;
Some of the Believers Give Flight on the Day of Uhud

Allah then said,

﴿ إِنَّ ٱلَّذِينَ تَوَلَّوۡاْ مِنكُمۡ يَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِ إِنَّمَا ٱسۡتَزَلَّهُمُ ٱلشَّيۡطَـٰنُ بِبَعۡضِ مَا كَسَبُواْ‌ۖ

(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned) (3:155),

because of some of their previous errors. Indeed, some of the Salaf said, "The reward of the good deed includes being directed to another good deed that follows it, while the retribution of sin includes committing another sin that follows it.'' Allah then said,

﴿ وَلَقَدۡ عَفَا ٱللَّهُ عَنۡہُمۡ‌ۗ

(but Allah, indeed, has forgiven them), their giving flight,

﴿ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ۬

(surely, Allah is Oft-Forgiving, Most Forbearing)

He forgives sins, pardons and exonerates His creatures. Imam Ahmad recorded that Shaqiq said, " `Abdur-Rahman bin `Awf met Al-Walid bin `Uqbah, who said to him, `Why did you desert `Uthman, the Leader of the Faithful' `Abdur-Rahman said, `Tell him that I did not run away during Uhud, remain behind during Badr, nor abandon the Sunnah of `Umar.' Al-Walid told `Uthman what `Abdur-Rahman said. `Uthman replied, `As for his statement, `I did not run away during Uhud,' how can he blame me for an error that Allah has already forgiven. Allah said,

﴿ إِنَّ ٱلَّذِينَ تَوَلَّوۡاْ مِنكُمۡ يَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِ إِنَّمَا ٱسۡتَزَلَّهُمُ ٱلشَّيۡطَـٰنُ بِبَعۡضِ مَا كَسَبُواْ‌ۖ وَلَقَدۡ عَفَا ٱللَّهُ عَنۡہُمۡ‌ۗ

(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them).

As for his statement that I remained behind from participating in Badr, I was nursing Ruqayyah, the daughter of the Messenger of Allah, until she passed away. The Messenger of Allah gave me a share in the booty of Badr, and whoever gets a share in the booty from the Messenger of Allah will have participated in battle. As for his statement that I abandoned the Sunnah of `Umar, neither I nor he are able to endure it. Go and convey this answer to him.'''

﴿ يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَكُونُواْ كَٱلَّذِينَ كَفَرُواْ وَقَالُواْ لِإِخۡوَٲنِهِمۡ إِذَا ضَرَبُواْ فِى ٱلۡأَرۡضِ أَوۡ كَانُواْ غُزًّ۬ى لَّوۡ كَانُواْ عِندَنَا مَا مَاتُواْ وَمَا قُتِلُواْ لِيَجۡعَلَ ٱللَّهُ ذَٲلِكَ حَسۡرَةً۬ فِى قُلُوبِہِمۡ‌ۗ وَٱللَّهُ يُحۡىِۦ وَيُمِيتُ‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ۬ وَلَٮِٕن قُتِلۡتُمۡ فِى سَبِيلِ ٱللَّهِ أَوۡ مُتُّمۡ لَمَغۡفِرَةٌ۬ مِّنَ ٱللَّهِ وَرَحۡمَةٌ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ وَلَٮِٕن مُّتُّمۡ أَوۡ قُتِلۡتُمۡ لَإِلَى ٱللَّهِ تُحۡشَرُونَ

(156. O you who believe! Be not like those who disbelieve and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed,'' so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All-Seer of what you do.) (157. And if you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all that they amass.) (158. And whether you die or are killed, verily, unto Allah you shall be gathered.)

Prohibiting the Ideas of the Disbeleivers about Death and Predestination

Allah forbids His believing servants from the disbelievers' false creed, seen in their statement about those who died in battle and during travel; "Had they abandoned these trips, they would not have met their demise.'' Allah said,

﴿ يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَكُونُواْ كَٱلَّذِينَ كَفَرُواْ وَقَالُواْ لِإِخۡوَٲنِهِمۡ

(O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren), about their dead brethren,

﴿ إِذَا ضَرَبُواْ فِى ٱلۡأَرۡضِ

(when they travel through the earth) for the purpose of trading and otherwise,

﴿ أَوۡ كَانُواْ غُزًّ۬ى

(or go out to fight), participating in battles,

﴿ لَّوۡ كَانُواْ عِندَنَا

("If they had stayed with us,'') in our area,

﴿ مَا مَاتُواْ وَمَا قُتِلُواْ

("they would not have died or been killed,'') they would not have died while traveling or been killed in battle. Allah's statement,

