VERSE 41
وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {41}
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, if you believe in Allah and in what We Revealed unto Our servant, on the Day of Distinction, the day on which the two parties met; and Allah is Able upon all things [8:41]
The Authorisation of Khums
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ:
It was narrated to us by Muhammad Bin Abdullah Bin Ja’far Al Humeyri, from his father, from Al Rayyan Bin Al Salt who said,
حَضَرَ الرِّضَا ع مَجْلِسَ الْمَأْمُونِ بِمَرْوَ وَ قَدِ اجْتَمَعَ فِي مَجْلِسِهِ جَمَاعَةٌ مِنْ عُلَمَاءِ الْعِرَاقِ وَ خُرَاسَانَ فَقَالَ الْمَأْمُونُ أَخْبِرُونِي عَنْ مَعْنَى هَذِهِ الْآيَةِ ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَقَالَتِ الْعُلَمَاءُ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ الْأُمَّةَ كُلَّهَا فَقَالَ الْمَأْمُونُ مَا تَقُولُ يَا أَبَا الْحَسَنِ فَقَالَ الرِّضَا ع لَا أَقُولُ كَمَا قَالُوا وَ لَكِنِّي أَقُولُ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ الْعِتْرَةَ الطَّاهِرَةَ
‘Al-Reza-asws attended the gathering of Al-Mamoun at Merv, and he had gathered in his gathering a group of scholars of Al-Iraq and Khurasan. (Among the proofs he-asws presented was): –
وَ أَمَّا الثَّامِنَةُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى فَقَرَنَ سَهْمَ ذِي الْقُرْبَى مَعَ سَهْمِهِ وَ سَهْمِ رَسُولِهِ فَهَذَا فَضْلٌ أَيْضاً بَيْنَ الْآلِ وَ الْأُمَّةِ لِأَنَّ اللَّهَ تَعَالَى جَعَلَهُمْ فِي خَيْرٍ وَ جَعَلَ النَّاسَ فِي خَيْرٍ دُونَ ذَلِكَ وَ رَضِيَ لَهُمْ بِمَا رَضِيَ لِنَفْسِهِ وَ اصْطَفَاهُمْ فِيهِ فَبَدَأَ بِنَفْسِهِ ثُمَّ بِرَسُولِهِ ثُمَّ بِذِي الْقُرْبَى
‘And as for the eighth, so Allah-azwj Mighty and Majestic is Saying: 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 [8:41]. Thus He-azwj Paired the portion of the relatives with His-azwj Portion and the portion of His-azwj Rasool-saww. So this is a merit as well between the Progeny-asws and the people, because Allah-azwj Exalted Made them-asws to be in goodness and Made the people to be in goodness besides that, and was Pleased for them-asws what He-azwj was Pleased for Himself, and Chose them-asws with regards to it. So He-azwj Began with Himself-azwj, then with His-azwj Rasool-as, then with the relatives.
فَكُلُّ مَا كَانَ مِنَ الْفَيْءِ وَ الْغَنِيمَةِ وَ غَيْرِ ذَلِكَ مِمَّا رَضِيَهُ جَلَّ وَ عَزَّ لِنَفْسِهِ فَرَضِيَهُ لَهُمْ فَقَالَ وَ قَوْلُهُ الْحَقُ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى فَهَذَا تَأْكِيدٌ مُؤَكَّدٌ وَ أَثَرٌ قَائِمٌ لَهُمْ إِلَى يَوْمِ الْقِيَامَةِ فِي كِتَابِ اللَّهِ النَّاطِقِ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
Therefore, everything which was from Al-Fey and the booty and other than that from what the Majestic and Mighty is Pleased for Himself-azwj, Necessitated for them. So He-azwj Said and His-azwj Word is the Truth [8:41] And know that whatever booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin. This is an emphatic confirmation, and an impact established for them up to the Day of Judgment in the Speaking Book of Allah-azwj which Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42].
وَ أَمَّا قَوْلُهُ وَ الْيَتامى وَ الْمَساكِينِ فَإِنَّ الْيَتِيمَ إِذَا انْقَطَعَ قيمة سهمه [يُتْمُهُ] خَرَجَ مِنَ الْغَنَائِمِ وَ لَمْ يَكُنْ لَهُ فِيهَا نَصِيبٌ وَ كَذَلِكَ الْمِسْكِينُ إِذَا انْقَطَعَ مَسْكَنَتُهُ لَمْ يَكُنْ لَهُ نَصِيبٌ مِنَ الْمَغْنَمِ وَ لَا يَحِلُّ لَهُ أَخْذُهُ وَ سَهْمُ ذِي الْقُرْبَى إِلَى يَوْمِ الْقِيَامَةِ قَائِمٌ فِيهِمْ لِلْغَنِيِّ وَ الْفَقِيرِ مِنْهُمْ لِأَنَّهُ لَا أَحَدٌ أَغْنَى مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا مِنْ رَسُولِهِ ص
And as for His-azwj Words: and the orphans and the needy [8:41], so the orphan is when the amount of his share is cut off (when his orphan-hood is cut off), he is exited from the war booty and there would not happen to be a share for him in it, and similar to that is the need, when his neediness is cut off, there would not happen to be a share for him from the war booty, nor would it be Permissible for him to take it, and the share of the near relatives is up to the Day of Judgment, established regarding them, for the rich and the poor from them, because there is no one richer than Allah-azwj Mighty and Majestic, nor (richer) than His-azwj Rasool-saww.
فَجَعَلَ لِنَفْسِهِ سَهْماً مِنْهَا وَ لِرَسُولِهِ سَهْماً فَمَا رَضِيَهُ لِنَفْسِهِ وَ لِرَسُولِهِ رَضِيَهُ لَهُمْ وَ كَذَلِكَ الْفَيْءُ مَا رَضِيَهُ مِنْهُ لِنَفْسِهِ وَ لِنَبِيِّهِ رَضِيَهُ لِذِي الْقُرْبَى كَمَا أَجْرَاهُمْ فِي الْغَنِيمَةِ فَبَدَأَ بِنَفْسِهِ جَلَّ جَلَالُهُ ثُمَّ بِرَسُولِهِ ثُمَّ بِهِمْ وَ قَرَنَ سَهْمَهُ بِسَهْمِ اللَّهِ وَ سَهْمِ رَسُولِهِ
Allah-azwj Made a share for Himself-azwj from it and a share for His-azwj Rasool-saww. Whatever He-azwj was Pleased for Himself-azwj, and for His-azwj Rasool-saww, He-azwj was Pleased for them-asws. And similar to that is Al-Fey. Whatever He-azwj was Pleased from it for Himself-azwj and for His-azwj Prophet-saww, He-azwj was Pleased for the near relatives, just as He-azwj Informed them regarding the booty. So He-azwj Began with Himself-azwj, Majestic is His-azwj Majesty, then with His-azwj Rasool-saww, then with them-asws, and their-asws share is Paired with the Share of Allah-azwj and the share of His-azwj Rasool-saww.
كَذَلِكَ فِي الطَّاعَةِ قَالَ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَبَدَأَ قَبْلًا بِنَفْسِهِ ثُمَّ بِرَسُولِهِ ثُمَّ بِأَهْلِ بَيْتِهِ وَ كَذَلِكَ آيَةُ الْوَلَايَةِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا فَجَعَلَ وَلَايَتَهُمْ مَعَ طَاعَةِ الرَّسُولِ مَقْرُونَةً بِطَاعَتِهِ كَمَا جَعَلَ سَهْمَهُمْ مَعَ سَهْمِ الرَّسُولِ مَقْرُوناً بِسَهْمِهِ فِي الْغَنِيمَةِ وَ الْفَيْءِ
Similar to that is the obedience. He-azwj Said [4:59] O you who believe! Obey Allah and obey the Rasool and those with Divine authority from among you. He-azwj Began with Himself-azwj before, then with His-azwj Rasool-saww, then with the People-asws of his-saww Household. And similar to that is the Verse of the Wilayah [5:55] But rather, only Allah is your Guardian and His Rasool and those who believe. So He-azwj Made their-asws Wilayah with the obedience to the Rasool-saww, being paired with His-azwj obedience, just as He-azwj Made their-asws share with the share of the Rasool-saww paired with His-azwj Share in the booty and Al-Fey.
