12. THE POSITION OF THE ṢAḤĀBAH (5)

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12. THE POSITION OF THE ṢAḤĀBAH (5)
How do scholars know whether a person is a ṣaḥabī (a companion of the Prophet صلى الله عليه وسلم)? It is either through khabar mutawātir (reports handed down in uninterrupted sequence), such as, Abū Bakr and ‘Umar; khabar mashhūr (well-known reports), less known than the previous one; the statement of some ṣaḥābah of his being a ṣaḥabī; the witness of reliable tābi‘īn (the following generation of the ṣaḥābah) that he was a ṣaḥābī; the person himself claimed to have accompanied the Prophet (صلى الله عليه وسلم) after verifying and clarifying his identity, and passing the evaluation test called الجرح والتعديل (lit. “injuring and straightening”), i.e. evaluating his deficiency and truthfulness.
The ‘adālah (honesty, honourable record) of the ṣaḥābah is known through the Qur’ān, the Sunnah of the Prophet (صلى الله عليه وسلم), the statements of al-salaf al-ṣāliḥ (“the pious predecessors,” i.e., the first three generations of Muslims: of the Prophet, the ṣaḥābah, and the tābi‘īn), their conditions, and their biographies. Although there are many definitions of ‘adālah given by scholars, the most accepted one by scholars of ḥadīth might be the one given by Ibn Ḥajar, as follows: “It is a trait of character related to preserving taqwā (piety).” What is meant by taqwā is avoiding bad deeds, among which are shirk (idolatry), fisq (sinfulness, moral depravity), and bid‘ah (innovation). It does not mean that they are ma‘ṣūm (infallible), as prophets are the only people who have this peculiar feature.
Ibn Ḥazm mentions seven aspects which make a person better than the other, as follows:
1. Māhiyah, (الْمَاهِيَة , quality, essence, nature) of the deed, whether the whole obligation is done completely, or not, but added with recommended deed.
2. Kammiyyah ( الْكَمِّ ية , magnitude), namely, the presentation of the deed, whether it is done purely for the sake of Allah, which is better, or it is mixed with the intention of having
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progress in worldly matters, and of preventing any harm which might occur to him.
3. Kayfiyyah (الْكَيْفِ ية , manner, mode, condition, particular circumstance), either by simply performing the required obligatory duty, or it is added with performing recommended deeds, which is better.
4. Kamm (كَم , quantity), for example, doing an obligatory deed would be better when it is accompanied by extra recommended deeds, rather than without them
5. Zamān (ال زمَان , time), for example, doing good deed at the early period of Islam where Muslims were having hard time and desperately in need of help, is better than doing it when the Muslims are at the later period where they become strong and prosper.
6. Makān (الْمَكَان , place, location), such as praying in Masjid al-Ḥarām in Makkah is one hundred thousand times better than praying in any other place, except in the Prophet (صلى الله عليه وسلم) mosque in Madinah (one thousand times better) and Masjid al-Aqṣā in Jerusalem (one hundred times better).
7. Iḍāfah ( الْ ضَ ا فة , attribution), for example, the prayer of the Prophet (صلى الله عليه وسلم) , or praying behind him, charity given by the Prophet (صلى الله عليه وسلم), or given by another person with him, and the deed of the Prophet (صلى الله عليه وسلم), or of another with him, is much better than that without him, such as done by people in later generations.
The ṣaḥābah exclusively have the advantage regarding zamān and iḍāfah. They lived in the time of the Prophet (صلى الله عليه وسلم), believed him when others disbelieved him, spent generously when others were stingy and fought defending Islam despite their lack in number. In the battle of the Confederates (Khandaq, of the Trench) in Shawwāl, 5 AH Allah said:
وَلَ ما رَأَى الْمُؤْمِنُونَ الَْْحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللّ وَرَسُولُهُ وَصَدَقَ
) اللّ وَرَسُولُهُ وَمَا زَادَهُمْ إِ لّ إِيمَانًا وَتَسْلِيمًا )الْحْزَاب: 22
And the believers saw al-Aḥzāb (the Confederates), they said: “This is what Allah and the Messenger (Muhammad صلى الله عليه وسلم) had
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promised us; and Allah and His Messenger (Muhammadصلى الله عليه وسلم) had spoken the truth.” And it only added to their Faith and
their submissiveness (to Allah) (Q. 33:22)
Here Allah states that these companions of the Prophet (صلى الله عليه وسلم) facing the huge enemy would not deter them from fighting. Instead, they became firmer, and stronger in faith.
The same ṣaḥābah would not have the same status and reward between those spent and fought for Islam when they were still under the Quraysh persecution, and those who spent and fought after the conquest of Makkah where there was no longer any threat from the enemy. Allah says:
…لَّا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ أُولَئِكَ أَعْظَمُ دَرَجَةً مِنَ ال ذِينَ
) أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا وَكُلًّ وَعَدَ اللّ الْحُسْنَى وَ اللّ بِمَا تَعْمَلُونَ خَبِي ر )الحديد: 01
… Not equal among you are those who spent and fought
before the conquering (of Makkah, with those among you
who did so later). Such are higher in degree than those
who spent and fought afterwards. But to all Allah has
promised the best (reward). And Allah is Well-
Acquainted with what you do (Q. 57:10)
The ṣaḥābah themselves have different levels of prominence among themselves, let alone people who came after them.
The ṣaḥābah also have the privilege of their being with the Prophet (صلى الله عليه وسلم), performing Islamic obligations with him, such as praying, fasting, and fighting with him for Islam. People who came after them would not have such privilege. According to ‘Abd Allāh ibn al-Mubārak and Aḥmad ibn Ḥanbal every individual of the ṣaḥābah is more prominent than any individual after them. This view is in line with the statement of the Prophet (صلى الله عليه وسلم) that a person who spent gold as big as Mt. Uhud for Islam would not reach the merit of one mudd (1.053 litre) of barley or wheat spent for Islam by the ṣaḥābah.
