بَابُ جَامِعِ الْمَنَاقِبِThe Comprehensive Virtues

¹ The statement “piece of silk”: The commentator of Al-Masabih said: This was interpreted as the piece being his handiwork of righteous deeds, and the whiteness of the silk indicates its purity from desires and the clarity of the soul. It is likely based on the statement in Al-Masabih: A white silk piece. Allah knows best. (As stated in Al-Mirqat)

² The statement “it flew me to it”: Meaning it brought me to that place like the wing of a bird, with the “ba” for causation. (As stated in Al-Mirqat)

¹ The statement “demeanor”: The judge said: Demeanor is close to guidance, meaning calmness and dignity, and what indicates the perfection of a person through their outward states and fine speech. Appearance refers to intent in matters, and guidance refers to a good way of life and following a pleasing path. The commentator said: Appearance is metaphorically used for the demeanor of virtuous people. The statement “with the Messenger of Allah” is related to “resembling.” The statement “from the time he leaves” is related to “resembling.” (Derived from Al-Mirqat)

¹ The statement “we thought”: With a dammah on the nun and fathah on the ra, as stated by An-Nawawi, meaning we supposed. At-Tibi said: The statement “we thought” is a circumstantial clause for the subject of “we stayed.” (As stated in Al-Mirqat)

² The statement “except that Abdullah ibn Mas’ud, etc.”: The Messenger of Allah (ﷺ) testified for him regarding Paradise and said: I am pleased for my nation with what Ibn Umm Abd is pleased with, and I am displeased for it with what Ibn Umm Abd is displeased with. (As stated in Al-Mirqat)

¹ The statement “if I were to appoint”: With tashdid on the mim and kasrah, meaning to make someone a leader, i.e., the commander of a specific army. At-Turbushti said: This Hadith must be interpreted as referring to appointing him over a specific army or delegating him in a matter during his lifetime, not otherwise. Although he was eminent in knowledge and deeds and had great virtues and precedence, he was not from Quraysh. The Messenger of Allah (ﷺ) specified that this matter is for Quraysh, so it cannot be interpreted except in the manner we mentioned. (As stated in Al-Mirqat)

¹ The statement “learn the Qur’an from four”: Meaning seek the Qur’an from these four, as they were the memorizers among the companions. In the commentary of Muslim, it is said: These four dedicated themselves to learning the Qur’an directly from him, while others sufficed with learning from each other. Or it indicates their prominence after his passing, as they were the most proficient reciters. (As stated in Al-Mirqat)

¹ The statement “be guided by the guidance of Ammar”: Meaning follow his way. Following is broader than guidance, as it encompasses speech and action, while guidance is specific to action. (As stated in Al-Mirqat)

² The statement “hold fast to the covenant of Ibn Umm Abd”: Meaning the advice of Ibn Mas’ud. At-Turbushti said: It refers to the covenant of Abdullah ibn Mas’ud, i.e., what he advises and instructs. The most fitting interpretation of his covenant is the matter of the Caliphate, as he was the first to testify to its validity and affirm its correctness among the eminent companions, providing evidence for it, saying: We do not delay one whom the Messenger of Allah (ﷺ) advanced, and we are pleased for our worldly affairs with one he was pleased with for our religion. This meaning is supported by the connection between the beginning and end of the Hadith. At the beginning: “Follow the example of the two after me, Abu Bakr and Umar,” and at the end: “Hold fast to the covenant of Ibn Umm Abd.” The narration of Hudhayfah, “Whatever Ibn Mas’ud narrates to you, believe him,” further supports this, indicating what was confided to him regarding the Caliphate in this Hadith. This is also supported by the clarification in the Hadith of the Caliphate: “If I appoint a successor and you disobey him, you will be punished.” But: “Whatever Hudhayfah narrates to you, believe him.” Hudhayfah is the one who narrates from the Messenger of Allah (ﷺ): “Follow the example of the two after me,” and there is no clearer indication in the Sunnah of the Messenger of Allah (ﷺ) regarding the Caliphate than these two Hadiths, nor more authentic than the Hadith of Abu Sa’id: “Close every door to me except the door of Abu Bakr.” (As stated in Al-Mirqat)

¹ The statement “but whatever Hudhayfah narrates to you, believe him, and whatever Abdullah recites to you, recite it”: This is a wise approach, as it adds to the response. It is as if it was said: Do not concern yourselves with my appointing a successor, but focus on adhering to the Book and the Sunnah. Hudhayfah was specified because he was the keeper of the Prophet’s secrets and warned them of worldly trials, while Abdullah ibn Mas’ud warned them of matters of the Hereafter, as stated by At-Tibi. In Al-Mirqat, it is said: The more apparent meaning is a clarification from what preceded it, meaning: I have not appointed a successor, but [believe Hudhayfah and recite from Abdullah]. The reason for specifying them is that they both testified to the validity of Abu Bakr’s Caliphate, as mentioned earlier. Allah knows best. This indicates the Caliphate implicitly rather than explicitly to avoid any disobedience leading to punishment, unlike the former, which allows room for ijtihad.

