala strengthening the Prophet salla Llahu ‘alayhi wa sallam through the believers, who are the Companions radiya Llahu ‘anhum.

C. Describing them as believers—Allah subhanahu wa ta ‘ala did not describe them with any other description. This indicates that this is inherent in them and inseparable from them. It is their most honourable description after companionship.

D. Allah subhanahu wa ta ‘ala united the hearts of the believing Companions radiya Llahu ‘anhum, in their belief in His Prophet salla Llahu ‘alayhi wa sallam, in their obedience, support, and assistance to him, after the enmity and hatred that existed in their hearts toward one another before Islam. Allah subhanahu wa ta ‘ala removed this hatred with the light of iman. As a result, hatred was transformed into love, and enmity into harmony, purity, and brotherhood… All of this is by the grace of Allah subhanahu wa ta ‘ala, the All-Mighty, the All-Wise.

E. Allah’s subhanahu wa ta ‘ala blessing upon the Companions of the Prophet salla Llahu ‘alayhi wa sallam, that He is the One who united their hearts. Had all of creation got together, they would not have been able to unite their hearts.

 

32. Allah being sufficient for them.

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

 

يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

O Prophet, Allah is sufficient for you and for whoever follows you of the believers.^[2]

 

This verse has two interpretations, as mentioned by the scholars of tafsir.

The first: Allah subhanahu wa ta ‘ala urges the Prophet salla Llahu ‘alayhi wa sallam and the believers who were with him to confront the enemies and combat their peers. Allah subhanahu wa ta ‘ala informs them that He is sufficient for them, i.e. He is sufficient for them and their supporter against their enemy—even though they are in large numbers and their reinforcements are plenty—even if the numbers of the believers are few, because Allah subhanahu wa ta ‘ala will support, assist, protect, and be sufficient for them. Based on this meaning, Allah’s subhanahu wa ta ‘ala statement, ‘and those who follow you’, is connected to His statement ‘the Prophet.’ Allah knows best.

Second: That Allah subhanahu wa ta ‘ala and the believers are sufficient for you. [O Prophet, sufficient for you is Allah and whoever follows you of the believers.] Thus, Allah’s statement ‘and whoever follows you’, is connected to the name ‘Allah’, as in the verse, ‘It is He who supported you with His victory and with the believers’.

However, the first interpretation is more appropriate, because Allah subhanahu wa ta ‘ala alone is sufficient for His servant, as He says, “Is not Allah sufficient for His servant?”^[3] Yes, by Allah. In both cases, Allah subhanahu wa ta ‘ala described them as followers and believers. Allah subhanahu wa ta ‘ala knows best.

This verse contains:

A. Allah’s subhanahu wa ta ‘ala praise for the Companions radiya Llahu ‘anhum for following the Prophet salla Llahu ‘alayhi wa sallam.

B. Allah subhanahu wa ta ‘ala being sufficient for His Messenger salla Llahu ‘alayhi wa sallam, and His support through the noble Companions radiya Llahu ‘anhum against their enemy.

C. The status of the Companions radiya Llahu ‘anhum by Allah subhanahu wa ta ‘ala, as Allah subhanahu wa ta ‘ala was sufficient for them and supported them against their enemy. This was evident, whether they were with the Prophet salla Llahu ‘alayhi wa sallam or after his death. Islam spread throughout the conquered regions in a quick period, and the area of Islam reached a level unmatched by human standards.

D. Allah subhanahu wa ta ‘ala described the Companions radiya Llahu ‘anhum as having iman, and did not describe them with anything else, indicating the importance of their iman.

 

33. Allah’s subhanahu wa ta ‘ala concession for them and His consideration of their condition

Allah subhanahu wa ta ‘ala said:

 

يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ ۚ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ ۚ وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ ۚ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ

O Prophet, urge the believers to battle. If there are among you twenty (who are) steadfast, they will overcome two hundred. And if there are among you one hundred (who are steadfast), they will overcome a thousand of those who have disbelieved because they are a people who do not understand. Now, Allah has lightened (the hardship) for you, and He knows that among you is weakness. So if there are from you one hundred (who are) steadfast, they will overcome two hundred. And if there are among you a thousand, they will overcome two thousand by the permission of Allah. And Allah is with the steadfast.^[4]

 

Allah subhanahu wa ta ‘ala obligated the Companions of His Prophet salla Llahu ‘alayhi wa sallam, after describing them as believers, to stand firm against ten, just as He ordained that one person will prevail against ten and one hundred against a thousand.

Then, Allah subhanahu wa ta ‘ala, knowing the existence of weakness in the Ummah, took pity on them, showed them mercy, and removed the hardship and difficulty from them. Therefore, He made a concession for them, abrogated that, and made the steadfastness of one person against two obligatory. This is part of Allah’s subhanahu wa ta ‘ala concession and mercy towards this Ummah, through His concession towards the Companions radiya Llahu ‘anhum. Allah subhanahu wa ta ‘ala knows best.

The following can be deduced from these two verses:

A. He described them as believers, not as Arabs or a nation. Thus, Allah subhanahu wa ta ‘ala addressed His Prophet salla Llahu ‘alayhi wa sallam to urge the believers to fight. This indicates to the importance of this description for them, just as it indicates the connection between iman and victory. Allah subhanahu wa ta ‘ala knows best.

B. This Ummah is an Ummah of Jihad, and therefore requires only encouragement and exhortation.

C. Allah subhanahu wa ta ‘ala informs that if the Companions radiya Llahu ‘anhum are patient, one of them will defeat ten, that ten patient believers will defeat one hundred, and that a hundred patient believers will defeat one thousand disbelievers, because the latter are a people who do not understand. Therefore, it is not permissible for one person to flee from nine; if he did flee, he would be fleeing from battle.

D. Allah’s subhanahu wa ta ‘ala concession for them, as He required one of them to stand firm against two, one hundred against two hundred, and one thousand against two thousand.

E. This din is built on ease and tolerance, so there is no difficulty or complexity.

F. Allah’s subhanahu wa ta ‘ala love for this Ummah, represented by the Companions radiya Llahu ‘anhum, as He made concession for them, lifted their burden, and considered their circumstances and weaknesses, and did not burden them beyond their capacity.

G. Allah’s subhanahu wa ta ‘ala companionship with them during their patience and steadfastness; He did not leave them alone.

H. The permissibility of abrogation of rulings. Allah subhanahu wa ta ‘ala knows best.

I. The favour of the Companions radiya Llahu ‘anhum upon the Ummah after them, as Allah subhanahu wa ta ‘ala made concession for them through the Companions radiya Llahu ‘anhum and lifted their burden. Instead of one person being equal to ten, it was now equal to two. All praise and gratitude are for Allah subhanahu wa ta ‘ala.

