Are All The Companions Guaranteed Jannah According to the Quran?

Expressing the Shubaha (misconception):

Allah says in the Holy Quran:

وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَـٰجِرِینَ وَٱلۡأَنصَارِ وَٱلَّذِینَ ٱتَّبَعُوهُم بِإِحۡسَـٰنࣲ رَّضِیَ ٱللَّهُ عَنۡهُمۡ وَرَضُوا۟ عَنۡهُ وَأَعَدَّ لَهُمۡ جَنَّـٰتࣲ تَجۡرِی تَحۡتَهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَاۤ أَبَدࣰاۚ ذَ ٰ⁠لِكَ ٱلۡفَوۡزُ ٱلۡعَظِیمُ 9:100

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

Sunni asks:

In this verse, Allah declares His everlasting satisfaction with the pioneers of the Muhajirin and Ansar, including the first and second caliphs (Abubakr and Umar) and Allah has promised them Jannah; but you Shias, by raising issues like the attack on the house of Fatimah, and the claims of Caliphate usurpation, etc., you are in fact denying this verse, unjustly accusing and expressing dissatisfaction towards the individuals those who Allah has blessed and permanently approved.

Does Quran 9:100 include all the companions of paradise?

Reviewing and answering to this misconception:

Using this verse as a reasoning in order to exonerate the caliphs from attacking the house of revelation and usurping the rights of Imam Ali (peace be upon him) is based on two main points:
1. God’s eternal satisfaction with the companions;
2. The definite promise of heaven to them.

In explaining and responding to this doubt, we point out a few key points:

1. What is the meaning of “Al-Sabiqun” and who are they?

2. Performing good deeds and maintaining faith are requirements for entering Jannah (Paradise)

3. Permanent satisfaction is in conflict with other verses

4. Prophets are also held accountable

5. Allah threatens the wives of Prophet Muhammad (PBUH)

6. The possibility of apostasy among the companions in the Quran

7. Regrets and desires of Abu Bakr and Umar

8. The presence of hypocrites among ‘Al-Sabiqun’ invalidates the claim of the Sunni people.

9. Abu Al-Ghadiyah, among ‘Al-Sabiqun’

10. Tha’laba bin Hatib Badri, from ‘Al-Sabiqun’ and from the founders of Masjid Dharar

11. The killers of Uthman among ‘Al-Sabiqun’

12. Prediction of the apostasy of the companions.

13. Umar’s attempt to distort the verse of 9:100

1. What is the meaning of “Al-Sabiqun” and who are they?

The term ‘Al-Sabiqun‘ denotes those who are at the forefront. The idea of precedence in this verse conveys a significant honor. But, what meaning is intended by it? Does it simply refer to someone becoming Muslim before another as an example? Or does it require more than just accepting Islam – like following Allah’s commandments, doing good deeds, and obeying the Prophet Muhammad (peace be upon Him and His Family) – to truly fulfill the meaning of precedence in this verse?

The late Islamic scholar, Seyyed Mortaza (may Allah have mercy on him), discussed this matter.”

وأول ما نقوله: إن ظاهر هذه الآية لا تقتضي أن السبق المذكور فيها إنما هو السبق إلي اظهار الإيمان والاسلام واتباع النبي صلي الله عليه وآله، لأن لفظ ( السابقين ) مشتركة غير مختصة بالسبق إلي شئ بعينه.
وقد يجوز أن يكون المراد بها السبق إلي الطاعات، فقد يقال لمن تقدم في الفضل والخير: سابق ومتقدم. قال الله تعالي: (وَالسَّابِقُونَ السَّابِقُونَ. أُوْلَئكَ الْمُقَرَّبُون ) (الواقعة / 10 و 11 ) فإنما أراد المعني الذي ذكرناه، وقال تعالي: (ثمُ َّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَ مِنهُْم مُّقْتَصِدٌ وَ مِنهُْمْ سَابِقُ بِالْخَيرَْاتِ ) (فاطر / 32 ) ويكون معني قوله تعالي ( الأولون ) التأكيد للسبق والتقدم والتدبير فيه، كما يقال: سابق بالخيرات أول سابق.
وإذا لم يكن هاهنا دلالة تدل علي أن المراد بالسبق في الآية إلي الإسلام فقد بطل غرض المخالفين وإذا ادعوا فيمن يذهبون إلي فضله وتقدمه أنه داخل في هذه الآية إذا حملنا علي السبق في الخير والدين احتاجوا إلي دليل غير ظاهر الآية، وأني لهم بذلك.

The outward appearance and literal interpretation of this verse implies that the intended meaning of “Al-Sabiqun” is not just about precedence in expressing faith and Islam and following the Prophet. The term “Al-Sabiqun” carries a general meaning and is not specific to a particular context. On another note, it can be said that the real aim is precedence in obedience and following. Sometimes, individuals who excel in goodness and good deeds are said to have precedence and are pioneers over others.
Allah states: “And the Foremost Ones are the foremost. They are the ones brought near [to Allah]”(56:10-11) In this verse, Allah emphasizes what was previously mentioned. In another verse, He mentions: “Then We made heirs to the Book1 those whom We chose from Our servants. Yet some of them are those who wrong themselves, and some of them are average, and some of them are those who take the lead in all the good works by Allah’s will.”(35:32)
And the meaning of Allah’s statement “Al-Awwaloon / the first ones” in the discussed verse emphasizes being at the forefront and focusing on it, much like saying: “the one who excels in goodness is the first one to do it.”
Therefore, as long as there is no evidence in this verse that can introduce precedence in accepting Islam as a privilege, the intended meaning of Ahlus Sunnah and critics is nullified. When we carry the verse as emphasizing precedence in goodness and behaving to the religion (not just in accepting Islam), if they want to include those who claim their excellence (Caliphs) in this verse, they are inevitably in need of presenting evidence other than the literal interpretation of the verse. But how can they provide such evidence?!!!

📚 Seyyed Mortaza Al-Ilm Al-Huda, Abu Al-Qasim Ali bin Al-Hussein bin Musa bin Muhammad bin Musa bin Ibrahim bin Imam Musa Al-Kadhim (peace be upon him, deceased in 436 AH), mentioned this in his work “Rasa’il Al-Mortaza,” Volume 3, page 88. Edited by: Seyyed Ahmad Al-Hussaini / Prepared by: Seyyed Mahdi Al-Rajaie, Publisher: Dar Al-Quran Al-Karim, Qom, 1405 AH.

2. Performing good deeds and maintaining faith are requirements for entering Jannah (Paradise)

in many verses of the Quran, Allah has promised some people entry into Paradise and be in the company of the righteous. However, this promise is not unconditional; rather, it is subject to certain terms and conditions. it is for those who have met the requirements of being in the divine presence and have prepared themselves for the blessings of the hereafter. It should be noted that this promise is not exclusive to the “Al-Sabiqun Al-Awwalun” (the ones who converted to Islam before others), but it is general and includes every righteous and deserving believer. This is made clear in verse 72 of Surah At-Tawbah:

وَعَدَ اللَّهُ الْمُؤْمِنينَ وَالْمُؤْمِناتِ جَنَّاتٍ تَجْري مِنْ تَحْتِهَا الْأَنْهارُ خالِدينَ فيها وَمَساكِنَ طَيِّبَةً في جَنَّاتِ عَدْنٍ وَرِضْوانٌ مِنَ اللَّهِ أَكْبَرُ ذلِكَ هُوَ الْفَوْزُ الْعَظيم . 9:72

Allah has promised the faithful, men and women, gardens with streams running in them, to remain in them [forever], and good dwellings in the Gardens of Eden. Yet Allah’s pleasure is greater [than all these]; that is the great success.

Undoubtedly, this divine promise has never made believers infallible, and will not make them immune from making mistakes and falling into sins; therefore, this promise of Allah can never be absolute, unconditional and permanent; rather, the satisfaction of Allah with them and consequently their attainment of paradise is depending on their future actions and stability in performing righteous deeds.

Sheikh Tusi, a highly esteemed scholar and Islamic intellectual may Allah be pleased with him, writes about this.

علي أنهم لو كانوا هم المعنيين بالآية [ السبق الي الإسلام لا الإيمان و السبق الظاهري لا الباطني] لم يمنع ذلك من وقوع الخطأ منهم ولا أوجب لهم العصمة لأن الرضي المذكور في الآية وما أعد الله من النعيم إنما يكون مشروطا بالإقامة علي ذلك والموافاة به، وذلك يجري مجري قوله ” وعد الله المؤمنين والمؤمنات جنات تجري من تحتها الأنهار ” (التوبة / 72) ولا أحد يقول إن ذلك يوجب لهم العصمة ولا يؤمن وقوع الخطأ منهم بل ذلك مشروط بما ذكرناه وكذلك حكم الآية.

If the intended meaning of this verse is the apparent meaning, which is about preceding in becoming a Muslim, not the inner meaning; that in addition to Islam, preceding in faith is also necessary and intended, then this interpretation of the verse does not distance those individuals from error and mistake and doesn’t provide them infallibility; because the satisfaction of Allah and what He has promised of the blessings of paradise are conditional upon staying steadfast in the religion and remaining loyal to the conditions. This statement is actually similar to this verse: “Allah has promised to the believing men and women gardens beneath which rivers flow,” which, of course, merely having the titles ‘Believer’ and ‘Muslim’ will not guarantee one person the protection against errors and mistakes; rather, entering into the blessed and graceful Paradise will not be possible without fulfilling the conditions.

📚 Al-Tusi, Sheikh Abu Jafar, Muhammad bin Al-Hasan bin Ali bin Al-Hasan (died 460 AH), Al-Rashah al-Ashhar , p. 128, Publisher: Al-Nashar al-Islami Foundation of Jama’ah al-Madrasin – Qom.

In Surah Al-Bayyinah, it is clearly stated that the condition for entering Jannah and obtaining eternal bliss is to do righteous deeds:

إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُوْلَئكَ هُمْ خَيرُْ الْبرَِيَّةِ. جَزَاؤُهُمْ عِندَ رَبهِِّمْ جَنَّاتُ عَدْنٍ تجَْرِي مِن تحَْتهَِا الْأَنهَْارُ خَلِدِينَ فِيهَا أَبَدًا رَّضيِ َ اللَّهُ عَنهُْمْ وَرَضُواْ عَنْهُ ذَالِكَ لِمَنْ خَشيِ َ رَبَّه 98:7,8

Indeed, they who have believed and done righteous deeds – those are the best of creatures. 7
Their reward with Allah will be gardens of perpetual residence beneath which rivers flow, wherein they will abide forever, Allah being pleased with them and they with Him. That is for whoever has feared his Lord. 8

Allah’s permanent promise of Jannah is only possible for Infallible people. How is it possible that Allah expresses eternal satisfaction with individuals who are not infallible and have the potential to make mistakes and commit sins at any given moment? Does this expression of satisfaction imply approval of their actions that go against Sharia (religious law)? And would such a promise not be like giving them a green light and encouraging them to engage in inappropriate behavior?
Regarding this issue, the respected scholar Allama Tusi, may Allah shower His mercy upon him, provides his insights:

وأيضا فإنه لا يجوز أن يكون هذا الوعد غير مشروط وأن يكون علي الإطلاق إلا لمن علم عصمته ولا يجوز عليه شئ من الخطأ، لأنه لو عني من يجوز عليه الخطأ بالإطلاق وعلي كل وجه كان ذلك إغراء له بالقبيح وذلك فاسد بالإجماع، وليس أحد يدعي للمذكورين العصمة فبطل أن يكونوا معنيين بالآية علي الإطلاق.

The correct interpretation of the verse is that entry into Paradise is not unconditional and absolute; it is only for those who are characterized by infallibility and do not commit any wrongdoing. If this promise, which was made with decisiveness and certainty, includes sinful individuals as well, it would result in forcing people to commit mistakes and errors with the justification that: “ i am already saved (and promised Jamnah) so I’m free to do whatever I want”. And this belief and thought is corrupt according to everyone’s consensus. Moreover, no one has claimed innocence for the individuals mentioned in the verse (9:100 / Al-Sabiqoon Al-Awwaloon). Therefore, based on what has been said, they cannot be considered as examples of the verse

📚 Al-Tusi, Sheikh Abu Jafar, Muhammad bin Al-Hasan bin Ali bin Al-Hasan (died 460 AH), Al-Rashah al-Ashhar , p. 128, Publisher: Al-Nashar al-Islami Foundation of Jama’ah al-Madrasin – Qom.

This is also well understood in the context of the verse “9:100 / Al-Sabiqoon Al-Awwaloon,” because the verses before and after it condemn the hypocrites and condemn them for their evil deeds. Before the verse 9:100, it states:

الْأَعْرَابُ أَشَدُّ كُفْرًا وَ نِفَاقًا وَ أَجْدَرُ أَلَّا يَعْلَمُواْ حُدُودَ مَا أَنزَلَ اللَّهُ عَليَ رَسُولِهِ وَ اللَّهُ عَلِيمٌ حَكِيمٌ. وَ مِنَ الْأَعْرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغْرَمًا وَ يَترََبَّصُ بِكمُ ُ الدَّوَائرَ عَلَيْهِمْ دَائرَةُ السَّوْءِ وَ اللَّهُ سَمِيعٌ عَلِيمٌ 9:97,98

The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allah has revealed to His Messenger. And Allah is Knowing and Wise. And among the bedouins are some who consider what they spend as a loss and await for you turns of misfortune. Upon them will be a misfortune of evil. And Allah is Hearing and Knowing.

And immediately after the 9:100 it says:

وَمِمَّنْ حَوْلَكمُ مِّنَ الْأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَليَ النِّفَاقِ لَا تَعْلَمُهُمْ نحَْنُ نَعْلَمُهُمْ سَنُعَذِّبهُُم مَّرَّتَينْ ِ ثمُ َّ يُرَدُّونَ إِليَ عَذَابٍ عَظِيم .

And among those around you of the bedouins are hypocrites, and [also] from the people of Madinah. They have become accustomed to hypocrisy. You, [O Muhammad], do not know them, [but] We know them. We will punish them twice [in this world]; then they will be returned to a great punishment.

This verse clearly states that among the people of Medina, there existed hypocrites as well. It is contradictory that Allah would promise paradise to a group of people and then immediately warn them that there are unrecognized hypocrites among them, and threaten them with double punishment.

Hence, it becomes clear that the purpose of this verse is not to say that Allah is forever pleased with those who were once regarded as the ‘foremost among the early Migrants’, even if they later lose faith and stop doing good deeds. Nor does it imply that Allah ignores and never gets angry with them even if they commit the gravest sins. Indeed, this can not be the intended meaning of Allah in this verse.

3. Permanent satisfaction is in conflict with other verses.

If Allah’s satisfaction with them is not dependent on their righteous deeds and they can enter Paradise without any conditions or restrictions (whether they continue to perform righteous deeds or engage in evil actions and commit sins), many verses of the Holy Qur’an would be contradicted; including Allah’s words in verses 7 and 8 of Surah Az-Zilzal.

وَ مَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَه.

So whoever does an atom’s weight of good will see it. And whoever does an atom’s weight of evil will see it” 99:7,8

If the claim of the Ahl-Sunnah is accepted, we must say that all people will see the result of their bad deeds, except for those who migrated with the Prophet (s), whose bad deeds are not taken into account, and Allah is permanently pleased with them at any cost! And this is in contradiction with the above verse and other verses of the Quran.
It’s unfair for the individuals who were born later that their deeds must be calculated and audited against them; but “the first ones to embrace Islam” are not considered guilty of any of their sins just because they lived at the beginning of Islam and go to paradise without being held accountable?!
And also, Allah says in Surah Al-Hujurat:

إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ إِنَّ اللَّهَ عَليمٌ خَبير. 49:13

Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.

If it is supposed that the members of the “Foremost from the Muhajirin and the Ansar” are the most respected individuals in the eyes of Allah regardless of whether they fear God and practice piety or commit sins and engage in inappropriate actions, then the above verse and many other verses of the Quran will be rejected!

Furthermore, if Allah’s satisfaction in this verse is absolute, then it should be applied to all verses of the Quran that speak of promises, threats, punishments, and rewards.
It should have been stated in the Quran as such: “Whoever commits a sin will be punished, except for the members of the ‘Foremost from the Muhajirin and Ansar’, even if they become apostates or hypocrites, they will not be punished.”

Accepting this proposition is equivalent to nullifying the Sharia and Allah’s commands, as it implies that whether the “Al-Sabiqoon Al-Awwaloon” adhere to Islamic law or not, Allah will take them to paradise.

If the purpose of this verse is that the members of the “Foremost from the Muhajirin and Ansar” never sinned, slipped , and died while they were totally innocent (that’s the definition of infallibility!) then it would contradict the beliefs of Ahl al-Sunnah, as no one, not even the Sahaba, is believed to be infallible according to Sunni beliefs. Everyone is capable of sinning including the “Foremost of the Muhajirin and Ansar” hence, this denies the fundamental common sense of Ahlus Sunnah.

If we say that Allah’s purpose in this verse is to show His satisfaction with these individuals, even though they commit sins, oppress people, do Zulm, engage in moral and economic corruption, and despite it all, yet promise them Paradise, then it would contradict numerous other verses in the Quran. For instance, verse 96 of Surah Al-Tawbah states:

فَإِنَّ اللَّهَ لا يَرْضي عَنِ الْقَوْمِ الْفاسِقين 9:96

indeed, Allah is not satisfied with a defiantly disobedient people!

And also in verses 57 and 140 of Surah Al-Imran, he says:

وَ اللَّهُ لا يُحِبُّ الظَّالِمين 3:57

God does not like wrongdoers.

If we accept this claim of Ahlus Sunnah, we must say that “Allah is not pleased with sinners and transgressors, except for those who migrated with the Prophet (s). Allah is forever pleased with them, and their sins and immorality will have no effect on Allah’s satisfaction!

As we said, it contradicts the verses of the Quran. Allah says in the Surah Yunus verse 27:

وَ الَّذينَ كَسَبُوا السَّيِّئاتِ جَزاءُ سَيِّئَةٍ بِمِثْلِها وَ تَرْهَقُهُمْ ذِلَّةٌ ما لَهُمْ مِنَ اللَّهِ مِنْ عاصِمٍ كَأَنَّما أُغْشِيَتْ وُجُوهُهُمْ قِطَعاً مِنَ اللَّيْلِ مُظْلِماً أُولئِكَ أَصْحابُ النَّارِ هُمْ فيها خالِدُون 10:27

But they who have earned evil doings – the recompense of an evil deed is its equivalent, and humiliation will cover them. They will have from Allah no protector. It will be as if their faces are covered with pieces of the night – so dark [are they]. Those are the companions of the Fire; they will abide therein eternally.

Allah also says in Surah Az-Zukhruf:

إِنَّ الْمُجْرِمِينَ فيِ عَذَابِ جَهَنَّمَ خَالِدُون 43:74

Indeed, the criminals will be in the punishment of Hell, abiding eternally.

If this claim of Ahlus Sunnah is correct, then we must accept that Allah punishes anyone who commits a sin, covering their faces with humiliation and disgrace. They are condemned to stay in Hell etc… except for those who were among the “Foremost of the Muhajirin and. Ansar” emigrants” whose sins will never be considered and they will never go to Hell; even if their sins are equal to the combined sins of all humans on Earth throughout history!

4. Prophets are also held accountable.

Sunni Muslims believe that Allah is forever pleased with the members of the “first pioneers and helpers” and they will enter Paradise without being held accountable. However, according to the verses of the Holy Qur’an, even the prophets will not be exempt from being held accountable on the Day of Judgment. Allah says in the verse 6 of Surah Al-A’raf:

فَلَنَسۡـَٔلَنَّ ٱلَّذِینَ أُرۡسِلَ إِلَیۡهِمۡ وَلَنَسۡـَٔلَنَّ ٱلۡمُرۡسَلِینَ 7:6

Then We will surely question those to whom [a message] was sent, and We will surely question the messengers.

The importance of holding the prophets accountable is of utmost importance to Allah, to such an extent that He even warns His own Prophets. Allah threatens that if they were to associate partners with Him, even in the slightest way, all their previous good deeds will be nullified, and they will be classified as losers. This warning is mentioned in the verse 88 of Surah Al-An’am, following the introduction do of eighteen distinguished prophets.

وَلَوۡ أَشۡرَكُوا۟ لَحَبِطَ عَنۡهُم مَّا كَانُوا۟ یَعۡمَلُونَ 6:88

But if they had associated others with Allah, then worthless for them would be whatever they were doing.

And addressing the Prophet Muhammad PBUH, Allah says:

وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَي الَّذينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخاسِرين 39:65

And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers.

And with the warning mentioned in Surah Al-Haqqah, it leaves no room for any doubt that there is no difference or discrimination among people, and everyone must be accountable for their deeds, even if they are the greatest of creatures, and the final messenger, Prophey Muhammad PBUH:

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ. لَأَخَذْنَا مِنْهُ بِالْيَمِينِ. ثمُ َّ لَقَطَعْنَا مِنْهُ الْوَتِين . فَمَا مِنكمُ مِّنْ أَحَدٍ عَنْهُ حَاجِزِين 69:44,47

And if Muhammad had made up about Us some [false] sayings, We would have seized him by the right hand; Then We would have cut from him the aorta. And there is no one of you who could prevent [Us] from him.

When Allah threatens His prophets so strictly in such a severe way, how can the Ahlus Sunnah confidently claim and guarantee with absolute certainty that Allah is forever pleased with the members of the “Foremost among the Muhajirin and Ansar,” and that they will enter Paradise without being held accountable even if they engage in the most nasty and evil deeds?

