The Prophet's sunna reveals the truth about some of the companions

In order that no obstinate person may allege that the Prophetic hadiths, which relate to the companions, have any defect and so judge them as being weak, we have relied solely upon thehadiths [cited] in al-Bukhari, which is the most authentic book for the ahl al-sunna. In keeping with his well known approach, al-Bukhari has concealed many of these hadiths in order to protect the reputation of the companions. Although the other Sahihs of the ahl al-sunna have recorded other numerous traditions and in more explicit terms, we shall be contented with this concise [number of traditions] which al-Bukhari has reported, so that our argument may be complete.

In volume 1, in the chapter entitled: "The Fear of the Believer of His Acts being made Futile without him Realising It", in "The Book of Faith", al-Bukhari reported: "Ibrahim al-Tayyimi said: 'Whenever I compare my words with my deeds, I fear I [may] have lied'. Ibn Abi Mulayka said: 'I met thirty companions of the Prophet (S.A.W.) and each one of them feared hypocrisy within himself. Not one of them could claim to believe in Gabriel or Michael'" (volume 1, page 97).

If Abu Mulayka met thirty companions of the Prophet (P) and each one felt that he was a hypocrite and could not claim to have proper belief, how can the ahl al-sunna raise them to the level of Prophets, and not accept criticism of any of them?

In volume 4, in "The Chapter on Spies and Spying", in "The Book of Jihad and Campaigns", al-Bukhari related: "Hatib b. Abi Balta'a (he was amongst the companions of the Prophet (S.A.W.)) sent [someone] to the polytheists of Mecca informing them of some of the plans of the Prophet of Allah (P). His letter was brought to the Prophet (S.A.W.). The Prophet of Allah (P) said to him: 'What is this, O Hatib?' He apologised to the Prophet saying that all he wanted was to protect his relatives in Mecca. The Prophet of Allah (P) believed him but 'Umar (R) said: 'O Prophet of Allah (S.A.W.) let me chop off the head of this hypocrite'. The Prophet (S.A.W.) replied: 'He witnessed [the battle of] Badr. How do you know, perhaps Allah looked upon the people of Badr and said: 'Do as you wish, for I have forgiven you'" (vol. 4, p. 19).

If Hatib, who was among the first companions at Badr, could divulge the secrets of the Prophet (P) to his idolatrous enemies of Mecca and could betray Allah and His Prophet (P) with the excuse of protecting his relatives, and if 'Umar himself testifies to his hypocrisy, what can be said of the companions who converted after the conquest of Mecca? Or after Khaybar, or after Hunayn? And what [can be said] of those who were freed after they had surrendered, without accepting Islam?

As to what has been quoted in the last paragraph, i.e., the words attributed to the Prophet (P), that Allah said to the people of Badr: "Do as you wish for Allah has forgiven you" we will leave the remarks to the perceptive reader.

In volume 6, in "The Book on the Merits of the Qur'an, Sura al-Munafiqun", al-Bukhari reported in his Sahih in "The Chapter on Allah's words: 'It is the same whether you seek forgiveness for them or you do not. Allah will never forgive them, for Allah will not guide the corrupt ones'": "A man from the Muhajirun hit an Ansari man. The Ansari said: 'O Ansar, help [me]'. And the Muhajir said: 'O emigrants, help [me]'. The Prophet of Allah (S.A.W.) heard this and said: 'What is this argument which is characteristic to the claims of the period of ignorance?' They said: 'O Apostle of Allah! A Muhajir hit an Ansari'. He said: 'Leave that alone for it is a detestable [act]'. 'Abd Allah b. 'Ubayy heard that and said: 'They have done it? By Allah, if we returned to Medina, those who are powerful will expel the weaker!' This reached the Prophet (S.A.W.) and 'Umar got up and said: 'O Apostle of Allah (S.A.W.), let me cut off the head of this hypocrite'. The Prophet (S.A.W.) said: 'Leave him alone. Let the people not say that Muhammad kills his companions'" (Sahih al-Bukhari, vol. 6, p 65).

The hadith clearly shows that hypocrites were among the companions. For the Prophet of Allah accepted 'Umar's words, that the man was a hypocrite, but prevented him from killing him, lest it be said that Muhammad killed his companions. Perhaps the Prophet (S.A.W.) knew that most of the companions were hypocrites and that if every hypocrite was killed, not many of his companions would remain [alive]. Where are the ahl al-sunna with regards to this painful reality which refutes their claims?

