KHUTAB XI: 13. THE POSITION OF THE ṢAḤĀBAH (6)



13. THE POSITION OF THE ṢAḤĀBAH (6)
          Besides the Qur’ān, the Prophet (ﷺ) also mentioned the merits of his ṣaḥābah, the muhājirīn and the anṣār. Among them are as follows:
عَنِ الْبَرَاءَ قَالَ , قَال النَّبِيُ ﷺ الأنْصَارُ لاَ يُحِبُّهُمْ إِلاَّ مُؤْمِنٌ
وَلاَ يُبْغِضُهُمْ إِلاَّ مُنَافِقٌ,  مَنْ أَحَبَّهُمْ أَحَبَّهُ اللَّهُ وَمَنْ أَبْغَضَهُمْ أَبْغَضَهُ اللَّهُ
(رواه البخاري و مسلم و الترمذي و أحمد)
Narrated al-Barrā’ r.a., the Prophet (ﷺ) said, “None
loves the Anṣār (Supporters) but a believer, and none
hates them but a hypocrite. So Allah will love him who
loves them, and He will hate him who hates them
(Reported by al-Bukhārī, Muslim,
al-Tirmidhī, and Aḥmad)
عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَتْ الْأَنْصَارُ يَا رَسُولَ اللَّهِ لِكُلِّ نَبِيٍّ أَتْبَاعٌ وَإِنَّا
قَدْ اتَّبَعْنَاكَ فَادْعُ اللَّهَ أَنْ يَجْعَلَ أَتْبَاعَنَا مِنَّا فَدَعَا بِهِ (رواه البخاري(
Narrated   Zayd ibn Arqam: The Anṣār said, "Every nation
has his followers and   we have followed you, so invoke
Allah to let our followers be considered from us (as
Ansar like ourselves)." So the Prophet (ﷺ) invoked
Allah accordingly (Reported by al-Bukhārī)
عَنْ أَنَس قَالَ أُوصِيكُمْ بِالْأَنْصَارِ فَإِنَّهُمْ كَرِشِي وَعَيْبَتِي وَقَدْ قَضَوْا الَّذِي عَلَيْهِمْ
وَبَقِيَ الَّذِي لَهُمْ فَاقْبَلُوا مِنْ مُحْسِنِهِمْ وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ (رواه البخاري)
Narrated Anas that the Messenger of Allah said: “I request you to take care of the Anṣār, as they are my near companions to whom I confided my private secrets. They have fulfilled their obligations and rights which were enjoined on them but there remains what is for them. So, accept the good (deeds) of the good-doers amongst them and excuse the wrong-doers amongst them. (Reported by al-Bukhārī)
عَنْ أَبِي حُميد عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ خَيْرَ دُورِ الْأَنْصَارِ
دَارُ بَنِي النَّجَّارِ ثُمَّ عَبْدِ الْأَشْهَلِ ثُمَّ دَارُ بَنِي الْحَارِثِ ثُمَّ بَنِي سَاعِدَةَ وَفِي
كُلِّ دُورِ الْأَنْصَارِ خَيْرٌ فَلَحِقَنَا سَعْدُ بْنُ عُبَادَةَ فَقَالَ أَبَا أُسَيْدٍ أَلَمْ تَرَ أَنَّ
رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَيَّرَ الْأَنْصَارَ فَجَعَلَنَا أَخِيرًا فَأَدْرَكَ سَعْدٌ
النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ خُيِّرَ دُورُ الْأَنْصَارِ فَجُعِلْنَا
آخِرًا فَقَالَ أَوَلَيْسَ بِحَسْبِكُمْ أَنْ تَكُونُوا مِنْ الْخِيَارِ (رواه البخاري)
Narrated Abu Ḥumayd: The Prophet (ﷺ) said, "The best
of the Ansar's families (homes) are those of Banū al-Najjar
and then (those of) Banū 'Abdul Ashhal, then (those of) Banū
 al-Ḥārith bin al-Khazraj and then (those of) Banū Sā‘idah; nevertheless, there is good in all the families (houses) of the Anṣār." On this, Sa‘d (bin ‘Ubādah) followed us and said, "O
Abū Usayd! Don’t you see that the Prophet (ﷺ) compared the Anṣār and made us the last of them in superiority?” Then Sa‘d met the Prophet (ﷺ) and said: “O Messenger of Allah! In comparing the Anṣar families as to the degree of superiority, you have made us the last of them.” Then he replied: “Isn’t
it sufficient that you are regarded amongst the best?”  (Reported by al-Bukhārī)
The above ḥadīths indicate that the Prophet (ﷺ) loved the ṣaḥābah in general, and the Anṣār in particular.
عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا انَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ
كَانَ يَأْخُذُهُ وَالْحَسَنَ فَيَقُولُ اللَّهُمَّ أَحِبَّهُمَا فَإِنِّي أُحِبُّهُمَا (رواه البخاري)
Narrated Usāmah ibn Zayd r.a. that the Prophet (ﷺ)
used to take him (i.e., Usāmah) and al-Ḥasan (in his lap)
and say: “O Allah! Love them, as I love them.”
(Reported by al-Bukhārī)
The above ḥadīth indicates that the Prophet (ﷺ)’s love for these young ṣaḥābah.
عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ رَأَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ النِّسَاءَ وَالصِّبْيَانَ
مُقْبِلِينَ قَالَ حَسِبْتُ أَنَّهُ قَالَ مِنْ عُرُسٍ فَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُمْثِلًا
فَقَالَ اللَّهُمَّ أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَيَّ قَالَهَا ثَلَاثَ مِرَارٍ(رواه البخاري)
Narrated Anas r.a. the Prophet (ﷺ) saw the women and
children (of the Anṣār) coming forward (the sub-narrator)
said, I think that Anas said, “They were returning from a wedding party”) the Prophet (ﷺ)  stood up and said
thrice, “By Allah! You are from the most beloved
people to mel” (Reported by al-Bukhārī)
عَنْ عَمْرُو بْنُ الْعَاصِ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
بَعَثَهُ عَلَى جَيْشِ ذَاتِ السُّلَاسِلِ فَأَتَيْتُهُ فَقُلْتُ أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ قَالَ
عَائِشَةُ فَقُلْتُ مِنْ الرِّجَالِ فَقَالَ أَبُوهَا قُلْتُ ثُمَّ مَنْ قَالَ ثُمَّ عُمَرُ بْنُ
الْخَطَّابِ فَعَدَّ رِجَالًا (رواه البخاري ومسلم)
Narrated ‘Amr ibn al-‘Āṣ r.a. the Prophet (ﷺ) deputed
me to lead the army of Dhāt al-Salāsil. I came to him and
said, “Who is the most beloved person to you?” He said, “’Ā’ishah,” I Asked, “Among the men?” He said, “Her
father.” I said, “Who then?” He said, ‘’Umar ibn
al-Khaṭṭāb,” He then named other men.
(Reported by al-Bukhārī and Muslim)
        This ḥadīth indicates the high position of Abū Bakr, then ‘Umar among the ṣaḥābah, and among women, Ā’ishah.
عَنْ أَنَسَ بْنَ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَعِدَ أُحُدًا
وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ فَرَجَفَ بِهِمْ فَقَالَ اثْبُتْ أُحُدُ فَإِنَّمَا  عَلَيْكَ نَبِيٌّ وَصِدِّيقٌ وَشَهِيدَانِ (رواه البخاري وأبو داؤد والترمذي والنسائي)
Narrated Anas bin Malik: The Prophet (ﷺ) ascended
the mountain of Uḥud and he was accompanied by Abu
Bakr, 'Umar and 'Uthman. The mountain shook beneath
them. The Prophet (ﷺ) hit it with his foot and said,
"O Uḥud! Be firm, for on you there is none but a prophet,
a Siddiq and two martyrs.  (Reported by al-Bukhārī,
Abū Dā’ūd, al-Tirmidhī, and al-Nasā’ī)
This ḥadīth indicates the high position of Abū Bakr, ‘Umar and ‘Uthmān, whereas the last two would be martyrs, among the ṣaḥābah.
عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَوْ كُنْتُ
مُتَّخِذًا مِنْ أُمَّتِي خَلِيلًا لَاتَّخَذْتُ أَبَا بَكْرٍ وَلَكِنْ أَخِي وَصَاحِبِي (رواه البخاري)
Narrated ibn ‘Abbās r.a. the Prophet (ﷺ) said:
If I were to take a khalīl (a bosom friend) among
my followers I would have taken Abū Bakr, but
he is my brother and my companion (in
Islam) (Reported by al-Bukhārī)
عَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ أَتَتْ امْرَأَةٌ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَمَرَهَا
أَنْ تَرْجِعَ إِلَيْهِ قَالَتْ أَرَأَيْتَ إِنْ جِئْتُ وَلَمْ أَجِدْكَ كَأَنَّهَا تَقُولُ الْمَوْتَ قَالَ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنْ لَمْ تَجِدِينِي فَأْتِي أَبَا بَكْرٍ (رواه البخاري)
Narrated Jubayr ibn Muṭ‘im: A woman came to the
Prophet (ﷺ) who ordered her to return to him again.
She said, "What if I came and did not find you?" as if she
wanted to say, "If I found you dead?" The Prophet (ﷺ)
said, "If you should not find me, go to Abu Bakr."
(Reported by al-Bukhārī)
          The above two ḥadīths indicate the special position of Abū Bakr.
عَنْ سَلَمَةَ قَالَ كَانَ عَلِيٌّ قَدْ تَخَلَّفَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي خَيْبَرَ
وَكَانَ بِهِ رَمَدٌ فَقَالَ أَنَا أَتَخَلَّفُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَخَرَجَ
عَلِيٌّ فَلَحِقَ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا كَانَ مَسَاءُ اللَّيْلَةِ الَّتِي فَتَحَهَا
اللَّهُ فِي صَبَاحِهَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَأُعْطِيَنَّ الرَّايَةَ أَوْ
لَيَأْخُذَنَّ الرَّايَةَ غَدًا رَجُلًا يُحِبُّهُ اللَّهُ وَرَسُولُهُ أَوْ قَالَ يُحِبُّ اللَّهَ وَرَسُولَهُ يَفْتَحُ
اللَّهُ عَلَيْهِ فَإِذَا نَحْنُ بِعَلِيٍّ وَمَا نَرْجُوهُ فَقَالُوا هَذَا عَلِيٌّ فَأَعْطَاهُ رَسُولُ
اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الرَّايَةَ فَفَتَحَ اللَّهُ عَلَيْهِ (رواه البخاري)
Narrated Salamah: ‘Ali happened to stay behind the Prophet (ﷺ) and (did not join him) during the battle of Khaybar for
he was having eye trouble. Then he said, "How could I remain behind Allah's Messenger?" So 'Ali set out following the Prophet (ﷺ). When it was the eve of the day in the morning of which Allah helped (the Muslims) to conquer it, Allah's Messenger said, "I will give the flag (to a man), or tomorrow a man whom Allah and His Messenger love will take the flag," or said,
 "A man who loves Allah and His Messenger; and Allah
will grant victory under his leadership. "Suddenly came
'Ali whom we did not expect. The people said, "This is
'Ali." Allah's Messenger gave him the flag and Allah
granted victory under his leadership.
(Reported by al-Bukhārī)
          The above ḥadīth indicates the special position of ‘Ali.
