Who are the Sahabah?

Who are the Ahlul Bayt?
November 8, 2018
Usayrim Bani ‘Abdul Ash-hal radiya Llahu ‘anhu
November 8, 2018

BACK⇒ Return to Table of contents

 

Who are the Sahabah?

 

The ‘Ulama’ have two opinions regarding the definition of a Sahabi. The more accurate of the two is:

 

من لقي النبي صلى الله عليه و سلم يقظة مؤمنا به بعد بعثته حال حياته و مات على الإيمان

One who met Rasulullah salla Llahu ‘alayhi wa sallam in a state of wakefulness, believing in him, after his appointment as a prophet, while the latter was alive, and passed away with iman.

 

This is the view of all the muhaddithin and a group of Fuqaha’ the likes of Ahmed, al Bukhari, Abu Zur’ah, and Ibn Hazm.

The following scholars wrote about the Sahabah:

  • Abu ‘Umar ibn ‘Abdul Barr
  • Abu ‘Abdullah ibn Mandah
  • Abu Musa al Madini
  • Ibn al Athir
  • Al Dhahabi
  • Ibn Hajar
  • And others
 

Al Nawawi and others classified it sahih.[1]

The Sahabah radiya Llahu ‘anhum are the noblest after the Ambiya’. Allah―the Mighty and Majestic―selected them to sit in the company of the Nabi salla Llahu ‘alayhi wa sallam. They were the best Companions for the best creation of Allah subhanahu wa ta ‘ala. Although they are diverse with regards to the time of their Islam and the duration of their closeness to Rasulullah salla Llahu ‘alayhi wa sallam, Allah subhanahu wa ta ‘ala included them all when declaring His pleasure for them, praising them, and promising them Jannat. Allah subhanahu wa ta ‘ala declares:

 

وَالسَّابِقُوْنَ الْأَوَّلُوْنَ مِنَ الْمُهَاجِرِيْنَ وَالْأَنصَارِ وَالَّذِيْنَ اتَّبَعُوْهُمْ بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوْا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِيْ تَحْتَهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا أَبَدًا ذٰلِكَ الْفَوْزُ الْعَظِيْمُ

And the first forerunners [in the faith] among the Muhajirin and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.[2]

 

وَمَا لَكُمْ أَلَّا تُنْفِقُوْا فِيْ سَبِيْلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ لَا يَسْتَوِيْ مِنْكُم مَّنْ أَنفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ أُولٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِيْنَ أَنْفَقُوْا مِنْ بَعْدُ وَقَاتَلُوْا وَكُلًّا وَّعَدَ اللَّهُ الْحُسْنىٰ وَاللَّهُ بِمَا تَعْمَلُوْنَ خَبِيْرٌ

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, with what you do, is Acquainted.[3]

 

Some of the ‘Ulama’ of Islam have proceeded a step further to classify the Sahabah radiya Llahu ‘anhum taking into consideration their precedence in Islam. One of the first to take this course of action is Imam al Hakim in his book Ma’rifat ‘Ulum al Hadith, where he divided them into 12 levels:

  1. Those who embraced Islam early in the Makkan period like the four Khulafa’
  2. The attendees of Dar al Nadwah
  3. The emigrants to Abyssinia
  4. The attendees of the first meeting at al ‘Aqabah
  5. The attendees of the second meeting at al ‘Aqabah, majority of them being from the Ansar
  6. The first Muhajirin who reached the Nabi salla Llahu ‘alayhi wa sallam at Quba’ prior to his entry into Madinah
  7. The participants of Badr
  8. Those who made hijrah between Badr and Hudaybiyyah
  9. Those who participated in Bay’at al Ridwan at Hudaybiyyah
  10. Those who made hijrah between Hudaybiyyah and the Conquest of Makkah like Khalid ibn al Walid, ‘Amr ibn al ‘As, and Abu Hurairah radiya Llahu ‘anhum
  11. Those who embraced Islam after the Conquest of Makkah
  12. Children and babies who saw the Nabi salla Llahu ‘alayhi wa sallam on the Day of the Conquest, in Hajjat al Wada’, etc.[4]
 

Our treatise focuses on praise for a group among the noble Sahabah radiya Llahu ‘anhum, those who have been promised Jannat besides the ten―who have been listed in the popular noble hadith. There is no doubt that among them is a blessed star from the Ahlul Bayt of the Nabi salla Llahu ‘alayhi wa sallam as will appear shortly.