In volume 3, al-Bukhari reported in "The Chapter on Traditions of Fabrications", from "The Book of Testimony": "The Apostle of Allah (S.A.W.) said: 'Who will help me against a man who has hurt me by harming my family?' Sa'd b. Mu'adh got up and said: 'O Apostle of Allah (S.A.W.), I will relieve you from him. If he is from the Aws, we will behead him. And if he is from our brothers, the Khazraj, we will do as you order'. Sa'd b. 'Ubada got up, and he was the chief of the Khazraj, and before this he was a righteous man but he was filled with zeal (for his tribe) and said: 'By Allah! You have lied. You will not kill him for you are not capable of doing it'. Usayd b. al-Hudayr rose and said: 'By Allah, you have lied! By Allah, we will certainly kill him for you are a hypocrite and argue on behalf of the hypocrites'.

The argument between the Aws and the Khazraj became so heated that they were about to fight each other. The Prophet of Allah (S.A.W.) was on the pulpit, and he kept on placating them until they finally kept quiet, whereupon he also kept quiet" (al-Bukhari, vol. 5 p. 156, and vol. 6, p. 8).

Sa'd b. 'Ubada, the chief of the Ansar, is accused of hypocrisy, having been, as the report testifies, a righteous man, and he is called a hypocrite in the presence of the Prophet (P) who did not defend him. The Ansar, whom Allah has praised so much in His book, instigated the 'Aws and Khazraj who were prepared to fight [each other] for a hypocrite who had annoyed the Prophet (P) concerning his family and [they were prepared] to defend him and had raised their voices in the presence of the Prophet (S.A.W.). [Knowing all this] how can we be surprised by the hypocrisy of others, those who had dedicated their lives to fighting against the Prophet (P) and his message, or those who intended to burn the house of his daughter after his death, for the sake of the Caliphate?

Al-Bukhari has reported in his Sahih, in volume 8, in "The Book of Unity", in "The Chapter on Allah's words: 'The angels and the holy spirit ascend to Him...'", "'Ali b. Abi Talib sent some pieces of gold from Yemen to the Prophet of Allah (S.A.W.). The Prophet (P) distributed it among some people. The Quraysh and the Ansar became angry and said: 'He has given to the notables of the Najd and forsaken us'. The Apostle of Allah (S.A.W.) said: 'Rather, I was placating them'. A man came to him and said: 'O Muhammad! Fear Allah!' The Prophet (S.A.W.) said: 'Who will obey Allah if I were to disobey him? He entrusts me to the people of the earth, don't you trust me?'

Khalid b. al-Walid asked him if he could kill him, but the Prophet (P) prevented him from that. When he went away, the Prophet (S.A.W.) said: 'From the offspring of this man will come a people who will recite the Qur'an but it will not go past their throats. They will pierce Islam as an arrow pierces the game. They will kill the Muslims but will spare the idolaters. Were I to meet them, I would kill them as 'Ad was killed'" (al-Bukhari, vol. 8 p. 178).

This is another hypocrite among the companions, accusing the Prophet of Allah (S.A.W.) of injustice in distribution, and then confronts him in total disrespect with the words: "O Muhammad, fear Allah". Although the Apostle of Allah (P) knew of his hypocrisy, and that from his descendants would emerge a people who would pierce Islam as an arrow pierces the game, killing the Muslims and sparing the idolaters, despite all of this, the Messenger of Allah (S.A.W.) prevented Khalid from killing him.

In this is an answer to the ahl al-sunna, who always argue with me saying: "If the Prophet of Allah knew that there were hypocrites among his companions who would be the cause for leading the Muslims astray, it would have been obligatory upon him to kill them so as to protect his umma and to protect his religion".

In volume 3, in "The Chapter if the Imam urges for a Treaty" in "The Book of Treaties", al-Bukhari relates:

"Al-Zubayr reported that he argued against a man from the Ansar who had participated at [the battle of] Badr, and that he presented the matter to the Prophet of Allah (S.A.W.) about a stream which both used for irrigation. The Prophet of Allah (S.A.W.) said to al-Zubayr: 'Irrigate from it, O Zubayr, and then let [the water] flow to your neighbour'. The Ansari became angry and said: 'O Apostle of Allah (S.A.W.), is it because he is your cousin?' The face of the Apostle of Allah (S.A.W.) changed (with anger) and he said: 'Irrigate and then hold it (the water) until it reaches the walls'" (Volume 3 p. 171).

