Surah At-Tawbah (The Repentance): Verse 40

Commentary on the Verse

This verse presents another means of encouraging them (the believers) toward Jihad (striving/fighting). The preceding verse established that if they do not support the Prophet (PBUH), Allah will support him, citing the past precedent where Allah supported him when he had only one companion. Therefore, support now is even more certain.

Question: How can the statement, "And Allah has already supported him," serve as the response (the jawab) to the condition, "Except that you do not support him"?

Answer: The implied meaning is: If you do not support him, then know that the One who supported him when he had only one companion (or even less than one) will support him now. The meaning is that Allah will support him now just as He supported him at that time.

The phrase "when those who disbelieved expelled him" means Allah supported him at the time the disbelievers drove him out of Mecca.

The phrase "he being the second of two" (thāni ithnayn) is in the accusative case (nasb) functioning as a ḥāl (circumstantial adverb), meaning: in the state where he was the second of two. The explanation of "the second of two" was previously covered in the discussion of "the third of three" (referring to the incident in the cave). The precise meaning is that when two people are present, each one is the "second" to the other. Thus, it is said, "So-and-so is the second of two," meaning he is one of the two.

The author of Al-Kashshāf mentioned that there is a variant reading where thāni is read with sukūn (i.e., thān).

The phrase "when they [both] were in the cave" (idh humā fī al-ghār) is a substitute (badal) for the preceding phrase "when those who disbelieved expelled him." The cave (al-ghār) is a large opening in a mountain. That mountain was called Thawr, located to the right of Mecca, about an hour's journey away. The Messenger of Allah (PBUH) remained there with Abu Bakr for three nights.

The phrase "when he said to his companion" (idh yaqūlu li-ṣāḥibihi) is a second circumstantial adverb (badal thānī).

The Quraysh and the polytheists in Mecca conspired to kill the Messenger of Allah (PBUH). This led to the revelation of the verse: "And [mention] when those who disbelieved plotted against you to detain you, or to kill you, or to expel you" (Al-Anfāl: 30). Allah commanded him and Abu Bakr to leave early in the night for the cave.

The meaning of "when those who disbelieved expelled him" is that their plotting forced him into the position of needing to leave.

The Messenger of Allah (PBUH) and Abu Bakr left early that night for the cave. He commanded Ali to lie on his bed to deceive the pursuers by their darkness, allowing him and his companion to reach their destination as commanded by Allah.

When they reached the cave, Abu Bakr entered first to check for any dangers. The Prophet (PBUH) asked him what was wrong. Abu Bakr replied, "May my father and mother be sacrificed for you! Caves are dens for wild beasts and vermin. If there is anything harmful inside, it will affect me before you." There was a small hole in the cave, so Abu Bakr placed his heel over it to prevent anything harmful from reaching the Prophet (PBUH).

When the polytheists tracked the footprints and approached the cave, Abu Bakr wept out of fear for the Messenger of Allah (PBUH). The Prophet (PBUH) said: "Do not grieve; indeed, Allah is with us." Abu Bakr responded, "Indeed, Allah is with us," and the Prophet (PBUH) confirmed, "Yes," while wiping the tears from his cheek. It is narrated that Al-Hasan, whenever he mentioned Abu Bakr's weeping, he would weep, and when he mentioned the wiping of the tears, he would wipe the tears from his own cheek.

It is also narrated that when the polytheists stood above the cave, Abu Bakr became anxious for the Prophet (PBUH) and said, "If you are struck today, the religion of Allah will be lost." The Messenger of Allah (PBUH) replied, "What do you think of two people, the third of whom is Allah?"

Another narration states that when they entered the cave, Abu Bakr went in first. He placed a piece of cloth (thumāmah) over the entrance. Allah sent two doves whose eggs hatched at the bottom of the cave, and a spider spun a web over it. The Messenger of Allah (PBUH) prayed, "O Allah, blind their eyes!" So they kept circling around the cave but saw no one.

This verse indicates several virtues of Abu Bakr (R.A.):