فَتَبَارَكَ اللَّهُ وَ تَعَالَى مَا أَعْظَمَ نِعْمَتَهُ عَلَى أَهْلِ هَذَا الْبَيْتِ فَلَمَّا جَاءَتْ قِصَّةُ الصَّدَقَةِ نَزَّهَ رَسُولَهُ وَ نَزَّهَ أَهْلَ بَيْتِهِ فَقَالَ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ
The Blessed and High, how great is His-azwj Bounty upon the People-asws of this Household. So when the story of the charity came, He-azwj Removed His-azwj Rasool-saww and Removed the People-asws of his-saww Household, and He-azwj Said But rather, the charities are for the poor and the needy, and the office bearers upon it, and the ones (recently) inclined of their hearts (to Al Islam), and ones in bondage, and the ones in debt, and in the Way of Allah, and the wayfarer. Being an Ordinance from Allah; and Allah is Knowing, Wise [9:60].
فَهَلْ تَجِدُ فِي شَيْءٍ مِنْ ذَلِكَ أَنَّهُ جَعَلَ عَزَّ وَ جَلَّ سَهْماً لِنَفْسِهِ أَوْ لِرَسُولِهِ أَوْ لِذِي الْقُرْبَى لِأَنَّهُ لَمَّا نَزَّهَ نَفْسَهُ عَنِ الصَّدَقَةِ وَ نَزَّهَ رَسُولَهُ نَزَّهَ أَهْلَ بَيْتِهِ لَا بَلْ حَرَّمَ عَلَيْهِمْ لِأَنَّ الصَّدَقَةَ مُحَرَّمَةٌ عَلَى مُحَمَّدٍ وَ آلِهِ وَ هِيَ أَوْسَاخُ النَّاسِ لَا تَحِلُّ لَهُمْ لِأَنَّهُمْ طُهِّرُوا مِنْ كُلِّ دَنَسٍ وَ وَسَخٍ فَلَمَّا طَهَّرَهُمُ اللَّهُ وَ اصْطَفَاهُمْ رَضِيَ لَهُمْ مَا رَضِيَ لِنَفْسِهِ وَ كَرِهَ لَهُمْ مَا كَرِهَ لِنَفْسِهِ عَزَّ وَ جَلَّ فَهَذِهِ الثَّامِنَةُ
Can you find in anything from that, that the Mighty and Majestic Made a Share to be for Himself-azwj, or for His-azwj Rasool-saww, or for the relatives? Because, when He-azwj Removed Himself-azwj from the Charity, and Removed His-azwj Rasool-saww, (also) Removed the People-asws of his-saww Household. No! But, He-azwj Prohibited upon them-asws, because the charity is Prohibited upon Muhammad-saww and the his-saww Progeny-asws, and it is the dirt of the people. It is not Permissible for them-asws because they-asws are clean from every filth and grime. When Allah-azwj Cleaned them-asws and Chose them-asws, was Pleased for them-asws what He-azwj was Pleased for Himself-azwj, and Disliked for them-asws whatever He-azwj Disliked for Himself-azwj, Mighty and Majestic. So, this is the eighth.
فَقَالَ الْمَأْمُونُ وَ الْعُلَمَاءُ جَزَاكُمُ اللَّهُ أَهْلَ بَيْتِ نَبِيِّكُمْ عَنِ الْأُمَّةِ خَيْراً فَمَا نَجِدُ الشَّرْحَ وَ الْبَيَانَ فِيمَا اشْتَبَهَ عَلَيْنَا إِلَّا عِنْدَكُمْ.
Al-Mamoun and the scholars said, ‘May Allah-azwj Recompense you-asws all, the People-asws of the Household of your-asws Prophet-saww with goodness on behalf of the community. So we cannot find the explanations and the clarifications with regards to what is confusing upon us except with you-asws all’’.[1]
[ الصفار القمي ] حدثنا أبو محمد، عن عمران بن موسى، عن موسى بن جعفر، عن علي بن اسباط، عن محمد بن الفضيل، عن أبي حمزة الثمالي، عن أبي جعفر (عليه السلام) قال: قرأت عليه آية الخمس، فقال: ما كان لله فهو لرسوله وما كان لرسوله فهو لنا ثم قال: لقد يسر الله على المؤمنين انه رزقهم خمسة دراهم وجعلوا لربهم واحدا وأكلوا أربعة حلالا ثم قال: هذا من حديثنا صعب مستصعب لا يعمل به ولا يصبر عليه إلا ممتحن قلبه للايمان.
Al Saffar Al Qummy – Abu Muhammad narrated to us, from Imran Bin Musa, from Musa Bin Ja’far, from Ali Bin Asbaat, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly,
Abu Ja’far-asws has said: ‘The Verse of Al-Khums was recited to him-asws, so he-asws said: ‘Whatever was for Allah-azwj, it is for His-azwj Rasool-saww, it is for us-asws’. Then he-asws said: ‘Allah-azwj has Made it easy upon the Momineen that He-azwj Provided five Dirhams for them and Made one for their Lord-azwj, and they are eating four as Permissible’. Then he-asws said: ‘This is from our-asws Ahadeeth which is difficult and becomes more difficult. None will act in accordance with it, nor be patient over it except for the one whose heart has been Tested for the Eman’.[2]
Who are the near of kin?
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ وَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَعَالَى وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى قَالَ أَمِيرُ الْمُؤْمِنِينَ وَ الْأَئِمَّةُ ( عليهم السلام ) .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Awrama and Muhammad Bin Abdullah, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj the Exalted: 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 [8:41]. He-asws said: ‘(‘The near of kin means’) Amir Al-Momineen-asws and the Imams-asws’.[3]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَعَالَى وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى قَالَ هُمْ قَرَابَةُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْخُمُسُ لِلَّهِ وَ لِلرَّسُولِ وَ لَنَا .
Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj the Exalted 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 [8:41]. He-asws said: ‘They are the near of kin of Rasool-Allah-saww, and the fifth is for Allah-azwj and for His-azwj Rasool-saww and for us-asws’.[4]
Giving it to the rightful ones
بؤسي لما لقيت من هذه الأمة بعد نبيها من الفرقة وطاعة أئمة الضلال والدعاة إلى النار. ولم أعط سهم ذوي القربى منهم إلا لمن أمر الله بإعطائه الذين قال الله: (إن كنتم آمنتم بالله وما أنزلنا على عبدنا يوم الفرقان يوم التقى الجمعان)، فنحن الذين عنى الله بذي القربى واليتامى والمساكين وابن السبيل، كل هؤلاء منا خاصة لأنه لم يجعل لنا في سهم الصدقة نصيبا وأكرم الله نبيه صلى الله عليه وآله وأكرمنا أن يطعمنا أوساخ أيدي الناس.