This is another group of the hypocritical companions who believed that the Prophet of Allah (P) was influenced by sentiments and would favour his cousin. They said it impudently until the Prophet's face changed colour due to intense anger.

Al-Bukhari reported in his Sahih, in volume 4, "The Chapter on What the Prophet used to give to those whose Hearts were to be Placated"; in "The Book of "Jihad and Campaigns"; "From 'Abd Allah (R), who said: 'On the day of the battle of Hunayn, the Prophet (S.A.W.) favoured [some] people in the distribution (of booty). He gave al-Aqra b. Habis one hundred camels, and he gave 'Uyayna the same amount. He also granted some to the eminent Arabs, giving them preference in the distribution that day. A man said: 'By Allah! There is no justice in this distribution and the pleasure of Allah is not sought in it'. I said: 'By Allah, most certainly I will inform the Prophet (S.A.W.)'. So I came and informed him. He said: 'And who will be just if Allah and His Prophet are not just? May Allah bless Moses. He was troubled more than this, and yet he remained patient'" (al-Bukhari Volume 4, p. 61).

This is another hypocrite amongst the companions of the Prophet of Allah (P) and perhaps he was amongst the prominent Qurayshis. As a result, the narrator refrained from mentioning his name, afraid of the repercussions from the rulers of the time. You observe that the hypocrite is certain in his belief and swears that Muhammad was not just, and that he (the Prophet) did not wish to please Allah in his distribution. May Allah have mercy on Muhammad for he was troubled more than this, yet he was patient.

In volume 4, in "The Chapter on the Signs of Prophethood in Islam", in "The Book of the Beginning of Creation", al-Bukhari recorded: "Abu Sa'id al-Khudri (R) said: 'We were with the Prophet of Allah (S.A.W.) and he was distributing portions. Dhu'l-Khuwaysira came to him. He was from the Banu Tamim. He said: 'O Apostle of Allah (S.A.W.). Be just'. He said: 'Woe be to you! Who will be just if I am not just? You would be disappointed and at a loss if I were not just'. 'Umar said: 'O Prophet of Allah give me permission to smite his neck'. He said: 'Leave him alone. He has companions whose prayers and fasts, when compared with one of yours, makes it appear insignificant. They recite the Qur'an but it does not go past their throats. They pierce [through] the religion as an arrow pierces through the game'" (al-Bukhari, vol. 4, p. 179).

This is another group of hypocritical companions who outwardly exhibited such an abundance of piety and humility that even the Prophet (P) said to 'Umar: "The prayers and fasts of one of you seems little compared to their prayers and fasts". There is no doubt that they would memorize the Qur'an completely, but it did not go past their throats. The words of the Prophet of Allah (S.A.W.): "Leave him alone for he has companions" indicates the presence of the hypocrites in huge numbers among the companions.

In volume 7, in "The Chapter on He who does not Face The People with Reprimand", in "The Book of Ettiquettes", al-Bukhari reported: "'A'isha said: 'The Prophet of Allah (S.A.W.) did something and allowed it, but some people kept away from it. This reached the Prophet (S.A.W.). He delivered a sermon, wherein, after praising Allah, he said: 'Why is it that a group of you refrain from doing something that I do? By Allah, I am the most knowledgeable of them concerning Him, and I fear Him most'" (al-Bukhari, vol. 7, p. 96).

This is another type of companions who kept away from the practice of the Prophet (P). No doubt they mocked at his actions and, as a result, we see him (S.A.W.) delivering a sermon and swearing by Allah that he was the most knowledgeable of them regarding Allah, and that he was the most God fearing.

Al-Bukhari in volume 3, in "The Chapter on Sharing Together in Sacrifice and the Sacrificial Animals", in "The Book of Oppression" stated: "'Ibn 'Abbas said that on the fourth morning ofDhu'l-hijja, the Prophet of Allah (S.A.W.) came, having declared the intention to make the pilgrimage, and not anything else. When we came forth, he ordered us to make 'umra and then go to our wives (there was a lot of things that the people said against that). 'Ata said: "Jabir said: 'If one of us goes to Mina, the semen would still be dripping from his penis'. That reached the Prophet of Allah (S.A.W.) and he addressed the people saying: 'It has reached me that some people say so and so. By Allah, I am the most pious and God fearing amongst you'" (al-Bukhari vol. 3, p. 114).