¹ The statement “prayed two rak’ahs”: Meaning in the mosque of Damascus. The statement “grant”: Meaning make easy. The statement “Who are you? I said: From the people of Kufah”: At-Tibi said: Meaning a man from the people of Kufah, to match the question, or the question is implied as “Where are you from?” to match the answer. This is supported by the narrations of Jami’ Al-Usul and Al-Humaidi. The statement “is there not among you, etc.”: The gist is that due to his close association with these matters, he should have sufficient religious knowledge that a seeker would not need others. This implies, as mentioned in the etiquettes of students, that a student first masters the knowledge of the scholars of his city, then travels to others for further clarification from eminent figures. The statement “among you”: Meaning is there not among you. The statement “keeper of the secret”: Meaning the keeper of the Prophet’s secrets, i.e., the secrets of the hypocrites and their lineages, which the Messenger of Allah (ﷺ) confided to him. (Derived from Al-Mirqat)

¹ The statement “seeking goodness”: Meaning knowledge accompanied by action, expressed as wisdom, about which Allah said: And whoever is given wisdom has been given abundant good [Qur’an 2:269]. The statement “pursuing it” is an explanatory apposition indicating emphasis. The statement “Sa’d ibn Malik”: Meaning Sa’d ibn Abi Waqqas. The statement “companion of the two Books”: Meaning the Gospel and the Qur’an, as he believed in the Gospel before the Qur’an’s revelation and acted upon it, then believed in the Qur’an as well. (As stated in Al-Mirqat)

¹ The statement “so they do not become bold against us”: Meaning so they do not gain boldness in addressing us if you want us to believe in you and join you. The statement “two men I will not name”: The author of Al-Azhar said: The two men are Khabbab and Ammar. He said “I will not name them” for a reason deemed appropriate by the speaker, or possibly due to forgetfulness, with the former being closer to the wording. The statement “something occurred in the heart of the Messenger of Allah (ﷺ) as Allah willed”: Meaning an inclination to drive them away in hopes of the leaders’ conversion, which would lead to the conversion of all. He reflected within himself, i.e., to win them over by driving them away in appearance, either by preventing them from coming when the leaders were present or having them leave when the leaders sat with him, balancing both sides. (As stated in Al-Mirqat)

¹ The statement “exhausted”: Meaning poor, afflicted by hardship or hunger. The statement “and all of them said likewise”: Perhaps this was in the early days before the conquest of Khaybar and other victories when spoils and wealth were acquired. The statement “distract them”: Meaning soothe them with something to occupy them and put them to sleep, likely so they would not see the guest eating and desire food, as is common with children. The statement “show that”: Meaning bring the food, as she was elderly, and this was before the obligation of hijab. The statement “that we are eating”: Meaning all of us, so the guest would not feel uneasy if he saw someone refrain from eating. The statement “extinguish it”: Meaning to create darkness so he would not notice their abstention from eating. (As stated in Al-Mirqat)

¹ The statement “wife of Abu Talhah”: She is Umm Anas. The statement “rustling”: Meaning a sound produced by the movement of dry objects, like weapons, sandals, or clothing, colliding. The statement “in front of me”: Meaning ahead of me, indicating the servant preceding the served. (As stated in Al-Mirqat)

¹ The statement “meaning”: Umar meant by “our master” the second time Bilal, out of humility, though Umar is unanimously superior to him. Ibn At-Tin said: It means Bilal is among the masters, not that he is superior to Umar. Another said: The first “master” is literal, while the second is figurative, as Umar said it humbly, for mastery does not establish superiority. (As stated in Al-Mirqat)

¹ The statement “Bilal said to Abu Bakr”: This was when he wished to go to Sham after the Prophet’s (ﷺ) departure from this world, unable to bear seeing the Prophetic Mosque without him, unable to call the adhan in it or abandon it during another’s time. It is said he became the leader of the Abdals, whose place is often Sham. Abu Bakr prevented him, obliging him to stay and choose the adhan. The statement “let me go and work for Allah”: Meaning the work Allah chose for me or the matter He decreed. The narration of Bilal’s departure and return to Madinah after seeing the Prophet (ﷺ) in a dream and calling the adhan, with Madinah trembling, has no basis, as stated by As-Suyuti in Adh-Dhayl. (As stated in Al-Mirqat)

¹ The statement “Abu Sufyan passed”: An-Nawawi said: This occurred when Abu Sufyan, still a disbeliever, came during the Hudaybiyyah truce. The statement “they said”: Meaning Salman and his companions, referring to Abu Sufyan, saying “the swords of Allah have not taken from the neck of Allah’s enemy,” meaning Abu Sufyan, “what they should,” meaning their due. At-Tibi said: The “not” is a negation. “What they should” is either the object or the adverbial phrase, possibly an interrogative implying delay, meaning the swords have not taken their due from him. The sword is metaphorically used as one entitled to a right, demanding it while the debtor delays. The statement “Abu Bakr said”: Meaning to them. The statement “he went”: Meaning Abu Bakr. The statement “informed him”: Meaning about their words and his. The statement “my brothers”: With a silent ha. The statement “they said: No”: Meaning no harm or no anger toward you, and “may Allah forgive you” is a supplicatory phrase. At-Tibi said: One should pause at “No,” and adding a conjunction would improve its flow. The statement “our brother”: It seems it should be “our brothers,” but it likely conveys each one’s individual statement. (Derived from Al-Mirqat)

