Brief Introduction of Sura Al-
Tawba (8):
Sura Al-Anfaal (75 verses) was revealed in Madinah.[1] The Sura Al-Anfaa is named after the word “Anfal” mentioned in its first verse, referring to “war booty” or “spoils of war.” Derived from the Arabic root “nefl,” meaning “extra or surplus. يَسْأَلُونَكَ عَنِ الْأَنْفَالِ They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, therefore fear Allah and reconcile what is between you, and obey Allah and His Rasool if you were Momineen’ [8:1]
‘I asked Abu Abdullah-asws about the Anfaal, he-asws said: ‘It is the town which had been ruined and its people have disappeared, so it is for Allah-azwj and for the Rasool-saww, and whatever was for the kings, so it is for the Imam-asws, and whatever from a land of taxation not attacked upon by cavalry horses, nor any riders, and every land not having a lord (owner) for it, and the mines are from it, and the one who dies and there isn’t a guardian for him, so his wealth is the Anfaal’.
And he-asws said: ‘It was Revealed on the day of Badr when the people were defeated, the companions of Rasool-Allah-saww were upon three segments. One segment were with the tent of the Prophet-saww, and there was one type who raided upon the looting, and a segment sought the enemies and captives and war booty.
When they gathered the war booty and the captives, the Helpers spoke regarding the captives, so Allah-azwj Blessed and Exalted Revealed: So when the war booty and the prisoners were collected, the Helpers spoke regarding the prisoners, so Allah-azwj Blessed and Exalted Revealed: It was not for the Prophet that there should happen to be prisoners for him until he has triumphed in the land [8:67].
When Allah-azwj Legalised the captives and the war booty for them, Sa’ad Bin Muaz spoke, and he was from the ones who had stayed by the tent of the Prophet-saww. He said, ‘O Rasool-Allah-saww! We were not prevented from pursuing the enemy by us being abstemious regarding the Jihad, nor cowardice from the enemy, but we feared that your-saww place would be exposed and the cavalry of the Polytheists would come towards you-saww.
And faces of the Emigrants and the Helpers had stood by the tent and not one of them had doubted regarding what had withheld him, and the people are a lot, O Rasool-Allah-saww, and the war booty is little, and when you-saww give them, nothing would remain for your-saww companions’, and he feared that Rasool-Allah-saww might distribute the war booty and the weapons of the killed ones between the ones who fought, and not give anything to the one who stayed behind by the tent of Rasool-Allah-saww.
They differed in what is between them until they asked Rasool-Allah-saww and said, ‘For whom is this war booty?’ So, Allah-azwj Revealed: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool [8:1]. So, the people returned and there wasn’t anything for them in the war booty. Then Allah-azwj Revealed after that: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy and the wayfarer, [8:41], and Rasool-Allah-saww distributed it between them.
Sa’ad Bin Abu Waqas said, ‘O Rasool-Allah-saww! Will you-saww give to the riders of the people who protected them, similar to what you-saww give to the weak?’ The Prophet-saww said: ‘May your mother be bereft of you! And were you helped except by your weak ones?’
He-asws said: ‘So, Rasool-Allah-saww did not keep a fifth at Badr and distributed it between his-saww companions, then he-saww came and took the fifth after Badr, and His-azwj Words were Revealed: They are asking you about the Anfaal. [8:1], after the expire of the battle of Badr’’.[2]
Imam Al-Baqir-asws said, regarding the Words of the Exalted: Surely those who are cautious from fearing their Lord [23:57] – up to His-azwj Words: returning to their Lord [23:60]: ‘It was Revealed regarding Ali-asws, then it flows in the Momineen and his-asws Shias, These ones, they are the true Momineen. [8:4]’’.[3]
Tafseer Al-Ayyashi – From Ali Bin Asbat having heard Abu Al-Hassan Al-Reza-asws saying: ‘Abu Abdullah-asws said: ‘Wealth was brought to the Prophet-saww, and he-saww said to Al-Abbas: ‘Spread your robe and take part of this wealth’. So, he spread out his robe and took a part of that wealth.
He-asws said: ‘Then Rasool-Allah-saww said: ‘This is from the ones Allah-azwj Said: O you Prophet! Say to the ones in your hand from the captives: ‘If Allah Knows any goodness in your hearts, He would Give you better than what He Takes from you [8:70]’’.[4]
‘From Abu Abdullah-asws regarding His-azwj Words: And when Allah Promised you one of the two parties that it shall be yours, and you loved that the one without the arms should be yours, [8:7]. He-asws said: ‘The arms (weapons) are with which the fighting takes place’’.[5]
‘Abu Abdullah-asws said: ‘It is as if I-asws am looking at Al-Qaim-asws at the back of Al-Najaf, riding a horse with black spot in the mare between its eyes. Then he-asws , standing with his-asws horse, so there does not remain any people of a city except and they are thinking he-asws is with them in their city.
When he-asws raises the flag of Rasool-Allah-saww, thirteen thousand Angels descended to him-asws, and thirteen thousand Angels, all of them are awaiting Al-Qaim-asws, and they are those who were with Noah-as in the ship, and those who were with Ibrahim-as when he-as was thrown into the fire, and they were with Isa-as when he-as was Raised; and four thousand havoc-causing Angels [3:125] and following one another [8:9]; and three hundred and thirteen Angels, Angels of the day of Badr, and four thousand Angels, those who had descended wanting to fight alongside Al Husayn-asws, but it was not Permitted for them’’.[6]
‘I asked Abu Ja’far-asws saying, ‘When your Lord Revealed to the Angels: “I am with you, [8:12]. He-asws said: ‘Inspiration’’.[7]
Tafseer Al-Ayyashi – From a man, from Abu Abdullah-asws regarding the Words of Allah-azwj: and Remove uncleanness of the satan from you [8:11]. He-asws said: ‘It does not enters us-asws what enters into the people of the doubts’’.[8]
‘From Abu Abdullah-asws – similar to it, and there is an addition in its end: and to Bind your hearts and Affirm the feet by it [8:11] – so it Means Ali-asws. The one who befriends Ali-asws, Allah-azwj Binds his heart with Ali-asws, so he is steadfast upon his-asws Wilayah’’.[9]
‘From Abu Ja’far-asws regarding His-azwj Words: and He Sent upon you water from the sky to Purify you by it, and Remove uncleanness of the satan from you, and to Bind your hearts and Affirm the feet by it [8:11]. He-asws said: ‘As for His-azwj Words: and He Sent upon you water from the sky, so the ‘sky’ in the esoteric (meaning) is Rasool-Allah-saww, and the ‘water’ is Amir Al-Momineen Ali-asws Bin Abu Talib-asws, Making Ali-asws to be from Rasool-Allah-saww, so these are His-azwj Words: and He Sent upon you water from the sky.
And as for His-azwj Words: to Purify you by it, so that is Ali-asws Bin Abu Talib-asws. Allah-azwj Purifies by him-asws the hearts of the one who befriends him-asws. And as for His-azwj Words: and Remove uncleanness of the satan from you, so it means the one who befriends Ali-asws Bin Abu Talib-asws. Allah-azwj Kept the uncleanness away from him-asws and Strengthened him-asws upon it’’.[10]
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I said, ‘Al-Zubeyr attended (battle of) Badr’. He-asws said: ‘Yes, but he fled on the day of the (battle of) camel. So, if he had fought against the Momineen he would have been destroyed due to his fighting them, and even though he had fought against the Kafirs (before), for so he has incurred Wrath from Allah [8:16], where he turned his back on them’’.[11]
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: and you did not threw when you threw, but Allah Threw [8:17], he-asws said: ‘Ali-asws gave Rasool-Allah-saww the handful which he-saww threw with’.
And in another Hadeeth is that Ali-asws gave him-saww a handful of soil and he-saww threw with it’’ (towards Quraish).[12]
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww was given by Ali-asws Bin Abu Talib-asws, may Allah-azwj Honour his-asws face, a handful of soil which he-saww threw with in the faces of the Polytheists. Allah-azwj Said: and you did not threw when you threw, but Allah Threw [8:17]’’.[13]
Imam Al-Baqir-asws said, regarding Words of the Exalted: O you who believe! Answer to Allah and the Rasool when he calls you to what would revive you, [8:24], he-asws said: ‘Wilayah of Ali-asws’’.[14]
‘The Imam Muhammad-asws Bin Ali Al-Baqir-asws having said regarding Words of the Exalted: O you who believe! Answer to Allah and the Rasool when he calls you to what would revive you, [8:24]. He-asws said: ‘(Calls to) the Wilayah of Ali-asws Bin Abu Talib-asws’’.[15]
‘From one of the two (5th or 6th Imam-asws): ‘Quraysh gathered, and people came out from every family, then they went to the house of consultation (Al-Nadwa) in order to consult each other regarding what they should be doing with Rasool-Allah-saww. There they were with an old man standing at the door, and when they went to him in order to enter, he said, ‘Let me enter (as well) with you’. They said, ‘And who are you, O sheykh?’ He said, ‘I am a sheykh from Egypt and there is an opinions for me I can consult with to you all’.
Then entered and sat down and consulted, and he sat, and they united their matter upon that they would expel him-saww. He said, ‘This isn’t with an opinion for you. If you-saww were to expel him-saww, the people he-saww will gather the people and they will fight against you’. They said, ‘You speak the truth. This is not a (correct) opinion’.
Then they consulted and gathered their matter upon that they would imprison him-saww. He said, ‘This isn’t a (correct) opinion if you were to do this, and Muhammad-saww is a man of a sweet tongue. He-saww will corrupt upon you, your sons and your servants and not one of you will benefit when his brother or his son or his wife separates from him’’.
Then they consulted and gathered their matter upon that they would kill him-saww. There will come out from every family of theirs a man, and they will strike him-saww with their swords altogether upon the shoulders’.
Then he-asws recited the Verse: And when those who committed Kufr plotted against you in order to confine you or kill you [8:30] – up to the end of the Verse’’.[16]
‘Rasool-Allah-saww said regarding the Words of Allah-azwj Mighty and Majestic: And prepare for them whatever force you are able to and from the equipped cavalry horses [8:60]. He-saww said: ‘The archery’’.[17]
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said, ‘For which thing (reason) is one need to the Prophet-saww and the Imam-asws?’
He-asws said: ‘For the remaining of the world upon its correctness, and that is because Allah-azwj Mighty and Majestic Raised the Punishment from the people of the earth when there was a Prophet-as or an Imam-asws in it. Allah-azwj Mighty and Majestic Said: And Allah was not going to Punish them while you were among them, [8:33].
And the Prophet-saww said: ‘The stars are a security for the inhabitants of the sky, and the People-asws of my-saww Household are a security for the inhabitants of the earth. So, whenever the stars disappear there comes to the inhabitants of the sky what they dislike, and when the People-asws of my-saww Household go away, there comes to the inhabitants of the earth what they dislike.
It means, by the People-asws of his-saww Household, those Allah-azwj Mighty and Majestic has Paired their-asws obedience to His-azwj obedience, so He-azwj Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59], and they-asws are the infallibles, the Purified ones, those who are not committing sins and are not disobeying, and they-asws are the Aided, the Harmonised, the Guided.
Due to them Allah-azwj Sustains His-azwj servants, and due to them He-azwj Builds His-azwj country, and due to them the drops descend from the sky, and due to them the Blessings of the earth emerge, and due to them-asws the disobedient people are given respite and they are not being hastened with the scourge and the Punishment upon them. The Holy Spirit does not separate from them-asws and they-asws do not separate from it, nor are they separating from the Quran nor does it separated from them-asws, may the Salawat of Allah-azwj be upon them-asws all’’.[18]
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said and he-saww was a number of his-saww companions: ‘My-saww staying (alive) in your midst is good for you, and my-saww separation (expiry) is good for you’.
Jabir Bin Abdullah Al-Ansary asked from asked from Rasool-Allah-saww. As for your-saww staying in our minds, it is good for us (we understand that), how can your-asws separation (expiry) from us be good for us?’
He-asws said: ‘As for my-saww staying in your midst being good for you, it is because Allah-azwj Mighty and Majestic: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33] – meaning Punish them by the sword.
As for my-saww separation from you, it is good for you because your deeds would be present to me-saww every Monday and Thursday. So, whatever was from good, I-saww, would praise Allah-azwj the Exalted upon it, and whatever was from an evil deed, I-saww shall seek Forgiveness for you’’.[19]
Imams Abu Ja’far-asws and Abu Abdullah-asws (5th and 6th Imams) said, regarding His-azwj Words: best of the planners [8:30]. He-asws said: ‘Rasool-Allah-saww had faced severe afflictions from his-saww people to the extent that one day they came to him-saww while he-saww was in Sajdah and chucked a womb of a sheep upon him-asws. His-saww daughter-asws came, and he-saww was in Sajdah not having raised his-saww head, and she-asws lifted it from him-saww and wiped him-saww.
Then after that, Allah-azwj Showed him-saww that which he-saww loved. He-saww was at Badr and there wasn’t with him-saww other than one horseman. Then, on the day of the conquest (of Makkah), there were twelve thousand until Abu Sufyan and the Polytheists went on to cry out for help’’.[20]
Imam Abu Abdullah-asws (6th Imam) said, regarding His-azwj Words: while the riders were in a place lower than you [8:42]. He-asws said: ‘Abu Sufyan and his companions’’.[21]
‘I heard Jabir Bin Abdullah Al-Ansari saying, ‘Iblees-la, may Allah-azwj him-la, resembled in four images. On the day of Badr he-la resembled in the image of Suraqa Bin Ju’sham Al-Mudlajy and said to Quraysh, ‘‘There would be none from the people to overcome you today, and I am a friend for you’. So when the two parties saw (each other), he turned upon his heels and said, ‘I am disavowed from you. [8:48]’’.[22]
Tafseer Al-Qummi – The Words of the Exalted: And if they intend to deceive you – then surely Allah is Sufficient for you [8:62]. He said, ‘It was Revealed regarding (the tribes of) Al-Aws and Al-Khazraj.
It is reported from the Imam-asws Abu Ja’far-asws regarding the Words of the Exalted: And if they intend to deceive [8:62] – the Verse. He-asws said: ‘They are those whom the Rasool-saww consulted them regarding the matter of Quraysh at Badr. A man from them said, ‘O Rasool-Allah-saww! These are Quraysh and their cavalry, and they did not believe at all’ – the Hadeeth.
The Exalted Said: ‘then surely Allah is Sufficient for you [8:62] – up to the Words of the Exalted: He is Mighty, Wise [8:63]. He-asws said: ‘They are the Helpers, and there was cordiality between their hearts, and His-azwj Prophet-saww was helped by them, and it is the Word of the Exalted: Had you spent all of what is in the earth in its entirety, you could not have united their hearts, but Allah United them. He is Mighty, Wise [8:63]. Allah-azwj United between their hearts, the Helpers in particular’’.[23]
‘From Al-Sadiq-asws, from Amir Al-Momineen-asws having said: ‘When it was the day of Badr and Allah-azwj Recognised the critical situation of the Muslims, Revealed unto His-azwj Prophet-saww: And if they incline towards peace, then incline to it and rely upon Allah [8:61]. When Islam was strong and the Muslims were numerous, Allah-azwj the Exalted Revealed: So do not slacken and call to the peace while you are on top, and Allah is with you and will never Deprive you for your deeds [47:35]. So, this Verse Abrogated the one which Permitted for them regarding it and they should incline’.
And he-asws continued the Hadeeth up to he-asws said: ‘As for the disputing and its meaning in the Book of Allah-azwj: and although a group of the Momineen were unwilling [8:5] They are disputing with you regarding the Truth after its clarification. It is as if they are being driven to the death and they are looking on [8:6].
And when Rasool-Allah-saww went out to Badr, his-saww going out was in seeking the enemy, and he-saww said to his-saww companions: ‘Allah-azwj Mighty and Majestic has Promised me-asws that I-asws will be victorious with the caravan or with Quraysh’. So, they went out with him-saww upon this upon this.
When the caravan escaped and Allah-azwj Commanded him-saww with fighting Quraysh, he-saww informed his-saww companions. He-saww said: ‘Quraysh have come and Allah-azwj the Glorious has Promised me-saww one of the two parties, it would be for you, and Commanded me-saww with fighting Quraysh’.
He-asws said: ‘They were alarmed from that and said, ‘O Rasool-Allah-saww! We did not come out upon preparation for the war’. And most of the people frequented the speech and the quarrelling, so Allah-azwj the Exalted Revealed: And when Allah Promised you one of the two parties [8:7] – the Verse.
And he-asws continued it up to he-asws said: ‘A man from the Helpers called Rafaat Bin Zayd Bin Aamir said, and he was an uncle of Qatada Bin Al-Numan Al-Ansary, ‘And Qatada was from the ones who attended (battle of) Badr’’.[24]
‘Words of the Exalted: ‘O you Prophet! Allah is sufficient for you and the one who follows you from the Momineen [8:64]. It is reported by Abu Nueym, by his chain from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘It was Revealed regarding Ali-asws Bin Abu Talib-asws’’.[25]
Tafseer Al-Ayyashi – From Ali Bin Asbat having heard Abu Al-Hassan Al-Reza-asws saying: ‘Abu Abdullah-asws said: ‘Wealth was brought to the Prophet-saww, and he-saww said to Al-Abbas: ‘Spread your robe and take part of this wealth’. So, he spread out his robe and took a part of that wealth.
He-asws said: ‘Then Rasool-Allah-saww said: ‘This is from the ones Allah-azwj Said: O you Prophet! Say to the ones in your hand from the captives: ‘If Allah Knows any goodness in your hearts, He would Give you better than what He Takes from you [8:70]’’.[26]
Imam Abu Al-Hassan Musa-asws (7th Imam) says that Al-Abbas was among a number of captives in the presence of the Prophet-saww and strived that the ransom should be for him, so Allah-azwj Blessed and Exalted Revealed unto the Prophet-saww about the gold (of Al-Abbas) handed over (to Umm Al-Fazl).
He-saww sent Ali-asws, and he-asws extracted it from the presence of Umm Al-Fazal and informed Al-Abbas with what Jibraeel-as had informed him-saww from Allah-azwj Blessed and Exalted and permitted for Ali-asws and gave him-asws a mark in which it had been buried. Al-Abbas said during that, ‘O son-saww of my brother-as! What I missed from you-saww is more, and I testify that you-saww are Rasool-saww of Lord-azwj of the worlds’.
When Ali-asws presented the gold, Al-Abbas said, ‘You-saww have impoverished me, O son-saww of my brother-as!’ So, Allah-azwj Blessed and Exalted Revealed: ‘If Allah Knows any goodness in your hearts, He would Give you better than what He Takes from you and He will Forgive you [8:70]’’.[27]
Imam Al-Sadiq-asws reports that Amir Al-Momineen-asws said: ‘When Rasool-Allah-saww emigrated to Al-Medina, he-saww established brother-hood between his-saww companions from the Emigrants and the Helpers, making the inheritances to be upon the brethren in the Religion, not regarding the inheritance of the womb relationships, and that is the Word of the Exalted: Surely those who believed and emigrated with their wealth and their selves in the Way of Allah, sheltered and helped (them), they are guardians of each other [8:72] – up to the Words of the Glorious: and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate [8:72].
Rasool Allah-saww took out the relations from the inheritances and affirmed it for the people of the emigration and the people of the Religion in particular. Then there was a Notification with the Word, so the Exalted Said: And those who are committing Kufr are friends of each other, (therefore) if you do not do it, Fitna (strife) would occur in the land and a great mischief [8:73].
The one from the Muslims who dies, his inheritance came to be and be left for his brother in the Religion, besides the relatives and the womb relationship connection. When Islam became strong, Allah-azwj Revealed: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers; and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah, from the Momineen and the Emigrants, except that you should be doing good to your friends. That was in the Veiled Book [33:6]. So, this is the meaning of the Abrogation of the inheritances’’.[28]
MERITS
العياشي: عن أبي بصير، عن أبي عبد الله، قال: سمعته يقول: «من قرأ سورة براءة و الأنفال في كل شهر لم يدخله نفاق أبدا، و كان من شيعة أمير المؤمنين (عليه السلام) حقا، و أكل يوم القيامة من موائد الجنة مع شيعته حتى يفرغ الناس من الحساب».
Al Ayyashi, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, he (the narrator) said ‘I heard him-asws saying: ‘The one who recites Surah Bara’at (Chapter 9), and (Surah) Al-Anfaal (Chapter 8) during every month, hypocrisy would not enter into him, ever, and he would be from the true Shias of Amir Al-Momineen-asws, and would eat on the Day of Judgement from the table of the Paradise along with his-asws Shias until the people are free from the Reckoning’.[29]
و في رواية أخرى عنه: «في كل شهر، لم يدخله نفاق أبدا، و كان من شيعة أمير المؤمنين (عليه السلام) حقا ».
And in another report from him-asws: ‘During every month, hypocrisy would not enter into him, ever, and he would be from the Shias of Amir Al Momineen-asws truly’’.[30]
و عن الصادق (عليه السلام) قال: «الأنفال و براءة واحدة».
And from Al-Sadiq-asws having said: ‘(Surahs) Al-Anfaal (Chapter 8) and Bara’at (Chapter 9) are one’.[31]
الشيخ: بإسناده عن علي بن الحسن بن فضال، عن محمد بن علي، عن أبي جميلة. قال: و حدثني محمد بن الحسن، عن أبيه، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله (عليه السلام)، قال: «سورة الأنفال فيها جدع الأنف».
Al Sheykh (Al Sadouq), by his chain, from Ali Bin Al Hassan Biin Fazaal, from Muhammad Bin Ali, from Abu Jameela, from Muhammad Bin Al Hassan, from his father, from Abu Jameela, from Muhammad Bin Ali Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘In Surah Al-Anfaal there is ‘cutting off of the nose (of the enemies)’.[32]
و من كتاب (خواص القرآن): و روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة فأنا شفيع له يوم القيامة، و شاهد أنه بريء، من النفاق، و كتبت له الحسنات بعدد كل منافق،
And from the book Khawas Al-Quran –
‘And it has been reported from the Prophet-saww having said: ‘The one who recites this Chapter (Surah Al-Anfaal), so it would intercede for him on the Day of Judgement, and testify that he is free from the hypocrisy, and there would be Written for him Rewards to the number of every hypocrite.
و من كتبها و علقها عليه لم يقف بين يدي حاكم إلا و أخذ حقه و قضى حاجته، و لم يتعد عليه أحد و لا ينازعه أحد إلا و ظفر به، و خرج عنه مسرورا، و كان له حصنا».
And the one who writes it and attaches it (amulet), he would not pause in front of a ruler except that he would take (achieve) his rights, and fulfil his needs, and no one would be excessive on him nor dispute with him except that he would win against them, and he would come out from it joyful. It would be like a fortress for him’.[33]
VERSE 1
يَسْأَلُونَكَ عَنِ الْأَنْفَالِ ۖ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ ۖ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ {1}
They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, therefore fear Allah and reconcile what is between you, and obey Allah and His Rasool if you were Momineen’ [8:1]
The Altered Verse
الطبرسي: في (جوامع الجامع): قرأ ابن مسعود، و علي بن الحسين زين العابدين، و الباقر و الصادق (عليهم السلام): «يسألونك الأنفال».