Furthermore, Allah has demonstrated that even His esteemed Prophets are not immune from Punishment and He has punished some of His great Prophets in this earthly realm merely for making a minor error (however Sunnis call it a sin).
A prime example is when Allah expelled Prophet Adam (peace be upon him) from Paradise as a result of an initial mistake:

وَ قُلْنَا يََادَمُ اسْكُنْ أَنتَ وَ زَوْجُكَ الجَْنَّةَ وَ كلاَُ مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَ لَا تَقْرَبَا هَاذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ.فَأَزَلَّهُمَا الشَّيْطَانُ عَنهَْا فَأَخْرَجَهُمَا مِمَّا كاَنَا فِيهِ وَ قُلْنَا اهْبِطُواْ بَعْضُكمُ ْ لِبَعْضٍ عَدُوٌّ وَ لَكمُ ْ فيِ الْأَرْضِ مُسْتَقَرٌّ وَ مَتَاعٌ إِليَ حِينٍ. فَتَلَقَّي ءَادَمُ مِن رَّبِّهِ كلَِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيم 2:35,37

And We said, “O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers. But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, “Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time. Then Adam re-received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.

Allah rendered His punishment on Prophet Yunus (a) by sending him into the belly of the whale

وَ ذَا النُّونِ إِذ ذَّهَبَ مُغَضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَي فيِ الظُّلُمَتِ أَن لَّا إِلَاهَ إِلَّا أَنتَ سُبْحَانَكَ إِنيّ ِ كُنتُ مِنَ الظَّلِمِينَ. فَاسْتَجَبْنَا لَهُ وَ نجََّيْنَاهُ مِنَ الْغَمّ ِ وَ كَذَالِكَ نُجِي الْمُؤْمِنِين 21:87,88

Allah reproached and condemned Prophet Noah (a) only because he sought Allah’s help to save his sinful son from divine punishment and drowning:

وَنَادَي نُوحٌ رَّبَّهُ فَقَالَ رَبّ ِ إِنَّ ابْنيِ مِنْ أَهْليِ وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الحَْاكِمِينَ. قَالَ يَنُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيرُْ صَالِحٍ فَلَا تَسْئَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنيّ ِ أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ. قَالَ رَبّ ِ إِنيّ ِ أَعُوذُ بِكَ أَنْ أَسْئَلَكَ مَا لَيْسَ ليِ بِهِ عِلْمٌ وَإِلَّا تَغْفِرْ ليِ وَتَرْحَمْنيِ أَكُن مِّنَ الْخَاسِرِين

11:45,47

And Noah called to his Lord and said, “My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges! He said, “O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant. [Noah] said, “My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.

How is it possible that Allah punishes His highly racked Prophets only for a small mistake and not even a sin, but does not punish the companions for their inappropriate actions such as threatening the Messenger of Allah’s daughter to burn Her house, fracturing Her thigh, killing Her fetus, occupying the caliphate without deserving it, dismissing the appointed caliph of Allah, introducing numerous innovations and heresies in the religion of Islam and leading Islam astray from its original path… not only does Allah not punish them, but he also promises them paradise and declares his eternal satisfaction with them?!

5. God threatens the wives of the Messenger of God (peace be upon him).

There is no doubt that some of the Prophet’s wives, including Sauda and others, were among the first ones who became Muslim and according to the beliefs of the Ahl al-Sunnah, these individuals should go to paradise without any account, and Allah is forever pleased with them. However, when we refer to the Quran, we see that Allah threatens all the wives of the Prophet that if they commit a wrongdoing, their punishment will be multiplied compared to others.

And according to the consenus of the scholars, when Hafsah, the daughter of Umar, exposed the secret that the Messenger of Allah had told her and asked her not to tell others, but she shared the prophet’s secret with Aisha, and then both of them decided to annoy the Messenger of Allah, Allah threatened them in this way and ordered them to repent from their wrongdoings:

يا نِساءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ بِفاحِشَةٍ مُبَيِّنَةٍ يُضاعَفْ لَهَا الْعَذابُ ضِعْفَيْنِ وَكانَ ذلِكَ عَلَي اللَّهِ يَسيرا 33:30

O wives of the Prophet, whoever of you should commit a clear immorality – for her the punishment would be doubled two fold, and ever is that, for Allah, easy.

And according to the commentators, when Hafsa, the daughter of Omar, told her the secret that the Messenger of God, may God bless him and grant him peace, asked her not to tell others; But he shared the Prophet’s secret with Ayesha and then both of them decided to torment the Messenger of God.

إِنْ تَتُوبا إِلَي اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُما وَإِنْ تَظاهَرا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاهُ وَجِبْريلُ وَصالِحُ الْمُؤْمِنينَ وَ الْمَلائِكَةُ بَعْدَ ذلِكَ ظَهيرٌ 66:4

If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate against him – then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.

Famous Sunni scholar, Qurtubi, comments on this verse:

قوله تعالي: ( وإن تظاهرا عليه ) أي تتظاهرا وتتعاونا علي النبي صلي الله عليه وسلم بالمعصية والايذاء.

The meaning of this statement from God “But if you cooperate against him” is such: If you two cooperate in disobedience and annoyance against the Prophet (PBUH) and hurt him.

📚 Al-Ansari Al-Qurtubi, Abu Abdullah Muhammad bin Ahmed (died 671), Al-Jamae Lahkam Al-Qur’an , Vol. 18, p. 189, Dhil Aya , Publisher: Dar al-Shaab – Cairo.

Samarqandi writes in this regard:

ثم قال * ( وإن تظاهرا عليه ) * يعني تعاونا علي أذاه ومعصيته فيكون مثلكما كمثل امرأة نوح وامرأة لوط تعملان عملا تؤذيان بذلك رسول الله صلي الله عليه وسلم.

These words of Allah “But if you cooperate against him” means that by helping each other, together you two annoy or disobey the messenger of Allah, in which case, you will act like the story of the wives of Noah and Lot, who annoyed the Prophet of Allah with their behaviours.

📚 Al-Smarqandi, Nasr bin Muhammad bin Ahmed Abul Al-Laith (died 367 AH), Tafsir Al-Smarqandi Al-Masmi Bahrul Uloom , vol. 3, p. 446, the following verse, research: D. Mahmoud Mutarji, publisher: Dar al-Fakr – Beirut.

Shia and Sunni both agree that those two individuals were Hafsa and Ayesha; As Bukhari wrote:

عَنْ عُبَيْدِ بْنِ حُنَيْن، أَنَّهُ سَمِعَ ابْنَ عَبَّاس رضي الله عنهمايُحَدِّثُ أَنَّهُ قَالَ مَكَثْتُ سَنَةً أُرِيدُ أَنْ أَسْأَلَ عُمَرَ بْنَالْخَطَّابِ عَنْ آيَة، فَمَا أَسْتَطِيعُ أَنْأَسْأَلَهُ هَيْبَةً لَهُ. حَتَّي خَرَجَ حَاجًّا فَخَرَجْتُ مَعَهُفَلَمَّا رَجَعْتُ وَكُنَّا بِبَعْضِ الطَّرِيقِ عَدَلَ إِلَي الأَرَاكِ لِحَاجَةلَهُ قَالَ: فَوَقَفْتُ لَهُ حَتَّي فَرَغَ سِرْتُ مَعَهُ فَقُلْتُ يَا أَمِيرَالْمُؤْمِنِينَ مَنِ اللَّتَانِ تَظَاهَرَتَا عَلَي النَّبِيِّ صلي الله عليه وسلممِنْ أَزْوَاجِهِ فَقَالَ تِلْكَ حَفْصَةُ وَعَائِشَةُ. قَالَ فَقُلْتُ وَاللَّهِإِنْ كُنْتُ لأُرِيدُ أَنْ أَسْأَلَكَ عَنْ هَذَا مُنْذُ سَنَة، فَمَا أَسْتَطِيعُ هَيْبَةً لَكَ.

Narrated Ibn `Abbas:
For the whole year I had the desire to ask `Umar bin Al-Khattab regarding the explanation of a Verse (in Surat Al-Tahrim) but I could not ask him because I feared him very much. When he went to perform the Hajj, I too went along with him. On our return, while we were still on the way home. `Umar went aside to answer the call of nature by the Arak trees. I waited till he finished and then I proceeded with him and asked him. “O chief of the Believers! Who were the two wives of the Prophet (ﷺ) who aided one another against him?” He said, “They were Hafsa and `Aisha.” Then I said to him, “By Allah, I wanted to ask you about this a year ago, but I could not do so owing to my fear of you.”

📚 Al-Bukhari Al-Jaafi, Muhammad bin Ismail Abu Abdullah (died 256 AH), Sahih al-Bukhari , vol. 4, p. 1866, H. 4629, Kitab al-Tafsir, chapter on the diagnosis of marital diseases, research d. Mustafa Deeb al-Bagha, publisher: Dar Ibn Kathir, Al-Imamah – Beirut, edition: 3rd, 1407 AH – 1987 AD

Muslim bin Hajjaj quotes Omar bin Khattab and writes:

فَدَخَلْتُ عَلَي عَائِشَةَ فَقُلْتُ يَا بِنْتَ أَبِي بَكْر أَقَدْ بَلَغَ مِنْ شَأْنِكِ أَنْ تُؤْذِي رَسُولَ اللَّهِ صلي الله عليه وسلم فَقَالَتْ مَا لِي وَمَا لَكَ يَا ابْنَ الْخَطَّابِ عَلَيْكَ بِعَيْبَتِكَ. قَالَ فَدَخَلْتُ عَلَي حَفْصَةَ بِنْتِ عُمَرَ فَقُلْتُ لَهَا يَا حَفْصَةُ أَقَدْ بَلَغَ مِنْ شَأْنِكِ أَنْ تُؤْذِي رَسُولَ اللَّهِ صلي الله عليه وسلم وَاللَّهِ لَقَدْ عَلِمْتِ أَنَّ رَسُولَ اللَّهِ صلي الله عليه وسلم لاَ يُحِبُّكِ. وَلَوْلاَ أَنَا لَطَلَّقَكِ رَسُولُ اللَّهِ صلي الله عليه وسلم.

I went to ‘A’isha and said (to her): Daughter of Abu Bakr, have you gone to the extent of annoying Allah’s Messenger (ﷺ)? Thereupon she said: Son of Khattab, you have nothing to do with me, and I have nothing to do with you. You should look to your own daughter. He (‘Umar) said: I visited Hafsa daughter of ‘Umar, and said to her: Hafsa, the (news) has reached me that you annoyed Allah’s Messenger (ﷺ). You know that Allah’s Messenger (ﷺ) does not love you, and had I not been (your father) he would have divorced you.

📚 Al-Nisaburi, Muslim ibn al-Hajjaj Abu al-Hussein al-Qashiri (died 261 AH), Sahih Muslim , vol. 2, p. 1105, 1479 A.H., Kitab al-Talaq, chapter on the separation of women and their choice and the words of the Most High (and if they appear) عليه ), the research of Mohammad Fouad Abdul Baqi, publisher: Dar İhiya al-Trath al-Arabi – Beirut.

Furthermore, in several following verses, the Quran uses the examples of the wives of Prophet Noah and Prophet Lot to warn the wives of Prophet Muhammad PBUH, cautioning then not to make the same mistakes for they will face the same consequences if they do.

ضَرَبَ اللَّهُ مَثَلاً لِلَّذينَ كَفَرُوا امْرَأَتَ نُوحٍ وَ امْرَأَتَ لُوطٍ كانَتا تَحْتَ عَبْدَيْنِ مِنْ عِبادِنا صالِحَيْنِ فَخانَتاهُما فَلَمْ يُغْنِيا عَنْهُما مِنَ اللَّهِ شَيْئاً وَ قيلَ ادْخُلاَ النَّارَ مَعَ الدَّاخِلينَ 66:10

Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, “Enter the Fire with those who enter.”

According to Sunni narrations, this verse is also revealed about Aisha and Hafsa.

Ibn Qayyim Joziya (died 751 AH) writes about this in two of his books, Al-Mahadi al-Muhaqin and Al-Akhmel in the Holy Qur’an :

ثُمَّ في هذه الْأَمْثَالِ من الْأَسْرَارِ الْبَدِيعَةِ ما يُنَاسِبُ سِيَاقَ السُّورَةِ فَإِنَّهَا سِيقَتْ في ذِكْرِ أَزْوَاجِ النبي صلي اللَّهُ عليه وسلم وَالتَّحْذِيرِ من تَظَاهُرِهِنَّ عليه وَأَنَّهُنَّ إنْ لم يُطِعْنَ اللَّهَ وَرَسُولَهُ وَيُرِدْنَ الدَّارَ الْآخِرَةَ لم يَنْفَعْهُنَّ اتِّصَالُهُنَّ بِرَسُولِ اللَّهِ صلي اللَّهُ عليه وسلم كما لم يَنْفَعْ امْرَأَة نُوحٍ وَلُوط اتِّصَالهمَا بِهِمَا وَلِهَذَا إنَّمَا ضَرْب في هذه السُّورَةِ مَثَلَ اتِّصَالَ النِّكَاحِ دُونَ الْقَرَابَةِ.
قال يحيي بن سَلَّامٍ ضَرَبَ اللَّهُ الْمَثَلَ الْأَوَّلَ يُحَذِّرُ عَائِشَةَ وَحَفْصَةَ ثُمَّ ضَرَبَ لَهُمَا الْمَثَلَ الثَّانِيَ يُحَرِّضُهُمَا علي التَّمَسُّكِ بِالطَّاعَةِ.

In these examples, there are great hidden secrets that are related to the context of the verse because they are revealed about the wives of the Prophet (PBUH) and cautioning them against disobedience to the Prophet (PBUH). If they do not obey Allah and the Messenger (PBUH) and at the same time they are eager for eternal salvation, then merely being married to the Messenger of Allah (PBUH) will not benefit them, just like having been the wives of Noah and Lot did not benefit them. Therefore, in this Surah, an example of a causal relationship (marriage) is provided and not a relative relationship like that of a child, etc.
Yahya ibn Salam has said that in the first example, Allah has cautioned Aisha and Hafsah, and in the second example, He has encouraged them to follow and obey the Messenger of Allah (PBUH).
Yahya bin Salam said: In the first example, God warned Aisha and Hafsa, and in the second example, He encouraged them to follow and obey the Messenger of God (PBUH).

📚 Al-Zar’i al-Damashqi, Muhammad bin Abi Bakr Ayyub (known as Ibn Qayyim al-Jawziyya), Mediation of the Authors of the Lord of the Worlds, vol. 1, p. 189, research: Taha Abdul Raouf Saad, publisher: Dar Al-Jil – Beirut – 1973
📚 Al-Zar’i al-Damashqi, Muhammad bin Abi Bakr Ayyub (known as Ibn Qayyim al-Jawziyya), Al-Akhmoal fi al-Qur’an al-Karim, vol. 1, p. 57, Research: Ibrahim Muhammad, Publisher: Al-Sahaba Library – Tanta – Egypt – 1406, Edition: First.

Shukani wrote regarding this as such:

وما أحسن من قال فإن ذكر امرأتي النبيين بعد ذكر قصتهما ومظاهرتهما علي رسول الله صلي الله عليه وإله وسلم يرشد أقم إرشاد ويلوح أبلغ تلويح إلي ان المراد تخويفهما مع سائر أمهات المؤمنين وبيان أنهما وإن كانتا تحت عصمة خير خلق الله وخاتم رسله فإن ذلك لا يغني عنهما من الله شيئا….

And what a good saying it is that he said: Remembering the story of two individuals, who were wives of the Prophet (Aisha and Hafsa) and their actions against the Messenger of Allah (peace be upon him), carries the strongest message and guidance, which declares to those two and the other wives of the Messenger of Allah (peace be upon him) that being the wives of the seal of the Prophets will not be the cause of their salvation.

📚 Al-Shoukani, Muhammad bin Ali bin Muhammad (died 1255 AH), Fath al-Qadir al-Jamee between Fanni Al-Rawawa and Al-Daraiya Man Alam al-Tafsir, vol. 5, p. 256, Publisher: Dar al-Fakr – Beirut.

And also in Surah Al-Hujurat, two of the wives of the Messenger of Allah (peace be upon him) are admonished for gossiping and using derogatory names about other women of that presence.

يَأَيهَُّا الَّذِينَ ءَامَنُواْ لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسيَ أَن يَكُونُواْ خَيرًْا مِّنهُْمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسيَ أَن يَكُنَّ خَيرًْا مِّنهُْنَّ وَلَا تَلْمِزُواْ أَنفُسَكمُ ْ وَ لَا تَنَابَزُواْ بِالْأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الْايمَانِ وَمَن لَّمْ يَتُبْ فَأُوْلَئكَ هُمُ الظَّالِمُون 49:11

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one’s] faith. And whoever does not repent – then it is those who are the wrongdoers.

This verse is also one of the verses that, according to the testimony of Sunni interpreters, was revealed in regard to Aisha, the daughter of Abu Bakr, and Hafsa, the daughter of Umar.

Fakhr Razi writes in the interpretation of this verse as such:

وقوله تعالي: * ( ومن لم يتب ) * أمرهم بالتوبة عما مضي وإظهار الندم عليها مبالغة في التحذير وتشديدا في الزجر.

The Almighty Allah in this phrase: “And whoever does not repent” has commanded repentance and regret for past deeds and expressing remorse for them, and in fact, he emphasizes the fear and severity of the prohibition.

📚 Al-Razi al-Shafi’i, Fakhr al-Din Muhammad bin Omar al-Tamimi (died 604 AH), Al-Tafsir al-Kabeer or Al-Mawafit al-Gheeb , vol. 28, p. 133, Publisher: Dar al-Kutub Al-Elamiya – Beirut, Edition: Al-Awli, 1421 AH – 2000 AD.

Alousi and Beydawi wrote:

( فأولائك هم الظ المون ) * بوضع العصيان موضع الطاعة وتعريض النفس للعذاب.

“then it is those who are the wrongdoers” it means that they have replaced obedience with disobedience and put their lives at risk of torture.

📚 Al-Alousi al-Baghdadi, Allama Abi al-Fazl Shahab al-Din al-Sayed Mahmud (died 1270 AH), Ruh al-Ma’ani fi Tafsir al-Qur’an al-Azeem and Al-Saba al-Mathani , vol. 10, p. 122, publisher: Dar Ihiya al-Tarath al-Arabi – Beirut.
📚 Al-Baydhawi, Naser al-Din Abu al-Khair Abdallah bin Umar bin Muhammad (died 685 AH), Anwar al-Tanzir wa Asrar al-Awail (Tafsir Al-Baydhawi) , vol. 5, p. 218, Publisher: Dar al-Fikr – Beirut.

Shukani interpretates as such:

(ومن لم يتب) عما نهي الله عنه ( فأولئك هم الظالمون ) لارتكابهم ما نهي الله عنه وامتناعهم من التوبة، فظلموا من لقبوه، وظلمهم أنفسهم بما لزمها من الإثم.

“And whoever does not repent – then it is those who are the wrongdoers.” as they have not obeyed Allah’s command and have not repented, they are considered oppressors and have opressed themselves.

📚 Al-Shoukani, Muhammad bin Ali bin Muhammad (died 1255 AH), Fath al-Qadir al-Jamee between Fanni Al-Rawawa and Daraya Man Alam al-Tafsir, Vol. 5, p. 64, Publisher: Dar al-Fakr – Beirut.

Qurtubi writes about the revelation of this verse:

قال المفسرون: نزلت في امرأتين من أزواج النبي صلي الله عليه وسلم سخرتا من أم سلمة، وذلك أنها ربطت خصريها بسبيبة – وهو ثوب أبيض، ومثلها السب – وسدلت طرفيها خلفها فكانت تجرها، فقالت عائشة لحفصة رضي الله عنهما: أنظري! ما تجر خلفها كأنه لسان كلب، فهذه كانت سخريتهما.
وقال أنس وابن زيد: نزلت في نساء النبي صلي الله عليه وسلم، عيرن أم سلمة بالقصر. وقيل: نزلت في عائشة، أشارت بيدها إلي أم سلمة، يا نبي الله أنها لقصيرة وقال عكرمة عن ابن عباس: إن صفية بنت حيي بن أخطب أتت رسول الله صلي الله عليه وسلم فقالت: يا رسول الله، إن النساء يعيرنني، ويقلن لي يا يهودية بنت يهوديين! فقال رسول الله صلي الله عليه وسلم: [ هلا قلت إن أبي هارون وإن عمي موسي وإن زوجي محمد ]. فأنزل الله هذه الآية.

Commentators have said: This verse was revealed regarding two of the wives of the Messenger of God (peace be upon him) who mocked Umm Salamah. It was because she wore a white garment and let both sides of it hang behind her when she walked, and Aisha said to Hafsah, “Look, something like a skewer tongue is hanging on her back.”
Anas and Ibn Zaid have said: This verse was revealed regarding the wives of the Prophet (peace be upon him) who criticized Umm Salamah for her short stature, and it has been mentioned that it was regarding Aisha who pointed at Umm Salamah with her hand and said, “O Messenger of God, look how short she is.”
Ikrimah has narrated from Ibn Abbas who said: Safiyah, the daughter of Hayy ibn Akhtab, came to the presence of the Messenger of God (peace be upon him) and said, “O Messenger of God, the women criticize me and call me a Jew. Woe be to someone whose father and mother are Jews.” The Messenger of God (peace be upon him) replied, “Why didn’t you say that your father is Aaron, your uncle is Moses, and your husband is Muhammad?” Then this verse was revealed to the Messenger of God.

📚 Al-Ansari Al-Qurtubi, Abu Abdullah Muhammad bin Ahmed (died 671 AH), Al-Jamae Lahkam al-Qur’an , vol. 16, p. 326, Dhil Aya , Publisher: Dar al-Shaab – Cairo .