﴿ لِيَجۡعَلَ ٱللَّهُ ذَٲلِكَ حَسۡرَةً۬ فِى قُلُوبِہِمۡ‌ۗ

(so that Allah may make it a cause of regret in their hearts. ) means, Allah creates this evil thought in their hearts so that their sadness and the grief they feel for their loss would increase. Allah refuted them by saying,

﴿ وَٱللَّهُ يُحۡىِۦ وَيُمِيتُ‌ۗ

(It is Allah that gives life and causes death.) for the creation is under Allah's power, and the decision is His Alone. No one lives or dies except by Allah's leave, and no one's life is increased or decreased except by His decree.

﴿ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ۬

(And Allah is All-Seer of what you do,) for His knowledge and vision encompasses all His creation and none of their affairs ever escapes Him. Allah's statement,

﴿ وَلَٮِٕن قُتِلۡتُمۡ فِى سَبِيلِ ٱللَّهِ أَوۡ مُتُّمۡ لَمَغۡفِرَةٌ۬ مِّنَ ٱللَّهِ وَرَحۡمَةٌ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ

(And if you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all that they amass.) (3:157), indicating that death and martyrdom in Allah's cause are a means of earning Allah's mercy, forgiveness and pleasure. This, indeed, is better than remaining in this life with its short lived delights. Furthermore, whoever dies or is killed will return to Allah, the Exalted and Most Honored, and He will reward him if he has done good deeds, or will punish him for his evil deeds. Allah said,

﴿ وَلَٮِٕن مُّتُّمۡ أَوۡ قُتِلۡتُمۡ لَإِلَى ٱللَّهِ تُحۡشَرُونَ

(And whether you die or are killed, verily, unto Allah you shall be gathered.) (3:158).

﴿ فَبِمَا رَحۡمَةٍ۬ مِّنَ ٱللَّهِ لِنتَ لَهُمۡ‌ۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَ‌ۖ فَٱعۡفُ عَنۡہُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ إِن يَنصُرۡكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمۡ‌ۖ وَإِن يَخۡذُلۡكُمۡ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعۡدِهِۦ‌ۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ‌ۚ وَمَن يَغۡلُلۡ يَأۡتِ بِمَا غَلَّ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۚ ثُمَّ تُوَفَّىٰ ڪُلُّ نَفۡسٍ۬ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ أَفَمَنِ ٱتَّبَعَ رِضۡوَٲنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ۬ مِّنَ ٱللَّهِ وَمَأۡوَٮٰهُ جَهَنَّمُ‌ۚ وَبِئۡسَ ٱلۡمَصِيرُ هُمۡ دَرَجَـٰتٌ عِندَ ٱللَّهِ‌ۗ وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ إِذۡ بَعَثَ فِيہِمۡ رَسُولاً۬ مِّنۡ أَنفُسِهِمۡ يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِهِۦ وَيُزَڪِّيہِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِڪۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِى ضَلَـٰلٍ۬ مُّبِينٍ

(159. And by the mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pardon them, and ask forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).) (160. If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust.) (161. It is not for any Prophet to illegally take a part of the booty, and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.) (162. Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!) (163. They are in varying grades with Allah, and Allah is All-Seer of what they do.) (164. Indeed, Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves, reciting unto them His verses (the Qur'an), and purifying them, and instructing them (in) the Book (the Qur'an) and Al-Hikmah )the wisdom and the Sunnah(, while before that they had been in manifest error.)

Among the Qualities of Our Prophet Muhammad are Mercy and Kindness

Allah addresses His Messenger and reminds him and the believers of the favor that He has made his heart and words soft for his Ummah, those who follow his command and refrain from what he prohibits.

﴿ فَبِمَا رَحۡمَةٍ۬ مِّنَ ٱللَّهِ لِنتَ لَهُمۡ‌ۖ

(And by the mercy of Allah, you dealt with them gently) (3:159) meaning, who would have made you this kind, if it was not Allah's mercy for you and them. Qatadah said that,

﴿ فَبِمَا رَحۡمَةٍ۬ مِّنَ ٱللَّهِ لِنتَ لَهُمۡ‌ۖ

(And by the mercy of Allah, you dealt with them gently) means, "With Allah's mercy you became this kind.'' Al-Hasan Al-Basri said that this, indeed, is the description of the behavior that Allah sent Muhammad with. This Ayah is similar to Allah's statement,