 

34. The Muhajirin and Ansar are allies of one another

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

 

إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّىٰ يُهَاجِرُوا ۚ وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah and those who gave shelter and aided – they are allies of one another. But those who believed and did not emigrate – for you there is no support of them until they emigrate. And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do.^[5]

 

Allah subhanahu wa ta ‘ala has divided the believers—with regard to emigration and assistance— into three categories:

First category: Those who believed in Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam, and left their homes and wealth, emigrating to Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam. They came to support Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam and sacrificed their wealth and lives for the sake of Allah subhanahu wa ta ‘ala and to support His din. These are the Muhajirin radiya Llahu ‘anhum: Indeed, those who have believed and emigrated and fought.

Second category: They are the Ansar radiya Llahu ‘anhum. They are the Muslims from Madinah, from the Aws and Khazraj tribes, who sheltered the Muhajirin, accommodated them in their homes, assisted them with their wealth, and assisted Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam with their sacrifices and lives.

These two categories are guardians of one another. Each category has a greater right to the other than anyone else.

There is difference of opinion regarding this guardianship, which is divided into two categories:

1. The guardianship of support and assistance. They are helpers against all others, and their hands are united against those who disbelieve in Allah. This is supported by the statement of the Prophet salla Llahu ‘alayhi wa sallam:

 

والمؤمنون تتكافأ دماؤهم وهم يد على من سواهم ويسعى بذمتهم أدناهم

The blood of the believers is equal. They are united against those other than them. The lowest of them should strive for their protection.^[6]

 

2. The guardianship of inheritance, as they would inherit through emigration and assistance, not kinship and blood relations; however, this was abrogated by inheritance. Indicating to this is what al Bukhari^[7] narrated from ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma who said:

 

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ قال ورثة وَالَّذِيْنَ عَاقَدَتْ أَيْمَانُكُمْ كان المهاجرون لما قدموا المدينة يرث المهاجر الأنصاري دون ذوي رحمه للأخوة التي آخى النبي صلى الله عليه وسلم بينهم فلما نزلت وَلِكُلٍّ جَعَلْنَا مَوَالِيَ نسخت ثم قال وَالَّذِيْنَ عَاقَدَتْ أَيْمَانُكُمْ من النصر والرفادة والنصيحة وقد ذهب الميراث ويوصى له اهـٍ

And for all, We have made heirs^[8]. He said, “(It means) heirs.” And to those whom your oaths have bound (to you). When the Muhajirin arrived in Madinah, the Muhajir would inherit from the Ansari, not his kin, due to the brotherhood established between them by the Prophet salla Llahu ‘alayhi wa sallam. When the verse: And for all, We have made heirs, was revealed, this was abrogated. And to those whom your oaths have bound (to you), refers to assistance, companionship, and sincere advice. Inheritance was removed. He could bequeath for him.

 

Every two were brothers, and they would inherit from each other, this taking precedence over kinship, until it was abrogated by the verse:

 

وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ ۗ

But those of (blood) relationship are more entitled (to inheritance) in the decree of Allah.^[9]

 

This is the view of the vast majority.

In both cases, the Prophet salla Llahu ‘alayhi wa sallam established brotherhood between the Muhajirin and the Ansar radiya Llahu ‘anhum when he arrived in Madinah.

Anas radiya Llahu ‘anhu narrates:

 

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

The Prophet salla Llahu ‘alayhi wa sallam made an alliance between the Quraysh and the Ansar in his house in Madinah.^[10]

 

The statement: “made an alliance” means he established brotherhood^[11] between the Muhajirin and the Ansar. This occurred after the arrival of the Muhajirin to Madinah among the Ansar radiya Llahu ‘anhum. Allah subhanahu wa ta ‘ala knows best.

Third category: They are the Muslims who did not emigrate to Madinah and were not residents of Madinah, but rather preferred to remain in their homeland, whether they were residents of Makkah or elsewhere. They are not entitled to any assistance, nor do they have a share in the booty or inheritance, nor do they have a share in the Khums or the Fay’,^[12] except for those among them who were present in the fighting, until they emigrate. However, if these people seek your assistance in din—i.e., a religious fight between them and an infidel enemy—then you must support and assist them, as they are your brothers in din, unless they seek your assistance against a people with whom you have a treaty and a covenant. In that case, do not be disloyal in your pact and do not break your covenant.

The Prophet salla Llahu ‘alayhi wa sallam explained the ruling on the third category, if they remained in their homes and did not emigrate to Madinah, and their ruling if they emigrated to Madinah.

Buraydah ibn al Husayb radiya Llahu ‘anhu narrates:

 

كان رسول الله صلى الله عليه وسلم إذا أمر أميراً على جيش أو سرية أوصاه في خاصته بتقوى الله ومن معه من المسلمين خيرا ثم قال اغز باسم الله في سبيل الله قاتلوا من كـفر بالله… الحديث وفيه وإذا لقيت عدوك من المشركين فادعهم إلى ثلاث خصال أو خلال فأيتهن ما أجابوك فاقبل منهم وتحول عنهم ثم كذا ادعهم إلى الإسلام فإن أجابوك فاقبل منهم وكف عنهم ثم ادعهم إلى التحول من دارهم إلى دار المهاجرين وأخبرهم أنهم إن فعلوا ذلك فلهم ما للمهاجرين وعليهم ما على المهاجرين فإن أبوا أن يتحولوا منها فأخبرهم أنهم يكونون كأعراب المسلمين يجري عليهم حكم الله الذي يجري على المؤمنين ولا يكون لهم في الغنيمة والفيء شيء إلا أن يجاهدوا مع المسلمين فإن هم أبوا فسلهم الجزية… الحديث بطوله

When the Prophet salla Llahu ‘alayhi wa sallam appointed a commander over an army or a military expedition, he advised him in private to fear Allah and to treat those Muslims who were with him well. Then he said, “Fight in the name of Allah, in the path of Allah, fight those who disbelieve in Allah.”

The hadith continues, “If you encounter your enemy from among the polytheists, invite them to three things (or conditions). If they respond to any of them, accept it from them and turn away from them. Invite them to Islam. If they respond, accept it from them and turn away from them. Then invite them to move from their home to the place of the Muhajirin, and inform them that if they do so, they will receive what the Muhajirin receive and will be subject to what the Muhajirin are subject to. If they refuse to relocate, inform them that they will be like the Bedouin Muslims, the injunctions of Allah that applies to the believers will apply to them, and

they will have no share in the booty and Fay’, unless they fight alongside the Muslims. If they refuse, then ask them for Jizyah …”^[13]

 

This hadith clearly demonstrates that the ruling on the Muhajirin is one, and that the one who does not emigrate—and they are believers—they are not subject to the same ruling as the Muhajirin, nor do they have any share in the spoils of war, unless they fight alongside the Muslims. Allah subhanahu wa ta ‘ala knows best.