Based on what has been mentioned in the previous verses, it is evident that Allah’s satisfaction with the “early pioneers” is not permanent; rather, it depends on their future actions and behavior. Otherwise, Allah should not threaten the Prophet’s wives, especially Aisha, who are undoubtedly part of the “early pioneers,” that He will punish them twice as much as others and set the disbelievers as an example for them.

Interestingly, Aisha herself admits that she made mistakes after the Prophet Muhammad, peace be upon him and his family. Therefore, she advises not to bury her next to the Prophet, but to bury her alongside the other wives of the Prophet in Baqi cemetery.

Muhammad ibn Saad in Al-Tabaqat al-Kubra and Zahabi in Siyar A’lam al-Nubala narrate:

عن قيس، قال: قالت عائشة… إني أحدثت بعد رسول الله صلي الله عليه وسلم حدثا، ادفنوني مع أزواجه. فدفنت بالبقيع رضي الله عنها.

Qais reports from Aisha who said: “After the Prophet Muhammad, peace be upon him and his family, I committed numerous innovations. Bury me with the wives of the Prophet.” So, she was buried in Baqi cemetery.

📚 Al-Zahri, Muhammad bin Saad bin Muni Abu Abdullah al-Basri (died 230 AH), Tabaqat Al-Kabri , vol. 8, p. 74, publisher: Dar Sadir – Beirut.
📚 Al-Dahhabi, Shams al-Din Muhammad bin Ahmed bin Othman, (died 748 AH), Sir A’lam al-Nabila , vol. 2, p. 193, research: Shuaib Al-Arnauut, Muhammad Naim al-Aqsousi, publisher: Al-Risalah Foundation – Beirut, edition: 9th, 1413 AH.

Hakim Nishaburi also narrates this story and then says:

هذا حديث صحيح علي شرط الشيخين ولم يخرجاه.

This hadith is valid according to the condition of Sahih Bukhari and Muslim, although they did not write it.

📚 Al-Nisaburi, Muhammad bin Abdullah Abu Abdullah Al-Hakim (died 405 AH), Al-Mustadrak Ali Al-Sahhein , vol. 4, p. 7, research by Mustafa Abd al-Qadir Atta, publisher: Dar al-Kutub al-Elamiya – Beirut, edition: Al-Awli, 1411 AH – 1990 AD

Similarly, in this context, it is important to acknowledge the confessions of the esteemed companions who undoubtedly fall under the category of the “early pioneers.” Figureheads like Abu Saeed Khudri and Bara bin Aazib, among others, have clearly expressed their disagreement with any interpretations of the verse “السابقون الأولون” made by the Ahlus Sunnah.

Since we have already extensively discussed and mentioned those confessions in relation to the verse of Bay’ah Ridwan, we refrain from repeating them here.

6. The possibility of apostasy among the companions in the Quran.

The belief in Allah’s permanent satisfaction with “the early predecessors” is not compatible with verses from the Quran that raise the possibility of apostasy among the companions and hold them accountable for it. If Allah was truly pleased with them forever and they were undoubtedly destined for Paradise, then why would He threaten them with the promise of punishment?

وَمَا محَُمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَ فَإِيْنمَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَليَأَعْقَابِكُمْ وَمَن يَنقَلِبْ عَليَعَقِبَيْهِ فَلَن يَضرَُّ اللَّهَشَيًْا وَسَيَجْزِي اللَّهُ الشَّاكِرِين 3:144

Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed,
would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.

يا أَيُّهَا الَّذينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَ يُحِبُّونَهُ أَذِلَّةٍ عَلَي الْمُؤْمِنينَ أَعِزَّةٍ عَلَي الْكافِرين 5:54.

O you who have believed, whoever of you should revert from his religion – Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah ; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing.

It is crystal clear that this verse includes all the companions, including the members of “The foremast of the Muhajirin and Ansar”.
There are also other verses related to this topic that we avoid to cite.

7. Regrets and desires of Abu Bakr and Umar.

Sunni Muslims claim that the Foremost of the Muhajirin and Ansar are definitely promised the Jannah and that Allah is forever pleased with them. However, by a quick review of their lives and by listening to their words, we see that they themselves did not interpret this particular verse as such, and they had no certainty of going to Paradise or Allah being satisfied with their actions and deeds.
For example, as Mustashkil says that Abubakr and Umar, the first and second caliphs, were undoubtedly among the “Foremost of the Muhajirin and Ansar”, but during their lifetimes, especially in their final moments, they expressed desires that indicate their concern about their future and their lack of certainty about going to Jannah.
Muhammad Ibn Ismail Bukhari reports, quoting Umar Ibn Khattab:

عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ… قَالَ [عمر] وَاللَّهِ لَوْ أَنَّ لِي طِلاَعَ الأَرْضِ ذَهَبًا لاَفْتَدَيْتُ بِهِ مِنْ عَذَابِ اللَّهِ عَزَّ وَجَلَّ قَبْلَ أَنْ أَرَاهُ.

Umar said: “If the earth were filled with gold for me, I would spend it before seeing the punishment of Allah to save myself.”

📚 Al-Bukhari, Al-Ja’fi, Muhammad bin Ismail Abu Abdullah (d. 256 AH), Sahih Al-Bukhari, Vol. 4, p. 201, Hadith 3692, Book of Virtues of the Companions, Vol. 6, Chapter on the Virtues of Umar ibn Al-Khattab, edited by Dr. Mustafa Diab Al-Bagha, Publisher: Dar Ibn Kathir, Al-Yamamah – Beirut, Third Edition, 1407 AH – 1987 AD.

Ibn Hajar Asqalani explains in the commentary of this narration:

وانما قال ذلك لغلبة الخوف الذي وقع له في ذلك الوقت من خشية التقصير فيما يجب عليه من حقوق الرعية أو من الفتنة بمدحهم.

Omar have spoken these words due to his shortcomings in upholding the rights of the people and when fear had overcome him.

📚 Al-Asqalani Al-Shafi’i, Ahmad ibn Ali ibn Hajar Abu al-Fadl (d. 852 AH), Fath al-Bari Sharh Sahih al-Bukhari, Vol. 7, p. 43, edited by Mahb al-Din al-Khatib, publisher: Dar al-Ma’arifah – Beirut.

If what the Sunnis claim is indeed true, then why did the second caliph, Umar ibn Khattab, feel the need to express his overwhelming fear and seek forgiveness for Allah’s punishment?

Jalal al-Din al-Suyuti quotes Umar ibn Khattab as saying:

عن عمرَ رَضِيَ اللَّهُ عَنْهُ قَالَ: لَوْ نَادَي مُنَادٍ مِنَ السَّمَاءِ: يَا أَيُّهَا النَّاسُ إِنَّكُمْ دَاخِلُونَ الْجَنَّةَ كُلُّكُمْ أَجْمَعُونَ إِلاَّ رَجُلاً وَاحِدَاً لَخِفْتُ أَنْ أَكُونَ أَنَا هُوَ، وَلَوْ نَادَي مُنَادٍ: أَيُّهَا النَّاسُ إِنَّكُمْ دَاخِلُونَ النَّارَ إِلاَّ رَجُلاً وَاحِدَاً لَرَجَوْتُ أَنْ أَكُونَ أَنَا هُوَ ) ( حل ).

Narrated from Umar: If a caller from the sky shouts: “Oh people, all of you are residents of paradise except one person, I am afraid that I might be that one person.” And if a caller shouts and says: “All of you are residents of hell except one person, I hope that I might be that one person.”

📚 Al-Suyuti, Jalal al-Din Abd al-Rahman bin Abi Bakr, Jami’ al-Ahadith (Al-Jami’ al-Saghir wa Zawa’idihi wa al-Jami’ al-Kabir), volume 13, page 318, narration number 1240.
📚 Al-Asbahani, Abu Nu’aym Ahmad bin Abdullah (d. 430 AH), Hilyat al-Awliya wa Tabaqat al-Asfiya, volume 1, page 53, publisher: Dar al-Kutub al-Arabi – Beirut, fourth edition, 1405 AH.
📚Ibn Rajab al-Hanbali (d. 795 AH), Takhweef min al-Nar wa al-Ta’rif bi Hal Dar al-Bawar, volume 1, page 15, publisher: Maktabat Dar al-Bayan – Damascus, first edition, 1399 AH.
📚Al-Hindi, Alaa al-Din Ali al-Muttaqi bin Hussam al-Din (d. 975 AH), Kanz al-Ummal fi Sunan al-Aqwal wa al-Af’al, volume 12, page 277, narration number 35916, edited by: Mahmoud Omar al-Dimyati, publisher: Dar al-Kutub al-Ilmiyah – Beirut, first edition, 1419 AH – 1998 CE.

This indicates that the second caliph did not accept the interpretation that Sunni scholars nowadays have on the verse “al-sabiqoon al-awwaloon” and did not feel confident in his own being a dweller of Paradise.

Mr. Ali bin Jaad in his book ‘Musnad’, and Mr. Al-Raba’i in his book ‘Wasaya al-Ulama’, and Abu Nuaim in his book ‘Hilyat al-Awliya’, and ‘Baghawi’ in his book ‘Sharh al-Sunnah’, and many others have reported:

عن ابن عمر: كان رأس عمر علي فخذي في مرضه الذي مات فيه، فقال لي: ضع رأسي، قال: فوضعته علي الأرض، فقال: ويلي وويل أمي إن لم يرحمني ربي.

The son of Omar says: When my father was sick and passed away from the same illness, his head was on my lap. He said, “Put my head on the ground.” Then he said, “Woe to me and my mother if Allah does not have mercy on me.”

📚 Al-Jawahiri al-Baghdadi, Ali bin al-Ja’ad bin Ubaid Abu al-Hasan (d. 230 AH), Musnad Ibn Ja’ad, vol. 1, p. 136, Research by: Amer Ahmed Haider, Publisher: Nader Foundation – Beirut, First Edition, 1410 AH – 1990 AD.
📚Al-Raba’i, Abu Suleiman Mohammed bin Abdullah bin Ahmad bin Zabir (d. 379 AH), Wasiya Al-Ulama Inda Hudur Al-Mawt, vol. 1, pp. 37-38, Research by: Salah Muhammad al-Khayyami and Sheikh Abd al-Qadir al-Arnaout, Publisher: Dar Ibn Kathir – Damascus – Beirut, First Edition, 1406 AH – 1986 AD.
📚Al-Asbahani, Abu Nuaim Ahmad bin Abdullah (d. 430 AH), Hilyat al-Awliya wa Tabaqat al-Asfiya, vol. 1, p. 52, Publisher: Dar al-Kutub al-Arabi – Beirut, Fourth Edition, 1405 AH.
📚Al-Baghawi, al-Hussein bin Mas’ood (d. 516 AH), Sharh al-Sunnah, vol. 14, p. 373, Research by: Shuaib al-Arnaout – Muhammad Zuhair al-Shawish, Publisher: al-Maktab al-Islami – Damascus – Beirut, Second Edition, 1403 AH – 1983 AD.
📚Al-Zamakhshari, Abu al-Qasim Mahmoud bin Amr bin Ahmad, Jar Allah (d. 538 AH), Rabia al-Abrar, vol. 1, p. 116.

Hammad bin Sari, who died in 243 AH and was one of the narrators of Bukhari, Muslim, and the other six authentic books of Ahl al-Sunnah, says in the book Al-Zuhd, quoting Dahhak:.

عن الضحاك قال مر أبو بكر بطير واقع علي شجرة فقال طوبي لك يا طير تقع علي الشجر وتأكل الثمر ثم تطير وليس عليك حساب ولا عذاب ياليتني كنت مثلك والله لوددت أن الله خلقني شجرة إلي جانب الطريق فمر بي بعير فأخذني فأدخلني فاه فلاكني ثم ازدردني ثم أخرجني بعرا ولم أك بشرا.
قال وقال عمر يا ليتني كنت كبش أهلي سمنوني ما بدا لهم حتي إذا كنت أسمن ما أكون زارهم بعض ما يحبون فجعلوا بعضي شواء وبعضي قديدا ثم أكلوني فأخرجوني عذرة ولم أك بشرا قال وقال أبو الدرادء يا ليتني كنت شجرة تعضد ولم أك بشرا.

Abu Bakr was passing by a place when he saw a bird sitting on a tree branch. He said, “How fortunate you are! You sit on a tree branch, eat the fruit of the tree, fly around, and have no accountability. I wish I could be like you. I swear to God, I wish God had created me as a tree on the side of the road so that a camel would pass by me, take me into its mouth, chew and swallow me, and then expel me in the form of dung from its stomach. But I were not a human!”

Umar also said, “I wish I were a sheep so that my family could fatten me up and eat some parts of my body as kabobs and dry the others. Then, they would excrete me in the form of waste, and I wouldn’t have been created as a human.”
Abu Darda said, “I wish I were a tree that gets cut down instead of being created as a human.”

📚 Al-Kufi, Hinad bin Al-Sari (died 243 AH), Al-Zuhd, vol. 1, p. 258, Hadith 449, chapter: “Whoever says, ‘I wish I were not created’.” Research by Abdul Rahman Abdul Jabbar Al-Farywai, Publisher: Dar Al-Khalafa lil Kutub Al-Islami – Kuwait, First Edition, 1406 AH
📚Al-Isbahani, Abu Nuaim Ahmad bin Abdullah (passed away 430 AH), Hilyat Al-Awliya’ wa Tabqat Al-Asfiya’, vol. 1, p. 52, Publisher: Dar Al-Kutub Al-Arabi – Beirut, Fourth Edition, 1405 AH;
📚Al-Bayhaqi, Ahmad bin Al-Husayn bin Ali bin Musa Abu Bakr (passed away 458 AH), Shu’ab Al-Iman, vol. 1, p. 485, Hadith 787, Research by Muhammad Al-Saeed Basioni Zaghlool, Publisher: Dar Al-Kutub Al-Ilmiyya – Beirut, First Edition, 1410 AH.
📚Al-Suyuti, Jalal Al-Din Abdul Rahman bin Abi Bakr, Jami’ Al-Ahadith (Al-Jami’ Al-Saghir waz-Zawa’id wa Al-Jami’ Al-Kabir), vol. 13, p. 317.

Additionally, Muhammad bin Saad, narrating from Abdullah bin Amer bin Rabeeah, writes:

أخبرنا يزيد بن هارون ووهب بن جرير وكثير بن هشام قال أخبرنا شعبة عن عاصم بن عبيد الله بن عاصم عن عبد الله بن عامر بن ربيعة قال رَأَيْتُ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ أَخَذَ تِبْنَةً مِنَ الأَرْضِ فَقَالَ: يَا لَيْتَنِي كُنْتُ هذِهِ التبْنَةَ لَيْتَنِي لَمْ أُخْلَقْ لَيْتَنِي لَمْ أَكُ شَيْئَاً لَيْتَ أُمي لَمْ تَلِدْنِي لَيْتَنِي كُنْتُ نَسْيَاً مَنْسِيَّاً.

Abdullah bin Amer bin Rabia says, “Umar had a handful of soil in his hand and said, ‘I wish I were this handful of soil. I wish I had never been born. I wish I didn’t exist. I wish my mother had never given birth to me. I wish I had been forgotten.”

📚 Al-Zuhri, Muhammad bin Saad bin Mani’ Abu Abdullah al-Basri (d. 230 AH), Al-Tabaqat al-Kubra, Vol. 3, p. 360, Publisher: Dar Sader – Beirut
📚Ibn Abi Shaybah al-Kufi, Abu Bakr Abdullah bin Muhammad (d. 235 AH), Al-Musannaf Fi Al-Ahadith Wa Al-Athar, Vol. 7, p. 98, Edited by: Kamal Yusuf al-Hout, Publisher: Maktabat al-Rushd – Riyadh, First edition, 1409 AH;
📚Al-Baladhuri, Ahmad bin Yahya bin Jabir (d. 279 AH), Ansab al-Ashraf, Vol. 3, p. 440;
Al-Bayhaqi, Ahmad bin al-Husayn bin Ali bin Musa Abu Bakr (d. 458 AH), Shu’ab al-Iman, Vol. 1, p. 486, Edited by: Muhammad al-Saeed Basyouni Zaghlool, Publisher: Dar al-Kutub al-Ilmiyah – Beirut, First edition, 1410 AH;
📚Al-Baghawi, Al-Husayn bin Mas’ud (d. 516 AH), Sharh al-Sunnah, Vol. 14, p. 373, Edited by: Shuayb al-Arna’out – Muhammad Zahir al-Shawish, Publisher: Al-Maktab al-Islami – Damascus, Beirut, Second edition, 1403 AH – 1983 CE;
📚Al-Dhahabi, Shams al-Din Muhammad bin Ahmad bin Uthman (d. 748 AH), Tarikh al-Islam wa Wafiyat al-Mashaheer wa al-A’lam, Vol. 3, p. 270, Edited by: Dr. Omar Abdul Salam Tadmori, Publisher: Dar al-Kutub al-Arabi – Lebanon/Beirut, First edition, 1407 AH – 1987 CE;
📚Al-Suyuti, Abdul Rahman bin Abi Bakr (d. 911 AH), Tarikh al-Khulafa, Vol. 1, p. 129, Edited by: Muhammad Mahi al-Din Abdul Hamid, Publisher: Matba’ah al-Sa’adah – Egypt, First edition, 1371 AH – 1952 CE.

Furthermore, it is worth mentioning the remorse expressed by the first caliph in his final moments, wherein he expressed regret for various actions, including the offensive against the house of Fatimah Zahra, may peace be upon Her.

So, if Abu Bakr and Umar were truly confident of entering Paradise and having the eternal satisfaction of Allah, then why did they express such words and make such wishes? Why we don’t hear such words from Ali ibn Abi Talib (a.s) or any other members of AhlulBayt (a.s)? As you know they are believed by Shia Muslims to be infallible and if Shias are wrong and Sunnis are right that they were just ordinary Sahaba like Abubakr and Umar, why don’t we witness the same statements from them?
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A look at the final words of Imam Ali, peace be upon him:

After reading some confessions and desires of the first two caliphs, It is also important to examine the final words of Imam Ali, peace be upon Him, in order to provide a comprehensive comparison.
Ibn Athir Jazari offers insight in Asad al-Ghabah:

عن عمرو ذي مر قال: لما أُصيب علي بالضربة، دخلتُ عليه وقد عَصَب رأْسه، قال قلت: يا أَمير المؤمنين، أَرني ضربتك. قال: فحلَّها، فقلت: خَدْشٌ وليس بشيء. قال: إِني مفارقكم. فبكت أَم كلثوم من وراء الحجاب، فقال لها: اسكتي، فلو ترين ماذا أَري لما بكيت. قال فقلت: يا أَمير المؤمنين، ما تري؟ قال: هذه الملائكة وفود، والنبييون، وهذا محمد يقول: يا علي، أَبْشِر، فما تصير إِليه خَيرٌ مما أَنت فيه.

Amr Zimr says: When Ali (peace be upon him) was injured, I went to him and saw that his head was bandaged. I said, “O Commander of the Faithful, show me the place where the sword struck you.” He opened his headscarf and said, “It is a small wound.” He then said, “I am leaving your company,” and Um Kulthum, who was behind the curtain, started crying. He said, “Be silent and calm. If you saw what I am seeing, you would not cry.” I asked, “O Commander of the Faithful, what do you see?” He said, “There is a group of angels and prophets gathered here, and this is the Messenger of Allah, Muhammad (peace be upon him), who says, ‘O Ali, congratulations to you. What awaits you is better than what you have now.'”

📚 Al-Jazri, Az al-Din bin al-Athir Abi al-Hasan Ali bin Muhammad (d. 630 AH), “Asad al-Ghabah fi Ma’rifat al-Sahaba,” vol. 4, p. 131, edited by Adil Ahmad al-Rifai, published by Dar Ihya’ al-Turath al-Arabi – Beirut, Lebanon, first edition, 1417 AH – 1996 AD.

Zamakhshari writes in Rabi’ al-Abrar:

أسماء بنت عميس: أنا لعند علي بن أبي طالب بعد ما ضربه ابن ملجم، إذ شهق شهقة ثم أغمي عليه، ثم أفاق فقال: مرحباً، مرحباً، الحمد لله الذي صدقنا وعده، وأورثنا الجنة، فقيل له: ما تري؟ قال: هذا رسول الله، وأخي جعفر، وعمي حمزة، وأبواب السماء مفتحة، والملائكة ينزلون يسلمون علي ويبشرون، وهذه فاطمة قد طاف بها وصائفها من الحور، وهذه منازلي في الجنة. لمثل هذا فليعمل العاملون.

Asma, the daughter of Amis, says: After Ali, peace be upon him, was struck by Ibn Muljam, I was by his side. Suddenly, he let out a cry and became unconscious. Then, he regained consciousness and said: “Welcome, welcome. Praise be to Allah that His promise was true and He made us inheritors of Paradise.” When asked what he sees, he replied: “This is the Messenger of God (peace be upon him and his family), and this is my brother Jafar and my uncle Hamza. The gates of heaven are open, and the angels descend and greet me, giving me glad tidings. And this is Fatima, who is surrounded by hoors of Paradise. And this is my place in Paradise. “Those who strive, must strive for such a reward.”

📚 Al-Zamakhshari, Abu Al-Qasim Mahmoud ibn Amr ibn Ahmad Jarallah (d. 538 AH), Rabia Al-Abrar, vol. 1, p. 438, according to the program of Al-Jami Al-Kabir, fourth edition.