Here is another group of companions who disobeyed the commands of the Prophet in the shari'arulings. The saying of the Apostle of Allah (S.A.W.): "It has reached me that some people say so and so" indicates that a lot of them had refused to free [themselves] from the state ofihram for their wives, on the pretext that they did not wish to go to Mina with semen dripping from their penises. It did not occur to these ignorant ones that Allah had enjoined a ritual bath and purification upon them after every physical union. How could they proceed to Mina with semen dripping from their penises? Were they more versed than the Prophet of Allah himself in the rulings of Allah? Or were they more virtuous and God fearing than him?

No doubt the mut'a marriage, or temporary union with women, was proscribed after the Prophet (P) by 'Umar, following the [same] pattern [as above]. For if, during the life of the Prophet (P), they rejected his commands concerning the cohabitation with their wives during the days of the pilgrimage, then it is not surprising to find them prohibiting temporary marriage after his death, denying for themselves what the Prophet (S.A.W.) ordered and considering the marriage of mut'a as fornication, as the ahl al-sunna say today.

In volume 4, in "The Chapter What the Prophet used to give to Those whose Hearts were to be won Over", in "The Book Of Jihad And Campaigns", al-Bukhari reported from Anas b. Malik that when Allah had given the Prophet some property of Hawazin, he gave it to Qurayshi men. The Ansar said: "May Allah forgive the Apostle of Allah, he gives the Quraysh and neglects us when our swords are still dripping with their blood". The Prophet of Allah (S.A.W.) gathered them in Quba, summoning only them, not leaving any one of them aside and said: "What is this that has reached me about you?" When they repeated their words to him, he said: "I have given it to men who recently converted from disbelief. Aren't you happy that the people go away with wealth, and that you return to your homes with the Prophet of Allah? By Allah, what you return with is better than what they return with". They said: "Certainly, O Prophet of Allah we are pleased". He said: "After me you will see a lot of egoism, so be patient until you meet Allah and His Prophet at the pond". Anas said: "But we were not patient" (Sahih, al-Bukhari vol. 4 p. 60).

Now we ask ourselves: "Was there amongst all the Ansar [even] one man [who was] guided and convinced by what the Prophet of Allah (P) did? Did he believe that he (the Prophet) did not follow his own desires and inclination? Did he understand Allah's words in this regard: 'Nay! By your Lord, they cannot believe until they appoint you as a judge in their disputes and [until] they do not find in their souls, resistance against your decisions and they totally submit' (4:65).

Was there anyone amongst them defending the Apostle of Allah (P) when they said: 'May Allah forgive the Apostle of Allah?' Certainly not! There was no one who had the level of belief which the noble verse demanded. Their words after that: 'Certainly, O Prophet of Allah, we are pleased' were not out of conviction. The testimony of Anas b. Malik, who was amongst them, was appropriate when he said: 'He advised us to be patient, but we were not patient'".

In volume 5, in "The Chapter on the Battle of al-Hudaybiyya", in "The Book of Wars", al-Bukhari reported from Ahmad b. Ishkab, who said: "Muhammad b. Fudayl informed us from 'Ala b. Musayyab, from his father who said: 'I met al-Bara' b. Azib (R) and said: 'You are honoured, you accompanied the Prophet (S.A.W.) You [also] paid allegiance to him under the tree'. He said: 'O nephew! You do not know what we innovated after him'" (al-Bukhari, vol. 5, p. 66).

Al-Bara' b. Azib spoke the truth. Most people do not know what the companions did after the death of their Prophet (S.A.W.), who oppressed his successor, his cousin and distanced him from the Caliphate. [Nor do they know] who oppressed his daughter al-Zahra and threatened to burn her. Nor do they know of the usurping of her rights to the gifts from her father, her inheritance and the khumus. [Nor do they know of] their opposing the successors of the Prophet (P) and the changing of the shari'a rulings, of the burning of the Prophetic sunna, or placing restrictions upon it. [Nor do they know] of the injury done to him due to the cursing and killing of his family, and their banishment and exile and granting power to hypocrites and corrupt ones, the enemies of Allah and His Prophet.