(Suleym Bin Qays said, ‘Amir Al-Momineen-asws said): ‘I-asws am at despair (feeling sad) from what had been met by this community after its Prophet-saww from its sects and its obedience to the imams (leaders) of misguidance and the callers to the Fire. And I-asws will not give to those near relatives from among them except for the ones whom Allah-azwj has Ordered to be given for whom He-azwj has Said: if you believe in Allah and in what We Revealed unto Our servant, on the Day of Distinction, the day on which the two parties met; and Allah is Able upon all things [8:41], for we-asws are the ones whom Allah-azwj has Meant by ‘the near relatives and the orphans and the poor and the travellers’, all those are for us-asws exclusively, because He-azwj has not Made for us-asws a share in the charity, and Allah-azwj has Honoured His-azwj Prophet-saww and Honoured us-asws by not Feeding us-asws from the dirt of the hands of the people’.[5]
و عنه: عن أحمد بن الحسن بن علي بن فضال، عن أبيه، عن عبد الله بن بكير، عن بعض أصحابه، عن أحدهما (عليهما السلام)، في قول الله تعالى: وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ.
And from him (Al Sadouq), from Ahmad Bin Al Hassan Bin Ali Bin Fazaal, from his father, from Abdullah Bin Bakeyr, from one of his companions,
(It has been narrated) from one of them-asws (5th or 6th Imam-asws), regarding the Words of Allah-azwj [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin.
قال: «خمس الله عز و جل للإمام، و خمس الرسول للإمام، و خمس ذي القربى لقرابة الرسول و الإمام، و اليتامى يتامى آل الرسول، و المساكين منهم، و أبناء السبيل منهم، فلا يخرج منهم إلى غيرهم».
He-asws said: ‘Khums (part) of Allah-azwj Mighty and Majestic is for the Imam-asws, and Khums of the Rasool-saww is for the Imam-asws, and Khums of the next of kin of the Rasool-saww is for the Imam-asws, and the orphans are the orphans of the Progeny-asws of Rasool-saww, and the poor among them, and the wayfarer from among them. So do not take from them (to give it) to others’.[6]
أَحْمَدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى فَقِيلَ لَهُ فَمَا كَانَ لِلَّهِ فَلِمَنْ هُوَ فَقَالَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَا كَانَ لِرَسُولِ اللَّهِ فَهُوَ لِلْإِمَامِ
Ahmad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Reza-asws, said,
‘He-asws was asked about the Words of Allah-azwj Mighty and Majestic [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin, and it was said to him-asws, ‘So whatever was for Allah-azwj, who was it for?’ He-asws said: ‘For Rasool-Allah-saww, and whatever was for Rasool-Allah-saww, so it would be for the Imam-asws’.
فَقِيلَ لَهُ أَ فَرَأَيْتَ إِنْ كَانَ صِنْفٌ مِنَ الْأَصْنَافِ أَكْثَرَ وَ صِنْفٌ أَقَلَّ مَا يُصْنَعُ بِهِ قَالَ ذَاكَ إِلَى الْإِمَامِ أَ رَأَيْتَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَيْفَ يَصْنَعُ أَ لَيْسَ إِنَّمَا كَانَ يُعْطِي عَلَى مَا يَرَى كَذَلِكَ الْإِمَامُ .
It was said to him-asws, ‘What is your-asws view if there was more of a category from the categories, and less of a category, what would be done with it?’ He-asws said: ‘That is up to the Imam-asws. Did you not see how Rasool-Allah-azwj dealt (with it)? Wasn’t it so that he-saww gave upon what he-saww saw (as proper)? Like that is the Imam-asws’.[7]
The Legalisation of Khums for the Shias
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ حُكَيْمٍ مُؤَذِّنِ ابْنِ عِيسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَعَالَى وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِمِرْفَقَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ أَشَارَ بِيَدِهِ ثُمَّ قَالَ هِيَ وَ اللَّهِ الْإِفَادَةُ يَوْماً بِيَوْمٍ إِلَّا أَنَّ أَبِي جَعَلَ شِيعَتَهُ فِي حِلٍّ لِيَزْكُوا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdul Samad Bin Bashir, from Hukeym Mouwazzin Ibn Isa who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj the Exalted [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin. Abu Abdullah-asws said by his-asws elbows upon his-asws knees, then gestured by his-asws hand, then said: ‘By Allah-azwj! It is the profit day by day, except that my-asws father-asws made our-asws Shias to be in an ease (not obliged to pay Khums) in order to purify them’.[8]
و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن محبوب، عن ضريس الكناسي، قال: قال أبو عبد الله (عليه السلام): «من أين دخل على الناس الزنا؟» قلت: لا أدري، جعلت فداك. قال: «من قبل خمسنا أهل البيت، إلا شيعتنا الأطيبين، فإنه محلل لهم بميلادهم».
And from him (Al Kulayni), from Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Zareys Al Kunasy who said,
‘Abu Abdullah-asws said: ‘From where does adultery enter upon the people?’ I said, ‘I don’t know, may I be sacrificed for you-asws’. He-asws said: ‘From the direction of our-asws Khums of the People-asws of the Household (devouring it), except for our-asws Shias, for it is Permissible for them in order to cleanse their births’.[9]
و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن محمد بن سنان، عن صباح الأزرق، عن محمد بن مسلم، عن أحدهما (عليهما السلام)، قال: «إن أشد ما فيه الناس يوم القيامة أن يقوم صاحب الخمس فيقول: يا رب، خمسي. و قد طيبنا ذلك لشيعتنا لتطيب ولادتهم، و لتزكوا ولادتهم».
And from him (Al Kulayni), from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Sabah Al Azraq, from Muhammad Bin Muslim,
(It is) from one of them-asws (5th or 6th Imam-asws) having said: ‘The most difficult state in which the people would be on the Day of Judgement is when the owner of Al Khums would stand and say, ‘O Lord-azwj, my-asws Khums’. And we have allowed (gifted) it for our-asws Shiah in order to make goodly their births, and purify their births’.[10]
عن فيض بن أبي شيبة، عن رجل، عن أبي عبد الله (عليه السلام)، قال: «إن أشد ما يكون الناس حالا يوم القيامة، إذا قام صاحب الخمس، فقال: يا رب، خمسي، و إن شيعتنا من ذلك لفي حل».
From Fayz Bin Abu Shayba, from a man,
‘From Abu Abdullah-asws having said: ‘The most difficult state what they people can happen to be on the Day of Judgment, when the owner of the Al Khums would stand and he would say, ‘O Lord-azwj! My-asws Khums’. And our-asws Shias from that, are in an exemption’.[11]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ قُلْتُ لَهُ إِنَّ بَعْضَ أَصْحَابِنَا يَفْتَرُونَ وَ يَقْذِفُونَ مَنْ خَالَفَهُمْ فَقَالَ لِي الْكَفُّ عَنْهُمْ أَجْمَلُ ثُمَّ قَالَ وَ اللَّهِ يَا أَبَا حَمْزَةَ إِنَّ النَّاسَ كُلَّهُمْ أَوْلَادُ بَغَايَا مَا خَلَا شِيعَتَنَا قُلْتُ كَيْفَ لِي بِالْمَخْرَجِ مِنْ هَذَا
Ali Bin Muhammad, from Ali Bin Al-Abbas, from Al-Hassan Bin Abdul Rahmaan, from Aasim Bin Humeyd, from Abu Hamza, who has narrated the following:
I asked Abu Ja’far-asws that, ‘Some of our companions are fabricating (Hadeeth) and throwing them against the ones who oppose them’. So he-asws said to me: ‘Refraining from them is better’. Then said: ‘By Allah-azwj, O Abu Hamza! The people, all of them, are the children of adultery except for our-asws Shias’. I said, ‘How can there be a way out for me, from this?’
