Surah At-Tawbah (9): Verse 100

And know that when the Almighty mentioned the virtues of the Bedouins who spend their wealth seeking closeness to Allah and the prayers of the Messenger, and the reward prepared for them, He then clarified that above their station are higher and greater stations: the stations of the Foremost of the First (As-Sābiqūn al-Awwalūn).

In this verse, there are several issues:

There are differing opinions on this matter, with several views mentioned:

1. View 1: Ibn Abbas (may Allah be pleased with him) said they are those who prayed toward both Qiblas (Jerusalem and the Kaaba) and witnessed the Battle of Badr. Al-Sha'bi said they are those who pledged the Pledge of Allegiance of the Good Pleasure (Bay'at ar-Ridwan).
2. The Correct View (According to the Author): They are those who were foremost in Emigration (Hijra) and Support (Nusra).
   • The text states they were "foremost" without specifying what they were foremost in, leaving the term general. However, they are described as Muhajirun (Emigrants) and Ansar (Helpers). Therefore, the term must refer to the very acts that made them Emigrants and Helpers—namely, the Hijra and the Nusra.
   • Furthermore, being foremost in Hijra is a great act of obedience because emigration is difficult, contrary to natural inclination, and whoever undertakes it first becomes a role model for others. This strengthened the heart of the Prophet (peace be upon him) and removed distress from him. Similarly, being foremost in Nusra (support in Medina) meant those who preceded others in support and service achieved a high rank.
   • For these reasons, the intended meaning must be those foremost in the Hijra.

If this is established, then the foremost person in Hijra was Abu Bakr (may Allah be pleased with him), as he was constantly in the service of the Prophet (PBUH) and accompanied him everywhere, giving him the highest share of this distinction.

Although Ali ibn Abi Talib (may Allah be pleased with him) was among the early emigrants, he only migrated after the Prophet (PBUH) migrated. While he remained in Mecca for the Prophet's important needs, the precedence in the act of Hijra belongs to Abu Bakr. Thus, Abu Bakr's share of this virtue is greater, establishing him as one whom Allah is pleased with, and who is pleased with Allah, placing him in the highest degrees of virtue.

If this is established, it necessitates that he was the rightful Imam after the Messenger of Allah (PBUH), because if his Imamate were false, he would deserve cursing and condemnation, which contradicts such immense veneration. Thus, this verse becomes one of the strongest proofs for the virtue of Abu Bakr and Umar (may Allah be pleased with them) and the validity of their Imamate.

Addressing a Counter-Argument:

• Objection: Why can't the meaning be those who were foremost in accepting Islam among the Emigrants and Helpers? Because when they accepted Islam in Mecca and Medina, the Muslims were few and weak. Their acceptance strengthened Islam, increased the number of Muslims, and strengthened the Prophet's heart, leading others to follow their example—like someone who establishes a good tradition (Sunnah) and receives rewards for all who follow it until the Day of Judgment.
• Response to the Objection:
  1. Restricting "foremost" to precedence in time is arbitrary, as the word is general. It is no more justified than restricting it to precedence in other matters, and we have shown that restricting it to precedence in Hijra is stronger.
  2. If we interpret it as precedence in Islam: Precedence in Hijra includes precedence in Islam, but precedence in Islam does not include precedence in Hijra. Therefore, interpreting it as precedence in Hijra is stronger.
  3. Even if we accept precedence in faith: The phrase As-Sābiqūn al-Awwalūn is plural, requiring it to include a group, such as Ali (RA). While there is debate over whether Abu Bakr's or Ali's faith was earlier, they agree that Abu Bakr was among the Foremost of the First. Furthermore, the people of Hadith agree that the first man to accept Islam was Abu Bakr, the first woman was Khadijah, the first youth was Ali, and the first freed slave was Zayd.
  4. Even under this interpretation (precedence in faith), the great virtue stems from strengthening the Prophet's heart and becoming a role model. This is more complete in the case of Abu Bakr. When he accepted Islam, he was an established, well-known elder. Many great Companions followed him; it is narrated that when he accepted Islam, he went to Talha, Zubayr, and Uthman ibn Affan, presented Islam to them, and brought them to the Prophet (PBUH) shortly after, and they accepted Islam through him. Thus, his conversion brought immediate strength to Islam and made him a role model. This was not the case with Ali (RA) at that time, as he was young and like a child within the household; his conversion did not bring immediate strength to Islam or make him a role model for others at that moment.
  5. Therefore, the leader and chief in the phrase "Foremost of the First among the Emigrants" is none other than Abu Bakr.