¹ The statement “our reward fell upon Allah”: Meaning our worldly and otherworldly reward is secured with Him. The statement “without consuming any of their reward”: Meaning worldly reward, like spoils. The statement “striped cloak”: A coarse garment with white and black stripes. The statement “cover his head”: Because it is nobler. The statement “reaping them”: Meaning harvesting them. This Hadith highlights the virtue of Mus’ab ibn Umair. (As stated in Al-Mirqat)

¹ The statement “and others among them who have not yet joined them”: At-Tibi said: This connects to “the unlettered,” meaning He sent him among the unlettered of his time and others who have not yet joined them but will. The statement “men from these people”: The plural demonstrative refers to Salman alone, intending his kind. It may mean the non-Arabs generally, as opposed to the unlettered Arabs, or specifically the Persians. The word “if” here is for emphasis and supposition, not condition. (As stated in Al-Mirqat)

¹ The statement “if you turn away”: Meaning if you turn from faith in Muhammad (ﷺ) and supporting his religion. (As stated in Al-Mirqat)

¹ The statement “more confidence in them or some of them”: The uncertainty is from the narrator, meaning greater reliance in pursuing religion. It is said: This implies the superiority of non-Arabs. I say: If it means absolute superiority, it contradicts the Qur’an and Sunnah. If it means no absolute superiority, it is correct, indicating some qualities in which non-Arabs excel over Arabs. There is no surprise that the lesser may have virtues not found in the greater. The Arab race is undoubtedly superior to non-Arabs, but this concerns specific individuals. Allah knows His servants best. (Derived from Al-Mirqat)

¹ The statement “name them for us”: Meaning so we may love them too, following Allah and His Messenger’s love. The statement “he said this three times”: Indicating Ali’s superiority or that his love equals that of the three. (As stated in Al-Mirqat)

¹ The statement “Paradise longs for three”: At-Tibi said: The longing of Paradise for these three is like the Throne’s trembling at Sa’d ibn Mu’adh’s departure. (As stated in Al-Mirqat)

¹ The statement “the pure and purified”: An emphatic expression, like “a shady shade.” (As stated in Al-Mirqat)

¹ The statement “he chose the more difficult of them”: Meaning the more correct, regarding himself. This does not contradict the narration that Ammar chose the easier option, as that refers to others. (As stated in Al-Mirqat)

¹ The statement “Khalid came”: At-Tibi said: This is the narrator’s statement about Khalid. Mirak said: It may be Khalid’s speech, shifting perspective. The statement “while he”: Meaning Ammar was complaining about Khalid to the Prophet (ﷺ). The statement “Khalid said”: Meaning the narrator. The statement “Khalid continued speaking harshly”: Meaning to Ammar. The statement “nothing was dearer to me than Ammar’s satisfaction”: Meaning after I left, I met him with humility, seeking forgiveness, and embracing, among other means of satisfaction. (As stated in Al-Mirqat)

¹ The statement “Khalid is a sword”: Meaning like a sword Allah has drawn against the disbelievers, or one wielding a sword. (As stated in Al-Mirqat)

¹ The statement “Who is this? I said: So-and-so. He said: A poor servant of Allah”: Abu Ya’la and others narrated: “Mention the wicked with their faults so people may beware.” The statement “He said: Who is this? I said: Khalid ibn Al-Walid”: This suggests he was in a tent with Abu Hurairah outside, as someone like Khalid would not be unknown to him. (As stated in Al-Mirqat)

¹ The statement “four”: Anas meant four from his tribe, the Khazraj, as it is narrated that some Muhajirun also collected the Qur’an. The point is that these four Ansar memorized the entire Qur’an during his lifetime. There is no contradiction with the narration “Learn the Qur’an from four,” as the number’s implication is not definitive, and learning from them does not mean they memorized it all. Al-Mazari said in Muslim’s commentary: Some skeptics used this Hadith to question the Qur’an’s transmission. The response is twofold: First, it does not state only these four collected it; Anas meant the most knowledgeable Ansar were these four, not negating others. Muslim narrated that many companions memorized it during the Prophet’s (ﷺ) time, with Al-Mazari naming fifteen. It is confirmed that seventy who collected the Qur’an were killed at Yamamah, shortly after the Prophet’s (ﷺ) departure from this world. What of those who survived or were absent? Major companions like Abu Bakr, Umar, Uthman, and Ali likely collected it, given their zeal for good. Second, even if only four collected it, this does not undermine its transmission, as tawatur does not require all to transmit all; if each part is transmitted by a sufficient number, the whole is indisputably tawatur. (As stated in Al-Mirqat)

¹ The statement “you have been given a flute”: In the passive voice, meaning a beautiful voice and melody from the flutes of Dawud’s family, referring to their melodies. The “family” is inclusive, and “flute” is metaphorically used for a beautiful voice and pleasant tone. (As stated in Al-Mirqat)