فَقَالَ لِي يَا أَبَا حَمْزَةَ كِتَابُ اللَّهِ الْمُنْزَلُ يَدُلُّ عَلَيْهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ لَنَا أَهْلَ الْبَيْتِ سِهَاماً ثَلَاثَةً فِي جَمِيعِ الْفَيْءِ ثُمَّ قَالَ عَزَّ وَ جَلَّ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ فَنَحْنُ أَصْحَابُ الْخُمُسِ وَ الْفَيْءِ وَ قَدْ حَرَّمْنَاهُ عَلَى جَمِيعِ النَّاسِ مَا خَلَا شِيعَتَنَا
He-asws said to me: ‘The Revealed Book of Allah-azwj has Evidences against them. Surely, Allah-azwj Made for us-asws the People-asws of the Household three portions in the whole of the spoils of war (Al-Fey). Then Allah-azwj Said: 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]. So we-asws are the owners of Al-Khums (the fifth), and the spoils of war (Al-Fey), and we-asws have made it Prohibited unto all the people except for our-asws Shias.
وَ اللَّهِ يَا أَبَا حَمْزَةَ مَا مِنْ أَرْضٍ تُفْتَحُ وَ لَا خُمُسٍ يُخْمَسُ فَيُضْرَبُ عَلَى شَيْءٍ مِنْهُ إِلَّا كَانَ حَرَاماً عَلَى مَنْ يُصِيبُهُ فَرْجاً كَانَ أَوْ مَالًا وَ لَوْ قَدْ ظَهَرَ الْحَقُّ لَقَدْ بِيعَ الرَّجُلُ الْكَرِيمَةُ عَلَيْهِ نَفْسُهُ فِيمَنْ لَا يَزِيدُ حَتَّى إِنَّ الرَّجُلَ مِنْهُمْ لَيَفْتَدِي بِجَمِيعِ مَالِهِ وَ يَطْلُبُ النَّجَاةَ لِنَفْسِهِ فَلَا يَصِلُ إِلَى شَيْءٍ مِنْ ذَلِكَ وَ قَدْ أَخْرَجُونَا وَ شِيعَتَنَا مِنْ حَقِّنَا ذَلِكَ بِلَا عُذْرٍ وَ لَا حَقٍّ وَ لَا حُجَّةٍ
By Allah-azwj, O Abu Hamza! There is no land which has been conquered, and no fifth (Khums) has been applied on anything from it except that it was unlawful for the one who received it for his genitals or assets. And if the truth were to appear (Al-Qaim-asws) the man would be desperate to sell himself cheaply to the extent that the man from among them would be prepare to ransom himself with all of his wealth, and seek the salvation for himself. So he will not achieve anything from that. And they have taken us-asws and our-asws Shiah out from those rights of ours without an excuse, or right, or proof’.[12]
Please see Hadeeth in the appendix, being a letter from Imam Al Mahdi-asws legalizing the Khums for the Shias up to the time of his-asws appearance.
The withholders of Khums
قال سليم: ثم أقبل عليه السلام على العباس وعلى من حوله، ثم قال: ألا تعجبون من حبسه وحبس صاحبه عنا سهم ذي القربى الذي فرضه الله لنا في القرآن؟ وقد علم الله أنهم سيظلموناه وينتزعونه منا، فقال: (إن كنتم آمنتم بالله وما أنزلنا على عبدنا يوم الفرقان يوم التقى الجمعان).
Suleym (Bin Qays) said, ‘Then he-asws (Amir Al-Momineen-asws) turned towards Al-Abbas and those who were around him, then said: ‘Do you not wonder at the one who withheld it and his companion who withheld it from us, the share for the near relatives which Allah-azwj had Obligated for us-asws in the Quran? And Allah-azwj Knew that they would oppress us by it and seize it from us-asws, so He-azwj Said: [8:41] if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met’.[13]
The day the two parties met
عن إسحاق بن عمار، عن أبي عبد الله (عليه السلام)، قال: «في تسعة عشر من شهر رمضان يلتقي الجمعان». قلت: ما معنى قوله: «يلتقي الجمعان؟» قال: «يجتمع فيها ما يريد من تقديمه و تأخيره و إرادته و قضائه».
From Is’haq Bin Amaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The nineteenth of the Month of Ramazan is the day on which the two parties met [8:41]’. I said, ‘What is the Meaning of His-azwj words: the day on which the two parties met [8:41]?’ He-asws said: ‘There is gathered in it what He-azwj Intends from what is to be brought forward, and it being delayed, and His-azwj Intention, and its accomplishment’.[14]
عن عمرو بن سعيد، قال: جاء رجل من أهل المدينة في ليلة الفرقان حين التقى الجمعان، فقال المدني: هي ليلة سبع عشرة من رمضان، قال: فدخلت على أبي عبد الله (عليه السلام)، فقلت له و أخبرته، فقال لي: «جحد المدني، أنت تريد مصاب أمير المؤمنين (عليه السلام)، إنه أصيب ليلة تسع عشرة من شهر رمضان، و هي الليلة التي رفع فيها عيسى بن مريم (عليه السلام)».
From Amro Bin Saeed who said,
‘A man from the people of Al-Medina came during the night of the Criterion (ليلة الفرقان) the day on which the two parties met [8:41]. So the Medinite man said, ‘It is the seventeenth night of Ramadhan’. I came up to Abu Abdullah, so I said to him-asws and informed him-asws about it, so he-asws said to me: ‘The Medinite is denying it. What you are intending is the (night of the) attack upon Amir-Al-Momineen-asws. He-asws was attached on the night of the nineteenth of the Month of Ramadhan, and it is the night in which Isa Bin Maryam-as ascended’.[15]
Miscellaneous Ahadeeth on Khums
و عنه: بإسناده عن أحمد بن محمد، عن الحسين بن سعيد، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبد الله (عليه السلام)، قال: «خذ مال الناصب حيثما وجدته، و ادفع إلينا الخمس».
And from him, by his chain from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Hafs bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘Take the wealth of the Nasibi (Hostile one) wherever you find it, and hand over the Khums to us-asws’.[16]
عن ابن سنان، عن أبي عبد الله (عليه السلام)، قال: سمعته يقول في الغنيمة: «يخرج منها الخمس، و يقسم ما بقي فيمن قاتل عليه و ولي ذلك، و أما الفيء و الأنفال فهو خالص لرسول الله (صلى الله عليه و آله)».
From Ibn Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying regarding the booty: ‘Extract the Khums from it and distribute whatever remains among the ones who fought upon it, and the ruler of that. And as for Al Fey and the Anfaal, so it is in particular for Rasool-Allah-saww’’.[17]
عن سدير، عن أبي جعفر (عليه السلام)، قال: قال: «يا أبا الفضل، لنا حق في كتاب الله في الخمس، فلو محوه فقالوا: ليس من الله، أو لم يعلموا به، لكان سواء».
From Sudeyr,
‘From Abu Ja’far-asws having said: ‘O Abu Al Fazal! For us-asws is a right in the Book of Allah-azwj regarding Al Khums. So if they were to delete it and say, ‘It isn’t from Allah-azwj, they don’t know of it, it would be the same’’.[18]
VERSES 42 – 44
إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيَا وَهُمْ بِالْعُدْوَةِ الْقُصْوَىٰ وَالرَّكْبُ أَسْفَلَ مِنْكُمْ ۚ وَلَوْ تَوَاعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ ۙ وَلَٰكِنْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَنْ بَيِّنَةٍ ۗ وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ {42}
When you were on the nearer side (of the valley) and they were on the farther side, while the riders were in a place lower than you; and if you had mutually made an appointment, you would certainly have broken the appointment, but for Allah to Accomplish a matter which was to be done, the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, and surely Allah is Hearing, Knowing [8:42]
إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنَامِكَ قَلِيلًا ۖ وَلَوْ أَرَاكَهُمْ كَثِيرًا لَفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الْأَمْرِ وَلَٰكِنَّ اللَّهَ سَلَّمَ ۗ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {43}
When Allah Showed them to you in your dream as being few; and if He had Shown them to you as numerous, you would have been weary and would have quarrelled regarding the matter. But Allah Saved (you). He is the Knower of the contents of the chests [8:43]
وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِي أَعْيُنِهِمْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا ۗ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ {44}
And when He Showed them to you, when you met them, as being few in your eyes and He Made you all to appear as being few in their eyes, in order for Allah to Accomplish a matter which was to be done. And to Allah return the affairs [8:44]
العياشي: عن محمد بن يحيى، عن أبي عبد الله (عليه السلام)، في قوله: وَ الرَّكْبُ أَسْفَلَ مِنْكُمْ. قال: «أبو سفيان و أصحابه».