8. The presence of hypocrites among “Al-Sabiqun Al-Awwalun” invalidates the claim of the Sunni people.

According to the verses of the Holy Quran, among the members of “Al-Sabiqoon Al-Awwaloon” there were individuals who were titled by Allah as hypocrites, afflicted with “a disease in their hearts.” Surah Al-Muddathir, verse 31 explicitly highlights this fact:

وَمَا جَعَلْنَا أَصحَْبَ النَّارِ إِلَّا مَلَئكَةً وَمَا جَعَلْنَا عِدَّتهَُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُواْ لِيَسْتَيْقِنَ الَّذِينَ أُوتُواْ الْكِتَابَ وَيَزْدَادَ الَّذِينَ ءَامَنُواْ إِيمَانًا وَ لَا يَرْتَابَ الَّذِينَ أُوتُواْ الْكِتَابَ وَ الْمُؤْمِنُونَ وَ لِيَقُولَ الَّذِينَ فيِ قُلُوبهِِم مَّرَضٌ وَ الْكَافِرُونَ مَا ذَا أَرَادَ اللَّهُ بهَِاذَا مَثَلًا

And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve – that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, “What does Allah intend by this as an example?” Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity

Based on the interpretaters, the Surah Al-Muddathir and particularly this verse was revealed in Mecca and refers to the hypocrites who had “a disease in their hearts.” It was these very hypocrites who migrated to Medina along with other believers and the Messenger of Allah and became part of “Al-Sabiqoon Al-Awwaloon.”

Therefore, how can it be accepted that Allah is permanently pleased with all individuals who migrated with the Prophet, even if they belong to those with “a disease in their hearts”?

9. Abu Al-Ghadiyah, among “Al-Sabiqun Al-Awwalun.”

The early days of Islam witnessed the presence of certain figures among “Al-Sabiqoon Al-Awwaloon” who were condemned by both Shia and Sunni, and incurred the Anger of Allah, and they will be in the fire of hell. Among these individuals is Abu al-Ghadiyah, the killer of Ammar Yasir.

Ibn Taymiyyah al-Harani writes about him:

كان مع معاوية بعض السابقين الأولين وإن قاتل عمار بن ياسر هو أبو الغادية وكان ممن بايع تحت الشجرة وهم السابقون الأولون ذكر ذلك ابن حزم وغيره.

“Some of the members of “Al-Sabiqoon Al-Awwaloon” were around Mu’awiyah, and one of them was Abu’l Ghadiyyah, the killer of Ammar ibn Yasir. He was someone who was present at the Allegiance of the Tree and pledged his allegiance to the Prophet. This has been narrated by Ibn Hazm and others.

📚 Al-Harani, Ahmad ibn Abdulhalim ibn Taymiyyah Abu’l Abbas (d. 728 AH), Minhaj al-Sunnah al-Nabawiyyah, Vol. 6, p. 333, edited by Dr. Muhammad Rashad Salim, Publisher: Qurtuba Foundation, First Edition, 1406 AH.

This is while the Messenger of Allah (blessings and peace be upon him and his family) spoke about him and his group. He (PBUH) said:”

وَيْحَ عَمَّارٍ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ، يَدْعُوهُمْ إِلَي الْجَنَّةِ، وَيَدْعُونَهُ إِلَي النَّار.

Ammar will be killed by the wicked group, while Ammar invites them towards Paradise, and they invite Ammar towards Hellfire.

📚 Al-Bukhari al-Ja’fi, Muhammad ibn Ismail Abu Abdullah (d. 256 AH), Sahih al-Bukhari, vol. 1, p. 172, hadith 436, book of prayer, chapter of cooperation in building a mosque, and vol. 3, p. 1035, hadith 2657, jihad and expeditions, chapter of wiping the dust off people in the path, edited by Dr. Mustafa Dib al-Bagha, publisher: Dar Ibn Kathir, al-Yamama – Beirut, third edition, 1407 AH – 1987 CE.

It is interesting that Abu Al-Ghadiyah himself, who is the killer of Ammar, has stated that the killer of Ammar is in the fire.
Dhahabi writes in Al-I’tidal:

عن أبي الغادية سمعت رسول الله صلي الله عليه وسلم يقول: قاتل عمار في النار وهذا شيء عجيب فإن عمارا قتله أبو الغادية.

It is narrated from Abu Al-Ghadiyah who said: ‘I heard from the Messenger of Allah saying: “The killer of Ammar is in the Fire.” And this is something astonishing because Abu Al-Ghadiyah himself killed Ammar.’

📚 Al-Dhahabi, Shams al-Din Muhammad bin Ahmad bin Uthman, (died 748 AH), Mizan al-I’tidal fi Naqd al-Rijal, vol. 2, p. 236, edited by Sheikh Ali Muhammad Muwaffaq and Sheikh Adil Ahmad AbdulMujood, published by Dar al-Kutub al-Ilmiyyah – Beirut, first edition, 1995.

Therefore, individuals like Abu Al-Ghadiyah, despite being among the “Al-Sabiqoon Al-Awwaloon” incurred the anger and wrath of Allah due to their actions after the revelation of the verse.

10. Tha’laba bin Hatib Badri, from “Al-Sabiqun Al-Awwalun” and from the founders of Masjid Dharar.

One of the people who participated in the Battle of Badr and is definitely considered to be part of “Al-Sabaqun Al-Alun” is Thalaba bin Hatib Ansari. Examining the history of his life brings very interesting results, among which are invalidation of the theory of justice of the Companions, God’s permanent satisfaction with “Al-Sabaqun Al-Ulun”, their inevitable heavenly existence, etc.; Because according to the elders and Sunni scholars, he was one of the twelve hypocrites who built the Jarar Mosque.

He is also the one whom the Messenger of God, may God bless him and grant him peace, prayed for to become rich and promised to pay zakat and alms on time; But after he reached great wealth, he forgot his obligations and interpreted zakat as jizya and refused to give it to the representative of the Messenger of God.

Thaalba’s presence in the two battles of Badr and Uhud:

Ibn Athir Jazri writes in Asad al-Ghabha:

ب د ع * ثعلبة ) بن حاطب بن عمرو بن عبيد بن أمية بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس الأنصاري الأوسي شهد بدرا قاله محمد بن إسحاق وموسي بن عقبة وهو الذي سأل النبي صلي الله عليه وسلم ان يدعو الله ان يرزقه مالا.

Muhammad bin Ishaq and Musa bin Uqbah said: Tha’alba Ansari was present in the battle of Badr and she is the one who asked the Messenger of God (PBUH) to pray for him to get rich.

📚 Al-Jazari, Ezz al-Din bin Al-Athir Abi al-Hassan Ali bin Muhammad (died 630 AH), Asad al-Gabafi fi Marafah al-Sahaba , vol. 1, p. 237, research by Adel Ahmad al-Rifai, publisher: Dar Ihya al-Trath al-Arabi – Beirut / Lebanon, edition: Awli, 1417 AH – 1996 AD

Ibn Abd al-Barr writes in al-Istiyab:

آخي رسول الله * بين ثعلبة بن حاطب هذا وبين معتب بن عوف بن الحمراء شهد بدرا وهو مانع الصدقة.

The Messenger of God (PBUH) made a brotherhood between Thaalba and Mu’tab bin Auf bin Hamra, Thaalba was present at Badr and she is the one who refused to pay zakat.

📚 Ibn Abd al-Barr, Yusuf bin Abdullah bin Muhammad (died 463 AH), Al-Asim in the Knowledge of the Companions , Vol. 1, p. 210, Research by Ali Muhammad Al-Bajawi, Publisher: Dar Al-Jil – Beirut, Edition: Al-Awli, 1412 AH.

Muhammad bin Saad also writes in Tabaqat Al-Kabri:

وآخي رسول الله صلي الله عليه وسلم بين ثعلبة بن حاطب ومعتب بن الحمراء من خزاعة حليف بني مخزوم وشهد ثعلبة بن حاطب بدرا وأحدا.

The Messenger of God (pbuh) made a brotherhood between Thaalba and Mutab, Thaalba is the one who understood Badr and Uhud.

📚 Al-Zahri, Muhammad bin Saad bin Muni Abu Abdullah al-Basri (died 230 AH), Tabaqat Al-Kabri , vol. 3, p. 460, Publisher: Dar Sadir – Beirut.

Safadi also quotes Tabaqat Al-Kabri in Al-Wafi Baloviat and writes:

ثعلبة بن حاطب بن عمرو بن عبيد بن أمية بن زيد بن مالك بن عوف بن عمرو بن عوف آخي رسول الله صلي الله عليه وسلم بينه وبين معتب بن عوف بن الصحراء شهد بدرا وأحدا وهو مانع الصداقة….

📚 Al-Safadi, Salah al-Din Khalil bin Aibek (died 764 AH), Al-Wafi Baloviat , Vol. 11, p. 9, Research by Ahmad Arnaout and Turki Mustafa, Publisher: Dar Ihya al-Trath – Beirut – 1420 AH-2000 AD.

Furthermore, Ibn Kathir Dimashqi, a Salafi scholar, has mentioned his name among those who were present at the Battle of Badr.

📚 Al-Qurashi al-Damashqi, Ismail bin Umar bin Kathir Abul al-Fada (died 774 AH), Al- Badat al-Nahiya , vol. 3, p. 385, chapter on the names of Ahl al-Badr, publisher: Al-Maarif Library – Beirut.
📚 Al-Qurashi al-Damashqi, Ismail bin Umar bin Kathir Abul al-Fada (died 774 AH), Seerah al-Nabawiyyah , vol. 2, p. 492, chapter on the names of Ahl al-Badr.

Therefore, there is no doubt or suspicion about the presence of this person at Badr.

Tha’labah and the establishment of the Mosque of Dhirar:

Allah strongly rebukes the hypocrites in the Noble Quran who built the Mosque of Dhirar with the intention of harming Islam and strengthening the front of disbelief, saying:

وَالَّذینَ اتَّخَذُوا مَسْجِداً ضِراراً وَکُفْراً وَتَفْریقاً بَیْنَ الْمُؤْمِنینَ وَإِرْصاداً لِمَنْ حارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ وَ لَیَحْلِفُنَّ إِنْ أَرَدْنا إِلاَّ الْحُسْنی وَاللَّهُ یَشْهَدُ إِنَّهُمْ لَکاذِبُون

And [there are] those [hypocrites] who took for themselves a mosque for causing harm and disbelief and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, “We intended only the best.” And Allah testifies that indeed they are liars.

Numerous scholars and historians from the Sunni sect have acknowledged Tha‘labah ibn Hāṭib as one of the contributors in the construction of Masjid Dharrar. Many well-respected figures, including Muḥammad ibn Jarīr al-Ṭabarī, Ibn Kathīr al-Dimashqī, Ibn Abi Ḥātim al-Rāzi, Jalāl al-Dīn al-Suyūṭī, Tha‘labi, ‘Abd al-Raḥmān ibn Jawzi, Ibn Hishām al-Ḥumayrī, and others, have documented his role in their interpretations and historical writings:

وَكَانَ الَّذِينَ بَنَوهُ اثْنَي عَشَرَ رَجُلا: خِذَامُ بْنُ خَالِدٍ مِنْ بَنِي عُبَيْدِ بْنِ زَيْدٍ أَحَدُ بَنِي عَمْرِو بْنِ عَوْفٍ وَمِنْ دَارِهِ أَخْرَجَ مَسْجِدَ الشِّقَاقِ، وَثَعْلَبَةُ بْنُ حَاطِبٍ مِنْ بَنِی عُبَیْدٍ، وَهَزَّالُ بْنُ أُمَيَّةَ بْنِ زَيْدٍ، وَمُعْتَبُ بْنُ عُشَيْرَ مِنْ بَنِي ضُبَيْعَةَ بْنِ زَيْدٍ

Twelve people built the Darrar Mosque… Tha’labah bin Hatib was from the Banu ‘Abid…

📚 Al-Tabari, Abi Ja’far Muhammad bin Jarir (died 310 AH), Tarikh al-Tabari, vol. 2, p. 186, Publisher: Dar Al-Kutub Al-Al-Elamiya – Beirut
📚Al-Tabari, Muhammad bin Jarir, Jame al-Bayan on Taweel Ai Qur’an, vol. 11, p. 23, publisher: Dar al-Fakr, Beirut – 1405 AH
📚Al-Qurashi al-Damashqi, Ismail bin Umar bin Kathir Abu al-Fada (died 774 AH), Tafsir al-Qur’an al-Azeem, vol. 2, p. 403, publisher: Dar al-Fikr – Beirut – 1401 AH;
📚Ibn Abi Hatim al-Razi, Abd al-Rahman ibn Muhammad ibn Idris (died 327 AH), Tafsir al-Qur’an, vol. 6, p. 1880, research: Asaad Muhammad al-Tayeb, publisher: Al-Maqabah al-Asriyah – Saida;
📚Al-Siuti, Abd al-Rahman bin al-Kamal Jalal al-Din (died 911 AH), Al-Dur al-Manthor, vol. 3, p. 277, publisher: Dar al-Fakr – Beirut – 1993;
📚Al-Thalabi al-Nisaburi, Abu Ishaq Ahmed bin Muhammad bin Ibrahim (died 427 AH), al-Saqat and al-Bayan (Tafsir al-Thalabi), vol. 6, p. 221, research: Imam Abi Muhammad bin Ashur, revision and proofreading by Ustad Nazeer al-Saadi, publisher: Dar Ihiya al-Tarath al-Arabi – Beirut – Lebanon, first edition, 2002-1422 AH
📚Al-Hamiri al-Maafari, Abdul Malik bin Hisham bin Ayyub Abu Muhammad (died 213 AH), Prophetic Life, Vol. 5, p. 212, Research by Taha Abdul Rauf Saad, Publisher: Dar Al-Jil, First Edition, Beirut – 1411 AH.

Tha’laba” and his refusal to pay Zakat

Zakat or Zakah holds a significant place as an economic regulation and obligatory practice in Islam. Embracing Zakat is considered essential in upholding fundamental beliefs. Hence, the Quran emphasizes its prominence by mentioning it immediately after the command to pray, indicating the importance and necessity of paying Zakat under specific conditions for every Muslim individual. Conversely, severe criticism is directed towards those who deny or neglect fulfilling their Zakat responsibilities.

In Surah At-Tawbah, it says about the hypocrites:

وَمِنهُْم مَّنْ عَاهَدَ اللَّهَ لَئنِ ْ ءَاتَئنَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَ لَنَكُونَنَّ مِنَ الصَّالِحِينَ. فَلَمَّا ءَاتَئهُم مِّن فَضْلِهِ بخَِلُواْ بِهِ وَتَوَلَّواْ وَّ هُم مُّعْرِضُونَ. فَأَعْقَبهَُمْ نِفَاقًا فيِ قُلُوبهِِمْ إِليَ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُواْ اللَّهَ مَا وَعَدُوهُ وَ بِمَا كَانُواْ يَكْذِبُون . التوبة / 75_ 77.

And among them are those who made a covenant with Allah, [saying], “If He should give us from His bounty, we will surely spend in charity, and we will surely be among the righteous.”
So He penalized them with hypocrisy in their hearts until the Day they will meet Him – because they failed Allah in what they promised Him and because they [habitually] used to lie.
But when he gave them from His bounty, they were stingy with it and turned away while they refused.

According to the testimony of most Sunni interpreters, these verses were revealed about Tha’laba bin Hataab Badri.

Muhammad ibn Jarir Tabari writes in his interpretation:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قوله: ومنهم من عاهد الله لئن آتانا من فضله… الآية، وذلك أن رجلا يقال له ثعلبة بن حاطب من الأنصار، أتي مجلسا فأشهدهم، فقال: لئن آتاني الله من فضله، آتيت منه كل ذي حق حقه، وتصدقت منه، ووصلت منه القرابة فابتلاه الله فآتاه من فضله، فأخلف الله ما وعده، وأغضب الله بما أخلف ما وعده، فقص الله شأنه في القرآن: ومنهم من عاهد الله… الآية، إلي قوله: يكذبون.

It is narrated from Ibn Abbas regarding the context of the revelation of these verses that he said: A person named Tha’laba said the following in front of a group of people and they witnessed it: If Allah bestows favor upon me and grants me wealth and possessions, I will fulfill the rights of every rightful owner, pay my Zakat, and take care of my relatives. Allah blessed him with abundant wealth for the purpose of testing him; however he did not fulfill any of his promises and incurred the wrath and anger of Allah, as mentioned in this verse.

📚 Tabari, Muhammad ibn Jarir, Jami’ al-Bayan ‘an Ta’wil Ay al-Quran, Vol. 10, p. 241, Hadith 13204, Publisher: Dar al-Fikr, Beirut – 1405 AH.

Fakhr Razi wrote about the revelation of the verse:

والمشهور فی سبب نزول هذه الآیة أن ثعلبة بن حاطب قال: یا رسول الله ادع الله أن یرزقنی مالا. فقال علیه السلام: « یا ثعلبة قلیل تؤدی شکره خیر من کثیر لا تطیقه »….

What is famous about the revelation of this verse is that Thaalba said to the Messenger of God (PBUH): Pray that God will grant me wealth. He said: O Thaalba! A little wealth that you are grateful for is better than a lot of wealth that you cannot pay for.

📚 Al-Razi al-Shafi’i, Fakhr al-Din Muhammad bin Omar al-Tamimi (died 604 AH), Al-Tafsir al-Kabeer or Al-Mawafiat al-Gheeb , vol. 16, p. 138, Publisher: Dar al-Kutub Al-Elamiya – Beirut, Edition: Al-Awli, 1421 AH – 2000 AD.

Ibn Kathir, after mentioning the verse, said:

وقد ذکر کثیر من المفسرین منهم ابن عباس والحسن البصری أن سبب نزول هذه الآیة الکریمة فی ثعلبة بن حاطب…

Many interpreters such as Ibn Abbas and Hasan Basri have said that the reason for the revelation of this noble verse is Tha’labah bin Huthayb.

📚 Al-Qurashi al-Damashqi, Ismail bin Umar bin Kathir Abu al-Fada (died 774 AH), Tafsir al-Qur’an al-Azeem , vol. 2, p. 388, publisher: Dar al-Fakr – Beirut – 1401 AH.

Ibn Arabi, after mentioning the statements of the interpreters about the verse, said: This verse was revealed about Tha’labah and he considers it the most correct statement:

هذه الآیة اختلف فی شأن نزولها علی ثلاثة أقوال الأول أنها نزلت فی شأن مولی لعمر قتل حمیما لثعلبة فوعد إن وصل إلی الدیة أن یخرج حق الله فیها فلما وصلت إلیه الدیة لم یفعل الثانی أن ثعلبة کان له مال بالشام فنذر إن قدم من الشام أن یتصدق منه فلما قدم لم یفعل الثالث وهو أصح الروایات أن ثعلبة بن حاطب الأنصاری المذکور قال للنبی ادع الله أن یرزقنی مالا أتصدق منه….

Regarding the reason for the revelation of the verse, there are three theories:
1. In the context of the revelation of the verse, it is said that it is about a servant of Umar who had killed Tha’labah’s valuable camel and had claimed that if he received the compensation for the camel, he would fulfill his divine rights. But after receiving the compensation, he did not fulfill his obligation.
2. The second theory is that Tha’labah had some wealth in Sham and made a vow to give charity from it if he returned to Sham. But when he arrived in Sham, he refused to fulfill his commitment.
3. The third theory, which is the most correct one, is that Tha’labah bin Huthayb Ansari, whose name was mentioned before, asked the Messenger of Allah to pray for him to be given wealth by Allah so that he could give charity…

📚 Ibn Arabi, Abu Bakr Muhammad bin Abdullah (d. 543 AH), Ahkam al-Quran, Vol. 2, p. 547, edited by: Muhammad Abdul Qadir Ata, Publisher: Dar al-Fikr for Printing and Publishing – Lebanon.

Ibn Jawzi mentioned the opinions concerning the reason for the revelation of the verse, saying:

قوله تعالی: ( ومنهم من عاهد الله ) فی سبب نزولها أربعة أقوال: أحدها: أن ثعلبة بن حاطب الأنصاری، أتی رسول الله فقال: یا رسول الله، ادع الله أن یرزقنی مالا، فقال: ” ویحک یا ثعلبة، قلیل تؤدی شکره، خیر من کثیر لا تطیقه ” قال: ثم قال مرة…
والثانی: أن رجلا من بنی عمرو بن عوف، کان له مال بالشام، فأبطأ عنه، فجهد له جهدا شدیدا، فحلف بالله لئن آتانا من فضله… والثالث: أن ثعلبة ومعتب بن قشیر، خرجا علی ملأ، فقالا: والله لئن رزقنا الله لنصدقن… والرابع: أن نبتل بن الحارث، وجد بن قیس، وثعلبة بن حاطب ، ومعتب بن قشیر، قالوا: لئن آتانا الله من فضله لنصدقن. فلما آتاهم من فضله بخلوا به فنزلت هذه الآیة، قاله الضحاک.

📚 Ibn Jawzi, Abdul Rahman bin Ali bin Muhammad (d. 597 AH), Zad al-Masir fi ‘Ilm al-Tafsir, Vol. 3, p. 321, Publisher: Al-Maktab al-Islami – Beirut, Third Edition, 1404 AH.

According to what Ibn Jawzi has mentioned, all four instances of this verse have been revealed about Tha’labah.
Notably, his name is explicitly mentioned in the first, third, and fourth occurrences. In the second case, the mention of “a man from the bani Amr bin Auf” tribe can also be attributed to Tha’labah, considering he hails from the same tribe, with ‘Amr bin ‘Auf as his ancestor.

Various esteemed scholars of Ahl-Sunnah have put forth a multitude of opinions and interpretations regarding this verse. In order to avoid redundancy and excessive length in this article, we will solely focus on those individuals who have explicitly asserted that this verse pertains to Tha’labah, referring exclusively to their contributions.

>Tha’labah ibn Hatib was one of the hypocrites

Furthermore, concerning the events surrounding the construction of the Dharar mosque, certain scholars from the Ahl al-Sunnah have categorically identified Tha’labah ibn Hatib as one of the hypocrites. Abu Ja’far Muhammad ibn Habib Baghdadi (died: 245 AH) mentioned in his book “Al-Mahbar” in the chapter “The names of the Hypocrites” :

اسماء المنافقین وهم ستة وثلاثون رجلا منهم من الاوس (دری) بن الحارث و (الجلاس) بن سوید بن الصامت… و (ثعلبة) بن حاطب و (المعتب) ابن قشیر وهما اللذان عادا الله ” لئن آتانا من فضله لنصدقن ولنکونن من الصالحین….