﴿ لَقَدۡ جَآءَڪُمۡ رَسُولٌ۬ مِّنۡ أَنفُسِڪُمۡ عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡڪُم بِٱلۡمُؤۡمِنِينَ رَءُوفٌ۬ رَّحِيمٌ۬

(Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided, to repent to Allah); for the believers (he is) full of pity, kind, and merciful) (9:128). Allah said next,

﴿ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَ‌ۖ

(And had you been severe and harsh-hearted, they would have broken away from about you;)

The severe person is he who utters harsh words, and,

﴿ غَلِيظَ ٱلۡقَلۡبِ

(harsh-hearted) is the person whose heart is hard. Had this been the Prophet's behavior, "They would have scattered from around you. However, Allah gathered them and made you kind and soft with them, so that their hearts congregate around you.'' `Abdullah bin `Amr said that he read the description of the Messenger of Allah in previous Books, "He is not severe, harsh, obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons.''

The Order for Consultation and to Abide by it

Allah said,

﴿ فَٱعۡفُ عَنۡہُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ

(So pardon them, and ask (Allah's) forgiveness for them; and consult them in the affairs.)

The Messenger of Allah used to ask his Companions for advice about various matters, to comfort their hearts, and so they actively implement the decision they reach. For instance, before the battle of Badr, the Prophet asked his Companions for if Muslims should intercept the caravan (led by Abu Sufyan). They said, "O Messenger of Allah! If you wish to cross the sea, we would follow you in it, and if you march forth to Barkul-Ghimad we would march with you. We would never say what the Children of Israel said to Musa, `So go, you and your Lord, and fight you two, we are sitting right here.' Rather, we say march forth and we shall march forth with you; and before you, and to your right and left shall we fight.'' The Prophet also asked them for their opinion about where they should set up camp at Badr. Al-Mundhir bin `Amr suggested to camp close to the enemy, for he wished to acquire martyrdom.

Concerning the battle of Uhud, the Messenger asked the Companions if they should fortify themselves in Al-Madinah or go out to meet the enemy, and the majority of them requested that they go out to meet the enemy, and he did. He also took their advice on the day of Khandaq (the Trench) about conducting a peace treaty with some of the tribes of Al-Ahzab (the Confederates), in return for giving them one-third of the fruits of Al-Madinah. However, Sa`d bin `Ubadah and Sa`d bin Mu`adh rejected this offer and the Prophet went ahead with their advice. The Prophet also asked them if they should attack the idolaters on the Day of Hudaybiyyah, and Abu Bakr disagreed, saying, "We did not come here to fight anyone. Rather, we came to perform `Umrah.'' The Prophet agreed.

On the day of Ifk, (i.e. the false accusation), the Messenger of Allah said to them, "O Muslims! Give me your advice about some men who falsely accused my wife (`A'ishah). By Allah! I never knew of any evil to come from my wife. And they accused whom they accused he from whom I only knew righteous conduct, by Allah!'' The Prophet asked `Ali and Usamah about divorcing `A'ishah. In summary, the Prophet used to take his Companions' advice for battles and other important events.

Ibn Majah recorded that Abu Hurayrah said that the Prophet said;

« الْمُسْتَشَارُ مُؤْتَمَن »

(The one whom advice is sought from is to be entrusted) This was recorded by Abu Dawud, At-Tirmidhi, and An-Nasa'i who graded it Hasan.

Trust in Allah After Taking the Decision

Allah's statement,

﴿ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ

(Then when you have taken a decision, put your trust in Allah,) means, if you conduct the required consultation and you then make a decision, trust in Allah over your decision,

﴿ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ

(certainly, Allah loves those who put their trust (in Him)).

Allah's statement,

﴿ إِن يَنصُرۡكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمۡ‌ۖ وَإِن يَخۡذُلۡكُمۡ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعۡدِهِۦ‌ۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ

(If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust), is similar to His statement that we mentioned earlier,

﴿ وَمَا ٱلنَّصۡرُ إِلَّا مِنۡ عِندِ ٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَكِيمِ

(And there is no victory except from Allah the Almighty, the All-Wise) (3:126).

Allah next commands the believers to trust in Him,

﴿ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ

(And in Allah (Alone) let believers put their trust).