¹ The statement “nor borne”: Meaning carried. The statement “more truthful than Abu Dharr”: The object of “borne,” a description of an implied person, a form of grammatical contention. This emphasizes his truthfulness, not that he is absolutely more truthful than others, as it is not valid to say Abu Dharr is more truthful than Abu Bakr, the Siddiq of this nation and its best after its Prophet (ﷺ). The Prophet (ﷺ) was more truthful than Abu Dharr and others. The Prophets are legally excluded. As for the Siddiq, his frequent confirmation does not preclude another being truthful in speech. The Hadith states: “The best reciter is Ubayy, and the best judge is Ali.” There is no surprise that the lesser may share or equal the greater in some qualities. At-Turbushti said: The statement “more truthful than Abu Dharr” emphasizes his truthfulness, not that he surpasses all, as he is not more truthful than Abu Bakr by consensus, making it a general statement with exceptions. (Derived from Al-Mirqat)

¹ The statement “with a truer tongue”: Meaning one who speaks, with “from” being additional and “with a truer tongue” the object of “borne.” The statement “more faithful”: Meaning in his promises and covenants. The statement “resembling Isa ibn Maryam (Mary)am”: In apposition, meaning his likeness in asceticism. (As stated in Al-Mirqat)

¹ The statement “the Throne trembled at the departure of Sa’d ibn Mu’adh”: Meaning it trembled with joy and delight at his transition from the perishable to the eternal abode, as the souls of the righteous and martyrs reside under the Throne, housed in lanterns hung there. (As stated in Al-Mirqat) In Al-Lama’at, it is said: The trembling of the Throne is a metaphor for its joy and eagerness at his soul’s arrival, either literally or figuratively. The former is correct, as Allah has granted inanimate objects knowledge and discernment. Some said: It means the joy of its inhabitants. Others said: Its movement signaled the angels of his departure. Others said: The trembling is a metaphor for the magnitude of his passing, like saying, “The world shook at so-and-so’s departure.”

¹ The statement “his judgment regarding Banu Qurayzah”: Meaning to kill their fighters and take their dependents captive, which the hypocrites attributed to injustice. The Messenger of Allah (ﷺ) testified to the correctness of his judgment. The statement “the angels were carrying him”: Hence, his funeral was light for the people. A heavy body indicates attachment to the world, while lightness reflects a strong longing for the Lord and the swift ascent of the soul to the highest goal. Allah said: And honor belongs to Allah, His Messenger, and the believers, but the hypocrites do not know [Qur’an 63:8]. At-Tibi said: They meant to belittle and disdain him, but the response highlighted the honor and grandeur of his status. (As stated in Al-Mirqat)

¹ The statement “the handkerchiefs of Sa’d ibn Mu’adh”: Al-Khattabi said: The example of handkerchiefs was used because they are not among fine garments but are used for practical purposes, like wiping hands, dusting the body, covering gifted items, or wrapping clothes. They are like servants, while other garments are like the served. If the least of them is so, what of the finest? (As stated in Al-Mirqat)

¹ The statement “how many a disheveled”: Ibn Al-Malik said: “How many” is the subject, “from” clarifies it, and the predicate is “unnoticed.” The apparent predicate is “if he swears by Allah, He fulfills it,” meaning He makes him truthful among people. The statement “with two worn garments”: Meaning possessing two tattered clothes. The statement “unnoticed”: Meaning disregarded or ignored due to insignificance. (As stated in Al-Mirqat)

¹ The statement “Umm Sulaim”: She is Anas’s mother. The statement “bless him in what You have given him”: Meaning wealth, children, and blessings, which is the increase in benefit and goodness. This shows it is recommended, when praying for worldly matters, to include a request for blessing and preservation. The statement “number nearly a hundred today”: Meaning at the time of this narration, they exceed this number. (Derived from Al-Mirqat)

¹ The statement “I never heard”: An-Nawawi said: This does not contradict the Prophet’s (ﷺ) statement: “Abu Bakr is in Paradise, Umar is in Paradise,” and others among the ten promised Paradise, as Sa’d said, “I never heard,” and negating his hearing does not negate the glad tidings for others. Affirmation takes precedence over negation. Al-Hafidh Al-Asqalani said: The Hadith was questioned because others were promised Paradise besides Abdullah ibn Salam (may Allah be pleased with him), and it is unlikely Sa’d was unaware or denied hearing it to avoid self-praise. It seems this was after the departure of those promised Paradise, as Abdullah ibn Salam outlived them, with only Sa’d and Sa’id (may Allah be pleased with them) remaining. This is supported by “walking the earth.” Ad-Daraqutni’s narration: “I never heard the Prophet (ﷺ) say about a living person walking: He is among the people of Paradise.” The ambiguity remains unless Sa’d excluded himself, as his glad tidings came through others, while he heard this directly, as the Hadith’s opening suggests. Sa’id’s survival poses a question, but it may be resolved similarly, or “walking” may mean the glad tidings for Abdullah occurred while he was walking, unlike others, removing the issue. Allah knows best. (As stated in Al-Mirqat)

¹ The statement “traces of humility”: Meaning calmness, dignity, and presence. They said: Meaning some present said, “This is a man from the people of Paradise.” He prayed two rak’ahs, meaning the mosque’s greeting or otherwise, briefly, fulfilling only the essentials. (As stated in Al-Mirqat)

