Al-Nisa (The Women): Verses 69–70

It is known that the Almighty commanded obedience to Allah and obedience to the Messenger (peace be upon him) in His saying: {O you who have believed, obey Allah and obey the Messenger} [An-Nisa: 59]. Then, He discredited the path of those who sought judgment from the Taghut (idols/false authorities) and turned away from the Messenger. Subsequently, He reiterated the command to obey the Messenger, saying: {And We did not send any messenger except to be obeyed by permission of Allah} [An-Nisa: 64]. Then, He encouraged this obedience by saying: {That would have been better for them and more firm in establishment. And if We had given them from Us a great reward, We would have guided them to a straight path} [An-Nisa: 66–68].

He reaffirmed the command to obey Allah and the Messenger in this verse once more, saying: {And whoever obeys Allah and the Messenger – then those will be with those upon whom Allah has bestowed favor, from the prophets and the truthful and the martyrs and the righteous, and how excellent are those as companions} [An-Nisa: 69].

Herein lie several issues:

Issue 1: Reasons for Revelation

Scholars have mentioned several accounts regarding the occasion of revelation (Sabab al-Nuzul):

1. Thawban's Grief: A group of exegetes narrated that Thawban, the freed slave of the Messenger of Allah (PBUH), loved the Prophet intensely and could hardly bear to be separated from him. One day, the Prophet noticed his face was changed, his body thin, and grief apparent. When asked, Thawban replied that he had no ailment other than intense longing and desolation when separated from the Prophet. He feared the Hereafter, thinking that if he entered Paradise, the Prophet would be in the ranks of the Prophets while he would be in the rank of ordinary servants, thus never seeing him. If he did not enter Paradise, he would never see him at all. This verse was then revealed.
2. The Ansar's Longing: Al-Saddi said that some people from the Ansar (Medinan helpers) said: "O Messenger of Allah, you will reside in the highest parts of Paradise, and we long for you. What shall we do?" The verse was then revealed.
3. The Companion's Devotion: Muqatil said it was revealed concerning a man from the Ansar who told the Prophet: "When we leave you for our families, we miss you so much that nothing benefits us until we return to you. Then I remember your rank in Paradise—how will we see you if we enter?" Allah revealed this verse. When the Prophet passed away, the Ansar came to this man in his garden and informed him of the Prophet's death. He prayed: "O Allah, blind me so that I see nothing after him until I meet him." He became blind immediately. His intense love for the Prophet caused Allah to place him with the Prophet in Paradise.
4. The Believers' Concern: Al-Hasan said the believers told the Prophet: "We only have you in this world. When the Hereafter comes, you will be raised to the highest station, and we will be lower." The Prophet grieved, and they grieved, and this verse was revealed.

The established scholars state that while we do not deny the authenticity of these narrations, the true reason for the revelation must be something greater: encouragement and motivation toward obedience. You know that a specific occasion does not negate the generality of the wording. This verse is general for all accountable persons: whoever obeys Allah and the Messenger has achieved high ranks and noble stations with Allah the Almighty.

Issue 2: The Meaning of "Obeying Allah and the Messenger"

The apparent meaning of {And whoever obeys Allah and the Messenger} suggests that one instance of obedience suffices. This is because a linguistic expression denoting a quality is satisfied by the mere existence of that attribute once.

Al-Qadi (the Judge) argued that this must be interpreted beyond its apparent meaning. Obedience must mean performing all commanded acts and abandoning all forbidden acts. If we accepted only one instance of obedience, the wicked and the disbelievers would be included, as they might perform a single act of obedience.

I have another perspective based on the principles of jurisprudence: A ruling mentioned immediately following a description implies that the ruling is caused by that description. If this is established, we say: {And whoever obeys Allah} means whoever obeys Allah in His capacity as God. Obedience to Allah as God is knowing Him, affirming His Majesty, Glory, Sovereignty, and Self-Sufficiency.

Thus, this verse serves as a reminder of two great matters concerning the Return (the Hereafter):

1. The origin of all happiness on the Day of Judgment is the illumination of the soul with the lights of Divine Knowledge. Whoever possesses more of these lights in their heart, whose purity is stronger, and whose detachment from the love of the material world is more complete, is closer to happiness and more likely to attain salvation.
2. In the preceding verses, Allah promised the obedient great reward, immense recompense, and guidance to the straight path. Then, in this verse, He promises them to be with those upon whom Allah has bestowed favor: the Prophets, the Truthful, the Martyrs, and the Righteous. This concluding promise must be nobler and higher than what preceded it. It is understood that being "with them" does not mean occupying the exact same ranks, as that is impossible. Rather, it means that imperfect souls, having established strong spiritual connections with perfect souls in this world due to intense love, retain those spiritual connections upon departing this world and reaching the Hereafter. These pure souls then become like polished, facing mirrors. The light reflects from one to the other, causing their luminosity to become extremely powerful. Similarly, these souls, having been polished by striving against the dust of loving anything other than Allah (which is what obedience to Allah and the Messenger means), have their physical veils lifted, and the lights of Allah's Majesty shine upon them. These lights then reflect from one soul to another, and the imperfect souls become perfect due to these spiritual connections. This interpretation seems plausible, and Allah knows best the secrets of His words.

