بَابُ مَنَاقِبِ الْعَشَرَةِ الْمُبَشَّرَةِؓThe Virtues of the Ten Promised Paradise (RA)

¹ The statement “May Allah have mercy on Abu Bakr”: This indicates the permissibility of supplicating for mercy for the living. (As stated in Al-Mirqat)

² The statement “carried me to the land of migration”: Meaning on his camel, or by accepting its price. The statement “and freed Bilal with his wealth”: Meaning he made him my servant with his wealth. The statement “and he has no friend” is a circumstantial clause, meaning speaking the truth made him thus. The statement “make the truth turn” is a command from “rotation,” meaning make the truth revolve and proceed with him. (As stated in Al-Mirqat)

¹ The statement “whom shall we appoint”: With a dammah on the nun, fathah on the hamzah, and kasrah on the mim with tashdid, meaning whom shall we make our leader. The statement “you will find him trustworthy”: Meaning religious, ruling only with trustworthiness and justice, ascetic in this world, and desirous of the Hereafter, indicating that a caliph should have these qualities. The statement “strong”: Meaning capable of bearing the heavy burdens of leadership, trustworthy, meaning no betrayal comes from him, fearing no blame in the way of Allah, meaning he does not heed anyone in matters of religion, being firm in faith; when he undertakes a matter, he does not fear criticism and proceeds like a heated nail. (As stated in Al-Mirqat)

² The statement “and I do not see you”: With a dammah on the hamzah, meaning I do not think you will do so, i.e., appoint him without dispute during his caliphate; you will find him a guide, meaning a guiding mentor, rightly guided, meaning perfectly guided. At-Tibi said: This means the matter is entrusted to you, O nation, as you are trustworthy, striving, and correct in your judgment, and you will only agree on the absolute truth. Those mentioned are like an empty circle; it is unclear who is most complete in what qualifies them for leadership. Mentioning Abu Bakr first implies his precedence. Uthman (may Allah be pleased with him) was not explicitly mentioned, but the statement “I do not see you” hints that he precedes Ali, indicating Umar’s consultation at his departure from this world. Some wrongly connect “I do not see you doing so” to the leadership of Umar and Ali (may Allah be pleased with them). It can be said: The meaning is I do not see you appointing Ali before all of them, as I know from Allah’s decree and destiny that Umar’s life is longer than theirs. If he were appointed first, they would miss the caliphate, though it was also decreed for them. Thus, you are not doing so, and “I think” means certainty. Allah knows best, and He is the one who grants success. (As stated in Al-Mirqat with minor additions)

¹ The statement “he said”: Meaning near his departure from this world on the day of consultation, “no one is more entitled to this matter,” i.e., the matter of the caliphate. (As stated in Al-Mirqat)

² The statement “he was pleased with them”: He justified their entitlement by saying the Messenger of Allah (ﷺ) was pleased with them, and while he was pleased with all the companions, the intended pleasure here is the specific pleasure that qualifies them for the caliphate. (Derived from Al-Mirqat)

³ The statement “he named Ali, Uthman, etc.”: Know that Umar’s restriction to these six of the ten is not problematic, as they are among them, as is Abu Bakr (may Allah be pleased with him), and Abu Ubaydah (may Allah be pleased with him), who had departed from this world earlier. As for Sa’id ibn Zayd, he was Umar’s cousin, and Umar did not name him among them out of extreme caution. The wisdom in the sequence of the four, as some scholars said, is that Allah wanted each to be honored with the position of the caliphate, and it was Allah’s decreed destiny, written in the Book. Muhammad ibn Jarir at-Tabari was asked why Al-Abbas, despite his greatness, closeness to the Messenger of Allah (ﷺ), and status, was not included in the consultation. He said: It was restricted to the foremost among the Muhajirin of Badr, and Al-Abbas was neither a Muhajir nor a Badri, while Uthman, Talhah, and Sa’id were considered among the people of Badr, as they were given their share and reward. Know that the imamate is established either by the agreement of those who bind and loose for someone eligible, as with Abu Bakr, or by the designation of the imam for a specific successor, as with Umar. It is permissible to appoint a less virtuous person even if a more virtuous one exists, by the consensus of scholars after the Rightly Guided Caliphs, for the imamate of some from Quraysh despite the existence of someone more virtuous. Umar made the caliphate among these six, including Uthman and Ali, who were the most virtuous of their time after Umar. Had the most virtuous been required, Umar would have appointed Uthman or Ali. His lack of designation proves it is permissible to appoint others despite their presence, as the less virtuous may be more capable of upholding the interests of the religion, more knowledgeable in managing the state, more suitable for maintaining the community’s order, and more reliable in preventing discord. As for the Shia’s claim that the imam must be infallible, Hashimi, and show miracles to prove his truthfulness, this is among their fabrications and ignorance, paving the way for their misguidance and the invalidation of the caliphate of others besides Ali (may Allah honor his face). (As stated in Al-Mirqat)