Another privilege of the ṣaḥābah is that they were conveyors of the Prophet’s message to us. Without them we
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would not have known properly anything about Islam. The Prophet (صلى الله عليه وسلم) urged them to convey and tell people what they had learned from him. He said,
بَلِّغُوا عَنِّي وَلَوْ آيَةً ... (رواه البخاري و أحمد)
Report from me even one ayah…
(Reported by al-Bukhārī and Ahmad).
The term ayah in this verse is anything said by the Prophet (صلى الله عليه وسلم), even very little, either Qur’ānic verses, his sayings, or his practicing Islam. He said further,
...( رُ ب مُبَل غ أَوْعَى مِنْ سَامِع... (رواه البخاري و مسلم
… as the person who receives the message might
understand it more than the person who heard it (from
the Prophet صلى الله عليه وسلم( ) (Reported by BukhārĪ and Muslim)
There are many Qur’ānic verses mentioning the merits of the ṣaḥābah indicating their ‘adālah, among which are:
فَلَا وَرَبِّكَ لَّ يُؤْمِنُونَ حَ تى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُ م لَّ يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِ ما قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا )النساء: 55
But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions and accept (them) with full submission (Q. 4:65)
كُنْتُمْ خَيْرَ أُ مة أُخْرِجَ تْ لِلناسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ
وَتُؤْمِنُونَ بِا للِّه وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ
) وَأَكْثَرُهُمُ الْفَاسِقُونَ )آل عمران: 001
You (true believers in Islamic Monotheism, and real
followers of Muhammad and his Sunnah) are the best
of peoples ever raised up for mankind; you enjoin al-
ma‘rūf (i.e., Islamic Monotheism and all that Islam has ordained) and forbid al-Munkar (polytheism, disbelief and
all that Islam has forbidden), and you believe in Allah.
And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among
them are some who have Faith, but most of them are
al-Fāsiqūn (disobedient to Allah and rebellious
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against Allah’s Command) (Q. 3:110)
The majority of ‘ulamā’ said that this verse was primarily directed to the companions of the Prophet (صلى الله عليه وسلم) when it was revealed to him.
وَالسابِقُونَ الَْْا ولُونَ مِنَ الْمُهَاجِرِينَ وَالَْْنْصَارِ وَالذِينَ ا تبَعُوهُمْ بِإِحْسَا ن
رَضِيَ اللّه عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَد لَهُمْ جَنا ت تَجْرِي تَحْتَهَا الَْْانْهَارُ
) خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ )التوبة: 011
And the foremost to embrace Islam of the Muhājirūn
(those who migrated from Makkah to al-Madinah) and
the Anṣār (the citizens of al-Madinah who helped and
gave aide to the Muhājirūn) and also those who followed
them exactly (in Faith). Allah is well-pleased with them
as they are well-leased with Him. He has prepared for
them Gardens under which rivers flow (Paradise),
to dwell therein forever. That is the
supreme success (Q. 9:100)
...فَال ذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا
لَُْكَفِّرَ ن عَنْهُمْ سَيِّئَاتِهِمْ وَلَُْدْخِلَ نهُمْ جَ نا ت تَجْرِي مِنْ تَحْتِهَا الَْْنْهَارُ
) ثَوَابًا مِنْ عِنْدِ اللِّ وَ اللّ عِنْدَه حُسْنُ ال ثوَابِ )آل عمران: 095
…, so those who emigrated and were driven out from
their homes, and suffered harm in My Cause, and who
fight, and were killed in My Case), verily, I will expiate
from them their evil deeds and admit them into Gardens
under which rivers flow (in Paradise); a reward from
Allah, and with Allah is the best of rewards (Q. 3:195)
لَكِنِ الرسُولُ وَالذِينَ آمَنُوا مَعَهُ جَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ وَأُولَئِكَ
لَهُمُ الْخَيْرَاتُ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ . أَعَد اللّه لَهُمْ جَنا ت تَجْرِي مِنْ
- ) تحْتِهَا الَْْانْهَارُ خَالِدِينَ فِيهَا ذَلِكَ الْفَوْزُ الْعَظِيمُ )التوبة: 89 88
But the Messenger (Muhammad صلى الله عليه وسلم) and those who
believed with him (in Islamic Monotheism) strove hard
and fought with their wealth and their lives (in Allah’s
Cause). Such are they for whom are the good things, and
it is they who will be successful. For them Allah has got
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ready Gardens (Paradise) under which rivers flow, to dwell
therein forever. That is supreme success. (Q. 9:88-89)
لِلْفُقَرَاءِ الْمُهَاجِرِينَ الذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلً مِنَ
اللِّه وَرِضْوَانًا وَيَنْصُرُونَ اللّه وَرَسُولَهُ أُولَئِكَ هُمُ الصادِقُونَ . وَالذِينَ تَبَوءُوا
الدارَ وَالِْايمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إ لَيْهِمْ وَلَّ يَجِدُونَ فِي صُدُورِهِمْ
حَاجَةً مِما أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَة وَمَنْ يُوقَ
شُح نَفْسِهِ فَأوُلَئِكَ هُمُ الْمُفْلِحُونَ . وَالذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَ بنَا
اغْفِرْ لَنَا وَلِِاخْوَانِنَا الذِينَ سَبَقُونَا بِالِْايمَانِ وَلَّا تَجْعَلْ فِي قُلُوبِنَا غِلًّا
- ) لِلذِينَ آمَنُوا رَ بنَا إِ نكَ رَءُو ف رَحِيم )الحشر: 01 8
(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allah and to please Him, and helping Allah (i.e. helping His religion—Islamic Monotheism) and His Messenger (Muhammad صلى الله عليه وسلم). Such are indeed the truthful (to what they say). And those who, before them, had homes (in al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banū an Nadīr), and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own covetous-ness, such are they who will be the successful. And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful (Q. 59:8-10).
These are some Qur’ānic verses praising the ṣaḥābah. The generation of tābi‘īn that followed, also prayed to Allah to forgive them, and not to put in their heart any hatred against them. (CIVIC, 25 November, 2016)
المراجع :
المكتبة الشاملة
تفسير الطبري )ت. 001 ه (
تفسير القرطبى )ت. 570 ه (
تفسير ابن كثير )ت. 777 ه (
ttp://www.ahlalhdeeth.com/vb/showthread.php?t=99747