The second leader of the Ahlul Bayt after Rasulullah salla Llahu ‘alayhi wa sallam is Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu who has been promised Jannat with the rest of his ten brothers, may Allah be pleased with them all.

Among those guaranteed Jannat are:

  • the mother of the pure household and mother of the believers, the perfect woman, Sayyidah Khadijah bint Khuwaylid radiya Llahu ‘anha
  • the queen of the women of the worlds, the chaste, Fatimah al Zahra’ radiya Llahu ‘anha
  • Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha
  • Umm al Mu’minin Sayyidah Hafsah radiya Llahu ‘anha
  • The two leaders and masters Sayyidina Hassan and Sayyidina Hussain radiya Llahu ‘anhuma
  • His paternal cousin Sayyidina Jafar radiya Llahu ‘anhu the magnanimous brave martyr
 

These luminaries acquired the station of relation to Rasulullah salla Llahu ‘alayhi wa sallam whether through lineage or in-law, and the station of companionship by believing and emulating him.

After them, as will come very soon, are other stars from the Sahabah who acquired the excellence of glad tidings of Jannat.

In order for us to get an overview of our discussion, it will be possible to divide those who have been promised Jannat from the noble Companions and the family members of the chosen Nabi―May Allah’s subhanahu wa ta ‘ala choicest salutations and peace be upon him―into two categories:

 

Category 1: The ten who have been promised Jannat

Many sahih ahadith are established regarding this class. They are the cream and elite among the Sahabah radiya Llahu ‘anhum.

 

فعن رياح بن الحارث سمع سعيد بن زيد بن عمرو بن نفيل يقول كان رسول الله صلى الله عليه و سلم عاشر عشرة فقال صلى الله عليه و سلم أبو بكر في الجنة و عمر في الجنة و عثمان في الجنة و علي في الجنة و طلحة في الجنة و الزبير في الجنة و سعد في الجنة و عبد الرحمن بن عوف في الجنة فقيل له من التاسع قال أنا

On the authority of Riyah ibn al Harith who heard — Sa’id ibn Zaid ibn ‘Amr ibn Nufayl saying:

Rasulullah salla Llahu ‘alayhi wa sallam was the tenth of the ten. Rasulullah salla Llahu ‘alayhi wa sallam declared: “Abu Bakr is in Jannat. ‘Umar is in Jannat. ‘Uthman is in Jannat. ‘Ali is in Jannat. Talhah is in Jannat. Zubair is in Jannat. Sa’d is in Jannat. And ‘Abdul Rahman is in Jannat.”

He was asked, “Who is the ninth,”

“I,” he replied.[5]

و عن حميد بن عبد الرحمن أن سعيد بن زيد حدثه في نفر أن رسول الله صلى الله عليه و سلم قال عشرة في الجنة أبو بكر في الجنة و عمر في الجنة و عثمان و علي و الزبير و طلحة و عبد الرحمن و أبو عبيدة و سعد بن أبي وقاص

Huamid ibn ‘Abdul Rahman says that Sa’id ibn Zaid narrated to him in a group that Rasulullah salla Llahu ‘alayhi wa sallam stated:

Ten are in Jannat. Abu Bakr is in Jannat; ‘Umar is in Jannat and ‘Uthman, ‘Ali, Zubair, Talhah, ‘Abdul Rahman, Abu ‘Ubaidah, and Sa’d ibn Abi Waqqas.[6]

 

Many books have been authored in the past and in recent years[7] about these ten prominent individuals.