² The statement “no one should say what they do not know”: An-Nawawi said: This is Abdullah ibn Salam’s disapproval of their declaring him among the people of Paradise. Perhaps they heard Sa’d ibn Abi Waqqas’s narration that Ibn Salam was among them, but he had not. Or he disliked the praise out of humility and aversion to fame. The statement “I saw a dream” explains the reason. The statement “he described”: Meaning Abdullah ibn Salam. The statement “in its center” is an adverbial phrase, the predicate preceding the subject “pillar.” The statements “its base in the earth” and “its top in the sky” describe the pillar. The statement “climb it”: With a silent ha, though some narrations have a dammah, possibly referring to the pillar. The statement “servant”: Meaning a helper. The statement “I awoke, and it was in my hand”: Meaning the awakening coincided with grasping, not that it remained in his hand when awake, though this is possible in Allah’s power, but the context suggests otherwise. It may mean its effect remained, as he awoke with his hand clenched. (Derived from Al-Mirqat)

³ The statement “that handle”: The subject, with its predicate “the firmest handle.” At-Tibi said: The firmest handle is a strong, secure rope that cannot break. The statement “until you die” concludes his speech. (As stated in Al-Mirqat)

¹ The statement “seek knowledge”: Meaning knowledge of the Book and the Sunnah, or knowledge of the permissible and the forbidden, which is more apparent due to the Prophet’s (ﷺ) saying: “The most knowledgeable among you regarding the permissible and the forbidden is Mu’adh ibn Jabal.” This also clarifies the reason for their distinction. The statement “who was a Jew”: At-Tibi said: This is not a distinguishing attribute for Abdullah, as no one else shares his name. Rather, it is praise for recommending seeking knowledge from him, as he combined knowledge of both scriptures. The statement “the tenth of ten in Paradise”: Meaning like the tenth of ten, similar to Abu Yusuf to Abu Hanifah, as he is not among the ten promised Paradise. This is as stated by Mirak and At-Tibi. (As stated in Al-Mirqat)

¹ The statement “orator of the Ansar”: Meaning their eloquent speaker in prose, as one would say “poet” for verse. The statement “refrained”: Meaning he kept to himself. (As stated in Al-Mirqat)

² The statement “the Prophet asked Sa’d ibn Mu’adh”: It was questioned because the mentioned verse was revealed in the ninth year, while Sa’d ibn Mu’adh departed from this world in the fifth year. It was answered that what was revealed regarding Thabit’s incident was only about raising the voice, not the beginning of the surah, which is: Do not put yourselves forward before Allah and His Messenger [Qur’an 49:1]. (As stated in Al-Mirqat)

³ The statement “you all know that I am among those who raise their voice most”: Meaning by natural disposition, so I am among the people of the Fire. He did not know that the prohibition refers to intentionally raising one’s voice in a manner that shows lack of etiquette. The statement “among the people of Paradise”: Meaning because he went to great lengths in maintaining etiquette, to the extent that he did not permit even raising his natural voice. (As stated in Al-Mirqat)

¹ The statement “seven noble guardians”: With “seven” added, both “noble” and “guardians” are in the plural form. “Noble” refers to the honorable and chosen, and “guardians” to those who protect with capability. The meaning refers to those present during the time of each prophet, as indicated by “I have been given.” The statement “we said”: Meaning, to Ali, “Who are they?” The statement “he said”: Meaning Ali said: “Myself, etc.” (As stated in Al-Mirqat)

¹ The statement “Your servant”: Using the diminutive form to express affection. (As stated in Al-Mirqat)

¹ The statement “rubbed his palate with a date”: With emphasis on the “n” sound. It is said: “I rubbed the palate of the child” when one chews a date or similar and rubs it on the child’s palate. This indicates that when a child is born to someone, it is recommended to request a noble person to name the child and rub their palate with a date, honey, or similar sweets for blessing with their saliva. (As stated in Al-Mirqat)

¹ The statement “a guide, rightly guided”: Guidance is either mere direction or direction leading to the goal. I say: If “guide” is taken in the first sense, “rightly guided” completes it, as some guides are not rightly guided. The statement “guide others through him” perfects it, as one who achieves guidance may not be followed. Thus, it is completed and perfected. If taken in the second sense, “rightly guided” is for emphasis, and “guide others through him” completes it, meaning he is complete and perfecting others. This was stated by At-Tibi. (As stated in Al-Mirqat)

¹ The statement “the people submitted, but Amr ibn Al-As believed”: This indicates that they submitted out of fear, while Amr believed out of desire. Submission may be mixed with reluctance, but faith comes only from desire, as stated by At-Tibi and others. Ibn Al-Malik said: He was singled out for faith because his Islam took root in his heart in Abyssinia when the Negus acknowledged the Prophet’s (ﷺ) prophethood. He came to the Messenger of Allah (ﷺ) as a believer without anyone inviting him, arriving in Madinah immediately and believing. The Prophet (ﷺ) placed him in charge of a group including As-Siddiq and Al-Faruq. This was because, before his Islam, he was intensely hostile to the Prophet (ﷺ) and sought to destroy his companions. Upon believing, he wished to remove the lingering effect of that hostility from his heart, ensuring security from his side and not despairing of Allah’s mercy. (As stated in Al-Mirqat)