There were 36 hypocrites, including Tha’labah ibn Hatib.

📚 Al-Baghdadi, Abu Ja’far Muhammad ibn Habib ibn Umayah (died: 245 AH), Al-Mahbar, vol. 1, pp. 467-468.

Henceforth, there is absolutely no no question or doubt regarding the hypocrisy of this man.

Considering this, is it possible to assert that Allah has affirmed2 his everlasting satisfaction with such a person and will unquestionably grant him entry to Paradise??!

11. The killers of Uthman among “Al-Sabiqun Al-Awwalun.”

According to the belief of Sunni Muslims, individuals who participated in the killing of Uthman are considered disbelievers, oppressors, sinners, and inhabitants of the fire.

Ibn Hazm Al-Andalusi says:

فقتلوه ولا خیر من ذلك عند أحد لعن الله من قتله والراضین بقتله فما رضی أحد منهم قط بقتله… فساق محاربون سافكون دما حراما عمدا بلا تأویل علی سبیل الظلم والعدوان فهم فساق ملعون.

They killed Uthman, and no one praises this act. May Allah curse whoever killed Uthman and whoever was pleased with the act of killing… They shed innocent blood intentionally and unjustly. These individuals are cursed sinners.

📚 Ibn Hazm Al-Thahiri, Ali bin Ahmad bin Saeed Abu Muhammad (d. 456 AH), Al-Fasl fi al-Milal wa al-Ahwaa’ wa al-Nihal, Vol. 4, pp. 123-125, Publisher: Maktabat al-Khanji, Cairo.

Shams al-Din Dhahabi writes in his book ‘History of Islam’:

فكل هؤلاء نبرأ منهم ونبغضهم فی الله، ونكل أمورهم إلی الله عز وجل…

We detest all those who participated in the killing of Uthman, and we consider them enemies for the sake of Allah. We leave their affairs to Allah.

📚Dhahabi, Shams al-Din Muhammad bin Ahmad bin Uthman (d. 748 AH), Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, Vol. 3, p. 654, Edited by Dr. Omar Abdul Salam Tadmouri, Publisher: Dar al-Kitab al-Arabi – Lebanon/Beirut, 1st Edition, 1407 AH – 1987 CE.

And in another place, he writes:

وروی سلیمان بن أبی شیخ، عن عبد الله بن صالح العجلی قال: أقبل الحكم بن هشام یرید مندلا، فلما جلس قال له أصحاب مندل: یا أبا محمد، ما تقول فی عثمان قال: كان والله خیار الخیرة، أمیر البررة، قتیل الفجرة…

Hakam bin Hisham was asked: What is your opinion about Uthman? He said: By God, he was the chosen among the good people, the leader of the righteous, killed by the evildoers….

📚 Al-Dhahabi, Shams al-Din Muhammad bin Ahmad bin Uthman, (d. 748 AH), Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, vol. 11, p. 93, edited by Dr. Omar Abdul Salam Tadmouri, publisher: Dar al-Kitab al-Arabi – Lebanon/Beirut, edition: first, 1407 AH – 1987 AD;
📚 Al-Mizzi, Yusuf bin al-Zaki Abd al-Rahman Abu al-Hajjaj (d. 742 AH), Tahdhib al-Kamal, vol. 7, p. 158, edited by Dr. Bashar Awad Marouf, publisher: Ma’had al-Risalah – Beirut, edition: first, 1400 AH – 1980 AD.

Ibn Kathir Dimashqi writes:

ولقد أحسن بعض السلف إذ یقول وقد سئل عن عثمان: هو أمیر البررة، وقتیل الفجرة، مخذول من خذله، منصور من نصره.

How good have some of the predecessors said, when asked about Uthman, he replied: Uthman was the leader of the righteous and was killed by evildoers. Humiliated and dishonored is the one who humiliated him, and supported is the one who supported him…

📚Al-Qurashi al-Dimashqi, Ismail bin Umar bin Kathir Abu al-Fida (d. 774 AH), al-Bidayah wa al-Nihayah, vol. 7, p. 222, publisher: Maktabah al-Ma’arif – Beirut.

Mr. Bukhari has written in his books Tarikh al-Kabir and al-Awsat, and also many other scholars of Ahl al-Sunnah have documented that Aisha constantly cursed the killers of Uthman and used to say:

قُتِلَ وَاللَّهِ مَظْلُومًا لَعَنَ اللَّهُ قَتَلَتَهُ…

Uthman was unjustly killed, may Allah curse his killers…

📚Al-Bukhari al-Ja’fi, Muhammad bin Ismail Abu Abdullah (d. 256 AH), al-Tarikh al-Saghir (al-Awsat), vol. 1, p. 95, edited by Mahmoud Ibrahim Zayed, publisher: Dar al-Wa’i, Library of Dar al-Turath – Aleppo, Cairo, edition: first, 1397 AH – 1977 AD
📚Al-Bukhari al-Ja’fi, Muhammad bin Ismail Abu Abdullah (d. 256 AH), al-Tarikh al-Kabir, vol. 4, p. 358, edited by Sayyid Hashim al-Nadwi, publisher: Dar al-Fikr;
📚Al-Namiri al-Basri, Abu Zaid Umar bin Shabah (d. 262 AH), Tarikh al-Madinah al-Munawwarah, vol. 2, p. 265, edited by Ali Muhammad Dindal and Yasin Saad al-Din Bayan, publisher: Dar al-Kutub al-Ilmiyah – Beirut – 1417 AH – 1996 AD;
📚Al-Baladhuri, Ahmad bin Yahya bin Jabir (d. 279 AH), Ansab al-Ashraf, vol. 2, p. 298;
📚Ibn Abi al-Dunya, Abu Bakr Abdullah bin Muhammad bin Ubayd (d. 281 AH), Mujabu al-Da’wah, vol. 1, p. 65;
📚Al-Tabarani, Sulaiman bin Ahmad bin Ayyub Abu al-Qasim (d. 360 AH), al-Mu’jam al-Kabir, vol. 1, p. 88, edited by Hamdi bin Abdul Majeed al-Salafi, publisher: Maktabah al-Zahra – Mosul, second edition, 1404 AH – 1983 AD;
📚Al-Qurashi al-Dimashqi, Ismail bin Umar bin Kathir Abu al-Fida (d. 774 AH), al-Bidayah wa al-Nihayah, vol. 7, p. 195, publisher: Maktabah al-Ma’arif – Beirut.

Haythami, after narrating the hadith, says:

رواه الطبرانی ورجاله رجال الصحیح غیر طلق وهو ثقة.

Tabarani has narrated this story and all the narrators of this hadith are from the narrators of Sahih Bukhari, except for Talq who is also trustworthy.

📚 Al-Haythami, Ali ibn Abi Bakr (d. 807 AH), Majma’ al-Zawa’id wa Manba’ al-Fawa’id, Vol. 9, p. 97, Publisher: Dar al-Rayan lil-Turath / Dar al-Kitab al-Arabi – Cairo, Beirut – 1407 AH.

Abu Bakr Ajjari, quoting Hudhayfah, writes:

حدثنا أبو محمد عبد الله بن صالح البخاری، قال: حدثنا إسحاق بن إبراهیم قال: حدثنا حماد بن یزید، عن ابن عون، عن الولید [ أبی ] بشر، عن جندب، عن حذیفة قال: قد ساروا إلیه والله لیقتلنه، قال: قلت: فأین هو؟ قال: فی الجنة، قال: قلت: فأین قتلته؟ قال: فی النار والله.

Hudhayfah said: “Uthman was killed, so I asked, ‘Where is he now?’ He replied, ‘In Paradise.’ Then I asked, ‘Where are his killers?’ He swore by Allah, ‘In Hellfire.'”

📚Al-Ajjari, Abu Bakr Muhammad ibn al-Husayn (d. 360 AH), Al-Shari’ah, Vol. 4, p. 1996, Hadith No. 1464, Research by Dr. Abdullah bin Omar bin Sulaiman al-Dumayji, Publisher: Dar al-Watan – Riyadh / Saudi Arabia, 2nd Edition, 1420 AH – 1999 CE.

Now, in this particular context, let us consider certain individuals who are both regarded as “the foremost” and among those responsible for the killing of Uthman:

Furwah ibn Amr Ansari:

Furwah ibn Amr is one of those individuals who participated in the first pledge of allegiance of Aqabah and also participated in the Battle of Badr. Therefore, it is undeniable that he can be classified as one of “the foremost.” However, it should be noted that this person was also present during the unfortunate incident of Uthman’s murder, to the extent that in his book, Malik ibn Anas, the respected leader of Maliki Sunnis, refrained from mentioning his name and instead used his nickname.

Ibn Abd al-Barr writes in al-Isti’ab:

فروة بن عمرو بن ودقة بن عبید بن عامر بن بیاضة البیاضی الأنصاری شهد العقبة وشهد بدرا وما بعدها من المشاهد مع رسول الله صلی الله علیه وسلم… ولم یسمه [المالك] فی الموطأ وكان ابن وضاح وابن مزین یقولان إنما سكت مالك عن اسمه لأنه كان ممن أعان علی قتل عثمان رضی الله عنه.

Furwah ibn Amr was present with the Messenger of God (peace be upon him) in Uhud, Badr, and other battles… Malik did not mention his name in the book al-Muwatta’, Ibn Wadhah and Ibn Muzayn have said that Malik did not use to mention his name because he was among those who were involved in the killing of Uthman.

📚 Ibn Abd al-Barr, Yusuf ibn Abd Allah ibn Muhammad (passed away 463 AH), al-Isti’ab fi Ma’rifat al-As’hab, vol. 3, p. 1260, number: 2074, edited by Ali Muhammad al-Bajawi, publisher: Dar al-Jeel – Beirut, first edition, 1412 AH.
📚 Al-Jazari, Az-Zur’i ibn al-Athir Abu al-Hasan Ali ibn Muhammad (passed away 630 AH), Asad al-Ghabah fi Ma’rifat al-Sahabah, vol. 4, p. 179, edited by Adel Ahmad al-Rafai, publisher: Dar Ihya al-Turath al-Arabi – Beirut/Lebanon, first edition, 1417 AH – 1996 AD.

Jabalah ibn Amr Ansari, the one who prevented the burial of Uthman in the Muslim graveyard:

Jabalah ibn Amr Ansari, a prominent companion of the Messenger of God and a supporter of Amir al-Mu’minin Ali (peace be upon him) in the Battle of Siffin, is one of those who played a prominent role in the case of the killing of Uthman and the attack on his house. He was one of the first to openly speak out against Uthman and incite the people against him. Also, Jabalah ibn Amr is the same person who prevented the burial of Uthman in the Muslim graveyard and did not allow prayers to be offered for Uthman’s body.

According to Ibn Taymiyyah’s definition of “Al-Sabiqoon Al-Awaloon” (the first predecessors), Abu Al-Ghadiyah, who participated only in the Khadeebiyah battle, is considered as one of the “Al-Sabiqoon Al-Awaloon”. This definition undoubtedly includes Jabalah ibn Amr as well, as he, agreed by Sunni scholars, was present in the Battle of Uhud and other battles during the time of the Messenger of Allah, peace be upon him and his family.

Ibn Abdul Barr Qurtubi considers him to be one of the outstanding scholars and jurists among the companions:

جبلة بن عمرو الأنصاری الساعدی ویقال هو اخو أبی مسعود الأنصاری وفی ذلك نظر یعد فی أهل المدینة روی عنه سلیمان بن یسار وثابت بن عبید قال سلیمان بن یسار كان جبلة بن عمرو فاضلا من فقهاء الصحابة وشهد جبلة بن عمرو صفین مع علی رضی الله عنه وسكن مصر.

Jabalah ibn Amr Al-Ansari, some have said that he was the brother of Abu Mas’ood Al-Ansari, but this claim is doubtful. He is counted among the people of Madinah. Sulaiman ibn Yasar said that Jabalah ibn Amr was a scholar and one of the jurists among the companions. He was present alongside Ali, peace be upon him, in the Battle of Siffin and resided in Egypt.

📚 Al-Qurtubi, Yusuf ibn Abdullah ibn Muhammad ibn Abdul-Barr (died 463 AH), Al-Isti’ab fi Ma’rifat Al-As-haab, Vol. 1, p. 235, edited by Ali Muhammad Al-Bajawi, published by Dar Al-Jayl – Beirut, first edition, 1412 AH.

Shamsuddin Dhahabi recognizes him as one of the distinguished companions and someone who was present in the Battle of Uhud and other battles:

جبلة بن عمرو بن أوس بن عامر الأنصاری الساعدی. وهم بعضهم وقال: هو أخو أبی مسعود البدری: فأبو مسعود من بنی لحارث بن الخزرج.
شهد أحداً وغیرها، وشهد فتح مصر وصفین قال ابن عبد البر: كان فاضلاً من فقهاء الصحابة.

He witnessed the Battle of Uhud and others, as well as the conquest of Egypt and the Battle of Siffin. Ibn Abdul-Barr said: “He was a scholar among the companions.”
Jabalah ibn Amr… Some speculate that he was the brother of Abdullah ibn Mas’ud, but Abu Mas’ud belongs to the Bani Harith tribe of the Khazraj.
He was present in the Battle of Uhud, as well as other battles, the conquest of Egypt, and the Battle of Siffin. Ibn Abdul-Barr said that he was a scholar and one of the jurists among the companions.

📚 Al-Dhahabi, Shamsuddin Muhammad ibn Ahmad ibn Uthman (died 748 AH), Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, Vol. 4, p. 28, edited by Dr. Omar Abdul Salam Tadmuri, published by Dar al-Kitab al-Arabi – Lebanon/Beirut, first edition, 1407 AH – 1987 AD.

Ibn Hajar al-Asqalani explicitly states that he was present in the Battle of Uhud, and he is the same person who prevented the burial of Uthman in Baqi’:

جبلة بن عمرو بن أوس بن عامر بن ثعلبة بن وقش بن ثعلبة بن طریف بن الخزرج بن ساعدة الساعدی الأنصاری قال بن السكن شهد أحدا قال وهو غیر أخی أبی مسعود لاختلاف النسبتین قلت هو كما قال وروی بن شبة فی أخبار المدینة من طریق عبد الرحمن بن أزهر أنهم لما أرادوا دفن عثمان فانتهوا إلی البقیع فمنعهم من دفنه جبلة بن عمرو الساعدی فانطلقوا إلی حش كوكب ومعهم معبد بن معمر فدفنوه فیه.

Jabalah ibn Amr… Ibn Sakan said that he was present in the Battle of Uhud. He is not the brother of Abu Mas’ud, as his lineage is different from Abu Mas’ud. According to Ibn Shubah’s report in the book Akhbar Al-Madinah, as narrated by Abdullah bin Azhar, the people intended to bury Uthman in Al-Baqi’ graveyard. However, Jubaylah bin Amr Al-Ansari intervened and prevented them from doing so. Consequently, they decided to bury him in a garden called “Hash Kawkab,” located outside of Al-Baqi’. During this burial, Ma’bad bin M’ammar was also in attendance.

📚 Al-Asqalani Al-Shafi’i, Ahmad bin Ali bin Hajar Abu Al-Fadl (died in 852 AH), in Al-Isabah fi Tamyiz al-Sahabah, Vol. 1, p. 457, number: 1081, edited by Ali Muhammad Al-Bajawi, published by Dar Al-Jil – Beirut, first edition, 1412 AH – 1992.

Muhammad bin Habib Baghdadi recounts the situation concerning Jubaylah preventing from praying on of Uthman’s body and burying him as such:

فلما قتل عثمان بن عفان خرج به نفر من قریش لیلاً لیصلوا علیه ویدفنوه فأتاهم جبلة بن عمرو الساعدی فمنعهم الصلاة علیه.

When Uthman bin Affan was killed, some people from the Quraysh went out at night to perform prayer upon him and bury him. Jubaylah bin Amr Al-Sa’idi prevented them from praying upon him.

📚 Al-Baghdadi, Muhammad bin Habib (died in 245 AH), in Al-Munmaq fi Akhbar Quraysh, Vol. 1, p. 295, edited by Khurshid Ahmad Farooq, published by Al-Alam Al-Kutub – Beirut / Lebanon. Al edition: First; 1405H, 1985 AH

Al-Nimiri writes in the history of Al-Madina:

فانتهوا به إلی البقیع فمنعهم من دفنه جبلة بن عمرو الساعدی فانطلقوا إلی حش كوكب ومعهم عائشة بنت عثمان معها مصباح فی حق فصلی علیه مسور بن مخرمة الزهری ثم حفروا له فلما دلوه صاحت بنته عائشة فلم یضعوا علی لحده لبنا وهالوا علیه التراب.

The mourners arrived at Al-Baqi; when they encountered the resistance of Jubayr bin Amr Sa’di, they went towards “Hosh Kubaa”; while Aisha, the daughter of Uthman, was with them and they had a lantern covered so that no one would be aware. Masur bin Makhrama recited prayers over him, then they buried him. When they wanted to place him inside the grave, Aisha, the daughter of Uthman, cried out. They (so no one would understand) threw dirt over his body without placing a brick on his grave.

📚Al-Nimiri Al-Basri, Abu Zaid Omar ibn Shubha (died 262 AH), History of Al-Madina Al-Munawara, vol. 2, p. 263, Edited by: Ali Muhammad Dandil and Yasine Saad al-Din Bayan, Publisher: Dar Al-Kotob Al-Ilmiyah – Beirut – 1417 AH / 1996 AD.

Shams al-Din Sakhawi writes:

جبلة بن عمرو بن أوس بن عامر بن ثعلبة بن وقش بن ثعلبة بن طریف بن الخزرج بن ساعدة الساعدی الأنصاری شهدا أحدا وروی ابن شبة فی أخبار المدینة من طریق عبد الرحمن بن أزهر أنهم لما أرادوا دفن عثمان انتهوا إلی البقیع فمنعهم جبلة هذا من دفنه فانطلقوا به إلی حش كوكب ومعهم معبد بن عمرو فدفنوه به.

Sakhawi, the Imam, the Hafiz Shams al-Din Muhammad ibn Abdul Rahman, in his book “The Delightful Gift on the History of the Noble City of Al-Madina”, vol. 1, p. 235, number: 739, (died 902 AH), Publisher: Dar Al-Kotob Al-Ilmiyah – Beirut, First Edition, 1414 AH / 1993 AD.

Jableh ibn Amr was one of the first individuals who boldly took a stance against Uthman and swore to kill him. Baladhuri in his book Ansab al-Ashraf, along with Tabari, Ibn Athir Jazari and Ibn Kathir Dimashqi in their history books, as well as Nuwayri in his book Nihayat al-Arab, all have documented this event:

مر عثمان بن عفان علی جبلة بن عمرو الساعدی وهو علی باب داره وقد أنكر الناس علیه ما أنكروا فقال له: یا نعثل والله لأقتلنك ولأحملنك علی قلوصٍ جرباء ولأخرجنك إلی حرة النار؛ ثم أتاه وهو علی المنبر فأنزله وكان أول من اجترأ علی عثمان وتجهمه بالمنطق الغلیظ، وأتاه یوماً بجامعة فقال: والله لأطرحنها فی عنقك أو لتتركن بطانتك هذه وأطعمت الحارث بن الحكم السوق وفعلت وفعلت.

Uthman ibn Affan passed by Jubayr bin Amr, who was standing at the door of his house… Jubayr said: O you despicable one (referring to a Jew with a bad face and tall stature), by Allah, I will kill you and make you ride on a young camel afflicted with scabies (its body covered in sores and its ride very painful), and throw you into the flames; then he went to Uthman in the mosque and dragged him off the pulpit.

Jubayr was the first to have the audacity to speak harshly to Uthman. One day, he brought his robe with him and said to Uthman: By Allah, I will throw it around your neck or you will keep away from those whom you have trusted yourself with; you have made Harith bin Hisham (a relative of Uthman) the master of the market and have done such and such.

Tabari, Abu Ja’far Muhammad ibn Jarir (died 310 AH), History of Tabari, vol. 2, p. 661, Publisher: Dar Al-Kotob Al-Ilmiyah – Beirut;

📚Al-Jazari al-Shaybani, Abu al-Hasan Ali ibn Abi al-Karam Muhammad ibn Muhammad ibn Abdul Karim (died 630 AH), Al-Kamil fi al-Tarikh, vol. 3, p. 58, Edited by: Abdullah al-Qadi, Publisher: Dar Al-Kotob Al-Ilmiyah – Beirut, Second Edition, 1415 AH
📚Ibn Kathir al-Qurashi, Ismail ibn Umar Abu al-Fida (died 774 AH), Al-Bidayah wa al-Nihayah vol. 7, p. 176, Publisher: Maktabat al-Ma’arif – Beirut;
📚Al-Nuwayri, Shihab al-Din Ahmed ibn Abdul Wahab (died 733 AH), Conclusion to the Arb in the Arts of Literature, vol. 19, p. 292, Edited by: Mufid Qamhiyyah and Group, Publisher: Dar Al-Kotob Al-Ilmiyah – Beirut / Lebanon, First Edition, 1424 AH – 2004 AD.

Ibn Asakir Damishqi writes about him:

فكان من أشد القوم علی عثمان صوتا جبلة بن عمرو الأنصاری فقالت صفیة وصغوها مع عثمان من هذا الذی یرفع صوته علی أمیر المؤمنین فقالت عائشة هذا جبلة بن عمرو الأنصاری فصاحت صفیة یا جبیلة أترفع صوتك علی أمیر المؤمنین فقالت عائشة وصغوها مع الملأ الذین حصروا عثمان لم تصغرین اسمه ادعیه یا جبلة فإن الله لم ینقصه ولم ینتقص اسمه.

