Verses of the Glorious Qur’an in Praise of the Companions – Verses 71 – 80

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71. Describing them with the previous scriptures to enrage the disbelievers

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

 

مُحَمَّدٌ رَسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating (in prayer), seeking bounty from Allah and (His) pleasure. Their sign is in their faces from the effect of prostration (i.e., prayer). That is their description in the Tawrah. And their description in the Injil is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that He (i.e., Allah) may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.^[1]

 

Allah subhanahu wa ta ‘ala praised the Companions of His Prophet salla Llahu ‘alayhi wa sallam, after confirming the prophethood of His beloved and selected Prophet. He informed that He had mentioned their descriptions in previous revealed books, so that when they are found, they would be recognised. He mentioned their descriptions to enrage the disbelievers, while also offering them His forgiveness and abundant reward.

This was due to:

A. Their sternness toward the disbelievers, even if they were among their closest relatives by lineage, previous companionship, or kinship.

B. Their compassion toward one another even if there was no kinship, lineage, or previous acquaintance between them, because iman took the place of every other bond.

C. Their success through the Companionship of the Prophet salla Llahu ‘alayhi wa sallam, wherewith they were singled out from all creation and with which Allah subhanahu wa ta ‘ala bestowed His blessings upon them. This indicates to their worthiness for this Companionship. If they were not worthy of it, Allah subhanahu wa ta ‘ala would not have singled them out for it, nor would the Prophet salla Llahu ‘alayhi wa sallam be pleased with them for his company. When this happened, it demonstrated their perfection, worthiness, and righteousness.

D. Their worship, such as bowing and prostrating, etc., such that the effects of these acts of worship were evident on their faces from the effects of prostration.

E. Their sincerity in their deeds to Allah subhanahu wa ta ‘ala and their seeking reward by asking Allah subhanahu wa ta ‘ala for His favour and pleasure.

F. Their example being mentioned in the heavenly scriptures, and their likeness being mentioned in the Tawrah and the Injil.

Their enraging the disbelievers, while the believers admire them. Hence, Imam Malik ibn Anas, the Imam of Dar al Hijrah (Madinah)—and other scholars agreed with him—declared the disbelief of the Rafidah and anyone like them who hate the Companions radiya Llahu ‘anhum, because whoever is enraged by the Companions is a disbeliever according to this verse. Allah subhanahu wa ta ‘ala knows best. This will be discussed further, in Chapter 4, Allah willing.

G. A Muslim should therefore beware of falling into misguidance if he hates or is enraged by any of the Companions radiya Llahu ‘anhum.

H. The obligation of refraining from discussing the disagreements that transpired between them, lest he becomes prejudiced against them or some of them, or be tempted by Shaitan and denounce them as disbelievers or immoral, thus falling under this warning.

I. Allah’s subhanahu wa ta ‘ala promise to the Companions radiya Llahu ‘anhum of forgiveness and a great reward. His promise is true and will not be broken or altered. This promise from Allah subhanahu wa ta ‘ala indicates that they will remain steadfast in their din, iman, and sincerity, because Allah subhanahu wa ta ‘ala does not forgive those who associate partners with Him, nor does He reward a disbeliever in the Hereafter. Therefore, whoever claims that they are misguided and disbelievers has falsified Allah subhanahu wa ta ‘ala and placed himself in the same position as Shaitan in his transgression.

Note: The word min in the verse, “Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward”, is not in a partitive form indicating to some people and not others, rather it is general for the entire category, as in the verse:

 

فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ

So avoid the uncleanliness of idols.^[2]

 

It is not correct for it to be partitive here, but rather for the general category, meaning: avoid the uncleanliness of the category of idols, as uncleanliness occurs in various types, such as adultery, usury, drinking alcohol, and lying etc. Therefore, min was used to indicate the general category. Likewise, here minhum means from this category, i.e., the category of the Companions radiya Llahu ‘anhum.^[3]

I ask Allah subhanahu wa ta ‘ala to associate us with them by His grace and generosity, for He is capable of all things.

 

72. Allah subhanahu wa ta ‘ala making iman beloved to them and adorning it in their hearts

Allah subhanahu wa ta ‘ala states:

 

وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ فَضْلًا مِنَ اللَّهِ وَنِعْمَةً ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ

And know that among you is the Messenger of Allah. If he were to obey you in much of the matter, you would be in difficulty, but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance, and disobedience. Those are the (rightly) guided. (It is) as bounty from Allah and favour. And Allah is Knowing and Wise.^[4]

 

Allah subhanahu wa ta ‘ala disciplined the Companions of His beloved Prophet salla Llahu ‘alayhi wa sallam from the beginning of the Surah until now, by (commanding) not to advance in front of him, not to raise their voices above his, and not to speak loudly to him—Allah subhanahu wa ta ‘ala praised those who lowered their voices in the Prophet’s salla Llahu ‘alayhi wa sallam presence. He then mentioned His favour and grace upon them, by way of the presence of His beloved Prophet salla Llahu ‘alayhi wa sallam among them, whom Allah subhanahu wa ta ‘ala notifies and informs of their condition. He also mentioned His favour and grace upon them, such as their iman and their hatred for disbelief and disobedience. That is as follows:

A. Allah subhanahu wa ta ‘ala honoured them with the Companionship of His beloved and selected Prophet salla Llahu ‘alayhi wa sallam, which obligated them to revere, honour, and love him, be polite towards him, submit to his command, obey him, and follow him… in return for this incomparable merit that Allah subhanahu wa ta ‘ala singled them out with this great gift, with which He distinguished them from all creation; that they were the companions of His selected one, His beloved, His chosen one, and His special friend salla Llahu ‘alayhi wa sallam.

B. Allah subhanahu wa ta ‘ala honoured them by making iman in Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam beloved to them. Therefore, they obeyed him and followed his example. Then Allah subhanahu wa ta ‘ala protected them from hardships and sufferings.

C. Allah subhanahu wa ta ‘ala beautified iman for them and made it pleasing to their hearts, thus they believed and submitted.

D. Allah subhanahu wa ta ‘ala instilled in their hearts hatred for disbelief in Allah, immorality—i.e., major sins, and disobedience—i.e., all transgressions. This is grading from the severest to the lightest. Everything Allah subhanahu wa ta ‘ala has forbidden and neglect of anything He has commanded is forbidden. Allah subhanahu wa ta ‘ala dislikes and abhors it for His believing servants. The Companions radiya Llahu ‘anhum complied with this, to the point that one of them said:

 

إنكم لتعملون أعمالا هي أدق في أعينكم من الشعر كنا نعدها على زمن رسول الله صلى الله عليه وسلم من الموبقات

You practice certain deeds that are more insignificant in your eyes than a hair, yet during the time of the Prophet salla Llahu ‘alayhi wa sallam we would consider them to be among the destructive sins.^[5]

 

E. The honour they received in terms of the love and beautification of iman in their hearts, and their hatred for disbelief, immorality, and disobedience. This is only due to Allah subhanahu wa ta ‘ala placing it in their hearts. It is He, who honoured them with it. If this is the case, then it is a sign of Allah’s subhanahu wa ta ‘ala selection of them. It is He who beautified and perfected them and made it beloved to them. Therefore, He will not snatch away His gifts, bounties, and honour from them. Allah subhanahu wa ta ‘ala knows best.