Yes, all these and more they did after his death. These [things] remain unknown to the masses who do not know the facts except what has been dictated to them by the Caliphs' schools, who specialised in changing the rulings of Allah and His Prophet, doing so by personal judgments which they called good innovations (bida' hasana).

Due to this, we say to the ahl al-sunna: "Do not take pride, O our brothers, in the companionship and the companions. For here is al-Bara' b. 'Azib, and he is amongst the foremost who pledged fealty to the Prophet (P) under the tree, saying to his nephew in the present tense: "Do not take pride in my companionship or my pledge under the tree, for you do not know what I did after him".

Allah said: "Those who pay allegiance to you in fact pay allegiance to Allah. The hand of Allah is over their hands. And whoever violates that oath has done so against his own [self]" (48:10).

How [great] was the number of companions who violated the pledge, so much so that the Prophet (P) took a pledge from his cousin 'Ali to fight them as has been documented in the historical texts.

In volumes 1 and 3 of his Sahih, in "The Chapter on if People who leave the Imam in the Friday prayer", in "The Book of the Friday prayer", al-Bukhari reported from Jabir b. 'Abd Allah (R), who said: "A caravan came from Syria bringing foodstuffs. We were praying the Friday prayer with the Prophet of Allah (S.A.W.). All the people left except twelve men. This verse was then revealed: 'And if they see trade or vain [things], they hurry away and leave you standing'". (al-Bukhari, vol. 1, p. 225: vol. 3, p. 6, 7).

This is another group of hypocritical companions who observed no piety or humility. They fled from the Friday prayer to inspect the caravan and trade, leaving the Prophet of Allah standing in front of Allah, fulfilling his obligation in humility and awe.

Was the belief of these Muslims complete? Or were these the hypocrites who scoffed at the prayers and when they stood to observe it, did so in a lacklustre manner? None [of them] is exempted from this except those who stood with the Prophet (S.A.W.) to complete the Friday prayer, they were twelve men in all.

Whoever studies their status and investigates their reports will be appalled by their actions. No doubt their flight from the Friday prayer occurred several times and, as a result, the book of Allah, the most Glorified, has recorded it by stating: "Say that which is with Allah is better than vain pleasures and trade".

So that you may realise, O dear reader, the extent of their respect for the prayer (the contemporary Muslims show more [respect] than they did) I present the following narration to you:

Al-Bukhari reported in volume 3, in "The Chapter on what has been [narrated] Regarding Plants" in "The Book of Deputyship": "From Sahl b. Sa'id (R) who said: 'We used to rejoice on Fridays for there was an old woman who used to cut some roots of the silq (a kind of vegetable) which we used to plant on the banks of our water streams. She would cook them in her pot adding some barley on it, I do not know the amount of it except that there was no fat or melted fat on it. When we finished the Friday prayers, we would go to her and she would serve it to us. Due to that, we used to he happy on Fridays. We would neither eat nor take the midday nap until after the prayer'" (Sahih al-Bukhari vol. 3 p.73).

Good for those companions who rejoiced on Fridays, not because they would meet the Prophet of Allah (S.A.W.) or listen to his sermons and his exhortations or would pray behind him, nor because they would meet each other, or [would rejoice] due to the day's blessings and mercy; they rejoiced on Fridays because of a special dish that an old woman would prepare for them. If a contemporary Muslim were to say that he rejoiced on Fridays for food, he would be regarded as dimwitted and negligent (of the importance of the day).

If we wish to research and investigate more, we would find that the grateful ones, whom the Qur'an praised, were a minority, they did not exceed twelve in number. These were the devoted ones who did not hurry towards vain pleasures and trade, abandoning their prayer. They were steadfast with the Prophet (S.A.W.) in wars on a number of occasions when the rest of the companions turned their backs and fled.