The following can be deduced from this verse:

A. Allah subhanahu wa ta ‘ala described the Muhajirin and the Ansar radiya Llahu ‘anhu in this verse as having iman and striving with their wealth and lives.

B. Allah’s subhanahu wa ta ‘ala testimony in their favour that this Jihad is only for the sake of Allah subhanahu wa ta ‘ala, and not for anyone else.

C. Describing the Ansar as having sheltered and assisted the din of Allah subhanahu wa ta ‘ala.

D. Allah subhanahu wa ta ‘ala praised the Ansar for being allies, as they were all pious and righteous believers.

E. Alliance between the Muhajirin and the Ansar, whether it is an alliance of support and assistance, or inheritance. They take precedence over relatives among themselves.

F. There is no inheritance, friendship, or allegiance between believers and disbelievers.

G. Alliance is to be severed between believers who did not emigrate and the Muhajirin and the Ansar, unless they seek their assistance in the matter of din, in which case assisting them is necessary, provided that it does not involve breaking a covenant or disloyalty in any pact. Allah subhanahu wa ta ‘ala knows best.

H. Allah’s subhanahu wa ta ‘ala testimony for the Companions radiya Llahu ‘anhum of their sincerity towards Allah subhanahu wa ta ‘ala in their actions, such as Hijrah, Jihad, and shelter, etc.

I. Just as He established alliance among the believers, He also made the disbelievers allies of one another. Allah subhanahu wa ta ‘ala knows best.

 

35. Allah’s testimony for the Companions regarding their complete iman and the explanation of their reward

Allah subhanahu wa ta ‘ala states:

 

وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنْكُمْ ۚ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ ۗ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

But those who have believed and emigrated and fought in the cause of Allah and those who gave shelter and aided – it is they who are the believers, truly. For them is forgiveness and noble provision. And those who believed after (the initial emigration) and emigrated and fought with you – they are of you. But those of (blood) relationship are more entitled (to inheritance) in the decree of Allah. Indeed, Allah is Knowing of all things.^[14]

 

In the previous verse, Allah subhanahu wa ta ‘ala mentioned the ruling on the Muhajirin and Ansar radiya Llahu ‘anhum in this world, in terms of their alliance with one another, and mentioned the believers who did not emigrate. In the first verse—here—Allah subhanahu wa ta ‘ala mentions the ruling on the foremost Muhajirin and Ansar, and what they will receive in the Hereafter. He then mentions those who emigrated after that. Allah subhanahu wa ta ‘ala mentioned five virtues for all of them—viz. after having iman, emigrating, fighting in the path of Allah, sheltering, and supporting—which are:

A. The actual iman: It is they who are the believers, truly. This is the iman in which there is no doubt or suspicion. This is a testimony from Allah subhanahu wa ta ‘ala for them that cannot be rejected. Whoever denies the attribute of iman from any of the Muhajirin or Ansar radiya Llahu ‘anhum has rejected Allah’s subhanahu wa ta ‘ala testimony, just as He rejected His information. Therefore, he is in great danger. Then how would it be if he denied it from all of them, or from most of them? Allah forbid. I ask Allah subhanahu wa ta ‘ala to honour us with their love, good opinion of them, and to be resurrected with them.

B. Allah subhanahu wa ta ‘ala will soon reward them with forgiveness and pardon for their sins—if they have any. This is what Allah subhanahu wa ta ‘ala has guaranteed for them, as He says, ‘for them’. This means that their sins—if they have any—are forgiven.

C. Allah subhanahu wa ta ‘ala will honour them with noble provision in Jannat, which is good, pure, and noble, and will never be interrupted, exhausted, or become boring, due to its beauty, variety, and goodness. This noble provision has also been guaranteed by Allah subhanahu wa ta ‘ala for them, as He has linked that provision to forgiveness, which He has guaranteed by saying, ‘for them’.

D. Entry into Jannat, because noble provision is only found in Jannat. Allah subhanahu wa ta ‘ala did not mention it, sufficing on mentioning what they will attain therein, which is noble provision.

E. Eternity in Jannat, because whoever enters Jannat will never leave it, but will remain there forever by Allah’s permission.

F. Then Allah subhanahu wa ta ‘ala mentioned the ruling for the believers—after them—who emigrated to them, and participated in Jihad with them. These will be with the first Muhajirin and the Ansar, both in this world—in terms of alliance and support—and in the Hereafter, with forgiveness and noble provision in Jannat.

G. This verse indicates that the latter will join the former. Those whose iman was delayed, or their iman was early but their emigration was delayed, and they participated in Jihad and righteous deeds, will be with the former ones, sharing in righteous deeds, the certainty of iman, noble provision, and an eternal life in Jannat. How could they not be with them when the Prophet salla Llahu ‘alayhi wa sallam declared:

 

المرء مع من أحب

A person will be with those whom he loves.^[15]

 

H. In addition to the testimony of Allah subhanahu wa ta ‘ala for them at the beginning of the verse, regarding their iman, Jihad, emigration, shelter, and sincerity… they sought through all of this the pleasure of Allah subhanahu wa ta ‘ala.

I. The acceptance of their righteous deeds, such as iman, emigration, Jihad, shelter, support, etc., because if they had not been accepted, Allah subhanahu wa ta ‘ala would not have mentioned them as a blessing for them, nor would He have ordained forgiveness and noble provision in Jannat for them. Allah subhanahu wa ta ‘ala knows best.

All of this is a favour from Allah subhanahu wa ta ‘ala upon the Muhajirin and Ansar radiya Llahu ‘anhum. May Allah subhanahu wa ta ‘ala resurrect us with them.

 

36. Those who maintain al Masjid al Haram are the righteous believers

Allah subhanahu wa ta ‘ala states:

 

مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا مَسَاجِدَ اللَّهِ شَاهِدِينَ عَلَىٰ أَنْفُسِهِمْ بِالْكُفْرِ ۚ أُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ وَفِي النَّارِ هُمْ خَالِدُونَ إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّهَ ۖ فَعَسَىٰ أُولَٰئِكَ أَنْ يَكُونُوا مِنَ الْمُهْتَدِينَ

It is not for the polytheists to maintain the Masjids of Allah (while) witnessing against themselves with disbelief. (For) those, their deeds have become worthless, and in the Fire they will abide eternally. The Masjids of Allah are only to be maintained by those who believe in Allah and the Last Day and establish Salah and give Zakat and do not fear except Allah, for it is expected that those will be of the (rightly) guided.^[16]

 

When Allah subhanahu wa ta ‘ala informed us that it is not appropriate for the polytheists to maintain the Masjids of Allah subhanahu wa ta ‘ala, which were built in His name, while they bear witness against themselves that they are disbelievers by their state and their words, that their deeds will not benefit them on the Day of Qiyamah due to the existence of polytheism, and that they will abide eternally in the fire of Jahannam, Allah subhanahu wa ta ‘ala made clear who is worthy of maintaining the Masjids. They are the believers only, who perform Salah, give Zakat, fear Allah subhanahu wa ta ‘ala, who are righteous, and who are guided.