 

11. THE POSITION OF THE ṢAḤĀBAH (4)

11. THE POSITION OF THE ṢAḤĀBAH (4)

          The ṣaḥābah (companions of the Prophet) based on Islamic law, reason and reality do not belong to the same degree. Muslim scholars among ahl al-sunnah wa ’l-jamā‘ah (أَهْلُ السُّنَّةِ وَ الْجَمَاعَة), namely, “the upholder of the Sunnah of the Prophet (ﷺ) and the Muslim community” believe that individually, the best person after the Prophet (ﷺ) are: Abū Bakr, ‘Umar, ‘Uthmān, ‘Ali, then the remaining of the ten persons promised with Paradise, namely, al-Zubayr ibn al-‘Awwām, Ṭalḥah ibn ‘Ubayd Allāh, Sa‘d ibn Abī Waqqāṣ, Abū ‘Ubaydah ibn al-Jarrāḥ, ‘Abd al-Raḥmān ibn ‘Awf, and Sa‘īd ibn Zayd. The names of these ten persons promised with Paradise were mentioned by the Prophet (ﷺ) as narrated by Sa‘īd ibn Zayd and reported by Abū Dā’ūd and others. Next, the participants in the battle of Badr and the Pledge of Riḍwān, as the Prophet (ﷺ) said narrated by Jābir:

لَنْ يَدْخُلَ النَّارَ رَجُلٌ شَهِدَ بَدْرًا وَالْحُدَيْبِيَةَ (رواه أحمد وأصحاب السّنن)

A person who participated in the battle of

Badr and the Ḥudaybiyyah Treaty will never enter

Hellfire. (Reported by Ahmad and others)

لَا يَدْخُلُ النَّارَ أَحَدٌ مِمَّنْ بَايَعَ تَحْتَ الشَّجَرَة (رواه أحمد)

A person who made allegiance under the tree

would not enter Hell (Reported by Ahmad)

In general the muhājirūn who migrated to Madinah to escape the Quraysh persecution and the anṣār who helped them are among the people who were promised with Paradise, as mentioned in Qur’ān 9:100.