F. Allah subhanahu wa ta ‘ala described them with this beautiful, perfect attribute, i.e., they are among the rightly guided, they follow the path of truth, Allah subhanahu wa ta ‘ala granted them guidance, and He granted them clarity of vision, clear paths, and good conduct.

G. All of this is a blessing, favour, and kindness from Allah subhanahu wa ta ‘ala which He bestowed upon them, for He is All-Knowing, All-Wise.

H. Highlighting the status of the Companions radiya Llahu ‘anhum by Allah subhanahu wa ta ‘ala, His care for them, and the high status they hold by Him, such that He created them in His sight, beautified them with His care, perfected them, selected them, and honoured them with this companionship, which was not found in anyone else. Allah subhanahu wa ta ‘ala also singled them out by making them Companions, in-laws, supporters, and relatives of His Prophet salla Llahu ‘alayhi wa sallam. May Allah subhanahu wa ta ‘ala be pleased with them.

 

73. Their status in Jannat as a reward for their actions in this world

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

 

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ

Indeed, the righteous will be among gardens and springs, accepting what their Lord has given them. Indeed, they were before that, doers of good. They used to sleep but little of the night, and in the hours before dawn they would ask forgiveness, and from their properties was (given) the right of the (needy) petitioner and the deprived.^[6]

 

Allah subhanahu wa ta ‘ala informs us regarding these righteous people who will be in gardens and springs on the Day of Qiyamah. This is because they were righteous in this world, performing Salat al Tahajjud, sleeping only a little, seeking forgiveness in the early hours of the morning, and setting aside their wealth as a right for the poor and needy.

These verses contain:

A. Their description as righteous. This means that Allah subhanahu wa ta ‘ala accepted their deeds, as He says:

 

إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

Allah only accepts from the righteous.^[7]

 

B. Their status in Jannat, where they will be honoured with gardens beneath which rivers flow and with attractive springs of clear water.

C. Allah subhanahu wa ta ‘ala will honour them as they will take what their Lord gives them as an honour.

D. Allah’s subhanahu wa ta ‘ala testimony to their righteousness in this world.

E. Their abundant night prayers. They would sleep only a little, spending the night in various acts of worship, as will be mentioned in the verse of Surah al Muzzammil, Allah willing.

F. Their abundant seeking of forgiveness, especially during the pre-dawn hours, the time when Allah subhanahu wa ta ‘ala manifests Himself to His servants.

G. Their frequent distribution of their wealth in charity, as they set aside a portion of their wealth—which they consider obligatory—for the needy and the deprived, knowing that it is reserved for them.

H. Their eternal life in Jannat. Those who enter it will never leave it, those who enjoy it need life therein, and those who leave it will never know happiness.

I. All of this honour is in exchange for their iman, obedience, and worship they performed in this world. Allah subhanahu wa ta ‘ala knows best.

 

74. Virtues of the forerunners among the Companions in the Hereafter

Allah subhanahu wa ta ‘ala said:

 

وَالسَّابِقُونَ السَّابِقُونَ أُولَٰئِكَ الْمُقَرَّبُونَ فِي جَنَّاتِ النَّعِيمِ ثُلَّةٌ مِنَ الْأَوَّلِينَ وَقَلِيلٌ مِنَ الْآخِرِينَ عَلَىٰ سُرُرٍ مَوْضُونَةٍ مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ وَحُورٌ عِينٌ كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا إِلَّا قِيلًا سَلَامًا سَلَامًا

And the forerunners, the forerunners. Those are the ones brought near (to Allah). In the Gardens of Pleasure, A (large) company of the former peoples. And a few of the later peoples, on thrones woven (with ornament), reclining on them, facing each other. There will circulate among them young boys made eternal. With vessels, pitchers, and a cup (of wine) from a flowing spring. No headache will they have therefrom, nor will they be intoxicated. And fruit of what they select, and the meat of fowl, from whatever they desire. And (for them are) fair women with large, (beautiful) eyes. The likenesses of pearls well-protected, as reward for what they used to do. They will not hear therein ill speech or commission of sin. Only a saying (of) peace, peace.^[8]

 

Allah subhanahu wa ta ‘ala has divided the fate of the people on the Day of Qiyamah into three categories. He said:

 

وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً

And you become (of) three kinds.

 

This same division was mentioned previously in Surah Fatir, 32-34, and it has been explained.

The first of these categories discussed in this Surah is the forerunners.

Ibn ‘Abbas radiya Llahu ‘anhuma states:

 

هم السابقون إلى الهجرة هم السابقون في الآخرة

They are the foremost to emigrate, and they will be the first in the Hereafter.

 

‘Ikrimah rahimahu Llah said:

 

هم السابقون إلى الإسلام

They are the first to embrace Islam.

 

Ibn Sirin rahimahu Llah said:

 

هم الذين صلوا إلى القبلتين بدلالة قوله تعالى وَالسَّابِقُونَ الْأَوَّلُوْنَ مِنَ الْمُهَاجِرِيْنَ وَالْأَنصَارِ

They are those who performed Salah facing both the Qiblahs, as indicated by the verse, “And the first forerunners among the Muhajirin and the Ansar.”

 

Al Rabi’ ibn Anas rahimahu Llah said:

 

السابقون إلى إجابة رسول الله صلى الله عليه وسلم في الدنيا وهم السابقون إلى الجنة في العقبي

They are the first to respond to the Prophet salla Llahu ‘alayhi wa sallam in this world and they will be the first to enter Jannat in the Hereafter.

 

The meaning—and Allah subhanahu wa ta ‘ala knows best—is the same: they are the first among the Companions radiya Llahu ‘anhum who responded to the Prophet salla Llahu ‘alayhi wa sallam.

There are other opinions also, albeit weak.

Regarding these forerunners, Allah subhanahu wa ta ‘ala said, “A (large) company of the former peoples. And a few of the later peoples”, i.e., a group of the former peoples and a few of the latter peoples.

The scholars have two different opinions regarding Allah’s subhanahu wa ta ‘ala statement, “The former peoples and the latter peoples”.^[9]

1. The former peoples refers to the previous nations, and the latter peoples refers to this Ummah. This is the preferred view of Imam Ibn Jarir al Tabari rahimahu Llah. After mentioning the commentary of the verse, “And the forerunners, the forerunners”, he states:

 

الذين سبقوا إلى الإيمان بالله ورسوله وهم المهاجرون الأولون

Those who were the first to believe in Allah and His Prophet salla Llahu ‘alayhi wa sallam, and they are the first Emigrants.

 

What Ibn Jarir rahimahu Llah said, that the former peoples refers to the previous nations, is a weak view, as stated by Ibn Kathir rahimahu Llah. He states:

 

لأن هذه الأمة هي خير الأمم بنص القرآن فيبعد أن يكون المقربون في غيرها أكثر منها اللهم إلا أن يقابل مجموع الأمم بهذه الأمة

Because this Ummah is the best of nations according to the text of the Qur’an. It is farfetched that the ‘close ones’ among other nations would be more than this Ummah. Unless all nations collectively are compared to this Ummah.

