Sunan an-Nasa'i
The Book of Jihad
كتاب الجهاد
Chapter 37
اجْتِمَاعِ الْقَاتِلِ وَالْمَقْتُولِ فِي سَبِيلِ اللَّهِ فِي الْجَنَّةِ .
Muhammad ibn Mansur informed us; he said: Sufyan narrated to us, from Abu al-Zinad, from al-Araj, from Abu Hurayrah, from the Prophet (peace and blessings of Allah be upon him), who said: Allah, Mighty and Majestic, marvels at two men, one of whom kills the other, and then both enter Paradise. In another narration, it says: Allah laughs at two men, one of whom kills the other, and then both enter Paradise.
Translation notes
The source explicitly gives two wordings: Allah marvels, and in another narration, Allah laughs.
Chapter 38
تَفْسِيرِ ذَلِكَ .
Muhammad ibn Salamah and al-Harith ibn Miskin reported to us, by recitation to al-Harith while I listened, from Ibn al-Qasim, who said: Malik narrated to me, from Abu al-Zinad, from al-Araj, from Abu Hurayrah, that the Messenger of Allah (peace and blessings of Allah be upon him) said: Allah laughs at two men, one of whom kills the other, yet both enter Paradise. This one fights in the cause of Allah and is killed; then Allah accepts the killer’s repentance, and he fights and is martyred.
Translation notes
This version explains how both men enter Paradise: the first is killed while fighting in Allah’s cause, and Allah later accepts the killer’s repentance before he too is martyred.
Chapter 39
فَضْلِ الرِّبَاطِ .
Al-Harith ibn Miskin recited to us while I listened, from Ibn Wahb, who reported to me, from Abd al-Rahman ibn Shurayh, from Abd al-Karim ibn al-Harith, from Abu Ubaydah ibn Uqbah, from Shurahbil ibn al-Simt, from Salman al-Khayr, from the Messenger of Allah (peace and blessings of Allah be upon him), who said: Whoever is stationed in the cause of Allah for a day and a night will have the reward of fasting for a month and standing in prayer during it. Whoever dies while stationed will continue to receive the same reward, his provision will continue, and he will be safe from the trial.
Translation notes
Ribat is remaining stationed in defense in the cause of Allah. The final term الفَتَّان is rendered generally as the trial because the source does not specify which trial.
عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ رَابَطَ يَوْمًا وَلَيْلَةً فِي سَبِيلِ اللَّهِ كَانَ لَهُ كَأَجْرِ صِيَامِ شَهْرٍ وَقِيَامِهِ وَمَنْ مَاتَ مُرَابِطًا أُجْرِيَ لَهُ مِثْلُ ذَلِكَ مِنَ الأَجْرِ وَأُجْرِيَ عَلَيْهِ الرِّزْقُ وَأَمِنَ مِنَ الْفَتَّانِ " .
The term الفَتَّان can refer to a trial or tempter; the source does not explain the intended referent here.
Confirm whether to retain the general rendering the trial or use a specific established meaning.
Amr ibn Mansur informed us; he said: Abd Allah ibn Yusuf narrated to us; he said: al-Layth narrated to us; he said: Ayyub ibn Musa narrated to me, from Makhul, from Shurahbil ibn al-Simt, from Salman, who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Whoever is stationed in the cause of Allah for a day and a night will have the reward of fasting for a month and standing in prayer during it. If he dies, the deeds he used to perform will continue to be credited to him; he will be safe from the trial, and his provision will continue.
Translation notes
This version says the person’s deeds continue to be credited if he dies while stationed, and also mentions continued provision and safety from the trial.
قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَنْ رَابَطَ فِي سَبِيلِ اللَّهِ يَوْمًا وَلَيْلَةً كَانَتْ لَهُ كَصِيَامِ شَهْرٍ وَقِيَامِهِ فَإِنْ مَاتَ جَرَى عَلَيْهِ عَمَلُهُ الَّذِي كَانَ يَعْمَلُ وَأَمِنَ الْفَتَّانَ وَأُجْرِيَ عَلَيْهِ رِزْقُهُ " .
The term الفَتَّان is rendered generally as the trial because its referent is not specified in this wording.