          The Prophet (ﷺ) besides stating the virtues of his ṣaḥābah he also warned people from hurting them. He said:

إِنَّ اللَّهَ اخْتَارَنِي، وَاخْتَارَ لِي أَصْحَابًا، فَجَعَلَ لِي بَيْنَهُمْ وُزَرَاءَ، وَأَنْصَارًا،

وَأَصْهَارًا، فَمَنْ سَبَّهُمْ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلائِكَةِ وَالنَّاسِ أَجْمَعِينَ...

  (رواه الطبراني).

Verily, Allah has chosen me, and has chosen for me

  companions, then He made among them viziers, helpers

 and relatives in marriage for me. So, whoever abuses

 them, upon them is the curse of Allah, the angels and

 all the people  (Reported by al-Țabrānī)

          The Prophet (ﷺ) also said:

خَيْرُ النَّاسِ قَرْنِي ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ ...

)رواه البخاري و مسلم)

The best of the people are in my generation, then

 those after them, then those after them…

 (Reported by al-Bukhārī and Muslim)

 It is through the ṣaḥābah we learn our religion, from one generation to another until it reaches us. Without their sincerity, honesty, and truthfulness we will not have the true Islam and the genuine Qur’ān. Their sincerity and truthfulness are mentioned in the Qur’ān, as follows:

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى

نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا (الأحزاب:23)

Among the believers are men who have been true to their covenant with Allah and showed not their backs to the disbelievers, of them some have fulfilled their obligations

 and some of them are still waiting, but they never changed

(i.e. they never proved treacherous to their covenant which

they concluded with Allah) in the least (Q. 33:23)

The piety, perseverance and steadfastness of the ṣaḥābah in Islam are mentioned in the Qur’ān, as follows:

مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ

تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا

سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ (الفتح:29)

Muhammad is the Messenger of Allah, and those who

 are with him (the Companions) are severe against

 disbelievers, and merciful among themselves. You see

 them bowing and falling down prostrate (in prayer),

 seeking Bounty from Allah and (His) Good Pleasure.

The mark of them (i.e. of their faith) is on their

 faces (foreheads) from the traces of (their)

prostration (during prayers)." (Q. 48:29)

         Although it is said that based on the definition of the ṣaḥābah those who saw him even once or including children are among them, disbelievers, hypocrites, and those who were known for their misbehave are excluded from being among the ṣaḥābah. Although there were many hypocrites in Madinah, their identities were known through their behaviour. Although they were enemy from within, the Prophet (ﷺ) did not kill them, or people would accuse him of killing his own followers. There was no danger of their being included among the ṣaḥābah by mistake. When revelation came about them, their identity had been known. Some examples are as follows:

وَمِمَّنْ حَوْلَكُمْ مِنَ الْأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُوا عَلَى النِّفَاقِ لَا

تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُمْ مَرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ (التوبة:101)

Among the bedouins around you, there are hypocrites,

and so are some among the people of Madinah,  who

 persist in hypocrisy; you (O Muhammad) know them

 not, We  know them. We shall punish them twice, and thereafter they shall be brought back to a great

 (horrible) torment. (Q. 9:101)

          Ibn ‘Abbās narrated that while the Prophet (ﷺ) was standing and delivering his Friday sermon, he said: “Get out, O So-and-So, as you are a hypocrite, get out O So-and-so, as you are a hypocrite.” So, he expelled some people from the mosque and exposed them. While they were walking out of the mosque ‘Umar who saw them felt embarrassed and kept himself out of their sight.

وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ فَلَعَرَفْتَهُمْ بِسِيمَاهُمْ وَلَتَعْرِفَنَّهُمْ فِي

 لَحْنِ الْقَوْلِ وَاللَّهُ يَعْلَمُ أَعْمَالَكُمْ (محمد:30)

Had We willed, We could have shown them to you, and

you should have known them by their marks; but surely, you

 will know them by the tone of their speech! (Q. 47:30)

          Although the Prophet (ﷺ) did not know all hypocrites by name, but he knew them through their characteristics, “the tone of their speech,” and thay Allah informed him fourteen or fifteen of them. The Prophet, in turn, told Ḥudhayfah their names. When one of them passed away, ‘Umar waited for Ḥudhayfah; if the dead person was a hypocrite he would not stand up to perform funeral prayer for him.