Al-Ayyashi, from Muhammad Bin Yahya,
(It has been narrated) from Abu Abdullah-asws, regarding His-azwj Words: while the riders were in a place lower than you [8:42], said: ‘Abu Sufyan and his companions’.[19]
عَنْهُ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ كَانَ إِبْلِيسُ يَوْمَ بَدْرٍ يُقَلِّلُ الْمُسْلِمِينَ فِي أَعْيُنِ الْكُفَّارِ وَ يُكَثِّرُ الْكُفَّارَ فِي أَعْيُنِ الْمُسْلِمِينَ فَشَدَّ عَلَيْهِ جَبْرَئِيلُ (عليه السلام) بِالسَّيْفِ فَهَرَبَ مِنْهُ وَ هُوَ يَقُولُ يَا جَبْرَئِيلُ إِنِّي مُؤَجَّلٌ إِنِّي مُؤَجَّلٌ حَتَّى وَقَعَ فِي الْبَحْرِ
From him, from Abaan, from Zurara, who has narrated:
Abu Ja’far-asws having said: ‘On the Day of Badr, Iblees-la used to belittle the Muslims in the eyes of the infidels, and magnify the infidels in the eyes of the Muslims. So Jibraeel-as pulled the sword against him-la and he-la fled from him-as and he-la was saying, ‘O Jibraeel-as, I-la have been Granted a term, I-la have been Granted a term’, until he-la ended up in the sea’.
قَالَ زُرَارَةُ فَقُلْتُ لِأَبِي جَعْفَرٍ (عليه السلام) لِأَيِّ شَيْءٍ كَانَ يَخَافُ وَ هُوَ مُؤَجَّلٌ قَالَ يَقْطَعُ بَعْضَ أَطْرَافِهِ.
Zurara (the narrator) said, ‘So I said to Abu Ja’far-asws, ‘What was it that he-la was afraid of since he-la had been Granted a specific term?’ He-asws said: ‘Some parts of his-la sides to be cut off’.[20]
VERSES 45 – 49
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ {45}
O you who believe! When you meet a party, then be firm, and remember Allah much, that you may be successful [8:45]
وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ ۖ وَاصْبِرُوا ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ {46}
And obey Allah and His Rasool and do not quarrel for you will be weary and your force will depart, and be patient, surely Allah is with the patient ones [8:46]
وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ بَطَرًا وَرِئَاءَ النَّاسِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ ۚ وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ {47}
And do not become like those who are going out from their houses exultantly and to show the people, and they are hindering from the way of Allah, and Allah is Cognizant with what they are doing [8:47]
وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَكُمْ ۖ فَلَمَّا تَرَاءَتِ الْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرَىٰ مَا لَا تَرَوْنَ إِنِّي أَخَافُ اللَّهَ ۚ وَاللَّهُ شَدِيدُ الْعِقَابِ {48}
And when the Satan adorned their deeds for them and said, ‘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. Surely I can see what you are not seeing. I fear Allah, and Allah is Severe of the Punishment’ [8:48]
إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هَٰؤُلَاءِ دِينُهُمْ ۗ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ {49}
When the hypocrites and those in whose hearts was a disease said: ‘Their Religion has deceived them, and the one who relies upon Allah, then surely Allah is Mighty, Wise [8:49]
العياشي: عن عمرو بن أبي المقدام، عن أبيه، عن علي بن الحسين (عليه السلام)، قال: «لما عطش القوم يوم بدر انطلق علي (عليه السلام) بالقربة يستسقي، و هو على القليب، إذ جاءت ريح شديدة ثم مضت، فلبث ما بدا له، ثم جاءت ريح أخرى ثم مضت، ثم جاءته اخرى كادت أن تشغله و هو على القليب، ثم جلس حتى مضت.
Al Ayyashi, from Amro Bin Abu Al Maqdaam, from his father,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘When the people of the day (battle) of Badr were thirsty, Ali-asws went with a canteen for water. And he-asws was upon the well when there was a strong gust of wind which then subsided. So he-asws waited for what it seemed (appropriate) to him-asws. Then there was another gust of wind, which then passed. Then came another while he-asws was pre-occupied at the well. Then he-asws sat down until it passed.
فلما رجع إلى رسول الله (صلى الله عليه و آله) أخبره بذلك، فقال رسول الله (صلى الله عليه و آله). أما الريح الأولى فيها جبرئيل مع ألف من الملائكة، و الثانية فيها ميكائيل مع ألف من الملائكة، و الثالثة فيها إسرافيل مع ألف من الملائكة، و قد سلموا عليك، و هم مدد لنا، و هم الذين رآهم إبليس فنكص على عقبيه، يمشي القهقرى حين يقول: إِنِّي أَرى ما لا تَرَوْنَ إِنِّي أَخافُ اللَّهَ وَ اللَّهُ شَدِيدُ الْعِقابِ».
When he-asws returned to Rasool-Allah-saww, he-asws informed him-saww about that, so Rasool-Allah-saww said: ‘As for the first gust of wind – in it was Jibraeel-as along with a thousand from the Angels; and the second – in it was Mikaeel-as along with a thousand from the Angels; and the third – in it was Israfeel-as along with a thousand from the Angels. And they (all) sent greetings upon you-asws, and they are a help for us, and they are the ones whom Iblees-la saw and retreated on his-la heels, walking backwards where he-la said, Surely, I can see what you are not seeing. I fear Allah, and Allah is Severe of the Punishment’ [8:48]’.[21]
الطبرسي: قيل: إنهم لما التقوا، كان إبليس في صف المشركين، آخذا بيد الحارث بن هشام فنكص على عقبيه، فقال له الحارث بن هشام: يا سراقة، إلى أين، أ تخذلنا على هذه الحالة؟ فقال له: إِنِّي أَرى ما لا تَرَوْنَ.
Al Tabarsy –
‘It is said that when they met (in battle at Badr), Iblees-la was in the rows of the Polytheists having grabbed a hand of Al Haris Bin Hisham. So he-la let go and turned back upon his-la heels, and Haris Bin Hisham said to him-la, ‘O Saraqa! (It is reported that Iblees-la had adopted the image of Saraqa), where are you going to? Are you abandoning us upon this state?’ So he-la said to him, ‘Surely I can see what you are not seeing’ [8:48]’.
فقال: و الله، ما ترى إلا جعاسيس يثرب، فدفع في صدر الحارث و انطلق و انهزم الناس، فلما قدموا مكة، قالوا: هزم الناس سراقة، فبلغ ذلك سراقة، فقال: و الله، ما شعرت بمسيركم حتى بلغني هزيمتكم. فقالوا: إنك أتيتنا يوم كذا، فحلف لهم، فلما أسلموا علموا أن ذلك كان الشيطان.