1. His Inner Truthfulness: The Prophet (PBUH) chose him as his companion during this critical time when he feared the disbelievers might kill him. This choice proves that the Prophet (PBUH) was certain of Abu Bakr's inner reality—that he was among the truthful, sincere, and confirmed believers. If the Prophet (PBUH) had suspected his inner state differed from his outward appearance, he would have feared Abu Bakr might betray him to his enemies or even kill him. His selection confirms his outward appearance matched his inner reality.
2. Divine Selection for Companionship: The Hijra was by Allah's permission. There were many sincere individuals serving the Prophet (PBUH), some closer in lineage to the Prophet (PBUH) than Abu Bakr. If Allah had not commanded the Prophet (PBUH) to take Abu Bakr on this difficult journey, it would have been more apparent to choose someone else. Allah's specific designation of him for this honor indicates his high station in religion.
3. Unwavering Steadfastness: Everyone else separated from the Prophet (PBUH), but Abu Bakr did not precede him. Rather, he patiently endured his company, constant presence, and service during this intense fear when no one else remained with him. This warrants immense virtue.
4. The Title "Second of Two": Allah described him as "the second of two" while they were in the cave. Scholars have established that Abu Bakr was the "second of two" in many religious capacities:
   • When Islam was presented to Abu Bakr, he believed immediately. He then brought Talha, Al-Zubayr, Uthman ibn Affan, and others to the Prophet (PBUH), all of whom accepted Islam through him. Thus, he was the second in calling people to Allah.
   • In every battle where the Prophet (PBUH) took a stand, Abu Bakr stood in service beside him, never leaving him. Thus, he was the second in his council.
   • When the Prophet (PBUH) fell ill, Abu Bakr stood in his place leading the prayer, making him the second.
   • When the Prophet (PBUH) died, he was buried next to him, making him the second there as well.

Objection from some ignorant Rafidis: They argue that being the "second of two" to the Prophet (PBUH) is not greater than Allah being the fourth of three in the verse: "There is no secret conversation of three but that He is the fourth of them, and no [secret conversation] of five but that He is the sixth of them" (Al-Mujadila: 7). Since this divine presence applies to both believers and disbelievers, it does not indicate a special virtue for a human.

Rebuttal: This is a weak and forced argument. In the verse about Allah being the fourth, the meaning is His encompassing knowledge and management, and His awareness of everyone's inner thoughts. Here, however, the phrase "second of two" specifically singles out Abu Bakr in a context of honor. Furthermore, the first three points already proved that his presence with the Prophet (PBUH) in the cave was definitive proof that the Prophet (PBUH) was certain his inner state matched his outward appearance. How can one side compare to the other?

5. The Rank of Divine Assurance: The narration states that when Abu Bakr grieved, the Prophet (PBUH) said, "What do you think of two people, the third of whom is Allah?" This is undoubtedly a high rank and a lofty station.

Context on Rafidi Oaths: The Rafidis used to swear by saying, "By the right of the five, the sixth of whom is Gabriel," referring to the Prophet (PBUH), Ali, Fatima, Al-Hasan, and Al-Husayn, who were covered by the cloak on the Day of Mubahala, with Gabriel joining them as the sixth. When this was mentioned to the Imam (the author's father), he replied that they have something better: "What do you think of two people, the third of whom is Allah?" This is clearly superior and more complete.

6. The Title of Ṣāḥib (Companion): Allah described Abu Bakr as the Ṣāḥib (Companion) of the Prophet (PBUH), which indicates complete virtue. Al-Husayn ibn Fudayl Al-Bajali said: Whoever denies that Abu Bakr was the Companion of the Messenger of Allah (PBUH) is a disbeliever, because the Ummah is unanimous that the one referred to by "when he said to his companion" is Abu Bakr.

Objection: They argue that Allah also described a disbeliever as a companion to a believer: "His companion said to him while he was conversing with him, 'Have you disbelieved in He who created you from dust?'" (Al-Kahf: 37).

Rebuttal: In that case (Al-Kahf), although Allah used the term ṣāḥib, He immediately followed it with words indicating humiliation and disgrace: "Have you disbelieved?" Here, however, after describing him as a companion, Allah followed it with words indicating reverence and glorification: "Do not grieve; indeed, Allah is with us." What connection is there between the two contexts, except for extreme enmity?

7. The Meaning of Divine Presence: The statement "Indeed, Allah is with us" implies a presence of protection, support, guarding, and aid. The Prophet (PBUH) shared this divine presence with Abu Bakr. If they interpret this presence in a flawed way, they must include the Prophet (PBUH) in that flaw. If they interpret it in a noble and exalted manner, they must include Abu Bakr in that nobility. In other words, the verse proves that Allah was with Abu Bakr. Whoever Allah is with is among the pious and doers of good, based on Allah's statement: "Indeed, Allah is with those who fear Allah and those who are doers of good" (An-Nahl: 128). This implies exclusivity: Allah is with the pious, and not with others. Thus, Abu Bakr is among the pious and doers of good.

8. Shared Honor: The statement "Indeed, Allah is with us" indicates that Abu Bakr shared in the honor derived from this divine presence, just as he was the "second of two" when they were in the cave—a station of utmost honor.

9. Perpetual Comfort: The command "Do not grieve" is an absolute prohibition of grief, implying permanence and repetition. This necessitates that Abu Bakr should never grieve again—not after that moment, not at the time of death, and not after death.