In volume 4, in "The Chapter on what is Detested in Argument and Disagreement in War", in "The Book of War and Campaigns", al-Bukhari reported from al-Bara' b. 'Azib who said: "The Prophet (S.A.W.) appointed an infantry of fifty men on the day of Uhud, and appointed 'Abd Allah b. Jubayr as the leader. He said to them: 'Even if you see birds snatching us, do not leave your positions until I send for you'. They were defeating them. He said: 'And I saw, by Allah, the women fleeing with their anklets and legs visible as they had raised their dresses. The companions of 'Abd Allah b. Jubayr said: 'The booty! O people, the booty! Your companions have prevailed so what are you waiting for?' 'Abd Allah b. Jubayr said: 'Have you forgotten what the Apostle of Allah (S.A.W.) said to you?' They said: 'By Allah! We will go to them and take [something] from the booty'. When they came to them, their faces were turned away and they started to retreat. At that time, the Prophet of Allah (S.A.W.) called them from behind. Only twelve men remained with him whilst seventy of us fell". (Sahih al-Bukhari vol. 4, p. 26).

We know from what the historians relate of this battle that the Prophet of Allah (S.A.W.) left with one thousand companions, each one desiring to fight in Allah's path, allured with the help that had come at Badr. However, they disobeyed the commands of the Prophet (P), causing a loathsome, horrible rout in which seventy people were killed, the chief of whom was Hamza, the uncle of the Prophet (P). The remainder fled, and only twelve people remained with the Prophet (P) on the battlefield, according to what al-Bukhari says. The other historians reduce this number to only four. These were 'Ali b. Abi Talib, who resisted the polytheists, thereby protecting the front of the Prophet (S.A.W.); Abu Dijana who protected the rear, Talha and Zubayr. It is said that Sahl b. Hanif [was also there].

It is in this context that we [can] understand the saying of the Prophet of Allah (S.A.W.): "I do not see any one amongst them saved except like abandoned livestock". (We will discuss thishadith presently).

Allah, Glory be to Him, the Most Exalted, threatened them with hellfire if they fled from battle and said: "O you who believe! If you meet those who disbelieve in battle, do not turn back! Whosoever flees from them on that day, except as a strategy or to [regroup] with [his] party, has brought upon himself Allah's wrath and his abode is in Hell, it is an evil path" (8:6).

What, then, is the status of these companions who flee from prayer to pursue vain things and trade, and then flee from battle due to fear of death abandoning the Prophet of Allah (S.A.W.) alone in the midst of the enemy? In both cases, they all turn their backs and flee, none remain with him except twelve men [according] to the best estimate. Where were the companions, O people of perception?

Perhaps some researchers, when they read of such events and narrations, pay little attention to them and assume that they were occasional happenings which Allah forgave and that the companions did not repeat them afterwards.

Certainly not, the noble Qur'an informs us of startling facts, for Allah, Glory be to Him, has recorded their fleeing on the day of the battle of Uhud in His words: "Allah fulfilled His promise when you, by His Permission, were about to rout your enemy, yet you failed and fell to arguing about the order and disobeyed it after He brought you in sight of what you coveted. Amongst you are those who desire this world and amongst you are some who desire the hereafter. Then did He divert you from your foes in order to test you. But He forgave you. And Allah is full of grace to the true believers. You were climbing (high ground) without glancing at any one and the Prophet was calling you from behind. Then God gave you one distress after another so that you should not grieve at what [booty] you lost and what has befallen you, and Allah is well aware of what you do" (3:153).

This verse was revealed after the battle of Uhud, wherein the Muslims were routed due to their craving after the worldly goods when they saw the women raising their dresses and showing their legs and their ankles, according to al-Bukhari's report. They disobeyed Allah and His Prophet (P) as is related by the Qur'an. Did the companions pay heed to that event and repent and seek His forgiveness, not repeating such acts afterwards?

Certainly not! They did not repent and perpetrated worse than this at the battle of Hunayn, which occurred in the latter part of the life of the Prophet (S.A.W.). According to the historians, they were 12,000 in number in that battle. Despite their larger numbers, they took to flight and turned their backs as usual, leaving the Prophet of Allah (S.A.W.) amidst the enemies of Allah, the polytheists. He had only 9 or 10 persons from Banu Hashim, at the head of whom was Imam 'Ali b. Abi Talib, according to al-Ya'qubi in his history, as well as according to other [sources].

If their flight on the day of Uhud was disgraceful, then, at Hunayn, it was even more despicable and evil, for the steadfast ones who stayed with him at Uhud were four from out of a thousand companions, a ratio of 1:250.