Al Tabarsy, in Jawame’a Al Jame’a – Ibn Mas’oud, and
Ali-asws Bin Al-Husayn-asws Zayn Al-Abideen-asws, and Al-Baqir-asws, and Al-Sadiq-asws recited: ‘They are asking you for the Anfaal [8:1]’.[34]
The definition of Anfaal
و عنه: بإسناده عن سعد بن عبد الله، عن أبي جعفر، عن محمد بن خالد البرقي، عن إسماعيل ابن سهل، عن حماد بن عيسى، عن حريز بن عبد الله، عن محمد بن مسلم، قال: سمعت أبا عبد الله (عليه السلام)، أنه سئل عن الأنفال، فقال: «كل قرية يهلك أهلها أو يجلون عنها فهي نفل لله عز و جل، نصفها يقسم بين الناس، و نصفها لرسول الله (صلى الله عليه و آله)، فما كان لرسول الله (صلى الله عليه و آله) فهو للإمام».
And from him, (Al Sadouq), by his chain, from Sa’ad Bin Abdullah, from Abu Ja’far, from Muhammad Bin Khalid Al Barqy, from Ismail Ibn Sahl, from Hamaad Bin Isa, from Hareez Bin Abdullah, from Muhammad Bin Muslim who said,
‘I heard Abu Abdullah-asws say having been asked about the Anfaal, so he-asws said: ‘Every town whose inhabitants have perished or have left (abandoned) it, so it is for Allah-azwj Mighty and Majestic. Half of it is to be distributed between the people, and half of it is for Rasool-Allah-saww. Thus whatever was for Rasool-Allah-saww, so it is for the Imam-asws’.[35]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأَنْفَالُ مَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ أَوْ قَوْمٌ صَالَحُوا أَوْ قَوْمٌ أَعْطَوْا بِأَيْدِيهِمْ وَ كُلُّ أَرْضٍ خَرِبَةٍ وَ بُطُونُ الْأَوْدِيَةِ فَهُوَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ لِلْإِمَامِ مِنْ بَعْدِهِ يَضَعُهُ حَيْثُ يَشَاءُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Anfaal is what has not been attacked upon by the cavalry horse nor expeditions, or (gained from) a people reconciled (by a peace treaty), or a people who give with their own hands, and every barren land and interior of the valleys, so it would be for Rasool-Allah-saww, and it is for the Imam-asws from after him-saww. He-asws would place it wherever he-asws so desires to’.[36]
و عنه: عن علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن بعض أصحابنا، عن العبد الصالح (عليه السلام)، قال: «الأنفال: كل أرض خربة قد باد أهلها، و كل أرض لم يوجف عليها بخيل و لا ركاب، و لكن صالحوا صلحا و أعطوا بأيديهم على غير قتال».
And from him, from Ali Bin Ibrahim, from his father, from Hamad Bin Isa, from one of our companions,
‘From Al-Abd Al-Salih-asws (7th Imam-asws) having said: ‘The Anfaal is every ruined land which its inhabitants have perished, and every land which the cavalry horses did not attack upon nor any riders, but it was reconciled upon with a reconciliation and was given by their hands upon without there being any fighting’’.[37]
و عنه: بإسناده عن علي بن الحسن بن فضال، عن حماد، عن حريز، عن زرارة، عن أبي عبد الله (عليه السلام) قال: قلت له: ما يقول الله: يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ؟ قال: «الأنفال لله و للرسول (صلى الله عليه و آله)، و هي كل أرض جلا أهلها من غير أن يحمل عليها بخيل [و لا رجال] و لا ركاب، فهي نفل لله و للرسول (صلى الله عليه و آله)».
And from him, by his chain from Ali Bin Al Hassan Bin Fazal, from Hamad, from Hareyz, from Zurara,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘What is Allah-azwj Saying: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool [8:1]?’ He-asws said: ‘The Anfaal is for Allah-azwj and His-azwj Rasool-saww, and it is every land vacated by its inhabitants from without being attacked upon by cavalry horses, nor men (infantry), nor riders, so it is a spoil for Allah-azwj and for the Rasool-saww’’.[38]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى يَسْئَلُونَكَ عَنِ الْأَنْفالِ قَالَ مَنْ مَاتَ وَ لَيْسَ لَهُ مَوْلًى فَمَالُهُ مِنَ الْأَنْفَالِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Blessed and Exalted They are asking you about the Anfaal [8:1]. He-asws said: ‘The one who dies and there is no guardian for him, so his wealth is from the Anfaal’.[39]
The Anfaal is for the Imams-asws
و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن شعيب، عن أبي الصباح، قال: قال لي أبو عبد الله (عليه السلام): «نحن قوم فرض الله طاعتنا، لنا الأنفال، و لنا صفو المال».
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Shuayb, from Abu Al Sabah who said,
‘Abu Abdullah-asws said to me: ‘We-asws are the people the obedience to whom has been Obligated by Allah-azwj. For us-asws is the Anfaal, and for us-asws is the clean wealth’.[40]
عن بشير الدهان، قال: سمعت أبا عبد الله (عليه السلام) يقول: «إن الله فرض طاعتنا في كتابه فلا يسع الناس جهلنا، لنا صفو المال، و لنا الأنفال، و لنا كرائم القرآن».
From Basheer Al Dahaan who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Obligated (people’s) obedience to us-asws. So there is no excuse for the people to be ignorant of it. For us-asws is the clean wealth, and for us-asws is the Anfaal, and for us-asws are the nobilities of the Quran’.[41]
[ العياشي ] عن الثمالي، عن أبي جعفر (عليه السلام) * (يسئلونك عن الأنفال) * قال: ما كان للملوك فهو للإمام، قلت: فانهم يعطون ما في أيديهم أولادهم ونساءهم وذوي قرابتهم وأشرافهم حتى بلغ ذكر من الخصيان فجعلت لا أقول في ذلك شيئا إلا قال: وذلك، حتى قال يعطى منه ما بين الدرهم إلى المائة والألف ثم قال: هذا عطاؤنا فامنن أو أمسك بغير حساب.
Al Ayyashi, from Al Sumaly,
(It has been narrated) from Abu Ja’far-asws regarding They are asking you about the Anfaal [8:1] – he-asws said: ‘Whatever was for the king, so it is for the Imam-asws’. I said, ‘But, they are giving out whatever is in their hands, to their children, and their women, and their relatives, and their noblemen, until it reached a man from the eunuchs’. So I make it that I should not be saying anything with regards to that except that he-asws said: ‘And that’. Until he-asws said: ‘He gives from it what is between the Dirham to a hundred thousand Dirhams’. Then he-asws said: ‘This is Our Gift, therefore give out freely or withhold, without measure [38:39]’.[42]
Circumstances during the Revelation
و قال علي بن إبراهيم: «نزلت يوم بدر لما انهزم الناس، و كان أصحاب رسول الله (صلى الله عليه و آله) على ثلاث فرق: فصنف كانوا عند خيمة النبي (صلى الله عليه و آله)، و صنف أغاروا على النهب، و فرقة طلبت العدو و أسروا و غنموا،
And Ali Bin Ibrahim said, ‘It was revealed on the Day of Badr when the people (enemies) were defeated, and the companions of Rasool-Allah-saww were upon three groups – a category who were by the tent of the Prophet-saww, and a category who were raiding upon the plundering, and a group pursuing the enemy and captivating and plundering.
فلما جمعوا الغنائم و الأسارى، تكلمت الأنصار في الأسارى، فأنزل الله تبارك و تعالى: ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى حَتَّى يُثْخِنَ فِي الْأَرْضِ.
When the war booty and the prisoners were collected, the Helpers spoke regarding the prisoners, so Allah-azwj Blessed and Exalted Revealed: It was not for the Prophet that there should happen to be prisoners for him until he has triumphed in the land [8:67].
فلما أباح الله لهم الأسارى و الغنائم تكلم سعد بن معاذ، و كان ممن أقام عند خيمة النبي (صلى الله عليه و آله)، فقال: يا رسول الله، ما منعنا أن نطلب العدو زهادة في الجهاد، و لا جبنا من العدو، و لكنا خفنا أن نعدو موضعك فتميل عليك خيل المشركين، و قد أقام عند الخيمة وجوه المهاجرين و الأنصار و لم يشك أحد منهم، و الناس كثير- يا رسول الله- و الغنائم قليلة، و متى تعطي هؤلاء لم يبق لأصحابك شيء.
When Allah-azwj Legalised for them the prisoners and the war booty, Sa’ad Bin Muaz spoke, and he was from the ones who stood by the tent of the Prophet-saww, and he said, ‘O Rasool-Allah-saww! We were not prevented in pursuing the enemy by the abstention regarding the Jihad, nor cowardice from the enemies, but we feared that we would return to your-saww place and the cavalry of the Polytheists would have pounced upon you-saww, and the faces of the Emigrants and the Helpers had stood by the tent and not one of them doubted, and the people are numerous, O Rasool-Allah-azwj, and the war booty is little, and when you-saww give them, there would not remain anything for your-saww companions’.
و خاف أن يقسم رسول الله (صلى الله عليه و آله) الغنائم و أسلاب القتلى بين من قاتل، و لا يعطي من تخلف عند خيمة رسول الله (صلى الله عليه و آله) شيئا، فاختلفوا فيما بينهم حتى سألوا رسول الله (صلى الله عليه و آله) فقالوا: لمن هذه الغنائم؟ فأنزل الله يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ فرجع الناس و ليس لهم في الغنيمة شيء.
And he feared that Rasool-Allah-saww mighty distribute the war booty and the plunder of the killed ones, between the ones who fought, and he-saww would not give anything to the ones who stayed behind by the tent of Rasool-Allah-saww. So there was differing between them until they asked Rasool-Allah-saww, and they said, ‘For whom is this war booty?’ Thus, Allah-azwj Revealed: They are asking you about the spoils of war. Say: ‘The spoils of war are for Allah and the Rasool [8:1]. So the people returned, and there wasn’t anything for them regarding the war booty’.[43]
Reconciling between Shias
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ أَبِي طَلْحَةَ عَنْ حَبِيبٍ الْأَحْوَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ صَدَقَةٌ يُحِبُّهَا اللَّهُ إِصْلَاحُ بَيْنِ النَّاسِ إِذَا تَفَاسَدُوا وَ تَقَارُبُ بَيْنِهِمْ إِذَا تَبَاعَدُوا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Sinan, from Hammad Bin Abu Talha, from Habeeb Al Ahowl who said,
‘I heard Abu Abdullah-asws saying: ‘A charity which Allah-azwj Loves is reconciling between the people when their (relationship) is spoilt, and bringing them close when they are distant’.[44]
عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَأَنْ أُصْلِحَ بَيْنَ اثْنَيْنِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِدِينَارَيْنِ .
From him, from Ibn Mahboub, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘If I-asws were to reconcile between two (Shias), it would be more beloved to me-asws than if I were to give charity with two Dinars’.[45]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا رَأَيْتَ بَيْنَ اثْنَيْنِ مِنْ شِيعَتِنَا مُنَازَعَةً فَافْتَدِهَا مِنْ مَالِي .
From him, from Ahmad Bin Muhammad, from Ibn Sinan, from Mufazzal who said,
‘Abu Abdullah-asws said: ‘When you see a dispute between two from our-asws Shia, so redeem it from my-asws wealth’.[46]
VERSE 2
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {2}
But rather, the Momineen are those, when Allah is mentioned, their hearts fear, and when His Verses are recited to them, it increases them in Eman, and upon their Lord they are relying [8:2]
Relying upon Allah-azwj
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ عِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْغِنَى وَ السَّعَةِ وَ الصِّحَّةِ فِي الْبَدَنِ فَأَبْلُوهُمْ بِالْغِنَى وَ السَّعَةِ وَ صِحَّةِ الْبَدَنِ فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Dawood Al Raqqy, from Abu Ubeyda Al Haza’a,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “From My-azwj believing servants there are servants whose matters of their Religion cannot be correct for them except with the richness and the capacity, and the health in the body. Therefore, I-azwj Test them with the riches, and the capacity, and the health of the body in order to Correct upon them the matter of their Religion.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فَيُصْلِحُ عَلَيْهِمْ أَمْرَ دِينِهِمْ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ أَمْرُ دِينِ عِبَادِيَ الْمُؤْمِنِينَ
And from My-azwj believing servants are such servants that the matter of their Religion cannot be correct for them except with the destitution, and the poverty, and the sickness in their bodies. Therefore, I-azwj Test then with the destitution, and the poverty, and the sickness, in order to Correct upon them the matter of their Religion. And I-azwj am more Knowing with what is correct upon him in the matter of the Religion of My-azwj believing servant.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ فَيَتَهَجَّدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقُومُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارِئٌ عَلَيْهَا
And that, from My-azwj believing servants is the one who strive in My-azwj worship. So he is standing from his mattress and the pleasure of his pillow, and he spends the night in praying Salāt to Me-azwj, thus tiring himself in My-azwj worship. So I-azwj Strike him with the drowsiness for the night and the two nights, as a Consideration from Me-azwj to him, whether he would remain upon it. But he goes to sleep until the morning. Then he arises, and he is disgusted with himself, upset over it.
وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ الْعُجْبُ مِنْ ذَلِكَ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ حَتَّى يَظُنَّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ وَ جَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ
And if I-azwj were to Leave him alone, between him and what he wants from My-azwj worship, the self-conceit would enter into him due to that, so he would become self-conceited to the strife by his deed, and there would come to him from that what has destruction in it due to his self-conceitedness by his deeds, and satisfaction from himself, until he would think that he has surpassed the (other) worshippers and has exceeded in My-azwj worship, the limit of deficiency. Thus, he would be remote from Me-azwj during that, and he would be thinking that he has come nearer to Me-azwj.
فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ وَ أَفْنَوْا أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ دَرَجَاتِيَ الْعُلَى فِي جِوَارِي وَ لَكِنْ فَبِرَحْمَتِي
Thus, the workers should not be reliant upon their deeds which they are performing for My-azwj Rewards. If they were to strive and exhaust themselves and finish off their lifetime in My-azwj worship, they would be deficient ones without having reach in My-azwj worship, that which My-azwj worship should happen to be regarding what they are seeking from My-azwj Benevolence and the Bounties in My-azwj Paradise, and the highest of My-azwj lofty Levels in My-azwj vicinity, but (they should be relying upon) My-azwj Mercy.
فَلْيَثِقُوا وَ بِفَضْلِي فَلْيَفْرَحُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تَدَارَكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ تَسَمَّيْتُ .
So, let them be trusting in My-azwj Grace, so let they be happy and have good thoughts with Me-azwj, for in My-azwj Mercy would come to them during that, and from Me-azwj, My-azwj Pleasure would reach them, and My-azwj Forgiveness clothing them in My-azwj Pardoning. So I-azwj, I-azwj am Allah-azwj, the Beneficent, the Merciful, and with that I-azwj am Named’.[47]
VERSE 3
الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ {3}
Those who are establishing the Salat and from what We have Graced them, they are spending [8:3]
قَالَ الْإِمَامُ ع ثُمَّ وَصَفَهُمْ بَعْدَ [ذَلِكَ] فَقَالَ وَ يُقِيمُونَ الصَّلاةَ يَعْنِي بِإِتْمَامِ رُكُوعِهَا وَ سُجُودِهَا، وَ حِفْظِ مَوَاقِيتِهَا وَ حُدُودِهَا، وَ صِيَانَتِهَا عَمَّا يُفْسِدُهَا وَ يَنْقُضُهَا.
Imam Hassan Al-Askari-asws said: ‘After describing the their characteristics, Allah-azwj Says establishing the Salat [8:3] – they are those that complete their Rukus, and their Sajdas, and keep to its timings and limits, and stay away from that which spoils or revokes the Salat.’[48]
قَالَ الْإِمَامُ ع يَعْنِي وَ مِمَّا رَزَقْناهُمْ مِنَ الْأَمْوَالِ، وَ الْقُوَى فِي الْأَبْدَانِ وَ الْجَاهِ، وَ الْمِقْدَارِ.
The Imam-asws said: ‘It means, from what We have Graced them [8:3], from the wealth and the strength in the bodies, and the power and the amount.
يُنْفِقُونَ: يُؤَدُّونَ مِنَ الْأَمْوَالِ الزَّكَوَاتِ، وَ يَجُودُونَ بِالصَّدَقَاتِ، وَ يَحْتَمِلُونَ الْكَلَ يُؤَدُّونَ الْحُقُوقَ اللَّازِمَاتِ: كَالنَّفَقَةِ فِي الْجِهَادِ إِذَا لَزِمَ وَ إِذَا اسْتُحِبَّ، وَ كَسَائِرِ النَّفَقَاتِ الْوَاجِبَاتِ عَلَى الْأَهْلِينَ- وَ ذَوِي الْأَرْحَامِ الْقَرِيبَاتِ وَ الْآبَاءِ وَ الْأُمَّهَاتِ وَ كَالنَّفَقَاتِ الْمُسْتَحَبَّاتِ- عَلَى مَنْ لَمْ يَكُنْ فَرْضاً عَلَيْهِمُ النَّفَقَةُ مِنْ سَائِرِ الْقَرَابَاتِ، وَ كَالْمَعْرُوفِ بِالْإِسْعَافِ وَ الْقَرْضِ، وَ الْأَخْذِ بِأَيْدِي الضُّعَفَاءِ وَ الضَّعِيفَاتِ.
They are spending [8:3] – They are paying the Zakat from their wealth, and they are being generous with the charities, and they are enduring the opening of the palms to be paying the necessitated Obligations – like the spending regarding the Jihad when it is necessary and when it is recommended, and like the rest of the spending Obligated upon its deserving ones – the ones with relationships, and the fathers and the mothers, and like the recommended spending upon the ones it is not Obligated to be spending upon, from the rest of the relatives, and like the goodness with the relief and the loans, and the holding the hand of the weak men and weak women’.[49]
VERSE 4
أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ {4}
These ones, they are the true Momineen. For them are Levels in the Presence of their Lord, and Forgiveness, and honourable sustenance [8:4]
عَنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وَاسَى الْفَقِيرَ مِنْ مَالِهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ فَذَلِكَ الْمُؤْمِنُ حَقّاً .
From him, from Abdul Rahman Bin Hammad Al Kufy, from Abdullah Bin Ibrahim Al Ghiffary, from Ja’far Bin Ibrahim Al Ja’fary,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who consoles the poor one from his wealth, and is fair with the people from himself, so he is a true Momin (Believer)’.[50]
فِي أُصُولِ الْكَافِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ يَزِيدَ قَالَ: حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: بِتَمَامِ الْإِيمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ، وَ بِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ، وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ.
In Usool Al Kafir – Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Yazeed, from Abu Amro Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘With the completion of the Eman the Momineen would be entering the Paradise, and with the increase in the Eman the Momineen would be merited with the Levels in the Presence of Allah-azwj, and with the deficiencies, the fabricators would be entering the Fire’’.[51]
VERSES 5 – 8
كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ {5}
Just as your Lord Caused you to go forth from your house with the Truth, and although a group of the Momineen were unwilling [8:5]
يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنْظُرُونَ {6}
They are disputing with you regarding the Truth after its clarification. It is as if they are being driven to the death and they are looking on [8:6]
وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ {7}
And when Allah Promised you one of the two parties that it shall be yours, and you loved that the one without the arms should be yours, and Allah Intended that the Truth be proven true by His Words and to cut off the roots of the Kafirs [8:7]
لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ {8}
For the Truth to be proven true and the falsehood to be falsified, and even if the criminals dislike it [8:8]
العياشي: عن محمد بن يحيى الخثعمي، عن أبي عبد الله (عليه السلام)، في قوله: وَ إِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّها لَكُمْ وَ تَوَدُّونَ أَنَّ غَيْرَ ذاتِ الشَّوْكَةِ تَكُونُ لَكُمْ، فقال: «الشوكة التي في القتال».
Al-Ayyashi, from Muhammad Bin Yahya Al-Khash’amy,
(It has been narrated) from Abu Abdullah-asws regarding His-azwj Words: And when Allah Promised you one of the two parties that it shall be yours, and you loved that the one without the arms should be yours [8:7], so he-asws said: ‘The force which is during the fighting’.[52]
العياشي: عن جابر، قال سألت أبا جعفر (عليه السلام) عن تفسير هذه الآية في قول الله: وَ يُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِماتِهِ وَ يَقْطَعَ دابِرَ الْكافِرِينَ. قال أبو جعفر (عليه السلام): «تفسيرها في الباطن يريد الله فإنه شيء يريده و لم يفعله بعد.
Al-Ayyashi, from Jabir, who said,
‘I asked Abu Ja’far-asws about the interpretation of the Verse regarding the Words of Allah-azwj: and Allah Intended that the Truth be proven true by His Words and to cut off the roots of the Kafirs [8:7]. Abu Ja’far-asws said: ‘Its esoteric interpretation is Allah-azwj Intended it, so it was something He-azwj Wanted it (to happen) but had not done it yet.
و أما قوله: يُحِقَّ الْحَقَّ بِكَلِماتِهِ فإنه يعني يحق حق آل محمد،
And as for His-azwj Words: the Truth be proven true by His Words – it Means He-azwj Wanted to Prove true the reality of the Truth of the rights of the Progeny-asws of Muhammad-saww’.
و أما قوله: بِكَلِماتِهِ قال: كلماته في الباطن علي (عليه السلام) هو كلمة الله في الباطن، و أما قوله: وَ يَقْطَعَ دابِرَ الْكافِرِينَ فهم بنو امية هم الكافرون، يقطع الله دابرهم،
And as for His-azwj Words: by His Words, he-asws said: ‘His-azwj Words in the esoteric (interpretation) is Ali-asws. He-asws is the Word of Allah-azwj in the esoteric. And as for His-azwj Words and to cut off the roots of the Kafirs, so they are the Clan of Umayya, they are the Kafirs. Allah-azwj cut-off their roots.
و أما قوله: لِيُحِقَّ الْحَقَّ فإنه يعني ليحق حق آل محمد حين يقوم القائم (عليه السلام)،
And as for His-azwj Words: For the Truth to be proven true [8:8], so it Means to Manifest the rights of the Progeny-asws of Muhammad-saww when Al-Qaim-asws would rise.
و أما قوله: وَ يُبْطِلَ الْباطِلَ يعني القائم (عليه السلام)، فإذا قام يبطل باطل بني امية، و ذلك قوله: لِيُحِقَّ الْحَقَّ وَ يُبْطِلَ الْباطِلَ وَ لَوْ كَرِهَ الْمُجْرِمُونَ».
And as for His-azwj Words: and the falsehood to be falsified, it Means Al-Qaim-asws when he-asws rises, he-asws would invalidate the falsehood of the Clan of Umayya, and these are His-azwj Words: and the falsehood to be falsified, and even if the criminals dislike it [8:8]’.[53]
Please refer to report/Hadeeth in appendix 2 at the end of the chapter (in part 2)
VERSES 9 & 10
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ {9}
When you sought Assistance from your Lord, so He Answered you: “I will Assist you with a thousand of the Angels, following one (after) another [8:9]
وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ ۚ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ {10}
And Allah did not Make it except as glad tidings for your hearts to be content with it, and the victory is not except from the Presence of Allah, surely Allah is Mighty, Wise [8:10]
الطبرسي: قيل: إن النبي (صلى الله عليه و آله) لما نظر إلى كثرة عدد المشركين و قلة عدد المسلمين استقبل القبلة، و قال: «اللهم أنجز لي ما وعدتني، اللهم إن تهلك هذه العصابة لا تعبد في الأرض». فما زال يهتف ربه مادا يديه، حتى سقط رداؤه من منكبيه، فأنزل الله: إِذْ تَسْتَغِيثُونَ رَبَّكُمْ الآية. قال: و هو المروي عن أبي جعفر (عليه السلام).