  • Al Ta’rif bi Ashab Rasulillah salla Llahu ‘alayhi wa sallam al Mubasharin bi al Jannat by Abu Qasim Mahmud ibn ‘Umar al Zamakhshari. It is listed in the index of Makhtutat al Qarwiyyin.
  • Al Riyad al Nadirah fi Manaqib al ‘Asharah by al Muhibb al Tabari. It is published and common.
  • ‘Aqd al Jawahir al Nayyirat fi Bayan Khasa’is al Kiram al ‘Asharah al Thiqat, al ‘Asharah al Mubasharun bi al Jannat by Muhammad ibn al Khatib al Tamartashi.
  • ‘Awarif al Minnah fi man Nash-hadu lahu bi al Jannat by Ahmed ibn ‘Abdul Wahhab al Fasi.
  • Al ‘Asharah al Mubasharun bi al Jannat by Sayed al Jamili. (Dar al Rayyan li al Turath, Beirut, 1408 A.H. (1988))
  • Arba’un Hadithan Mutabayinat al Isnad wa al Mutun bi al Sima’ al Muttasil min Hadith al ‘Asharah al Mash-hud lahum bi al Jannat by ‘Abdul Kabir ibn Muhammad ibn ‘Abdul Kabir al Hassani al Idrisi al Kattani.
  • Lam’at al Anwar fi al Maqtu’ Lahum bi al Jannat wa al Maqtu’ Lahum bi al Nar by Sheikh ‘Abdul Ghani al Nabulsi.
  • Al ‘Asharah al Mubasharun bi al Jannat by Muhammad Salih ‘Iwad. (Mu’assasat al Mukhtar, Cairo)[8]
 

Category 2: Others besides the ten who have been promised Jannat

This category is our main focus of discussion in this treatise. The significant providence for it is manifest by the following:

Firstly, the author presented a comprehensive study of them, explaining their names, encompassing all the proofs for them been given the glad tidings of Jannat, and elucidating the classification of each hadith in terms of acceptance or non-acceptance.

Secondly, the ten who have been promised Jannat; many books have been written about them―the names of some of these just passed―and the ‘Ulama’ have mentioned their merits and virtues to a great extent. Their mention has become popular among the Muslims, both senior and junior. This is because the guarantee has appeared with one pattern in one declaration.

Imam Hafiz Abu ‘Ali al Hassan ibn ‘Arafah al Baghdadi, the educator, author of the popular narrated part, passed away after reaching 110 years of age. He had ten children whom he named after the ten promised Jannat.[9]

Their names have been composed in many couplets. For example, Imam Ibn al Wazir’s couplet:

في جنة الخلد نصا زادهم شرفا

للمصطفى خير صحب أنهم
أبي عبيدة و السعدان والخلفا

هم طلحة و ابن عوف و الزبير مع

Al Mustafa salla Llahu ‘alayhi wa sallam had the best companions who were categorically guaranteed place in the eternal Jannat, may He increase their dignity.

They are: Talhah, Ibn ‘Awf, Zubair with Abu ‘Ubaidah, the two Sa’ds, and the Khulafa’.[10]

 

Hafiz Abu Tahir al Salafi’s couplet:

بجنة عدن زمرة سعداء

لقد بشرت بعد النبي محمد
و طلحة و الزهري و الخلفاء

سعيد و سعد و الزبير و عامر

Indeed, after Nabi Muhammad a fortunate group have been promised Gardens of Eden

Sa’id, Sa’d, Zubair, ‘Amir, Talhah, Zuhri, and the Khulafa’.[11]

 

There are many renowned individuals of this category among the senior Sahabah radiya Llahu ‘anhum as well. They have a right upon the Muslims to be awarded extra love and honour owing to their lofty rank and position.

The benefit of paying interest in those who have been guaranteed Jannat among the Sahabah and becoming familiar with their biographies comes to light in founding and formulating one of the fundamentals of the Ahlus Sunnah wa al Jama’ah, i.e. their declaration:

 

و لا ننزل أحدا منهم جنة و لا نارا

We neither assure Jannat nor Jahannam for anyone.

 

Imam Abu Jafar al Tahawi mentioned this in his famous book on ‘aqidah.