 

I say: It is clear that the close ones among this Ummah are more than all the other nations. The reason is that it has been proven from the Prophet salla Llahu ‘alayhi wa sallam that this Ummah is equal to half of the people of Jannat, or even two-thirds of the people of Jannat, and it is the majority of the people of Jannat. Allah subhanahu wa ta ‘ala will redeem it with other nations, in addition to the large number of those who will enter Jannat without accountability. I have explained the evidences of this in ‘Azim Qadrihi, which you may refer to.^[10]

2. The second view, which is the preferred view, is that the verse, “A (large) company of the former peoples,” refers to the beginning of this Ummah, and, “And a few of the later peoples,” refers to the latter of this Ummah. ‘Abdullah ibn Bakr al Muzani states:

 

سمعت الحسن البصري رحمه الله تعالى أتى على هذه الآية وَالسَّابِقُونَ السَّابِقُونَ أُوْلَئِكَ الْمُقَرَّبُونَ فقال أما السابقون فقد مضوا ولكن اللهم اجعلنا من أصحاب اليمين ثم قرأ وَالسَّابِقُونَ السَّابِقُونَ أُوْلَئِكَ الْمُقَرَّبُونَ فِي جَنَّاتِ النَّعِيمِ ثُلَةٌ مِّنَ الْأَوَّلِينَ قال ثلة ممن مضى من هذه الأمة

I heard al Hasan al Basri rahimahu Llah, when he reached this verse, “And the forerunners, the forerunners. Those are the ones brought near,” he said, “As for the forerunners, they have passed away. O Allah, make us among the companions of the right hand.” He then recited, “And the forerunners, the forerunners. Those are the ones brought near (to Allah). In the Gardens of Pleasure. A (large) company of the former peoples.” He commented, “A large company of this Ummah who have passed.”

 

Regarding the verse, “A (large) company of the former peoples. And a few of the later peoples,” Muhammad ibn Sirin states:

 

كانوا يقولون أو يرجون أن يكونوا كلهم من هذه الأمة

They would say or hope that all could be from this Ummah.

 

Ibn Kathir rahimahu Llah states:

 

والغرض أن هذه الأمة أشرف من سائر الأمم والمقربون فيها أكثر من غيرها وأعلى منزلة لشرف دينها وعظم نبيها ولهذا ثبت بالتواتر عن رسول الله صلى الله عليه وسلم أنه أخبر أن في هذه الأمة سبعون ألفا يدخلون الجنة بغير حساب وفي لفظ (مع كل ألف سبعون ألفا) وفي آخر (مع كل واحد سبعون ألفا)

The point is that this Ummah is more honourable than all other nations, and its close ones are more and of higher status, due to the honour of its din and the greatness of its Prophet. Owing to this, it has been proven through a mutawatir narration from the Prophet salla Llahu ‘alayhi wa sallam that he mentioned that in this Ummah there will be seventy thousand who will enter Jannat without accountability. One narration mentions, “With every thousand there will be seventy thousand.” Another narration has it as, “With every one there will be seventy thousand.”^[11]

 

He mentioned what awaits these forerunners, which is:

A. They are the close ones, whom Allah subhanahu wa ta ‘ala will draw near to Him on the Day of Qiyamah.

B. Their entry into the Gardens of Bliss. This indicates to their eternity therein, because whoever enters it, will never leave it.

C. They are a group of the first of this Ummah, and a few of the last of it.

D. The mention of their reward and honour in Jannat; they will sit on beds decorated and studded with gold and pearls and will recline on them, indicating comfort, enjoyment, and bliss. They will face each other on these beds. Young boys will be circulated among them, of the same nature, who will not age, change, or die. They will circulate among them with cups, mugs without handles, and of red wine and drink from never ending flowing springs.

E. They will not suffer headaches in Jannat, nor will their minds get intoxicated; rather, their minds will be stable with the ecstasy and pleasure they experience.

F. They will choose whichever fruit they want, brought to them by young boys who will circulate it among them, just as they will circulate among them with the meat of birds that they desire.

G. They will have beautiful, wide-eyed maidens who are like fresh pearls in their whiteness and purity.

H. They will not hear false speech or idle talk in Jannat, nor will they be sinful in it. Rather, they will hear the words, “Peace be upon you, peace be upon you.”

I. All of this will be the reward and recompense from Allah subhanahu wa ta ‘ala for their deeds in this world.

J. All of this necessitates their eternal stay in Jannat so that they may enjoy whatever they desire of food, drink, clothing, fruits, and eternal bliss and so that they may enjoy reward and honour in return for their righteous deeds in this world. Allah subhanahu wa ta ‘ala knows best.

Then Allah subhanahu wa ta ‘ala mentioned the conditions of the people of the right hand, who are lower in status and rank than the forerunners. They are “A (large) company of the former peoples, and a few of the later peoples.”^[12] May Allah subhanahu wa ta ‘ala make us among the first group, and if we miss that, may He make us among the people of the right hand, who will have no fear nor will they grieve, for He is Most Generous and Kind. Praise be to Allah, Lord of the Worlds.

 

75. Distinction between the Companions with all being entitled to Jannat

Allah subhanahu wa ta ‘ala proclaims:

 

وَمَا لَكُمْ أَلَّا تُنْفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest (of Makkah) and fought (and those who did so after it). Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best (reward). And Allah, of what you do, is Aware.^[13]

 

In this verse, Allah subhanahu wa ta ‘ala distinguishes between the spending and Jihad of those who embraced Islam before the Conquest of Makkah—most of whom were Muhajirin and Ansar radiya Llahu ‘anhum—and the spending and Jihad for those who embraced Islam after the Conquest of Makkah—who are Muslims of the Conquest—in terms of reward and elevation of status. This becomes clear by the following narration. Abu Sa’id al Khudri radiya Llahu ‘anhu narrates:

 

كان بين خالد بن الوليد وبين عبد الرحمن بن عوف شيء فسبه خالد فقال رسول الله صلى الله عليه وسلم لا تسبوا أحدا من أصحابي فإن أحدكم لو أنفق مثل أحد ذهبا ما أدرك مد أحدهم ولا نصيفه

There was some issue between Khalid ibn al Walid and ‘Abdur Rahman ibn ‘Awf, and Khalid reviled him. The Prophet salla Llahu ‘alayhi wa sallam, “Do not revile any of my Companions, for if one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the level of one mudd (type of measure) of theirs or even half of it.^[14]

 

Khalid ibn al Walid radiya Llahu ‘anhu embraced Islam before the Conquest of Makkah, after the Treaty of al Hudaybiyyah, and despite this, the Prophet salla Llahu ‘alayhi wa sallam said what he said, then what about those who came into Islam after the Conquest? In fact, what about those who came after them?

Allah subhanahu wa ta ‘ala promised both parties—those who embraced Islam, fought, and spent before the Conquest and those who embraced Islam, fought, and spent after the Conquest—Jannat. This is based on the verse, “But to all Allah has promised the best (reward).”