  According to Zayd ibn Aslam there were eight people who did not join the Prophet (ﷺ) in the Tabuk campaign. They were: Jadd ibn Qays, Abū Lubābah, Ḥarām, Aws, Hilāl, Kardam, Mirdās, and Abū Qays.  

         In the next verse Allah said that some of them repented for staying away from jihad out of laziness, and their names were also recorded. Allah said:

وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا

عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (التوبة:102)

And (there are) others who have acknowledged their sins,

 they have mixed a deed that was righteous with another

that was evil. Perhaps Allah will turn to them in forgiveness. Surely, Allah is Oft-Forgiving, Most Merciful. (Q. 9:102)

          Who were they? They were: Jadd ibn Qays, Abū Lubābah, Ḥarām, and Aws (جدُّ بن قيس، وأبو لبابة، وحرام، وأوس). They were all inhabitants of Madinah.

          A man called al-Julās ibn Suwayd ibn al-Ṣāmit: “If what Muhammad has brought were true, we would then become worse than donkeys. If he were not true, we would not need this campaign.” ‘Āmir ibn Qays told the Prophet (ﷺ) what he had heard from him. Then the Prophet (ﷺ) called him and asked him whether he had said such-and-such. He swore that he never did it. So, the Prophet (ﷺ) let him go, but ‘Āmir ibn Qays prayed to Allah to confirm what he had said, and the Prophet said, “āmīn”. Then Allah revealed the following verse:    

يَحْلِفُونَ بِاللَّهِ مَا قالُوا وَلَقَدْ قالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلامِهِمْ وَهَمُّوا

بِما لَمْ يَنالُوا وَما نَقَمُوا إِلاَّ أَنْ أَغْناهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوا

يَكُ خَيْراً لَهُمْ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذاباً أَلِيماً فِي الدُّنْيا وَالْآخِرَةِ

وَما لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلا نَصِيرٍ (التوبة:74)

They swear by Allah that they said nothing (bad), but

 they really said the word of disbelief, and they disbelieved

 after accepting Islam, and they resolved that (plot to

murder Prophet Muhammad) which they were unable  

 to carry out, and they could not find any cause to do so

 except Allah and His  Messenger had enriched them of

His bounty. If then they repent, it will be better for them,

but if they turn away, Allah will punish them with

 a painful torment in this worldly life and in the Hereafter.

 And there is none for them on earth as a wali

 (supporter, protector) or a helper. (Q. 9:74)

Al-Julās repented, and the Prophet accepted his repentance.

           The characteristics of hypocrites were mentioned in 13 verses, (Qurān 2:8-20), i.e., pretending to believe, deceiving themselves, pretending to do good, etc., according to al-Ṭabarī, their names had been recorded by Ibn Ḥishām’s and Ibn Isḥāq’s Sīrah. Mujāhid also said that he knew them, but did not want to mention them and their lineages in his Tafsīr. In general, they did not want to sacrifice his wealth and their souls for the sake of Islam, and therefore, invented excuses.

          With regard to children, we have some examples: (1)  ‘Abd Allāh ibn ‘Abbās;[1] he was born 3 years before Hijrah, and when the Prophet passed away he was 13 years old. In spite of his young age he was the fifth among the seven people who reported most of the ḥadīths. They are: Abū Huryrah (5874 ḥadīths), Ibn ‘Umar (2630 ḥadīths), Anas ibn Mālik (2286 ḥadīths), ‘Ā’shah (2210 ḥadīths), Ibn ‘Abbās (1660 ḥadīths), Jābir ibn ‘Abd Allāh (1540 ḥadīths), and Abū Sa‘īd al-Khuḍrī (1170 ḥadīths).  (2)  Al-Nu‘mān ibn Bashīr; he was born in 2 AH, and was just a boy of nine years old when the Prophet passed away. Among the ḥadīths narrated by him, is as follows:

 الْحَلَالُ بَيِّنٌ وَالْحَرَامُ بَيِّنٌ وَبَيْنَهُمَا مُشَبَّهَاتٌ لَا يَعْلَمُهَا كَثِيرٌ مِنْ النَّاسِ…(متفق عليه)    

Verily, the lawful is clear and the unlawful is clear, many

 people do not know ...(Reported by Bukhārī and Muslim)

