3:144 Aal-i-Imraan (The Family of Imraan)

يقول تعالى: { وما محمد إلا رسول قد خلت من قبله الرسل } أي: ليس ببدع من الرسل، بل هو من جنس الرسل الذين قبله، وظيفتهم تبليغ رسالات ربهم وتنفيذ أوامره، ليسوا بمخلدين، وليس بقاؤهم شرطا في امتثال أوامر الله، بل الواجب على الأمم عبادة ربهم في كل وقت وبكل حال، ولهذا قال: { أفإن مات أو قتل انقلبتم على أعقابكم } بترك ما جاءكم من إيمان أو جهاد، أو غير ذلك. قال [الله] تعالى: { ومن ينقلب على عقبيه فلن يضر الله شيئا } إنما يضر نفسه، وإلا فالله تعالى غني عنه، وسيقيم دينه، ويعز عباده المؤمنين، فلما وبخ تعالى من انقلب على عقبيه، مدح من ثبت مع رسوله، وامتثل أمر ربه، فقال: { وسيجزي الله الشاكرين } والشكر لا يكون إلا بالقيام بعبودية الله تعالى في كل حال. وفي هذه الآية الكريمة إرشاد من الله تعالى لعباده أن يكونوا بحالة لا يزعزعهم عن إيمانهم أو عن بعض لوازمه، فقدُ رئيس ولو عظم، وما ذاك إلا بالاستعداد في كل أمر من أمور الدين بعدة أناس من أهل الكفاءة فيه، إذا فقد أحدهم قام به غيره، وأن يكون عموم المؤمنين قصدهم إقامة دين الله، والجهاد عنه، بحسب الإمكان، لا يكون لهم قصد في رئيس دون رئيس، فبهذه الحال يستتب لهم أمرهم، وتستقيم أمورهم. وفي هذه الآية أيضا أعظم دليل على فضيلة الصديق الأكبر أبي بكر، وأصحابه الذين قاتلوا المرتدين بعد رسول الله صلى الله عليه وسلم لأنهم هم سادات الشاكرين.

لما انهزم ما انهزم من المسلمين يوم أحد وقتل من قتل منهم نادى الشيطان: ألا إن محمدا قد قتل ورجع ابن قميئة إلى المشركين فقال لهم: قتلت محمدا وإنما كان قد ضرب رسول الله فشجه في رأسه فوقع ذلك في قلوب كثير من الناس واعتقدوا أن رسول الله صلى الله عليه وسلم قد قتل وجوزوا عليه ذلك كما قد قص الله عن كثير من الأنبياء عليهم السلام فحصل ضعف ووهن وتأخر عن القتال ففي ذلك أنزل الله تعالى "وما محمد إلا رسول قد خلت من قبله الرسل" أي له أسوة بهم في الرسالة وفي جواز القتل عليه. قال ابن أبي نجيح عن أبيه: أن رجلا من المهاجرين مر على رجل من الأنصار وهو يتشحط في دمه فقال له: يا فلان أشعرت أن محمدا صلى الله عليه وسلم قد قتل؟ فقال الأنصاري: إن كان محمد قد قتل فقد بلغ فقاتلوا عن دينكم فنزل "وما محمد إلا رسول قد خلت من قبله الرسل". رواه الحافظ أبو بكر البيهقي في دلائل النبوة. ثم قال تعالى منكرا على من حصل له ضعف "أفإن مات أو قتل انقلبتم على أعقابكم" أي رجعتم القهقرى "ومن ينقلب على عقبيه فلن يضر الله شيئا وسيجزي الله الشاكرين" أي الذين قاموا بطاعته وقاتلوا عن دينه واتبعوا رسوله حيا وميتا. وكذلك ثبت في الصحاح والمسانيد والسنن وغيرها من كتب الإسلام من طرق متعددة تفيد القطع وقد ذكرت ذلك في مسندي الشيخين أبي بكر وعمر رضي الله عنهما أن الصديق رضي الله عنه تلا هذه الآية لما مات رسول الله صلى الله عليه وسلم وقال البخاري: حدثنا يحيى بن بكير حدثنا الليث عن عقيل عن ابن شهاب أخبرني أبو سلمة أن عائشة رضي الله عنها أخبرته أن أبا بكر رضي الله عنه أقبل على فرس من مسكنه بالسنح حتى نزل فدخل المسجد فلم يكلم الناس حتى دخل على عائشة فتيمم رسول الله صلى الله عليه وسلم وهو مغطى بثوب حبرة فكشف عن وجهه ثم أكب عليه وقبله وبكى ثم قال: بأبي أنت وأمي والله لا يجمع الله عليك موتتين أما الموتة التي كتبت عليك فقدمتها. وقال الزهري: وحدثني أبو سلمة عن ابن عباس أن أبا بكر خرج وعمر يكلم الناس وقال: اجلس يا عمر قال أبو بكر: أما بعد من كان يعبد محمدا فإن محمدا قد مات ومن كان يعبد الله فإن الله حي لا يموت قال الله تعالى "وما محمد إلا رسول قد خلت من قبله الرسل - إلى قوله - وسيجزي الله الشاكرين" قال: فوالله لكأن الناس لم يعلموا أن الله أنزل هذه الآية حتى تلاها عليهم أبو بكر فتلاها منه الناس كلهم فما أسمع بشرا من الناس إلا يتلوها. وأخبرني سعيد بن المسيب أن عمر قال: والله ما هو إلا أن سمعت أبا بكر تلاها فعرقت حتى ما تقلني رجلاي وحتى هويت إلى الأرض. وقال أبو القاسم الطبراني حدثنا علي بن عبدالعزيز حدثنا عمرو بن حماد بن طلحة القناد حدثنا أسباط بن نصر عن سماك بن حرب عن عكرمة عن ابن عباس أن عليا كان يقول في حياة رسول الله صلى الله عليه وسلم "أفإن مات أو قتل انقلبتم على أعقابكم" والله لا ننقلب على أعقابنا بعد إذ هدانا الله والله لئن مات أو قتل لأقاتلن على ما قاتل عليه حتى أموت والله إني لأخوه ووليه وابن عمه ووارثه فمن أحق به مني.