This verse also includes:

A. The distinction between the conditions of the believers and the differences in their statuses, according to their precedence in Islam, Hijrah, Jihad, and spending. This is what we find even in the Imamah of Salah (leading the congregation). Abu Mas’ud al Badri radiya Llahu ‘anhu narrates:

 

قال لنا رسول الله صلى الله عليه وسلم يؤم القوم أقرؤهم لكتاب الله وأقدمهم قراءة فإن كانت قراءتهم سواء فليؤمهم أقدمهم هجرة فإن كانوا في الهجرة سواء فليؤمهم أكبرهم سنا وفي رواية فإن كانوا في الهجرة سواء فأقدمهم سلما

The Prophet salla Llahu ‘alayhi wa sallam said to us, “The most knowledgeable of the Book of Allah and the best in recitation should lead the people in Salah. If they are equal in recitation, then the earliest to emigrate should lead them. If they are equal in their emigration, then let the eldest lead them.”

In another narration: “If they are equal in emigration, then the oldest in Islam.”^[15]

 

The oldest in Islam means the one who embraced Islam first. Allah knows best.

B. The superiority of those who embraced Islam, spent money, and fought before the Conquest of Makkah over those who embraced Islam, fought, and spent money after the Conquest. They are of a higher status by Allah subhanahu wa ta ‘ala. As for the extent of that status, only Allah subhanahu wa ta ‘ala knows that.

C. Allah subhanahu wa ta ‘ala promised both groups Jannat, as He subhanahu wa ta ‘ala stated, “And to all Allah has promised the best (reward).”

D. Allah’s subhanahu wa ta ‘ala promise is never broken, as Allah subhanahu wa ta ‘ala said:

 

إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ

Indeed, Allah does not fail in His promise.^[16]

 

And:

 

وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ

And Allah will not fail in His promise.^[17]

 

This means that all the Companions radiya Llahu ‘anhum are among the people of Jannat, eternally residing therein, as previously mentioned in the combination of the two verses from Ibn Hazm rahimahu Llah.

E. Continuation of both groups—those who embraced Islam, fought, and spent before the Conquest, and those who embraced Islam, fought, and spent after the Conquest—on iman, as they were promised Jannat, and only believers will enter Jannat. Therefore, anyone who seeks to divert Jannat from them will not be resurrected with them, because he lied about what Allah subhanahu wa ta ‘ala promised, affirmed, and testified to. Allah subhanahu wa ta ‘ala knows best.

 

76. Their disassociation from those who oppose Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam, even if they were their closest people

Allah subhanahu wa ta ‘ala states:

 

لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those – He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him – those are the party of Allah. Unquestionably, the party of Allah – they are the successful.^[18]

 

It has been reported that this verse was revealed regarding Abu ‘Ubaydah ‘Amir ibn al Jarrah radiya Llahu ‘anhu when he killed his father on the Day of Badr.^[19]

Some say that it was revealed regarding him, Abu Bakr radiya Llahu ‘anhu when he intended to kill his son on the Day of Badr, Mus’ab ibn ‘Umayr radiya Llahu ‘anhu when he killed his brother ‘Ubayd ibn ‘Umayr on that day, ‘Umar ibn al Khattab radiya Llahu ‘anhu when he killed his maternal uncle al ‘As ibn Hisham ibn al Mughirah on that day, and Hamzah, ‘Ali, and ‘Ubaydah ibn al Harith radiya Llahu ‘anhum when they killed ‘Utbah and Shaybah, the sons of Rabi’ah, and al Walid ibn ‘Utbah on that day. Allah knows best. There are other views also.

Similar is the case of ‘Umar radiya Llahu ‘anhu after the Battle of Badr, when the Prophet salla Llahu ‘alayhi wa sallam consulted them about the captives from among the polytheists, where he said:

 

تمكني من فلان قريبه فأقتله وتمكن عليّا من عقيل فيقتله وتمكن فلانا من فلان فيقتله… ليعلم الله تعالى أن ليست في قلوبنا موادة للمشركين

Give me control over so-and-so—my relative—and I will kill him, give ‘Ali control over ‘Aqil and he will kill him, and give so-and-so control over so-and-so and he will kill him… so, that Allah knows that there is no affection in our hearts for the polytheists.

 

However, there are texts that are comprehensive and general for all of them, as is the custom of the Noble Qur’an, so that it is inclusive of them and others like them. Allah subhanahu wa ta ‘ala knows best.

These believers do not befriend anyone who opposes, contradicts, or challenges Allah subhanahu wa ta ‘ala, even if they are their closest relatives. This is because Allah subhanahu wa ta ‘ala has cast iman into their hearts and supported them with a spirit from Him. Therefore, He has prepared for them eternal bliss in Jannat, along with His pleasure with them.

This verse contains:

A. Their description with iman in Allah subhanahu wa ta ‘ala and the Last Day. This is an essential description that will not diminish, because iman is permanent for a creation in this world, so that he may be honoured through it in the Hereafter. Furthermore, Allah subhanahu wa ta ‘ala sufficed on these two pillars to the exclusion of the other pillars, because the remaining four pillars fall under iman in Allah subhanahu wa ta ‘ala, whereas belief in the Last Day provides recompense and rewards for the iman they attained in this world. This is what we see repeated frequently in the Qur’an and the Prophetic Sunnah.

B. The absence of love, loyalty, and affection between them and those who oppose Allah and His Prophet salla Llahu ‘alayhi wa sallam.

C. Even if those who oppose Allah and His Prophet salla Llahu ‘alayhi wa sallam are their closest relatives, such as their fathers, sons, brothers, spouses, or clan… their iman prevents them from doing so. Their consideration for their iman is stronger than their consideration for their disbelieving relatives. This is what happened to many of them as they abandoned their families and relatives. Some even killed their relatives due to the latter’s disbelief, stubbornness, and antagonism.

D. Allah subhanahu wa ta ‘ala has inscribed iman in their hearts. When Allah subhanahu wa ta ‘ala inscribes iman in anyone’s heart, who can take it away from him? No one… Therefore, woe to those who claim their lack of iman after Allah subhanahu wa ta ‘ala has informed us that He has placed it in their hearts, established it in them, and implanted it in their limbs. Whoever denies it for them has opposed Allah subhanahu wa ta ‘ala in His words and falsified them. Therefore, destruction awaits him, Allah forbid.

E. Allah’s subhanahu wa ta ‘ala support for them with a spirit from Him. He placed iman in their hearts, honoured them with victory and support, illuminated their hearts with iman and the proof of the Qur’an, supported them with angels, and sent down His mercy upon them. Allah subhanahu wa ta ‘ala knows best.

F. Allah subhanahu wa ta ‘ala honouring them with entry into the Gardens beneath which rivers flow.

G. Their eternity in Jannat. Whoever Allah subhanahu wa ta ‘ala has decreed eternity in Jannat, will neither stray nor be wretched; rather, he is the fortunate one, the one with perfect iman. He will also never leave it, because Allah’s subhanahu wa ta ‘ala promise will never fail.

H. Allah’s subhanahu wa ta ‘ala pleasure with them, accepting their deeds and bestowing upon them the effects of His immediate and future mercy. Whoever Allah subhanahu wa ta ‘ala is pleased with, He will never be displeased with him, because Allah’s subhanahu wa ta ‘ala promise will never fail. Moreover, His pleasure is the highest degree of purification and integrity. Otherwise, how could He be pleased them to be bearers of His law and propagators of His din if they were not such? Therefore, complete destruction awaits anyone who speaks ill of them or considers them deviant.