          Al-Nu‘mān ibn Bashīr was well-known for his fatwās and his qaḍā’ (legal judgments). In the time of Mu‘āwiyah he became wālī (mayor) of Kūfah flor nine months, then became qāḍī (judge) in Syria. He was also well-known for his generosity to the poor. He died in 65 AH. (3) ’Abd Allāh ibn Ja‘far ibn Abī Ṭālib; he was born in 1 AH in Ethiopia where his parents took refuge. He narrated many ḥadīth of the Prophet (ﷺ) despite his young age, and therefore he was considered among young companions. He was the youngest of Banī Hāshim clan. He and ‘Abd Allāh ibn al-Zubayr pledged the Prophet (ﷺ) in 8 AH despite their young age of seven years old. He received ḥadīths from the Prophet, his uncle ‘Ali ibn Abī Ṭālib, his mother Asmā’ bint ‘Umays, Abū Bakr, ‘Uthmān ibn ‘Affān, and ‘Ammār ibn Yāsir. He passed away in Madinah in 80 AH.  

(CIVIC, 18 November, 2016)

المراجع:

 المكتبة الشاملة

تفسير الطبري (ت. 310 هـ( 

تفسير القرطبى (ت. 671 هـ(

تفسير ابن كثير (ت. 774 هـ(

M.M. Azami. Studies in Hadīth Methodology and Literature.

http://fatwa.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId&Id=47533

http://mawdoo3.com/ من_هم_العشرة_المبشرين_بالجنة

http://submission.org/Prophets_Sahaba.html

http://www.nabulsi.com/blue/ar/te.php?art=11176

http://ar.islamway.net/article/18537

https://ar.wikipedia.org/wiki/عبد_الله_بن_جعفر_بن_أبي_طالب

---

[1]I have dealt with Ibn ‘Abbās in details four times here in the khutbah; in 26.4.2013, 31.05,2013, 14.06.2013 and 28.06.2013. You can find them in my Selected Khutab vol. 5, no. 14, pp. 79-84, no. 17, pp. 101-106, no. 18, pp. 107-112, and no. 19, pp. 113-124.

10. THE POSITION OF THE ṢAḤĀBAH (3)

10. THE POSITION OF THE ṢAḤĀBAH (3)

8. Those who emigrated in the period between the battle of Badr and the Treaty of Ḥudaybiyyah, namely, between 17 Ramaḍān 2 AH/13 March 624 AH, and Dhū ‘l-Qi‘dah 6 AH/March 628 CE.

9.    The participants of the Pledge of Riḍwān (أهل بيعة الرضوان). In the month of Dhū ‘l-Qi‘dah 6 AH/March 628 CE the Prophet (ﷺ) accompanied by 1400 Muslims including his wife Ummu Salamah went to Makkah for ‘umrah (minor pilgrimage). They did not carry weapons for fighting, except knives and swords needed and carried by travellers. When they reached Dhū ’l-Ḥulayfah they changed their dress with pilgrims ones to indicate that they were being in the state of iḥrām to let others know that they were coming for ‘umrah, not to fight. But the Makkan Quraysh and many other tribes opposed their coming and completely blocked the road to Makkah. Two hundred horsemen tried to take the Muslims by surprise, but missed them, as they  followed a rocky way.

As several negotiations failed the Prophet (ﷺ) sent ‘Uthman ibn ‘Affān who belonged to one of most powerful families in Makkah who would be expected to protect him. He told Abū Sufyān and other chiefs that they only wanted to perform ‘umrah and go back to Madinah. He also invited them to Islam and told them that Islam would prevail, but they were inflexible, that only ‘Uthman was allowed to perform the ‘umrah which he rejected.

As there was  rumour of the death of ‘Uthmān the Muslims took a solemn pledge that they would stand firm to the death in  the cause of Truth, started by Abū Sinān al-Asadī and Salamah ibn al-Akwa’. All of them pledged except Jad ibn Qays who was of the hypocrites. When ‘Uthmān arrived, he also made the pledge. For this occasion Allah revealed:

لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا

فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا (18)

Indeed, Allah was pleased with the believers

when they gave their bay‘ah (pledge) to you

(O Muhammad) under the tree (Q. 48:18)

Eventually, a treaty was made, called “The Treaty of Hudaybiyyah” (صلح الحديبية) where the Muslims postponed their pilgrimage to next year and would stay for three days only, and peace for the two parties for ten years. Whoever wanted to join any of the two parties was free to do so. Any figutive from the Quraysh to Muhammad (ﷺ) he should be sent back to the Quraysh, but not vice versa. Despite this double standard, this treaty was called by Allah “a manifest victory”, and history proved it to be true.