Treachery with the Spoils of War was not a Trait of the Prophet

Allah said,

﴿ وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ‌ۚ

(It is not for any Prophet to illegally take a part of the booty,)

Ibn `Abbas, Mujahid and Al-Hasan said that the Ayah means, "It is not for a Prophet to breach the trust.'' Ibn Jarir recorded that, Ibn `Abbas said that, this Ayah,

﴿ وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ‌ۚ

(It is not for any Prophet to illegally take a part of the booty,) was revealed in connection with a red robe that was missing from the spoils of war of Badr. Some people said that the Messenger of Allah might have taken it. When this rumor circulated, Allah sent down,

﴿ وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ‌ۚ وَمَن يَغۡلُلۡ يَأۡتِ بِمَا غَلَّ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۚ

(It is not for any Prophet to illegally take a part of the booty, and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took.)

This was also recorded by Abu Dawud and At-Tirmidhi, who said "Hasan Gharib''. This Ayah exonerates the Messenger of Allah of all types of deceit and treachery, be it returning what was entrusted with him, dividing the spoils of war, etc.

Allah then said,

﴿ وَمَن يَغۡلُلۡ يَأۡتِ بِمَا غَلَّ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۚ ثُمَّ تُوَفَّىٰ ڪُلُّ نَفۡسٍ۬ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ

(and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.)

This Ayah contains a stern warning and threat against Ghulul )stealing from the booty(, and there are also Hadiths, that prohibit such practice. Imam Ahmad recorded that Abu Malik Al-Ashja`i said that the Prophet said,

« أَعْظَمُ الْغُلُولِ عِنْدَ اللهِ ذِرَاعٌ مِنَ الْأَرْضِ، تَجِدُون الرَّجُلَيْنِ جَارَيْنِ فِي الْأَرْضِ أو فِي الدَّارِ فَيَقْطَعُ أَحَدُهُمَا مِنْ حَظِّ صَاحِبِه ذِرَاعًا، فَإِذَا اقْتَطَعَهُ، طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ إِلى يَوْمِ الْقِيَامَة »

(The worst Ghulul (i.e. stealing) with Allah is a yard of land, that is, when you find two neighbors in a land or home and one of them illegally acquires a yard of his neighbor's land. When he does, he will be tied with it from the seven earths until the Day of Resurrection.)

Imam Ahmad recorded that Abu Humayd As-Sa`idi said, "The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, `This (portion) is for you and this has been given to me as a gift.' The Prophet stood on the Minbar and said,

« مَا بَالُ الْعَامِلِ نَبْعَثُهُ فَيَجِيءُ فَيَقُولُ: هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي، أَفَلَا جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَيَنْظُرُ أَيُهْدَى إِلَيْهِ أَمْ لَا؟ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَأْتِي أَحَدٌ مِنْكُمْ مِنْهَا بِشَيْءٍ إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةٌ لَهَا خُوَارٌ، أَوْ شَاةٌ تَيْعَر »
ثم رفع يديه حتى رأينا عفرة إبطيه، ثم قال:« اللَّهُمَّ هَلْ بَلَّغْت » ثلاثًا

(What is the matter with a man whom we appoint to collect Zakah, when he returns he said, `This is for you and this has been given to me as a gift.' Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, `O Allah! Haven't I conveyed Your Message.')''

Hisham bin `Urwah added that Abu Humayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit.'' This is recorded in the Two Sahihs.

In the book of Ahkam of his Sunan, Abu `Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, "The Messenger of Allah sent me to Yemen, but when I started on the journey, he sent for me to come back and said,

« أَتَدْرِي لِمَ بَعَثْتُ إِلَيْكَ؟ لَا تُصِيبَنَّ شَيْئًا بِغَيْرِ إِذْنِي، فَإِنَّهُ غُلُول »

(Do you know why I summoned you back Do not take anything without my permission, for if you do, it will be Ghulul.)

﴿ وَمَن يَغۡلُلۡ يَأۡتِ بِمَا غَلَّ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۚ

(and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took).

« لِهذَا دَعَوْتُكَ فَامْضِ لِعَمَلِك »

(This is why I summoned you, so now go and fulfill your mission.)'' At-Tirmidhi said, "This Hadith is Hasan Gharib.''