Then Allah subhanahu wa ta ‘ala explained the virtues of iman, Hijrah, and Jihad, and that neither providing water to a pilgrim nor maintaining a Masjid can equal them. Thereafter, Allah subhanahu wa ta ‘ala mentioned the merits of the believing Muhajirin and mujahidin in this world and the Hereafter.

These verses contain several matters:

A. Allah’s subhanahu wa ta ‘ala testimony to the iman of the Companions radiya Llahu ‘anhum, and that the maintainers of the Masjids are believers. The meaning of ‘maintainers’ is either the literal meaning, i.e. to build, or the metaphorical meaning, i.e. staying in the Masjid and worshipping there. The polytheists have no share in either of them. It is only the believers.

B. They are described as those who perform Salah and discharge Zakat, which are essentials of faith and the greatest and best forms of worship. Salah is the greatest physical act of worship and Zakat is the best of deeds that extends to the welfare of creation.

C. They fear none but Allah; they do not fear anyone.

D. Allah’s subhanahu wa ta ‘ala testimony to their guidance because the word ‘perhaps’ (‘Asa) has the meaning of definitely when it appears in the Qur’an, as in the verse where Allah subhanahu wa ta ‘ala informs His Prophet salla Llahu ‘alayhi wa sallam:

 

عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا

Perhaps your Lord will raise you to a station of praise.^[17]

 

37. Hijrah and Jihad after iman cannot be equal to maintaining al Masjid al Haram and providing water to pilgrims

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

 

أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ ۚ لَا يَسْتَوُونَ عِنْدَ اللَّهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ ۚ وَأُولَٰئِكَ هُمُ الْفَائِزُونَ يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ خَالِدِينَ فِيهَا أَبَدًا ۚ إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ

Have you made the providing of water for the pilgrim and the maintenance of al Masjid al Haram equal to (the deeds of) one who believes in Allah and the Last Day and strives in the cause of Allah? They are not equal in the sight of Allah. And Allah does not guide the wrongdoing people. The ones who have believed, emigrated and striven in the cause of Allah with their wealth and their lives are greater in rank in the sight of Allah. And it is those who are the attainers (of success). Their Lord gives them good tidings of mercy from Him and approval and of gardens for them wherein is enduring pleasure. (They will be) abiding therein forever. Indeed, Allah has with Him a great reward.^[18]

 

When some of the Companions radiya Llahu ‘anhum thought that providing water to pilgrims or maintaining al Masjid al Haram were the best deeds after Islam, Allah subhanahu wa ta ‘ala revealed a refutation for that, explaining that the virtue of Hijrah and Jihad with wealth and life after iman are more virtuous and cannot be compared to those deeds they thought were better. He then mentioned the superiority of the mujahidin Muhajirin. Clarifying this is the following narration:

 

عن النعمان بن بشير رضي الله تعالى عنهما قال كنت عند منبر رسول الله صلى الله عليه وسلم فقال رجل ما أبالي أن لا أعمل عملا بعد الإسلام إلا أن أسقي الحاج وقال آخر ما أبالي أن لا أعمل عملا بعد الإسلام إلا أن أعمر المسجد الحرام وقال آخر الجهاد في سبيل الله أفضل مما قلتم فزجرهم عمر رضي الله تعالى عنه وقال لا ترفعوا أصواتكم عند منبر رسول الله وهو يوم الجمعة ولكن إذا صليت الجمعة دخلت فاستفتيته فيما اختلفتم فيه فأنزل الله عز وجل أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ ءَامَنَ بِاللهِ وَالْيَوْمِ الْآخِرِ … الآية إلى آخرها

Al No’man ibn Bashir radiya Llahu ‘anhuma narrates: I was at the pulpit of the Prophet salla Llahu ‘alayhi wa sallam when a man said, “I do not care if I do not carry out any deed after embracing Islam, except providing water to pilgrims.”

Another person said, “I do not care if I do not carry out any deed after embracing Islam, except maintaining al Masjid al Haram.”

A third person said, “Jihad in the path of Allah is better than what you have said.”

‘Umar radiya Llahu ‘anhu rebuked them and said, “Do not raise your voices at the pulpit of the Prophet salla Llahu ‘alayhi wa sallam as it is Friday. When I have finished Salat al Jumu’ah, I will go in and ask him about the matter that you disagree about.”

Then Allah subhanahu wa ta ‘ala revealed, “Have you made the providing of water for the pilgrim and the maintenance of al Masjid al Haram equal to (the deeds of) one who believes in Allah and the Last Day…”^[19]

 

It is said that the reason for its revelation was al ‘Abbas’s radiya Llahu ‘anhu statement—on the day he was captured at Badr—regarding his maintenance of al Masjid al Haram and the provision of water to the pilgrims. Upon this, Allah subhanahu wa ta ‘ala revealed this verse, as mentioned by Ibn Kathir and others.

Thus, the revelation of this verse was a rebuke to them for their pride in providing water and being custodians of the Ka’bah. Allah subhanahu wa ta ‘ala informed them that pride lies in their belief in Allah and the Last Day and in Jihad in His path.

After mentioning the verse’s distinction between the two situations and people (the believing mujahid Muhajirin and the polytheists), and their statuses and conditions by Allah subhanahu wa ta ‘ala, Allah subhanahu wa ta ‘ala mentions the virtue of the Muhajirin, as follows:

A. Describing them as believers, Muhajirin, and mujahidin in the path of Allah subhanahu wa ta ‘ala to elevate His din. This is a description from Allah subhanahu wa ta ‘ala that will never be removed from them.

B. Allah subhanahu wa ta ‘ala vindicating them, as He subhanahu wa ta ‘ala made it clear that their Jihad with their wealth and lives was for the sake of Allah. This is a testimony from Allah subhanahu wa ta ‘ala for them. This is sufficient testimony.