I. Their satisfaction with their Lord subhanahu wa ta ‘ala. Although this is less than the first level—which is Allah’s subhanahu wa ta ‘ala satisfaction with them—it indicates to the perfection of their iman and their tasting of its sweetness. The Prophet salla Llahu ‘alayhi wa sallam said:

 

ذاق طعم الإيمان من رضي بالله ربا وبالإسلام دينا وبمحمد رسولا

He has tasted the sweetness of iman, who is satisfied with Allah as his Lord, Islam as his religion, and Muhammad as his prophet.^[20]

 

J. Their satisfaction with Allah subhanahu wa ta ‘ala is in contrast to Allah’s subhanahu wa ta ‘ala satisfaction with them. There is no doubt that Allah’s subhanahu wa ta ‘ala satisfaction with them is higher and more sublime than their contentment with Him. This is because the actions of a servant are mostly defective, whereas Allah’s subhanahu wa ta ‘ala actions are not. Rather, it is an honour and a gift. Furthermore, Allah’s subhanahu wa ta ‘ala satisfaction is the satisfaction of the higher with the lower, while their satisfaction with their Lord is the satisfaction of the lower with the higher.

K. They are Allah’s subhanahu wa ta ‘ala party and soldiers; they obey His commands, refrain from His prohibitions, fight His enemies, and assist His friends.

L. Their association with Allah subhanahu wa ta ‘ala is a great honour and a magnificent tribute from Him. Whoever Allah subhanahu wa ta ‘ala associates with Himself will never be wretched, rather, he is the most fortunate. Therefore, woe to those who claim that they were distant and misguided.

M. They are the successful and triumphant and attained complete success, whose success has become the only success, to the point that the success of others is non-existent in comparison to their success. Thus, they attained the fortunes of this world and the Hereafter. May Allah subhanahu wa ta ‘ala be pleased with them and satisfy them, and may we be resurrected with them under the banner of the Leader of the prophets salla Llahu ‘alayhi wa sallam.

 

77. Describing the Muhajirin and Ansar with an appropriate description, and the obligation of supplicating for them

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

 

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ

For the poor Muhajirin who were expelled from their homes and their properties, seeking bounty from Allah and (His) approval and supporting (the cause of) Allah and His Messenger, (there is also a share). Those are the truthful. And (also for) those who were settled in the Home (i.e., al Madinah) and (adopted) the faith before them. They love those who emigrated to them and find not any want in their breasts of what they (i.e., the Muhajirin) were given but give (them) preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful. And (there is a share for) those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts (any) resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”^[21]

 

In the verses preceding this, Allah subhanahu wa ta ‘ala mentioned the spoils of war and those who deserve them. In these verses, He mentioned the condition of the Muhajirin and Ansar and their poor followers who deserved that spoils of war. He described the Muhajirin and Ansar radiya Llahu ‘anhum with descriptions of the utmost praise, compliment, and tribute, where he explained their virtues, conditions, and characteristics.

These are:

A. They were expelled from their homes and wealth as a result of their opposition to their disbelieving people in their religion. They emigrated seeking the pleasure of Allah subhanahu wa ta ‘ala and they left out of love for Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam. They chose Islam despite the severity they faced, to an extent that one of them would tie a stone to his stomach from intense hunger. They left their wealth to the disbelievers, seeking the pleasure of Allah subhanahu wa ta ‘ala and desiring that which is by Allah subhanahu wa ta ‘ala.

B. Their assistance of Allah subhanahu wa ta ‘ala, His Prophet salla Llahu ‘alayhi wa sallam, and the din of Islam, which Allah subhanahu wa ta ‘ala selected and with which He sent His Prophet Muhammad salla Llahu ‘alayhi wa sallam.

C. Allah’s subhanahu wa ta ‘ala testimony to their sincerity and praise for their sincere intentions in their actions. They did not leave to seek worldly gain, wealth, or prestige. They only emigrated seeking Allah’s favour and pleasure and the support of Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam.

D. Allah’s subhanahu wa ta ‘ala testimony that they are the truthful ones who verified their words through their actions. This is a testimony from Allah subhanahu wa ta ‘ala praising the leaders of the Muhajirin. Whoever denounces them in a manner that contradicts this testimony is disobeying and rejecting Allah’s subhanahu wa ta ‘ala testimony. He needs to renew his iman, for he is falsifying Allah subhanahu wa ta ‘ala, Allah forbid.

Then Allah subhanahu wa ta ‘ala mentions and praises the Ansar radiya Llahu ‘anhum, mentioning their virtue and status.

E. They settled in the abode—the abode of Hijrah—and resided there before the Muhajirin radiya Llahu ‘anhum.

F. They settled in iman before many of the Muhajirin, being cognisant of the fact that majority of the Ansar embraced Islam—before the arrival of the Prophet salla Llahu ‘alayhi wa sallam in Madinah—through the Muhajirin, most of them at the hands of Mus’ab ibn ‘Umayr radiya Llahu ‘anhu.

G. Their love for the Muhajirin radiya Llahu ‘anhum, due to their generosity and noble character, to the point that they shared their wealth with them and asked the Prophet salla Llahu ‘alayhi wa sallam to divide the palm trees between them and the Muhajirin, thus sufficing for their expenses and sharing the fruit with them. This hadith will be mentioned in due course, Allah willing.

H. They do not find any jealousy in their hearts for the Muhajirin, regarding the status with which Allah subhanahu wa ta ‘ala favoured them, the honour with which He honoured them, the dignity with which He singled them out, and the precedence in mention, rank, and virtue He granted them. May Allah be pleased with them.

I. Their giving precedence to the needs of those in need over their own needs and preferring others over themselves, despite their need for what they possess. They also begin with others before beginning with themselves and their families. This becomes evident through the following:

 

عن أبي هريرة رضي الله تعالى عنه أن رجلا أتى رسول الله صلى الله عليه وسلم فبعث إلى نسائه فقلن ما معنا إلا الماء فقال رسول الله صلى الله عليه وسلم من يضم أو يضيف هذا فقال رجل من الأنصار أنا فانطلق به إلى امرأته فقال أكرمي ضيف رسول الله صلى الله عليه وسلم فقالت ما عندنا إلا قوت صبياني فقال هيئي طعامك وأصبحي سراجك ونومي صبيانك إذا أرادوا عشاء زاد مسلم وقربي للضيف ما عندك فهيأت طعامها وأصبحت سراجها ونومت صبيانها ثم قامت كأنها تصلح سراجها فأطفأته فجعلا يريانه أنهما يأكلان فباتا طاويين فلما أصبح غدا إلى رسول الله صلى الله عليه وسلم فقال ضحك الله الليلة أو عجب من فعالكما فأنزل الله وَيُؤْثِرُوْنَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوْقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُوْنَ … زاد في رواية مسلم فقام رجل من الأنصار يقال له أبو طلحة

Abu Hurairah radiya Llahu ‘anhu narrates that a man came to the Prophet salla Llahu ‘alayhi wa sallam. He sent someone to his wives (to bring something to entertain the guest). They said, “We have nothing with us but water.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “Who will take—or host—this person?”

A man from the Ansar replied, “I will.”

He went with him to his wife and said, “Honour the guest of the Prophet salla Llahu ‘alayhi wa sallam.”

She said, “We have nothing but food for my children.”

He said, “Prepare your food, light your lamp, and put your children to sleep when they want dinner.” (Muslim added: And bring whatever you have to the guest.)