10. The Recipient of Tranquility: The phrase "And Allah sent down His tranquility upon him" (fa-anzala Allāhu sakīnatahu 'alayhi). Those who claim the pronoun hu (him) refers back to the Prophet (PBUH) are mistaken for several reasons:
    • Grammatical Proximity: The pronoun must refer to the nearest mentioned entity. The nearest mentioned entity preceding this phrase is Abu Bakr, as the verse states: "...when he said to his companion..." The structure implies: Muhammad said to his companion, Abu Bakr, "Do not grieve." Therefore, the nearest antecedent is Abu Bakr, and the pronoun must refer to him.
    • Context of Fear: Grief and fear were experienced by Abu Bakr, not the Prophet (PBUH). The Prophet (PBUH) was secure in the heart due to Allah's promise of support against Quraysh. When he told Abu Bakr, "Do not grieve," Abu Bakr became secure. It is more fitting that the tranquility was sent down to Abu Bakr to remove his fear, rather than to the Prophet (PBUH), who was already secure and strong-willed.
    • Logical Sequence: If the tranquility were sent down to the Prophet (PBUH), it would imply the Prophet (PBUH) was fearful beforehand. If he were fearful, he could not have told Abu Bakr, "Do not grieve; Allah is with us." Since the Prophet (PBUH) first spoke to his companion, and then the tranquility was sent down (indicated by the fa' of immediate sequence), we know that the Prophet's heart already possessed tranquility before this event. Therefore, this tranquility must have been sent down to Abu Bakr's heart.

Counter-Argument: If the tranquility was sent to Abu Bakr, why is it immediately followed by "And He supported him with soldiers you did not see"? This support seems appropriate only for the Prophet (PBUH), and the conjunction ('aṭf) requires the preceding and succeeding elements to share the same subject.

Rebuttal: This is weak. The phrase "And He supported him with soldiers you did not see" refers to the Battle of Badr, and it is connected to the statement "And Allah has already supported him." The structure of the verse is: If you do not support him, Allah has supported him in the incident of the Hijra (the cave narrative), and He supported him in the incident of Badr with unseen soldiers. Thus, the conjunction links the support in Badr to the general support mentioned earlier, not specifically to the sending down of tranquility.

11. Material Support: It is unanimously agreed upon that Abu Bakr purchased the riding animal for the Prophet (PBUH), and his son Abd al-Rahman and daughter Asma were the ones who brought them food. It is narrated that the Prophet (PBUH) said: "My companion and I were in the cave for about eighteen days, and we had no food except dates." Gabriel came to him while he was hungry and said, "This is Asma who has brought ḥays (a type of food)." The Prophet (PBUH) rejoiced and informed Abu Bakr. When Allah commanded the Prophet (PBUH) to leave for Medina, he revealed it to Abu Bakr. Abu Bakr commanded his son Abd al-Rahman to buy two camels, two saddles, and two cloaks, and to prepare one set for the Prophet (PBUH). When they neared Medina, the news reached the Ansar, and they rushed out. Abu Bakr feared they might not recognize the Prophet (PBUH), so he dressed the Prophet (PBUH) in his own cloak so they would know who he was. When they approached, they prostrated to him. He told them: "Prostrate to your Lord and honor your brother." His she-camel stopped at the door of Abu Ayyub. (These narrations are cited from the Tafsir of Abu Bakr Al-Asamm.)

12. Exclusive Companionship in Medina: When the Prophet (PBUH) arrived in Medina, only Abu Bakr was with him. The Ansar never saw anyone with the Prophet (PBUH) except Abu Bakr. This indicates that the Prophet (PBUH) singled him out for himself, in both travel and residence, above all his companions. Our scholars further argue: Since no one accompanied him on that journey except Abu Bakr, if the Prophet (PBUH) had passed away during that journey, only Abu Bakr would have been qualified to manage his affairs, be his executor over the Ummah, and convey the revelations received on that path to the Ummah. All of this points to the high virtues and lofty degrees of Abu Bakr.

Refutations Against the Rafidis Regarding This Incident

The Rafidis used this verse and this incident to attack Abu Bakr with weak arguments, akin to trying to hide the sun with a handful of mud:

1. The Command "Do Not Grieve": They argue: If his grief was justified, how could the Prophet (PBUH) forbid it? If it was unjustified, then Abu Bakr was sinful and disobedient in his grief.
2. Motive for Taking Him Along: They suggest the Prophet (PBUH) only took him along because he feared that if Abu Bakr remained in Mecca, he might betray the secrets and meanings of the mission to the disbelievers. Thus, he took him along to prevent this evil.
3. Ali's Superiority: Although this situation shows Abu Bakr's virtue, the Prophet (PBUH) commanded Ali to lie on his bed. Lying on the Prophet's bed on that dark night, while the disbelievers intended to kill the Prophet (PBUH), was an act of self-sacrifice (fida') that is higher and greater than Abu Bakr being his companion.