At Hunayn, there were only ten patient and steadfast ones from 12,000 companions, a ratio of 1:1200. If Uhud occurred at the beginning of the emigration and the people were still few [in number], and only recently converted from the [period of] ignorance, what was their excuse at the battle of Hunayn which occurred at the end of 8 A.H., when only two years of the life of the Prophet remained? Despite their superior numbers and preparedness, they ran away head over heels from the battle, not even looking back at the Prophet of Allah (S.A.W.).

The noble Qur'an clearly explains their feeble stances and their running away from that battle in the following words: "And on the day of Hunayn when your large numbers elated you but yet availed you naught, the land constrained you despite its width, and you turned in retreat. Allah sent tranquillity on the Prophet and on the believers and sent down an army which you did not perceive, and punished those who disbelieved, that is the chastisement for the disbelievers" (9:26).

Allah explains that He strengthened [the position of] His Prophet (P) and those who persevered with him in the fight, by sending tranquillity to them, and then assisted them with an army of angels who fought by their side and helped them against the disbelievers. There was no need of the deserters who fled from the enemy because they were afraid to die, disobeying thereby their Lord and their Prophet. Every time Allah tested them He found them failing.

For further clarification, it is necessary for us to examine the narration reported by al-Bukhari, especially the routing of the companions in Hunayn. He reported in volume 5, in "The Chapter on Allah's Words"; 'On the day of Hunayn when you were elated by your numbers, yet it availed you not...'", in "The Book of Military Campaigns", from Abu al-Qatada who said: "On the day of Hunayn, I saw a Muslim fighting a polytheist while another polytheist was coming up from the rear to kill him. I hastened to the one who was coming up from the rear. He raised his hand to strike me, and I struck his hand and dismembered it. He grabbed me and squeezed me heavily until I feared [for my life]. Then he let up; I broke free and struck him, killing him. The Muslims were routed, and I was defeated with them. 'Umar b. al-Khattab was with the people; I said to him: 'What is the matter with the people?' He said: 'It is by Allah's decree...'" (al-Bukhari, vol. 5, p. 101).

By Allah, how amazing is the conduct of 'Umar b. al-Khattab, who is held by the ahl al-sunna to be among the bravest of the companions, if not the bravest of them all? They relate that Allah strengthened Islam through him and that the Muslims did not openly preach [Islam] until after his conversion. History informs us of the true events and how he turned his back and fled from battle on the day of Uhud. Just as he turned back on the day of Khaybar when the Prophet of Allah (S.A.W.) sent him to the city of Khaybar to conquer it, placing him at the head of an army. He and his companions were routed and they returned accusing him ('Umar) of cowardice, and him accusing them of cowardice. He also retreated and fled on the day of Hunayn with those who fled; perhaps he was the first to flee, and people followed him since he was the bravest of them. As a result, we see Abu Qatada [who was] among the thousands who fled, turning and asking 'Umar b. al-Khattab, as one surprised: "What is the matter with the people?" 'Umar b. al-Khattab was not satisfied with his running away from the battle and leaving the Prophet of Allah (P) in the middle of the polytheists. He [further] pretended to Abu Qatada that it was the decree of Allah!

Did Allah order 'Umar b. al-Khattab to flee from the battle? Or did He command him to remain firm and to persevere in the wars and not to run away? He said to him and his companions: "O you who believe! If you meet the disbelievers in battle, do not turn upon your heels" (8:1).

Allah took a covenant from him and his companions about that, as has been related in Allah's wise book: "They had promised Allah before not to turn upon their heels, and the covenant with Allah must be answered for" (33:15).

How can Abu Hafs ('Umar) turn away from the battle and allege that it is Allah's decree? Where does he stand regarding the injunctions of these clear verses? Or are there seals upon the hearts?

We are not here discussing the personality of 'Umar b. al-Khattab, we shall devote a special chapter to him. The hadith of al-Bukhari is nonetheless striking and leaves us with no alternative [but] to make quick observations. What concerns us at this point is the testimony of al-Bukhari that the companions, in spite of their large numbers, turned back on the day of Hunayn. Whoever reads the historical texts on those wars and military campaigns will encounter the most surprising things.

If the decree of Allah was not obeyed by most companions, as we realized from the preceding discussions, then their disobedience to the commands of the Prophet of Allah (S.A.W.) while he was alive and in their midst is not surprising. As for his commands after his death, may my father and mother be sacrificed for him, these were neglected, changed and altered without any concern.