Al-Tabarsy –
‘It is said that the Prophet-saww, when he-saww looked at the huge numbers of the Polytheists and the little number of the Muslims (Battle of Badr), turned towards the Qiblah and said: ‘Our Allah-azwj! Fulfil for me-saww what You-azwj have Promised me-saww! Our Allah-azwj! Destroy this group or You-azwj will not be worshipped in the earth!’ So he-saww did not stop exclaiming to His-azwj Lord-azwj with extended hands, until his-saww robe fell from his-saww shoulders. Thus, Allah-azwj Revealed: When you sought Assistance from your Lord [8:9]– the Verse. (Tabarsy) said, ‘And it is reported from Abu Ja’far-asws’.[54]
[ الفضل الطبرسي ] ذكر أبو حمزة الثمالي في تفسيره: أقبل أبو سفيان بعير قريش من الشام وفيها أموالهم وهي اللطيمة وفيها أربعون راكبا من قريش. فندب النبي (صلى الله عليه وآله) أصحابه للخروج إليها ليأخذوها وقال: لعل الله أن ينفلكموها فانتدب الناس فخف بعضهم وثقل بعضهم ولم يظنوا ان رسول الله (صلى الله عليه وآله) يلقي كيدا ولا حربا فخرجوا لا يريدون إلا أبا سفيان والركب لا يرونها إلا غنيمة لهم.
Al Fazal Al Tabarsy – Abu Hamza Al Sumaly mentioned in his Tafseer,
‘When Abu Sufyan drew near the camels of Quraysh from Syria, and upon these was their goods, and it was without affiliative protection, and among them were forty riders. The Prophet-saww delegated his-saww companions for the going out to seize it, and said: ‘Perhaps Allah-azwj would Turn it’. So the people deputised, and some of them took light (provisions) and some of them took heavy, and they did not think that Rasool-Allah-saww had cast a plan, nor a war. So they went out not intending only Abu Sufyan and the riders, and they did not see anything except for the war booty for themselves.
فلما سمع أبو سفيان بمسير النبي (صلى الله عليه وآله) استأجر ضمضم بن عمرو الغفاري فبعثه إلى مكة وأمره أن يأتي قريشا فيستنفرهم ويخبرهم أن محمدا (صلى الله عليه وآله) قد تعرض لعيرهم في أصحابه، فخرج ضمضم سريعا إلى مكة، وكانت عاتكة بنت عبد المطلب رأت فيما يرى النائم قبل مقدم ضمضم بن عمرو بثلاث ليال ان رجلا أقبل على بعير له ينادي يا آل غالب اغدوا إلى مصارعكم، ثم وافى بجملة على أبي قبيس فأخذ حجرا فدهدهه من الجبل فما ترك دارا من دور قريش إلا أصابته منه فلذة،
When Abu Sufyan heard of the travellers of the Prophet-saww, he chose Zamzam Bin Amro and Al-Ghafary and sent them to Makkah and ordered them that they should go to the Quraysh, so they should alienate them and inform them that Muhammad-saww had turned his-saww companions towards their camels’. So, Zamzam went out in a haste to Makkah, and Aatiqa daughter of Abdul Muttalib-asws saw it, in what is seen in the sleep (a dream), three nights before the arrival of Zamzam Bin Amro, that men have faced to a camel of his calling out, ‘O progeny of Ghalib! Go to your gladiators, then forward them upon (mount) Abu Qubays, and take stones and roll them down from the mountain. So not a single house from the houses of Quraysh was left except that it was hit from it’.
فانتبهت فزعة من ذلك وأخبرت العباس بذلك فأخبر العباس عتبة بن ربيعة فقال عتبة هذه مصيبة تحدث في قريش وفشت الرؤيا فيهم وبلغ ذلك أبا جهل فقال: هذه نبية ثانية في بني عبد المطلب. واللات والعزى لننظرن ثلاثة أيام فإن كان ما رأت حقا وإلا لنكتبن كتابا بيننا أنه ما من أهل بيت من العرب أكذب رجالا ونساء من بني هاشم،
She panicked from that and she informed Al-Abbas with that. So Al-Abbas informed Otba Bin Rabi’e, so Otba said, ‘This is a difficulty which would occur in Quraysh, and the dream would manifest itself among them’. And (the news of) that reached Abu Jahl, so he said, ‘This is a second prophetess among the Clan of Abdul Muttalib-asws, and Al-Laat and Al-Uzza (two worshipped idols), will consider (the matter) for three days. So, either what she saw was the truth, or else we shall write down in between us, that there is none from the household of the Arabs more liars, men and women, than the Clan of Hashim-asws’.
فلما كان اليوم الثالث أتاهم ضمضم يناديهم بأعلى الصوت يا آل غالب يا آل غالب اللطيمة اللطيمة العير العير أدركوا وما أراكم تدركون أن محمدا والصباة من أهل يثرب قد خرجوا يتعرضون لعيركم
When it was the third day, Zamzam came to them, calling out to them with a high voice, ‘O progeny of Ghalib! O progeny of Ghalib! The unprotected, the unprotected, the camels, the camels! Be aware and realised that Muhammad-saww and the tribes from the people of Yasrab (Al-Medina) have gone out, turning towards your camels’.
فتهيأوا للخروج، وما بقي أحد من عظماء قريش إلا أخرج مالا لتجهيز الجيش وقالوا: من لم يخرج نهدم داره وخرج معهم العباس بن عبد المطلب ونوفل بن الحرث بن عبد المطلب وعقيل بن أبي طالب وأخرجوا معهم القيان يضربون الدفوف وخرج رسول الله (صلى الله عليه وآله) في ثلاثمائة وثلاثة عشر رجلا، فلما كان بقرب بدر أخذ عينا للقوم فأخبره بهم.
He urged them for the going out, and there did not remain anyone from the great ones of Quraysh except that he took out wealth for the expenses of the military, and said, ‘The one who does not go out, demolish his house’. And there went out among them, Al-Abbas (so called) son[55] of Abdul Muttalib-asws, and Nowfal Bin Al Haaris son of Abdul Muttalib-asws, and Aqeel son of Abu Talib-asws, and there went out with them the heralders beating upon their tambourines. And Rasool-Allah-saww went out among three hundred and thirteen men. So when he-saww was near to Badr, took an aid for the people, and informed them of it.
وفي حديث أبي حمزة:
And in another Hadeeth of Abu Hamza : –
بعث رسول الله (صلى الله عليه وآله) أيضا عينا له على العير اسمه عدي، فلما قدم على رسول الله (صلى الله عليه وآله) فأخبره أين فارق العير نزل جبرائيل على رسول الله (صلى الله عليه وآله) فأخبره بنفير المشركين من مكة فاستشار أصحابه في طلب العير وحرب النفير. فقام أبو بكر فقال: يارسول الله انها قريش وخيلاؤها ما آمنت منذ كفرت ولا ذلت منذ عزت ولم تخرج على هيئة الحرب.
Rasool-Allah-saww sent as well an aid to the camels, whose name was Udayy. So when he proceeded to Rasool-Allah-saww, the aid informed him-saww of where the camels had encamped. Jibraeel-as descended unto Rasool-Allah-saww and informed him-saww of the number of the Polytheists from Makkah. So he-saww consulted his-saww companions with regards to seeking the camels and battling the numbers (of the Polytheists). So Abu Bakr stood up and said, ‘O Rasool-Allah-saww! These are Quraysh and its cavalry. They have not believed since the disbelieved, nor have they been humiliated since they have been honoured, and have not gone out in a body for the war’.
وفي حديث أبي حمزة: قال أبو بكر: أنا عالم بهذا الطريق، فارق عدي العير بكذا وكذا، وساروا وسرنا فنحن والقوم على ماء بدر يوم كذا وكذا كأنا فرسا رهان، فقال (صلى الله عليه وآله): اجلس فجلس.
And in a Hadeeth of Abu Hamza – ‘Abu Bakr said, ‘I am more knowing of this road. The camels separated from Uday by such and such, and they are travelling and we shall travel. We and the people would be upon the water of Badr on such and such a day as I would be upon a horse’. So Rasool-Allah-saww said, ‘Sit down!’ So, he sat.
ثم قام عمر بن الخطاب فقال مثل ذلك، فقال (صلى الله عليه وآله): اجلس فجلس. ثم قام المقداد فقال: يارسول الله إنها قريش وخيلاؤها وقد آمنا بك وصدقنا وشهدنا أن ما جئت به حق. والله لو أمرتنا أن نخوض جمر الغضا وشوك الهراس لخضناه معك. والله لا نقول لك كما قالت بنو إسرائيل لموسى (عليه السلام): * (فاذهب أنت وربك فقتلا إنا ههنا قعدون). ولكنا نقول امض لأمر ربك فإنا معك مقاتلون
Then Umar Bin Al-Khattab stood up, so he said similar to that. So Rasool-Allah-saww said: ‘Sit down!’ So, he was seated. Then Al-Miqdad stood up and said, ‘O Rasool-Allah-saww! These are Quraysh and its cavalry, and we have believed in you-saww, and ratified you-saww, and testified in you-saww that what you-saww have come with is Truth. By Allah-azwj! If you-saww were to order us that we should hold fiery embers (in our hands) and (walk upon) forks, we would do it for you-saww. By Allah-azwj! We are not saying it to you-saww like what the Children of Israel said to Musa-as: therefore you and your Lord should both go and fight, we will be sitting over here’ [5:24]. But, we are saying, ‘Got to the Command of your-saww Lord-azwj, for we are with you-saww, as fighters’.
فجزاه رسول الله (صلى الله عليه وآله) خيرا على قوله ذاك، ثم قال: أشيروا علي أيها الناس. وإنما يريد الأنصار لأن أكثر الناس منهم ولأنهم حين بايعوه بالعقبة قالوا: إنا براء من ذمتك حتى تصل إلى دارنا ثم أنت في ذمتنا نمنعك مما نمنع أبناءنا ونساءنا فكان (صلى الله عليه وآله) يتخوف أن لا يكون الأنصار ترى عليها نصرته إلا على من دهمه بالمدينة من عدو ان ليس عليهم أن ينصروه خارج المدينة.
Rasool-Allah-saww wished him good upon those words of his, then said: ‘Accompany Ali-asws, O you people!’ But rather, he-saww intended the Helpers (Al-Ansaar), because most of the people were from among them where they pledged their allegiances at Al-Uqba. They (the people) said, ‘We are free from your-saww responsibility until you-saww arrive at our houses, then you-saww would be in our responsibility. We would prevent from you-as what we prevent our sons and our women from. Rasool-Allah-saww was fearing that the Helpers would not see themselves helping him-saww except from an enemy raid at Al-Medina, and that it was not upon them that they should help him-saww outside of Al-Medina.
فقام سعد بن معاذ فقال بأبي أنت وامي يارسول الله كأنك أردتنا فقال: نعم قال بأبي أنت وأمي يارسول الله إنا قد آمنا بك وصدقناك وشهدنا أن ما جئت به حق من عند الله فمرنا بما شئت وخذ من أموالنا ما شئت واترك منها ما شئت. والله لو أمرتنا أن نخوض هذا البحر لخضناه معك، ولعل الله عزوجل أن يريك منا ما تقر به عينك فسر بنا على بركة الله
Saeed Bin Ma’az stood up and said, ‘May my father and my mother (be sacrificed for) you-saww, O Rasool-Allah-saww! It is as if you-saww are intending us (by your-saww words)’. He-saww said: ‘Yes’. He said, ‘May my father and my mother (be sacrificed for) you-saww, O Rasool-Allah-saww! We have believed in you-saww, and we ratified you-saww, we testified that what you-saww came with is Truth from the Presence of Allah-azwj. Therefore, Order us with whatsoever you-saww like to, and take from our wealth whatever you-saww like to, and leave from it whatever you-saww like. By Allah-azwj! If you-saww were to order us that we should go for this sea, we would fight for it with you, and perhaps Allah-azwj Mighty and Majestic will Show you-saww from us what would delight your-saww eyes. Therefore, be joyful with us, O Rasool-Allah-saww, upon the Blessings of Allah-azwj’.
ففرح بذلك رسول الله (صلى الله عليه وآله) وقال: سيروا على بركة الله فإن الله عزوجل قد وعدني إحدى الطائفتين ولن يخلف الله وعده. والله لكأني أنظر إلى مصرع أبي جهل بن هشام وعتبة بن ربيعة وشيبة بن ربيعة وفلان وفلان، وأمر رسول الله (صلى الله عليه وآله) بالرحيل وخرج إلى بدر وهو بئر.
Thus, Rasool-Allah-saww was happy with that and said: ‘Travel upon the Blessings of Allah-azwj, for Allah-azwj has Promised me-saww one of the two parties, and Allah-azwj would never Break His-azwj Promise. By Allah-azwj! It is as if I-saww am looking at the killing of Abu Jahl Bin Hasham, and Otba Bin Rabi’e, and Shayba Bin Tabi’e, and so and so, and so and so’. And Rasool-Allah-saww ordered for the rides and went out to Badr, and it is a well’.
وفي حديث أبي حمزة الثمالي: بدر، رجل من جهينة والماء ماؤه فإنما سمي الماء باسمه.
And in a Hadeeth of Abu Hamza – Badr was a man from Juheyna, and the water was his water. But rather, the water was named with his name.
وأقبلت قريش وبعثوا عبيدها ليستقوا من الماء فأخذهم أصحاب رسول الله (صلى الله عليه وآله) وقالوا لهم: من أنتم ؟ قالوا: نحن عبيد قريش. قالوا: فأين العير ؟ قالوا: لا علم لنا بالعير فأقبلوا يضربونهم وكان رسول الله (صلى الله عليه وآله) يصلي فانفتل من صلاته وقال: ان صدقوكم ضربتموهم وإن كذبوكم تركتموهم
And Quraysh came and sent their slaves to be quenched from the water. So the companions of Rasool-Allah-saww seized them and said to them, ‘Who are you?’ They said, ‘We are slaves of Quraysh’. They said, ‘So where is the caravan?’ They said, ‘There is no knowledge with us of the caravan’. So they turned to hitting them, and Rasool-Allah-saww was praying Salat. So he-saww wrapped up his-saww Salat and said: ‘’If they tell you the truth, they would be flogged, and if they lie to you they would be left alone’ .
فأتوه بهم فقال لهم: من أنتم ؟ قالوا: يا محمد نحن عبيد قريش قال: كم القوم ؟ قالوا: لا علم لنا بعددهم، قال: كم ينحرون في كل يوم من جزور ؟ قالوا: تسعة إلى عشرة، فقال رسول الله (صلى الله عليه وآله): القوم تسعمائة إلى ألف رجل وأمر (صلى الله عليه وآله) بهم
They brought them to Rasool-Allah-saww, and he-saww said to them, ‘Who are you?’ They said, ‘O Muhammad-saww! We are slaves of Quraysh’. He-saww said: ‘How many are the people?’ They said, ‘There is no knowledge with us of their number’. He-saww said: ‘How many camels are being slaughter every day?’ They said, ‘Nine, up to ten’. So Rasool-Allah-saww said: ‘The people are nine hundred to a thousand men’. And he-saww ordered for them to be held.
فحبسوا، وبلغ ذلك قريشا ففزعوا وندموا على مسيرهم، ولقي عتبة بن ربيعة أبا البختري بن هشام فقال: أما ترى هذا البغي والله ما أبصر موضع قدمي خرجنا لنمنع عيرنا وقد أفلتت فجئنا بغيا وعدوانا، والله ما أفلح قوم بغوا قط ولوددت أن ما في العير من أموال بني عبد مناف ذهبت ولم نسر هذا المسير،
They were withheld, and (the news of) that reached Quraysh, so they panicked and regretted upon their path (for the travel), and Uteyba Bin Rabi’e met Al-Bakhtary Bin Hisham and said, ‘But do you see this rebel? By Allah-azwj! What I saw a place for my feet to go out for the prevention of our caravan, and it had eluded, so there came to us rebels and our enemies. By Allah-azwj! A people never succeeded with rebellion at all to be good if what is in the caravan from the wealth of the Clan of Abd Manaf were to go away, and this path is not travelled upon’.
فقال له أبو البختري: إنك سيد من سادات قريش فسر في الناس وتحمل العير التي أصابها محمد (صلى الله عليه وآله) وأصحابه بنخلة ودم ابن الحضرمي فإنه حليفك، فقال له: علي ذلك وما على أحد منا خلاف إلا ابن الحنظلية يعني أبا جهل فصر إليه وأعلمه أني حملت العير ودم ابن الحضرمي وهو حليفي وعلي عقله،
Abu Al-Bakhtary said, You are a chief from the chiefs of Quraysh, therefore travel among the people and carry the caravan Muhammad-saww and his-saww companions have hit upon with a palm tree and the blood of Ibn Hazramy, for he is your ally’. So he said to him, ‘That is for me, and it is not for one of us to oppose except for Ibn Hanzala, meaning Abu Jahl. Therefore, travel to him and let him know that I am carrying the caravan and blood of Ibn Al-Hazramy, and he is my ally and upon me is its reasoning’.
قال: فقصدت خباءه وأبلغته ذلك، فقال: إن عتبة يتعصب لمحمد فإنه من بني عبد مناف وابنه معه يريد أن يخذل بين الناس. لا واللات والعزى حتى نقحم عليهم يثرب أو نأخذهم أسارى فندخلهم مكة وتتسامع العرب بذلك.
He said, ‘So I went to his tent and delivered that (news) to him, so he said, ‘Uteyba is prejudiced against Muhammad-saww, for he is from the Clan of Abd Manaf, and his son is with him-saww, intending that he would abandon between the people. No, by Al-Laat and Al-Uzza (two idols), until we squeeze Yasrab (Al-Medina) against them, or we seize them as captives, so we can enter them into Makkah and the Arabs can get to hear about that’.
وكان أبو حذيفة بن عتبة مع رسول الله (صلى الله عليه وآله). وكان أبو سفيان لما جاز بالعير بعث إلى قريش قد نجى الله عيركم فارجعوا ودعوا محمدا والعرب وادفعوه بالراح ما اندفع وإن لم ترجعوا فردوا القيان،
And Abu Huzeyfa Bin Uteyba was with Rasool-Allah-saww. And Abu Sufyan, when he took a risk with the caravan, sent a message to Quraysh, ‘Allah-azwj has Saved your caravan, therefore return and leave Muhammad-saww and the Arabs, and repel him-saww in your own time what I do, and if you do not return, so repel him by the meeting (in battle)’.
فلحقهم الرسول في الجحفة فأراد عتبة أن يرجع فأبى أبو جهل وبنو مخزوم وردوا القيان من الجحفة. قال: وفزع أصحاب رسول الله (صلى الله عليه وآله) لما بلغهم كثرة قريش واستغاثوا وتضرعوا فأنزل الله سبحانه إذ تستغيثون ربكم وما بعده.
The Rasool-saww met them in Al-Juhfa. So, Uteyba intended to return, but Abu Jahl, and the Clan of Mahzum refused and they returned to meet (in battle) from Al-Juhfa. He (the narrator) said, ‘And the companions of Rasool-Allah-saww panicked when it reached them (the news of) the large number of Quraysh, and they asked for help, and Prayed. So, Allah-azwj the Glorious Revealed: When you sought Assistance from your Lord [8:9], and what is after it’.[56]
الطبرسي: قيل: إن النبي (صلى الله عليه و آله) لما نظر إلى كثرة عدد المشركين و قلة عدد المسلمين استقبل القبلة، و قال: «اللهم أنجز لي ما وعدتني، اللهم إن تهلك هذه العصابة لا تعبد في الأرض».
Al Tabari –
‘It is said, that the Prophet-saww, when he-saww looked at the huge number of the Polytheists and a small number of the Muslims (on the Day of Badr), turned to face the Qiblah and said: ‘O Allah-azwj! Accomplish for me-saww what You-azwj Promised me-saww. O Allah-azwj! If this group (of Muslims) is destroyed, You-azwj will not be worshipped in the earth’.
فما زال يهتف ربه مادا يديه، حتى سقط رداؤه من منكبيه، فأنزل الله: إِذْ تَسْتَغِيثُونَ رَبَّكُمْ الآية. قال: و هو المروي عن أبي جعفر (عليه السلام).
He-saww did not cease to extend his-saww hands to His-azwj Lord-azwj until his-saww cloak fell from his-saww shoulders, and Allah-azwj Revealed: When you sought Assistance from your Lord [8:9] – the Verse’. He (Al Tabarsy) said, ‘And it is reported from Abu Ja’far-asws’.[57]
Please refer to report/Hadeeth in appendix 2 at the end of the chapter (in part 2)
VERSE 11
إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ {11}
When He Covered you with the drowsiness as a security from Him, and He Sent upon you water from the sky to Purify you by it, and Remove uncleanness of the satan from you, and to Bind your hearts and Affirm the feet by it [8:11]
العياشي: عن جابر، عن أبي عبد الله جعفر بن محمد (عليه السلام)، قال: سألته عن هذه الآية في البطن وَ يُنَزِّلُ عَلَيْكُمْ مِنَ السَّماءِ ماءً لِيُطَهِّرَكُمْ بِهِ وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ وَ لِيَرْبِطَ عَلى قُلُوبِكُمْ وَ يُثَبِّتَ بِهِ الْأَقْدامَ. قال: «السماء في الباطن: رسول الله (صلى الله عليه و آله)، و الماء: علي (عليه السلام) جعله الله من رسول الله (صلى الله عليه و آله)، فذلك قوله: ماءً لِيُطَهِّرَكُمْ بِهِ فذلك علي يطهر الله به قلب من والاه.
Al Ayyashi, from Jabir,
(It has been narrated) from Abu Abdullah Ja’far Bin Muhammad-asws, said, ‘I asked him-asws about this Verse in its esoteric (interpretation): and He Sent upon you water from the sky to Purify you by it, and Remove uncleanness of the satan from you, and to Bind your hearts and Affirm the feet by it [8:11]. He-asws said: ‘The ‘sky’ in the esoteric (Meaning) is Rasool-Allah-saww. And the ‘water’ – is Ali-asws, Allah-azwj Made him-asws to be from Rasool-Allah-saww. These are His-azwj Words: water from the sky to Purify you by it – so that is Ali-asws. Allah-azwj Purifies the heart of the one who befriends him-asws’.
و أما قوله: وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ من والى عليا (عليه السلام) يذهب الرجز عنه، و يقوي قلبه، وَ لِيَرْبِطَ عَلى قُلُوبِكُمْ وَ يُثَبِّتَ بِهِ الْأَقْدامَ فإنه يعني عليا (عليه السلام)، من والى عليا (عليه السلام) يربط الله على قلبه بعلي (عليه السلام) فيثبت على ولايته».
And as for His-azwj Words: and Remove uncleanness of the satan from you – the one who befriends Ali-asws, the uncleanness goes away from him, and his heart is strengthened and to Bind your hearts and Affirm the feet by it [8:11] – so it Means Ali-asws. The one who befriends Ali-asws, Allah-azwj Binds his heart with Ali-asws, so he is steadfast upon his-asws Wilayah’.[58]
عن رجل، عن أبي عبد الله (عليه السلام) في قول الله: وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ، قال: «لا يدخلنا ما يدخل الناس من الشك».