He (Al-Tabarsy) said, ‘By Allah-azwj! He-la did not see except for hordes of creatures of Yasrib. He pushed the chest of Al Haris and went away, the people were defeated. So when they proceeded to Makkah, they said, ‘Saraqa defeated the people’, and that reached Saraqa, so he said, ‘By Allah-azwj! I was not aware of your journey until (the news of) your defeat reached me’. They said, ‘You had come to us on such and such a day’. He swore an oath for them. When he became a Muslim, they knew that, that was (actually) satan-la’.
قال: روي ذلك عن أبي جعفر و أبي عبد الله (عليهما السلام).
He (Al Tabarsy) said, ‘That is reported from Abu Ja’far-asws and Abu Abdullah-asws’.[22]
أَخْبَرَنَا الشَّيْخُ الْفَقِيهُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ الْحُسَيْنِ بْنِ بَابَوَيْهِ قَالَ: حَدَّثَنَا الشَّيْخُ السَّعِيدُ أَبُو جَعْفَرٍ مُحَمَّدُ [بْنُ] الْحَسَنِ الطُّوسِيُّ قَالَ: أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ قَالَ: أَخْبَرَنَا أَبُو الْقَاسِمِ إِسْمَاعِيلُ بْنُ مُحَمَّدٍ الْأَنْبَارِيُّ الْكَاتِبُ قَالَ: حَدَّثَنَا أَبُو عَبْدِ اللَّهِ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الْأَزْدِيُّ قَالَ: حَدَّثَنَا شُعَيْبُ بْنُ أَيُّوبَ قَالَ: حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامِ بْنِ حَسَّانَ عَنْ سُفْيَانَ عَنْ هِشَامِ بْنِ حَسَّانَ قَالَ:
It was informed to us by the Sheykh, the jurist Abu Muhammad Al Hassan Bin Al HusaynBin Babuwayh, from Al Sheykh Al Saeed Abu Ja’far Muhammad Bin Al Hassan Al Toosy, from Al Sheykh Al Mufeed Muhammad Bin Muhammad Bin Al Numan, from Abu AlQasim Ismail Bin Muhammad Al Anbary the scribe, from Abu Abdullah Ibrahim Bin Muhammad Al Azdy, from Shuayb Bin Ayoub, from Muawiya Bin Hisham Bin Hassan Bin Hassan, from sufyan, from Hisham Bin Hassan who said,
سَمِعْتُ أَبَا مُحَمَّدٍ الْحَسَنَ بْنَ عَلِيٍّ ع يَخْطُبُ النَّاسَ بِالْبَيْعَةِ لَهُ فَقَالَ نَحْنُ حِزْبُ اللَّهِ الْغَالِبُونَ وَ عِتْرَةُ رَسُولِهِ الْأَقْرَبُونَ وَ أَهْلُ بَيْتِهِ الطَّيِّبُونَ الطَّاهِرُونَ وَ أَحَدُ الثَّقَلَيْنِ اللَّذَيْنِ خَلَّفَهُمَا رَسُولُ اللَّهِ ص فِي أُمَّتِهِ وَ الثَّانِي فِي كِتَابِ اللَّهِ فِيهِ تَفْصِيلُ كُلِّ شَيْءٍ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ
‘I heard Abu Muhammad Al-Hassan-asws Bin Ali-asws addressing the people with the allegiance to him-asws, and he-asws said: ‘We-asws are the Party of Allah-azwj, the overcoming, and the family of His-azwj Rasool-saww, the ones of Proximity, and the People-asws of his-saww Household, the goodly, the clean, and one of the two weighty things which Rasool-Allah-saww left behind among his-saww community, and the double (second) in the Book of Allah-azwj wherein is the detail of everything. Neither did the falsehood come from before it, nor (would it come) from after it. [41:42].
فَالْمُعَوَّلُ عَلَيْنَا فِي تَفْسِيرِهِ لَا يُتْعِبُنَا تَأْوِيلُهُ بَلْ نَتَيَقَّنُ حَقَائِقَهُ فَأَطِيعُونَا فَإِنَّ طَاعَتَنَا مَفْرُوضَةٌ إِذْ كَانَتْ بِطَاعَةِ اللَّهِ عَزَّ وَ جَلَّ وَ بِرَسُولِهِ مَقْرُونَةً قَالَ اللَّهُ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ
Thus, the reliance is to be upon us regarding its interpretation. Explaining it does not tire us-asws, but we-asws speak of its realities. Therefore, follow us-asws, of obedience to us-asws is a necessity when it is paired with the obedience to Allah-azwj Mighty and Majestic and of His-azwj Rasool-saww. Allah-azwj the Exalted Says: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. Thus, if you were to quarrel about anything, refer it to Allah and the Rasool [4:59].
وَ لَوْ رَدُّوهُ إِلَى الرَّسُولِ وَ إِلى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ وَ أُحَذِّرُكُمُ الْإِصْغَاءَ لِهُتَافِ الشَّيْطَانِ فَإِنَّهُ عَدُوٌّ مُبِينٌ لَكُمْ فَتَكُونُوا كَأُولَئِكَ الَّذِينَ قَالَ لَهُمُ الشَّيْطَانُ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَ إِنِّي جارٌ لَكُمْ فَلَمَّا تَراءَتِ الْفِئَتانِ نَكَصَ عَلى عَقِبَيْهِ وَ قالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرى ما لا تَرَوْنَ
And if they were to refer it to the Rasool-saww and to those in (Divine) Authority among them, he-asws would teach the ones who are deriving from them, and he-asws would caution you all of the accumulating to the acclaims of the Satan-la, for he-la is an open enemy to you all, and you would become like those for whom the satan-la said, ‘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. Surely I can see what you are not seeing’ [8:48].
فَتُلْقَوْنَ إِلَى الرِّمَاحِ زورا [وَزَراً] وَ إِلَى السُّيُوفِ جَزَراً وَ لِلْعُمُدِ حَطَماً وَ لِلسِّهَامِ غَرَضاً ثُمَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً.
You would be meeting to the spears falsely (sinning), and to the swords retreating, and to the crowds deliberately, and to drawing of lots purposely. Then, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman [6:158]’.[23]
Please see the report/Hadeeth in appendix 2
VERSES 50 – 54
وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ {50}
And if only you could see when the Angels cause to die those who commit Kufr. The Angels are striking their faces and their backs and (saying): ‘Taste the Punishment of burning!’ [8:50]
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ {51}
That is due to what your hands sent forward, and surely Allah isn’t the least unjust to the servants [8:51]
كَدَأْبِ آلِ فِرْعَوْنَ ۙ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَفَرُوا بِآيَاتِ اللَّهِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ {52}
Like the persistence of the people of Pharaoh and those from before them. They committed Kufr with the Signs of Allah, so Allah Seized them due to their sins. Surely Allah is Strong, Severe of the Punishment [8:52]
ذَٰلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّرًا نِعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ ۙ وَأَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ {53}
That is because Allah does not Change a Favour He has Favoured upon a people until they change what is with themselves, and surely Allah is Hearing, Knowing [8:53]
كَدَأْبِ آلِ فِرْعَوْنَ ۙ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ ۚ وَكُلٌّ كَانُوا ظَالِمِينَ {54}
Like the persistence of the people of Pharaoh and those from before them. They belied the Signs of their Lord, so We Destroyed them due to their sins and We Drowned the people of Pharaoh; and all of them were unjust [8:54]
قَالَ الْإِمَامُ ع: عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ رَسُولِ اللَّهِ ص، قَالَ: مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ- أَعْطَى بَيْعَةَ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع فِي الظَّاهِرِ، وَ نَكَثَهَا فِي الْبَاطِنِ وَ أَقَامَ عَلَى نِفَاقِهِ- إِلَّا وَ إِذَا جَاءَهُ مَلَكُ الْمَوْتِ لِيَقْبِضَ رُوحَهُ- تَمَثَّلَ لَهُ إِبْلِيسُ وَ أَعْوَانُهُ.