Confirm whether the project prefers a specific established rendering for الفتان in this context.
Amr ibn Mansur informed us; he said: Abd Allah ibn Yusuf narrated to us; he said: al-Layth narrated to us, from Zahrah ibn Mabid, who said: Abu Salih, the client of Uthman, narrated to me; he said: I heard Uthman ibn Affan, may Allah be pleased with him, say: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: One day of being stationed in the cause of Allah is better than a thousand days spent elsewhere.
Translation notes
The comparison is between one day of ribat in Allah’s cause and one thousand days in other places.
Amr ibn Ali informed us; he said: Abd al-Rahman ibn Mahdi narrated to us; he said: Ibn al-Mubarak narrated to us; he said: Abu Man narrated to us; he said: Zahrah ibn Mabid narrated to us, from Abu Salih, the client of Uthman, who said: Uthman ibn Affan, may Allah be pleased with him, said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: A day in the cause of Allah is better than a thousand days spent elsewhere.
Translation notes
This version omits the word ribat and states the comparison as one day in Allah’s cause versus a thousand elsewhere.
Chapter 40
فَضْلِ الْجِهَادِ فِي الْبَحْرِ .
Muhammad ibn Salamah and al-Harith ibn Miskin reported to us, by recitation to al-Harith while I listened, from Ibn al-Qasim, who said: Malik narrated to me, from Ishaq ibn Abd Allah ibn Abi Talhah, from Anas ibn Malik, who said: Whenever the Messenger of Allah (peace and blessings of Allah be upon him) went to Quba, he would visit Umm Haram bint Milhan, and she would feed him. Umm Haram bint Milhan was married to Ubadah ibn al-Samit. One day the Messenger of Allah (peace and blessings of Allah be upon him) visited her, and she fed him, then sat picking through his hair. The Messenger of Allah (peace and blessings of Allah be upon him) fell asleep, then woke up laughing. She asked: What makes you laugh, Messenger of Allah? He said: People from my community were shown to me, going out to fight in the cause of Allah and riding across the open sea, kings upon couches—or like kings upon couches. Ishaq was uncertain about the wording. I said: Messenger of Allah, ask Allah to make me one of them. The Messenger of Allah (peace and blessings of Allah be upon him) prayed for her, then slept again—the narration of al-Harith says: then he slept. He woke up and laughed. I asked him: What makes you laugh, Messenger of Allah? He said: People from my community were shown to me, going out to fight in the cause of Allah, kings upon couches—or like kings upon couches, as he had said the first time. I said: Messenger of Allah, ask Allah to make me one of them. He said: You are among the first. During the time of Muawiyah, she sailed across the sea. When she disembarked, she fell from her mount and died.
Translation notes
The source records uncertainty over whether the people were kings upon couches or like kings upon couches. It also preserves al-Harith’s wording that the Prophet slept before the second vision. Umm Haram later sailed during Muawiyah’s time and died after falling from her mount when disembarking.
قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا ذَهَبَ إِلَى قُبَاءٍ يَدْخُلُ عَلَى أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ فَتُطْعِمُهُ وَكَانَتْ أُمُّ حَرَامٍ بِنْتُ مِلْحَانَ تَحْتَ عُبَادَةَ بْنِ الصَّامِتِ فَدَخَلَ عَلَيْهَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَوْمًا فَأَطْعَمَتْهُ وَجَلَسَتْ تَفْلِي رَأْسَهُ فَنَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم ثُمَّ اسْتَيْقَظَ وَهُوَ يَضْحَكُ قَالَتْ فَقُلْتُ مَا يُضْحِكُكَ يَا رَسُولَ اللَّهِ قَالَ " نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَىَّ غُزَاةً فِي سَبِيلِ اللَّهِ يَرْكَبُونَ ثَبَجَ هَذَا الْبَحْرِ مُلُوكٌ عَلَى الأَسِرَّةِ أَوْ مِثْلُ الْمُلُوكِ عَلَى الأَسِرَّةِ " .
The phrase ثَبَجَ هَذَا الْبَحْرِ literally refers to the back or middle of the sea; it is rendered as riding across the open sea.
Confirm whether open sea is the preferred rendering for this nautical expression.