Ibn Abi al ‘Izz elucidates on this saying:

 

يريد أنا لا نقول عن أحد معين من أهل القبلة إنه من أهل الجنة أو من أهل النار إلا من أخبر الصادق صلى الله عليه و سلم أنه من أهل الجنة كالعشرة رضي الله عنهم و إن كنا نقول إنه لا بد أن يدخل النار من أهل الكبائر من يشاء الله إدخاله النار ثم يخرج منها بعد رحمة الله تعالى بشفاعة الشافعين و لكنا نقف في الشخص المعين فلا نشهد له بجنة و لا نار إلا عن علم لأن الحقيقة باطنة و ما مات عليه لا نحيط به لكن نرجو للمحسن و نخاف على المسيء

He means that we do not say regarding any specific individual from the adherents of the faith (Islam) that he is from the inhabitants of Jannat or Hell except regarding whom the truthful salla Llahu ‘alayhi wa sallam informed that he is from Jannat like the ten radiya Llahu ‘anhum. Although we may say: whoever among those who perpetrated major sins, Allah desires his entry into Hell will definitely enter Hell. Subsequently he will emerge from it after Allah’s subhanahu wa ta ‘ala mercy owing to the intercession of the intercessors. However, we hold back regarding a specific individual. Hence, we neither assure him Jannat nor Hell except based on knowledge, because the reality is hidden and we are unaware of what he died upon. However, we entertain hope for the doer of good and fear for the evil doer. [12]

 

The Righteous Predecessors have three views regarding certifying Jannat:

  1. Assurance should not be given for anyone besides the Ambiya’. This is reported from Muhammad ibn al Hanafiyyah and al Awza’i.
  2. Assurance of Jannat could be given for every believer concerning whom nass (emphatic mention) has appeared. This is the view of numerous ‘Ulama’ and muhaddithin.
  3. Assurance of Jannat could be given for such people and for those in whose favour the believers bear testimony. As appears in Sahih al Bukhari and Sahih Muslim:

أنه مر بجنازة فأثنوا عليها بخير فقال النبي صلى الله عليه و سلم وجبت و مر بأخرى فأثنى عليها بشر فقال وجبت و في رواية كرر وجبت ثلاث مرات فقال عمر يا رسول الله ما وجبت فقال رسول الله صلى الله عليه و سلم هذا أثنيتم عليه خيرا وجبت له الجنة و هذا أثنيتم عليه شرا وجبت له النار أنتم شهداء الله في الأرض

Rasulullah salla Llahu ‘alayhi wa sallam passed by a janazah and people spoke favourable of him so Nabi salla Llahu ‘alayhi wa sallam remarked, “It became compulsory.”

And he passed by another and unfavourable comments were passed about it so he said, “It became compulsory.”

Another narration adds that he repeated this thrice.

‘Umar asked, “O Messenger of Allah, what became compulsory?”

Rasulullah salla Llahu ‘alayhi wa sallam explained, “You spoke favourably of this man, so Jannat became compulsory for him and you spoke unfavourably about this man, so Hell became compulsory for him. You are the witnesses of Allah on earth.”

 

Rasulullah salla Llahu ‘alayhi wa sallam stated:

 

توشكون أن تعلموا أهل الجنة من أهل النار قالوا بم يا رسول الله قال بالثناء الحسن و الثناء السيء

“You are on the verge of knowing the inhabitants of Jannat from those of Hell.”

“How, O Messenger of Allah,” they enquired.

He explained, “With positive and negative remarks.”

 

Rasulullah salla Llahu ‘alayhi wa sallam notified that this is a yardstick to determine the inhabitants of Jannat and Hell.[13]

The most apparent is the second view, which is the view of the majority since testimony with abundance of positive remarks is lacking. However, hope in that case is greater. That is why it appears in the first hadith, “It became compulsory.” This indicates that their praise for him was on the station of intercession for him. Rasulullah salla Llahu ‘alayhi wa sallam said, “You spoke favourably of this man, so Jannat became compulsory for him.” This points to the fact that Jannat becoming compulsory was subsequent to speaking favourably of him. Speaking favourably was not the outcome, but rather the reason for Jannat becoming compulsory. As if it is on the level of intercession and supplication in his favour. However, this is not unrestricted. The second hadith will be understood in a similar way, i.e. it is on the level of intercession and supplication in his favour. In addition, the second view is the view of majority of the A’immah of Islam.[14]

In conclusion, the correct view is that guarantee should not be given save for those the nusus (explicit texts) give assurance to. And this is exclusive to the Sahabah radiya Llahu ‘anhum whom Rasulullah salla Llahu ‘alayhi wa sallam purified.