In addition, Imam Ahmad recorded that Abu Hurayrah said, "The Prophet got up among us and mentioned Ghulul and emphasized its magnitude. He then said,

« لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ بَعِيرٌ لَهُ رُغَاءٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ فَرَسٌ لَهَا حَمْحَمَةٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ رِقَاعٌ تَخْفِقُ فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ صَامِتٌ، فَيقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُك »

(I will not like to see anyone among you on the Day of Resurrection, carrying a grunting camel over his neck. Such a man will say, 'O Allah's Messenger! Intercede on my behalf,' and I will say, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying a neighing horse over his neck. Such a man will be saying, `O Allah's Messenger! Intercede on my behalf,' and I will reply, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger! Intercede (with Allah) for me, ' and I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying gold and silver on his neck. This person will say, 'O Allah's Messenger! Intercede (with Allah) for me.' And I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.')'' This Hadith was recorded in the Two Sahihs.

Imam Ahmad recorded that `Umar bin Al-Khattab said, "During the day (battle) of Khaybar, several Companions of the Messenger of Allah came to him and said, `So-and-so died as a martyr, so-and-so died as a martyr.' When they mentioned a certain man that died as a martyr, the Messenger of Allah said,

« كَلَّا إِنِّي رَأَيْتُهُ فِي النَّارِ فِي بُرْدَةٍ غَلَّهَا أَوْ عَبَاءَةٍ »

(No. I have seen him in the Fire because of a robe that he stole (from the booty).)

The Messenger of Allah then said,

« يَا ابْنَ الْخَطَّابِ، اذْهَبْ فَنَادِ فِي النَّاسِ: إِنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا الْمُؤْمِنُون »

(O Ibn Al-Khattab! Go and announce to the people that only the faithful shall enter Paradise.)

So I went out and proclaimed that none except the faithful shall enter Paradise.'' This was recorded by Muslim and At-Tirmidhi, who said "Hasan Sahih''.

The Honest and Dishonest are Not Similar

Allah said,

﴿ أَفَمَنِ ٱتَّبَعَ رِضۡوَٲنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ۬ مِّنَ ٱللَّهِ وَمَأۡوَٮٰهُ جَهَنَّمُ‌ۚ وَبِئۡسَ ٱلۡمَصِيرُ

(Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!) (3:162),

This refers to those seeking what pleases Allah by obeying His legislation, thus earning His pleasure and tremendous rewards, while being saved from His severe torment. This type of person is not similar to one who earns Allah's anger, has no means of escaping it and who will reside in Jahannam on the Day of Resurrection, and what an evil destination it is.

There are many similar statements in the Qur'an, such as,

﴿ أَفَمَن يَعۡلَمُ أَنَّمَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ ٱلۡحَقُّ كَمَنۡ هُوَ أَعۡمَىٰٓ‌ۚ

(Shall he then who knows that what has been revealed unto you (O Muhammad) from your Lord is the truth be like him who is blind) (13:19), and,

﴿ أَفَمَن وَعَدۡنَـٰهُ وَعۡدًا حَسَنً۬ا فَهُوَ لَـٰقِيهِ كَمَن مَّتَّعۡنَـٰهُ مَتَـٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا

(Is he whom We have promised an excellent promise (Paradise) which he will find true, like him whom We have made to enjoy the luxuries of the life of (this) world) (28:61).

Allah then said,

﴿ هُمۡ دَرَجَـٰتٌ عِندَ ٱللَّهِ‌ۗ

(They are in varying grades with Allah, ) (3:163) meaning, the people of righteousness and the people of evil are in grades, as Al-Hasan Al-Basri and Muhammad bin Ishaq said. Abu `Ubaydah and Al-Kisa'i said that this Ayah refers to degrees, meaning there are various degrees and dwellings in Paradise, as well as, various degrees and dwellings in the Fire. In another Ayah, Allah said,

﴿ وَلِڪُلٍّ۬ دَرَجَـٰتٌ۬ مِّمَّا عَمِلُواْ‌ۚ

(For all there will be degrees (or ranks) according to what they did) (6:132). Next, Allah said,

﴿ وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ

(and Allah is All-Seer of what they do), and He will compensate or punish them, and will never rid them of a good deed, or increase their evil deeds. Rather, each will be treated according to his deeds.

The Magnificent Blessing in the Advent of Our Prophet Muhammad

Allah the Most High said:

﴿ لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ إِذۡ بَعَثَ فِيہِمۡ رَسُولاً۬ مِّنۡ أَنفُسِهِمۡ

(Indeed Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves,)

Meaning, from their own kind, so that it is possible for them to speak with him, ask him questions, associate with him, and benefit from him. Just as Allah said:

﴿ وَمِنۡ ءَايَـٰتِهِۦۤ أَنۡ خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٲجً۬ا لِّتَسۡكُنُوٓاْ إِلَيۡهَا

(And among His signs is that he created for them mates, that they may find rest in.)