Yahya ibn Habib ibn Arabi informed us; he said: Hammad narrated to us, from Yahya ibn Said, from Muhammad ibn Yahya ibn Habban, from Anas ibn Malik, from Umm Haram bint Milhan, who said: The Messenger of Allah (peace and blessings of Allah be upon him) came to us and rested at our home. He woke up laughing, and I said: Messenger of Allah, may my father and mother be sacrificed for you; what makes you laugh? He said: I saw people from my community sailing this sea like kings upon couches. I said: Ask Allah to make me one of them. He said: You are indeed one of them. Then he slept again. He woke up laughing, and I asked him about it. He said—meaning, he repeated something like what he had said before. I said: Ask Allah to make me one of them. He said: You are among the first. Ubadah ibn al-Samit then married her. He sailed by sea, and she sailed with him. When she disembarked, a mule was brought for her. She mounted it, but it threw her, and her neck was broken.
Translation notes
This version records two different responses to Umm Haram’s request: first, You are one of them; later, You are among the first. It also says that the mule threw her when she disembarked, breaking her neck.
قَالَتْ أَتَانَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَالَ عِنْدَنَا فَاسْتَيْقَظَ وَهُوَ يَضْحَكُ فَقُلْتُ يَا رَسُولَ اللَّهِ بِأَبِي وَأُمِّي مَا أَضْحَكَكَ قَالَ " رَأَيْتُ قَوْمًا مِنْ أُمَّتِي يَرْكَبُونَ هَذَا الْبَحْرَ كَالْمُلُوكِ عَلَى الأَسِرَّةِ " .
The phrase وَقَالَ عِنْدَنَا means that the Messenger of Allah rested or took a midday nap at their home; the wording is idiomatic.
Confirm whether rested at our home is the preferred rendering for this expression.
Chapter 41
غَزْوَةِ الْهِنْدِ .
Ahmad ibn Uthman ibn Hakim reported to me; he said: Zakariyya ibn Adi narrated to us; he said: Ubaydullah ibn Amr narrated to us, from Zayd ibn Abi Unaysah, from Sayyar. H. He said: Hushaym also reported to us, from Sayyar, from Jabr ibn Ubaydah—Ubaydullah said: from Jubayr—from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) promised us an expedition to India. If I live to see it, I will spend my life and wealth on it. If I am killed, I will be among the best of the martyrs; and if I return, then I am Abu Hurayrah, the freed one.
Translation notes
The report preserves two routes and a name variant: Jabr ibn Ubaydah, while Ubaydullah gives the name as Jubayr. The final epithet al-muharrar is rendered literally as the freed one.
قَالَ وَعَدَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم غَزْوَةَ الْهِنْدِ فَإِنْ أَدْرَكْتُهَا أُنْفِقْ فِيهَا نَفْسِي وَمَالِي فَإِنْ أُقْتَلْ كُنْتُ مِنْ أَفْضَلِ الشُّهَدَاءِ وَإِنْ أَرْجِعْ فَأَنَا أَبُو هُرَيْرَةَ الْمُحَرَّرُ .
The epithet المُحَرَّر literally means the freed or emancipated one; the source does not specify what he is freed from.
Confirm whether to retain the literal epithet or add an interpretation from project references.
Muhammad ibn Ismail ibn Ibrahim narrated to me; he said: Yazid narrated to us; he said: Hushaym reported to us; he said: Sayyar, Abu al-Hakam, narrated to us, from Jabr ibn Ubaydah, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) promised us an expedition to India. If I live to see it, I will spend my life and wealth on it. If I am killed, I will be the best of the martyrs; and if I return, then I am Abu Hurayrah, the freed one.
Translation notes
This version retains the epithet al-muharrar literally as the freed one; it does not specify what he is freed from.
قَالَ وَعَدَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم غَزْوَةَ الْهِنْدِ فَإِنْ أَدْرَكْتُهَا أُنْفِقْ فِيهَا نَفْسِي وَمَالِي وَإِنْ قُتِلْتُ كُنْتُ أَفْضَلَ الشُّهَدَاءِ وَإِنْ رَجَعْتُ فَأَنَا أَبُو هُرَيْرَةَ الْمُحَرَّرُ .