C. Raising their status and position by Allah subhanahu wa ta ‘ala, as they combined iman, Hijrah, and Jihad with their wealth and lives sincerely for Allah subhanahu wa ta ‘ala, truthful and righteous in their intentions:

 

الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ ۚ وَأُولَٰئِكَ هُمُ الْفَائِزُونَ

The ones who have believed, emigrated and striven in the cause of Allah with their wealth and their lives are greater in rank in the sight of Allah. And it is those who are the attainers (of success).

 

D. Their great victory and great success by Allah subhanahu wa ta ‘ala as they were successful by attaining Jannat and were saved from Jahannam. This is another form of vindication and favour from Allah subhanahu wa ta ‘ala.

E. Glad tidings from Allah subhanahu wa ta ‘ala of His mercy towards them. This is an honour that cannot be matched by any other creation. Allah subhanahu wa ta ‘ala mentioned it using an indefinite noun, amplifying its importance.

F. Glad tidings from Allah subhanahu wa ta ‘ala of His pleasure upon them. This is an honour that Allah subhanahu wa ta ‘ala mentioned using an indefinite noun, amplifying its importance. This glad tiding—i.e. the pleasure of Allah subhanahu wa ta ‘ala—is unmatched by any other blessing, no matter how great it may be. The following narration indicates to this:

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

 

إن الله يقول لأهل الجنة يا أهل الجنة فيقولون لبيك ربنا وسعديك والخير في يديك فيقول هل رضيتم فيقولون وما لنا لا نرضى يا رب وقد أعطيتنا ما لم تعط أحدا من خلقك فيقول ألا أعطيكم أفضل من ذلك فيقولون يا رب وأي شيء أفضل من ذلك فيقول أحل عليكم رضواني فلا أسخط عليكم بعده أبدا

Allah will call the people of Jannat, “O people of Jannat!”

They will reply, “We are at Your service, our Lord, and at Your pleasure, and goodness is in Your Hands.”

Allah will ask, “Are you satisfied?”

They will reply, “Why should we not be satisfied, O Lord? You have given us what You have not given to any of Your creation?”

He will say, “Shall I not give you something better than that?”

They will ask, “O Lord, what is better than that?”

Allah will reply, “I have bestowed upon you My pleasure, and I will never be displeased with you after that.”^[20]

 

When Allah subhanahu wa ta ‘ala is pleased with them and bestows His pleasure upon them, He will never be displeased with them. Then woe to those who hate a people upon whom Allah subhanahu wa ta ‘ala has bestowed His pleasure, honoured them with His mercy and forgiveness, and granted them His Jannat and eternal life therein.

One of the conditions of a true lover is that he loves what his beloved loves. Then how is it possible (to dislike them) when Allah subhanahu wa ta ‘ala has bestowed upon them His pleasure, which is the greatest blessing in Jannat, as Allah subhanahu wa ta ‘ala states:

 

وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ۚ وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَرُ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they abide eternally, and pleasant dwellings in gardens of perpetual residence; but approval from Allah is greater. It is that which is the great attainment.^[21]

 

G. Allah’s subhanahu wa ta ‘ala glad tidings to them of spacious gardens. Allah subhanahu wa ta ‘ala mentioned it using an indefinite noun, amplifying its importance. The meaning is that they are beyond anyone’s description and imagination.

H. Allah’s subhanahu wa ta ‘ala glad tidings to them that they will abide eternally in this eternal bliss, in the lofty gardens beneath which rivers flow. They will never depart from them nor will they leave. Allah subhanahu wa ta ‘ala mentioned perpetuation after mentioning eternity to emphasise it, even though it is included in its explanation.

I. All of this is from Allah subhanahu wa ta ‘ala: Indeed, Allah has with Him a great reward. This is an honour from Him subhanahu wa ta ‘ala to the believers who are characterised by this, and they are worthy of all of this. Allah subhanahu wa ta ‘ala knows best.

J. Allah’s subhanahu wa ta ‘ala glad tidings to them of eternal, everlasting bliss that will never end or perish, and that will never depart from them, nor will they depart from it.

K. What awaits them by Allah subhanahu wa ta ‘ala is beyond this. They will have a great reward and abundant recompense for their iman, obedience to Allah subhanahu wa ta ‘ala, Hijrah, Jihad, and performance of righteous deeds. May Allah subhanahu wa ta ‘ala resurrect us with them and grant us their love. He is the best Master and the best Helper.

L. Providing water to the pilgrims and maintaining al Masjid al Haram are not equal to iman, Hijrah, and Jihad in the sight of Allah subhanahu wa ta ‘ala. More details will follow in the next paragraph, Allah willing.

M. Allah’s subhanahu wa ta ‘ala love for the Companions radiya Llahu ‘anhum, His care for them, and His honouring them. Therefore, He granted them these favours that no other human being has received.

 

38. Allah’s subhanahu wa ta ‘ala assistance for them and sending down tranquillity upon them

Allah subhanahu wa ta ‘ala states:

 

لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنْزَلَ جُنُودًا لَمْ تَرَوْهَا وَعَذَّبَ الَّذِينَ كَفَرُوا ۚ وَذَٰلِكَ جَزَاءُ الْكَافِرِينَ

Allah has already given you victory in many regions and (even) on the day of Hunayn, when your great number pleased you, but it did not avail you at all, and the earth was confining for you with (i.e., in spite of) its vastness; then you turned back, fleeing. Then Allah sent down His tranquillity upon His Messenger and upon the believers and sent down soldiers (i.e., angels) whom you did not see and punished those who disbelieved. And that is the recompense of the disbelievers.^[22]

 

Allah subhanahu wa ta ‘ala mentions the favour He bestowed upon His Prophet salla Llahu ‘alayhi wa sallam and the sincere, faithful believers who were with him, i.e. His assistance for them in many instances. He then specifically discusses the Day of Hunayn and what happened to them first, thereafter, what Allah subhanahu wa ta ‘ala honoured them with at the end. This is:

A. His assistance for them in many places—as loss, defeat, and humiliation in a battle while they were with the Prophet salla Llahu ‘alayhi wa sallam is unknown.

B. Allah subhanahu wa ta ‘ala reminds them of what happened to them on the Day of Hunayn, when they were pleased by their great numbers before the battle, then they were surprised when the earth, despite its vastness, became narrow for them, then the flight of the majority of those Muslims who had embraced Islam after the Conquest of Makkah—they are the Tulaqa’ (freed ones)—while only a few remained with the Prophet salla Llahu ‘alayhi wa sallam. Thereafter, the Prophet salla Llahu ‘alayhi wa sallam commanded al ‘Abbas radiya Llahu ‘anhu to call out to the Muhajirin and the Ansar and remind them of the pledge of allegiance they had taken. They turned back like a young camel returns to its mother, and retreated towards the Prophet salla Llahu ‘alayhi wa sallam, who remained steadfast and advanced towards the enemy. Then, victory was achieved.