From a man,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj: and Remove uncleanness of the satan from you [8:11], he-asws said: ‘Do not let us enter into doubts which the people have entered into’.[59]
عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبى بصير، عن أبى – عبد الله (ع) قال: حدثنى أبى، عن جده، قال: قال أمير المؤمنين (ع): اشربوا ماء السماء، فانه يطهر البدن ويدفع الاسقام، قال الله تبارك وتعالى: ” وينزل عليكم من السماء ماءا ليطهركم به، ويذهب عنكم رجز الشيطان، وليربط على قلوبكم ويثبت به الاقدام “.
From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
Abu Abdullah-asws has said: ‘My-asws father-asws narrated to me-asws, from his-asws grandfather-asws having said: ‘Amir Al-Momineen-asws said: ‘Drink the water of the sky (rain), for it purifies the body and repels the illnesses. Allah-azwj Blessed and High Says When He Covered you with the slumber as a security from Him, and He Sent upon you water from the sky to Purify you by it, and Remove uncleanness of the satan from you, and to Bind your hearts and Affirm the feet by it [8:11]’.[60]
Please refer to report/Hadeeth in appendix 2 at the end of the chapter (in part 2)
VERSES 12 – 14
إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا ۚ سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ {12}
When your Lord Revealed to the Angels: “I am with you, therefore affirm those who believe. I will Cast Awe into the hearts of those who are committing Kufr and strike above their necks and Strike every fingertip of theirs! [8:12]
ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ ۚ وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ {13}
That is because they opposed Allah and His Rasool; and the one who opposes Allah and His Rasool, so Allah is Severe of the Punishment [8:13]
ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ {14}
That is for you, so taste it, and (know) that for the Kafirs is Punishment of the Fire [8:14]
لعياشي: عن محمد بن يوسف، قال: أخبرني أبي، قال: سألت أبا جعفر (عليه السلام)، فقلت: إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ، فقال: «إلهام».
Al Ayyashi, from Muhammad Bin Yusuf, from his father who said,
‘I asked Abu Ja’far-asws by saying (regarding): When your Lord Revealed to the Angels: “I am with you [8:12], so he-asws said: ‘(It was the) Inspiration’.[61]
Please refer to report/Hadeeth in appendix 2 at the end of the chapter (in part 2)
VERSE 15
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ {15}
O you who believe! When you meet those who are committing Kufr marching for war, then do not turn your backs to them [8:15]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي حَمْزَةَ عَنْ عَقِيلٍ الْخُزَاعِيِّ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ إِذَا حَضَرَ الْحَرْبَ يُوصِي لِلْمُسْلِمِينَ بِكَلِمَاتٍ فَيَقُولُ . . . . ثُمَّ إِنَّ الْجِهَادَ أَشْرَفُ الْأَعْمَالِ بَعْدَ الْإِسْلَامِ وَ هُوَ قِوَامُ الدِّينِ وَ الْأَجْرُ فِيهِ عَظِيمٌ مَعَ الْعِزَّةِ وَ الْمَنَعَةِ وَ هُوَ الْكَرَّةُ فِيهِ الْحَسَنَاتُ وَ الْبُشْرَى بِالْجَنَّةِ بَعْدَ الشَّهَادَةِ وَ بِالرِّزْقِ غَداً عِنْدَ الرَّبِّ وَ الْكَرَامَةِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ الْآيَةَ
Ali Bin Ibrahim, from his father, from one of his companions, from Abu Hamza, from Aqeel Al Khuzai’e that,
‘Amir Al-Momineen-asws, whenever the war presented itself, advised the Muslims with certain words, and he-asws was saying: ‘. . . . Then the Jihad is the noblest of the deeds after Al-Islam, and it is a foundation of the Religion, and the Recompense regarding it is great, along with the honour, and the Strength, and it is the campaign where are the Rewards and the good news of the Paradise after the martyrdom and with the sustenance tomorrow in the Presence of the Lord-azwj and the Prestige. Allah-azwj Mighty and Majestic is Saying: And do not reckon those who are killed in Allah’s Way as dead; but, they are alive being sustained in the Presence of their Lord [3:169].
ثُمَّ إِنَّ الرُّعْبَ وَ الْخَوْفَ مِنْ جِهَادِ الْمُسْتَحِقِّ لِلْجِهَادِ وَ الْمُتَوَازِرِينَ عَلَى الضَّلَالِ ضَلَالٌ فِي الدِّينِ وَ سَلْبٌ لِلدُّنْيَا مَعَ الذُّلِّ وَ الصَّغَارِ وَ فِيهِ اسْتِيجَابُ النَّارِ بِالْفِرَارِ مِنَ الزَّحْفِ عِنْدَ حَضْرَةِ الْقِتَالِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفاً فَلا تُوَلُّوهُمُ الْأَدْبارَ
The awe and the fear from the Jihad which is due to the Jihad, and being harmonious upon the straying, is straying in the Religion, and the spoilage for the world along with the humiliation and the lowliness, and in it is being Obligated the Fire due to the fleeing from the army during the inception of the fighting. Allah-azwj Mighty and Majestic is Saying: [8:15] O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them.
فَحَافِظُوا عَلَى أَمْرِ اللَّهِ عَزَّ وَ جَلَّ فِي هَذِهِ الْمَوَاطِنِ الَّتِي الصَّبْرُ عَلَيْهَا كَرَمٌ وَ سَعَادَةٌ وَ نَجَاةٌ فِي الدُّنْيَا وَ الْآخِرَةِ مِنْ فَظِيعِ الْهَوْلِ وَ الْمَخَافَةِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَعْبَأُ بِمَا الْعِبَادُ مُقْتَرِفُونَ لَيْلَهُمْ وَ نَهَارَهُمْ لَطُفَ بِهِ عِلْماً وَ كُلُّ ذَلِكَ فِي كِتابٍ لا يَضِلُّ رَبِّي وَ لا يَنْسى
Therefore be constant upon the Command of Allah-azwj Mighty and Majestic in these places which the observance of the patience upon it is an honour, and a happiness, and a salvation in the world and in the Hereafter from terrible horrors and the fears, for Allah-azwj Mighty and Majestic does not Care with what the servants are committing during their nights and their days, (although) being Knowledgeable of its subtleties (sensitivities), and all of that is in a Book. My Lord-azwj neither gets confused nor does He-azwj forget.
فَاصْبِرُوا وَ صَابِرُوا وَ اسْأَلُوا النَّصْرَ وَ وَطِّنُوا أَنْفُسَكُمْ عَلَى الْقِتَالِ وَ اتَّقُوا اللَّهَ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَ الَّذِينَ هُمْ مُحْسِنُونَ .
Therefore, be patient and endure, and ask for the victory and resign yourselves for the fighting, and fear Allah-azwj Mighty and Majestic, for Allah-azwj is with those who fear and those who are doing good deeds’.[62]
VERSE 16
وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ {16}
And the one who turns his back to them on that day – except for a strategy of battle or retreating to a group – so he has incurred Wrath from Allah, and his abode is Hell, and the destination is evil [8:16]
عن أبي جعفر (عليه السلام): ما شأن أمير المؤمنين (عليه السلام) حين ركب منه ما ركب، لم يقاتل؟ فقال: «للذي سبق في علم الله أن يكون ما كان لأمير المؤمنين (عليه السلام) أن يقاتل و ليس معه إلا ثلاثة رهط، فكيف يقاتل؟
(It has been narrated) from Abu Ja’far-asws, (the narrator asked), ‘What was the matter of Amir Al-Momineen-asws where he-asws faced from it what he-asws faced, and did not fight?’ So he-asws said: ‘That which preceded in the Knowledge of Allah-azwj that it would not happen that Amir Al-Momineen-asws should fight, and there were not with him-asws except for a group of three, so how could he-asws fight?
ألم تسمع قول الله عز و جل: يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفاً إلى قوله: وَ بِئْسَ الْمَصِيرُ فكيف يقاتل أمير المؤمنين (عليه السلام) بعد هذا، و إنما هو يومئذ ليس معه مؤمن غير ثلاثة رهط!».
Have you not heard the Words of Allah-azwj Mighty and Majestic: O you who believe! When you meet those who are committing Kufr marching for war, then do not turn your backs to them [8:15] – up to His-azwj Words: and the destination is evil [8:16]. Therefore, how could Amir Al-Momineen-asws fight after this? But rather, on that day there were not with him-asws any more than a group of three!’[63]
عن أبي أسامة زيد الشحام، قال: قلت لأبي الحسن (عليه السلام): جعلت فداك، إنهم يقولون: ما منع عليا إن كان له حق أن يقوم بحقه؟
From Abu Asama Zayd Al Shahaam who said,
‘I said to Abu Al-Hassan-asws, ‘May I be sacrificed for you-asws! They (people) are saying, ‘What prevented Ali-asws, if there was a right for him-asws, that he-asws should stand for his-asws right?’
فقال: «إن الله لم يكلف هذا أحدا إلا نبيه (صلى الله عليه و آله)، قال له: فَقاتِلْ فِي سَبِيلِ اللَّهِ لا تُكَلَّفُ إِلَّا نَفْسَكَ و قال لغيره: إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فعلي (عليه السلام) لم يجد فئة، و لو وجد فئة لقاتل-
He-asws said: ‘Surely Allah-azwj did not Encumber this for anyone except for His-azwj Prophet-saww. He-azwj Said to him-saww: So fight in the Way of Allah; it is not encumbered except on yourself [4:84], and Said to the others: except for a strategy of battle or retreating to a group [8:16]. So Ali-asws did not find a group, and had he-asws found a group, he-asws would have fought’.[64]
محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن عبد العظيم بن عبد الله الحسني، قال: حدثني أبو جعفر الثاني (عليه السلام)، [قال: «سمعت أبي] يقول: سمعت أبي موسى بن جعفر (عليه السلام) يقول: دخل عمرو بن عبيد على أبي عبد الله (عليه السلام)، فلما سلم و جلس تلا هذه الآية الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثم أمسك، فقال له أبو عبد الله (عليه السلام): ما أسكتك؟ قال: أحب أن أعرف الكبائر من كتاب الله عز و جل.
Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad, from Abdul Azeem Bin Abdullah Al-Hasany who said,
‘Abu Ja’far-asws the Second narrated to me saying: ‘I-asws heard my-asws father-asws saying, ‘I-asws heard my-asws father-asws Musa-asws Bin Ja’far-asws saying; ‘Amro Bin Ubeyd came up to Abu Abdullah-asws. So when he had greeted, and was seated, he recited this Verse: Those who keep aloof from the great sins and the immoralities [53:32], then held back. So Abu Abdullah-asws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allah-azwj Mighty and Majestic’.
فقال: نعم- يا عمرو-
So, he-asws said: ‘Yes – O Amro –
و الفرار من الزحف، لأن الله عز و جل يقول: وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ،
And the fleer from the battlefield, because Allah-azwj Mighty and Majestic is Saying: And the one who turns his back to them on that day- except for a strategy of battle or retreating to a group – so he has incurred Wrath from Allah, and his abode is Hell, and the destination is evil [8:16]’.[65]
العياشي: عن زرارة، عن أحدهما (عليهما السلام)، قال: قلت: الزبير شهد بدرا؟ قال: «نعم، و لكنه فر يوم الجمل، فإن كان قاتل المؤمنين فقد هلك بقتاله إياهم، و إن كان قاتل كفارا فقد باء بغضب من الله حين ولاهم دبره».
Al Ayyashi, from Zarara,
(It has been narrated) from one of them-asws (5th or the 6th Imam-asws), said, ‘I said, ‘Zubair was present at (the battle of) Badr?’ He-asws said: ‘Yes, but he fled on the day of the (battle of the) Camel. If he had fought against the Momineen, he would have perished by having fought them, and he was fighting against the Kafirs (at Badr) so he has incurred Wrath from Allah [8:16], where he turned his back from them’.[66]
VERSES 17 – 20
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ ۚ وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ {17}
So you did not kill them but Allah Killed them, and you did not throw when you threw, but Allah Threw, and to Try the Momineen from it with a good trial. Surely Allah is Hearing, Knowing [8:17]
ذَٰلِكُمْ وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ {18}
That is for you, and Allah Weakens the plots of the Kafirs [8:18]
إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ ۖ وَإِنْ تَنْتَهُوا فَهُوَ خَيْرٌ لَكُمْ ۖ وَإِنْ تَعُودُوا نَعُدْ وَلَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ {19}
If you (Kafirs) are seeking a judgment, so the Judgment has come to you, and if you were to desist then it would be better for you, and if you return, We would Return, and your forces would not avail you of anything, and even if you are numerous, and surely Allah is with the Momineen [8:19]
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنْتُمْ تَسْمَعُونَ {20}
O you who believe! Obey Allah and His Rasool and do not turn back from Him while you are hearing [8:20]
عن عمرو بن أبي المقدام، عن علي بن الحسين (عليه السلام)، قال: «ناول رسول الله (صلى الله عليه و آله) علي بن أبي طالب (عليه السلام) قبضة من تراب التي رمى بها في وجوه المشركين، فقال الله: وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى».
From Amro Bin Abu Al Maqdaam,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww handed over to Ali-asws Bin Abu Talib-asws a handful from the sand with which to throw upon the faces of the Mushrikeen, so Allah-azwj Said: and you did not threw when you threw, but Allah Threw [8:17]’.[67]
ابن شهر آشوب: عن الثعلبي، و سماك، عن عكرمة، عن ابن عباس، في قوله تعالى: وَ ما رَمَيْتَ إِذْ رَمَيْتَ أن النبي (صلى الله عليه و آله) قال لعلي (عليه السلام): «ناولني كفا من حصباء» فناوله و رمى به في وجوه قريش، فما بقي أحد إلا امتلأت عيناه من الحصباء.
Ibn Shehr Ashub, from Al Sa’alby, and Samaak, from Akrama,
(It has been narrated) from Ibn Abbas regarding His-azwj Words: and you did not threw when you threw, but Allah Threw [8:17] – the Prophet-saww said to Ali-asws: ‘Hand over to me-saww some sand. So he-asws handed over to him-saww, and he-saww threw it upon the faces of Quraysh. So there did not remain anyone except that his eyes were filled from the sand’.[68]
الطبرسي في (الاحتجاج): عن أمير المؤمنين (عليه السلام)، في قوله تعالى: فَلَمْ تَقْتُلُوهُمْ وَ لكِنَّ اللَّهَ قَتَلَهُمْ وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى: «سمى فعل النبي (صلى الله عليه و آله) فعلا له، ألا ترى تأويله على غير تنزيله».
Al Tabarsy in Al Ihtijaj –
‘From Amir Al-Momineen-asws regarding His-azwj Words: So you did not kill them but Allah Killed them, and you did not threw when you threw, but Allah Threw [8:17]: ‘He-azwj Named the deed of the Prophet-saww as being His-azwj deed. Do you not see that its explanation is upon other than its Revelation?’[69]
Please refer to report/Hadeeth in appendix 2 at the end of the chapter (in part 2)
VERSES 21 – 23
وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ {21}
And do not become like those who are saying, ‘We hear’, and they are not listening [8:21]
إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ {22}
Surely the vilest animals in the Presence of Allah are the deaf, the dumb, those who are not using their intellects [8:22]
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لَأَسْمَعَهُمْ ۖ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُعْرِضُونَ {23}
And if Allah had Known of any good being in them, He would have Made them listen, and if He were to Make them listen, they would have (still) turned back in aversion [8:23]
و قال في (جامع الجوامع): قال الباقر (عليه السلام): «هم بنو عبد الدار، لم يسلم منهم غير مصعب بنعمير و سويد بن حرملة، و كانوا يقولون: نحن صم بكم عمي عما جاء به محمد، و قد قتلوا جميعا بأحد، كانوا أصحاب اللواء».
And it is written in Jawame’a Al-Jame’a –
‘Al-Baqir-asws said: ‘They were the clan of Abd Al-Daar. None from them professed to Al-Islam except for Mas’ab Bin Umeyr and Suweyd Bin Hurmala, and they used to say, ‘We are deaf, mute and blind from what Muhammad-saww has come with. And they were all killed at (the battle of) Ohad. They used to be the flag bearers’.[70]
VERSE 24
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ {24}
O you who believe! Answer to Allah and the Rasool when he calls you to what would revive you, and know that Allah Intervenes between a person and his heart, and it is to Him you shall be Gathered [8:24]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زَيْدِ بْنِ الْوَلِيدِ الْخَثْعَمِيِّ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَ لِلرَّسُولِ إِذا دَعاكُمْ لِما يُحْيِيكُمْ قَالَ نَزَلَتْ فِي وَلَايَةِ عَلِيٍّ (عليه السلام)
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al-Husayn Bin Saeed together from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Abdullah Bin Muskaan, from Zayd Bin Al-Waleed Al-Khash’amy, from Abu Al-Rabi’e Al-Shamy who said:
I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: O you who believe! Answer to Allah and the Rasool when he calls you to what would revive you [8:24]. He-asws said: ‘It was Revealed regarding the Wilayah of Ali-asws’.[71]
و من طريق العامة: ما نقله ابن مردويه، عن رجاله، مرفوعا إلى الإمام محمد بن علي الباقر (عليه السلام)، أنه قال في قوله تعالى: اسْتَجِيبُوا لِلَّهِ وَ لِلرَّسُولِ إِذا دَعاكُمْ لِما يُحْيِيكُمْ: «نزلت في ولاية علي ابن أبي طالب (عليه السلام)».
And from the way of the general Muslims is what is transmitted by Ibn Mardawayh, from his men,
‘Raising it to the Imam Muhammad-asws Bin Ali Al-Baqir-asws having said regarding the Words of the Exalted: Answer to Allah and the Rasool when he calls you to what would revive you [8:24]: ‘It was Revealed regarding the Wilayah of Ali-asws Bin Abu Talib-asws’’.[72]
علي بن إبراهيم، قال: حدثنا أحمد بن محمد، عن جعفر بن عبد الله، عن كثير بن عياش، عن أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: يا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَ لِلرَّسُولِ إِذا دَعاكُمْ لِما يُحْيِيكُمْ، يقول: «ولاية علي بن أبي طالب، فإن اتباعكم إياه و ولايته أجمع لأمركم و أبقى للعدل فيكم».
Ali Bin Ibrahim said, ‘Ahmad Bin Muhammad narrated to us, from Ja’far Bin Abdullah, from Kaseer Bin Ayaash, from Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words: O you who believe! Answer to Allah and the Rasool when he calls you to what would revive you [8:24], he-asws said: ‘(Calls to) Wilayah of Ali-asws Bin Abu Talib-asws, for your following him-asws and being in his-asws Wilayah, would be a gathering for your matters and a remaining of the justice among you all’.
و أما قوله: وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ، يقول: «يحول بين المرء و معصيته أن تقوده إلى النار، و يحول بين الكافر و طاعته أن يستكمل بها الإيمان، و اعلموا أن الأعمال بخواتيمها».
And as for His-azwj Words and know that Allah Intervenes between a person and his heart, and it is to Him you shall be Gathered [8:24], he-asws said: ‘Intervenes between the person and his disobedience that could have place him in the Fire, and Intervenes between the Kafir and his obedience that would complete the Eman thereby. And know that the deeds are by their completion’.[73]
و في خبر يونس بن عمار، عن أبي عبد الله (عليه السلام)، قال: «لا يستيقن القلب أن الحق باطل أبدا، و لا يستيقن أن الباطل حق أبدا».
And in a Hadeeth of Yunuss Bin Amaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘(When Allah-azwj Intervenes) his heart will not be convinced that the Truth is falsehood, ever, nor will it be convinced that the falsehood is the Truth, ever!’[74]
عنه، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله (ع) في قول الله تبارك وتعالى ” واعلموا أن الله يحول بين المرء وقلبه ” فقال: يحول بينه وبين أن يعلم أن الباطل حق.
From him, from Ali Bin Al Hakam, from Hisham Bin Saalim,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Blessed and High: and know that Allah Intervenes between a person and his heart [8:24]. So he-asws said: ‘Intervenes between him from knowing that the falsehood is true’.[75]
وسألته عن قول الله: ” يحول بين المرء وقلبه ” قال: يشتهى سمعه، وبصره، ولسانه، ويده، وقلبه، أما انه هو غشى شيئا مما يشتهى فانه لا يأتيه إلا وقلبه منكر، لا يقبل الذي يأتي، يعرف أن الحق غيره،
And I asked him-asws about the Words of Allah-azwj: and know that Allah Intervenes between a person and his heart [8:24]. He-asws said: ‘His hearing covets it, and his vision, and his tongue, and his hands, and his heart. But rather, he is overwhelmed by something which he covets, but he does not come to it except that his heart is in denial of it. It does not accept what he came to, recognising that the Truth is something else.
وعن قوله تعالى: ” فأما ثمود فهديناهم فاستحبوا العمى على الهدى “، قال: نهاهم عن قتلهم، فاستحبوا العمى على الهدى وهم يعرفون.
And about the Words of the Exalted: And as to Samood, We Guided them but they chose blindness over the Guidance [41:17]. The Imam-asws said: ‘He-azwj Forbid them from their killing, but they loved the blindness over the Guidance, although they were recognising it’.[76]
VERSE 25
وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً ۖ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ {25}
And fear a Fitna (strife) which may not affect (only) those of you who are unjust in particular; and know that Allah is Severe of the Punishment [8:25]
العياشي: عن عبد الرحمن بن سالم، عن الصادق (عليه السلام)، في قوله: وَ اتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً. قال: «أصابت الناس فتنة بعد ما قبض الله نبيه (صلى الله عليه و آله) حتى تركوا عليا (عليه السلام) و بايعوا غيره، و هي الفتنة التي فتنوا بها، و قد أمرهم رسول الله (صلى الله عليه و آله) باتباع علي (عليه السلام) و الأوصياء من آل محمد (عليهم السلام)».
Al Ayyashi, from Abdul Rahman Bin Saalim,
(It has been narrated) from Al-Sadiq-asws regarding His-azwj Words: And fear a Fitna (strife) which may not affect (only) those of you who are unjust in particular [8:25]. He-asws said: ‘The people were hit by a Fitna after Allah-azwj Caused His-azwj Prophet-saww to pass away until they left Ali-asws and pledged their allegiances to others, and this is the Fitna which they were Tried with. And Rasool-Allah-saww had ordered them to follow Ali-asws and the successors-asws from the Progeny-asws of Muhammad-saww’.[77]
الطبرسي: عن الحاكم أبي القاسم الحسكاني، قال: حدثنا عنه السيد أبو الحمد مهدي بن نزار الحسني، قال: حدثني محمد بن القاسم بن أحمد، قال: حدثنا أبو سعيد محمد بن الفضل بن محمد، قال: حدثنا محمد بن صالح العرزمي، قال: حدثنا عبد الرحمن بن أبي حاتم، قال: حدثنا أبو سعيد الأشج، عن أبي خلف الأحمر، عن إبراهيم بن طهمان، عن سعيد بن أبي عروبة، عن قتادة، عن سعيد بن المسيب، عن ابن عباس، قال: لما نزلت هذه الآية: وَ اتَّقُوا فِتْنَةً قال النبي (صلى الله عليه و آله): «من ظلم عليا مقعدي هذا بعد وفاتي، فكأنما جحد نبوتي و نبوة الأنبياء قبلي».