Among those who spoke very badly of Uthman was Jubayla ibn Amr al-Ansari. One day, he addressed him loudly, and Safiyyah, who was with Uthman, said, “Who is it that raises his voice in such a manner against the Commander of the Faithful?” Aisha said, “This is Jubayla ibn Amr al-Ansari.” Safiyyah shouted, “Oh, Jubayla! Do you raise your voice against the Commander of the Faithful?” Aisha, seeing him among Uthman’s besiegers, replied, “Why do you diminish Jubayla’s name? Call him by his own name; God has not belittled him, and his name is not insignificant.”

📚Ibn Asakir al-Dimashqi al-Shafi’i, Abu al-Qasim Ali ibn al-Hasan ibn Hubatullah ibn Abdullah, (d. 571 AH), in his book on the history of Damascus and the mention of its virtues and the naming of those who were part of it, Volume 39, pages 424-425, edited by Muhibb al-Din Abu Sa’id Umar ibn Ghuramah al-‘Umari, Publisher: Dar al-Fikr – Beirut – 1995.

Abd al-Rahman ibn ‘Adis:

According to the definition Ibn Taymiyyah had of the “Sabiqoon al-Awwaloon” and which he mentioned regarding Abu al-Ghadiya, the verse includes those who participated in the pledge of allegiance under the Tree.

أبو الغادیة وكان ممن بایع تحت الشجرة وهم السابقون الأولون.

📚Al-Harani, Ahmad ibn Abd al-Halim ibn Taymiyyah Abu al-‘Abbas (d. 728 AH), in his book “Minhaj al-Sunnah al-Nabawiyyah,” Volume 6, p. 333, edited by Dr. Muhammad Rashad Salim, Publisher: Mu’assasat al-Qurtuba, First Edition, 1406 AH.

One of the individuals who took part in the Pledge of Ridwan was Abd al-Rahman ibn ‘Adis. His involvement was crucial in the events leading to Uthman’s murder. He was viewed as a key figure in stirring up the Egyptian army and inciting rebellion against Uthman.

Ibn ‘Abd al-Barr writes in “Al-Isti’ab”:

عبد الرحمن بن عدیس البلوی مصری شهد الحدیبیة ذكر أسد ابن موسی عن ابن لهیعة عن یزید بن أبی حبیب قال كان عبد الرحمن بن عدیس البلوی ممن بایع تحت الشجرة رسول الله صلی الله علیه وسلم قال أبو عمر هو كان الأمیر علی الجیش القادمین من مصر إلی المدینة الذین حصروا عثمان وقتلوه.

Abd al-Rahman ibn ‘Adis was one of the individuals who pledged allegiance under the tree with the Prophet (peace be upon him) and was the flag bearer of a group that besieged Uthman’s house, leading to his killing.

📚Ibn Abd al-Barr, Yusuf ibn Abdullah ibn Muhammad (d. 463 AH), in his book “Al-Isti’ab fi Ma’rifat al-Ashab,” Volume 2, p. 840, Hadith 1437, edited by Ali Muhammad al-Bajawi, Publisher: Dar al-Jil – Beirut, First Edition, 1412 AH.

Of course, this topic has been thorughly discussed in the issue of the Pledge under the tree, and we refrain from repeating it here.

Talhah ibn Ubaydullah:

Talhah ibn Ubaydullah was one of the first to embrace Islam, so there is no doubt that he was among the “Sabiqoon al-Awwaloon.” However, despite his early acceptance of Islam, Talhah played a significant role in the events leading to Uthman’s assassination, actively inciting unrest against Uthman by writing letters to various regions and Islamic territories. During the siege, he was one of those who did not allow water to reach Uthman’s house, to the extent that made Marwan ibn Hakam seek revenge by fatally shooting Talhah with an arrow at the Battle of the Camel.

Abd al-Rahman ibn ‘Adis dutifully followed Talhah’s orders:

Tabari writes in Tarikh:

حدثنی عبد الله بن عباس بن أبی ربیعة قال دخلت علی عثمان رضی الله عنه فتحدثت عنده ساعة فقال یا ابن عباس تعال فأخذ بیدی فأسمعنی كلام من علی باب عثمان فسمعنا كلاما منهم من یقول ما تنتظرون به ومنهم من یقول انظروا عسی أن یراجع فبینا أنا وهو واقفان إذ مر طلحة بن عبید الله فوقف فقال أین ابن عدیس فقیل هاهو ذا قال فجاءه ابن عدیس فناجاه بشئ ثم رجع ابن عدیس فقال لأصحابه لا تتركوا أحدا یدخل علی هذا الرجل ولا یخرج من عنده. قال فقال لی عثمان هذا ما أمر به طلحة بن عبید الله ثم قال عثمان اللهم اكفنی طلحة بن عبید الله فإنه حمل علی هؤلاء وألبهم والله إنی لأرجو ا أن یكون منها صفرا وأن یسفك دمه انه انتهك منی ما لا یحل له سمعت رسول الله صلی الله علیه وسلم یقول لا یحل دم امرئ مسلم الا فی إحدی ثلاث رجل كفر بعد اسلامه فیقتل أو رجل زنی بعد احصانه فیرجم أو رجل قتل نفسا بغیر نفس ففیم أقتل قال ثم رجع عثمان قال ابن عباس فأردت أن أخرج فمنعونی حتی مر بی محمد بن أبی بكر فقال خلوه فخلونی.

Abdullah ibn Abbas ibn Abi Rabah says: I went to Uthman and had a conversation with him for a while. He held my hand to hear the words of those outside the house. Some were saying, “What are we waiting for?” while others were saying, “Let’s wait, maybe he will return.” In the midst of this, Talhah ibn Ubaydullah arrived and asked, “Where is Ibn ‘Adis?” They said, “He is right here.” He spoke softly with him, and then Ibn ‘Adis told his companions, “Don’t let anyone enter or leave this house.”
Uthman said to me, “This is the command of Talhah ibn Ubaydullah.” Then he said, “O Allah, save me from the mischief of this man, he has forced the people into this act. I hope he falls into poverty and hunger, and his blood is shed, he wants to shed blood which is forbidden upon him. I heard from the Messenger of Allah (peace be upon him) saying: shedding the blood of a Muslim is not permissible except in three cases: 1. One who becomes a disbeliever after embracing Islam; 2. A man who is married commits adultery, he should be stoned; 3. One who kills an innocent person. Then Uthman said, “What is my sin that they intend to shed my blood?” Ibn Abbas says, “When I tried to leave Uthman’s house, they did not allow me to go out and stopped me. Muhammad ibn Abi Bakr ordered me to leave.”

📚Tabari, Muhammad ibn Jarir (d. 310 AH), in his book “Tarikh al-Tabari,” Volume 3, p. 411, Publisher: Dar al-Kutub al-Ilmiyya – Beirut
📚al-Shaybani, Abu al-Hasan Ali ibn Abi al-Karam Muhammad ibn Muhammad ibn Abd al-Karim (d. 630 AH), in his book “Al-Kamil fi al-Tarikh,” Volume 3, p. 174, edited by Abdullah al-Qadi, Publisher: Dar al-Kutub al-Ilmiyya – Beirut, Second Edition, 1415 AH.

Talhah did not allow water to reach Uthman:

Baladuri writes in “Ansab al-Ashraf”:

حرس القوم عثمان ومنعوا من أجل أن یدخل علیه، وأشار علیه بن العاص بأن یُحرم ویلبی ویخرج فیأتی مكة فلا یُقدم علیه، فبلغهم قوله فقالوا: والله لئن خرج لا فارقناه حتی یحكم الله بیننا وبینه، واشتد علیه طلحة بن عبید الله فی الحصار، ومنع من أجل أن یدخل إلیه الماء حتی غضب علیّ بن أبی طالب من ذلك، فأدخلت علی روایا الماء.

Guardians protected the house of Uthman and prevented people from entering, Ibn As proposed to wear the ihram garment and recite the Talbiyah while moving towards Mecca to protect his life. This issue reached the ears of his opponents, who said: By God, if he leaves his house, we will not let him go until God makes a decision between us and him (meaning killing him). Talhah bin Ubaidullah tightened the siege and prevented water from entering Uthman’s house. Ali (peace be upon him) was saddened by this matter.

📚Al-Baladhuri, Ahmad ibn Yahya ibn Jabir (d. 279 AH), Ansab al-Ashraf, vol. 2, p. 285.

Ibn Qutaybah Dinawari writes:

ثم أقبل الأشتر النخعی من الكوفة فی ألف رجل وأقبل ابن أبی حذیفة من مصر فی أربع مئة رجل فأقام أهل الكوفة وأهل مصر بباب عثمان لیلا ونهارا وطلحة یحرض الفریقین جمیعا علی عثمان ثم إن طلحة قال لهم إن عثمان لا یبالی ما حصرتموه وهو یدخل إلیه الطعام والشراب فامنعوه الماء أن یدخل علیه.

Malik Ishtar Nakhai entered Medina with a thousand people from Kufa, and Ibn Abi Hudhayfah from Egypt with four hundred people and besieged Uthman’s house. Talhah incited two groups against Uthman and said: Uthman is not harmed by your siege, as he is provided with food and water. Do not let the water reach him.

📚Al-Dinawari, Abu Muhammad Abdullah ibn Muslim Ibn Qutayba (d. 276 AH), Al-Imamah wal-Siyasah, vol. 1, p. 36, edited by Khalil al-Mansour, Publisher: Dar al-Kutub al-Ilmiyya – Beirut – 1418 AH – 1997 AD.

Talhah’s letter to the people of Egypt:

Ibn Qutaybah Dinawari narrates Talhah’s letter to the people of Egypt as follows:

بسم الله الرحمن الرحیم من المهاجرین الأولین وبقیة الشوری إلی من بمصر من الصحابة والتابعین أما بعد أن تعالوا إلینا وتداركوا خلافة رسول الله قبل أن یسلبها أهلها فإن كتاب الله قد بدل وسنة رسوله قد غیرت وأحكام الخلیفتین قد بدلت

فننشد الله من قرأ كتابنا من بقیة أصحاب رسول الله والتابعین بإحسان إلا أقبل إلینا وأخذ الحق لنا وأعطاناه فأقبلوا إلینا إن كنتم تؤمنون بالله والیوم الآخر وأقیموا الحق علی المنهاج الواضح الذی فارقتم علیه نبیكم وفارقكم علیه الخلفاء غلبنا علی حقنا واستولی علی فیئنا وحیل بیننا وبین أمرنا وكانت الخلافة بعد نبینا خلافة نبوة ورحمة وهی الیوم ملك عضوض من غلب علی شیء آكله.

This letter is from the early immigrants and remaining members of the Shura to the companions and followers in Egypt.

Come to us so that we may save the caliphate of the Messenger of God before it falls into the hands of the wrongdoers. The Book of God has been altered, the tradition of the Messenger of God (pbuh) has been changed, and the method of the two previous Caliphs has been eliminated.

Whoever among the remaining companions and followers reads this letter, we swear by God, come to us so that we may obtain what is rightfully ours. So, if you truly believe in God and the Day of Judgment, move towards us so that we may return to the right path that was followed during the time of the Prophet and you left the caliphs on that path; for now, the rights have been violated, and they have gained control over the treasury, and the caliphate that was based on prophecy and mercy after our Prophet, has now turned into a kingship where everyone gets what they desire.

📚Al-Dinawari, Abu Muhammad Abdullah ibn Muslim Ibn Qutayba (d. 276 AH), Al-Imamah wal-Siyasah, vol. 1, p. 34, edited by Khalil al-Mansour, Publisher: Dar al-Kutub al-Ilmiyya – Beirut – 1418 AH – 1997 AD.

Talhah’s confession to killing Uthman:

Ibn Abd al-Barr in Al-Isti’ab writes:

روی عبد الرحمن بن مهدی عن حماد بن زید عن یحیی بن سعید قال قال طلحة یوم الجمل
ندمت ندامة الكسعی لما شریت رضا بنی جرم برغمی
اللهم خذ منی لعثمان حتی یرضی.

Talhah said during the Battle of the Camel: I regret the action I took, which led to buying the acceptance of the children of Jarm.
O God! Avenge Uthman’s death from me.

📚Ibn Abd al-Barr, Yusuf ibn Abdullah ibn Muhammad (d. 463 AH), Al-Isti’ab fi Ma’rifat al-Ashab, vol. 2, p. 766, edited by Ali Muhammad al-Bujawi, Publisher: Dar al-Jil – Beirut, First edition, 1412 AH
📚Al-Jazari, Azz al-Din Ibn al-Athir Abu al-Hasan Ali ibn Muhammad (d. 630 AH), Asad al-Ghabah fi Ma’rifat al-Sahabah, vol. 3, p. 85, edited by Adel Ahmad al-Rifai, Publisher: Dar Ihya al-Turath al-Arabi – Beirut, Lebanon, First edition, 1417 AH – 1996 AD.

Mohammed ibn Saad in Al-Tabaqat al-Kubra writes:

أن مروان بن الحكم رمی طلحة یوم الجمل، وهو واقف إلی جنب عائشة بسهم فأصاب ساقه، ثم قال: والله لا أطلب قاتل عثمان بعدك أبدا، فقال طلحة لمولی له: أبغنی مكانا. قال: لا أقدر علیه. قال: هذا والله سهم أرسله الله، اللهم خذ لعثمان حتی یرضی، ثم وسد حجرا فمات.

Marwan aimed an arrow towards Talhah during the Battle of the Camel while he was standing next to Aisha. The arrow hit his leg, and he said: By God, I will not seek revenge for Uthman’s killer after this. Talhah told his servant: Take me to a safe place. He said: This arrow is sent by God. O God! Take revenge for Uthman from me until you are pleased, then he placed a stone under his head and departed from this world.

📚Al-Zuhri, Muhammad ibn Saad ibn Muni’ Abu Abdullah al-Basri (d. 230 AH), Al-Tabaqat al-Kubra, vol. 3, p. 223, Publisher: Dar Sader – Beirut
📚Al-Mizzi, Yusuf ibn al-Zaki Abd al-Rahman Abu al-Hajjaj (d. 742 AH), Tahdhib al-Kamal, vol. 13, p. 422, edited by Dr. Bashar Awad Marouf, Publisher: Muassasat al-Risalah – Beirut, First edition, 1400 AH – 1980 AD.

Al-Baladhuri in Ansab al-Ashraf writes:

قال مروان یوم الجمل: لا أطلب بثأری بعد الیوم، فرمی طلحة بسهم فأصاب ركبته فكان الدم یسیل فإذا أمسكوا ركبته انتفخت فقال: دعوه فإنما هو سهم أرسله الله، اللهم خذ لعثمان منی الیوم حتی ترضی.

Marwan said on the day of the Battle of the Camel: I will not seek revenge for bloodshed after this. He shot an arrow towards Talhah which hit his knee, blood poured down, his knee was bandaged, and blood spurted out. Talhah said: Release me; this arrow was sent by God. O God! Take revenge for Uthman from me till you are pleased.

📚Al-Baladhuri, Ahmad ibn Yahya ibn Jabir (d. 279 AH), Ansab al-Ashraf, vol. 1, p. 311.

Baladhuri also states in Ansab al-Ashraf:

📚Baladhuri, Ahmad ibn Yahya ibn Jabir (died 279 AH) Ansab al-Ashraf, vol. 1, p. 311.

And he continues:

وكان طلحة شدیداً علی عثمان فلما كان یوم الجمل قال: إنا داهنا فی أمر عثمان فلا نجد الیوم شیئاً أفضل من أن نبذل له دماءنا اللهم خذ لعثمان منی حتی یرضی.

Talha had a strong position against Uthman, but in the Battle of Jamal he said: “We underestimated Uthman before, today we don’t consider anything more important than sacrificing our blood for him.” Then he said: “O God! Take revenge on Uthman from us so that he may be pleased.”

📚Baladhuri, Ahmad ibn Yahya ibn Jabir (died 279 AH) Ansab al-Ashraf, vol. 3, p. 311.

Dhahabi also mentions in Siyar A’lam al-Nubala the following passage:

قال إبن سعد أخبرنی من سمع إسماعیل بن أبی خالد عن حكیم بن جابر قال قال طلحة إنا داهنا فی أمر عثمان فلا نجد الیوم أمثل من أن نبذل دماءنا فیه اللهم خذ لعثمان منی الیوم حتی ترضی.

It is narrated from Hakim ibn Jabir who said: “We were lax in the matter of killing Uthman; today the best thing to do is to sacrifice our own blood for Uthman. O God, take as much of my blood today for Uthman until you are pleased with me.”

📚Dhahabi, Shams al-Din Muhammad ibn Ahmad ibn Uthman (died 748 AH), Siyar A’lam al-Nubala, vol. 1, p. 35, research by Shoaib al-Arnaout, Muhammad Naeem al-Arqasousi, Publisher: Maktabat al-Risala – Beirut, 9th edition, 1413 AH.

Imam Ali (peace be upon him) considered Talha to be at fault in the killing of Uthman:
Imam Ali (peace be upon him) says in Nahj al-Balagha:

وَاللَّهِ مَا اسْتَعْجَلَ مُتَجَرِّداً لِلطَّلَبِ بِدَمِ عُثْمَانَ إِلَّا خَوْفاً مِنْ أَنْ یُطَالَبَ بِدَمِهِ، لأَنَّهُ مَظِنَّتُهُ، وَلَمْ یَكُنْ فِی الْقَوْمِ أَحْرَصُ عَلَیْهِ مِنْهُ، فَأَرَادَ أَنْ یُغَالِطَ بِمَا أَجْلَبَ فیهِ، لِیَلْتَبِسَ الأَمْرُ، وَیَقَعَ الشَّكُّ.

By Allah, Talhah has hastened with drawn sword to avenge ‘Uthman’s blood for fear lest the demand for ‘Uthman’s blood be made against himself, because the people’s idea in this matter is about him, and, in fact, he was the most anxious among them for his killing. Therefore, he has tried to create misunderstanding by collecting forces in order to confuse the matter and to create doubt.

📚Nahj al-Balagha, Sermon 174.

The killing of Talha in retaliation for Uthman’s blood:
Ibn Abi Shayba in Al-Musannaf, Ibn Abd al-Barr in Al-Isti’ab, and Ibn Hajar in Tahdhib al-Tahdhib write:

حدثنا وَكِیعٌ عن إسْمَاعِیلَ عن قَیْسٍ قال كان مَرْوَانُ مع طَلْحَةَ یوم الْجَمَلِ قال فلما اشْتَبَكَتْ الْحَرْبُ قال مَرْوَانُ َلاَ أَطْلُبُ بِثَأْرِی بَعْدَ الْیَوْمِ قال ثُمَّ رَمَاهُ بِسَهْمٍ فَأَصَابَ رُكْبَتَهُ فما رَقَأَ الدَّمُ حتی مَاتَ قال وقال طَلْحَةُ دَعَوْهُ فَإِنَّمَا هو سَهْمٌ أَرْسَلَهُ اللَّهُ.

In the Battle of Siffin, Marwan was facing Talha. When the battle started, Marwan said: “I will not seek revenge today,” and then he shot an arrow towards Talha which hit his knee. Talha said: “Release me, this is an arrow that God has sent,” blood was flowing from his knee until he died.

📚Ibn Abi Shayba al-Kufi, Abu Bakr Abdullah ibn Muhammad (died 235 AH), Al-Musannaf fi al-Ahadith wal-Athar, vol. 7, p. 542, Hadith 37803, research by Kamal Yusuf al-Hout, Publisher: Maktabat al-Rushd – Riyadh, First edition, 1409 AH.
📚 Ibn Abd al-Barr, Yusuf ibn Abdullah ibn Muhammad (died 463 AH), Al-Isti’ab fi Ma’rifat al-Ashab, vol. 2, p. 769, research by Ali Muhammad al-Bajawi, Publisher: Dar al-Jil – Beirut, First edition, 1412 AH
📚Al-Asqalani al-Shafi’i, Ahmad ibn Ali ibn Hajar Abu al-Fadl (died 852 AH), Tahdhib al-Tahdhib, vol. 5, p. 19, Publisher: Dar al-Fikr – Beirut, First edition, 1404 AH – 1984 CE.

Examination of the narration’s chain of transmission:

وكیع بن الجراح: ثقة حافظ عابد من كبار التاسعة. تقریب التهذیب، ج 2، ص 284، رقم: 7441.

Taqrib al-Tahdhib, vol. 2, p. 284, number: 7441.
اسماعیل بن ابوخالد: ثقة ثبت من الرابعة مات سنة ست وأربعین.
تقریب التهذیب، ج 1، ص 93، رقم: 439.
قیس بن ابوحازم: ثقة من الثانیة مخضرم ویقال له رؤیة.
تقریب التهذیب، ج 2، ص 32، رقم: 5583.
Taqrib al-Tahdhib, vol. 1, p. 93, number: 439.
Taqrib al-Tahdhib, vol. 2, p. 32, number: 5583.
Ibn Abd al-Barr writes in Al-Isti’ab:

وإن الذی رماه مروان بن الحكم بسهم فقتله فقال لا أطلب بثأری بعد الیوم وذلك أن طلحة فیما زعموا كان ممن حاصر عثمان واستبد علیه ولا یختلف العلماء الثقات فی أن مروان قتل طلحة یومئذ وكان فی حزبه.

Marwan made Talha the target of an arrow and killed him. Talha said, “I do not wish for revenge from now on, as Talha was among those who besieged Uthman’s house and treated him harshly.”
Trusted scholars agree that Talha was killed by Marwan, who was also aligned with him.