¹ The statement “revived your father”: If you ask: How does this Hadith align with Allah’s statement: But they are alive with their Lord [Qur’an 3:169], since it implies they are alive, so how can He revive the living? Al-Mudhir said: It is said that Allah placed that soul in the body of a green bird, thus reviving the bird with that soul, making the revival valid. Or, “revival” refers to strengthening his soul, enabling him to witness the truth with that strength. At-Tibi said: This response is also from wise rhetoric, meaning: Do not be concerned with his worldly affairs, such as the care of his dependents or settling his debts, for Allah will settle his debts through the blessing of His Prophet and show kindness to his dependents. But I give you glad tidings of his nearness to Allah and the honor and gifts he received. (As stated in Al-Mirqat)

² The statement “revive me so that I may be killed for Your sake a second time”: This is a report in the form of a supplication, meaning: Revive me so that I may be martyred in Your cause again, as a means to increase the pleasure of the Lord. The statement “they shall not return”: It is more apparent that the pronoun refers to the martyrs, meaning they do not return by their request or wish, so it does not conflict with the martyr of the Dajjal. (As stated in Al-Mirqat)

¹ The statement “sign of faith”: Meaning a sign of its perfection. The statement “love for the Ansar”: Ibn At-Tin said: This refers to loving all of them, as this is for the sake of religion. If someone hates one of them for a justifiable reason, they are not included in this. This is a good explanation. The Ansar are the supporters of the Messenger of Allah (ﷺ) from the Aws and Khazraj. Before Islam, they were known as the sons of Qaylah, their common ancestress. The Prophet (ﷺ) named them the Ansar, and it became their title. The Qur’an praised them. The term extended to their children, allies, and freed slaves. They earned this virtue by sheltering and supporting the Prophet (ﷺ), establishing faith and a home in Madinah, making it their permanent base. This led to enmity from Arabs and non-Arabs, resulting in envy and hatred. Hence, the warning against hating them and the encouragement to love them. Whoever loves them has perfected their faith, and whoever hates them shows a sign of hypocrisy and deficiency. (As stated in Al-Mirqat)

¹ The statement “will hate the Ansar”: Meaning all of them or their kind. (As stated in Al-Mirqat)

¹ The statement “from a wedding feast”: Ibn Al-Malik said: This refers to the food of the wedding celebration. The statement “O Allah, you”: This is a rhetorical shift, meaning: O Allah, You know the truth of what I say about the Ansar. Then he addressed them, saying: “You are among the most beloved people to me,” repeating it for emphasis. The address involves a rhetorical shift, prioritizing the children over the women or the absent over the present. This is supported by the narrator’s statement “meaning the Ansar,” indicating the Prophet (ﷺ) meant the Ansar community by “you.” (As stated in Al-Mirqat)

¹ The statement “Allah granted His Messenger”: Meaning He gave him spoils. The statement “he began”: Meaning the Messenger of Allah (ﷺ) started, and this was at Al-Ji’ranah upon his return from Ta’if. The statement “with their blood”: Meaning the blood of the disbelievers of Quraysh, due to our fighting them until they embraced Islam. The statement “inviting”: With a silent dal and dammah on the ‘ayn, meaning he did not call. In another version, with a fatha on the dal and a silent ‘ayn, meaning he did not leave anyone with them. (As stated in Al-Mirqat)

¹ The statement “the day of the conquest”: Meaning the conquest of Makkah. The statement “whoever enters the house of Abu Sufyan is safe”: At-Tibi said: The Prophet (ﷺ) said this after Abu Sufyan embraced Islam. Al-Abbas said to the Messenger of Allah (ﷺ): “This man loves honor, so grant him something.” He said: “Yes, whoever enters the house of Abu Sufyan is safe.” The statement “for his town”: Meaning the people of his town. (As stated in Al-Mirqat)

² The statement “we only said this out of protectiveness for Allah and His Messenger”: At-Tibi said: They meant they only said it out of zeal for the honor Allah granted them, fearing it might be lost to others, and out of protectiveness for the Messenger, lest he move from their town to his own. (As stated in Al-Mirqat)

¹ The statement “were it not for the migration, I would have been a man of the Ansar”: In Sharh As-Sunnah, it is said: This does not mean changing his lineage, as that is forbidden, and his lineage is the most noble. Rather, it refers to territorial affiliation, meaning: Were it not for the migration, which is a religious duty I was commanded to undertake, I would have affiliated with your city and not abandoned this name for you. It is also said: This was to honor the Ansar and indicate that no rank after migration is higher than support. It shows they reached such a level of honor that, were he not among the Migrants, he would count himself among the Ansar due to their nobility with Allah. In sumMaryam (Mary): Were it not for my superiority over the Ansar due to migration, I would be one of them. This is humility from him and an encouragement to honor and respect them, though they do not reach the rank of the early Migrants who were expelled from their homes, cut off from kin, and deprived of their lands and wealth for the sake of Allah’s pleasure and His Messenger’s, and to elevate Allah’s religion and His Messenger’s Sunnah. The Ansar, despite their support, selflessness, love, and sheltering, remained in their homes with their kin. This statement highlights the greatness of migration, as no migrant prophet would abandon it for an Ansari. (As stated in Al-Mirqat)