Abu Ali Al-Jubba'i, when recounting this doubt, stated: We ask them: Regarding Allah’s statement to Moses (PBUH), "Do not fear; indeed, you will be the superior one" (Tā-Hā: 68), does this imply that Moses was sinful in his fear? Similarly, regarding Abraham, when the angels told him, "Do not fear," concerning the roasted calf, or when they told Lot, "Do not fear nor grieve; indeed, we will save you and your family" (Al-'Ankabūt: 33)—does this imply sin?

If they say that fear arose from human nature, and Allah mentioned it only to convey security and peace of mind, we say the same applies to this issue.

If they further argue: Did Allah not say, "And Allah will protect you from the people" (Al-Mā'idah: 67)? How then did he fear after hearing this verse? We reply: This verse was revealed in Medina, and this incident preceded its revelation. Furthermore, even if he was secure from being killed, he was not secure from being beaten, wounded, or severely harmed. It is astonishing that if we suppose Abu Bakr was not afraid, they would claim he rejoiced at the Prophet's tribulation. But when he feared and wept, they call it a weak question. This shows they are not seeking truth but merely aiming to slander.

What they claim is baser than the sophistries of the Sophists. If Abu Bakr intended treachery, he would have cooperated with the disbelievers when they reached the cave entrance and told them, "We are here!" His son and daughter (Abd al-Rahman and Asma) would have told the disbelievers, "We know Muhammad's location, and we will guide you to him." We ask Allah for protection from the partisanship that leads one to utter such weak speech.

This is refuted in several ways:

1. We do not deny that Ali ibn Abi Talib's lying on the Prophet's bed that dark night was a great act of obedience and a high station. However, we maintain that Abu Bakr, by accompanying the Prophet (PBUH), was actively present in service, whereas Ali was absent from that specific service. The present is higher in status than the absent.
2. Ali endured the trial only for that one night. Afterward, when they realized Muhammad was gone, they left him alone and did not harm him. Abu Bakr, however, was with Muhammad (PBUH) for three days in the cave, enduring the most severe circumstances of tribulation. Thus, his trial was more intense.
3. Abu Bakr (R.A.) was known among the people for encouraging them toward Muhammad's religion (PBUH). They witnessed him call many great companions to that faith, and they accepted it because of his call. He used to argue against the disbelievers as much as possible and defend the Prophet (PBUH) with his life and wealth. As for Ali ibn Abi Talib (R.A.), he was young at that time, and no call based on proof or evidence, nor any fighting with the sword, had yet emerged from him, as his battles with the disbelievers only appeared long after their migration to Medina. Therefore, nothing of these deeds was apparent during the Hijra. Consequently, the anger of the disbelievers toward Abu Bakr was necessarily more intense than their anger toward Ali. This is why, when they realized the one lying on the bed was Ali, they did not approach him at all, nor did they intend to strike or harm him. This proves that Abu Bakr's fear for himself while serving Muhammad (PBUH) was greater than Ali's fear (may Allah honor his face), making his station superior and more complete. This is a summary of our position on this matter.

Further Explanation of the Verse

Regarding Allah's statement: "And He supported him with soldiers you did not see," the structure of the verse implies that the command "If you do not support him" must be fulfilled, proven by two precedents:

1. The First Precedent (The Cave): He supported him during the incident of the Hijra: "when those who disbelieved expelled him, he being the second of two, when they [both] were in the cave, when he said to his companion, 'Do not grieve; indeed, Allah is with us.' And Allah sent down His tranquility upon him..."
2. The Second Precedent (Badr): This is what is meant by "And He supported him with soldiers you did not see," because Allah sent down the angels on the Day of Badr and supported His Messenger (PBUH) with them. Thus, "And He supported him with soldiers you did not see" is connected to "And Allah has already supported him" during the incident of the cave.

Then Allah states: "while the word of Allah is the highest." The meaning is that on the Day of Badr, Allah made the word of shirk (polytheism) low, base, and contemptible, while the word of Allah—which is Lā ilāha illā Allāh (There is no god but Allah)—is the highest.

Al-Wāḥidī stated that the preferred reading for "while the word of Allah is the highest" (wa kalimatu Allāhi hiya al-'ulyā) is nominative (raf') as a new, independent clause (isti'nāf), which is the reading of the majority. Al-Farrā' permitted the accusative reading (naṣb), but he disliked it, arguing that if it were accusative, the better structure would be: wa kalimata Allāhi al-'ulyā (and the highest word of Allah), similar to saying: ‘Ataqa abūka ghuilāmaka (Your father freed your slave), rather than ‘Ataqa ghuilāmahu abūka (Your father freed his slave).

Finally: "And Allah is Exalted in Might - Wise," meaning He is dominant and conquering, and He does nothing except what is correct.

Verse 41