Issue 3: The Meaning of "Being With"

The phrase {whoever obeys Allah and the Messenger—then those will be with those upon whom Allah has bestowed favor...} does not mean they all share the exact same rank, as this would imply equality between the superior and the inferior, which is impermissible. Rather, it means they will be in Paradise in such a way that each one can see the others, regardless of the distance, because when the veils are removed, they can witness one another. If they desire to visit or meet, they will be able to do so. This is the meaning of this companionship (Ma'iyyah).

Issue 4: Distinguishing the Three Descriptions

Allah mentioned the Prophets, then three subsequent descriptions: the Truthful (Siddiqin), the Martyrs (Shuhada), and the Righteous (Salihin). Scholars agree that the Prophets are distinct from the other three groups. However, they differed regarding these three descriptions:

1. One Group: Some said these three descriptions apply to one group of people, being overlapping attributes. It is not impossible for one person to be Truthful, a Martyr, and Righteous simultaneously.
2. Distinct Groups: Others argued that each description refers to a distinct category of people. This view is closer, as the conjunction (wa, "and") implies that what follows is distinct from what precedes it. Just as the Prophets are different from those mentioned after them, the Truthful must be different from those mentioned after them, and so on for the other descriptions.

We will now examine these three descriptions:

Al-Siddiq is the name given to one whose habit is truthfulness. If a person’s habit is performing an action, the fa'il pattern (like Siddiq) is used, similar to Sakkir (excessive drinker) or Sharrib (excessive drinker). Truthfulness is a noble and virtuous attribute of believers. Truthfulness is sufficient virtue because faith (Iman) is nothing but affirmation (Tasdiq), and falsehood is sufficient condemnation because disbelief (Kufr) is nothing but denial (Takdhib).

Exegetes have several views on the Siddiq:

1. Universal Affirmation: Anyone who affirms the entire religion without any doubt in it is a Siddiq. Evidence is His saying: {And those who believe in Allah and His messengers – those are the truthful ones (Al-Siddiqun)} [Al-Hadid: 19].
2. Companions of the Prophet: Some said the Siddiqin are the noblest companions of the Prophet (PBUH).
3. The Foremost in Affirmation: Al-Siddiq is the name for one who preceded others in affirming the Messenger (PBUH), thus becoming a role model for all people in that regard. If this is the case, Abu Bakr Al-Siddiq (RA) is the most deserving of this title.

Proof of his precedence in affirmation: It is famously narrated that the Prophet (PBUH) said: "I never presented Islam to anyone except that they had some hesitation, except for Abu Bakr, who did not falter." This Hadith indicates that when the Prophet presented Islam to Abu Bakr, he accepted immediately without delay. If we supposed his Islam was delayed after others, it would imply the Prophet was remiss in presenting it to him sooner, which is impossible (as that would imply a flaw in the Prophet, which is disbelief). Since attributing this shortcoming to the Prophet is nullified, we know the Prophet did not delay presenting Islam to him. Since the Hadith states Abu Bakr did not hesitate at all, the combination of these two points proves Abu Bakr was the first among people to embrace Islam.

Proof of his being a role model: Even if we suppose that Ali’s Islam preceded Abu Bakr’s, no rational person doubts that Ali was not a role model at that time because he was a young boy and was under the Prophet's direct care due to kinship. Abu Bakr did not have such close kinship. The faith of someone in this position would inspire others to embrace Islam. It is agreed that after Abu Bakr believed, shortly thereafter, he brought Uthman ibn Affan, Talha, Al-Zubayr, Sa'd ibn Abi Waqqas, and Uthman ibn Maz'un (RA) to Islam. Thus, his faith became the basis for these great companions to emulate him. Therefore, it is established that Abu Bakr (RA) was the foremost in faith among people, and his faith led the noblest companions to follow him. Thus, the most deserving of this description in this Ummah is Abu Bakr (RA).