The Imam (Hassan Al-Askari-asws) said, from his-asws father-asws, from his-asws grandfather-asws, from Rasool-Allah-saww having said: ‘There is none from a servant nor from a maid who gave allegiance to Amir-Al-Momineen-asws in the apparent, and broke it in the hidden, and stood upon being hypocritical to him-asws – except that when the Angel of death comes to capture his soul – Iblees-la and his-la assistants are resembled for him.
وَ تَمَثَّلَ النِّيرَانُ وَ أَصْنَافُ عَذَابِهَا لِعَيْنَيْهِ وَ قَلْبِهِ وَ مَقَاعِدِهِ مِنْ مَضَايِقِهَا. وَ تَمَثَّلَ لَهُ أَيْضاً الْجِنَانُ وَ مَنَازِلُهُ فِيهَا- لَوْ كَانَ بَقِيَ عَلَى إِيمَانِهِ، وَ وَفَى بِبَيْعَتِهِ
And the Fires and the types of its Punishments are resembles for his sight, and his heart, and his seat from its narrowness. And there are resembled for him as well, the Gardens and its houses therein – had he remained upon his Eman and been loyal with his allegiance.
فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ: انْظُرْ فَتِلْكَ الْجِنَانُ الَّتِي لَا يُقَدِّرُ قَدْرَ سَرَّائِهَا وَ بَهْجَتِهَا وَ سُرُورِهَا إِلَّا اللَّهُ رَبُّ الْعَالَمِينَ- كَانَتْ مُعَدَّةً لَكَ، فَلَوْ كُنْتَ بَقِيْتَ عَلَى وَلَايَتِكَ لِأَخِي مُحَمَّدٍ رَسُولِ اللَّهِ ص كَانَ إِلَيْهَا مَصِيرُكَ يَوْمَ فَصْلِ الْقَضَاءِ،
The Angel of death is saying to him, ‘Look! Those are the Gardens which cannot be measured, the extent if its extensiveness, and its joys and its pleasures, except by Allah-azwj, Lord-azwj of the worlds. These had been prepared for you, if only you had remain upon your Wilayah of the brother-asws Muhammad-saww, Rasool-saww of Allah-azwj, your destination would have been to it on the day of Decisive Judgment.
لَكِنَّكَ (نَكَثْتَ وَ خَالَفْتَ) فَتِلْكَ النِّيرَانُ وَ أَصْنَافُ عَذَابِهَا- وَ زَبَانِيَتُهَا وَ مِرْزَبَاتُهَا وَ أَفَاعِيهَا الْفَاغِرَةُ أَفْوَاهَهَا، وَ عَقَارِبُهَا النَّصَّابَةُ أَذْنَابَهَا، وَ سِبَاعُهَا الشَّائِلَةُ مَخَالِبَهَا، وَ سَائِرُ أَصْنَافِ عَذَابِهَا هُوَ لَكَ وَ إِلَيْهَا مَصِيرُكَ.
But you broke (the allegiance) and opposed, therefore those Fires and the varieties of its Punishments, and the its Zabaniyya (Angels of Hell), and their hammers, and its open-mouthed serpents, and its scorpions with their pointed tails, and its predators their long tentacles, and the rest of the types of its Punishments, it for you and to it is your destination.’[24]
VERSES 55 – 58
إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لَا يُؤْمِنُونَ {55}
Surely, the vilest of animals in the Presence of Allah are those who are committing Kufr, and they will not believe [8:55]
الَّذِينَ عَاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ {56}
Those who made an agreement from them, then they were breaking their agreement every time and they were not fearing [8:56]
فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ {57}
So, if you overcome them during the war, then scatter them from behind, perhaps they would be mindful [8:57]
وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ {58}
And if you fear treachery from a people, then discard (the agreement) to them upon equality, surely Allah does not Love the treacherous [8:58]
[ في تفسير علي بن إبراهيم ] [ قال: ] حدثنا جعفر بن أحمد قال: حدثنا عبد الكريم بن عبد الرحيم، عن محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر صلوات الله عليه في قوله: * (إن شر الدواب عند الله الذين كفروا فهم لا يؤمنون) * قال أبو جعفر (عليه السلام): نزلت في بني امية فهم شر خلق الله، هم الذين كفروا في باطن القرآن فهم لا يؤمنون.
In Tafseer of Ali Bin Ibrahim, said, ‘Ja’far Bin Ahmad narrated to us, from Abdul Kareem Bin Abdul Raheem, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words: [8:55] Surely, the vilest of animals in Allah’s sight are those who disbelieve, for they will not believe. Abu Ja’far-asws said: ‘It was Revealed regarding the Clan of Umayya, for they are the most evil of the creatures of Allah-azwj. They are the ones who disbelieved in the esoteric of the Quran, and they are those who disbelieve.
قوله: * (الذين عهدت منهم ثم ينقضون عهدهم في كل مرة) * فهم أصحابه الذين فروا يوم احد.
His-azwj Words Those who made an agreement from them, then they were breaking their agreement every time [8:56], so they are the ones who fled on the Day of Ohad.
قوله: * (وإما تخافن من قوم خيانة فانبذ إليهم على سوآء) * نزلت في معاوية لما خان أمير المؤمنين (عليه السلام).
His-azwj Words And if you fear treachery from a people, then discard (the agreement) to them upon equality, surely Allah does not Love the treacherous [8:58] – it was Revealed regarding Muawiya, when he betrayed Amir Al-Momineen-asws’.[25]
علي بن إبراهيم: قال: حدثنا جعفر بن أحمد، قال: حدثنا عبد الكريم بن عبد الرحيم، عن محمد ابن علي، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر (صلوات الله عليه)، في قوله: إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لا يُؤْمِنُونَ. قال أبو جعفر (عليه السلام): «نزلت في بني أمية، فهم شر خلق الله، هم الذين كفروا في باطن القرآن، فهم لا يؤمنون».
Ali Bin Ibrahim said, ‘Ja’far Bin Ahmad narrated to us, from Abdul Kareem Bin Abdul Raheem, from Muhammad Ibn Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words: Surely, the vilest of animals in the Presence of Allah are those who are committing Kufr, and they will not believe [8:55]. Abu Ja’far-asws said: ‘It was Revealed regarding the clan of Umayya, so they are the most evil of the creatures of Allah-azwj. They are the ones who did not believe in the esoteric of the Quran, so they will not believe (ever)’.[26]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ مَنْ إِذَا ائْتُمِنَ خَانَ وَ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ إِنَّ اللَّهَ لا يُحِبُّ الْخائِنِينَ.
A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Abdullah Bin Sinan,
(It has been narrated) from Abdu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Three (things), the one who has these in him, would be a hypocrite, and even if he were to Fast, and pray Salāt, and claims that he is a Muslim. The one who, when entrusted, betrays, when he narrates, lies, and when he promises, breaks. Allah-azwj Mighty and Majestic is Saying in His-azwj Book: surely Allah does not Love the treacherous [8:58].’[27]
VERSES 59 & 60
وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا ۚ إِنَّهُمْ لَا يُعْجِزُونَ {59}
And they should not reckon, those who are committing Kufr, that they can outstrip. They cannot frustrate (you) [8:59]
وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ {60}
And prepare for them whatever force you are able to and from the equipped cavalry horses, frightening by it the enemies of Allah and your enemies, and others from besides them you are not knowing of, but Allah Knows them. And whatever you spend from anything in the Way of Allah, it would be Fulfilled to you and you would not be wronged [8:60]
و عنه: بإسناده عن أحمد بن محمد، عن سعيد بن جناح، عن أبي خالد الزيدي، عن جابر، عن أبي جعفر (عليه السلام)، قال: «دخل قوم على الحسين بن علي (صلوات الله عليه) فرأوه مختضبا بالسواد، فسألوه عن ذلك، فمد يده إلى لحيته، ثم قال: أمر رسول الله (صلى الله عليه و آله) في غزاة غزاها أن يختضبوا بالسواد ليقووا به على المشركين».