The Rumor that the Prophet was Killed at Uhud

When Muslims suffered defeat in battle at Uhud and some of them were killed, Shaytan shouted, "Muhammad ﷺ has been killed." Ibn Qami'ah went back to the idolators and claimed, "I have killed Muhammad." Some Muslims believed this rumor and thought that the Messenger of Allah ﷺ had been killed, claiming that this could happen, for Allah narrated that this occurred to many Prophets before. Therefore, the Muslims' resolve was weakened and they did not actively participate in battle. This is why Allah sent down to His Messenger His statement,

وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ

(Muhammad is no more than a Messenger, and indeed Messengers have passed away before him.) he is to deliver Allah's Message and may be killed in the process, just as what happened to many Prophets before. Ibn Abi Najih said that his father said that a man from the Muhajirin passed by an Ansari man who was bleeding (during Uhud) and said to him, "O fellow! Did you know that Muhammad ﷺ was killed" The Ansari man said, "Even if Muhammad ﷺ was killed, he has indeed conveyed the Message. Therefore, defend your religion." The Ayah,

وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ

(Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him), was revealed. This story was collected by Al-Hafiz Abu Bakr Al-Bayhaqi in Dala'il An-Nubuwwah.

Allah said next, while chastising those who became weak,

أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ

(If he dies or is killed, will you then turn back on your heels), become disbelievers,

وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ

(And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful), those who obeyed Allah, defended His religion and followed His Messenger whether he was alive or dead. The Sahih, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Ayah when the Messenger of Allah ﷺ died. Al-Bukhari recorded that `A'ishah said that Abu Bakr came riding his horse from his dwelling in As-Sunh. He dismounted, entered the Masjid and did not speak to anyone until he came to her in her room and went directly to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, "My father and my mother be sacrificed for you! Allah will not combine two deaths on you. You have died the death, which was written for you."

Ibn `Abbas narrated that Abu Bakr then came out, while `Umar was addressing the people, and Abu Bakr told him to sit down but `Umar refused, and the people attended to Abu Bakr and left `Umar. Abu Bakr said, "To proceed; whoever among you worshipped Muhammad ﷺ, then Muhammad ﷺ is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said,

وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ

(Muhammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will he do to Allah; and Allah will reward the grateful.)"