² The statement “or pass”: With a kasra and then a sukoon, indicating the narrator’s uncertainty, as both terms mean the same. The statement “I would take the valley or pass of the Ansar”: This indicates his approval of them and preference for them over others due to their fulfillment of covenants and good companionship. It does not mean they must be followed, as following him is obligatory for every believer, for he is the followed and obeyed, not the follower. The statement “the Ansar are my inner circle”: Meaning they are the closest to me and the most entitled to my regard. (As stated in Al-Mirqat)

¹ The statement “they were weeping”: Meaning during his illness. The statement “we remembered the gatherings with the Prophet”: Meaning they feared losing them if Allah decreed his departure. The statement “my inner circle”: Meaning my close companions. In Sharh As-Sunnah: “My confidants” means my trusted ones, as Arabs use “confidant” for the heart or chest, the repository of secrets, just as a container holds clothes. The statement “they have fulfilled their obligations”: Meaning the Ansar fulfilled what was incumbent upon them through their pledge at Aqabah, where they vowed to support the Prophet (ﷺ) in exchange for Paradise, and they fulfilled it. Al-Asqalani said: “What is due to them” refers to their reward and recompense with Allah. “Accept from their good-doers” means if they provide an excuse for their actions, and “overlook their wrongdoers” means if they fail to provide an excuse. (As stated in Al-Mirqat)

¹ The statement “my confidants”: Meaning my trusted ones. The statement “my inner circle”: Meaning my close companions. The statement “forgive their wrongdoers and accept from their good-doers”: The pronoun refers to both the household and the Ansar, as in Allah’s statement: These are two adversaries who have disputed [Qur’an 22:19]. It is possible it refers only to the latter, with the former understood in the same way. (As stated in Al-Mirqat)

¹ The statement “the people”: Meaning the people of Islam, as they are the essence of humanity. The statement “will increase, and the Ansar will decrease”: At-Turbushti said: Because the Ansar are those who sheltered and supported the Messenger of Allah (ﷺ) in times of weakness and hardship. This status is unique to them, unattainable by those who come later. As each of them passes, there is no replacement, so others increase while they decrease. At-Tibi said: This also applies to the Migrants who migrated from Makkah to Madinah. It is more apparent to take it literally, as the Migrants and their descendants multiplied, spread, and ruled lands, unlike the Ansar. This is evident among the Ashraf, Alawites, Abbasids, Banu Khalid, and others. The statement “something”: Meaning a small portion of authority. (As stated in Al-Mirqat)

¹ The statement “as far as I know”: “Know” is a relative pronoun, meaning based on what I know of their qualities. “Chaste” is the plural of chaste, and “patient” is the plural of patient. (As stated in Al-Mirqat)

¹ The statement “the best houses of the Ansar”: Meaning their best tribes. Al-Asqalani said: The first “best” means most virtuous, and the second means possessing virtue, indicating that goodness exists in all the Ansar, though their ranks differ. An-Nawawi said: They said their ranking is based on their precedence in Islam and their merits in it. This proves the permissibility of ranking tribes and individuals without recklessness or bias, and it is not considered backbiting. (As stated in Al-Mirqat)

¹ The statement “their children”: Meaning their followers, so he prayed for the people of the three best generations. It is not unlikely that it refers to their descendants, even through intermediaries, until the Day of Resurrection. (As stated in Al-Mirqat)

¹ The statement “our followers from among us”: Meaning connected to us, following our example with excellence. (As stated in Al-Mirqat)

¹ The statement “whoever climbs the pass”: With a kasra on the dal, indicating it is in the jussive mood, adjusted for the meeting of two silent letters. In another version, with a raf’, “whoever” is a relative pronoun and subject, implying a condition. The “pass” is a high mountain path. The statement “pass of Al-Murar”: In the accusative case as a substitute or appositive, with “Murar” having a dammah on the mim, as is well-known per An-Nihayah. It is a place between Makkah and Madinah on the route to Hudaybiyyah. He encouraged them to climb it because it was a steep ascent they reached at night during the journey to Makkah in the year of Hudaybiyyah. He motivated them by saying: “It will be lifted from him,” in the passive voice, meaning as was lifted from the Children of Israel, if they had done what they were commanded. This alludes to Allah’s statement: Enter the gate prostrating and say, “Relieve us,” and We will forgive your sins [Qur’an 2:58], meaning relieve us of our sins. (As stated in Al-Mirqat)

² The statement “followed”: With emphasis on the mim, from completion, meaning they followed one another. The statement “owner of the red camel”: This is Abdullah ibn Ubayy, the leader of the hypocrites. The statement “dearer to me”: This is clear disbelief. (As stated in Al-Mirqat)

¹ The statement “the best people on earth”: Hence, some scholars, including As-Suyuti, said: The most virtuous companions are the four caliphs, then the rest of the ten promised Paradise, then the people of Uhud, then the people of Hudaybiyyah. (As stated in Al-Mirqat)

¹ The statement “did not Allah say: There is none of you but will come to it”: Meaning pass by or approach it. Hafsah thought “come to it” meant entering it. The statement “did you not hear Him say: Then We will save those who feared Allah”: Meaning saved from entering. This aligns with At-Tibi’s statement, meaning: I meant by saying they will not enter the Fire that they will not enter it to be punished or remain without salvation. An-Nawawi said in his commentary on Muslim: The correct view is that “coming to it” refers to passing over the Sirat, a bridge over Hell. Its people fall into it, while others are saved. (As stated in Al-Mirqat)