Addressing the Second Part of the Objection:

• Objection: Why do you claim he remained described by this virtue after he sought the Imamate?
• Response:
  1. The Almighty's statement, "Allah is pleased with them, and they are pleased with Him," encompasses all states and times, because one cannot validly exempt any specific time or state (e.g., "Allah is pleased with them except at the time they sought the Imamate"). Such an exception would contradict the generality of the statement.
  2. We established that Allah described them as "foremost emigrants," meaning precedence in Hijra. Following this description, He affirmed what necessitates veneration: "Allah is pleased with them, and they are pleased with Him." Precedence in Hijra is a characteristic appropriate for veneration. Mentioning the consequence (the reward) immediately after the appropriate cause (the characteristic) indicates that the consequence is derived from that cause. This proves that the veneration derived from "Allah is pleased with them" is conditional upon their precedence in Hijra. As long as the cause exists, the effect must follow. Precedence in Hijra is a permanent characteristic throughout their lives; therefore, that pleasure must be present throughout their lives.
  3. Alternatively, Allah said, "He has prepared for them Gardens beneath which rivers flow." This implies that Allah has already prepared and designated those Gardens for them, which necessitates their remaining upon the characteristic for which they deserved those Gardens. One cannot argue that it means "if they remained upon the characteristic of faith," because this adds an unstated condition contrary to the apparent meaning. Moreover, under that interpretation, there would be no difference between these praised individuals and other groups, as Allah says He prepared Gardens for Pharaoh, Haman, Abu Jahl, and Abu Lahab if they had become believers. Since Allah mentioned this in the context of immense praise and complete commendation, interpreting it conditionally nullifies that praise.

Thus, this verse definitively proves the virtue of Abu Bakr and the correctness of the view regarding his Imamate.

1. View 1: It applies only to those foremost in Emigration and Support. In this case, it does not include the later Companions, as the particle "min" (من) implies partiality (Taba'eed).
2. View 2: It applies to all Companions. The entire body of Companions are considered "foremost of the first" relative to all subsequent Muslims. The particle "min" (من) in "min al-Muhajireen wal-Ansar" is not for partiality but for specification (Tabyin), meaning: "The Foremost of the First, characterized by being Emigrants and Helpers," similar to His saying: “So avoid the impurity of idols” (22:30).

Many scholars hold this second view. It is narrated that Humayd ibn Ziyad asked Muhammad ibn Ka'b al-Qurazi about the disputes among the Companions. He replied: "Allah has forgiven them all and obligated Paradise for them in His Book, both the righteous and the wrongdoers among them." When asked where this obligation was stated, he cited this verse: "And the foremost of the first..." He explained that Allah obligated Paradise and pleasure for all Companions, but imposed a condition on the Tabi'un (Successors): they must follow the Companions "with excellence (Ihsan)" in action (by emulating their good deeds and avoiding their bad ones) or in speech (by not speaking ill of them or questioning their actions). Humayd ibn Ziyad said it was as if he had never read the verse before.

It is narrated that Umar ibn Al-Khattab (RA) used to recite the verse differently:

He would connect "Helpers" to "Foremost" and omit the conjunction waw (و) before "and those who followed them with excellence," making it an adjective describing the Helpers.

It is narrated that Umar (RA) recited it this way and said: "The Messenger of Allah (PBUH) taught it to me this way." When Zayd ibn Thabit debated him, Umar (RA) said: "You witnessed while we were absent, you finished while we were occupied. If you wish, you can say, 'We gave refuge and support.'"

The difference is that according to Umar's recitation, the veneration implied by "And the foremost of the first" is restricted to the Emigrants, and the Helpers do not share in it equally, necessitating greater veneration for the Emigrants.

It is narrated that Ubayy (ibn Ka'b) supported the standard recitation by citing other verses that group the Emigrants and Helpers together, such as:

• Surah Al-Anfal (8:75): “And those who believed afterward and emigrated and strove alongside you...” (after mentioning Emigrants and Helpers earlier).
• Surah Al-Hashr (59:10): “And those who came after them, saying, ‘Our Lord, forgive us and those of our brothers who preceded us in faith...’”
• Surah Al-Jumu'ah (62:3): “And others from among them who have not yet joined them.”

The word "As-Sābiqūn" (The Foremost) is in the nominative case (Mubtada' - subject), and its predicate (Khabar) is "Raddiya Allahu 'Anhum" (Allah is pleased with them).

The meaning is: Allah is pleased with them for their deeds and abundant obedience, and they are pleased with Him for the great blessings He bestowed upon them in religion and worldly life.

In the Mus'hafs of Mecca, the reading is "tajrī min tahtihā al-anhār" (rivers flow from beneath them), which is the reading of Ibn Kathir. In other Mus'hafs, it is "tahtahā al-anhār" (rivers flow beneath them) without the word min.

"And those who followed them with excellence (Ihsan)"

Ata narrated from Ibn Abbas (RA) that it means: They mention the Emigrants and Helpers with Paradise, mercy, and supplication for them, and they mention their merits. Another narration states it means those who followed them with excellence in their religion until the Day of Resurrection.

The verse indicates that those who follow them only deserve pleasure and reward on the condition that they follow them "with excellence." If we interpret this excellence as excellence in speech regarding them (i.e., speaking well of them), then the conditional ruling implies that whoever does not speak well of the Emigrants and Helpers is not deserving of Allah's pleasure and reward for this reason. People of true religion are extremely reverent toward the Companions of the Messenger of Allah (PBUH) and do not let their tongues loose in backbiting or mentioning them improperly.

Surah At-Tawbah (9): Verse 101