This implies he was the best of creation after the Prophet (PBUH), demonstrated in two ways:

1. Since his faith preceded others, his reward must be greater, based on the Prophet's saying: "Whoever establishes a good precedent will have its reward and the reward of all who follow it until the Day of Judgment."
2. After embracing Islam, Abu Bakr strove in Allah's cause, and his striving led to the Islam of the leading companions like Uthman, Talha, Al-Zubayr, Sa'd ibn Abi Waqqas, Uthman ibn Maz'un, and Ali (RA). Ali fought on the Day of Uhud and the Day of the Trench against the disbelievers. However, Abu Bakr's striving led to the Islam of those who were the pillars of the companions. Clearly, the former is superior. Furthermore, Abu Bakr strove at the beginning of Islam when the Prophet (PBUH) was extremely weak, whereas Ali fought when Islam was already strong (Uhud and the Trench). Striving during weakness is superior to striving during strength. Allah states: {Those among you who spent and fought before the conquest [of Mecca] are not equal [to the others]. They are greater in degree than those who spent and fought afterwards. But to all Allah has promised the best [reward]} [Al-Hadid: 10]. This shows that supporting Islam when it was weak carries a greater reward than supporting it when it was strong. Therefore, the most deserving of this description is the Siddiq. This is why Muslims unanimously agreed to bestow this title upon him, except for those whose opinions are disregarded.

The interpretation of Siddiq as described shows that after Prophethood, there is no rank in virtue or knowledge higher than this description—being a Siddiq. The wording of the Qur'an also supports this: wherever the Prophet and the Siddiq are mentioned together, no intermediary is placed between them. He described Ishmael as: {Indeed, he was true to his word} [Maryam: 54], and Idris as: {Indeed, he was a truthful one and a prophet} [Maryam: 56]. In this verse, He says: {from the prophets and the truthful}, meaning if you ascend from the rank of Siddiqiyyah, you reach Prophethood, and if you descend from Prophethood, you reach Siddiqiyyah; there is no middle ground. He also said: {And the one who brought the truth and believed in it} [Az-Zumar: 33], placing no intermediary. Just as these proofs negate an intermediary, Allah honored this Ummah, described as the best Ummah, by making Abu Bakr the Imam after the Messenger (PBUH) by consensus. When he passed away, they buried him next to the Messenger of Allah (PBUH), precisely because Allah removed the intermediary between the Prophets and the Siddiqin in this verse, and consequently, the intermediary between them was removed in the aspects we have enumerated.

The discussion regarding Martyrs has occurred elsewhere in this book, but it is beneficial to reiterate some points. Martyrdom cannot simply mean being killed by a disbeliever, for several reasons:

1. This verse indicates that the rank of Martyr is a great rank in religion. Being killed by a disbeliever does not inherently confer special honor, as such killing can happen to the wicked who have no standing with Allah.
2. Believers pray: "O Allah, grant us martyrdom." If martyrdom meant being killed by a disbeliever, they would be asking Allah for that killing, which is impermissible, as asking a disbeliever to kill someone is an act of disbelief. How could they ask Allah for something that is disbelief?
3. It is narrated that the Prophet (PBUH) said: "The one who dies of stomach illness is a martyr, and the drowned person is a martyr." This shows that martyrdom is not merely being killed.

Rather, the Martyr (Shahid) is fa'il in the sense of the active agent: one who testifies to the truth of Allah's religion, sometimes through argument and proof, and sometimes by the sword and spear. Martyrs are those who uphold justice, as mentioned by Allah: {Allah testifies that there is no deity except Him, and [so do] the angels and those of knowledge, [He is] upholding justice} [Al 'Imran: 18]. The one killed in the path of Allah is called a Martyr because he offered his life in support of Allah's religion, testifying that it is the Truth and everything else is falsehood. Since he is a witness for Allah in this sense, he is a witness for Allah in the Hereafter, as stated: {And thus We have made you a balanced nation so that you will be witnesses over the people} [Al-Baqarah: 143].

The Righteous person is one who is sound in belief (I'tiqad) and sound in action (Amal). Ignorance is corruption in belief, and sin is corruption in action.

Once you understand the meaning of Siddiq and Shahid, the difference between these attributes becomes clear. Every person whose belief is correct and whose actions are obedience and free from sin is Salih. A Salih may also be one who testifies to the truth of Allah's religion, sometimes through proof and argument, and sometimes by the sword. A Salih might not possess this quality of testifying.

Therefore, every Martyr is Righteous, but not every Righteous person is a Martyr. The Martyr is the noblest type of the Righteous. Furthermore, a Martyr may or may not be a Siddiq. Since a Siddiq is one who preceded others in faith and whose faith became a model for others, every Siddiq is a Martyr, but not every Martyr is a Siddiq.

The hierarchy of virtue is thus:

1. Prophets (AS).
2. The Siddiqin.
3. Those whose rank is purely that of Martyrdom (who are not Siddiqin).
4. Those whose rank is purely Righteousness (who are not Martyrs).

In summary: The highest angels receive the true religion from Allah. Prophets receive it from the angels, as stated: {He sends down the angels with the Spirit of His command upon whom He wills of His servants} [An-Nahl: 2]. The Siddiqin receive it from the Prophets. The Martyrs receive it from the Siddiqin (since the Siddiq is the one who first received it from the Prophets and became a model for those after him). The Righteous receive it from the Martyrs. This establishes the order of these ranks. Once this is understood, it becomes clear that no one enters Paradise except by falling under one of these descriptions and attributes.