The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it." Sa`id bin Al-Musayyib said that `Umar said, "By Allah! When I heard Abu Bakr recite this Ayah, my feet could not hold me, and I fell to the ground."

Allah said,

وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً

(And no person can ever die except by Allah's leave and at an appointed term.) 3:145 meaning, no one dies except by Allah's decision, after he has finished the term that Allah has destined for him. This is why Allah said,

كِتَـباً مُّؤَجَّلاً

(at an appointed term) which is similar to His statements,

وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ

(And no aged man is granted a length of life nor is a part cut off from his life, but it is in a Book) 35:11, and,

هُوَ الَّذِى خَلَقَكُمْ مِّن طِينٍ ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُّسمًّى عِندَهُ

(He it is Who has created you from clay, and then has decreed a (stated) term (for you to die). And there is with Him another determined term (for you to be resurrected)) 6:2.

This Ayah 3:145 encourages cowards to participate in battle; for doing so, or avoiding battle neither decreases, nor increases the life term. Ibn Abi Hatim narrated that, Habib bin Suhban said that a Muslim man, Hujr bin `Adi, said in a battle, "What prevents you from crossing this river (the Euphrates) to the enemy

وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً

(And no person can ever die except by Allah's leave and at an appointed term)" He then crossed the river riding his horse, and when he did, the Muslims followed him. When the enemy saw them, they started shouting, "Diwan (Persian; crazy)," and they ran away.

Allah said next,

وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الاٌّخِرَةِ نُؤْتِهِ مِنْهَا

(And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof).

Therefore, the Ayah proclaims, whoever works for the sake of this life, will only earn what Allah decides he will earn. However, he will not have a share in the Hereafter. Whoever works for the sake of the Hereafter, Allah will give him a share in the Hereafter, along with what He decides for him in this life. In similar statements, Allah said,

مَن كَانَ يُرِيدُ حَرْثَ الاٌّخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى الاٌّخِرَةِ مِن نَّصِيبٍ

(Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.) 42:20, and,

مَّن كَانَ يُرِيدُ الْعَـجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَـهَا مَذْمُومًا مَّدْحُورًا - وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا

(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and despised. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer, then such are the ones whose striving shall be appreciated) 17:18-19.

In this Ayah 3:145, Allah said,

وَسَنَجْزِى الشَّـكِرِينَ

(And We shall reward the grateful. ) meaning, We shall award them with Our favor and mercy in this life and the Hereafter, according to the degree of their appreciation of Allah and their good deeds.

Allah then comforts the believers because of what they suffered in Uhud,

وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ

(And many a Prophet fought and along with him many Ribbiyyun.)

It was said that this Ayah means that many Prophets and their companions were killed in earlier times, as is the view chosen by Ibn Jarir. It was also said that the Ayah means that many Prophets witnessed their companions' death before their eyes. However, Ibn Ishaq mentioned another explanation in his Sirah, saying that this Ayah means, "Many a Prophet was killed, and he had many companions whose resolve did not weaken after their Prophet died, and they did not become feeble in the face of the enemy. What they suffered in Jihad in Allah's cause and for the sake of their religion did not make them lose heart. This is patience,

وَاللَّهُ يُحِبُّ الصَّـبِرِينَ

(and Allah loves the patient.)" As-Suhayli agreed with this explanation and defended it vigorously. This view is supported by Allah saying;

مَعَهُ رِبِّيُّونَ كَثِيرٌ

(And along with him many Ribbiyyun).

In his book about the battles, Al-Amawi mentioned only this explanation for the Ayah. Sufyan Ath-Thawri reported that, Ibn Mas`ud said that,

رِبِّيُّونَ كَثِيرٌ

(many Ribbiyyun) means, thousands. Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Ar-Rabi` and `Ata' Al-Khurasani said that the word Ribbiyyun means, `large bands'. `Abdur-Razzaq narrated that Ma`mmar said that Al-Hasan said that,

رِبِّيُّونَ كَثِيرٌ

(many Ribbiyyun) means, many scholars. He also said that it means patient and pious scholars.

فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ

(But they never lost heart for that which befell them in Allah's way, nor did they weaken nor degrade themselves.)

Qatadah and Ar-Rabi` bin Anas said that,

وَمَا ضَعُفُواْ

(nor did they weaken), means, after their Prophet was killed.

وَمَا اسْتَكَانُواْ

(nor degrade themselves), by reverting from the true guidance and religion. Rather, they fought on the path that Allah's Prophet fought on until they met Allah. Ibn `Abbas said that,

وَمَا اسْتَكَانُواْ

(nor degrade themselves) means, nor became humiliated, while As-Suddi and Ibn Zayd said that it means, they did not give in to the enemy.

وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللَّهُ يُحِبُّ الصَّـبِرِينَ - وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِى أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ

(And Allah loves the patient. And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk.") 3:146-147, and this was the statement that they kept repeating. Therefore,

فَـْاتَـهُمُ اللَّهُ ثَوَابَ الدُّنْيَا

(So Allah gave them the reward of this world) victory, triumph and the good end,

وَحُسْنَ ثَوَابِ الاٌّخِرَةِ

(and the excellent reward of the Hereafter) added to the gains in this life,

وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

(And Allah loves the good-doers).

With regard to their being routed when it was rumoured that the Prophet had been killed and the hypocrites had said to the believers ‘If he has been killed go back to your previous religion’ the following was revealed Muhammad is only a messenger; messengers have passed away before him. Why if he should die or is slain like others will you turn back on your heels will you return to unbelief the last statement is the locus of the interrogative of denial in other words ‘he was not a worshipped being so that if he were to die you should turn back to your previous religion’. If any man should turn back on his heels he will not harm God in any way but will be harming himself and God will requite those that are thankful for His graces by staying firm.

Commentary

Related to the battle of Uhud, these verses recount events which have a particular significance of their own for several reasons. As such, the Holy Qur'an devotes four to five sections of the Surah 'Al ` Imran to the sequence of victory and defeat at the battle of Uhud and to the natural points of guidance underlying these.

In the first verse out of those appearing above, the warning which is rather frightening, given to the noble Companions on an act of indiscretion by some of them, actually settles a matter of principle. A little deliberation shows that there was a secret behind the temporary debacle suffered by the Muslims, the wounding of the Holy Prophet ﷺ ، the spreading of the news that he had passed away and that some Companions lost heart because of it: that secret was nothing but that Muslims should come to understand this basic principle and become practically firm when the challenge comes. This principle of Islam was bipolar. First of all it must be fully realized that Islam gives great importance to the unique respect and love given to the Holy Prophet ﷺ ، so much so that it has been made an integral part of Faith and the slightest deviation or weakness in this delicate matter has been equated with straight kufr, disbelief or infidelity. Then, at the same time, it was equally important to ensure that Muslims should not fall a prey to the same disease that afflicted the Nazarenes and Christians. They exaggerated the respect and love due to Sayyidna ` Isa (علیہ السلام) by taking it to the extremes, invested him with partnership in the divinity of Allah Almighty and started to worship him.

When, at the time of the temporary setback suffered by Muslims at the battle of Uhud, someone started the rumour that the Holy Prophet ﷺ had passed away, the agony that seized the noble Companions ؓ a very direct, very natural reaction indeed - is something everybody cannot experience or reckon even in its most modest measure. Only he who has the knowledge of and feeling for the supreme love and devotion the noble Companions had for the prophet could come close to guessing the kind of agony and distress faced by them at that time. It really takes the full knowledge and realization of the sacrifices made by these blessed souls who, out of their unflinching devotion and love for their most dear mentor and the messenger of Allah, staked every-thing they had - money, property, children and their very lives for his sake, considering their sacrifices as the most desirable achievement of this mortal life, and proving it by their deeds.

Just imagine what would have happened to these devotees of the Holy Prophet ﷺ when this shocking news came to them, specially so when the battle was in full cry, defeat was looming large after the initial victory, Muslims were losing ground and in this heat of the moment, they come to know the passing away of someone who was the very pivot of their struggle and the symbol of all their hopes.

