Yet the Messenger of Allah’s state was more perfect than Abū Bakr’s, and his station was higher than Abū Bakr’s. It was not the case—as some ignorant people have supposed—that Abū Bakr’s state was more perfect(1)—we seek refuge in Allah from such a thought—nor was there any deficiency when the Prophet—peace and blessings be upon him—appealed to his Lord for aid on that occasion, as some people have imagined. Ibn Aqīl and others made unsound statements on this point—statements that must be rejected, whoever may utter them.

Rather, the Messenger of Allah—may Allah bless him—embodied every excellence to perfection; in every station, he attained its loftiest pinnacle and highest degree. He knew that relying in one’s heart upon created means violates monotheism by associating partners with Allah; denying that means genuinely function as causes impugns reason; and shunning all means altogether impugns the revealed law. He also knew that he was duty-bound to strive against the polytheists and uphold the religion by every means within his power—by striving in person and with his wealth, and by urging the believers onward. He likewise knew that seeking victory from Allah, appealing to Him for aid, and calling upon Him in this struggle constituted the greatest form of striving and the greatest means of bringing about what was commanded and averting what was feared.

For this reason, he would seek victory through the poor among the Emigrants(2). When Quraysh advanced, the Messenger of Allah—peace and blessings be upon him—was accompanied by his Companions and informed(3) them of where the men of Quraysh would fall. He said:

“This is where Utba ibn Rabīa will fall, and this is where Shayba ibn Rabīa will fall, and this is where Umayya ibn Khalaf will fall, and this is where Abū Jahl ibn Hishām will fall,