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَقَدْ كَانَ
فِيمَا قَبْلَكُمْ مِنْ الْأُمَمِ مُحَدَّثُونَ فَإِنْ يَكُ فِي أُمَّتِي أَحَدٌ فَإِنَّهُ عُمَرُ (رواه البخاري)
Narrated Abū Hurayrah r.a.: The Prophet (ﷺ) said,
“Among the nation of Banī Isrā’īl who lived before you,
there were men who used to be inspired with guidance,
and if there is any of  such persons amongst my
followers, it is ‘Umar (Reported by al-Bukhārī)
          The above ḥadīth indicates that ‘Umar was inspired with guidance, as said by the Prophet ﷺ)).
عَنْ أَنَسٍ قَالَ قَالَ عُمَرُ وَافَقْتُ رَبِّي فِي ثَلَاثٍ فَقُلْتُ يَا رَسُولَ اللَّهِ لَوْ اتَّخَذْنَا
مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى فَنَزَلَتْ” وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى… "
وَآيَةُ ا لْحِجَابِ قُلْتُ يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ نِسَاءَكَ أَنْ يَحْتَجِبْنَ فَإِنَّهُ يُكَلِّمُهُنَّ
الْبَرُّ وَالْفَاجِرُ فَنَزَلَتْ آيَةُ الْحِجَابِ, وَاجْتَمَعَ نِسَاءُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ فِي الْغَيْرَةِ عَلَيْهِ فَقُلْتُ لَهُنَّ عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبَدِّلَهُ أَزْوَاجًا
خَيْرًا مِنْكُنَّ فَنَزَلَتْ هَذِهِ الْآيَةُ (رواه البخاري و أحمد)
Narrated Anas that ‘Umar said, “I have agreed with my Lord
in three things: I said, ‘O Messenger of Allah, I wish we took
the maqām Ibrahim as muṣallā,’ then it was revealed “and
take you the maqam of Ibrāhīm as a place of prayer”
[Q. 2:125] and the verse dealing with ḥijāb, I said, ‘O Messsenger of Allah, I wish you ordered your wives to
wear ḥijāb, as good and bad people talked to them,’ then
the verse about the ḥijāb was revealed, and the wives  of
the Prophet (ﷺ)  agreed in their solicitude for him, so
I said  to them, ‘It may be if he divorced you [all] that
his Lord  would give him instead of you, wives better
than you,’ then the verse about it was revealed
(Reported by al-Bukhārī and Aḥmad).[1]
          These are some ḥadīths indicating the high position of the Prophet’s ṣaḥābah, either the Muhājirīn or the Anṣār, with or without mentioning them by names or tribes.
                                                (CIVIC, 2 December, 2016)
المراجع:
المكتبة الشاملة
تفسير الطبري (ت. 310 هـ(
تفسير القرطبى (ت. 671 هـ(
تفسير ابن كثير (ت. 774 هـ(
Dr. Muhammad M. Khan. Summarized Ṣaḥīh al-Bukhārī
 http://www.ahlalhdeeth.com/vb/showthread.php?t=220909
http://www.alaalsayid.com/index.php?artid=2644
http://montada.echoroukonline.com/archive/index.php/t-280449.html
http://i-cias.com/textarchive/bukhari/058.htm

[1] There is a story that a man in pre-Islamic Arabia had a son who was slow in speaking in poetry, even when he had reached the age of 12. His father wanted him to start talking in poetry. So, he made him very thirsty and sent him to the desert accompanied by a young man carrying a jar of water. When they reached the desert the young man broke the jar in front of the boy, and the water ran to the earth. Seeing it, the boy start saying in poetry:   كسر الجرة عمدا وسقا الأرض شرابا * قلت والأصنام دين يا ليتني كنت ترابا  “He broke the jar on purpose and he watered the earth as a drink. I said while [worshiping] idols is [my] religion, I wish I would have been dust.” The term يَا لَيْتَنِي كُنْتُ تُرَابًا “I wish I would have been dust” was found in Q. 78:40. He was then the first one who cited this verse before it was revealed. See http://www.alaalsayid.com/index. php?artid=2644.