¹ The statement “I heard Aishah being asked”: Meaning, while she was asked whom the Messenger of Allah (ﷺ) would have appointed as successor, i.e., explicitly as a successor, hypothetically. The statement “She said: Abu Ubaydah ibn al-Jarrah”: This indicates Aishah’s belief that Abu Ubaydah was more entitled to the caliphate after the two Shaykhs than the rest of the consultation group. (As stated in Al-Mirqat)

¹ The statement “Be still”: With a fathah on the dal and sukun on the hamzah, meaning settle down. (As stated in Al-Mirqat)

² The statement “or a martyr”: Refers to the category, as all those mentioned after the truthful one were martyrs. The word “or” is for classification or means “and.” An-Nawawi said: This Hadith contains miracles of the Messenger of Allah (ﷺ) for his foretelling that these were martyrs. The killing of Umar, Uthman, and Ali is well-known. Zubayr was killed at Wadi as-Siba near Basra during the Battle of the Camel, withdrawing from fighting. Likewise, Talhah withdrew from fighting and was struck by an arrow that killed him. It is established that one killed unjustly is a martyr. This Hadith shows their virtue, confirms discernment in stones, and permits attestation of righteousness. (As stated in Al-Mirqat)

³ The statement “and Sa’d ibn Abi Waqqas”: It was previously mentioned that Sa’d (may Allah be pleased with him) departed from this world in his palace at Al-Aqiq. The reconciliation of this narration is that it is by way of preponderance, or as Sayyid Jamal ad-Din said: It should be said that his departure was due to an illness that grants the ruling of martyrdom. (As stated in Al-Mirqat)

¹ The statement “and the best judge is Ali”: This is a great virtue, as judging with truth and distinguishing between truth and falsehood requires vast knowledge and great strength of character. This Hadith explicitly shows the variety of virtues among the companions and the specialization of some in certain aspects, but they deemed the one with the most rewarded virtue to be ranked accordingly. (As stated in Al-Lama’at) An-Nawawi said in his fatwas: The statement “the best judge is Ali” does not necessitate that he is a better judge than Abu Bakr and Umar, as it is not established that they were among those addressed. Even if it were, it does not follow that one being the best judge among a group means he is better than each individual, as equality with some is possible. Nor does being the best judge necessitate being more knowledgeable than others, nor does being more knowledgeable necessitate being more virtuous, meaning it does not necessitate having greater reward. (As stated in Al-Azhar)

¹ The statement “wearing two coats of armor”: This is an emphasis on Allah’s command: Take your precautions [Qur’an 4:71]. The statement “he attempted”: Meaning the Prophet (ﷺ) tried to climb the rock there to stand atop it and observe the disbelievers but could not due to the weight of his armor. The statement “made it obligatory”: Meaning Paradise. (Derived from Al-Mirqat)

¹ The statement “fulfilled his term”: The term “nahb” can mean a vow or departure. It is said: “He fulfilled his term,” meaning he departed from this world. The Hadith can be interpreted in both senses, indicating that Talhah (may Allah be pleased with him) fulfilled his vow to Allah in the contexts of fighting and supporting the Messenger of Allah (ﷺ), or that he tasted departure in the way of Allah even while alive. This is supported by what happened to him on the day of Uhud, where Talhah made himself a shield for the Messenger of Allah (ﷺ). He said: “I was wounded that day all over my body, even in my private parts.” The companions, when mentioning the day of Uhud, would say: “That was a day entirely for Talhah.” I say: The second narration likely hints at his martyrdom, indicating his good end. (Derived from Al-Lama’at and Al-Mirqat)

¹ The statement “he shielded the Prophet”: Meaning he made his hand a shield for him that day, and it was struck, causing what happened to it. (As stated in Al-Mirqat)

¹ The statement “disciple”: In Sharh as-Sunnah, it is said: This means the supporter. (As stated in Al-Mirqat)

¹ The statement “Who will go to Banu Qurayzah”: Meaning who will go to them, a group of Jews living around Madinah. (As stated in Al-Mirqat)

² The statement “May my father and mother be sacrificed for you”: With a fathah on the fa, though it may have a kasrah. This sacrifice signifies the greatness of his status, appreciation of his action, and regard for his affair, as a person only sacrifices for someone they greatly honor, offering themselves or their dearest kin for them. (As stated in Al-Mirqat)

¹ The statement “I never heard the Prophet gather his parents”: Meaning in sacrifice for anyone among the companions except Sa’d ibn Malik. It is said: The reconciliation with Zubayr’s narration is that Ali was unaware of it, or he meant it specifically for the day of Uhud. The apparent meaning is an absolute statement qualified by the negation of direct hearing, which does not negate learning of Zubayr’s sacrifice through others. (As stated in Al-Mirqat)

² The statement “except Sa’d ibn Malik”: He is Sa’d ibn Abi Waqqas, as his father’s name, Abu Waqqas, is Malik. (As stated in Al-Mirqat)

¹ The statement “O young lion”: Meaning the strong youth. The word “hazuwwar” with a fathah on the ha, zay, and doubled waw, means the lion’s cub. (As stated in Al-Mirqat)

¹ The statement “let a man show me”: With a dammah on the ya and kasrah on the ra, meaning let him make me see a man whose uncle is like mine. The statement “Banu Zuhrah”: With a dammah on the zay, a tribe from Quraysh. (As stated in Al-Mirqat)