The natural outcome of this situation was that a large group of the noble Companions ؓ started retreating from the battlefield in a state of confusion. This retreat from the battlefield was no doubt a result of fleeting confusion and in the least, without any indication of turning away from Islam. The truth of the matter was that Allah Almighty intended to mould into a group the Companions of His Messenger who were pious and angelic and who could become role models for the whole world. It was for this reason that an ordinary mistake by them was considered to be very serious. Therefore they were addressed on their retreating away from the battlefield in a fashion similar to what it would have been, had they deserted the fold of Islam. With this expressing of wrath, warning was given that all obligations of Faith, Worship and Jihad are for Allah who is Living and Eternal. Even if the news that the Holy Prophet ﷺ had been martyred on the battlefield were to be true, that would have been something which was to come to pass when appointed. Losing heart and abandoning the dictates of Faith were responses that did not behoove those in their position. Therefore, it was said:

وَمَا مُحَمَّدٌ إِلَّا رَ‌سُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّ‌سُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ‌ اللَّـهَ شَيْئًا ۗ وَسَيَجْزِي اللَّـهُ الشَّاكِرِ‌ينَ ﴿144﴾

And Muhammad is but a messenger, there have been messengers before him. So, if he dies or is killed. would you turn back on your heels? And whoever turns back on his heels can never harm Allah at all. And Allah shall soon reward the grateful.

Here, Muslims are being warned that the Messenger of Allah ﷺ . is going to leave this mortal world on one or the other day but they have to hold on to the Faith firmly after him as well, in the same measure as they did during his blessed times. From here, we also come to know that the injury caused to the Holy Prophet ﷺ during that temporary setback and the news of his passing away on the battlefield was concealed divine arrangement through which all that could happen to the noble Companions ؓ after him was revealed during his very life-time so that any slip in their conduct of affairs could be corrected in the very words of the Holy Prophet ﷺ as a result of which it could be ensured that these ardent lovers and devotees of the Messenger of Allah ﷺ do not lose their coolness under exacting conditions, especially when this event of the passing away of the Messenger of Allah ﷺ does actually take place. This is exactly what happened later on when the noble Companions ؓ ، even the greatest among them, were overwhelmed with the severest emotional shock at the time of his passing away. At this juncture, it was Sayyidna Abu Bakr ؓ ، may Allah be pleased with him, who used the authority of Qur'anic verses such as these to explain the situation to them as a result of which all of them were able to accept the truth and control their emotions.

MuḤammad is only a messenger. Messengers have passed away before him. What, if he dies or is killed, will you turn back on your heels? If anyone turns back on his heels, he will not harm God in anything, and God will recompense the grateful. As much as MuḤammad is praised and chosen among all men and caressed by the God of the world's folk, as much as he is the pole of the world and the lamp of heaven and earth, the chieftain and full moon of the universe, emulated by the creatures, the paragon of the engendered beings, and the Seal of the Prophets-despite all this, he is a mortal man. Death is fitting for him and an- nihilation applies to him. As many prophets as there have been in the world, all of them went. The Real did not disappear, nor was God harmed. The Real remained after all of them, and God is their keeper in the perfection of His exaltedness. By way of allusion, the folk of realization are being addressed: “The perfection of Our ex- altedness is free of need for that which was not, then came to be. There is no link between Our lordhood and that which was not, then came to be. Our unity does not call for an existence-giver, and Our Being does not need a strengthener. Our exaltedness recognizes Our magnificence, and Our Unity knows Our exaltedness. Her own face had itself as a moon, her own eye had itself as collyrium. A sound report has come that He says, “O My servants! If the first of you and the last of you, the men of you and jinn of you, the living of you and the dead of you, had the heart of the most godwary man among you, that would add nothing to My kingdom. O My servants! If the first of you and the last of you, the men of you and jinn of you, the living of you and the dead of you, had the heart of the most depraved man among you, that would take nothing away from My kingdom.” What, if he dies or is killed, will you turn back on your heels? This verse provides evidence for the eminence of Abū Bakr, for when MuṣṬafā was taken away from this house of decrees and the steed of death was sent for his prophethood's shining face, then in the attribute of exaltedness the Divine Pres- ence snatched that shining face away from the steed of death and took him into the embrace of Unity.