Al Tabarsy, from Al Hakim Abu Al Qasim Al Haskany, from Al Syed Abu Al Hamd Mahdy Bi Nazaar Al Hasny, from Muhammad Bin Al Qasim Bin Ahmad, from Abu Saeed Muhammad Bin Al Fazal Bin Muhammad, from Muhammad Bin Salih Al Arzamy, Abdul Rahman Bin Abu Hatim, from Abu Saeed Al Ashaj, from Abu Khalaf Al Ahmar, from Ibrahim Bin Tahmaan, from Saeed Bin Abu Arouba, from Qatada, from Saeed Bin Al Musayyab,
(It has been narrated) from Ibn Abbas who said: ‘When this Verse was Revealed And fear a Fitna (strife) [8:25], the Prophet-saww said: ‘The one who oppresses Ali-asws (preventing him-asws from) sitting in this seat of mine-saww after my-saww passing away, so it is as if he has fought against my-saww Prophet-hood and the Prophet-hood of the Prophets-as before me-saww’.[78]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ صَدَقَ اللَّهُ عَزَّ وَ جَلَّ أَنْزَلَ اللَّهُ الْقُرْآنَ فِي لَيْلَةِ الْقَدْرِ وَ ما أَدْراكَ ما لَيْلَةُ الْقَدْرِ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا أَدْرِي قَالَ اللَّهُ عَزَّ وَ جَلَّ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ لَيْسَ فِيهَا لَيْلَةُ الْقَدْرِ
And by this chain,
(It has been narrated) ‘from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: We have Revealed this in the Night of Pre-determination [97:1]. Allah-azwj Mighty and Majestic Spoke the Truth. Allah-azwj Revealed the Quran during the Night of the Pre-determination (Laylat Al-Qadr) The Night of Pre-determination is better than a thousand months [97:3] wherein there is no Night of Pre-determination.
قَالَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هَلْ تَدْرِي لِمَ هِيَ خَيْرٌ مِنْ أَلْفِ شَهْرٍ قَالَ لَا قَالَ لِأَنَّهَا تَنَزَّلُ فِيهَا الْمَلائِكَةُ وَ الرُّوحُ بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ وَ إِذَا أَذِنَ اللَّهُ عَزَّ وَ جَلَّ بِشَيْءٍ فَقَدْ رَضِيَهُ سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ يَقُولُ تُسَلِّمُ عَلَيْكَ يَا مُحَمَّدُ مَلَائِكَتِي وَ رُوحِي بِسَلَامِي مِنْ أَوَّلِ مَا يَهْبِطُونَ إِلَى مَطْلَعِ الْفَجْرِ
He-azwj asked Rasool-Allah-saww: “Do you-saww know why it is better than a thousand months?” He-saww said: ‘No’. He-saww said: ‘Because Therein come down the Angels and the Spirit by Allah’s Permission of all matters [97:4]; and when Allah-azwj Mighty and Majestic Permits for something, so it has Pleased Him-azwj, [97:5] Peace! Such it is till the emergence of the dawn. He-azwj is Saying: “They are greeting upon you-saww, O Muhammad-saww, My-azwj Angels and My-azwj Spirit with My-azwj Greetings, from the beginning of their descent up to the emergence of the dawn’.
ثُمَّ قَالَ فِي بَعْضِ كِتَابِهِ وَ اتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً فِي إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
Then He-azwj Said in (another) part of His-azwj Book: And fear a Fitna (strife) which may not affect (only) those of you who are unjust in particular [8:25], in particular regarding We have Revealed this in the Night of Pre-determination [97:1].
وَ قَالَ فِي بَعْضِ كِتَابِهِ وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ وَ مَنْ يَنْقَلِبْ عَلى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً وَ سَيَجْزِي اللَّهُ الشَّاكِرِينَ
And He-azwj Said in (another) part of His-azwj Book: And Muhammad is not except for a Rasool; the Rasools have already passed away before him; so if he dies or is killed will you turn back upon your heels? And the one who turns back upon his heels, he will never harm Allah of anything and Allah would be Recompensing the grateful [3:144].
يَقُولُ فِي الْآيَةِ الْأُولَى إِنَّ مُحَمَّداً حِينَ يَمُوتُ يَقُولُ أَهْلُ الْخِلَافِ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ مَضَتْ لَيْلَةُ الْقَدْرِ مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَهَذِهِ فِتْنَةٌ أَصَابَتْهُمْ خَاصَّةً وَ بِهَا ارْتَدُّوا عَلَى أَعْقَابِهِمْ لِأَنَّهُمْ إِنْ قَالُوا لَمْ تَذْهَبْ فَلَا بُدَّ أَنْ يَكُونَ لِلَّهِ عَزَّ وَ جَلَّ فِيهَا أَمْرٌ وَ إِذَا أَقَرُّوا بِالْأَمْرِ لَمْ يَكُنْ لَهُ مِنْ صَاحِبٍ بُدٌّ
He-azwj is Saying in the first Verse that Muhammad-saww, when he-saww passes away, the people of the opposition to the Command of Allah-azwj Mighty and Majestic would be saying, ‘The Night of Pre-determination (Laylat Al-Qadr) expired along with Rasool-Allah-saww’. So, this is a Fitna hitting them in particular, and by it they are turning back upon their heels because they, if they were to say, ‘It (Laylat Al-Qadr) did not go away, then it would be inevitable that there would happen to be for Allah-azwj Mighty and Majestic a Command during it. And when they acknowledge with the Command, there cannot happen to be an escape from there being a Master-asws for it’.[79]
وقال أيضا في حديث أبي أيوب الانصاري: إن النبي صلى الله عليه وآله قال لعمار: إنه سيكون (من) بعدي هنات، حتى يختلف السيف فيما بينهم، وحتى يقتل بعضهم بعضا، وحتى يبرأ بعضهم من بعض. فإذا رأيت ذلك فعليك بهذا الاصلع عن يميني علي بن أبي طالب عليه السلام.
And he said as well in a Hadeeth of Abu Ayoub Al Ansary –
‘The Prophet-saww said to Amaar: ‘It will be so that there would happen to be flaws (break-ups) from after me-saww, to the extent that the swords would differ regarding what is between them, and to the extent some of them kill the others, and to the extent some of them would disavow from the others. So when you see that, then upon you is to be with this short-haired one on my-saww right, Ali-asws Bin Abu Talib-asws.
فان سلك الناس كلهم واديا وسلك علي واديا، فاسلك وادي علي وخل عن الناس. يا عمار إن عليا لايردك عن هدى ولا يدلك على ردى يا عمار طاعة علي طاعتي، وطاعتي طاعة الله.
So, even if the people, all of them were to travel in a valet, and Ali-asws travels (a different) valley, travel the valley of Ali-asws and stay away from the people. O Amaar! Ali-asws would return you to Guidance and will not point you upon annihilation. O Amaar! Obedience to Ali-asws is obedience to me-saww, and obedience to me-saww is being obedient to Allah-azwj’’.[80]
How Fitna (Strife) begins
عنه، عن الحسن بن علي بن فضال، عن عاصم بن حميد، عن محمد بن مسلم، عن أبي جعفر عليه السلام، قال: خطب أمير المؤمنين عليه السلام الناس فقال: أيها الناس إنما بدء وقوع الفتن أهواء تتبع، وأحكام تبتدع، يخالف فيها كلام الله، يقلد فيها رجال رجالا، ولو أن الباطل خلص لم يخف على ذي حجى، ولو أن الحق خلص لم يكن اختلاف، ولكن يؤخذ من هذا ضغث ومن هذا ضغث فيمزجان فيجيئان معا، فهنالك استحوذ الشيطان على أوليائه، ونجا الذين سبقت لهم من الله الحسنى
From him, from Al Hassan Bin Ali Bin Fazaal, from Aasim Bin Hameed, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws addressed the people: ‘O you people! But rather, the beginning of the occurrence of the Fitna (Strife) is from the following of the desires, and rulings which have been innovated, in which the Speech of Allah-azwj is opposed, in which a man emulates (does Taqleed) of a man. And if the falsehood was pure, the one with arguments would not fear it; and if the Truth was pure, there would be no differing. But, they take a handful of this, and a handful of that, so they mix up the two and come with these two. So it is over that, the Satan-la enchains his-la friends, those for whom the goodness has preceded from Allah-azwj attain salvation (21:101)’.[81]
VERSE 26
وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ مُسْتَضْعَفُونَ فِي الْأَرْضِ تَخَافُونَ أَنْ يَتَخَطَّفَكُمُ النَّاسُ فَآوَاكُمْ وَأَيَّدَكُمْ بِنَصْرِهِ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ {26}
And remember when you were few, weakened in the land, fearing that the people would force you away, so He Sheltered you and Supported you with His Help and Graced you from the good things, perhaps you would be grateful [8:26]
علي بن إبراهيم: إنها نزلت في قريش خاصة.
Ali bin Ibrahim (said), ‘It has been Revealed regarding the Quraysh in particular (i.e., the people would force you away [8:26]’.[82]
VERSES 27 – 29
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ {27}
O you who believe! Do not betray Allah and the Rasool and betray your entrustment while you know [8:27]
وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ {28}
And know that rather your wealth and your children are a Fitna (strife), and that Allah, with Him is a Mighty Recompense [8:28]
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَتَّقُوا اللَّهَ يَجْعَلْ لَكُمْ فُرْقَانًا وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ {29}
O you who believe! If you fear Allah, He will Make a Criterion for you and Expiate your evil deeds from you and Forgive (your sins) for you, and Allah is with the Mighty Grace [8:29]
الطبرسي: عن الباقر و الصادق (عليهما السلام) و الكلبي و الزهري: نزلت في أبي لبابة بن عبد المنذر الأنصاري، و ذلك أن رسول الله (صلى الله عليه و آله) حاصر يهود قريظة إحدى و عشرين ليلة، فسألوا رسول الله (صلى الله عليه و آله) الصلح على ما صالح عليه إخوانهم من بني النضير على أن يسيروا إلى إخوانهم إلى أذرعات و أريحا من أرض الشام، فأبي أن يعطيهم ذلك رسول الله (صلى الله عليه و آله) إلا أن ينزلوا على حكم سعد بن معاذ، فقالوا: أرسل إلينا أبا لبابة، و كان مناصحا لهم، لأن عياله و ماله و ولده كانت عندهم،
Al-Tabarsy,
(It has been narrated) from Al-Baqir-asws and Al-Sadiq-asws, and Al-Kalby, and Al-Zuhry: ‘It was Revealed regarding Abu Lababa Bin Abdul Munzar Al-Ansary, and that Rasool-Allah-saww had besieged the Jews of Qureyza for twenty one nights. So Rasool-Allah-saww was asked for reconciliation upon what the Clan of Al-Nazeyr had reconciled that they can travel to their brother to Azra’at and Areyha from the lands of Syria. But Rasool-Allah-saww refused to grant them these terms, but they descended upon the judgement of S’ad Bin Ma’az, so they said, ‘Send Abu lababa to us!’ He was a means of escape for them, because his family, and his wealth, and his sons were with them.
فبعثه رسول الله (صلى الله عليه و آله) فأتاهم، فقالوا: ما ترى- يا أبا لبابة- أ ننزل على حكم سعد بن معاذ؟ فأشار أبو لبابة بيده إلى حلقه، أنه الذبح فلا تفعلوا، فأتاه جبرئيل (عليه السلام) فأخبره بذلك، قال أبو لبابة: فلو الله ما زالت قدماي من مكانهما حتى عرفت أني قد خنت الله و رسوله، فنزلت الآية فيه،
Rasool-Allah-saww sent, and he came up to them, so they said, ‘What are we seeing – O Abu Lababa – You have descended upon the judgement of Sa’ad Bin Ma’az?’ So, Abu Lababa gestured by his hands towards his throat, ‘If I don’t do it, I would be slaughtered’. So Jibraeel-as descended and informed (Rasool-Allah-saww) about it. Abu Lababa said, ‘If only Allah-azwj my two feet had not slipped until I had recognised that I have betrayed Allah-azwj and His-azwj Rasool-saww’. Therefore, this Verse was Revealed with regards to it.
فلما نزلت شد نفسه على سارية من سواري المسجد، و قال: و الله لا أذوق طعاما و لا شرابا حتى أموت، أو يتوب الله علي. فمكث سبعة أيام لا يذوق فيها طعاما و لا شرابا، حتى خر مغشيا عليه، ثم تاب الله عليه، فقيل له: يا أبا لبابة، قد تيب عليك. فقال: لا و الله، لا أحل نفسي حتى يكون رسول الله (صلى الله عليه و آله) هو الذي يحلني.
When it was Revealed, he bound himself to a pillar from the pillars of the Masjid and said, ‘By Allah-azwj! I shall not taste food, nor drink until I die, or Allah-azwj Turns (Mercifully) towards me’. He remained (like that) for seven days, not tasting food nor drink, until he was overcome with unconsciousness. Then Allah-azwj Turned towards him, so it was said to him, ‘O Abu Lababa! Here is food for you’. Abu Lababa said, ‘No, by Allah-azwj! I will not permit myself until Rasool-Allah-saww comes over to permit me’.
فجاءه و حله بيده، ثم قال أبو لبابة: إن من تمام توبتي أن أهجر دار قومي التي أصبت فيها الذنب، و أن أنخلع من مالي. فقال النبي (صلى الله عليه و آله): «يجزيك الثلث أن تصدق به».
He-saww came up to him and fed him by his-saww own hands. Then Abu Lababa said, ‘For the completion of my repentance is that I shall open the house in which I committed the sin, for my people, and separate myself from my wealth’. So the Prophet-saww said: ‘I-saww allow you that you should give one third in charity’.[83]
الطبرسي: عن أمير المؤمنين (عليه السلام): «لا يقولن أحدكم. اللهم إني أعوذ بك من الفتنة، لأنه ليس أحد إلا و هو مشتمل على فتنة، و لكن من استعاذ فليستعذ من مضلات الفتن، فإن الله تعالى يقول: وَ اعْلَمُوا أَنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَة».
Al Tabarsy –
‘From Amir Al-Momineen-asws: ‘Not one of you should be saying, ‘O Allah-azwj! I seek Refuge with You-azwj from the Fitna (strife)’, because there isn’t anyone except and he is included upon the Fitna. But, the one seeking Refuge should seek Refuge from the straying of the Fitna, for Allah-azwj the Exalted is Saying: And know that rather your wealth and your children are a Fitna (strife) [8:28]’’.[84]
VERSE 30
وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ {30}
And when those who committed Kufr plotted against you in order to confine you or kill you or banish you, and they were plotting and Allah Planned, and Allah is the best of the planners [8:30]
الشيخ: بإسناده، قال: أخبرنا جماعة، منهم الحسين بن عبيد الله، و أحمد بن عبدون، و أبو طالب ابن عرفة، و أبو الحسن الصفار، و أبو علي الحسن بن إسماعيل بن أشناس، قالوا: حدثنا أبو المفضل محمد بن عبد الله بن المطلب الشيباني، قال: حدثنا أحمد بن سفيان بن العباس النحوي، قال: حدثنا أحمد بن عبيد بن ناصح، قال: حدثنا محمد بن عمر بن واقد الأسلمي قاضي الشرقية، قال: حدثنا إبراهيم بن إسماعيل بن أبي حبيبة الأشهلي، عن داود بن الحصين، عن أبي غطفان،
Al Sheykh, by his chain, said, ‘A group informed us, among whom were Al Husayn Bin Ubeydullah, and Ahmad Bin Abdoun, and Abu Talib Ibn Arfat, and Abu Al Hassan Al Saffar, and Abu Ali Al Hassan Bin Ismail Bin Ashnaan, from Abu Al Mufazzal Muhammad Bin Abdullah Bin Al Muttalib Al Shaybani, from Ahmad Bin Sufyan Bin Al Abbas Al Nahwy, from Ahmad Bin Ibeyd Bin Nasih, from Muhammad Bin Umar Bin Waqad Al Aslamy, the eastern judge, from Ibrahim Bin Ismail Bin Abu Habiba Al Ash’haly, from Dawood Bin Al Haseyn, from Abu Ghatfaan,
عن ابن عباس، قال: اجتمع المشركون في دار الندوة ليتشاوروا في أمر رسول الله (صلى الله عليه و آله)، فأتى جبرئيل رسول الله (صلى الله عليه و آله) و أخبره الخبر، و أمره أن لا ينام في مضجعه تلك الليلة، فلما أراد رسول الله (صلى الله عليه و آله) المبيت أمر عليا (عليه السلام) أن يبيت في مضجعه تلك الليلة، فبات علي (عليه السلام) و تغشى ببرد أخضر حضرمي كان رسول الله (صلى الله عليه و آله) ينام فيه، و جعل السيف إلى جنبه.
(It has been narrated) from Ibn Abbas, who said, ‘The Polytheists gathered in the house of Al-Nadwa in order to hold consultations regarding Rasool-Allah-saww. So Jibraeel-as came to Rasool-Allah-saww and informed him-saww of the News, and ordered him-saww that he-saww should not sleep in his-saww bed that night. When Rasool-Allah-saww intended to sleep, he-saww ordered Ali-asws that he-asws should sleep in his-saww bed instead during that night. So Ali-asws slept and covered himself-asws with a green cloak which Rasool-Allah-saww used to sleep in, and kept his-asws sword by his-asws side.
فلما اجتمع أولئك النفر من قريش يطوفون و يرصدونه يريدون قتله، فخرج رسول الله (صلى الله عليه و آله) و هم جلوس على الباب، و عددهم خمسة و عشرين رجلا، فأخذ حفنة من البطحاء، ثم جعل يذرها على رؤوسهم، و هو يقرأ: يس وَ الْقُرْآنِ الْحَكِيمِ حتى بلغ فَأَغْشَيْناهُمْ فَهُمْ لا يُبْصِرُونَ
When those (Polytheists) number from the Quraysh gathered encircling and observing, intending to kill him-asws, Rasool-Allah-saww went out while they were seated by the door, and they numbered fifteen men. Then he-saww grabbed a handful of the plain then made its leaves to be over their heads, and he-saww recited Ya Seen [36:1] By the Wise Quran [36:2] – up to We have Covered them over, so they are not seeing [36:9].
فقال لهم قائل: ما تنتظرون؟ قالوا: محمدا. قال: خبتم و خسرتم، قد- و الله- مر بكم، فما منكم رجل إلا و قد جعل على رأسه ترابا. قالوا: و الله ما أبصرناه.
Someone said to them, ‘What are you all waiting for?’ They said, ‘Muhammad-saww’. He said, ‘You have failed and you have lost. By Allah-azwj, he-saww has passed by you all. So there was not a single man among you except that he-saww made the dust to be upon his head’. They said, ‘By Allah-azwj, we have not seen him-saww’.
قال: فأنزل الله عز و جل: وَ إِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَ يَمْكُرُونَ وَ يَمْكُرُ اللَّهُ وَ اللَّهُ خَيْرُ الْماكِرِينَ.
He-asws said: ‘Thus Allah-azwj Mighty and Majestic Revealed And when those who committed Kufr plotted against you in order to confine you or kill you or banish you, and they were plotting and Allah Planned, and Allah is the best of the planners [8:30]’.[85]
عن زرارة و حمران، عن أبي جعفر و أبي جعفر و أبي عبد الله (عليهما السلام)، في قوله تعالى: وَ اللَّهُ خَيْرُ الْماكِرِينَ. قالا: «إن رسول الله (صلى الله عليه و آله) قد كان لقي من قومه بلاء شديدا حتى أتوه ذات يوم و هو ساجد حتى طرحوا عليه رحم شاة، فأتته ابنته و هو ساجد لم يرفع رأسه، فرفعته عنه و مسحته،
From Zarara and Hamraan,
(It has been narrated) from Abu Ja’far-asws and Abu Ja’far-asws, and Abu Abdullah-asws regarding the Words of the Exalted: and Allah is the best of the planners [8:30], said: ‘Rasool-Allah-saww had faced from his-saww people severe afflictions to the extent that one day they came to him-saww one day while he-saww was in Sajdah, and dumped the womb of a sheep upon him-saww. So his-saww daughter-asws came over, and he-saww was in Sajdah and did not raise his-saww head, so she-asws lifted it from him-saww and anointed him-saww.
ثم أراه الله بعد ذلك الذي يحب، إنه كان ببدر و ليس معه غير فارس واحد، ثم كان معه يوم الفتح اثنا عشر ألفا، حتى جعل أبو سفيان و المشركون يستغيثون،
Then, after that, Allah-azwj Showed him-saww what he-saww loved. He-saww was at Badr and there was nothing with him-saww except for one horse, then on the day of victory (over Makkah) he-saww had twelve thousand with him-saww, to the extent that Abu Sufyan and the Polytheists went on to cry out for help.
ثم لقي أمير المؤمنين (عليه السلام) من الشدة و البلاء و التظاهر عليه، و لم يكن معه أحد من قومه بمنزلته، أما حمزة فقتل يوم أحد، و أما جعفر فقتل يوم مؤتة».
Then Amir Al-Momineen-asws faced difficulties, and the afflictions, and their false pretences against him-asws, and there was no one with him-asws from his-asws people of stature. As for Hamza-asws, so he-as was killed on the day (battle) of Ohad, and as for Ja’far-asws, he-as was killed on the day (battle) of Mu’ta’.[86]
العياشي: عن زرارة و حمران و محمد بن مسلم، عن أحدهما (عليهما السلام): «أن قريشا اجتمعت فخرج من كل بطن أناس، ثم انطلقوا إلى دار الندوة ليتشاوروا فيما يصنعون برسول الله (صلى الله عليه و آله)، فإذا هم بشيخ قائم على الباب، فإذا ذهبوا إليه ليدخلوا، قال: أدخلوني معكم. قالوا: و من أنت، يا شيخ؟ قال: أنا شيخ من بني مضر، و لي رأي أشير به عليكم،
Al Ayyashi, from Zurara and Humran and Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) (having said): ‘Quraysh gathered, and there came a person from every family. Then they went to a house of symposium in order to hold consultations regarding what they should do with Rasool-Allah-saww, and there was an old man at the door. So when they went towards it in order to enter, he said, ‘I shall enter along with you all’. They said, ‘And who are you, O Sheykh?’ He said, ‘I am a Sheykh from the clan of Muzar, and for me there is an opinion I can consult with to you’.
فدخلوا و جلسوا و تشاوروا و هو جالس، و أجمعوا أمرهم على أن يخرجوه. فقال: هذا ليس لكم برأي إن أخرجتموه أجلب عليكم الناس فقاتلوكم. قالوا: صدقت ما هذا برأي.
They entered and were seated, and they consulted, and he was (also) seated, and they formed a consensus of their matter upon that they would banish him-saww. He (the Sheykh) said, ‘This isn’t for you with a (good) opinion if you were to banish him-saww. It would attract the people against you and they will kill you all’. They said, ‘You speak the truth. This is not a (good) opinion’.
ثم تشاوروا و أجمعوا أمرهم على أن يوثقوه. قال: هذا ليس بالرأي، إن فعلتم هذا- و محمد رجل حلو اللسان- أفسد عليكم أبناءكم و خدمكم، و ما ينفع أحدكم إذا فارقه أخوه و ابنه و امرأته.
Then they consulted (again) and they formed a consensus of their matter upon, that they would confine him-saww’. He said, ‘This isn’t the (good) opinion. If you were to do this, and Muhammad-saww is a man of sweet tongue, he-saww corrupt your sons and your servants (to be) against you, and not one of you would benefit when he is separated from his brother, and his son, and his wife’.