¹ The statement “I was the first Arab to shoot”: At-Tibi summarized: The word “shot” describes “first,” meaning the first Arab who shot. The lam in “Arab” denotes the genus, understood as a specific reference. (As stated in Al-Mirqat) In Al-Lama’at, it is said: He said “I was the first Arab” because he was in the first expedition in Islam among sixty Muhajirin, led by Ubayd ibn al-Harith. The Prophet (ﷺ) tied a banner for him, the first banner tied for fighting Abu Sufyan ibn Harb and the polytheists, who were a large group. No fighting occurred between them, but Sa’d shot an arrow at them, making it the first arrow shot in Islam. This was in the first year after the Hijrah, the first battle between Muslims and polytheists.

¹ The statement “I saw us”: Meaning a group of companions. The statement “hubla”: With a dammah on the ha and sukun on the ba, the fruit of the samur tree, resembling lupine, as Ibn al-A’rabi said, or the fruit of the udh tree. The statement “rebuked me”: With tashdid on the zay, meaning they reproached me about Islam, i.e., about prayer, as it is the pillar of Islam or its main rites. They meant they were teaching and admonishing me about prayer, accusing me of not performing it well. The statement “they had slandered”: Meaning Banu Asad when Umar appointed him over Iraq. (As stated in Al-Mirqat)

² The statement “Agreed Upon”: In Bukhari’s narration from Jabir ibn Samurah, he said: The people of Kufa complained about Sa’d ibn Malik to Umar, saying: “He does not perform prayer well.” Sa’d said: “As for me, I led them in the prayer of the Messenger of Allah (ﷺ), prolonging the first two rak’ahs and shortening the last two.” Umar said: “That is what I thought of you, O Abu Ishaq.” He sent men to inquire about him in Kufa’s mosques. They did not come to a mosque of Banu Abs without them praising him and speaking well of him until they reached a mosque of Banu Abs. A man named Abu Sa’dah said: “O Allah, he did not lead expeditions, judge justly, or distribute fairly.” Sa’d said: “By Allah, I will make three supplications: O Allah, if he is lying, prolong his life, prolong his poverty, and expose him to trials.” Afterward, when asked, he would say: “An old man, afflicted, struck by Sa’d’s supplication.”

¹ The statement “I remained for seven days”: Meaning I stayed in my state of Islam, then others embraced Islam afterward. The meaning is I remained for seven days in this state, i.e., being a third of Islam. Some scholars reconciled this with Ammar’s narration: “I saw the Messenger of Allah (ﷺ) with only five slaves, two women, and Abu Bakr,” by interpreting Sa’d’s statement as referring to free adult men, excluding the slaves mentioned, or that he was unaware of them. (As stated in Al-Mirqat)

¹ The statement “upon his arrival in Madinah”: At-Tibi said: The word “arrival” is a verbal noun, not a time adverb, carried by “in Madinah” and used as an adverb by implying a suppressed term, i.e., the time or period. “Night” is a substitute for the implied term, meaning he stayed awake one night during the time of his arrival in Madinah from some expeditions. (As stated in Al-Mirqat)

¹ The statement “trustworthy one”: Meaning reliable, dependable, and satisfactory. The statement “the trustworthy one of this nation is Abu Ubaydah ibn al-Jarrah”: With tashdid on the ra. He was singled out for trustworthiness, though it is shared with other companions, due to its predominance in him relative to them, or because it was dominant relative to his other qualities. (As stated in Al-Mirqat)

¹ The statement “Najran”: With a fathah on the nun and sukun on the jim, a place in Yemen, conquered in the year 10, named after Najran ibn Zaydan ibn Saba. The statement “truly trustworthy”: In the accusative as an absolute object, meaning deserving to be called trustworthy. The statement “the people eagerly hoped for it”: Meaning they aspired to attain the quality of trustworthiness, not the position itself. (As stated in Al-Mirqat)

¹ The statement “after my passing”: Meaning after my departure from this world, as he left them no inheritance, and they chose the Hereafter over this world when given the choice. (As stated in Al-Mirqat)

² The statement “he meant the charitable”: Aishah interpreted the patient and truthful as the charitable, as they are among their categories, because patience and truthfulness in charity are more complete and perfect, and his concern was for their expenses. (As stated in Al-Lama’at)

³ The statement “Abdur-Rahman ibn Awf”: This is from the narrator’s words, a circumstantial clause for Aishah, with the verb being “she said,” as At-Tibi said. (As stated in Al-Mirqat)

¹ The statement “is generous”: Meaning he gives and scatters. The statement “the truthful”: Meaning truthful in faith. The statement “dutiful”: With tashdid on the ra, meaning one who does good. The statement “O Allah, give Abdur-Rahman”: This is a supplication for him before he performed his generosity, as if he did the deed, so they thanked him and prayed for him. From this, the truthful lady prayed for him with this supplication when he gave charity to the Mothers of the Believers with the garden. This contains a miracle of the Messenger of Allah (ﷺ), as At-Tibi mentioned. (As stated in Al-Mirqat)