C. Sending down tranquillity upon the Prophet salla Llahu ‘alayhi wa sallam and his Companions radiya Llahu ‘anhum, who had come with him from Madinah to conquer Makkah, and those Muslims who embraced Islam after the Conquest.

D. He described them as believers. This is a testimony that will never be removed from them or diminish. Therefore, whoever seeks to remove this description from them has falsified Allah and violated His ruling. He is in great danger if he does not repent.

E. The sending down of invisible angels to stabilise and strengthen the believers and to aid and assist them. This is a blessing and favour from Allah subhanahu wa ta ‘ala, for when a person receives help in a time of need, no blessing can equal it.

F. Allah subhanahu wa ta ‘ala punishing those who disbelieved and opposed Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam, as they were defeated and fled, leaving behind women, wealth, livestock, and children which the Muslims captured. This is the recompense of the obstinate disbelievers.

G. Allah’s subhanahu wa ta ‘ala care for these Companions radiya Llahu ‘anhum, whom He selected from among all of creation to be Companions of His Prophet salla Llahu ‘alayhi wa sallam and bearers of His Shari’ah. Therefore, He sent down His angels upon them and defeated their disbelieving enemies. All this was due to their iman and companionship of the Prophet salla Llahu ‘alayhi wa sallam.

 

39. Sending down of tranquillity and the close angels upon Abu Bakr al Siddiq

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

 

إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا ۖ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَىٰ ۗ وَكَلِمَةُ اللَّهِ هِيَ الْعُلْيَا ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

If you do not aid him (i.e., the Prophet) – Allah has already aided him when those who disbelieved had driven him out (of Makkah) as one of two, when they were in the cave and he (i.e., Muhammad) said to his companion, “Do not grieve; indeed, Allah is with us.” And Allah sent down His tranquillity upon him and supported him with soldiers (i.e., angels) you did not see and made the word of those who disbelieved the lowest, while the word of Allah – that is the highest. And Allah is Exalted in Might and Wise.^[23]

 

This verse discusses one of the incidents during the Hijrah (emigration), and explains what happened to the Prophet salla Llahu ‘alayhi wa sallam and his Companion, Abu Bakr al Siddiq radiya Llahu ‘anhu, while they were in the cave. It also describes the psychological state of Abu Bakr radiya Llahu ‘anhu, his intense fear over the Prophet salla Llahu ‘alayhi wa sallam, the Prophet salla Llahu ‘alayhi wa sallam reassuring Abu Bakr radiya Llahu ‘anhu, and Allah subhanahu wa ta ‘ala sending down tranquillity, mercy, and supporting Abu Bakr radiya Llahu ‘anhu. It also describes the descending of soldiers—viz. angels—who could not be seen. He also sent the weakest of His creation to guard them^[24], to protect and support them. Allah subhanahu wa ta ‘ala knows best.

This verse demonstrates:

A. Allah’s subhanahu wa ta ‘ala assistance for His Prophet salla Llahu ‘alayhi wa sallam. The believers were unable to assist and protect him at that time and in that actual circumstance, so Allah subhanahu wa ta ‘ala is his Protector and Helper in all situations, just as He assisted and aided him—and made him independent of your assistance—on the Day of the Hijrah, while he was in the cave.

B. The success of Abu Bakr radiya Llahu ‘anhu by being the companion during the Hijrah, on the day the disbelievers expelled him from Makkah.

C. The success of Abu Bakr radiya Llahu ‘anhu by being the companion in the Cave of Thawr, where they remained hidden for three days until the search for them subsided.

Therefore, everyone who tries to remove this description of Abu Bakr radiya Llahu ‘anhu will suffer and be a loser, because he has falsified Allah subhanahu wa ta ‘ala. This is why the Prophet salla Llahu ‘alayhi wa sallam continued to mention this description of Abu Bakr radiya Llahu ‘anhu until the end of his life. The Prophet salla Llahu ‘alayhi wa sallam is reported to have said:

 

فهل أنتم تاركوا لي صاحبي

Will you leave my companion to me?^[25]

 

He salla Llahu ‘alayhi wa sallam also said:

 

لكنه أخي وصاحبي

But he is my brother and my companion.^[26]

 

There are many texts on this subject, many of which I have mentioned in Fada’il al Sahabah al Kiram.

D. Abu Bakr’s radiya Llahu ‘anhu anxiety that one of the polytheists might see them and harm the Prophet salla Llahu ‘alayhi wa sallam. When the Prophet salla Llahu ‘alayhi wa sallam saw his fear and anxiety, he calmed him down and strengthened him. Abu Bakr radiya Llahu ‘anhu narrates:

 

قلت للنبي صلى الله عليه وسلم وأنا في الغار لو أن أحدهم نظر تحت قدميه لأبصرنا فقال ما ظنك يا أبا بكر باثنين الله ثالثهما

I said to the Prophet salla Llahu ‘alayhi wa sallam while I was in the cave, “If one of them looked under his feet, he would see us.”

He replied, “What do you think, O Abu Bakr, of two people with Allah as their third?”^[27]

 

Abu Bakr’s grief was not for himself, because he did not know the unseen, nor was any revelation sent down to him. Rather, it was for the Prophet salla Llahu ‘alayhi wa sallam, as he explained in several ahadith. Therefore, the Prophet salla Llahu ‘alayhi wa sallam had to reassure him, and Allah subhanahu wa ta ‘ala revealed the confirmation of that in the Qur’an, and sent down tranquillity upon him, just as Allah subhanahu wa ta ‘ala sent down angels to guard them, and subjected the weakest of creation to guard them, until the disbelievers left and peace prevailed, as I explained in al Ayat al Rabbaniyyah fi al Sirah al Nabawiyyah.

E. Sending down tranquillity upon Abu Bakr radiya Llahu ‘anhu. This is the opinion of Ibn ‘Abbas radiya Llahu ‘anhuma and others. This is because the Prophet salla Llahu ‘alayhi wa sallam—may my parents be sacrificed for him—was steadfast and determined, and tranquillity never left him. Thus, he said to Abu Bakr radiya Llahu ‘anhu what he said, as is clearly indicated by this verse and as is evident from the hadith. The one who was anxious and fearful was Abu Bakr al Siddiq radiya Llahu ‘anhu, not the Prophet salla Llahu ‘alayhi wa sallam. The verse does not mention anything about the latter: When he said to his companion, “Do not grieve; indeed, Allah is with us.” Rather, Abu Bakr radiya Llahu ‘anhu was the one who needed tranquillity in that situation, due to his fear and anxiety over the Prophet salla Llahu ‘alayhi wa sallam. Nonetheless, a number of commentators have stated that tranquillity descended upon the Prophet salla Llahu ‘alayhi wa sallam.