She prepared her food, lit her lamp, and put her children to sleep. Then she stood up as if she was fixing her lamp, but extinguished it. They both pretended to eat, and they spent the night hungry.

Next morning, he went to the Prophet salla Llahu ‘alayhi wa sallam who said to him, “Allah laughed last night—or—He was amazed at your actions.”

Then Allah revealed, “But give (them) preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.”^[22]

Muslim added, “A man from the Ansar called Abu Talhah stood up.”

 

J. Whoever Allah subhanahu wa ta ‘ala protects from the miserliness of his soul, does not usurp someone else’s wealth, does not oppress anyone, does not transgress against anyone, and does not commit sins, he has succeeded and prospered. These Ansar radiya Llahu ‘anhum have achieved this honour and attained success and prosperity.

K. This noble characteristic was not unique to the Ansar radiya Llahu ‘anhum, but rather includes all the Muhajirin. The one who gives up all his wealth and gives it all to Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam has given others preference over himself and his family. However, he is confident in Allah subhanahu wa ta ‘ala and His grace. Allah subhanahu wa ta ‘ala knows best. ‘Umar ibn al Khattab radiya Llahu ‘anhu narrates:

 

أمرنا رسول الله صلى الله عليه وسلم يوما أن نتصدق فوافق ذلك مالا عندي فقلت اليوم أسبق أبا بكر إن سبقته يوما فجئت بنصف مالي فقال ما أبقيت لأهلك قلت مثله قال وأتى أبو بكر رضي الله تعالى عنه بكل ما عنده فقال له رسول الله ما أبقيت لأهلك قال أبقيت لهم الله ورسوله قلت لا أسابقك إلى شيء أبدا

One day, the Prophet salla Llahu ‘alayhi wa sallam commanded us to give charity. That coincided with some wealth I possessed. I said (to myself), “If ever I am going to surpass Abu Bakr, it is today.”

I brought half of my wealth. The Prophet salla Llahu ‘alayhi wa sallam asked, “What have you left for your family?”

I replied, “The same amount.”

Abu Bakr radiya Llahu ‘anhu brought everything he had. The Prophet salla Llahu ‘alayhi wa sallam asked him, “What have you left for your family?”

He replied, “I have left Allah and His Messenger with them.”

I said, “I will never surpass you in anything ever.”^[23]

 

A similar example is the incident that occurred during the Battle of Yarmuk, when one of the wounded was brought water and heard the groaning of another. He told the water-carrier, “Give him some water.” When he came to the second, he heard another voice… When he came there, he found the wounded man had passed away. He returned to the second and found that he also passed away. Then he returned to the first and found that he too had passed away.^[24] May Allah be pleased with them and satisfy them for this selflessness, even in the last moments of life.

L. Therefore, those who come after them—including latter Companions and others—must supplicate for them and seek forgiveness for them. None of them should harbour any malice or hatred in their hearts against any of them. If they do not, they will never be on the same level as them on the Day of Qiyamah.

 

78. Their standing (in prayer) with the Prophet salla Llahu ‘alayhi wa sallam, and Allah’s consideration of their conditions

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

 

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِنَ الَّذِينَ مَعَكَ ۚ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَىٰ ۙ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ ۙ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَاسْتَغْفِرُوا اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

Indeed, your Lord knows, (O Muhammad), that you stand (in prayer) almost two thirds of the night or half of it or a third of it, and (so do) a group of those with you. And Allah determines (the extent of) the night and the day. He has known that you (Muslims) will not be able to do it and has turned to you in forgiveness, so recite what is easy (for you) of the Qur’an. He has known that there will be among you those who are ill and others traveling throughout the land seeking (something) of the bounty of Allah and others fighting for the cause of Allah. So recite what is easy from it and establish prayer and give Zakat and loan Allah a goodly loan. And whatever good you put forward for yourselves – you will find it with Allah. It is better and greater in reward. And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.^[25]

 

When Allah subhanahu wa ta ‘ala revealed the obligation of standing at night (in prayer) to His Prophet salla Llahu ‘alayhi wa sallam, by revealing the verses:

 

يَا أَيُّهَا الْمُزَّمِّلُ قُمِ اللَّيْلَ إِلَّا قَلِيلًا نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

O you who wraps himself (in clothing). Arise (to pray) the night, except for a little. Half of it – or subtract from it a little. Or add to it, and recite the Qur’an with measured recitation.^[26]

 

The Prophet salla Llahu ‘alayhi wa sallam began to do so. Due to the intensity of the Companions’ radiya Llahu ‘anhum adherence to the Prophet salla Llahu ‘alayhi wa sallam, they did not leave him to do this alone. Rather, they would stand with him just as he did. However, they were not of the same level; they had their own circumstances and were affected by various conditions. Therefore, Allah subhanahu wa ta ‘ala granted concession for them that they can stand (in prayer) as much as they could manage, especially when they were affected by issues, such as illness, travel for business etc., or Jihad in the cause of Allah subhanahu wa ta ‘ala. Therefore, they should perform as they are able to. However, they should adhere to performing the obligatory prayers and discharging Zakat. Whatever they offered, they will find it better than what they offered, and a greater reward than they imagined. Allah subhanahu wa ta ‘ala knows best.

This verse denotes:

A. The standing (in prayer) of these Companions radiya Llahu ‘anhum according to their ability, circumstances, and conditions. Some of them would stand for two-thirds of the night, some for half the night, and some for a third of the night, just as it is possible that the condition of each of them would differ according to their circumstances, condition, and occupation.

B. Allah subhanahu wa ta ‘ala informing them that they will never be able to complete the whole night and perform the obligation that He has enjoined upon them. Therefore, they should perform to the best of their ability.

C. Honouring them with the company of the Prophet salla Llahu ‘alayhi wa sallam; this is a great gain and wonderful praise.

D. Allah subhanahu wa ta ‘ala accepting their repentance when they miss or are unable to perform Salah.

E. Allah’s subhanahu wa ta ‘ala encouragement towards them to create ease for themselves. They should pray as much as they can, without requiring a specific time or amount. Rather, it should be according to their ability, and they should not be burdened beyond their capacity.

F. Allah’s subhanahu wa ta ‘ala consideration of the circumstances of the Companions radiya Llahu ‘anhum—and the Ummah after them—and taking into account their circumstances, such as illness, travel for trade seeking Allah’s bounty, or Jihad in the cause of Allah.

G. Allah subhanahu wa ta ‘ala urging them to spend, expressing this by the verse, “and loan Allah a goodly loan,” for indeed, Allah will reward him many times over, as Allah subhanahu wa ta ‘ala states:

 

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ

Who is it that would loan Allah a goodly loan so He may multiply it for him many times over?^[27]

 

H. All the good they offer for themselves will be returned to them, as they will find it on the Day of Qiyamah better than what they offered and with a greater reward than what they practiced. This is because the wealth they leave behind is for their heirs after them, whereas what they sent forth, they will find it valuable on the Day of Qiyamah.

Ibn Mas’ud radiya Llahu ‘anhu narrates:

 

قال النبي صلى الله عليه وسلم أيكم مال وارثه أحب إليه من ماله قالوا يا رسول الله ما منا أحد إلا ماله أحب إليه قال فإن ماله ما قدم ومال وارثه ما أخر

The Prophet salla Llahu ‘alayhi wa sallam said, “Which of you loves the wealth of his heirs more than his own wealth?”