ثم تشاوروا فأجمعوا أمرهم على أن يقتلوه، و يخرجوا من كل بطن منهم بشاب، فيضربوه بأسيافهم،
Then they consulted (again), and they formed a consensus upon that they would kill him-saww, and there would come out a youth from every clan from them, and they would strike him-saww with their swords.
فأنزل الله تعالى: وَ إِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ» إلى آخر الآية.
Thus, Allah-azwj Revealed: And when those who committed Kufr plotted against you in order to confine you or kill you [8:30] – up to the end of the Verse’.[87]
Detailed background report
علي بن إبراهيم: إنها نزلت بمكة قبل الهجرة، و كان سبب نزولها أنه لما أظهر رسول الله (صلى الله عليه و آله) الدعوة بمكة قدمت عليه الأوس و الخزرج، فقال لهم رسول الله (صلى الله عليه و آله): «تمنعوني و تكونون لي جارا حتى أتلو عليكم كتاب ربي، و ثوابكم على الله الجنة؟» فقالوا: نعم، خذ لربك و لنفسك ما شئت. فقال لهم: «موعدكم العقبة في الليلة الوسطى من ليالي التشريق».
Ali Bin Ibrahim –
‘It was Revealed at Makkah before the Emigration (Hijra), and the reason for its Revelation was: –
When Rasool-Allah-saww manifested the call (to Islam) at Makkah, the (tribes of) Al-Aws and Al-Khazraj came. So Rasool-Allah-saww said to them: ‘Will you protect me-saww and be in my-saww vicinity until I-saww recite to you the Book of my-saww Lord-azwj, and your Rewards upon Allah-azwj would be the Paradise?’ They said, ‘Yes. Take for your-saww Lord-azwj and for yourself‑saww whatever you-saww so desire to’. He-saww said to them: ‘Your appointment (with me-saww would be at Al-Aqaba during the middle night from the nights of Al-Tashreek (12th Zilhajj)’.
فحجوا و رجعوا إلى منى، و كان فيهم ممن قد حج بشر كثير فلما كان اليوم الثاني من أيام التشريق، قال لهم رسول الله (صلى الله عليه و آله): إذا كان الليل فاحضروا دار عبد المطلب على العقبة، و لا تنبهوا نائما، و لينسل واحد فواحد، فجاء سبعون رجلا من الأوس و الخزرج فدخلوا الدار،
They performed their Hajj and returned to Mina, and there were among them a lot of people from the ones who had performed Hajj beforehand. When it was the second day from the days of Al-Tashreek, Rasool-Allah-saww said to them: ‘When it will be the night, then be present at the house of Abd Al-Muttalib-asws at Al-Aqaba, and do not spend the night sleeping, and infiltrate one by one. So there came seventy men from (the tribes of) Al Aws and Al Khazraj, and they entered the house.
فقال لهم رسول الله (صلى الله عليه و آله): «تمنعوني و تجيروني حتى أتلوا عليكم كتاب ربي، و ثوابكم على الله الجنة؟». فقال سعد بن زرارة و البراء بن معرور و عبد الله بن حرام: نعم- يا رسول الله- اشترط لربك و لنفسك ما شئت.
Rasool-Allah-saww said to them: ‘Will you protect me-asws and be in my-saww vicinity until I-saww recite the Book of my-saww Lord-azwj, and your Rewards upon Allah-azwj would be the Paradise?’ So Sa’ad Bin Zarara and Al Bara’a and Abdullah Bin Haram said, ‘Yes, O Rasool-Allah-saww! Stipulate for your-saww Lord-azwj and for yourself-saww whatever you-saww so desire to’.
فقال: «أما ما أشترط لربي فأن تعبدوه و لا تشركوا به شيئا، و أشترط لنفسي أن تمنعوني مما تمنعون أنفسكم، و تمنعوا أهلي مما تمنعون أهليكم و أولادكم». فقالوا: فما لنا على ذلك؟ فقال: «الجنة في الآخرة، و تملكون العرب، و تدين لكم العجم في الدنيا، و تكونون ملوكا في الجنة في الآخرة». فقالوا: قد رضينا.
He-saww said: ‘As for what I-saww stipulate for my-saww Lord-azwj is that you will worship Him-azwj, not associating anything with Him-azwj. And I-saww stipulate for myself-saww that you will protect me-saww from what you are protecting yourselves, and you will protect my-saww family from what you are protecting your own families and your children’. They said, ‘So what would be for us upon that?’ He-saww said: ‘The Paradise in the Hereafter, and you will be kings of the Arabs, and the non-Arabs would be fearing you in the world, and you would become kings in the Paradise in the Hereafter’. They said, ‘We have agreed’.
فقال: «اخرجوا إلي منكم اثني عشر نقيبا، يكونون شهداء عليكم بذلك» كما أخذ موسى من بني إسرائيل اثني عشر نقيبا، فأشار إليهم جبرئيل، فقال: هذا نقيب، و هذا نقيب، تسعة من الخزرج، و ثلاثة من الأوس،
He-saww said: ‘Bring out to me-saww, twelve chieftains from you who would become witnesses upon you with that, just as Musa-as took twelve chieftains from the Children of Israel’. So Jibraeel-as indicated to them, and he-as said: ‘This is a chieftain, and this is a chieftain – being nine from Al-Khazraj and three from Al-Aws.
فمن الخزرج: سعد بن زرارة، و البراء بن معرور، و عبد الله بن حرام- و هو أبو جابر بن عبد الله- و رافع بن مالك، و سعد بن عبادة، و المنذر بن عمرو، و عبد الله بن رواحة، و سعد بن الربيع، و عبادة بن الصامت. و من الأوس: أبو الهيثم بن التيهان- و هو من اليمن- و أسيد بن حضير، و سعد بن خيثمة.
So, from Al-Khazraj were – Sa’ad Bin Zarara, and Al bara’a Bin Marour, and Abdullah Bin Haram – and he is father of Jabir Bin Abdullah-ra – and Rafi’e Bin Malik, and Sa’ad Bin Abada, and Al Manar Bin Amro, and Abdullah Bin Rawaha, and Sa’ad Bin Al Rabi’e, and Abada Bin Al Samit. And from Al Aws were – Abu Al Haysam al Tayhan – and he was from Al Yemen, and Aseyd Bin Hazeyr, and Sa’ad Bin Khaysama.
فلما اجتمعوا و بايعوا لرسول الله (صلى الله عليه و آله) صاح إبليس: يا معشر قريش و العرب، هذا محمد و الصباة من أهل يثرب على جمرة العقبة يبايعونه على حربكم. فأسمع أهل منى، و ماجت قريش، فأقبلوا بالسلاح، و سمع رسول الله (صلى الله عليه و آله) النداء،
When they gathered and pledged allegiance to Rasool-Allah-saww, Iblees-la shrieked, ‘O community of Quraysh and the Arabs! This Muhammad-saww and the tribes from the people of Yasrib are upon the rock of Al-Aqaba, pledging allegiance to him-saww upon a war against you all!’ The people of Mina heard it and the Quraysh were inflamed, and they came over with the weapons, and Rasool-Allah-saww heard the call.
فقال للأنصار: «تفرقوا» فقالوا: يا رسول الله، إن أمرتنا أن نميل عليهم بأسيافنا فعلنا، فقال رسول الله (صلى الله عليه و آله): «لم أؤمر بذلك، و لم يأذن الله لي في محاربتهم». قالوا- فتخرج معنا؟ قال: «أنتظر أمر الله».
He-saww said to the Helpers: ‘Disperse!’ They said, ‘O Rasool-Allah-saww! If you-saww were to order us to lean against them with our swords, we would do so’. Rasool-Allah-saww said: ‘I-saww did not order that, and Allah-azwj has not Permitted me-saww regarding your war’. They said, ‘So you-saww will come out along with us?’ He-saww said: ‘I-saww await the Command of Allah-azwj’.
فجاءت قريش على بكرة أبيها قد أخذوا السلاح، و خرج حمزة و أمير المؤمنين (عليهما السلام) و معهما السيوف فوقفا على العقبة، فلما نظرت قريش إليهما، قالوا: ما هذا الذي اجتمعتم له؟ فقال حمزة: ما اجتمعنا و ما هيأنا أحدا، و الله لا يجوز هذه العقبة أحد إلا ضربته بسيفي هذا.
The Quraysh came en-masse bearing the weapons, while Hamza-asws and Amir Al-Momineen-asws came out and with them-as were the swords, and they-as both paused upon Al-Aqaba. When the Quraysh looked at them-as, they said, ‘What is this which you have gathered for?’ Hamza-asws said, ‘We have not gathered and have not welcomed anyone. By Allah-azwj! I-asws will not allow anyone to cross Al-Aqaba except I-asws will strike him with my-asws sword!’
فرجعوا إلى مكة، و قالوا: لا نأمن أن يفسد أمرنا، و يدخل واحد من مشايخ قريش في دين محمد. فاجتمعوا في دار الندوة، و كان لا يدخل في دار الندوة إلا من قد أتى عليه أربعون سنة، فدخل أربعون رجلا من مشايخ قريش، و جاء إبليس في صورة شيخ كبير،
They returned to Makkah and they were saying, ‘We are not safe from spoiling our own affairs, and one of the Sheykhs of Quraysh to be entering into the Religion of Muhammad-saww’. They gathered in the conference hall, and they did not use to enter into the conference hall except for the one who was forty years of age, and forty men from the sheykhs of Quraysh entered, and Iblees-la came in an image of a very old man (sheykh).
فقال له البواب: من أنت؟ فقال: أنا شيخ من أهل نجد، لا يعدمكم مني رأي صائب، إني حيث بلغني اجتماعكم في أمر هذا الرجل فجئت لأشير عليكم. فقال: ادخل، فدخل إبليس.
The doorman said to them, ‘Who are you?’ He-la said, ‘I-la am a sheykh from the people of Najd. There will be given from me-la, a correct opinion. I-la, when there reached me-la the news of your gathering regarding this matter of this man-saww, I-la came over consulting to you all’. He said, ‘Enter!’ So Iblees-la entered.
فلما أخذوا مجلسهم، قال أبو جهل: يا معشر قريش، إنه لم يكن أحد من العرب أعز منا، نحن أهل الله تغدوإلينا العرب في السنة مرتين و يكرموننا، و نحن في حرم الله لا يطمع فينا طامع، فلم نزل كذلك حتى نشأ فينا محمد ابن عبد الله
When they had taken their seats, Abu Jahl-la said, ‘O group of Quraysh! It is such that there is no one from the Arabs more respectable than us. We are the people of Allah-azwj. The Arabs come to us twice during the year and they honour us, and we are in the Harrum (Sanctuary) of Allah-azwj. No coveting one can tempt us. We did not cease to be like that until Muhammad Bin Abdullah-saww was publicised among us.
فكنا نسميه الأمين لصلاحه و سكونه و صدق لهجته، حتى إذا بلغ ما بلغ و أكرمناه ادعى أنه رسول الله، و أن أخبار السماء تأتيه، فسفه أحلامنا، و سب آلهتنا، و أفسد شبابنا، و فرق جماعتنا، و زعم أنه من مات من أسلافنا ففي النار، و لم يرد علينا شيء أعظم من هذا، و قد رأيت فيه رأينا،
We became naming him-saww as the trustworthy due to his-saww righteousness, and his-saww calmness, and the truthfulness of his-saww tone, until when it reached what reached and we respected him-saww. (Then) he-saww claimed that he-saww is a Rasool-saww of Allah-azwj, and that the news of the sky comes to him-saww. He-saww discredited our dreams, and insulted our gods, and separated our communities, and he-saww claimed that the ones from our ancestors who have died, they are in the Fire. And there hasn’t been referred to us anything greater than this, and I have opined with regards to it, as being our opinion’.
قالوا: و ما رأيت؟ قال: رأيت أن ندس إليه رجلا منا ليقتله، فإن طلبت بنو هاشم بديته أعطيناهم عشر ديات.
They said, ‘And what is your view?’ He said, ‘I view that we call some men from us in order to kill him-saww. Then, if the clan of Hashim-asws were to seek his-saww wergild, we will give them ten wergilds’.
فقال الخبيث: هذا رأي خبيث، قالوا: و كيف ذلك؟ قال: لأن قاتل محمد مقتول لا محالة، فمن ذا الذي يبذل نفسه للقتل منكم، فإنه إذا قتل محمد تعصبت بنو هاشم و حلفاؤهم من خزاعة، و إن بني هاشم لا ترضى أن يمشي قاتل محمد على الأرض، فتقع بينكم الحروب في حرمكم، و تتفانوا.
The wicked one-la said, ‘This is a bad opinion’. They said, ‘And how is that so?’ He-la said, ‘Because a killer of Muhammad-saww would be killed, inevitably. So who is that from you all who would exert himself for the killing, for when he does kill Muhammad-saww, the clan of Hashim-asws and their allies would be prejudiced against him, and that the clan of Hashim-asws would not be pleased that the killer of Muhammad-saww should be walking upon the earth, and the war would ensure between you all inside your Harrum (Sanctuary), and you will perish’.
فقال آخر منهم: فعندي رأي آخر، قالوا: و ما هو؟ قال: نثبته في بيت و نلقي إليه قوته حتى يأتي إليه ريب المنون فيموت، كما مات زهير و النابغة و امرؤ القيس.
So, another one of them said, ‘Then, there is another opinion with me’. They said, ‘And what is it?’ He said, ‘We shall confine him-saww in a house and give him-saww his daily bread until there comes to him-saww his-saww fate, and he-saww dies, just as Zuheyr and al Nabaghat, and Amro Al Qays have died’.
فقال إبليس: هذا أخبث من الآخر، قالوا: و كيف ذاك؟ قال: لأن بني هاشم لا ترضى بذلك، فإذا جاء موسم من مواسم العرب استغاثوا بهم و اجتمعوا عليكم فأخرجوه.
Iblees-la said, ‘This is even worse than the other (opinion)’. They said, ‘And how is that so?’ He-la said, ‘Because, the Clan of Hashim-asws will not be pleased with that, and when the season from the seasons of the Arabs (Hajj) comes, they would seek help with them and they would gather against you all and take him-saww out’.
قال آخر منهم: لا، و لكنا نخرجه من بلادنا، و نتفرغ نحن لعبادة آلهتنا.
Another one of them said, ‘No, but we will banish him-saww from our city, and we would be free to worship our gods’.
قال إبليس: هذا أخبث من الرأيين المتقدمين، قالوا: و كيف ذاك؟ قال: لأنكم تعمدون إلى أصبح الناس وجها، و أنطق الناس لسانا، و أفصحهم لهجة، فتحملونه إلى بوادي العرب فيخدعهم و يسحرهم بلسانه، فلا يفجأكم إلا و قد ملأها عليكم خيلا و رجلا.
Iblees-la said, ‘This is even worse that the two preceding opinions’. They said, ‘And how is that so?’ He-la said, ‘Because you are deliberating to most becoming of the face of the people, and the most speaking tongue of the people, and the most eloquent of tone, so you will end up carrying him-saww to a valley of the Arabs, and he-saww would deceive them and bewitch them with his-saww tongue. Then is should not surprise you except and he-saww has inclined against you cavalry horses and infantry’.
فبقوا حائرين، ثم قالوا لإبليس: فما الرأي فيه، يا شيخ؟ قال: ما فيه إلا رأي واحد، قالوا: و ما هو؟
They remained confused, then they said to Iblees-la, ‘So what is the (correct) opinion with regards to it, O sheykh?’ He-la said, ‘There is not with regards to it, except for one opinion’. They said, ‘And what is it?’
قال: يجتمع من كل بطن من بطون قريش واحد و يكون معهم من بني هاشم رجل، فيأخذون سكينا أو حديدة أو سيفا فيدخلون عليه فيضربونه كلهم ضربة واحدة حتى يتفرق دمه في قريش كلها، فلا يستطيع بنو هاشم أن يطلبوا بدمه، و قد شاركوا فيه، فإن سألوكم أن تعطوا الدية فأعطوهم ثلاث ديات،
He-la said, ‘Gather from every clan from the clans of Quraysh, one (man), and there should (also) be a man from the clan of Hashim-asws along with them. Then they should take knives, or iron (bars), or swords, and they should go to him-saww and strike him-saww, each of them one strike, until his-saww blood is separated among all of Quraysh. Thus, the clan of Hashim-asws would not have the ability to seek his-saww blood, and they would have (also) participated in it. Then if they were to ask you to pay the wergild, then give them three wergilds’.
قالوا: نعم، و عشر ديات. ثم قالوا: الرأي رأي الشيخ النجدي، فاجتمعوا و دخل معهم في ذلك أبو لهب عم النبي (صلى الله عليه و آله).
They said, ‘Yes, and (even) ten wergilds!’ Then they said, ‘The (correct) opinion is of the sheykh of Najd (Iblees-la)’. So they formed a consensus and included in that Abu Lahab-la, uncle of the Prophet-saww.
و نزل جبرئيل (عليه السلام) على رسول الله (صلى الله عليه و آله) فأخبره أن قريشا قد اجتمعت في دار الندوة يدبرون عليك، و أنزل الله عليه في ذلك: وَ إِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَ يَمْكُرُونَ وَ يَمْكُرُ اللَّهُ وَ اللَّهُ خَيْرُ الْماكِرِينَ.
And Jibraeel-as descended unto Rasool-Allah-saww and informed him-saww that Quraysh had gathered in the conference hall plotting against you-saww, and Allah-azwj Revealed unto him-saww during that: And when those who committed Kufr plotted against you in order to confine you or kill you or banish you, and they were plotting and Allah Planned, and Allah is the best of the planners [8:30].
و اجتمعت قريش أن يدخلوا عليه ليلا فيقتلوه، و خرجوا إلى المسجد يصفرون و يصفقون و يطوفون بالبيت، فأنزل الله: وَ ما كانَ صَلاتُهُمْ عِنْدَ الْبَيْتِ إِلَّا مُكاءً وَ تَصْدِيَةً اليدين، و هذه الآية معطوفة على قوله: وَ إِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا.
And the Quraysh gathered to pounce upon him-saww at night and kill him-saww, and they went out to the Masjid whistling, and clapping, and circling the House (Kabah). So Allah-azwj Revealed: And what was their Salat by the House except for whistling and clapping of the hands [8:35]. And this Verse is to be read together with His-azwj Words: And when those who committed Kufr plotted against you [8:30].
فلما أمسى رسول الله (صلى الله عليه و آله) جاءت قريش ليدخلوا عليه، فقال أبو لهب: لا أدعكم أن تدخلوا عليه بالليل، فإن في الدار صبيانا و نساء، و لا نأمن أن تقع بهم يد خاطئة، فنحرسه الليلة، فإذا أصبحنا دخلنا عليه.
When it was evening for Rasool-Allah-saww, Quraysh came to attack upon him-saww. Abu Lahab-la said, ‘I-la will not let you to go to him-saww at night, for in the house there are children and women, and there is no safety that a hand might fall on them in error. When should stay guard at night, and when it is morning, we would attack upon him’.
فناموا حول حجرة رسول الله (صلى الله عليه و آله)، و أمر رسول الله (صلى الله عليه و آله) أن يفرش له ففرش له. فقال لعلي بن أبي طالب (عليه السلام): «افدني بنفسك». قال: «نعم، يا رسول الله». قال: «نم على فراشي، و التحف ببردتي».
They slept around the chamber of Rasool-Allah-saww, and Rasool-Allah-saww ordered that a bed be prepared for him. It was prepared for him-saww. He-saww said to Ali Bin AbuTalib-asws, ‘Ransom me-saww with yourself-asws’. He-asws said: ‘Yes, O Rasool-Allah-saww!’ He-saww said: ‘Sleep upon my-saww bed and cover with my-saww cloak’.
فنام علي (عليه السلام) على فراش رسول الله (صلى الله عليه و آله) و التحف ببردته و جاء جبرئيل (عليه السلام) فأخذ بيد رسول الله (صلى الله عليه و آله) و أخرجه على قريش و هم نيام، و هو يقرأ عليهم: وَ جَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَ مِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْناهُمْ فَهُمْ لا يُبْصِرُونَ، و قال له جبرئيل: خذ على طريق ثور، و هو جبل على طريق منى له سنام كسنام الثور، فدخل الغار، و كان من أمره ما كان.
Ali-asws slept upon the bed of Rasool-Allah-saww and covered with his-saww cloak, and Jibraeel-as came and grabbed the hand of Rasool-Allah-saww and took him-saww out towards the Quraysh while they were sleeping, and he-saww was reciting upon them: ‘And We have made in front of them a barrier and a barrier behind them, so We have Covered them over and they are not seeing [36:9]. And Jibraeel-as said to him-saww: ‘Take the Sowr road’ – and it is a mountain upon the road of Mina, for it being a hump like the hump of the bull, and he-saww entered the cave, and it transpired from his-saww matter what transpired.
فلما أصبحت قريش و أتوا إلى الحجرة و قصدوا الفراش، وثب علي (عليه السلام) في وجوههم، فقال: «ما شأنكم؟» قالوا له: أين محمد؟ قال: «أ جعلتموني عليه رقيبا، ألستم قلتم نخرجه من بلادنا؟ فقد خرج عنكم».
When Quraysh woke up in the morning and came to the chamber and aimed for the bed, Ali-asws leapt up in their faces and he-asws said: ‘What is your affair?’ They said to him-asws, ‘Where is Muhammad-saww?’ He-asws said: ‘Did you make me-asws a watcher over him-saww? Weren’t you saying, ‘We would banish him-saww from our city’? He-saww has (now) gone out from you’.
فأقبلوا على أبي لهب يضربونه، و يقولون: أنت تخدعنا منذ الليلة. فتفرقوا في الجبال، و كان فيهم رجل من خزاعة، يقال له أبو كرز يقفو الآثار، فقالوا له: يا أبا كرز اليوم اليوم، فوقف بهم على باب حجرة رسول الله (صلى الله عليه و آله). و قال لهم: هذه قدم محمد، و الله إنها لأخت القدم التي في المقام.
They turned towards Abu Lahab-la hitting him, and they were saying, ‘You deceived us since the night!’ Then they disperse in the mountain, and among them was a man from Khaza’a called Abu Karz who knew the tracking, and they said to him, ‘O Abu Karz! Today is the day’. So he paused with them at the door of the chamber of Rasool-Allah-saww, and he said to them, ‘This is a footprint of Muhammad-saww. By Allah-azwj! It is a matching footprint which is in the place’.
و كان أبو بكر استقبل رسول الله (صلى الله عليه و آله) فرده معه، فقال أبو كرز: و هذه قدم ابن أبي قحافة أو أبيه. ثم قال: و ها هنا عبر ابن أبي قحافة فما زال بهم حتى أوقفهم على باب الغار. ثم قال: ما جاوزا هذا المكان، إما أن يكونا صعدا إلى السماء أو دخلا تحت الأرض.
And Abu Bakr had met Rasool-Allah-saww, and returned with him-saww. So Abu Karz said, ‘This is a footprint of Ibn Abu Qohafa or his father’. Then he said, ‘And over here are the traces of Ibn Abu Qohafa’. He did not cease to be with them until he paused them at the entrance of the cave. Then he said, ‘They have not crossed over this place. Either they have ascended to the sky or entered under the ground’.