In another story, Abū Nuwās when he met suddenly the Caliph Hārūn al-Rashīd he threw the jar of wine he had to the ground and became broken. The Caliph would forgive him if he cited poetry about it. Then he cited: كسر الجرة عمدا وسقا الأرض شرابا * قلت والإسلام ديني يا ليتني كنت ترابا  “He broke the jar on purpose and he watered the earth as a drink. I said while Islam is my religion, I wish I would have been dust.” See, http://montada. echoroukonline.com/archive/index.php/t-280449.html.    Another view is that Ibn al-Damāmīnī saw a broken jar, then cited: كسروا الجرة عمدا ملؤوا الأرض شرابا * قلت والإسلام ديني يا ليتني كنت ترابا “They broke the jar on purpose and they filled  the earth as a drink. I said while Islam is my religion, I wish I would have been dust.” See, http://al-hakawati. net/arabic/ Civilizations/ book292a7. asp

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18. THE MEANINGS OF LAHW ( لَهْو ) IN THE QUR’ĀN   The term lahw has many meanings, such as: amusement, entertainment, diversion, distraction, pastime, pleasure, sport, fun, and play. Ibn al-Jawzī (d. 597/1201) mentions six meanings of this term in the Qur’ān in his Nuzhatu ’l-A‘yun , as well as al-Dāmaghānī (d. 478/1085-6) in his Qāmūs al-Qur’ān , as follows: 1.      الإسْتِهْزَاء (mockery, ridicule, derision, scorn), such as: وَذَرِالَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا (الأنعام:70 ( And leave alone those who take their religion as play   and amusement [namely, as mockery], and whom the   life of this world has deceived (Q. 6:70). The term “their religion” here means “Islam.” According to al-Qurṭubī, the expression “take their religion as play and amusement” means, “They mocked those who follow Islam, mocked its followers, and went into it as a play and mockering the truth. Muhamm...
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KHUTAB XI: 25. COMMENTARY OF Q. 41:30-35 (2)

25. COMMENTARY OF Q. 41:30-35 (2)           The third view is that of al-Ḥasan and Qays ibn Abī Ḥāzim. They say that the above verse was revealed upon every believer who calls people to Allah. There are many interpretations of “doing righteous deed” in the above verse: it is praying two rak‘ahs between ādhān and iqāmah according to Abū Umāmah; it is praying and fasting, according to ‘Ikrimah; and it is performing the religious duties according to al-Kalbī. This last interpretation is the best one according to al-Qurṭubī, adding with “avoiding prohibited things and doing many recommended things.” وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ . The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah orders the faithful believers to be patient at the time of anger, and to ...
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KHUTAB XI: 23. COMMENTARY OF SŪRAT AL-MĀ‘ŪN (Q. 107)

23. COMMENTARY OF SŪRAT AL-MĀ‘ŪN (Q. 107)           This sūrat al-Mā‘ūn (Qur’ān, chapter 107) was a Makkan one, revealed in in Makkah, before the Prophet’s migration to Madinah. It consists of seven verses. The commentary of this chapter is as follows: أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ . فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ . وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ.    فَوَيْلٌ لِلْمُصَلِّينَ. الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ . الَّذِينَ هُمْ يُرَاءُونَ. وَيَمْنَعُونَ الْمَاعُونَ (الْمَاعُونَ:1-7 ( Have you seen him who denies the Recompense? That is he who repulses the orphan (harshly), And urges not on the feeding of the needy, So, woe to those performers of Ṣalāt (prayers) (hypocrites), Those who delay their Ṣalāt, Those who do good deeds only to be seen (of men), And withhold al-Mā‘ūn (small kindness like salt, sugar, water) (Q. 107:1-7) ( The Noble Qur’ān : Ministry of Islamic Affairs, ...
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