The epithet المُحَرَّر literally means the freed or emancipated one; the source does not specify what he is freed from.
Confirm whether to retain the literal epithet or add an interpretation from project references.
Muhammad ibn Abd Allah ibn Abd al-Rahim reported to me; he said: Asad ibn Musa narrated to us; he said: Baqiyyah narrated to us; he said: Abu Bakr al-Zubaydi narrated to me, from his brother Muhammad ibn al-Walid, from Luqman ibn Amir, from Abd al-Ala ibn Adi al-Bahrani, from Thawban, the client of the Messenger of Allah (peace and blessings of Allah be upon him), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: Allah has protected two groups from my community from the Fire: a group that campaigns in India, and a group that will be with Jesus son of Mary, peace be upon them both.
Translation notes
The Arabic uses عصابتان, two groups or contingents; the wording for the second group is future-oriented: those who will be with Jesus son of Mary.
Chapter 42
غَزْوَةِ التُّرْكِ وَالْحَبَشَةِ .
Isa ibn Yunus informed us; he said: Damrah narrated to us, from Abu Zurah al-Saybani, from Abu Sukaynah—a man among the freedmen—from a man among the Companions of the Prophet (peace and blessings of Allah be upon him), who said: When the Prophet (peace and blessings of Allah be upon him) ordered that the Trench be dug, a rock appeared before them, blocking their digging. The Messenger of Allah (peace and blessings of Allah be upon him) stood, took the pickaxe, laid his cloak aside by the trench, and said: The word of your Lord has been fulfilled in truth and justice; none can alter His words, and He is the All-Hearing, the All-Knowing. One-third of the rock broke away. Salman al-Farisi was standing and watching, and a flash of light shone with the Messenger of Allah’s strike. He struck it a second time and said: The word of your Lord has been fulfilled in truth and justice; none can alter His words, and He is the All-Hearing, the All-Knowing. Another third broke away, and a flash shone that Salman saw. He struck it a third time and said: The word of your Lord has been fulfilled in truth and justice; none can alter His words, and He is the All-Hearing, the All-Knowing. The remaining third broke away. The Messenger of Allah (peace and blessings of Allah be upon him) came out, took his cloak, and sat down. Salman said: Messenger of Allah, I saw that every time you struck, a flash came with the blow. The Messenger of Allah (peace and blessings of Allah be upon him) asked him: Salman, did you see that? He said: Yes, by the One who sent you with the truth, Messenger of Allah. He said: When I struck the first blow, the cities of Kisra and their surroundings, and many other cities, were brought into view before me, until I saw them with my own eyes. Those of his Companions who were present said: Messenger of Allah, ask Allah to grant us victory over them, give us the spoils of their lands, and let us destroy their cities with our own hands. The Messenger of Allah (peace and blessings of Allah be upon him) prayed for that. Then I struck the second blow, and the cities of Caesar and their surroundings were brought into view before me, until I saw them with my own eyes. They said: Messenger of Allah, ask Allah to grant us victory over them, give us the spoils of their lands, and let us destroy their cities with our own hands. The Messenger of Allah (peace and blessings of Allah be upon him) prayed for that. Then I struck the third blow, and the cities of Abyssinia and the villages around them were brought into view before me, until I saw them with my own eyes. At that, the Messenger of Allah (peace and blessings of Allah be upon him) said: Leave the Abyssinians alone as long as they leave you alone, and leave the Turks alone as long as they leave you alone.
Translation notes
The narrator is an unnamed Companion; Abu Sukaynah is described as one of the freedmen. Kisra refers to the Persian ruler and Caesar to the Roman ruler. The Quranic wording spoken at each strike is repeated in full.
Qutaybah informed us; he said: Yaqub narrated to us, from Suhayl, from his father, from Abu Hurayrah, that the Messenger of Allah (peace and blessings of Allah be upon him) said: The Hour will not come until the Muslims fight the Turks, a people whose faces are like hammered shields, who wear garments made of animal hair and walk in footwear made of it.
Translation notes
The source literally says they wear hair and walk in hair; the translation makes the likely clothing and footwear referents explicit.
أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لاَ تَقُومُ السَّاعَةُ حَتَّى يُقَاتِلَ الْمُسْلِمُونَ التُّرْكَ قَوْمًا وُجُوهُهُمْ كَالْمَجَانِّ الْمُطَرَّقَةِ يَلْبَسُونَ الشَّعَرَ وَيَمْشُونَ فِي الشَّعَرِ " .
The closing wording literally says that the people wear hair and walk in hair; clothing and footwear are inferred from context.
Confirm whether to retain the inferred references to garments and footwear or keep the Arabic wording more literally.
Chapter 43
الاِسْتِنْصَارِ بِالضَّعِيفِ .
Muhammad ibn Idris informed us; he said: Umar ibn Hafs ibn Ghiyath narrated to us, from his father, from Misar, from Talhah ibn Musarrif, from Musab ibn Sad, from his father, who thought he had virtue over those below him among the Companions of the Prophet (peace and blessings of Allah be upon him). The Prophet of Allah (peace and blessings of Allah be upon him) said: Allah grants victory to this community only through its weak members, through their supplication, their prayers, and their sincerity.
Translation notes
The report contrasts Saad’s perceived status with the role of the community’s weak members and their devotion.
Yahya ibn Uthman informed us; he said: Umar ibn Abd al-Wahid narrated to us; he said: Ibn Jabir narrated to us; he said: Zayd ibn Artah al-Fazari narrated to me, from Jubayr ibn Nufayr al-Hadrami, who heard Abu al-Darda say: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Seek out the weak for me, for you are granted provision and victory only through your weak.
Translation notes
ابْغُونِي الضَّعِيفَ is rendered as a request to seek out or bring forward the weak; the saying connects the community’s provision and victory to them.
Chapter 44
فَضْلِ مَنْ جَهَّزَ غَازِيًا .
Sulayman ibn Dawud and al-Harith ibn Miskin reported to us, by recitation to al-Harith while I listened, from Ibn Wahb, who said: Amr ibn al-Harith reported to me, from Bukayr ibn al-Ashajj, from Busra ibn Said, from Zayd ibn Khalid, from the Messenger of Allah (peace and blessings of Allah be upon him), who said: Whoever equips someone setting out to fight in the cause of Allah has himself fought; and whoever takes good care of his family in his absence has himself fought.
Translation notes
The second clause extends the reward to one who provides well for the fighter’s family while he is away.
Muhammad ibn al-Muthanna informed us, from Abd al-Rahman ibn Mahdi, who said: Harb ibn Shaddad narrated to us, from Yahya, from Abu Salamah ibn Abd al-Rahman, from Busra ibn Said, from Zayd ibn Khalid al-Juhani, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: Whoever equips someone setting out to fight has himself fought, and whoever takes good care of a fighter’s family in his absence has himself fought.
Translation notes
This variant omits the phrase in the cause of Allah after the first mention of a fighter but otherwise repeats the same two forms of support.
Ishaq ibn Ibrahim informed us; he said: Abd Allah ibn Idris narrated to us; he said: I heard Husayn ibn Abd al-Rahman relate from Amr ibn Jawan, from al-Ahnaf ibn Qays, who said: We set out as pilgrims for Hajj and arrived in Madinah intending to perform Hajj. While we were at our lodging, unloading our baggage, someone came to us and said: The people have gathered in the mosque and are alarmed. We went and found people gathered around a group in the middle of the mosque. Among them were Ali, al-Zubayr, Talhah, and Sad ibn Abi Waqqas. While we were there, Uthman, may Allah be pleased with him, came wearing a yellow wrap over his head. He said: Is Talhah here? Is al-Zubayr here? Is Sad here? They said: Yes. He said: I adjure you by Allah, besides whom there is no god: Do you know that the Messenger of Allah (peace and blessings of Allah be upon him) said: Whoever buys the enclosure of Banu So-and-so, Allah will forgive him? I bought it for twenty thousand or twenty-five thousand. I went to the Messenger of Allah (peace and blessings of Allah be upon him) and told him, and he said: Make it part of our mosque, and its reward will be yours. They said: Yes, by Allah. He said: I adjure you by Allah, besides whom there is no god: Do you know that the Messenger of Allah (peace and blessings of Allah be upon him) said: Whoever buys the Well of Rumah, Allah will forgive him? I bought it for such-and-such a sum, went to the Messenger of Allah (peace and blessings of Allah be upon him), and told him that I had bought it for such-and-such a sum. He said: Make it a watering place for the Muslims, and its reward will be yours. They said: Yes, by Allah. He said: I adjure you by Allah, besides whom there is no god: Do you know that the Messenger of Allah (peace and blessings of Allah be upon him) looked at the people and said: Whoever equips these people, Allah will forgive him? He meant the Army of Hardship. I equipped them so fully that they lacked not even a camel hobble or a lead rope. They said: Yes, by Allah. He said: O Allah, bear witness. O Allah, bear witness. O Allah, bear witness.