و بعث الله العنكبوت فنسجت على باب الغار، و جاء فارس من الملائكة حتى وقف على باب الغار. ثم قال: ما في الغار أحد، فتفرقوا في الشعاب، و صرفهم الله عن رسوله (صلى الله عليه و آله)، ثم أذن لنبيه (صلى الله عليه و آله) في الهجرة.
And Allah-azwj Sent the spider and it spun a web at the entrance of the cave, and a horse rider from the Angel came over and paused at the entrance of the cave, then said. Then he (Abu Karz) said, ‘There is no one in the cave’. So they dispersed in the terrain, and Allah-azwj Turned them away from His-azwj Rasool-saww. Then He-azwj Permitted for His-azwj Prophet-saww with regards to the Emigration (Hijra)’.[88]
VERSES 31 – 33
وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا قَالُوا قَدْ سَمِعْنَا لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هَٰذَا ۙ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {31}
And when Our Verses are recited to them, they are saying, ‘We heard. Had we so desired we would say similar to this. Surely these are only stories of the former ones’ [8:31]
وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ {32}
And when they said, ‘O Allah! In case this is the Truth from Your Presence, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ ۚ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ {33}
And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَاتَ يَوْمٍ جَالِساً إِذْ أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ فِيكَ شَبَهاً مِنْ عِيسَى ابْنِ مَرْيَمَ وَ لَوْ لَا أَنْ تَقُولَ فِيكَ طَوَائِفُ مِنْ أُمَّتِي مَا قَالَتِ النَّصَارَى فِي عِيسَى ابْنِ مَرْيَمَ لَقُلْتُ فِيكَ قَوْلًا لَا تَمُرُّ بِمَلَإٍ مِنَ النَّاسِ إِلَّا أَخَذُوا التُّرَابَ مِنْ تَحْتِ قَدَمَيْكَ يَلْتَمِسُونَ بِذَلِكَ الْبَرَكَةَ
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from his father, from Abu Baseer who said:
‘One day Rasool Allah-saww was explaining (matters) in a session, when Amir Al-Momineen-asws came over. Rasool Allah-saww said to him-asws that: ‘In you-asws there is a similarity with Isa-as Bin Maryam-as, and had it not been for a sect from my-saww community saying regarding you-asws what the Christians are saying regarding Isa-as Bin Maryam-as, I-saww would have said regarding you-asws such words that none from the people would pass by you-asws except that he would take the dust from under your-asws feet seeking Blessings by that’.
قَالَ فَغَضِبَ الْأَعْرَابِيَّانِ وَ الْمُغِيرَةُ بْنُ شُعْبَةَ وَ عِدَّةٌ مِنْ قُرَيْشٍ مَعَهُمْ فَقَالُوا مَا رَضِيَ أَنْ يَضْرِبَ لِابْنِ عَمِّهِ مَثَلًا إِلَّا عِيسَى ابْنَ مَرْيَمَ
He-asws said: ‘Two bedouins became angered along with Al-Mugheira Bin Sho’bat as well a number from the Quraysh among them. They said, ‘He-saww was not happy until he-saww struck an example for the son-asws of his-saww uncle-as with Isa-as Bin Maryam-as’.
فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَقَالَ وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذا قَوْمُكَ مِنْهُ يَصِدُّونَ وَ قالُوا أَ آلِهَتُنا خَيْرٌ أَمْ هُوَ ما ضَرَبُوهُ لَكَ إِلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنا عَلَيْهِ وَ جَعَلْناهُ مَثَلًا لِبَنِي إِسْرائِيلَ وَ لَوْ نَشاءُ لَجَعَلْنا مِنْكُمْ يَعْنِي مِنْ بَنِي هَاشِمٍ مَلائِكَةً فِي الْأَرْضِ يَخْلُفُونَ
Allah-azwj Revealed unto His-azwj Prophet-saww Saying: And when an example is struck for the son of Maryam, then your people are laughing loudly [43:57] And they are saying, ‘Are our gods better or him?’ They are not attacking him to you except for quarrelling. But, they are a disputing people [43:58] Surely he is only a servant We Favoured upon and Made him an example for the Children of Israel [43:59] And had We so Desired, We would have Made from you – Meaning the clan of Hashim-asws, Angels in the earth succeeding (each other) [43:59].
قَالَ فَغَضِبَ الْحَارِثُ بْنُ عَمْرٍو الْفِهْرِيُّ فَقَالَ اللَّهُمَّ إِنْ كانَ هذا هُوَ الْحَقَّ مِنْ عِنْدِكَ أَنَّ بَنِي هَاشِمٍ يَتَوَارَثُونَ هِرَقْلًا بَعْدَ هِرَقْلٍ فَأَمْطِرْ عَلَيْنا حِجارَةً مِنَ السَّماءِ أَوِ ائْتِنا بِعَذابٍ أَلِيمٍ فَأَنْزَلَ اللَّهُ عَلَيْهِ مَقَالَةَ الْحَارِثِ وَ نَزَلَتْ هَذِهِ الْآيَةُ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ
He-asws said: ‘Al-Haaris Bin Amro Al-Fahry became angry and said, ‘O Allah! In case this is the Truth from Your Presence – that the Clan of Hashim-asws will be inheriting from Heraclius and after Heraclius, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]. So Allah-azwj Revealed (upon) the words of Al-Haaris and this Verse Came down: And Allah was not going to Punish them while you were among them, nor was Allah Punish them while they are seeking Forgiveness [8:33].
ثُمَّ قَالَ لَهُ يَا ابْنَ عَمْرٍو إِمَّا تُبْتَ وَ إِمَّا رَحَلْتَ فَقَالَ يَا مُحَمَّدُ بَلْ تَجْعَلُ لِسَائِرِ قُرَيْشٍ شَيْئاً مِمَّا فِي يَدَيْكَ فَقَدْ ذَهَبَتْ بَنُو هَاشِمٍ بِمَكْرُمَةِ الْعَرَبِ وَ الْعَجَمِ
Then he-saww said to him: ‘O Ibn Amro, either you repent or you leave’. He said, ‘O Muhammad-saww, but you-saww have made for all of the Quraysh something from what is in your-saww hands, for the Clan of Hashim-asws have taken away the prestige of the Arabs and the non-Arabs’.
فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) لَيْسَ ذَلِكَ إِلَيَّ ذَلِكَ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى فَقَالَ يَا مُحَمَّدُ قَلْبِي مَا يُتَابِعُنِي عَلَى التَّوْبَةِ وَ لَكِنْ أَرْحَلُ عَنْكَ فَدَعَا بِرَاحِلَتِهِ فَرَكِبَهَا فَلَمَّا صَارَ بِظَهْرِ الْمَدِينَةِ أَتَتْهُ جَنْدَلَةٌ فَرَضَخَتْ هَامَتَهُ
The Prophet-saww said to him: ‘That is not up to me-saww, but that is up to Allah-azwj Blessed and Exalted’. He said, ‘O Muhammad-saww, my heart does not incline me for the repentance, but I shall leave from you’. So he called for his ride and rode away. When he came to the back of Al-Medina, a stone fell upon him and crushed his skull.
ثُمَّ أَتَى الْوَحْيُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ لِلْكافِرينَ بِوَلَايَةِ عَلِيٍّ لَيْسَ لَهُ دافِعٌ مِنَ اللَّهِ ذِي الْمَعارِجِ
Then Revelation Came to the Prophet-saww Saying: A questioner, asked for the Punishment to befall [70:1] For the disbelievers in the Wilayah of Ali, there being no dispeller for it [70:2] (It is) from Allah, the Lord of the ways of Ascent [70:3].
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّا لَا نَقْرَؤُهَا هَكَذَا فَقَالَ هَكَذَا وَ اللَّهِ نَزَلَ بِهَا جَبْرَئِيلُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) وَ هَكَذَا هُوَ وَ اللَّهِ مُثْبَتٌ فِي مُصْحَفِ فَاطِمَةَ ( عليها السلام )
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws, we do not read it like this’. He-asws said: ‘By Allah-azwj! This is how Jibraeel-as Descended with it upon Muhammad-saww, and by Allah-azwj, this is how it is recorded in the Parchment (Mus’haf) of Fatima-asws’.
فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِمَنْ حَوْلَهُ مِنَ الْمُنَافِقِينَ انْطَلِقُوا إِلَى صَاحِبِكُمْ فَقَدْ أَتَاهُ مَا اسْتَفْتَحَ بِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ اسْتَفْتَحُوا وَ خابَ كُلُّ جَبَّارٍ عَنِيدٍ .
Rasool Allah-saww said to those who were around him-saww from the hypocrites: ‘Go to your companion, for there has come to him what judgment he was asking for’. Allah-azwj Mighty and Majestic Said: And they are asking for judgment, and every stubborn tyrant was disappointed [14:15]’’.[89]
حدثنا محمد بن عبد الحميد عن حيان عن ابيه عن ابى جعفر عليه السلام قال قال رسول الله صلى الله عليه وآله وهو في نفر من اصحابه ان مقامي بين اظهركم ومفارقتي خير لكم فقام إليه جابر بن عبد الله الانصاري وقال يا رسول الله صلى الله عليه وآله وسلم اما مقامك بين اظهرنا فهو خير لنا فكيف يكون مفارقتك ايانا خير لنا
It has been narrated to us by Muhammad Bin Abdul Hameed, from Hayaan, from his father, who has narrated:
‘Abu Ja’far-asws says that the Rasool-Allah-saww said, and he-saww was among a number of his-saww companions, that: ‘My-saww presence among you and my-saww separation (from you, both) are better for you’. Jabir Abdullah Al-Ansary stood up and said, ‘O Rasool-Allah-saww, but your-saww stay among us, it is better for us. How can your-saww separation from us be better for us?’
قال اما مقامي بين اظهركم ان الله يقول وما كان الله ليعذبهم وانت فيهم وما كان الله معذبهم وهم يستغفرون يعذبهم بالسيف واما مفارقتي اياكم فانه خير لكم فان اعمالكم تعرض على كل اثنين وكل خميس فما كان من حسن حمدت الله عليه وما كان من سيئ استغفرت الله لكم.
He-saww said: ‘As for my-saww stay among you, is that Allah-azwj has Said: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33], Punishing them by the sword. And, as for my-saww separation from you being better for you, because your deeds will get presented to me-saww every Monday and Thursday. For whatever will be from good, I-saww shall Praise Allah-azwj, and whatever will be from bad, I-saww will seek Forgiveness from Allah-azwj for you’.[90]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) إِنَّ لَكُمْ فِي حَيَاتِي خَيْراً وَ فِي مَمَاتِي خَيْراً قَالَ فَقِيلَ يَا رَسُولَ اللَّهِ أَمَّا حَيَاتَكَ فَقَدْ عَلِمْنَا فَمَا لَنَا فِي وَفَاتِكَ فَقَالَ أَمَّا فِي حَيَاتِي فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ أَمَّا فِي مَمَاتِي فَتُعْرَضُ عَلَيَّ أَعْمَالُكُمْ فَأَسْتَغْفِرُ لَكُمْ.
Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza and someone else, has reported the following:
Abu Abdullah-asws says that the Rasool Allah-saww said: ‘There is goodness for you in my-saww being alive and goodness for you in my-saww passing away’. So they said, ‘O Rasool Allah-saww! As for your-saww being alive, so we have known that. So what is (goodness) for us in your-saww passing away?’ He-saww said: ‘As for my-saww being alive, so Allah-azwj Mighty and Majestic has Said: And Allah was not going to Punish them while you were among them [8:33]. And as for my-saww passing away, your deeds would get presented to me-saww, so I-saww would be seeking Forgiveness for you’.[91]
حدثنا محمد بن إبراهيم بن اسحاق الطالقاني رضى الله عنه قال حدثنا عبد العزيز بن يحيى قال حدثنا المغيرة بن محمد قال حدثنا رجاء بن سلمة عن عمرو ابن شمر، عن جابر بن يزيد الجعفي، قال: قلت لابي جعفر محمد بن علي الباقر عليهما السلام لاي شئ يحتاج إلى النبي صلى الله عليه وآله والامام؟ فقال لبقاء العالم على صلاحه وذلك ان الله عزوجل يرفع العذاب عن أهل الارض إذا كان فيها نبي أو أمام قال الله عزوجل وما كان الله ليعذبهم وأنت فيهم
Muhammad Bin Ibrahim Bin Is’haq Al Talaqany narrated to us, from Abdul Aziz Bin Yahya, from Al Mugheira Bin Muhammad, from Raja’a Bin Salma, from Amro Ibn Shimr, from Jabir Bin Yazeed Al Ju’fy who said,
‘I said to Abu Ja’far Bin Muhammad-asws Bin Ali Al-Baqir-asws, ‘For which thing is there a need to the Prophet-saww and the Imam-asws?’ So he-asws said: ‘For the remaining of the knowledgeable one for his correctness, and that is the (reason that) Allah-azwj Mighty and Majestic Raised the Punishment from the people of the earth if there was a Prophet-as or an Imam-asws in it. Allah-azwj Mighty and Majestic Said: And Allah was not going to Punish them while you were among them [8:33].
وقال النبي صلى الله عليه وآله النجوم أمان لاهل السماء وأهل بيتي أمان لاهل الارض فإذا ذهبت النجوم اتى اهل السماء ما يكرهون وإذا ذهب اهل بيتي اتى أهل الارض ما يكرهون يعني باهل بيته الائمة الذين قرن الله عزوجل طاعتهم بطاعته
And the Prophet-saww said: ‘The stars are a security for the inhabitants of the sky, and the People-asws of my-saww Household are a security for the inhabitants of the earth. So if the stars were to go away, there would come to the inhabitants of the sky what they dislike, and if the People-asws of my-saww Household go away, there would come to the inhabitants of the earth what they dislike’ – meaning by the People-asws of the Household, the Imams-asws, the obedience to whom Allah-azwj has Paired as being obedience to Him-azwj.
فقال (يا أيها الذين آمنوا اطيعوا الله واطيعوا الرسول وأولى الامر منكم) وهم المعصومون المطهرون الذين لا يذنبون ولا يعصون وهم المؤيدون الموفقون المسددون بهم يرزق الله عباده وبهم تعمر بلاده وبهم ينزل القطر من السماء وبهم يخرج بركات الارض وبهم يمهل اهل المعاصي ولا يعجل عليهم بالعقوبة والعذاب لا يفارقهم روح القدس ولا يفارقونه ولا يفارقون القرآن ولا يفارقهم صلوات الله عليهم أجمعين.
He-azwj Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you [4:59], and they-asws are the Infallible, the Purified who are not committing any sins nor are they-asws disobeying (Allah-azwj), and they-asws are the supporters, the conciliators, the Guides due to whom Allah-azwj Sustains His-azwj servants. It is due to them-asws that His-azwj Countries survive, and it is due to them-asws that there are drops (of rain) from the sky, and it is due to them-asws that the Blessings come out from the earth, and it is due to them-asws that the Torment and the Punishment is delayed and is not hastened upon the people of the disobedience. Neither will the Holy Spirit separate from them nor would they-asws separate from it. Neither will they-asws separate from the Quran, nor would it separate from them-asws’.[92]
Arguments of Rasool-Allah-saww for the Wilayah of Ali-asws
فَقَالَ رَسُولُ اللَّهِ ص: أَ مَا كَفَاكُمْ نُورُ عَلِيٍّ الْمُشْرِقُ فِي الظُّلُمَاتِ الَّذِي رَأَيْتُمُوهُ لَيْلَةَ خُرُوجِهِ مِنْ عِنْدِ رَسُولِ اللَّهِ إِلَى مَنْزِلِهِ أَ مَا كَفَاكُمْ أَنَّ عَلِيّاً جَازَ وَ الْحِيطَانُ بَيْنَ يَدَيْهِ، فَفُتِحَتْ لَهُ وَ طُرِّقَتْ، ثُمَّ عَادَتْ وَ الْتَأَمَتْ
Rasool-Allah-saww said: ‘Was it not sufficient for you all, the light of Ali-asws shining in the darkness which you saw on the night he-asws went out from the presence of Rasool-Allah-saww to his-asws house? Was is not sufficient for you that Ali-asws crossed over and (although) the wall was in front of him-asws, but it opened up and made a way for him-asws, then it returned and joined up again?
أَ مَا كَفَاكُمْ يَوْمَ غَدِيرِ خُمٍّ أَنَّ عَلِيّاً لَمَّا أَقَامَهُ رَسُولُ اللَّهِ رَأَيْتُمْ أَبْوَابَ السَّمَاءِ مُفَتَّحَةً، وَ الْمَلَائِكَةَ مِنْهَا مُطَّلِعِينَ تُنَادِيكُمْ: هَذَا وَلِيُّ اللَّهِ فَاتَّبِعُوهُ، وَ إِلَّا حَلَّ بِكُمْ عَذَابُ اللَّهِ فَاحْذَرُوهُ
Was it not sufficient for you on the day of Ghadeer Khumm that Ali-asws, when Rasool-Allah-saww established him-asws, you saw the gateways of the sky opened up and the Angels emerging from these calling out to you, ‘This is a Guardian-asws of Allah-azwj, therefore obey him-asws, or else the Punishment of Allah-azwj would be Released with you all, therefore be warned’?
أَ مَا كَفَاكُمْ رُؤْيَتُكُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ هُوَ يَمْشِي وَ الْجِبَالُ تَسِيرُ بَيْنَ يَدَيْهِ لِئَلَّا يَحْتَاجَ إِلَى الِانْحِرَافِ عَنْهَا، فَلَمَّا جَازَ رَجَعَتِ الْجِبَالُ إِلَى أَمَاكِنِهَا
Was is not sufficient for you seeing Ali-asws Bin Abu Talib-asws and he-asws was walking, and the mountain moving aside lest he-asws be needy to turn around from it, so when he-asws had crossed over, the mountain moved back into its place?
ثُمَّ قَالَ: اللَّهُمَّ زِدْهُمْ آيَاتٍ، فَإِنَّهَا عَلَيْكَ سَهْلَاتٌ يَسِيرَاتٌ- لِتَزِيدَ حُجَّتُكَ عَلَيْهِمْ تَأْكِيداً.
Then he-saww said: ‘O Allah-azwj! Increase the Signs for them, for these are easy, a small thing for You-azwj, in order for Your-azwj Proof to be Increased against them, substantiated’.
قَالَ: فَرَجَعَ الْقَوْمُ إِلَى بُيُوتِهِمْ، فَأَرَادُوا دُخُولَهَا فَاعْتَقَلَتْهُمُ الْأَرْضُ وَ مَنَعَتْهُمْ، وَ نَادَتْهُمْ: حَرَامٌ عَلَيْكُمْ دُخُولُهَا- حَتَّى تُؤْمِنُوا بِوَلَايَةِ عَلِيٍّ ع. قَالُوا: آمَنَّا. وَ دَخَلُوا.
He (Imam Hassan Al-Askari-asws) said: ‘So the group returned to their houses and they intended to enter these, but the ground seized them and prevented them, and called out to them, ‘It is prohibited unto you to enter these until you believe in the Wilayah of Ali-asws!’ They said, ‘We believe!’ And they entered.
ثُمَّ ذَهَبُوا يَنْزِعُونَ ثِيَابَهُمْ لِيَلْبَسُوا غَيْرَهَا، فَثَقُلَتْ عَلَيْهِمْ، وَ لَمْ يُقِلُّوهَا وَ نَادَتْهُمْ: حَرَامٌ عَلَيْكُمْ سُهُولَةُ نَزْعِنَا- حَتَّى تُقِرُّوا بِوَلَايَةِ عَلِيٍّ ع. فَأَقَرُّوا، وَ نَزَعُوهَا.
Then they went on to remove their clothes in order to wear another, but these became heavy upon them and could not lift them, and these called out to them, ‘It is prohibited upon you the ease of removing us until you acknowledge with the wilayah of Ali-asws!’ So they acknowledged, and they removed them.
ثُمَّ ذَهَبُوا يَلْبَسُونَ ثِيَابَ اللَّيْلِ، فَثَقُلَتْ عَلَيْهِمْ وَ نَادَتْهُمْ: حَرَامٌ عَلَيْكُمْ لُبْسُنَا- حَتَّى تَعْتَرِفُوا بِوَلَايَةِ عَلِيٍّ ع. فَاعْتَرَفُوا.
Then they went on to wear the night clothes, but these became heavy upon them, and called out to them, ‘It is prohibited upon you to wear us, until you acknowledge with the Wilayah of Ali-asws!’ So they acknowledged.
ثُمَّ ذَهَبُوا يَأْكُلُونَ، فَثَقُلَتْ عَلَيْهِمُ اللُّقْمَةُ، وَ مَا لَمْ يَثْقُلْ مِنْهَا اسْتَحْجَرَ فِي أَفْوَاهِهِمْ، وَ نَادَتْهُمْ: حَرَامٌ عَلَيْكُمْ أَكْلُنَا- حَتَّى تَعْتَرِفُوا بِوَلَايَةِ عَلِيٍّ ع فَاعْتَرَفُوا.
Then they went to eat, but the morsel became heavy upon them, and whatever did not become heavy from these, became pebbles in their mouths, and called out to them, ‘It is prohibited upon you to eat us, until you acknowledge with the Wilayah of Ali-asws!’ So they acknowledged.
ثُمَّ ذَهَبُوا يَبُولُونَ وَ يَتَغَوَّطُونَ، فَتَعَذَّبُوا وَ تَعَذَّرَ عَلَيْهِمْ، وَ نَادَتْهُمْ بُطُونُهُمْ وَ مَذَاكِيرُهُمْ: حَرَامٌ عَلَيْكُمُ السَّلَامَةُ مِنَّا- حَتَّى تَعْتَرِفُوا بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع. فَاعْتَرَفُوا
Then they went to urinate and defecate, but they were unable and became impossible upon them, and they bellied and their stomach and urinating part called out to them, ‘It is prohibited upon you to be safe from us, until you acknowledge with the Wilayah of Ali-asws Bin Abu Talib-asws’. So, they acknowledge.
ثُمَّ ضَجَرَ بَعْضُهُمْ وَ قَالَ: اللَّهُمَّ إِنْ كانَ هذا هُوَ الْحَقَّ مِنْ عِنْدِكَ- فَأَمْطِرْ عَلَيْنا حِجارَةً مِنَ السَّماءِ- أَوِ ائْتِنا بِعَذابٍ أَلِيمٍ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ فَإِنَّ عَذَابَ الِاصْطِلَامِ الْعَامِّ إِذَا نَزَلَ، نَزَلَ بَعْدَ خُرُوجِ النَّبِيِّ ص مِنْ بَيْنِ أَظْهُرِهِمْ،
Then some of them got annoyed, and said, ‘‘O Allah! In case this is the Truth from Your Presence, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]. Allah-azwj Mighty and Majestic Said: And Allah was not going to Punish them while you were among them [8:33] – for the uprooting Punishment would be general when it does descend. It would (only) descend after the exit of the Prophet-saww from their midst.
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ يُظْهِرُونَ التَّوْبَةَ وَ الْإِنَابَةَ، فَإِنَّ مِنْ حُكْمِهِ فِي الدُّنْيَا أَنْ يَأْمُرَكَ بِقَبُولِ الظَّاهِرِ، وَ تَرْكِ التَّفْتِيشِ عَنِ الْبَاطِنِ، لِأَنَّ الدُّنْيَا دَارُ إِمْهَالٍ وَ إِنْظَارٍ، وَ الْآخِرَةَ دَارُ الْجَزَاءِ بِلَا تَعَبُّدٍ.