📚Ibn Abd al-Barr, Yusuf ibn Abdullah ibn Muhammad (died 463 AH), Al-Isti’ab fi Ma’rifat al-Ashab, vol. 2, p. 766, research by Ali Muhammad al-Bajawi, Publisher: Dar al-Jil – Beirut, First edition, 1412 AH.

Ibn Hajar writes in Fath al-Bari:

وقتل طلحة یوم الجمل سنة ست وثلاثین رمی بسهم جاء من طرق كثیرة ان مروان بن الحكم رماه فأصاب ركبته فلم یزل ینزف الدم منها حتی مات.

Talha was killed in the year 36, his killer was Marwan, who died as a result of his arrow and bloodshed.

📚Al-Asqalani al-Shafi’i, Ahmad ibn Ali ibn Hajar Abu al-Fadl (died 852 AH), Fath al-Bari Sharh Sahih al-Bukhari, vol. 7, p. 82, research by Mahb al-Din al-Khattib, Publisher: Dar al-Ma’arifa – Beirut.

Dhahabi writes in Siyar A’lam al-Nubala:

I saw Marwan ibn Hakam shoot an arrow towards Talha when I saw him; the arrow hit Talha’s knee and so much blood flowed from it until he died. The narration goes as follows: (Marwan said: “This is the man who supported those against Uthman. I have avenged Uthman.”) And from now on, I will not seek Uthman’s blood.

📚Dhahabi, Shams al-Din Muhammad ibn Ahmad ibn Uthman (died 748 AH), Siyar A’lam al-Nubala, vol. 1, p. 35-36, research by Shoaib al-Arnaout, Muhammad Naeem al-Arqasousi, Publisher: Maktabat al-Risala – Beirut, 9th edition, 1413 AH.

Marwan said to Uthman’s son: I have punished some of your father’s killers.
Ibn Athir Jazari writes in Asad al-Ghaba:

وكان سَبَبُ قَتْلِ طَلْحَةَ أن مروان بن الحكم رماه بسهم فی ركبته، فجعلوا إذا أمسكوا فَمَ الجرح انتفخت رجله، وإذا تركه جری، فقال: دعوه فإنما هو سهم أرسله الله تعالی، فمات منه. وقال مروان: لا أطلب بثأْری بعد الیوم، والتفت إلی أبان بن عثمان، فقال: قد كفیتك بعض قتلة أبیك.

The reason for Talha’s killing was that Marwan shot an arrow into his knee. When they were treating the wound, his leg would swell, and if they let it go, blood would flow. Talha said: Release me, for this is an arrow sent by God. Talha passed away due to that wound. He said: From now on, I have no hope of blood revenge. Marwan said to Aban ibn Uthman: I have taken revenge for some of your father’s killers.

📚Al-Jazri, Az-Zuhri bin al-Athir Abu al-Hasan Ali bin Muhammad (d. 630 AH), Asad al-Ghaba fi Ma’rifat al-Sahaba, vol. 3, p. 86, edited by Adel Ahmad al-Rifai, published by Dar Ihya al-Turath al-Arabi, Beirut/Lebanon, First Edition, 1417 AH – 1996 AD.

Ibn Abd al-Barr writes in al-Isti’ab:

رمی مروان طلحة بسهم ثم التفت إلی أبان بن عثمان فقال قد كفیناك بعض قتلة ابیك.

Marwan shot an arrow towards Talha and then said to Aban, the son of Uthman: I have relieved you of some of your father’s killers.

📚Ibn Abd al-Barr, Yusuf ibn Abd Allah ibn Muhammad (d. 463 AH), al-Isti’ab fi Ma’rifat al-As’hab, vol. 2, p. 768, edited by Ali Muhammad al-Bajawi, published by Dar al-Jil, Beirut, First Edition, 1412 AH
📚Al-Dhahabi, Shams al-Din Muhammad ibn Ahmad ibn Uthman (d. 748 AH), Siyar A’lam al-Nubala, vol. 1, p. 36, edited by Shuaib al-Arna’out, Muhammad Naim al-Arqaousi, published by Mu’assasat al-Risalah, Beirut, Ninth Edition, 1413 AH;
📚Al-Dhahabi, Shams al-Din Muhammad ibn Ahmad ibn Uthman (d. 748 AH), Tarikh al-Islam wa Wafayat al-Mashahir wa al-A’lam, vol. 3, p. 487, edited by Dr. Omar Abdul Salam Tadmori, published by Dar al-Kutub al-Arabi, Lebanon/Beirut, First Edition, 1407 AH – 1987 AD.
Sudan requests to kill Uthman at Talha’s request:

عن سعید بن عبد الرحمن بن أبزی عن أبیه قال رأیت الیوم الذی دخل فیه علی عثمان فدخلوا من دار عمرو بن حزم خوخة هناك حتی دخلوا الدار فناوشوهم شیئا من مناوشة ودخلوا فوالله ما نسینا أن خرج سودان بن حمران فأسمعه یقول أین طلحة بن عبید الله قد قتلنا ابن عفان.

Sa’id ibn Abd al-Rahman ibn Abzi narrates from his father Abd al-Rahman: I bear witness to the entry of people into Uthman’s house from a small door of Amr ibn Hazm’s house. I swear by God, I will not forget that Sudan ibn Hamran came out and said: Where is Talha? (Inform him that) we have killed Afan’s son.

📚Al-Tabari, Abu Jafar Muhammad ibn Jarir (d. 310 AH), Tarikh al-Tabari, vol. 2, p. 669, published by Dar al-Kutub al-Ilmiyah, Beirut.

Aisha’s role in Uthman’s murder:
One of the individuals who played a fundamental role in inciting people against Uthman and killing him was Aisha. After Uthman reduced Aisha’s share from the public treasury, she did not remain silent, but instead she incited against him and exposed his innovations to the people. Being the wife of the Prophet (PBUH), people had a special respect for her as the Prophet’s wife, which greatly influenced the people’s movements. This led people from different parts of the Islamic country to gather and kill Uthman.
Fakhr al-Razi, one of the prominent Sunni scholars, writes about this:

الحكایة الثانیة أن عثمان رضی الله عنه أخر عن عائشة رضی الله عنها بعض أرزاقها فغضبت ثم قالت یا عثمان أكلت أمانتك وضیعت الرعیة وسلطت علیهم الأشرار من أهل بیتك والله لولا الصلوات الخمس لمشی إلیك أقوام ذوو بصائر یذبحونك كما یذبح الجمل.
فقال عثمان رضی الله عنه: (ضَرَبَ اللَّهُ مَثَلاً لِلَّذِینَ كَفَرُوا اِمْرَأَةَ نُوحٍ وَامْرَأَةَ لُوطٍ الآیة. التحریم: 10/66.
فكانت عائشة رضی الله عنها تحرض علیه جهدها وطاقتها وتقول: ایّها الناس هذا قمیص رسول الله صلی الله علیه وسلم لم یبل وقد بلیت سنّته اقتلوا نعثلا قتل الله نعثلا….

Uthman caused distress by shortening some people’s portion that they needed, and for this reason, Aisha became upset and said to Uthman: What was entrusted to you, you consumed it; you belittled the community, and you allowed evil individuals from your family to dominate. I swear by God! If it weren’t for the five daily prayers, knowledgeable groups of people would turn against you and would slaughter you like a sacrificial camel.
Uthman refers to a Quranic verse where the wives of the prophets Noah and Lot are mentioned in a negative light in his defense: God has set the example for those who disbelieved – the wife of Noah and the wife of Lot.
Aisha, with all her power and influence, incited people against Uthman, saying: O people, this is the cloak of the Messenger of God (PBUH) that has not yet faded; they have destroyed his tradition. Kill Nithal (a Jewish man known for his foolishness and long beard), may God kill him.

📚Al-Razi al-Shafi’i, Fakhr al-Din Muhammad ibn Umar al-Tamimi (d. 604 AH), Al-Mahsul fi Ilm al-Usul, vol. 4, p. 343, edited by Taha Jabir Fayadh al-Alwani, published by Imam Muhammad bin Saud Islamic University, Riyadh, First Edition, 1400 AH.

Aisha issued the order for Uthman’s killing:
In a letter to Aisha, Imam Ali, peace be upon him, writes:

وأنت یا عائشة فإنّك خرجت من بیتك عاصیة للّه ولرسوله تطلبین أمراً كان عنك موضوعا، ثم تزعمین انك تریدین الاصلاح بین المسلمین، فخبرینی ما للنساء وقود الجیوش والبروز للرجال، والوقوع بین اهل القبلة وسفك الدماء المحرمة؟ ثم انك طلبت علی زعمك دم عثمان، وما انت وذاك؟ عثمان رجل من بنی امیة وانت من تیم،ثم بالامس تقولین فی ملا من اصحاب رسول اللّه (ص): اقتلوا نعثلا قتله اللّه فقد كفر، ثم تطلبین الیوم بدمه؟ فاتقی اللّه وارجعی الی بیتك، واسبلی علیك سترك، والسلام.

O Aisha, by leaving your house, you have shown disobedience to God and the Prophet, and you are pursuing something that is not meant for you. Then you say that you intend to reconcile among Muslims, tell me, what is the meaning of commanding women to lead armies and display themselves to men, and stirring up animosity among the believers and causing bloodshed? Do you really seek Uthman’s blood? Uthman is from the Umayyads, and you are from the tribe of Taym. Yesterday among the companions of the Messenger of God (PBUH), you cried out to kill Na’thall – may Allah kill him; he is a disbeliever, and today you seek his blood? Fear God and return to your house and hang the curtain of your house.

📚Subut ibn al-Jawzi al-Hanafi, Shams al-Din Abul Muzaffar Yusuf ibn Farghal ibn Abdullah al-Baghdadi, Tadhkirat al-Khawas, p. 69, published by Foundation Ahl al-Bayt, Beirut, 1401 AH – 1981 AD.

Ibn Qutaybah Dinawari writes:

قال وذكروا أن عائشة لما أتاها أنه بويع لعلي وكانت خارجة عن المدينة فقيل لها قتل عثمان وبايع الناس عليا فقالت ما كنت أبالي أن تقع السماء علي الأرض قتل والله مظلوما وأنا طالبة بدمه فقال لها عبيد إن أول من طعن عليه وأطمع الناس فيه لأنت ولقد قلت اقتلوا نعثلا فقد كفر
فقالت عائشة قد والله قلت وقال الناس وآخر قولي خير من أوله فقال عبيد عذر والله ضعيف يا أم المؤمنين ثم قال:
منك البداء ومنك الغير ومنك الرياح ومنك المطر
وأنت أمرت بقتل الإمام وقلت لنا إنه قد فجر
فهبنا أطعناك في قتله وقاتله عندنا من أمر
قال فلما أتي عائشة خبر أهل الشام أنهم ردوا بيعة علي وأبوا أن يبايعوه أمرت فعمل لها هودج من حديد وجعل فيه موضع عينيها ثم خرجت ومعها الزبير وطلحة وعبد الله بن الزبير ومحمد بن طلحة.

It has been reported that Aisha was outside the city of Medina when she was informed that Uthman had been killed and the people had pledged allegiance to Ali. She said, “I do not see it impossible that the sky falls upon the earth. By God, Uthman has been killed innocently. I will seek revenge for his blood.” In response, Ubaid said, “You were the first to show enmity towards him and incited people against him. You were the one who said, ‘Kill the Na’thall (an offensive word), he has become a disbeliever.” Aisha said, “Yes, by God, I said it, and the people said it too. But my recent opinion is better than the previous one.” Ubaid said, “Your excuse and reasoning are weak and feeble.” He then recited the following poem:
“You have gone back on your word, causing a storm and flooding the land. You yourself commanded the killing of the caliph on the grounds of his disbelief, and we obeyed you. So the murderer is the one who issued the order for his killing.”
Upon hearing the news of the rebellion of the Syrians against allegiance to Ali, Aisha ordered a howdj to be made of iron with holes in it so that she could see the outside, and then, accompanied by Zubayr, Talha, Abdullah bin Zubair, and Muhammad bin Talha, she left the city of Medina (the tragedy of the Battle of the Camel).

📚 Ad-Dinawari, Abu Muhammad Abdullah ibn Muslim ibn Qutaybah (d. 276 AH),
📚 Al-Imamah wal-Siyasah, vol. 1, p. 48, Publisher: Dar Al-Kutub Al-Ilmiyah – Beirut – 1418 AH – 1997 CE.
📚 Ash-Shaybani, Abu al-Hasan Ali ibn Abi al-Karam Muhammad ibn Muhammad ibn Abd al-Karim (d. 630 AH),
📚 Al-Kamil fi al-Tarikh, vol. 3, p. 100, Publisher: Dar Al-Kutub Al-Ilmiyah – Beirut, Second Edition, 1415 AH.
Aisha’s involvement in Uthman’s murder and demise is widely recognized and established, to the extent that it is even documented in dictionaries and encyclopedias.

Ibn Athir al-Jazri writes:

نعثل ( ه ) في مقتل عثمان لا يمنعنك مكان ابن سلام أن تسب نعثلا كان أعداء عثمان يسمونه نعثلا تشبيها برجل من مصر كان طويل اللحية اسمه نعثل وقيل النعثل الشيخ الأحمق وذكر الضباع ومنه ا قتل الله نعثلا تعني عثمان وهذا كان منها لما غاضبته وذهبت إلي مكة.

The enemies of Uthman used to call him “Na’thall”, meaning they actually likened him to a man from Egypt who had a long beard. It is said that Na’thall means ‘an old fool’ , and Aisha, who said, “Kill the Na’thall”, meant the same. She said this when Uthman upset her, causing her to move to Mecca due to her extreme distress.

📚 Al-Jazari, Abu al-Sa’adat Al-Mubarak ibn Muhammad (d. 606 AH), Al-Nihayah fi Gharib Al-Hadith wal-Athar, vol. 5, p. 79, Publisher: Al-Maktaba Al-Ilmiyah – Beirut – 1399 AH – 1979 CE.

Ibn Manzur in Lisan al-Arab says:

نعثل: رجل من أهل مصر كان طویل اللحیة، قیل: إنه كان یشبه عثمان، رضی الله عنه هذا قول أبی عبید، وشاتمو عثمان، رضی الله عنه، یسمونه نعثلا. وفی حدیث عثمان: أنه كان یخطب ذات یوم فقام رجل فنال منه، فوذأه ابن سلام فاتذأ، فقال له رجل: لا یمنعنك مكان ابن سلام أن تسب نعثلا فإنه من شیعته،

“Na’ thall” was the name of a man from Egypt who had a long beard and was said to resemble Uthman. They actually used this name to reproach him. Once he was giving a speech, and a man interrupted him rudely, to whom Ibn Salam responded. Another person told that man that Ibn Salam was a follower and supporter of Uthman, and thus this shouldn’t stop you from speaking ill of Uthman. Uthman’s enemies compared him to that man from Egypt and called him “Na’thall”. There is a statement attributed to Aisha where she said, “Kill the Na’thall, may God kill the Na’thall!” This was when Uthman had upset Aisha causing her to migrate to Mecca. Anyone who was upset with Uthman and wanted to reprimand him would call him “Na’thall” due to his long beard since they did not see any other flaw in him.

📚 Al-Afriqi al-Misri, Muhammad ibn Makram ibn Manzur (d. 711 AH), Lisan al-Arab, vol. 11, p. 670, Publisher: Dar Sader – Beirut, First Edition.

Examples of Aisha’s provocations against Uthman:
Aisha’s defense of Ammar was one of the provocative actions she took against Uthman:

Balazuri writes in Ansaab al-Ashraaf:

وبلغ عائشة ما صنع بعمار فغضبت وأخرجت شعراً من شعر رسول الله صلي الله عليه وسلم وثوباً من ثيابه ونعلاً من نعاله ثم قالت: ما أسرع ما تركتم سنة نبيكم وهذا شعره وثوبه ونعله ولم يبل بعد، فغضب عثمان غضباً شديداً حتي ما دري ما يقول، فالتج المسجد وقال الناس سبحان الله سبحان الله.

News of the harassment and mistreatment of Ammar reached Aisha; she became upset and brought out a strand of the Prophet’s hair, a piece of his garment, and a pair of his shoes. She said, “How quickly you have abandoned the Sunnah of your Prophet! This is the hair of the Messenger of God (peace be upon him), this is His shirt, and these are His shoes that have not yet worn out.” Uthman got greatly discomforted by Aisha’s actions and did not know what to say. The mosque became crowded, and people were saying, “Subhan Allah, Subhan Allah”

📚 Al-Balazuri, Ahmad ibn Yahya ibn Jabir (d. 279 AH), Ansaab al-Ashraaf, Vol. 2, p. 275.

Regarding the incident of Walid ibn Uqbah’s drinking, when Uthman refrained from punishing him, Aisha shouted that Uthman had abandoned the divine limits and threatened witnesses of the incident.
When Walid ibn Uqbah was caught drinking wine, Uthman chose not to punish him. Aisha got real upset, yelling that Uthman had abandoned the divine laws and even had threatened the witnesses of the incident.
It is narrated from Masruq that he said:

قال أبو إسحاق: وأخبرني مسروق أنه حين صلي لم يرم حتي قاء، فخرج في أمره إلي عثمان أربعة نفر: أبو زينب وجندب بن زهير وأبو حبيبة الغفاري والصعب بن جثامة، فأخبروا عثمان خبره، فقال عبد الرحمن بن عوف: ما له أجُنَّ قالوا: لا، ولكنه سكر، قال: فأوعدهم عثمان وتهددهم وقال لجندب: أنت رأيت أخي يشرب الخمر؟ قال: معاذ الله، ولكني أشهد أني رأيته سكران يقلسها من جوفه وأني أخذت خاتمه من يده وهو سكران لا يعقل؛ قال أبو إسحاق: فأتي الشهود عائشة فأخبروها بما جري بينهم وبين عثمان وأن عثمان زبرهم، فنادت عائشة: إن عثمان أبطل الحدود وتوعد الشهود.

It’s narrated from Masruq that he said: (Walid ibn Uqbah) vomited during prayer. Four individuals, named: Abu Zinab, Jundab ibn Zahrah, Abu Habibah Ghifari, and Sa’ib ibn Jath’amah, went to Uthman to give report. Abd al-Rahman ibn Ouf asked, “Is he gone mad?” They said, “No, but he is drunk.” Masruq says: Uthman threatened those four individuals, and he said to Jundab, “Did you see my brother drinking?” He said, “I seek refuge in God, I saw him drunk, spewing something from his mouth, I took the ring from his hand, but he did not realize, as he was drunk and lacking reason.”
Abu Ishaq said: Witnesses went to Aisha and informed her of what had happened between them and Uthman, and that Uthman prohibited them from reporting such news. Suddenly, Aisha yelled, “Uthman has invalidated the limits, and threatened the witnesses to crime!”

📚 Al-Balazuri, Ahmad ibn Yahya ibn Jabir (d. 279 AH), Ansaab al-Ashraaf, Vol. 2, p. 267.

Abu al-Fidaa writes in his history:

وكانت عائشة تنكر علي عثمان مع من ينكر عليه، وكانت تخرج قميص رسول الله صلي الله عليه وسلم وشعره وتقول: هذا قميصه وشعره لم يبل، وقد بلي دينه.

Aisha used to disapprove of Uthman along with those who disapproved of him. She would bring out the Prophet’s shirt and His hair, saying, “This is His shirt and His hair; they have not aged, while his religion has aged and been forgotten.”

📚 Abu al-Fidaa Imad al-Din Ismail ibn Ali (d. 732 AH), Al-Mukhtasar fi Akhbar al-Bashr, Vol. 1, p. 118.

Ibn Abi al-Hadid, the Mu’tazili, an exegete and explainer of Nahj al-Balagha, writes:

قال كل من صنف في السير والأخبار: إن عائشة كانت من أشد الناس علي عثمان؛ حتي أنها أخرجت ثوباً من ثياب رسول الله صلي الله عليه وسلم، فنصبته في منزلها، وكانت تقول للداخلين إليها: هذا ثواب رسول الله صلي الله عليه وسلم لم يبل، وعثمان قد أبلي سنته.

It has been included in every written history and biography that Aisha was one of Uthman’s strongest enemies to the point where she took out a shirt from the Prophet’s garments and hang it in her house. She would tell every person entering her house, “This is the Prophet’s shirt that has not yet aged, while Uthman has forgotten His Sunnah.”

📚 Ibn Abi al-Hadid al-Mada’ini al-Mu’tazili, Abu Hamid Az al-Din ibn Huballah ibn Muhammad ibn Muhammad (d. 655 AH),
📚 Sharh Nahj al-Balagha, Vol. 6, p. 131, ed. Muhammad Abd al-Karim al-Namari, published by Dar al-Kutub al-Ilmiyya – Beirut, Lebanon, First Edition, 1418 AH – 1998 CE.

Result of Aisha’s actions in the Battle of the Camel:

Aisha’s leaving her house and participating in the battle against someone who, according to the Sunni belief, had assumed the caliphate with the people’s mandate, is an unforgettable event in Islamic history. Even meticulous writers and historians, despite their detailed re-tellings or modifications of events, could not ignore the impact of this historical account.
Ibn Abd Rabbih al-Andalusi writes in Al-‘Uqd al-Farid:

دخل المغيرة بن شعبة علي عائشة فقالت يا أبا عبد الله لو رأيتني يوم الجمل قد نفذت النصال هودجي حتي وصل بعضها إلي جلدي قال لها المغيرة وددت والله أن بعضها كان قتلك قالت يرحمك الله ولم تقول هذا قال لعلها تكون كفارة في سعيك علي عثمان.

Al-Mughirah ibn Shu’bah entered upon Aisha, and she said:
“O Abu ‘Abd Allah, how would you feel if you had seen me on the Day of the Camel, how the arrows and spears rained on my Hodhaj, some of which even reached my body.”
Al-Mughirah said to her:
“I swear by God, I would love that you had been killed by them”
She said:
“May Allah have mercy on you, why would you say that?”
He replied:
“Perhaps this would be the expiation for your striving against Uthman.”