F. Abu Bakr radiya Llahu ‘anhu attaining the special company of Allah subhanahu wa ta ‘ala as the verse states, “Do not grieve; indeed, Allah is with us,” and the hadith states, “Allah is their third.”^[28]

G. The reassurance of the Prophet salla Llahu ‘alayhi wa sallam to his Companion Abu Bakr radiya Llahu ‘anhu that he should not grieve, because Allah subhanahu wa ta ‘ala is with them both. When Allah is with them, who can destroy them or approach them? No one.

H. This situation was one of fear and anxiety. Despite this, the verse mentions that the Prophet salla Llahu ‘alayhi wa sallam asked Abu Bakr radiya Llahu ‘anhu not to grieve, knowing that grief is fear for something that has already occurred, such as the death of someone close or losing something. Fear, on the other hand, is for something that has not yet occurred, such as fearing something that might happen to them in the future.

I. Allah subhanahu wa ta ‘ala defends the believers, and His friends have no fear nor shall they grieve. Moreover, no one’s iman is more perfect than the iman of Abu Bakr radiya Llahu ‘anhu after the Prophets ‘alayhim al Salam, no one’s piety is higher than Abu Bakr’s radiya Llahu ‘anhu after the Prophets ‘alayhim al Salam, no one’s status is higher than his status after the Prophets ‘alayhim al Salam, he is the greatest Siddiq, coupled with what he offered for this din and for His Prophet salla Llahu ‘alayhi wa sallam, his lofty status and position, and the services he provided for which he is appreciated… how could Allah subhanahu wa ta ‘ala not protect him?

J. He attained divine assistance. Allah subhanahu wa ta ‘ala sent down His invisible angels to assist His Prophet salla Llahu ‘alayhi wa sallam while he was with him in the cave, so he would obviously attain that divine assistance by virtue of proximity, closeness, companionship, and friendship. When Allah subhanahu wa ta ‘ala will protect His Prophet salla Llahu ‘alayhi wa sallam and those with him in the cave, it is not fathomable that he would desert Abu Bakr radiya Llahu ‘anhu and allow the enemy to enter the cave and only protect His Prophet salla Llahu ‘alayhi wa sallam. Rather, Allah subhanahu wa ta ‘ala protected Abu Bakr radiya Llahu ‘anhu and assisted him because he accompanied the Prophet salla Llahu ‘alayhi wa sallam, was blessed with his company, emigrated with him, sacrificed his soul for him, and preferred the Prophet salla Llahu ‘alayhi wa sallam to himself. Allah subhanahu wa ta ‘ala knows best.

All of this indicates to the virtue of Abu Bakr, his rank, honour, and high status by Allah subhanahu wa ta ‘ala, just as it indicates to his status by the Prophet salla Llahu ‘alayhi wa sallam. Hence, He salla Llahu ‘alayhi wa sallam singled him out for companionship and did not grant this privilege to anyone else. May Allah subhanahu wa ta ‘ala be pleased with him and with all the Companions of the Prophet salla Llahu ‘alayhi wa sallam.

 

40. The poor person striving to earn in order to give his income to charity

Allah subhanahu wa ta ‘ala says:

 

الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقَاتِ وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ اللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

Those who criticise the contributors among the believers concerning (their) charities and (criticise) the ones who find nothing (to spend) except their effort, so they ridicule them – Allah will ridicule them, and they will have a painful punishment.^[29]

 

This verse discusses the hypocrites and their slander and criticism of the believing Companions radiya Llahu ‘anhum who give charity in all circumstances. If one of them brings a big amount of wealth, they say, “This is ostentation.” If he brings a small amount, they say, “Allah subhanahu wa ta ‘ala is not in need of this person’s charity.” Abu Mas’ud al Ansari al Badri radiya Llahu ‘anhu narrates:

 

لما نزلت آية الصدقة كنا نحامل فجاء رجل فتصدق بشيء كثير فقالوا مراء وجاء رجل فتصدق بصاع (وفي رواية للبخاري فجاء أبو عقيل بنصف صاع وجاء إنسان بأكثر منه فقال المنافقون) إن الله لغني عن صاع هذا فنزلت اَلَّذِيْنَ يَلْمِزُوْنَ الْمُطَوِّعِيْنَ مِنَ الْمُؤْمِنِيْنَ فِي الصَّدَقَاتِ وَالَّذِيْنَ لَا يَجِدُوْنَ إِلَّا جُهْدَهُم ..الآية

When the verse on charity was revealed, we would carry loads (to earn). A man came and gave a large amount of charity. They said, “Ostentatious.”

Another person came and gave one sa’^[30] in charity. (Al Bukhari’s narration has it as, “Abu ‘Aqil came with half a sa’, and another man brought more than that. The hypocrites said), “Allah is not in need of this sa’.”

Then the verse, ‘Those who criticise the contributors among the believers concerning (their) charities and (criticise) the ones who find nothing (to spend) except their effort …’ was revealed.^[31]

 

Al Bukhari reports:

 

كان رسول الله صلى الله عليه وسلم إذا أمرنا بالصدقة انطلق أحدنا إلى السوق فيحامل فيصيب المد وإن لبعضهم اليوم لمائة ألف

When the Prophet salla Llahu ‘alayhi wa sallam commanded us to give charity, one of us would go to the market and carry a load, and he would obtain a mudd. Today some of them have a hundred thousand.

 

‘We would carry’ means that they would carry the load on their backs for a fee. He means that they would strive to earn enough to give in charity.

The person who gave one sa’ in charity was Abu ‘Aqil radiya Llahu ‘anhu, an ally of the Banu ‘Amr ibn ‘Awf. He gave in charity by striving, as he worked as a porter, earning two sa’. He brought one sa’ of dates and gave it in charity.^[32]

These slanderers were the hypocrites, as explained in al Bukhari’s narration, in the book on Tafsir.^[33]

This verse demonstrates:

A. The Companions’ radiya Llahu ‘anhum description as having faith. This is an established and unchanging description. Therefore, whoever seeks to strip them of this attribute has failed and is a loser, as he has falsified Allah subhanahu wa ta ‘ala.