Then Allah-azwj Mighty and Majestic Said: nor would Allah Punish them while they are seeking Forgiveness [8:33] – manifesting the repentance and the attentiveness, for it is from His-azwj Judgment in the world that He-azwj has Commanded you with accepting then apparent and leave the investigation about the hidden (esoteric), because the world is a house of respite and waiting, and the Hereafter is a House of the Recompense without (performing acts of) worship.
قَالَ: وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ فِيهِمْ مَنْ يَسْتَغْفِرُ- لِأَنَّ هَؤُلَاءِ لَوْ أَنَّ فِيهِمْ مَنْ عَلِمَ اللَّهُ أَنَّهُ سَيُؤْمِنُ- أَوْ أَنَّهُ سَيَخْرُجُ مِنْ نَسْلِهِ ذُرِّيَّةٌ طَيِّبَةٌ- يَجُودُ رَبُّكَ عَلَى أُولَئِكَ بِالْإِيمَانِ وَ ثَوَابِهِ، وَ لَا يَقْتَطِعُهُمْ بِاخْتِرَامِ آبَائِهِمُ الْكُفَّارِ، وَ لَوْ لَا ذَلِكَ لَأَهْلَكَهُمْ.
He-azwj Said: nor would Allah Punish them – and among them is one who seeks Forgiveness – because they, if among them there is one whom Allah-azwj Knows of that he would be believing (in the future), or there would be coming out from his lineage, a goodly offspring – your Lord-azwj would be Benevolent upon them with the Eman and its Rewards, and He-azwj would not Cut them off by Destroying their Kafir forefathers – and had it not been so, He-azwj would have Destroyed them.
فَذَلِكَ قَوْلُ رَسُولِ اللَّهِ ص: كَذَلِكَ اقْتَرَحَ النَّاصِبُونَ آيَاتٍ فِي عَلِيٍّ ع حَتَّى اقْتَرَحُوا مَا لَا يَجُوزُ فِي حُكْمِ [اللَّهِ]، جَهْلًا بِأَحْكَامِ اللَّهِ، وَ اقْتِرَاحاً لِلْأَبَاطِيلِ عَلَى اللَّهِ.
These are the words of Rasool-Allah-saww: ‘Like that is how the Nasibis are suggesting (to be shown) Sign regarding Ali-asws until they are suggesting what is not allowed in the Judgment of Allah-azwj, being ignorant of the Ordinances of Allah-azwj and suggesting falsities upon Allah-azwj’.[93]
العلامة الحلي (قدس سره) في كتاب (الكشكول): عن أحمد بن عبد الرحمن الناوردي يوم الجمعة في شهر رمضان سنة عشرين و ثلاث مائة، قال: قال الحسين بن العباس، عن المفضل الكرماني، قال: حدثني محمد بن صدقة، قال: قال محمد بن سنان، عن المفضل بن عمر الجعفي، قال: و ذكر حديثا طويلا،
The Allama Hilli in the book Al Kashkowl, from Ahmad Bin Abdul Rahman Al Nawardy on the day of Friday, during the month of Ramazan of the year three hundred and twenty said, ‘Al Husayn Bin Al Abbas said, from Al Mufazzal Al Kirmany, from Muhammad Bin Sadaqa, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar Al Ju’fy who said, and he mentioned a lengthy Hadeeth,
و قال (عليه السلام) فيه: «أقبل النضر بن الحارث فسلم، فرد عليه النبي (صلى الله عليه و آله)، فقال: يا رسول الله، إذا كنت سيد ولد آدم و أخوك سيد العرب، و ابنتك فاطمة سيدة نساء العالمين، و ابناك الحسن و الحسين سيدي شباب أهل الجنة، و عمك حمزة سيد الشهداء، و ابن عمك ذا جناحين يطير بهما في الجنة حيث يشاء، و عمك العباس جلدة بين عينيك و صنو أبيك، و بنو شيبة لهم السدانة، فما لسائر قومك من قريش و سائر العرب؟ فقد أعلمتنا في بدء الإسلام أنا إذا آمنا بما تقول كان لنا ما لك، و علينا ما عليك.
And he (Ja’far-asws Bin Muhammad-asws said in it: ‘Al Nazar Bin Al Haris came and greeted. So the Prophet-saww responded to it, and he said, ‘O Rasool-Allah-saww! When you-saww were the Chief of the children of Adam-as, and your-saww brother-asws is the Chief of the Arabs, and your-saww daughter (Syeda) Fatima-asws is the Chieftess of the women of the worlds, and your-saww two (grand) sons Al-Hassan-asws and Al-Husayn-asws are two Chiefs of the youths of the inhabitants of the Paradise, and your-saww uncle Hamza-asws is the Chief of the martyrs, and the son of your-saww uncle (Ja’far-asws) is with the two wings flying with these in the Paradise wherever he-asws so desires to, and your-saww uncle Abbas is the lash between your-saww eyes and a begotten of your-saww father-as, and for the clan of Sheyba, for them is the custodianship (of the Kabah), then what is there for the rest of your-saww people from Quraysh and the rest of the Arabs? You-saww have said in the beginning of Al-Islam, we, when we believe in what you-saww are saying, the would be for us what is for you-saww, and against us what is against you-saww’.
فأطرق رسول الله طويلا، ثم رفع رأسه، ثم قال: ما أنا و الله فعلت بهم هذا، بل الله فعل بهم، فما ذنبي؟
Rasool-Allah-saww lowered (his-saww head) for a long time, then raise it, then said: ‘By Allah-azwj! It was not I-saww that did this with them, but Allah-azwj Did so with them, so what is my-saww fault?’
فولى النضر بن الحارث و هو يقول: اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم.
Al-Nazar Bin Haris turned around and he was saying, ‘O Allah! In case this is the Truth from Your Presence, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]’.
فأنزل الله عليه مقالة النضر بن الحارث، و هو يقول: اللَّهُمَّ إِنْ كانَ هذا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنا حِجارَةً مِنَ السَّماءِ أَوِ ائْتِنا بِعَذابٍ أَلِيمٍ و نزلت هذه: وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ إلى قوله تعالى: وَ هُمْ يَسْتَغْفِرُونَ.
Allah-azwj Revealed unto him-saww, the speech of Al-Nazar Bin Haris and he was saying, O Allah! In case this is the Truth from Your Presence, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]’, and this was Revealed: And Allah was not going to Punish them while you were among them – up to His-azwj Words: while they are seeking Forgiveness [8:33].
فبعث رسول الله (صلى الله عليه و آله) إلى النضر بن الحارث الفهري، و تلا عليه الآية، فقال: يا رسول الله، إني قد أسررت ذلك جميعه، أنا و من لم تجعل له ما جعلته لك و لأهل بيتك من الشرف و الفضل في الدنيا و الآخرة، فقد أظهر الله ما أسررنا، أما أنا فأسألك أن تأذن لي فأخرج من المدينة، فإني لا أطيق المقام.
Rasool-Allah-saww sent for Al Nazar Bin Al-Haris Al-Fahry and he-saww recited the Verse to him. He said, ‘O Rasool-Allah-saww! I have been cheered with all of that, I and the one for whom it has not been Made to him what has been Made to be for you-saww and for the People-asws of your-saww Household, from the nobility and the merits in the world and the Hereafter, so Allah-azwj has Manifested what cheers us. As for me, so I ask you-saww if you-saww could allow me to exit from Al Medina, for I cannot tolerate the place’.
فوعظه النبي (صلى الله عليه و آله) فقال: إن ربك كريم، فإن أنت صبرت و تصابرت لم يخلك من مواهبه، فارض و سلم، فإن الله يمتحن خلقه بضروب من المكاره، و يخفف عمن يشاء، و له الأمر و الخلق، مواهبه و عظيمة، و إحسانه واسع.
Rasool-Allah-saww advised him, and he-saww said: ‘Surely your Lord-azwj is Benevolent. So, if you were to be patient and continue being patient, you would not be devoid from its Blessings and you would get old and be safe, for Allah-azwj Tests His-azwj creatures with a variety of abhorrence, and He-azwj Lightens from the one He-azwj so Desires to. And for Him-azwj is the Command, and the creatures, its talents and its greatness, and His-azwj Favours are Capacious’.
فأبي النضر بن الحارث و سأله الإذن، فأذن له رسول الله (صلى الله عليه و آله). فأقبل إلى بيته، و شد على راحلته راكبا متعصبا، و هو يقول: اللهم، إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء، أو ائتنا بعذاب أليم.
But Al-Nazar Bin Al-Haris refused and asked him-saww for the permission, so Rasool-Allah-saww permitted for him. So he returned to him house and mounted upon his ride, riding angrily, and he was saying, ‘O Allah! In case this is the Truth from Your Presence, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]’.
فلما مر بظهر المدينة، و إذا بطير في مخلبه حجر فجدله، فأرسله إليه، فوقع على هامته، ثم دخل في دماغه، و خرت في بطنه [حتى خرجت من دبره، و وقعت على ظهر راحلته و خرت حتى خرجت من بطنها] فاضطربت الراحلة و سقطت و سقط النضر بن الحارث من عليها ميتين،
When he passed by the back of Al-Medina, there was a bird with a stone in its claws, so it released it. It travelled towards him and fell upon his head, then entered into his brain, it fell into the midst of it, until it exited from his back, and it fell upon the back of his ride, and kept falling until it exited from its belly. So the ride trembled and fell, and Al-Nazar Bin Al-Haris fell upon it, as two dead bodies.
فأنزل الله تعالى: سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ لِلْكافِرينَ بعلي و فاطمة و الحسن و الحسين و آل محمد (صلوات الله عليهم) لَيْسَ لَهُ دافِعٌ مِنَ اللَّهِ ذِي الْمَعارِجِ
Allah-azwj the Exalted Revealed: A questioner, asked for the Punishment to befall [70:1] For the disbelievers in Ali, and Fatima, and Al-Hassan, and Al-Husayn, and the Progeny of Muhammad there being no dispeller for it [70:2] (It is) from Allah, the Lord of the ways of Ascent [70:3].
فبعث رسول الله (صلى الله عليه و آله) عند ذلك إلى المنافقين الذين اجتمعوا ليلا مع النضر بن الحارث، فتلا عليهم الآية، و قال: اخرجوا إلى صاحبكم الفهري، حتى تنظروا إليه، فلما رأوه انتحبوا و بكوا، و قالوا: من أبغض عليا و أظهر بغضه قتله بسيفه، و من خرج من المدينة بغضا لعلي أنزل الله ما ترى».
So, during that, Rasool-Allah-saww sent for the hypocrites who had gathered with Al-Nazar Bin Al-Haris, and he-saww recited the Verse to them and said: ‘Go out to your companions Al-Fahry until you look at him’. So when they saw him, they wailed and cried, and they said, ‘One who hates Ali-asws and manifests his hatred, gets killed by his-asws sword, and one who exits from Al-Medina while being hateful to Ali-asws, Allah-azwj Sends down what you see’’.[94]
العياشي: عن عبد الله بن محمد الجعفي، قال: سمعت أبا جعفر (عليه السلام) يقول: «كان رسول الله (صلى الله عليه و آله) و الاستغفار حصنين حصينين لكم من العذاب، فمضى أكبر الحصنين و بقي الاستغفار، فأكثروا منه فإنه منجاة للذنوب، و إن شئتم فاقرءوا: وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ».
Al Ayyashi, from Abdullah Bin Muhammad Al Ju’fy who said,
‘I heard Abu Ja’far-asws saying: ‘Rasool-Allah-saww and the seeking of the Forgiveness were two fortifiers, two fortification from the Punishment. The greater of the two fortifications has expired and there remains the seeking of Forgiveness, therefore, frequent from it, for it is a rescuer (from) the sins. And if you so desire to, there recite: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33]’’.[95]
VERSES 34 – 37
وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُوا أَوْلِيَاءَهُ ۚ إِنْ أَوْلِيَاؤُهُ إِلَّا الْمُتَّقُونَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ {34}
And (reason) is for them that Allah should not Punish them and they are hindering from the Sacred Masjid, and they were not its custodians? Surely, its custodians are only the pious ones, but most of them are not knowing [8:34]
وَمَا كَانَ صَلَاتُهُمْ عِنْدَ الْبَيْتِ إِلَّا مُكَاءً وَتَصْدِيَةً ۚ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ {35}
And it was not their Salat by the House (Kabah) except for whistling and clapping; therefore taste the Punishment due to what you were disbelieving [8:35]
إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ ۚ فَسَيُنْفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ ۗ وَالَّذِينَ كَفَرُوا إِلَىٰ جَهَنَّمَ يُحْشَرُونَ {36}
Surely, those who are committing Kufr are spending their wealth in order to hinder from the Way of Allah. So they will be spending it, then it would become a regret upon them, then they would be overcome. And those who are committing Kufr, to Hell they would be driven [8:36]
لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَىٰ بَعْضٍ فَيَرْكُمَهُ جَمِيعًا فَيَجْعَلَهُ فِي جَهَنَّمَ ۚ أُولَٰئِكَ هُمُ الْخَاسِرُونَ {37}
For Allah to Distinguish between the wicked from the good, and He would Make the wicked to be heaped upon each other, accumulated together, and He would Make it to be in Hell. These, they are the losers [8:37]
الطبرسي: معناه و ما أولياء المسجد الحرام إلا المتقون. قال: و هو المروي عن أبي جعفر (عليه السلام).
Al-Tabarsy –
‘It Means that there cannot be the custodian of the Sacred Masjid except for the pious’ (the Masoom-asws– a Prophet-as or an Imam-asws). – and it is reported from Abu Ja’far-asws’.[96]
العياشي: عن إبراهيم بن عمر اليماني، عمن ذكره، عن أبي عبد الله (عليه السلام)، في قول الله: وَ هُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرامِ وَ ما كانُوا أَوْلِياءَهُ: «يعني أولياء البيت، يعني المشركين إِنْ أَوْلِياؤُهُ إِلَّا الْمُتَّقُونَ حيث كانوا هم أولى به من المشركين».
Al Ayyashi, from Ibrahim Bin Umar Al yamani, from the one who mentioned it,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: and they are hindering from the Sacred Masjid, and they were not its custodians? – meaning the custodians of the House (Kabah), meaning the Polytheists, Surely, its custodians are only the pious ones [8:34], where they were foremost with it than the Polytheists’’.[97]
VERSE 38
قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ وَإِنْ يَعُودُوا فَقَدْ مَضَتْ سُنَّتُ الْأَوَّلِينَ {38}
Say to those who are committing Kufr if they desists He would Forgive for them whatever has passed, and if they return, then the ways of the former ones has come to pass [8:38]
العياشي: عن علي بن دراج الأسدي، قال: دخلت على أبي جعفر (عليه السلام)، فقلت له: إني كنت عاملا لبني امية، فأصبت مالا كثيرا، فظننت أن ذلك لا يحل لي. قال: «فسألت عن ذلك غيري؟» قال: قلت: قد سألت، فقيل لي: إن أهلك و مالك و كل شيء لك حرام. قال: «ليس كما قالوا لك».
Al Ayyashi, from Ali Bin Daraaj Al-Asady who said,
‘I came up to Abu Ja’far-asws so I said to him-asws, ‘I used to be an office bearer of the Clan of Umayya, and so I attained a lot of wealth. I am thinking that this is not Permissible for me’. He-asws said: ‘Have you asked about that anyone other than me-asws?’ I said, ‘I did ask, so it was said to me, ‘Your family and your wealth, and everything is Prohibited for you’. He-asws said: ‘It is not as they have said it to you’.
قال: قلت: جعلت فداك فلي توبة؟ قال: «نعم، توبتك في كتاب الله قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ ما قَدْ سَلَفَ».
I said, ‘May I be sacrificed for you! Is there repentance for me?’ He-asws said: ‘Yes! Your repentance is in the Book of Allah-azwj Say to those who are committing Kufr if they desists He would Forgive for them whatever has passed [8:38]’.[98]
VERSES 39 & 40
وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ ۚ فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ {39}
And fight them until Fitna (strife) does not happen and the Religion, all of it happens to be for Allah. So if they desist, then Allah Sees what they are doing [8:39]
وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ ۚ نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ {40}
And if they turn back, then know that Allah is your Guardian; most excellent is the Guardian and most excellent the Helper [8:40]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ (عليه السلام) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ قاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَ يَكُونَ الدِّينُ كُلُّهُ لِلَّهِ
Ali Bin Ibrahim, from his father, from Ibn Abu Uneyr Bin Azina, from Muhammad Bin Muslim who said:
I said to Abu Ja’far-asws, ‘The Words of Allah-azwj Mighty and Majestic: And fight them until Fitna (strife) does not happen and the Religion, all of it happens to be for Allah [8:39]’.
فَقَالَ لَمْ يَجِئْ تَأْوِيلُ هَذِهِ الْآيَةِ بَعْدُ إِنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) رَخَّصَ لَهُمْ لِحَاجَتِهِ وَ حَاجَةِ أَصْحَابِهِ فَلَوْ قَدْ جَاءَ تَأْوِيلُهَا لَمْ يَقْبَلْ مِنْهُمْ لَكِنَّهُمْ يُقْتَلُونَ حَتَّى يُوَحَّدَ اللَّهُ عَزَّ وَ جَلَّ وَ حَتَّى لَا يَكُونَ شِرْكٌ.
He-asws said: ‘The explanation of this Verse has not come yet. Rasool Allah-saww allowed them (the non-Muslims) for his-saww need and the needs of his-saww companions. So, if its explanation had already come he-saww would not have accepted from them, but they would have been fought until they had professed the Tawheed of Allah-azwj mighty and Majestic, and until association (Shirk) would not have existed’.[99]
العياشي: عن زرارة، قال: قال أبو عبد الله (عليه السلام): «سئل أبي عن قول الله عز و جل: وَ قاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَ يَكُونَ الدِّينُ كُلُّهُ لِلَّهِ، فقال: إنه لم يجيء تأويل هذه الآية، و لو قد قام قائمنا بعد، سيرى من يدركه ما يكون من تأويل هذه الآية، و ليبلغن دين محمد (صلى الله عليه و آله) ما بلغ الليل حتى لا يكون شرك على ظهر الأرض كما قال الله».
Al Ayyashi, from Zarara who said,
‘Abu Abdullah-asws said: ‘I-asws asked my-asws father-asws about the Words of Allah-azwj Mighty and Majestic And fight them until Fitna (strife) does not happen and the Religion, all of it happens to be for Allah [8:39], so he-asws said: ‘The explanation of this Verse has not come yet. And when our-asws Qaim-asws rises afterwards, so we shall see what is to be realised from the explanation of this Verse. And the Religion of Muhammad-saww shall reach what the night has reached until there shall not exist any association (Shirk) upon the surface of the earth’.[100]
[1] تفسير القمي، ج1، ص: 254
[2] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 8
[3] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 21 H 15
[4] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 29
[5] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 30
[6] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 47
[7] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 31
[8] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 32
[9] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen-asws, Ch 39 H 168
[10] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen-asws, Ch 39 H 167
[11] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 69
[12] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 33
[13] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 34
[14] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen-asws, Ch 39 H 49 a
[15] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen-asws, Ch 39 H 66 a
[16] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 6 H 9
[17] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 8 H 40
[18] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 1 H 14
[19] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 20 H 9
[20] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 70
[21] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 71
[22] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 9
[23] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 52
[24] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 59
[25] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen-asws, Ch 33 H 7 a
[26] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 29
[27] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 10 H 60
[28] Bihar Al-Anwaar – V 19, The book of our Prophet-saww, P 3 Ch 6 H 48
[29] تفسير العيّاشي 2: 46/ 1.
[30] تفسير العيّاشي 2: 46/ 2
[31] مجمع البيان 5: 4.
[32] التهذيب 4: 133/ 371.
[33] خواصّ القرآن: 41 (مخطوط)
[34] جوامع الجامع: 164
[35] التهذيب 4: 133/ 372
[36] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 3
[37] الكافي 7: 168/ 1.
[38] التهذيب 4: 132/ 368
[39] Al Kafi – V 7 – H 13274 – The Book of Inheritances Ch 62 H 4
[40] الكافي 1: 459/ 17.
[41] تفسير العيّاشي 2: 47/ 8.
[42] Tafseer Abu Hamza Sumaly – H 110
[43] تفسير القمّي 1: 254
[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 1
[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 2
[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 91 H 3
[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 32 H 4
[48] Tafseer Imam Hassan Al Askariasws – S 36
[49] Tafseer Imam Hassan Al Askariasws – S 38
[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 66 H 17
[51] تفسير نور الثقلين، ج2، ص: 121
[52] تفسير العياشي 2: 49/ 23
[53] تفسير العياشي 2: 50/ 24.
[54] مجمع البيان 4: 807.
[55] He was the liberated slave as per several other Ahadith
[56] Tafseer Abu Hamza Al Sumaly – H 113
[57] مجمع البيان 4: 807.
[58] تفسير العيّاشي 2: 50/ 25.
[59] تفسير العيّاشي 2: 50/ 27
[60] Al Mahaasin – V 2 Bk 4 H 25
[61] تفسير العيّاشي 2: 50/ 26.
[62] Al Kafi – V 5 – The Book of Jihaad Ch 14 H 1
[63] تفسير العيّاشي 2: 51/ 30.
[64] تفسير العيّاشي 2: 51/ 30 (Extract)
[65] Al Kafi – H 2437 (Extract)
[66] تفسير العيّاشي 2: 51/ 29
[67] تفسير العيّاشي 2: 52/ 34
[68] المناقب 1: 189
[69] الاحتجاج: 250.
[70] جوامع الجامع: 167
[71] Al Kafi – H 14797
[72] تأويل الآيات 1: 191/ 1 عن ابن مردويه.
[73] تفسير القمّي 1: 271
[74] تفسير العيّاشي 2: 53/ 39.
[75] Al Mahaasin – V 1 Bk 5 H 205
[76] Al Mahaasin – V 1 Bk 5 H 389
[77] تفسير العيّاشي 2: 53/ 40.
[78] مجمع البيان 4: 822
[79] Al Kafi V 1 – The Book Of Divine Authority CH 41 H 4
[80] Taweel Al Ayaat Al Zaahira – P 192 H 4
[81] Al Mahaasin – V 1 Bk 5 H 74
[82] تفسير القمّي 1: 271.
[83] مجمع البيان 4: 823
[84] مجمع البيان 4: 824، نهج البلاغة: 483/ الحكمة 93
[85] الأمالي 2: 60
[86] تفسير العيّاشي 2: 54/ 43
[87] تفسير العيّاشي 2: 53/ 42
[88] تفسير القمّي 1: 272.
[89] الكافي 8: 57/ 18 H 14466
[90] Basaair Al Darajaat – P 9 Ch 13 H 5
[91] Al Kafi – V 8 H 14809
[92] Al Illal Al Sharaie – V 1 Ch 103 H 1
[93] Tafseer Imam Hassan Al Askariasws – S 368 (b)
[94] الكشكول فيما جرى على آل الرسول: 179 (Extract)
[95] تفسير العيّاشي 2: 54/
[96] مجمع البيان 4: 829
[97] تفسير العيّاشي 2: 55/ 46.
[98] تفسير العيّاشي 2: 55/ 47.
[99] Al Kafi – H 14691
[100] تفسير العيّاشي 2: 56