Imam Abu Muhammad ibn Hazm has yet another detailed statement. He says:

 

That is why it is binding that we do not categorically declare Jannat or Hell for any specific individual besides those Sahabah radiya Llahu ‘anhum regarding whom nass has come that they are in Jannat and that Allah knew what was in their hearts and subsequently send tranquillity upon them [referring to those who participated in Bay’at al Ridwan] and the participants of Badr and the forerunners. We emphatically declare Jannat for these individuals since Allah subhanahu wa ta ‘ala informed us of this on the tongue of His Messenger salla Llahu ‘alayhi wa sallam. Except for those who died declaring kufr for we will definitely declare Hell for them. We hold back regarding all besides these. Yes, we do proclaim upon qualities saying: whoever dies declaring kufr or concealing it will be in Hell forever. Whoever meets Allah subhanahu wa ta ‘ala with virtues outweighing vices and major sins or them being equivalent will be in Jannat and will not be punished in Hell. And whoever meets Allah subhanahu wa ta ‘ala with major sins outweighing virtues will be in Hell and will emerge from there through intercession and enter into Jannat.[15]

 

It is authentically established that Rasulullah salla Llahu ‘alayhi wa sallam stated:

 

أني لأرجو ألا يدخل النار أحد بايع تحت الشجرة

Certainly, I hope that no one who swore allegiance under the tree will enter Hell.[16]

 

They were more than 1400 at the time. This is a testimony on the tongue of Rasulullah salla Llahu ‘alayhi wa sallam that not one of them will enter Hell, hence they will enter Jannat for one who is saved from Hell will definitely be admitted into Jannat. Similar is the case with the participants of Badr who numbered over 310. The following statement of Rasulullah salla Llahu ‘alayhi wa sallam is authentically established:

 

إن الله اطلع على أهل بدر فقال اعملوا ما شئتم فقد غفرت لكم

Certainly, Allah glanced at the participants of Badr and announced, “Do as you please for I have already forgiven you.”[17]

 

When Allah has forgiven the likes of such renowned men, then this is proof that they are from the inhabitants of Jannat. Goodness is hoped for the rest of the Sahabah radiya Llahu ‘anhum. Owing to their precedence and virtuous actions, Allah has revealed verses indicating their precedence and virtue. Allah subhanahu wa ta ‘ala states:

 

وَالسَّابِقُوْنَ الْأَوَّلُوْنَ مِنَ الْمُهَاجِرِيْنَ وَالْأَنصَارِ وَالَّذِيْنَ اتَّبَعُوْهُمْ بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوْا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِيْ تَحْتَهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا أَبَدًا ذٰلِكَ الْفَوْزُ الْعَظِيْمُ

And the first forerunners [in the faith] among the Muhajirin and the Ansar (the Muhajirin who emigrated from Makkah to Madinah and the Ansar who embraced Islam in Madinah) and those who followed them with good conduct (the Sahabah who accepted Islam at a later stage) – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.[18]

 

This is Allah’s declaration of their purity and His guarantee that He has prepared gardens for them beneath which rivers flow. This is another evidence that the Muhajirin, Ansar, and those who embraced Islam after them and helped them, goodness is expected for them all.[19]

My comments: What Imam Ibn Hazm and those who agree with him have established is acceptable. However, it remains a general promise. The object of this discussion is to list those who have been taken distinctly by name by Rasulullah salla Llahu ‘alayhi wa sallam and guaranteed Jannat.[20]

 

The course that this study has followed

It is an investigation of the common compilations of the pure Sunnah, the books of Tarajim (biographies) and Tabaqat (classes), and those books authored specifically about the Sahabah, to encompass the names of those Sahabah who have been assured Jannat followed by compiling the ahadith which serve as evidence for this assurance. The study has obtained the names of 48 Sahabah and the number of transmissions substantiating their guarantee of Jannat has risen to well over 160 narrations. After weighing these narrations on the scale of hadith scrutiny, it became apparent to the writer that those that enter the domain of acceptance establish glad tidings of Jannat for 28 Sahabah radiya Llahu ‘anhum. In an attempt to avoid the swelling of the study, the author sufficed on mentioning these noble personalities coupled with one proof to establish the promise of Jannat. With regards to the narrations that do not meet the standards of acceptance, they assign the promise to 20 Sahabah.