Meaning; of their own kind. And Allah said;

﴿ قُلۡ إِنَّمَآ أَنَا۟ بَشَرٌ۬ مِّثۡلُكُمۡ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمۡ إِلَـٰهٌ۬ وَٲحِدٌ۬‌ۖ

(Say: "I am only a man like you. It has been revealed to me that your God is One God'') (18:110).

﴿ وَمَآ أَرۡسَلۡنَا قَبۡلَكَ مِنَ ٱلۡمُرۡسَلِينَ إِلَّآ إِنَّهُمۡ لَيَأۡكُلُونَ ٱلطَّعَامَ وَيَمۡشُونَ فِى ٱلۡأَسۡوَاقِ‌ۗ

(And We never sent before you any of the Messengers but verily, they ate food and walked in the markets) (25:20)

﴿ وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالاً۬ نُّوحِىٓ إِلَيۡہِم مِّنۡ أَهۡلِ ٱلۡقُرَىٰٓ‌ۗ

(And We sent not before you any but men unto whom We revealed, from among the people of townships) (12:109), and,

﴿ يَـٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ أَلَمۡ يَأۡتِكُمۡ رُسُلٌ۬ مِّنكُمۡ

(O you assembly of Jinn and mankind! "Did not there come to you Messengers from among you...'') (6:130).

Allah's favor is perfected when His Messenger to the people is from their own kind, so that they are able to talk to him and inquire about the meanings of Allah's Word. This is why Allah said,

﴿ يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِهِۦ

(reciting unto them His verses) (3:164), the Qur'an,

﴿ وَيُزَڪِّيہِمۡ

(and purifying them), commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant.

﴿ وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِڪۡمَةَ

(and instructing them (in) the Book and the Hikmah,) the Qur'an and the Sunnah,

﴿ وَإِن كَانُواْ مِن قَبۡلُ

(while before that they had been), before sending this Prophet, Muhammad ,

﴿ لَفِى ضَلَـٰلٍ۬ مُّبِينٍ

(in manifest error. ) indulging in plain and unequivocal error and ignorance that are clear to everyone.

﴿ أَوَلَمَّآ أَصَـٰبَتۡكُم مُّصِيبَةٌ۬ قَدۡ أَصَبۡتُم مِّثۡلَيۡہَا قُلۡتُمۡ أَنَّىٰ هَـٰذَا‌ۖ قُلۡ هُوَ مِنۡ عِندِ أَنفُسِكُمۡ‌ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ وَمَآ أَصَـٰبَكُمۡ يَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِ فَبِإِذۡنِ ٱللَّهِ وَلِيَعۡلَمَ ٱلۡمُؤۡمِنِينَ وَلِيَعۡلَمَ ٱلَّذِينَ نَافَقُواْ‌ۚ وَقِيلَ لَهُمۡ تَعَالَوۡاْ قَـٰتِلُواْ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدۡفَعُواْ‌ۖ قَالُواْ لَوۡ نَعۡلَمُ قِتَالاً۬ لَّٱتَّبَعۡنَـٰكُمۡ‌ۗ هُمۡ لِلۡڪُفۡرِ يَوۡمَٮِٕذٍ أَقۡرَبُ مِنۡہُمۡ لِلۡإِيمَـٰنِ‌ۚ يَقُولُونَ بِأَفۡوَٲهِهِم مَّا لَيۡسَ فِى قُلُوبِہِمۡ‌ۗ وَٱللَّهُ أَعۡلَمُ بِمَا يَكۡتُمُونَ ٱلَّذِينَ قَالُواْ لِإِخۡوَٲنِہِمۡ وَقَعَدُواْ لَوۡ أَطَاعُونَا مَا قُتِلُواْ‌ۗ قُلۡ فَٱدۡرَءُواْ عَنۡ أَنفُسِڪُمُ ٱلۡمَوۡتَ إِن كُنتُمۡ صَـٰدِقِينَ

(165. (What is the matter with you) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us'' Say, "It is from yourselves.'' And Allah has power over all things.) (166. And what you suffered on the day the two armies met, was by the leave of Allah, in order that He might test the believers). (167. And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allah or defend yourselves.'' They said: "Had we known that fighting will take place, we would certainly have followed you.'' They were that day, nearer to disbelief than to faith, saying with their mouths what was not in their hearts. And Allah has full knowledge of what they conceal.) (168. (They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed.'' Say: "Avert death from your own selves, if you speak the truth.'')