Translation notes
The report gives three examples: purchasing an enclosure for the mosque, purchasing the Well of Rumah for Muslim use, and equipping the Army of Hardship. The specified price of the enclosure is twenty thousand or twenty-five thousand; the price of the well is left unspecified in the Arabic.
قَالَ فَإِنِّي أَنْشُدُكُمْ بِاللَّهِ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ أَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ يَبْتَاعُ مِرْبَدَ بَنِي فُلاَنٍ غَفَرَ اللَّهُ لَهُ " .
The term مِرْبَد can mean an enclosure or yard; the text names it as the property of Banu So-and-so without further description.
Confirm whether enclosure is the preferred rendering of mirbad in this context.
Chapter 45
فَضْلِ النَّفَقَةِ فِي سَبِيلِ اللَّهِ تَعَالَى .
Muhammad ibn Salamah and al-Harith ibn Miskin reported to us, by recitation to al-Harith while I listened, from Ibn al-Qasim, who said: Malik narrated to me, from Ibn Shihab, from Humayd ibn Abd al-Rahman, from Abu Hurayrah, from the Prophet (peace and blessings of Allah be upon him), who said: Whoever gives a pair of things in the cause of Allah, Mighty and Majestic, will be called in Paradise: Servant of Allah, this is good. Whoever is among the people of prayer will be called from the Gate of Prayer; whoever is among the people of striving will be called from the Gate of Striving; whoever is among the people of charity will be called from the Gate of Charity; and whoever is among the people of fasting will be called from the Gate of al-Rayyan. Abu Bakr, may Allah be pleased with him, said: Is there any difficulty for the one who is called from one of these gates? And will anyone be called from all of these gates? He said: Yes, and I hope you will be one of them.
Translation notes
Zawjayn literally means a pair; the narration leaves the paired items unspecified. Al-Rayyan is named as the gate from which those devoted to fasting are called.
فَقَالَ أَبُو بَكْرٍ رضى الله عنه هَلْ عَلَى مَنْ دُعِيَ مِنْ هَذِهِ الأَبْوَابِ مِنْ ضَرُورَةٍ فَهَلْ يُدْعَى أَحَدٌ مِنْ هَذِهِ الأَبْوَابِ كُلِّهَا قَالَ " نَعَمْ وَأَرْجُو أَنْ تَكُونَ مِنْهُمْ " .
The phrasing of the first question is unusual and its precise nuance is uncertain.
Does the wording convey hardship or necessity for the one called from a gate?
Amr ibn Uthman reported to us; he said: Baqiyyah narrated to us, from al-Awzai, who said: Yahya narrated to me, from Muhammad ibn Ibrahim, who said: Abu Salamah informed us, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: Whoever gives a pair of things in the cause of Allah will be summoned by the keepers of Paradise through the gates of Paradise: So-and-so, come in! Abu Bakr said: Messenger of Allah, that is the one who suffers no loss. The Messenger of Allah (peace and blessings of Allah be upon him) said: I hope you will be one of them.
Translation notes
Zawjayn means a pair of things; the narration does not specify what is paired. The call uses the generic address “So-and-so.”
فَقَالَ أَبُو بَكْرٍ يَا رَسُولَ اللَّهِ ذَاكَ الَّذِي لاَ تَوَى عَلَيْهِ .
The expression لا توى عليه is unusual in this context; the translation renders it as absence of loss.
Does Abu Bakr’s phrase mean that the person called from the gates suffers no loss?