10. Those who emigrated to Madinah after the Treaty of Ḥudaybiyyah and before the conquest of Makkah. In this period Amr Ibn al-‘Āṣ and Khālid ibn al-Walīd came to Madinah to convert to Islam. Khālid’s brother al-Walīd had invited him to Islam in his letter when he was doing the pilgrimage. Abū Hurayrah (603–681 CE) migrated to Madinah with his mother. He had converted to Islam in Makkah at the hand of al- Ṭufayl ibn ‘Amr before coming to Madinah when the Prophet (ﷺ) was in the conquest of Khaybar in 7 AH. Amr Ibn al-‘Āṣ and Khālid ibn al-Walīd were welcomed by the Prophet (ﷺ) who told them that by embracing Islam all previous sins were forgiven. These two warriors later become the Prophet’s generals.

The increase number of converts in this period can be seen by comparing those joined the Prophet (ﷺ) in the Treaty of Ḥudaybiyyah, and the conquest of Makkah, namely, from 1,400 to 10,000 men with about 8,600 men, over six times increase within two years.

11. Those who converts to Islam at the conquest of Makkah in 20 Ramaḍān 8 AH. Banū Bakr the ally of the Quraysh attacked the Khuzā‘ah tribe who was the ally of the Prophet. Nawfal, the chief of Banū Bakr chased and killed them, even in the sanctuary when blood should not be shed. The Prophet (ﷺ) demanded the Quraysh to pay blood money for the victims of Khuzā‘ah, to terminate their alliance with Banū Bakr, or to consider the truce to have been terminated. Abū Sufyān was sent to Madinah to renew the treaty, but failed.

With 10,000 fighters the Prophet (ﷺ) marched towards Makkah on 10^th of Ramaḍān 8 AH. During his absence Abū Ruḥm al-Ghifārī was to dispose the affairs of the Muslims in Madinah. Accompanied by the Prophet’s uncle al-‘Abbās, Abū Sufyān came to the Prophet. The Prophet told him that it was time for him to bear witness to the Oneness of Allah and his being His prophet. Abū Sufyān begged him for pardon and forgiveness, and would convert to Islam. At al-‘Abbās’s suggestion, the Prophet (ﷺ) proclaimed that whoever entered Abū Sufyān’s house, beside entering the Holy Sanctuary and his own house, would be safe.

Several archenemies of Islam at the conquest of Makkah were forgiven: Waḥshī who had killed the Prophet’s uncle Ḥamzah and Hind who had chewed his liver; Habbār who had attacked and killed the Prophet’s daughter when she was on her way to Makkah to Madinah; Ṣafwān ibn Umayyah who had plotted to kill him, as well as Fūḍālah who had also attempted to kill him while he was doing ṭawāf in the Holy Sanctuary.

Ummu Ḥakīm bint al-Ḥārith, the wife of ‘Ikrimah accepted Islam. She told the Prophet (ﷺ) that her husband ‘Ikrimah had run away to Yemen, fearing his persecution, and asked him to grant   him amnesty. When he did, she looked for him until she reached one of the coasts of Tihāmah, but he had already boarded a ship. As one of the sailors said to him to say “there is none worthy of worship but Allah,” he replied, "It is from this that I am fleeing." As they spoke, Ummu Ḥakīm arrived started waving a cloth and shouted that the Prophet (ﷺ) had forgiven him. So, they came to the Prophet. Before they arrived, the Prophet (ﷺ) had advised his people that ‘Ikrimah was coming, and not to curse his father, Abū Jahl, as cursing would only hurt the living, and would not reach the dead. His conversion to Islam pleased the Prophet. He promised that every expense he bore opposing the Islam, he would spend double that amount in the path of Allah, and every battle he fought opposing it, he would fight double the number of battles in Islam. He participated in all the battles after his conversion to Islam. He was sent by Abū Bakr to lead an army in Yemen, then he was sent to Syria. In the battle Yarmūk in 15/636 70,000 fighters of the enemy were killed, whereas among Muslims, there were 3,000 fighters fell martyrs. In this battlefield Ḥārith ibn Hishām, ‘Ayyāsh bin Abī Rabī‘ah (cousin of Khālid ibn al-Walīd) and ‘Ikrimah were wounded. Ḥārith cried for water. When it was brought to him, he saw   ‘Ikrimah looking at it. He asked the person to give water first to ‘Ikrimah, but when it was brought to ‘Ikrimah, he saw ‘Ayyāsh looking at it. He told him to give it first to ‘Ayyāsh.  But when the water was brought to Ayyāsh, he had died before drinking it. Then the person turned toward ‘Ikrimah and Ḥarith to give them water, but both of them had passed away.