They said, “O Messenger of Allah, there is none among us except that he loves his own wealth.”

The Prophet salla Llahu ‘alayhi wa sallam said, “His wealth is what he sent forth and the wealth of his heirs is what he held back.”^[28]

 

His mercy and forgiveness for them for He accepts their repentance and their seeking of forgiveness, has mercy on their weakness, and accepts their obedience.

 

79. Allah subhanahu wa ta ‘ala easing good deeds for Abu Bakr that would lead to Jannat

Allah subhanahu wa ta ‘ala says:

 

فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ وَصَدَّقَ بِالْحُسْنَىٰ فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ

As for he who gives and fears Allah. And believes in the best (reward). We will ease him toward ease.^[29]

 

The majority of scholars are of the view that these verses were revealed regarding Abu Bakr al Siddiq radiya Llahu ‘anhu.

He would free slaves upon embracing Islam in Makkah. He would free old women and women who embraced Islam. His father said to him, “My son, I see you are freeing weak people. Why don’t you free strong men who will stand with you, protect you, and defend you?”

He replied, “My father, I only want what is with Allah.”

Then these verses were revealed.^[30]

(These verses contain):

A. His giving of money in obedience to Allah, not for worldly purposes.

B. His piety, devoutness, caution, and purification. If Allah subhanahu wa ta ‘ala testifies to anyone’s piety, then his deeds will be accepted by Allah subhanahu wa ta ‘ala, because Allah only accepts from the pious.

 

إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

Allah only accepts from the righteous.^[31]

 

C. His belief in the acts of worship and reward brought by the Prophet salla Llahu ‘alayhi wa sallam coupled with his belief and iman in Jannat, with which Allah subhanahu wa ta ‘ala will honour him.

D. His being the pious, pure, and most Allah-fearing.

E. Allah subhanahu wa ta ‘ala eased for him towards ease, as a result of his belief in Him and His verses.

 

80. Allah subhanahu wa ta ‘ala will please Abu Bakr and will save him from Jahannam

Allah subhanahu wa ta ‘ala states:

 

وَسَيُجَنَّبُهَا الْأَتْقَى الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَىٰ إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ وَلَسَوْفَ يَرْضَىٰ

But the righteous one will avoid it. (He) who gives (from) his wealth to purify himself. And not (giving) for anyone who has (done him) a favour to be rewarded. But only seeking the face (i.e., acceptance) of his Lord, Most High. And he is going to be satisfied.^[32]

 

All commentators have agreed—in fact, some claim consensus as reported by Ibn Kathir rahimahu Llah^[33]—that these verses were revealed regarding Abu Bakr al Siddiq radiya Llahu ‘anhu.

In these verses, there is praise, honour, and reverence that befits Abu Bakr radiya Llahu ‘anhu, that he will be saved from the Fire, he will not even see it, and Allah subhanahu wa ta ‘ala will be pleased with him on the Day of Qiyamah. That is:

A. Allah subhanahu wa ta ‘ala saving Abu Bakr radiya Llahu ‘anhu from the Fire and distancing him from it, by placing it on one side, while he is on the other side, far from it, not able to even see it.

B. Allah subhanahu wa ta ‘ala describing him with the highest descriptions of praise and commendation, and the highest description of the pious, which is al Atqa (the most pious). He is worthy of this noble description and abundant praise.

C. He spent wealth in the hope of seeing his Lord subhanahu wa ta ‘ala on the Day of Qiyamah in the gardens of Jannat, and not out of greed for worldly things or a desire for them.

D. Allah subhanahu wa ta ‘ala purifying Abu Bakr radiya Llahu ‘anhu and His testimony of his sincerity. He did not give his wealth for worldly gain or fading fame, nor did he free slaves for the purpose of multiplying his wealth. Rather, he did so out of a desire for what is by Allah subhanahu wa ta ‘ala.

E. His ease in doing good deeds and attaining Jannat.

F. Allah’s subhanahu wa ta ‘ala notification that none among the creation has a hand in the affairs of Abu Bakr radiya Llahu ‘anhu, for which he needs to compensate. In fact, it is he who has a hand in other people’s affairs, as will be mentioned later.

G. Allah’s subhanahu wa ta ‘ala testimony for Abu Bakr radiya Llahu ‘anhu that he offered good deeds—such as spending money and freeing slaves—seeking the pleasure of Allah subhanahu wa ta ‘ala only.

H. Allah subhanahu wa ta ‘ala will satisfy him in Jannat with the abundant reward that He will bestow upon him, and honour him with eternal bliss.

I. Likewise, the manner in which Abu Bakr radiya Llahu ‘anhu received this praise and honour—especially since it is from Allah subhanahu wa ta ‘ala—that Allah subhanahu wa ta ‘ala will give him until he is satisfied. Usually, the one being praised in such a situation is torn between two options: either he snorts with his nose in the air and arrogantly stands up against people, or he is humble, submissive, and subservient. The second is not surprising for him when we realise the strength of Abu Bakr’s radiya Llahu ‘anhu iman, the steadfastness of his heart, and his lofty status, which no one else among creation—after the prophets ‘alayhim al Salam—has attained.

J. This favour from Allah subhanahu wa ta ‘ala and His honouring of Abu Bakr radiya Llahu ‘anhu indicates to his lofty status by Allah, his great standing by Him, and his high pedigree. Otherwise, how could Allah subhanahu wa ta ‘ala please him if he were not worthy of that? And in return for what? What does this indicate? Therefore, whoever resents him, accuses him of disbelief, or disparages him… woe to his mother if he does not repent. Anyone who ponders how Allah subhanahu wa ta ‘ala punishes those who declare their enmity towards him will see astonishing things.

After mentioning the Mufassirin’s view that these verses refer to Abu Bakr radiya Llahu ‘anhu, Ibn Kathir rahimahu Llah states:

 

مقدم هذه الأمة وسباقهم في جميع هذه الأوصاف وسائر الأوصاف الحميدة فإنه كان تقيا كريما جوادا بذالا لأمواله في طاعة مولاه ونصرة رسول الله صلى الله عليه وسلم فكم من دراهم ودنانير بذلها ابتغاء وجه ربه الكريم ولم يكن لأحد من الناس عنده منة يحتاج إلى أن يكافئه بها ولكن كان فضله وإحسانه على السادات والرؤساء من سائر القبائل ولهذا قال له عروة بن مسعود وهو سيد ثقيف يوم صلح الحديبية أما والله لولا يد لك عندي لم أجزك بها لأجبتك وكان الصديق رضي الله تعالى عنه قد أغلظ له في المقالة

The leader of this Ummah and their forerunner in all of these attributes and other praiseworthy attributes. He was pious, noble, and generous with his wealth in obedience to his Master and in support of the Prophet salla Llahu ‘alayhi wa sallam. How many silver and gold coins he spent seeking the pleasure of Allah? No one among the people had any favours towards him for which he needed to compensate them, rather, his favour and kindness were evident to the leaders and chiefs of all the tribes. This is why ‘Urwah ibn Mas’ud—the leader of the Thaqif—said to him on the Day of the Treaty of al Hudaybiyyah, “By Allah, if it were not for the favour that you have shown me that I have not repaid you for, I would have answered you.”^[34] Abu Bakr radiya Llahu ‘anhu had spoken harshly to him.