Verse 70: {And how excellent are those as companions}

He then said: {And how excellent are those as companions} (Wa husna ula'ika rafīqā). This contains several issues:

The author of Al-Kashshaf stated that this phrase carries a sense of wonder, as if saying: "How excellent are those as companions!"

Linguistically, Rifq means gentleness of disposition and kindness in action; its practitioner is a Rafīq. A companion is called Rafīq because they benefit one another (yartafiqu bihi).

Al-Wahidi noted that Rafīq is singular even though it describes a plural group. The Arabs use the singular form for both singular and plural when referring to Rafīq, Rasul (messenger), and Barīd (courier). Allah says: {So say, "We are two messengers of your Lord"} [Ash-Shu'ara: 16] (using the dual form for messengers). However, one cannot say, "How excellent those men are (rajulan)." This usage is permissible only for a word that functions as an adjective (sifah). If it were a concrete noun like rajul (man) or imra'ah (woman), it would not be permissible. Al-Zajjaj permitted it even for nouns, claiming it was the view of Sibawayh. Another opinion is that {How excellent those are} means "How excellent each one of them is as a companion," similar to His saying: {Then He makes you come out as a child} [Ghafir: 67].

Rafīqā is in the accusative case, either as a Tamyīz (specification/elucidation) or as a Hāl (circumstantial adverb), meaning "How excellent each one of them is in the state of being a companion."

Allah specified that those who obey Allah and the Messenger will be with the Prophets, the Truthful, the Martyrs, and the Righteous. Furthermore, He stated that they will be their Rafīq (companion/confidant). We mentioned that a Rafīq is one from whom one derives benefit (yartafiqu bihi) in travel or residence. This indicates that these obedient ones will benefit from them. This benefit is only achieved if they receive kindness and goodness from them. We have repeatedly mentioned the manner of this benefit. On a literal level, a person can be with another without being their Rafīq. However, if one is extremely compassionate and attentive to the other's affairs, they become their Rafīq. Allah clarifies that the Prophets, the Truthful, the Martyrs, and the Righteous will be like Rifaq to them due to the intensity of their love and joy at seeing them.

Verse 70: {That is the bounty from Allah}

He then said: {That is the bounty from Allah} (Dhalika al-fadlu min Allah). This contains several issues:

Undoubtedly, the word {That} (Dhalika) refers to everything mentioned previously regarding the description of the reward. By judging all of this to be a Fadl (bounty/grace) from Allah, it indicates that the reward is not obligatory upon Allah.

Rational proofs also support this:

1. If the capacity for obedience is only fit for obedience, then the Creator of that capacity is the one who granted the capacity for obedience. Therefore, His action does not necessitate anything upon Him. If the capacity is fit for both obedience and disobedience, the side of obedience is only favored by the creation of the incentive toward it. The combination of capacity and incentive necessitates the action, and the Creator of this combination is the one who granted the obedience; thus, His action does not necessitate anything upon Him.
2. The blessings of Allah upon the servant are countless and necessitate obedience and gratitude. If the acts of obedience occur in response to previous blessings, it is impossible for them to necessitate a future reward.
3. Obligation (Wujub) implies deserving punishment upon failure to perform it. This deserving of blame contradicts the nature of Divinity, so it cannot apply to Allah.

Thus, the apparent meaning of the verse, supported by decisive rational proofs, indicates that all reward is a bounty from Allah.

The Mu'tazila, however, argue that even if the reward were obligatory, it would not be impossible to call it a Fadl. This is because the servant only deserved the reward because Allah tasked him (and this commissioning is a favor), and because Allah granted the intellect and capacity, and removed excuses and impediments so the accountable person could perform the obedience. This is like someone who gives another a garment to benefit from, and then that person sells it and benefits from the price; the price can still be described as a bounty from the giver. The same applies here.

There are two possibilities for {That is the bounty from Allah}:

1. The implied meaning is: "That [reward] is the bounty from Allah," meaning that due to its supreme degree, it is as if it is the bounty from Allah, and everything else is nothing.
2. The implied meaning is: "That bounty is from Allah," meaning the mentioned reward is from Allah and not from anyone else.

The first interpretation is undoubtedly more eloquent.

Verse 70: {And Allah is sufficient as an All-Knower}

{And Allah is sufficient as an All-Knower} (Wa kafa billahi 'Alima). This has a great significance in reinforcing the preceding encouragement toward obedience to Allah. By this, Allah indicates that He knows the manner of obedience and the manner of recompense and favor. This encourages the accountable person toward perfect obedience and guarding against any shortcoming therein.

Verse 71: {O you who have believed, take your precaution. Then set out in groups or set out all together.}