12. Those who convert to Islam after the conquest of Makkah. With the conquest of Makkah, the Prophet (ﷺ) became the de facto ruler of Arabia. Many people embraced Islam, even from distant places came to the Prophet (ﷺ) proclaiming their conversion to Islam. They were all considered ṣaḥābah, including children, and those who saw him and in one occasion or another. Allah refers to it as follows:

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ. وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا.

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (النصر:1-3)

 When there comes to Help of Allah (to you, O

 Muhammad against your enemies) and the Conquest

 (of Makkah). And you see the people enter Allah’s

 religion (Islam) in crowds. So, glorify the Praises of

 your Lord, and ask His forgiveness. Verily, He is

 the One Who Ever accepts repentance

 and  Who forgives (Q. 110:1-3)

          At this time more delegations came to the Prophet (ﷺ) in Madinah. For example: Bali Delegation came in Rabī‘ al-Awwal 9 AH. They embraced Islam and stayed in Madinah. Their leader Abū ‘l-Dubayb asked the Prophet (ﷺ) whether hospitality was rewarded by Allah. When the Prophet (ﷺ) confirmed it, he asked about the stray ewe. The Prophet (ﷺ) answered: “It is either yours or your brother’s: otherwise it goes to the wolf.” When he asked about the stray camel, he answered: “It is none of your business. Leave it alone until its owner finds it.”

          The Thaqīf delegation consisting of six people came to Madinah. They would make a treaty between him and the Thaqīf, that they would be allowed to commit fornication, drink wine, and deal with usury. They asked him not to injure their idol al-Lāt or to perform the prayer. As the Prophet (ﷺ) rejected all of their requests, they asked him that the destruction of al-Lāt not to be done by them, but by the Prophet, which he accepted. The delegation of Banī Fazārah consisting of over ten men came to embrace Islam and complain about the drought. To this the Prophet (ﷺ) prayed for rain.

          Five days before the Prophet’s death he praised his companions (ṣaḥābah) the Helper (al-Anṣār), the people o Madīnah, reminding people of their favour. He said,

أُوصِيكُمْ بِالأَنْصَارِ فَإِنَّهُمْ كَرِشِى وَعَيْبَتِى وَقَدْ قَضَوُا الَّذِى عَلَيْهِمْ وَبَقِىَ

الَّذِى لَهُمْ فَاقْبَلُوا مِنْ مُحْسِنِهِمْ وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ  (رَوَاهُ الْبُخَارِىُّ)

I admonish you to be good to Al-Anṣār (the Helpers).

 They are my family and with them I found shelter.

They have acquitted themselves credibly of the responsibility that fell upon them and now there

remains what you have to do. You should fully acknowledge and appreciate the favor that they

 have shown and should overlook their

 faults. (reported by al-Bukhārī)

The Prophet (ﷺ) knew that by the lapse of time the number of the Anṣār would decrease, and again he wanted people to recognise and appreciate their contribution to Islam. He said:

إِنَّ النَّاسَ يَكْثُرُونَ وَتَقِلُّ الأَنْصَارُ حَتَّى يَكُونُوا كَالْمِلْحِ فِي الطَّعَامِ،

 فَمَنْ وَلِيَ مِنْكُمْ أَمْرًا يَضُرُّ فِيهِ أَحَدًا أَوْ يَنْفَعُهُ فَلْيَقْبَلْ مِنْ مُحْسِنِهِمْ

وَيَتَجَاوَزْ عَنْ مُسِيئِهِمْ» (رواه البخاري).

The number of believers would increase, but the

number of Helpers (al-Anṣār) would decrease to

the extent that they would be among man as salt

in the food. So, he who among you occupies a position

of responsibility and is powerful enough to do harm

or good to the people, he should fully acknowledge

and appreciate the favor that these benefactors

have shown, and overlook their  faults.

(Reported by al-Bukhārī)

    (CIVIC, 11 November, 2016)

المراجع:

 المكتبة الشاملة

تفسير الطبري (ت. 310 هـ( 

تفسير القرطبى (ت. 671 هـ(

تفسير ابن كثير (ت. 774 هـ(

Safi-ur-Rahman al-Mubarakpuri. The Sealed Nectar

Dr. Shauqi Abu Khalil. Atlas of the Qur’ān.

https://en.wikipedia.org/wiki/Treaty_of_Hudaybiyyah

http://www.islamicweb.com/history/sahaba/bio.

ABU_HURAYRAH.htm

http://sohabih.blogspot.com.au/2015/06/ikramah-ra-bin-abi-jahal-accepts-islam.html