 

If this was his situation with the leaders of the Arabs and the chiefs of the tribes, then how about those other than them? That is why Allah subhanahu wa ta ‘ala said, “And not (giving) for anyone who has (done him) a favour to be rewarded. But only seeking the face (i.e., acceptance) of his Lord, Most High. And he is going to be satisfied.”

It is reported in Sahihayn that the Prophet salla Llahu ‘alayhi wa sallam said:

 

من أنفق زوجين من شيء من الأشياء في سبيل الله دعي من أبواب الجنة واللجنة أبواب…فقال أبو بكر ما على من دعي من تلك الأبواب من ضرورة فهل يدعى أحد من تلك الأبواب كلها قال نعم وأرجو أن تكون منهم

Whoever spends double in the way of Allah, he will be called from the gates of Jannat, for Jannat has many gates.”

Abu Bakr radiya Llahu ‘anhu enquired, “O Messenger of Allah, no distress will rest on him who is called from even one of those gates; however, will anyone be called from all of them?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes, and I hope you will be one of them.”^[35]

 

I say: This expectation from Allah subhanahu wa ta ‘ala or from the Prophet salla Llahu ‘alayhi wa sallam was accomplished, as it is explicitly stated in the hadith of Ibn ‘Abbas radiya Llahu ‘anhuma with a sahih chain of transmission, “Yes, you are the one, O Abu Bakr.”^[36]

What I have mentioned is a portion of what has been reported regarding the virtues of the Companions radiya Llahu ‘anhum, as I have not encompassed everything that has been reported regarding their virtues, high status, noble position, excellent praise, and beautiful description in the Qur’an. However, I have briefly mentioned that which indicates to this, and my intention is not to exhaustively describe it. An indication is sufficient for the intelligent, while volumes are not sufficient for the wretched, because his heart is filled with malice and hatred. However, I hope that Allah subhanahu wa ta ‘ala will strengthen the truthful, loving, and wise, and guide the misguided—if he believes in the Book of Allah and His beloved Prophet salla Llahu ‘alayhi wa sallam—and establish proof against the stubborn, wretched, and obstinate one. He is capable over that, and He is my Guardian and the best Disposer of affairs.

 

NEXT⇒ Conclusion of Chapter 1

---

^[1]  Surah al Fath: 29.

^[2]  Surah al Hajj: 30.

^[3]  Tafsir al Qurtubi, 16/295-296.

^[4]  Surah al Hujurat: 7-8.

^[5]  Sahih al Bukhari, book on narrations that soften the heart, chapter insignificant sin that should be avoided.

^[6]  Surah al Dhariyat: 15-19.

^[7]  Surah al Ma’idah: 27.

^[8]  Surah al Waqi’ah: 10-26.

^[9]  Refer to Tafsir al Tabari and Tafsir Ibn Kathir regarding these verses.

^[10]  ‘Azim Qadrihi wa Rif’at Makanatihi ‘ind Rabbihi. All the narrations are found in Sahihayn.

^[11]  Refer to ‘Azim Qadrihi wa Rif’at Makanatihi ‘ind Rabbihi where I have mentioned the narrations of the hadith.

^[12]  Surah al Waqi’ah: 13-14.

^[13]  Surah al Hadid: 10.

^[14]  Sahih al Bukhari, book on the virtues of the Companions, chapter on al Humaydi narrated to us; Sahih Muslim, book on the virtues of the Companions, chapter on the prohibition of reviling the Companions radiya Llahu ‘anhum, Hadith: 222, his wording.

^[15]  Sahih Muslim, book on Masjids, chapter on who is most deserving of the Imamah, Hadith: 290, 291.

^[16]  Surah Al ‘Imran: 9; Surah al Ra’d: 31.

^[17]  Surah al Hajj: 47.

^[18]  Surah al Mujadalah: 22.

^[19]  Asbab al Nuzul, 439-440; Tafsir al Qurtubi, 17/307-308; Tafsir al Baghawi, 4/312; Tafsir Ibn Kathir, 4/329; al Durr al Manthur, 886; al Shawkani: Fath al Qadir, 4/193.

^[20]  Sahih Muslim, book on iman, chapter on the evidence that whoever is satisfied with Allah as his Lord, with Islam as his religion, and with Muhammad as his prophet is a believer, Hadith: 56, from Ibn ‘Abbas radiya Llahu ‘anhuma.

^[21]  Surah al Hashr: 8-10.

^[22]  Sahih al Bukhari, book on the merits of the Ansar, chapter on But give (them) preference over themselves, even though they are in privation, his wording; Sahih Muslim, book on drinks, chapter on honouring the guest and the virtue of giving preference to them, Hadith: 172-173.

^[23]  Sunan al Darimi, book on Zakat, Hadith: 1667; al Sunan, 2/832; Fada’il al Sahabah, 1/360); Musnad ‘Abd ibn Humayd, pg. 33, Hadith: 14; Sunan Abi Dawood, book on Zakat, chapter on concession in that, Hadith: 1678; Sunan al Tirmidhi, book on merits, chapter on the merits of Abu Bakr radiya Llahu ‘anhu, Hadith: 3675, he deemed it sahih; al Mustadrak, 1/414, he deemed it sahih and al Dhahabi approved; Sharh al Sunnah, 6/180; al Bahr al Zakhkhar, 1/394, Hadith: 270; Hilyat al Awliya’, 1/32; al Sunan al Kubra, 4/180-181; al Diya’: Al Ahadith al Mukhtarah, 1/172-174; Kanz al ‘Ummal, 12/491. Refer to Ta’liq al Ta’liq, 3/10-11.

^[24]  Al Bidayah wa al Nihayah, pg. 7/12.

^[25]  Surah al Muzzammil: 20.

^[26]  Surah al Muzzammil: 1-4.

^[27]  Surah al Baqarah: 245.

^[28]  Sahih al Bukhari, book on narrations that softens the heart, chapter on whatever wealth he has sent forth belongs to him.

^[29]  Surah al Layl: 5-7.

^[30]  Tafsir al Tabari; Tafsir Ibn Kathir; al Durr al Manthur, 8/535-536.

^[31]  Surah al Ma’idah: 27.

^[32]  Surah al Layl: 17-21.

^[33]  Asbab al Nuzul, pg. 486-488; Tafsir al Baghawi, 4/496; Tafsir al Mawardi, pg. 287-290; Zad al Masir, 8/263-265; Tafsir Ibn Kathir, 4/520-521; al Durr al Manthur, 8/537-538; Fath al Qadir, 5/452-455; Ruh al Ma’ani, 30/152-153.

^[34]  Sahih al Bukhari, book on conditions, chapter on the conditions for Jihad, reconciliation with the people of war, and writing of conditions.

^[35]  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”; Sahih Muslim, book on Zakat, chapter on combining charity and good deeds, Hadith: 85-86. It will be mentioned in the second chapter, Allah willing.

^[36]  Sahih Ibn Hibban, 15/282-283; al Mu’jam al Kabir, 11/98; al Mu’jam al Awsat, 1/298, Majma’ al Bahrayn, 6/224-225; Majma’ al Zawa’id, 9/46.