¹ The statement “a woman”: Meaning a woman named Sarah, or some said the freed slave of Quraysh. The statement “racing”: Meaning our horses competed. The statement “to some polytheists”: At-Tibi said: This is not the text of the letter but the narrator’s statement, replacing “to so-and-so.” The statement “some matters of the Messenger of Allah”: Meaning some of his affairs or plans, informing them that the Messenger of Allah (ﷺ) intended to approach them, so they should beware. Jibril came and informed him. The statement “an ally attached”: In the passive voice, meaning an ally. The statement “since I lacked”: At-Tibi said: “Since I lacked” is an explanation placed between the verb and its object, which is “create a favor with them,” meaning a good deed. The statement “to protect”: Meaning they guard and care for. The statement “protect my kin”: Meaning those in Makkah. At-Tibi said: “Protect” describes “favor.” The statement “he has spoken the truth to you”: Addressed to the companions, with “truth” meaning he spoke honestly. The statement “looked upon”: With emphasis on the ta, meaning turned to the people of Badr with mercy and forgiveness. The statement “do as you wish”: Meaning in righteous deeds and optional acts, whether few or many. The more likely meaning is to show care, not license for all actions. The statement “I have forgiven you”: An-Nawawi said: This refers to the Hereafter. In this world, if a legal punishment applied to one of them, it was enforced. The Prophet (ﷺ) enforced the punishment for slander on Mistah, who was a Badr veteran. This incident is a clear miracle of the Messenger of Allah (ﷺ). (As stated in Al-Mirqat)

¹ The statement “the stipend”: Meaning during the time of As-Siddiq (may Allah be pleased with him). The statement “I will surely give them preference over those who came after them”: Meaning over others in rank, indicating their stipends were complete, unlike others. He also meant he would prefer them even if he increased beyond that amount. (As stated in Al-Mirqat)

¹ The statement “how do you regard the people of Badr among you”: Addressed to the Messenger of Allah (ﷺ), with the plural for respect or including his companions present. The meaning is: What rank of virtue do you assign to the people of Badr? (As stated in Al-Mirqat)

¹ The statement “naming of those mentioned from the people of Badr”: Meaning this is the mention of those named among the people of Badr in Sahih Al-Bukhari, explicitly or implicitly, including Uthman but excluding those not named or not mentioned at all. Mirak said: The intended meaning is those mentioned in it by narrating from or about them as having witnessed Badr, not merely mentioned without specifying their participation. This addresses the omission of someone like Abu Ubaidah ibn Al-Jarrah, who undoubtedly witnessed Badr according to Hadith and biography scholars and is mentioned in Sahih Al-Bukhari in several places, but without explicit mention of his participation. It was previously narrated by Abu Dawud from Ibn Umar that they set out on the day of Badr with three hundred and fifteen, and in another narration, the polytheists were one thousand, and the companions were three hundred and seventeen. (As stated in Al-Mirqat)

¹ The statement “the Prophet”: He began with him for blessing and honor in mentioning his name, as Mirak said, or to dispel the notion that he was not with them. (As stated in Al-Mirqat)

² The statement “left in charge of his daughter Ruqayyah”: Meaning to look after her, as she was ill at the time. The statement “assigned him his share”: Meaning he allocated his portion of the spoils. (As stated in Al-Mirqat)

³ The statement “Ali ibn Abi Talib Al-Hashimi”: Ibn Abbas said: Ali was holding the banner of the Messenger of Allah (ﷺ) on the day of Badr. Al-Hakim said: On Badr and other battles, as narrated by Ahmad in Al-Manaqib. Know that the author up to this point observed the order of ranks, then followed the alphabetical order. (As stated in Al-Mirqat)

⁴ The statement “among the scouts”: With a fatha on the nun and emphasis on the dha, meaning those who sought a high place to observe the enemy and report their status. I say: Perhaps he had an excuse preventing him from fighting, so he was appointed as a scout for the Muslims. (As stated in Al-Mirqat)

⁵ The statement “Sa’d ibn Malik Az-Zuhri”: He is Sa’d ibn Abi Waqqas, one of the ten promised Paradise. (As stated in Al-Mirqat)

⁶ The statement “and his brother”: Meaning the brother of Dhuhaib, named Mudhhar, with a dammah on the mim, fatha on the dha, and kasra on the ha with emphasis. (As stated in Al-Mirqat)

⁷ The statement “Uqbah ibn Amr Al-Ansari”: The author of Al-Mishkah said: He is known as Abu Mas’ud Al-Badri, who witnessed the second pledge of Aqabah but did not witness Badr according to most scholars of biographies. Some said he witnessed it, but the former is more correct. He was attributed to Badr because he stayed at its water, thus the attribution. Bukhari’s inclusion of him among the Badr companions is an error. (As stated in Al-Mirqat)

⁸ The statement “three hundred and sixty”: Our master Muhammad Karamat Ali stated in his book As-Sirah Al-Muhammadiyyah the names of those remaining from the people of Badr along with those already mentioned in the original book, arranging them alphabetically for ease of reference. If you wish to explore it, refer to it, as it is valuable in its field.