📚 Al-Andalusi, Ahmad ibn Muhammad ibn Abd Rabbih (d. 328 AH), Al-‘Uqd al-Farid, Vol. 4, p. 277, published by Dar Ihya al-Turath al-Arabi, Beirut, Lebanon, Third Edition, 1420 AH – 1999 CE.

12. Prediction of the apostasy of the companions.

One of the hadiths that undermines the claims of justice of all the companions and questions the promise of Paradise to them; is the well-known hadith of the Pound, found in reliable sources and transmitted by Sunni traditionists.
Muhammad ibn Ismail al-Bukhari writes:

حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ فُلَيْحٍ، حَدَّثَنَا أَبِي قَالَ، حَدَّثَنِي هِلاَلٌ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ بَيْنَا أَنَا قَائِمٌ إِذَا زُمْرَةٌ، حَتَّى إِذَا عَرَفْتُهُمْ خَرَجَ رَجُلٌ مِنْ بَيْنِي وَبَيْنِهِمْ فَقَالَ هَلُمَّ‏.‏ فَقُلْتُ أَيْنَ قَالَ إِلَى النَّارِ وَاللَّهِ‏.‏ قُلْتُ وَمَا شَأْنُهُمْ قَالَ إِنَّهُمُ ارْتَدُّوا بَعْدَكَ عَلَى أَدْبَارِهِمُ الْقَهْقَرَى‏.‏ ثُمَّ إِذَا زُمْرَةٌ حَتَّى إِذَا عَرَفْتُهُمْ خَرَجَ رَجُلٌ مِنْ بَيْنِي وَبَيْنِهِمْ فَقَالَ هَلُمَّ‏.‏ قُلْتُ أَيْنَ قَالَ إِلَى النَّارِ وَاللَّهِ‏.‏ قُلْتُ مَا شَأْنُهُمْ قَالَ إِنَّهُمُ ارْتَدُّوا بَعْدَكَ عَلَى أَدْبَارِهِمُ الْقَهْقَرَى‏.‏ فَلاَ أُرَاهُ يَخْلُصُ مِنْهُمْ إِلاَّ مِثْلُ هَمَلِ النَّعَمِ ‏”‏‏.‏

Narrated Abu Huraira:
The Prophet (ﷺ) said, “While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them, he said (to them), ‘Come along.’ I asked, ‘Where?’ He said, ‘To the (Hell) Fire, by Allah’ I asked, ‘what is wrong with them’ He said, ‘They turned apostate as renegades after you left.’ Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.’ I asked, “Where?’ He said, ‘To the (Hell) Fire, by Allah.’ I asked, What is wrong with them?’ He said, ‘They turned apostate as renegades after you left. So I did not see anyone of them escaping except a few who were like camels without a shepherd.”

📚 Sahih al-Bukhari 6587
📚 Chapter 53: Regarding Al-Haud, Book 81: To make the Heart Tender (Ar-Riqaq)
https://sunnah.com/bukhari:6587

Ibn Kathir al-Dimashqi, an early Salafi writer in Al-Bidaya wal-Nihaya, reports on Aisha’s behalf:

لما قبض رسول الله صلي الله عليه وسلم ارتدت العرب قاطبة واشرأبت النفاق.

When the Prophet passed away, all the Arabs turned apostate, and hypocrisy spread everywhere.

📚 Al-Qarshi al-Dimashqi, Ismail ibn Umar ibn Kathir Abu al-Fida (d. 774 AH)
📚 Al-Bidayah wa al-Nihayah, Vol. 6, p. 336, Publisher: Maktabat al-Ma’arif – Beirut.

According to these two narrations, only a handful of the companions remained steadfast, while the rest turned apostates; whether they were among the first and foremost (al-Sabiqun al-Awwalun) or those who embraced Islam later.

13. Umar’s attempt to distort the verse of 9:100

In this holy verse, the Almighty Allah has categorized Muslims into three groups:
1. The forerunners among the Emigrants; 2. The forerunners among the Helpers
3. Those who follow them in excellence.
The second caliph, however, believed strongly in the superiority of the Quraysh tribe above all others and found it hard to accept any praise for another tribe in the Quran. This led him to decide to intervene.
According to what Sunni scholars have written, the caliph omitted the “w” from the phrase “waladhīna ātabaʿūhum” and attributed it to “al-Muhājirīn,” and recited the verse as follows:

والسابقون الأولون من المهاجرين والأنصار الذين اتبعوهم بإحسان.

“And the first forerunners [in the faith] among the Muhājireen and the Anṣār, the ones who followed them with good conduct”
The omission of “w” by the caliph had several consequences:
A: The verse now includes two categories of Muslims:
1. The forerunners among the Emigrants; 2. The Helpers who follow the Emigrants, with no mention of the third group.
B: It implies that the Helpers do not possess any virtue by default, and any virtue they may have is solely because of their alignment with the Emigrants.
C: While approval of the Emigrants is absolute, approval of the Helpers depends on their adherence to the good deeds of the Emigrants. The verse does not provide any conditions for the rest of the Muslims (the followers) to benefit from it.

In fact, with this small distortion, Omar wanted the Ansar to understand that it is obligatory for them to follow the immigrants!
In this case, the meaning of the verse becomes that Allah is pleased with the immigrants and those who follow the immigrants, and He will take them to Paradise.

Qasim ibn Salam writes in the virtues of the Quran:

حدثنا حجاج، عن هارون، قال: أخبرني حبيب بن الشهيد، وعمرو بن عامر الأنصاري، أَنَّ عُمَرَ بنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَرَأَ: وَالسَّابِقُونَ الأَوَّلُونَ مِنَ المُهَاجِرِينَ وَالأَنْصَارُ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ، فَرَفَعَ الأَنْصَارَ وَلَمْ يُلْحِقِ الْوَاوَ في الَّذِينَ، فَقَالَ لَهُ زَيْدُ بنُ ثَابِتٍ: وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ، فَقَالَ عُمَرُ: الَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ، فَقَالَ زَيْدٌ: أَمِيرُ المُؤْمِنِينَ أَعْلَمُ، فَقَالَ عُمَرُ: ائْتُونِي بِأُبَي بنِ كَعْبٍ، فَسَأَلَهُ عَنْ ذالِكَ؟ فَقَالَ أُبِيٌّ: وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ فَقَالَ عُمَرُ: نَعَمْ إِذَنْ، فَنَعَمْ إِذَنْ، نُتَابِعُ أُبَيَّاً.

Omar recited the verse in a way that he did not use the conjunction “w” between (al-Ansār) and (al-Ladhīn), but omitted it. Zayd ibn Thābit said that (al-Ladhīn) must be read with the conjunction “w,” but Omar insisted on omitting it. The caliph then asked for Ubay ibn Ka’b to be present. When Ubay arrived, and he was asked, he replied: “waladhīna ātabaʿūhum” means the conjunction “w” is present. Omar accepted this and said: “We follow Ubay,” repeating this statement twice.

📚 Al-Baghdadi, Abu ‘Ubaid al-Qasim ibn Salām (d. 224 AH), Fadā’il al-Qur’an, vol. 2, p. 66
📚 At-Tabari, Muhammad ibn Jarir, Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qur’an, vol. 11, p. 8, Publisher: Dar al-Fikr, Beirut – AH 1405;
📚 As-Suyuti, Al-Hafiz Jalal al-Din, Jāmiʿ al-Ahādīth (al-Jāmiʿ al-Ṣaghīr waz-Zawā’idih wa al-Jāmiʿ al-Kabīr), vol. 14, p. 8;
📚 As-Suyuti, ʿAbd al-Rahman ibn al-Kamāl Jalal al-Din (d. 911 AH), Ad-Durr al-Manthoor, vol. 4, p. 268, Publisher: Dar al-Fikr – Beirut – 1993.

Examination of the authenticity of the narration:

Ay Al-Qasim ibn Salam is one of the narrators of Bukhari and Muslim:

الإمام المشهور ثقة فاضل مصنف.

He is a famous, reliable leader, scholar, and author.

📚 Taqrib al-Tahdhib, Ibn Hajar, vol. 2, p. 19, Number: 5479.

Hajjaj ibn Muhammad al-Aʿwar is one of the narrators of Bukhari, Abu Dawood, and Tirmidhi:

الحافظ… وقال أبو داود: بلغني أن ابن معين كتب عنه نحوا من خمسين ألف حديث.

Ibn Ma’in has written about him fifty thousand hadiths.

📚 Al-Kashif fi Marafah Man Le Rayaya in Kitab al-Suta, al-Dahhabi, vol. 1, p. 313, number: 942.

Harun ibn Musa al-Azdi is one of the narrators of Bukhari, Muslim, and…

صدوق علامة نبيل.

Truthful, possessing abundant knowledge.

📚 Al-Kashif fi Marafah Man Le Rayaya in Kitab al-Suta, al-Dahhabi, vol. 2, p. 332, number: 5923.

Habib ibn al-Shahid al-Azdi is one of the narrators of Bukhari, Muslim, and…

ثقة ثبت من الخامسة

Reliable and from the fifth tier of narrators.

📚 Taqrib al-Tahdhib, Ibn Hajar, vol. 1, p. 185, Number: 1100.

Amr ibn Amir al-Ansari al-Kufi is one of the narrators of Bukhari, Muslim, and….

ثقة ثبت من الخامسة

Trustworthy from the fifth tier.

📚 Taqrib al-Tahdhib, Ibn Hajar, vol. 1, p. 738, Number: 5073.

It’s possible someone may say that Amr ibn Amir only transmitted from Anas ibn Malik and cannot transmit from Umar. The response is that this same person was also present during the caliphate of Abu Bakr.
Ibn Hajar al-Asqalani writes about him:

عمرو بن عامر الأنصاري ذكر وثيمة أنه ممن شهد اليمامة في خلافة أبي بكر وأنشد له مرثية في ثابت بن قيس بن شماس الأنصاري.

Amr ibn Amir was present during the caliphate of Abu Bakr at the time of the incident and battle of Yamama, and he also composed an elegy for Thabit ibn Qays al-Ansari.

📚 Al-Asqalani ash-Shafi’i, Ahmad ibn Ali ibn Hajar Abu al-Fadl (d. 852 AH), Al-Iṣābah fī Tamyiz al-Ṣaḥābah, vol. 4, p. 541, Number: 5902, Research by Ali Muhammad al-Bajawi, Publisher: Dar al-Jil – Beirut, First Edition, AH 1412 – 1992.

Muttqi Hindi, after narrating a story on the same topic, remarks:

قال الحافظ ابن حجر في الأطراف صورته مرسل قلت له طريق آخر عن محمد بن كعب القرظي مثله أخرجه ابن جرير وأبو الشيخ وآخر عن عمرو بن عامر الأنصاري نحوه أخرجه أبو عبيد في فضائله وسنيد وابن جرير وابن المنذر وابن مردويه هكذا صححه ك.

📚 Al-Hindi, Alauddin Ali Muttqi ibn Husamuddin (d. 975 AH), Kunz al-ʿAmāl fī Sunan al-Aqwal wal-Af’al, vol. 2, p. 605, Research by Mahmud Omar al-Dimyatī, Publisher: Dar al-Kutub al-Ilmiyah – Beirut, First Edition, AH 1419 – 1998.

Fakhr Razi writes in Tafsir Kabir:

المسألة الثالثة: روي أن عمر بن الخطاب رضي الله عنه كان يقرأ ) وَالسَّابِقُونَ الاْوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالانْصَارِ الَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ ( فكان يعطف قوله: ) الأنصار ( علي قوله: ) رَّحِيمٌ وَالسَّابِقُونَ ( وكان يحذف الواو من قوله: ) وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ ( ويجعله وصفاً للأنصار…
والتفاوت أن علي قراءة عمر، يكون التعظيم الحاصل من قوله: ) وَالسَّابِقُونَ الاْوَّلُونَ ( مختصاً بالمهاجرين ولا يشاركهم الأنصار فيها فوجب مزيد التعظيم للمهاجرين. والله أعلم.

It has been narrated that when Umar ibn Al-Khattab was reciting the verse “The Forerunners, the First of the Emigrants and the Helpers…,” he excluded the “w / and” Instead, he attributed it to the Helpers. This elimination was not without reason; as the praise of Allah in this verse was specifically for the first Emigrants, and no virtue remained for the Helpers; their virtue was in following the Emigrants, and that’s it.

📚 Al-Razi al-Shafi’i, Fakhr al-Din Muhammad ibn ‘Umar al-Tamimi (d. 604 AH)
📚 Al-Tafsir al-Kabir or Mafatih al-Ghayb, Vol. 16, p. 8, Publisher: Dar Al-Kutub Al-Ilmiyya – Beirut, Edition: First, 1421 AH – 2000 CE.

Hafs ibn ‘Umar al-Duri (d. 246 AH) also, with a slight difference, mentions the misreading of Umar and the correction of Ubay, quoting from Hasan al-Basri:

حدثني أبو عمارة عن أبي الفضل الأنصاري عن سليمان عن الحسن قال اختلف في هذه الآية عمر بن الخطاب وأبي بن كعب فقال عمر ( والأنصار الذين اتبعوهم بإحسان ) وقال أبي والأنصار والذين اتبعوهم بإحسان فلما رآه عمر فقال إني سمعت رسول الله صلي الله عليه وسلم يقرأها هكذا وقد الهاك بيع الخبط بالمدينة.

📚 Al-Duri, Abu ‘Umar Hafs ibn ‘Umar (d. 246 AH), in which there are readings of the Prophet, verification by Hikmat Bashir Yasir, Publisher: Maktabat Al-Dar – Al-Madinah Al-Munawwarah – Saudi Arabia, First Edition, 1408 AH – 1988 CE.

Also, Al-Alusi, a famous Sunni commentator, writes:

وأخرج أبو عبيدة. وابن جرير. وابن المنذر. وغيرهم عن عمرو بن عامر الأنصاري أن عمر رضي الله تعالي عنه كان يقرأ بأسقاط الواو من * ( والذين اتبعوهم ) * فيكون الموصول صفة الأنصار جني قال له زيد: إنه بالواو فقال ائتوني بأبي بن كعب فأتاه فسأله عن ذلك فقال: هي بالواو فتابعه.

📚 Al-Alusi al-Baghdadi, the scholar Abu al-Fadl Shihab al-Din al-Sayyid Mahmud (d. 1270 AH), in his work ‘Ruh al-Ma’ani fi Tafsir al-Qur’an al-‘Azim wa al-Sab’ al-Mathani’, Vol. 11, p. 8, Publisher: Dar Ihya al-Turath al-Arabi – Beirut.

And Tha’labi writes in his interpretation:

وروي أن عمر بن الخطاب ( ح ) قرأ: السابقون الأولون من المهاجرين والأنصار الذين اتبعوهم بإحسان برفع الواو وحذف الواو من الذين، قال له أُبيّ بن كعب: إنما هو والأنصار والذين اتبعوهم بإحسان وإنه قد كرّرها مراراً ثلاثة، فقال له: إني والله لقد قرأتها علي رسول الله صلي الله عليه وسلم والذين اتبعوهم بإحسان، وإنك يومئذ شيخ تسكن ببقيع الغرقد، قال: حفظتم ونسينا وتفرغتم وشغلنا وشهدتم وغبنا ثم قال عمر لأُبيّ: أفيهم الأنصار؟ قال: نعم ولم يستأ من الخطاب ومن ثمّ قال عمر: قد كنت أظن إنّا رفعنا رفعة لا يبلغها أحد بعدنا فقال أبي: بلي، تصديق ذلك أول سورة الجمعة وأواسط سورة الحشر وآخر سورة الأنفال. قوله: ) وآخرين منهم لما يلحقوا بهم ( إلي آخره وقوله تعالي: ) والذين جاءوا من بعدهم ( إلي آخر الآية، وقوله: ) والذين آمنوا من بعده وهاجروا وجاهدوا معكم فأولئك منكم.

Umar read the verse but omitted the “w / ” before the “those”. Abu ibn Ka’b said to ‘Umar that this phrase is correct with “w” and repeated it several times, then said: by Allah, I read it like this to the Messenger of Allah (PBUH) and you were an old man living in Baqi’, ‘Umar said: You memorized the Quran and we forgot, you were free and we were busy, you were present while we were absent, then he said to Abu: Do the Ansar also participate in this virtue? Abu said: Yes, for this reason ‘Umar said: I thought no one could reach our rank and status, Abu said: The participation of the Ansar in virtues and levels can be seen in the beginning of Surah al-Jumu’ah (and the last of them will join them), in the middle of Surah al-Hashr (those who came after them), and the last of Surah Al-Anfal (and those who believed after them and emigrated and fought with you, so they are of you).

📚 Al-Tha’labi al-Nisaburi, Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim (d. 427 AH), in ‘Al-Kashf wa Al-Bayan (interpretation of Tha’labi)’, Vol. 5, p. 8, verification by Imam Abu Muhammad ibn ‘Ashur, review by Professor Nazir al-Sa’adi, Publisher: Dar Ihya al-Turath al-Arabi – Beirut, Lebanon, First Edition, 1422 AH – 2002 CE.

More importantly, and certainly very regrettable, is that the Caliph asserts that Allah revealed the verse just as he read it, with the omission of the word (الانصار), not as it is now recorded in the Quran.

What’s even more significant and truly unfortunate, is the Caliph swore that Allah revealed the verse exactly as he recited it, excluding the word “And Ansar” , unlike how it appears in the Quran today.

Ibn Shubah al-Namiri writes in ‘Tarikh al-Madinah:

حدثنا معاذ بن شبة بن عبيدة قال حدثني أبي عن أبيه عن الحسن قرأ عمر رضي الله عنه ) والسابقون الأولون من المهاجرين والذين اتبعوهم بإحسان ( فقال أُبي ) والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان ( التوبة 100 فقال عمر رضي الله عنه ) والسابقون الأولون من المهاجرين والذين اتبعوهم بإحسان ( وقال عمر رضي الله عنه أشهد أن الله أنزلها هكذا فقال أُبي رضي الله عنه أشهد أن الله أنزلها هكذا ولم يؤامر فيه الخطاب ولا ابنه.

Umar read the verse (and the forerunners, the first of the emigrants and the Ansar) by omitting “and Ansar”, Abu read the verse correctly and completely, ‘Umar read it twice like the first time and said: I bear witness that Allah revealed the verse as I read it, Abu said: I bear witness that it was revealed as I read it.

📚 Al-Namiri al-Basri, Abu Zaid ‘Umar ibn Shubah (d. 262 AH), in ‘Tarikh al-Madinah al-Munawwarah’, Vol. 1, p. 375, para. 1170, research by Ali Muhammad Dandil and Yasir Saad al-Din Bayyan, Publisher: Dar Al-Kutub Al-Ilmiyya – Beirut, 1417 AH – 1996 CE.

If it is true, as the Caliph asserts, that Allah revealed the word “those” without including the terms “and” and “Ansar”, then why did he immediately submitted without any objection and promptly accepted Ubay’s assertion? Why didn’t he ask for additional witnesses to support Ubay’s claim?

And if the original verse is indeed as Ubay stated and the Caliph has erred in his ijtihad, then why does he attempt distort the Quran by swearing on his false claim?
Indeed, Allah has promised to protect His own book, the Holy Quran; that is why all of those futile attempts remained unsuccessful, and the hands of the evildoers will forever fall short of reaching out to it.

Are All The Companions Guaranteed Jannah According to the Quran?

Expressing the Shubaha (misconception):

Reviewing and answering to this misconception:

1. What is the meaning of “Al-Sabiqun” and who are they?

2. Performing good deeds and maintaining faith are requirements for entering Jannah (Paradise)

3. Permanent satisfaction is in conflict with other verses

4. Prophets are also held accountable

5. Allah threatens the wives of Prophet Muhammad (PBUH)

6. The possibility of apostasy among the companions in the Quran

7. Regrets and desires of Abu Bakr and Umar

8. The presence of hypocrites among ‘Al-Sabiqun’ invalidates the claim of the Sunni people.

9. Abu Al-Ghadiyah, among ‘Al-Sabiqun’

10. Tha’laba bin Hatib Badri, from ‘Al-Sabiqun’ and from the founders of Masjid Dharar

11. The killers of Uthman among ‘Al-Sabiqun’

12. Prediction of the apostasy of the companions.

13. Umar’s attempt to distort the verse of 9:100

1. What is the meaning of “Al-Sabiqun” and who are they?

2. Performing good deeds and maintaining faith are requirements for entering Jannah (Paradise)

3. Permanent satisfaction is in conflict with other verses.

4. Prophets are also held accountable.

5. God threatens the wives of the Messenger of God (peace be upon him).

6. The possibility of apostasy among the companions in the Quran.

7. Regrets and desires of Abu Bakr and Umar.

A look at the final words of Imam Ali, peace be upon him:

8. The presence of hypocrites among “Al-Sabiqun Al-Awwalun” invalidates the claim of the Sunni people.

9. Abu Al-Ghadiyah, among “Al-Sabiqun Al-Awwalun.”

10. Tha’laba bin Hatib Badri, from “Al-Sabiqun Al-Awwalun” and from the founders of Masjid Dharar.

Thaalba’s presence in the two battles of Badr and Uhud:

Tha’labah and the establishment of the Mosque of Dhirar:

Tha’laba” and his refusal to pay Zakat

>Tha’labah ibn Hatib was one of the hypocrites

11. The killers of Uthman among “Al-Sabiqun Al-Awwalun.”

Talhah ibn Ubaydullah:

Result of Aisha’s actions in the Battle of the Camel:

12. Prediction of the apostasy of the companions.

13. Umar’s attempt to distort the verse of 9:100

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