B. Their giving charity voluntarily. This was done by those who had abundant wealth, as well as those who did not. Thus, they were of two types:

• Those who had enough wealth to give charity, whether it is all of their wealth, like Abu Bakr radiya Llahu ‘anhu, or half of it, like ‘Umar and ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhuma, or a large portion of their wealth, like ‘Asim ibn ‘Adi and others radiya Llahu ‘anhum.
• Those poor people who did not have money to give in charity. They would go to the market and work as porters for people, carrying their goods and merchandise for a fee. They would either give all of it in charity, or a portion of it, even though it was a small amount. Despite this, they would not be stingy with it, but would give it in charity. Allah knows best.

C. Their haste in obeying the Prophet’s salla Llahu ‘alayhi wa sallam command. While those who had money would give charity of whatever they had, those who were destitute would go and work, presenting themselves as porters to earn some money and give in charity. This is the ultimate in compliance and obedience. May Allah subhanahu wa ta ‘ala be pleased with them and satisfy them.

D. The slander, criticism, and mockery of the hypocrites did not prevent them from giving charity of what they earned, even if it was a small amount.

E. Allah’s subhanahu wa ta ‘ala assistance of these Companions radiya Llahu ‘anhum by mocking these hypocrites, punishing them as they deserved, and preparing a painful punishment for them suitable to their mockery and hatred for these charitable believers, to assist and defend the sincere believers radiya Llahu ‘anhum.

 

NEXT⇒ Verses of the Glorious Qur’an in Praise of the Companions – Verses 41 – 50

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^[1]  Surah al Anfal: 62-63.

^[2]  Surah al Anfal: 64.

^[3]  Surah al Zumar: 36.

^[4]  Surah al Anfal: 65-66.

^[5]  Surah al Anfal: 72.

^[6]  Musnad Ahmed, 1/119, 122, his wording; Sunan Abi Dawood, book on Jihad, chapter on the sanctity of Madinah, and book on blood money, chapter on a Muslim killing a non-Muslim, Hadith: 2035, 4530; Sunan al Nasa’i, book on Qasamah (joint-oath), chapter on revenge between free people and slaves in a life, and chapter on the waiving of revenge from a Muslim to a non-Muslim, 8/19, 20, 24; Sunan al Kubra, 4/218; Sunan Ibn Majah, book on blood money, chapter on the blood of Muslims is equal, Hadith: 2683, its origin is Sahih al Bukhari and Sahih Muslim, narrated from ‘Ali radiya Llahu ‘anhu; al Bahr al Zakhkhar, 2/290-291; Musnad Abi Ya’la, 1/282, 424, 425, 462; Sharh Ma’ani al Athar, 3/192; Sharh al Sunnah, 10/172; al Bayhaqi: Sunan al Kubra, 7/133-134, 8/29; Fath al Bari, 12/261, he classified it as hasan.

^[7]  Sahih al Bukhari, book on Tafsir, Surah al Nisa’, chapter on And for all, We have made heirs to what is left by parents and relatives.

^[8]  Surah al Nisa’: 33.

^[9]  Surah al Anfal: 75; Surah al Ahzab: 6.

^[10]  Sahih al Bukhari, book on seeking protection, chapter on what the Prophet salla Llahu ‘alayhi wa sallam mentioned and urged regarding agreement of the people of knowledge, etc., Sahih Muslim, book on the virtues of the Companions, chapter on the Prophet salla Llahu ‘alayhi wa sallam establishing brotherhood between his Companions, Hadith: 204-205.

^[11]  Refer to Fada’il al Madinah al Munawwarah, volume two, where this brotherhood is detailed.

^[12]  Khums refers to a payment of one fifth of the spoils of war to the Islamic State treasury. Fay’ refers to spoils acquired without direct combat in battle.

^[13]  Sahih Muslim, book on Jihad and military expeditions, chapter on the Imam’s appointment of commanders to lead expeditions and his instructions to them regarding the etiquette of conquest and other, Hadith: 3.

^[14]  Surah al Anfal: 74-75.

^[15]  Sahih al Bukhari, book on etiquettes, chapter on the signs of love for Allah, book on the virtues of the Companions, chapter on the merits of ‘Umar ibn al Khattab; Sahih Muslim, book on righteousness, chapter on a person will be with those whom he loves, Hadith: 161-165.

^[16]  Surah al Tawbah: 17-18.

^[17]  Surah al Isra’: 79.

^[18]  Surah al Tawbah: 19-22.

^[19]  Sahih Muslim, book on leadership, chapter on the virtue of martyrdom in the path of Allah, Hadith: 111.

^[20]  Sahih al Bukhari, book on narrations that soften the heart, chapter on the description of Jannat and Jahannam; Sahih Muslim, book on Jannat and the description of its bounties, chapter on bestowing pleasure to the people of Jannat, Hadith: 9.

^[21]  Surah al Tawbah: 72.

^[22]  Surah al Tawbah: 25-26.

^[23]  Surah al Tawbah: 40.

^[24]  Refer to Mukhtasar Fada’il Makkah al Mukarramah, where the ahadith regarding the spider’s web and the dove’s eggs at the mouth of the cave are mentioned. Hafiz Ibn Kathir and Ibn Hajar have deemed the narration to be hasan. Moreover, there are other narrations I have mentioned.

^[25]  Sahih al Bukhari, book on the virtues of the Companions, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam statement, “If I were to take a bosom friend.”

^[26]  Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of Abu Bakr al Siddiq, Hadith: 3-7; Fada’il al Sahabah al Kiram where I have mentioned several other narrations.

^[27]  Sahih al Bukhari, book on the virtues of the Companions, chapter on the virtues and merits of the Muhajirin, among them, Abu Bakr al Siddiq, his wording; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of Abu Bakr al Siddiq, Hadith: 1.

^[28]  Refer to Makanat al Nabi al Karim Bayn al Anbiya’—second edition—for a clarification of the many differences between this situation of the Prophet salla Llahu ‘alayhi wa sallam in the cave and the situation of Musa ‘alayh al Salam on the day they left Egypt and Fir’awn pursued them.

^[29]  Surah al Tawbah: 79.

^[30]  Sa’ is an ancient Islamic measure equivalent to 2-4kg.

^[31]  Sahih al Bukhari, book on Zakat, chapter on protect yourself from the Fire, even if it is with half a date, book on Tafsir, Surah Bara’ah, chapter on the verse: Those who criticise the contributors among the believers; Sahih Muslim, book on Zakat, chapter on carrying a load for a fee to be given in charity, Hadith: 73.

^[32]  Refer to Fath al Bari, 8/330-332 for an explanation of the name of this charity giver and the difference of opinion regarding it. They were more than one. Thus, it is assumed that Abu ‘Aqil radiya Llahu ‘anhu was the one who gave one sa’, and that others gave half a sa’ in charity. Some of them also gave one mudd in charity. And Allah knows best.

^[33]  Refer to Fath al Bari for an explanation of the names of these slanderers.