Those Sahabah who have been promised Jannat in narrations that are not sahih are:

  1. Sayyidina Khubayb ibn ‘Adi radiya Llahu ‘anhu
  2. Sayyidina Muawiyah ibn Abi Sufyan radiya Llahu ‘anhuma
  3. Sayyidina ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma
  4. Sayyidah Umm Ruman radiya Llahu ‘anha
  5. Sayyidina Zaid ibn Suhan radiya Llahu ‘anhu
  6. Sayyidina ‘Abdullah ibn Yasir al ‘Ansi radiya Llahu ‘anhu
  7. Sayyidina ‘Itab ibn Usayd radiya Llahu ‘anhu
  8. Sayyidina Hilal the freed slave of Mughirah radiya Llahu ‘anhuma
  9. Sayyidina Abu Ayub al Ansari radiya Llahu ‘anhu
  10. Sayyidina Abu Hind al Hajjam radiya Llahu ‘anhu
  11. Sayyidina ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu
  12. Sayyidina ‘Amir ibn Abi Waqqas radiya Llahu ‘anhu
  13. Sayyidina Ubay ibn Ka’b radiya Llahu ‘anhu
  14. Sayyidina Usamah ibn Zaid ibn Harithah radiya Llahu ‘anhuma
  15. Sayyidah Umm Waraqah bint ‘Abdullah al Ansariyyah radiya Llahu ‘anha
  16. Sayyidina Suhayb ibn Sinan al Rumi radiya Llahu ‘anhu
  17. Sayyidina Miqdad ibn al Aswad radiya Llahu ‘anhu
  18. Sayyidina Abu Dhar al Ghifari radiya Llahu ‘anhu
  19. The youngster who expressed his desire to be with Rasulullah salla Llahu ‘alayhi wa sallam in Jannat
  20. A man from the Ansar
 

The pattern that the author has taken in this study

He mentions the name of the Sahabi promised Jannat and then writes a brief biography of his. He then reproduces the hadith which affirms his assurance of Jannat followed by its takhrij and classification. And Allah subhanahu wa ta ‘ala is the giver of tawfiq.

NB: It is necessary to mention about the existence of a general glad tiding for the participants of Badr and Hudaybiyyah. This is the hadith of Umm Mubashar, the wife of Zaid ibn Harithah radiya Llahu ‘anha:

 

كان رسول الله صلى الله عليه و سلم في بيت حفصة فقال لا يدخل النار أحد شهد بدرا و الحديبية قالت حفصة أليس الله عز و جل يقول  وَإِنْ مِّنكُمْ إِلَّا وَارِدُهَا قالت قال رسول الله صلى الله عليه و سلم فمه ثُمَّ نُنَجِّي الَّذِيْنَ اتَّقَوْا

Rasulullah salla Llahu ‘alayhi wa sallam was in the house of Hafsah when he announced, “None of those who were present at Badr and Hudaybiyyah will enter Hell.”

Hafsah enquired, “Does Allah―the Mighty and Majestic―not state: “And there is none of you except he will come to it.”[21] [i.e. Hell]

Rasulullah salla Llahu ‘alayhi wa sallam responded, “Then what about: Then We will save those who feared Allah?”[22][23]

 

NEXT⇒ Usayrim Bani ‘Abdul Ash-hal


[1] Talqih Fuhum Ahl al Athar, pg. 101; Usd al Ghabah, vol. 1 pg. 19; Irshad Tullab al Haqaiq vol. 2 pg. 586; al Nawawi: Tahdhib al Asma wa al Lughat, vol. 1 pg. 43; Ibn Hajar: al Isabah, vol. 1 pg. 3; Ibn Jama’ah: al Manhal al Rawi, pg. 111.

[2] Surah al Tawbah: 100.

[3] Surah al Hadid: 10.

[4] Marifat Ulum al Hadith, pg. 158 with brevity.

[5] Musnad Ahmed, Hadith: 1629; Sunan Ibn Majah, Hadith: 133; al Nasa’i: al Sunan al Kubra, Hadith: 8137 from the chain of Sadaqah al Nakha’i who said―my grandfather Riyah ibn al Harith narrated to me, and then he mentioned it.

[6] Sunan al Tirmidhi, Hadith: 3748; al Nasa’i: al Sunan al Kubra, Hadith: 8139 – from the chain of ‘Abdul Rahman ibn Huamid ibn ‘Abdul Rahman ibn ‘Awf from his father who mentioned it.

[7] Al Asharah al Mubasharun bi al Jannat Qabasat wa Lamhat by Ahmed Sayed Ahmed ‘Ali; one of the publications of Mabarrat al Al wa al Ashab.

[8] Al Baghdadi: Idah al Maknun, vol. 2 pg. 130 – 410; al Kattani: al Risalah al Mustatrafah, vol. 6 pg. 30; ‘Umar Kahhalah: Mujam al Muallifin, vol. 10 pg. 196.

[9] Al Bidayah wa al Nihayah, vol. 11 pg. 35.

[10] Al Rawd al Basim fi al Dhab an Sunnat Abi al Qasim, vol. 2 pg. 172.

[11] Qadi al Miknasi: Durrat al Hijal, vol. 1 pg. 34.

[12] Ibn Abi al ‘Izz al Hanafi: Sharh al Aqidah al Tahawiyyah, vol. 2 pg. 538.

[13] Ibn Taymiyyah: al Nabawiyyat, vol. 1 pg. 154. He said in the third view: “It is said that guarantee may be given for a person who bulk of the ummah considers a righteous man like ‘Umar ibn ‘Abdul ‘Aziz, Hassan al Basri, etc. Abu Thawr would assure Ahmed ibn Hambal’s entry into Jannat.”

[14] Salih Al al Sheikh: Sharh al Aqidah al Tahawiyyah, pg. 459.

[15] Al Fasl fi al Milal wa al Ahwa wa al Nihal, vol. 4 pg. 52.

[16] Al Nasa’i: al Sunan al Kubra, vol. 6 pg. 464 with the words:

لا يدخل النار أحد بايع تحت الشجرة

None of those who pledged allegiance under the tree will enter Hell.

[17] Sahih al Bukhari, Hadith: 1095; Sahih Muslim, Hadith: 6557 on the authority of Sayyidina ‘Ali radiya Llahu ‘anhu within a lengthy incident. The narration has the wording:

و ما يدريك لعل الله اطلع على أهل بدر …

What do you know? Probably Allah glanced at the participants of Badr …

Musnad Ahmed, vol. 13 pg. 322; Sunan Abi Dawood, Hadith: 4656 the report of Abu Hurairah radiya Llahu ‘anhu, marfu’ version:

إن الله عز و جل اطلع على أهل بدر …

Certainly, Allah―the Mighty and Majestic―glanced at the participants of Badr … with determination.

Hafiz explains in al Fath, vol. 7 pg. 380 after mentioning the narration: Probably Allah glanced … “However, the ‘Ulama’ say: tarajji (hope) in the speech of Allah and His Messenger comes for certainty.” He then indicated to the narration of Ahmed and Abu Dawood which come with determination.

[18] Surah al Tawbah: 100.

[19] Sheikh Ibn Jibrin: Sharh al ‘Aqidah al Tahawiyyah.

[20] Al Fasl fi al Milal wa al Ahwa’ wa al Nihal, vol. 4 pg. 52; Majmu’ al Fatawa, vol. 11 pg. 518; Sheikh Ibn Jibrin: Sharh al ‘Aqidah al Tahawiyyah, vol. 3 pg. 47; al Rajihi: Sharh al ‘Aqidah al Tahawiyyah, pg. 274; Salih Al Sheikh: Ithaf al Sa’il, pg. 457.

[21] Surah Maryam: 71.

[22] Ibid: 72.

[23] Musnad Ahmed, Hadith: 27087; Musnad Ishaq ibn Rahwayh, Hadith: 1986. It has shawahid (corroborations) from Jabir ibn ‘Abdullah radiya Llahu ‘anhu in Sunan Abi Dawood, Hadith: 4655; Sunan al Tirmidhi, Hadith: 3860 and from ‘Ali radiya Llahu ‘anhu in Sahih al Bukhari Hadith 6540; Sahih Muslim, Hadith: 6557.

Back to top