And from him (Al Kulayni), by his chain, from Ahmad Bin Muhammad, from Saeed Bin Janaah, from Abu Khalid Al Zaydi, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘A group of people came up to Al-Husayn-asws Bin Ali-asws, and they saw him-asws dyeing (his-asws hair and beard) with the black (colour). So they asked him-asws about that. He-asws extended his-asws hand to his-asws beard, then said: ‘Rasool-Allah-saww ordered during military expeditions that they should dye (their hair and beard) with the black (dye) in order to prevail against the Polytheists’.[28]
ابن بابويه مرسلا في (الفقيه): قال الصادق (عليه السلام): في قول الله عز و جل وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ، قال: «منه الخضاب بالسواد».
Ibn Babuwayh with an unbroken chain, in Al Faqeeh said,
‘Al-Sadiq-asws, said, ‘Regarding the Words of Allah-azwj Mighty and Majestic: And prepare for them whatever force you are able to [8:60], he-asws said: ‘From it is the dyeing (hair and beard) with the black (dye)’.[29]
العياشي: عن محمد بن عيسى، عمن ذكره، عن أبي عبد الله (عليه السلام)، في قول الله: وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ، قال: «سيف و ترس».
Al Ayyashi, from Muhammad Bin Isa, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj And prepare for them whatever force you are able to [8:60], he-asws said: ‘Sword and shield’.[30]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَ مِنْ رِباطِ الْخَيْلِ قَالَ الرَّمْيُ .
Muhammad Bin Yahya, from Imran Bin Musa, from Al Hassan Bin Tareyf, from Abdullah Bin Al Mugheira, raising it, said,
‘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]: ‘The archers’.[31]
[ في تفسير علي بن إبراهيم ] [ قال: ] حدثنا جعفر بن أحمد قال: حدثنا عبد الكريم بن عبد الرحيم، عن محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر صلوات الله عليه في قوله: * (وأعدوا لهم ما استطعتم من قوة) * قال: السلاح.
In Tafseer of Ali Bin Ibrahim, said, ‘Ja’far Bin Ahmad narrated to us, from Abdul Kareem Bin Abdul Raheem, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words: And prepare for them whatever force you are able to [8:60], said: ‘The weapons’.
VERSES 61 – 63
وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {61}
And if they incline towards peace, then incline to it and rely upon Allah; surely He is the Hearing, the Knowing [8:61]
وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ ۚ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ {62}
And if they intend to deceive you – then surely Allah is Sufficient for you; He is the One Who Assisted you with His Help and with the Momineen [8:62]
وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُ عَزِيزٌ حَكِيمٌ {63}
And He United their hearts. 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]
محمد بن يعقوب: عن الحسين بن محمد، عن معلى بن محمد، عن محمد بن جمهور، عن صفوان، عن ابن مسكان، عن الحلبي، عن أبي عبد الله، في قوله تعالى: وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها، قلت: ما السلم؟ قال: «الدخول في أمرنا».
Muhammad Bin Yaqoub, from Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Jamhour, from Safwaan, from Ibn Muskaan, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Exalted: And if they incline towards peace, then incline to it [8:61]. I said, ‘What is the peace?’ He-asws said: ‘The entering into our-asws matter (Al-Wilayah)’.[32]
ابن شهر آشوب: قال: في (تاريخ بغداد): روى عيسى بن محمد البغدادي، عن الحسين بن إبراهيم، عن حميد الطويل، عن أنس، قال: قال رسول الله (صلى الله عليه و آله): «لما عرج بي رأيت على ساق العرش مكتوبا: لا إله إلا الله، محمد رسول الله، أيدته بعلي، نصرته بعلي، و ذلك قوله تعالى: هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَ بِالْمُؤْمِنِينَ يعني علي بن أبي طالب (عليه السلام)».
Ibn shehr Ashub who said, ‘In Tareekh Al Baghdad, it is reported by Isa Bin Muhammad Al Baghdad, from Al Husayn Bin Ibrahim, from Hameed Al Taweel, from Anas who said,
‘Rasool-Allah-saww said: ‘When I-saww was Ascended with (Mi’raj), I-saww Inscribed upon the Throne: “There is no god except Allah-azwj, Muhammad-saww is His-azwj Rasool-saww of Allah-azwj. He-azwj Assisted him-saww with Ali-asws, Helping him-saww with Ali-asws”. And these are the Words of the Exalted: He is the One Who Assisted you with His Help and with the Momineen [8:62] – Meaning Ali Bin Abu Talib-asws’’.[33]
و قال في (الرسالة القوامية) و (حلية الأولياء) و اللفظ لها: عن سعيد بن جبير، أنه قال أبو الحمراء: قال رسول الله (صلى الله عليه و آله): «رأيت ليلة أسري بي مثبتا على ساق العرش: أنا غرست جنة عدن بيدي، و محمد صفوتي من خلقي، أيدته بعلي، نصرته بعلي».
And he said in (the books) Al Risala Al Qawamiyya and Hulyat Al Awliya and articulated to it, from Saeed Bin Jubeyr, from Abu Al Hamra’a who said,
‘Rasool-Allah-saww said: ‘I-saww saw on the night I-saww was Ascended with, Affirmed upon the Base of the Throne: “I-azwj Planted the Garden of Eden with My-azwj Hands, and Muhammad-saww is My-azwj Elite from My-azwj creatures. I-azwj Assisted him-saww with Ali-asws, Helping him-saww with Ali-asws”’.[34]
ابن بابويه: قال: حدثنا أحمد بن زياد بن جعفر الهمداني (رحمه الله)، قال: حدثنا علي بن إبراهيم بن هاشم، قال: حدثنا جعفر بن سلمة الأهوازي، عن إبراهيم بن محمد الثقفي، قال: حدثنا العباس بن بكار، عن عبد الواحد بن أبي عمرو، عن الكلبي، عن أبي صالح، عن أبي هريرة، عن رسول الله (صلى الله عليه و آله)، قال: «مكتوب على العرش: أنا الله لا إله إلا أنا، وحدي لا شريك لي، و محمد عبدي و رسولي، أيدته بعلي، فأنزل عز و جل: هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَ بِالْمُؤْمِنِينَ فكان النصر عليا، و دخل مع المؤمنين، فدخل في الوجهين جميعا».
Ibn Babuwayh said, ‘Ahmad Bin Ziyad Bin Ja’far Al hamdany narrated to us, from Ali Bin Ibrahim Bin Hashim, from Ja’far Bin Salma Al Ahvazy, from Ibrahim Bin Muhammad Al Saqafy, from Al Abbas Bin Bakaar, from Abdul Wahid Bin Abu Amro, from Al Kalby, from Abu Salih, (It has been narrated) from Abu Hureyra,
(It has been narrated) from Rasool-Allah-saww having said: ‘It is inscribed upon the Throne: “I-azwj am Allah-azwj! There is no god except I-azwj, One with no associates for me-saww! And Muhammad-saww is My-azwj servant and My-azwj Rasool-saww, Strengthened by Ali-asws. So Allah-azwj Mighty and Majestic Revealed: He is the One Who Assisted you with His Help and with the Momineen [8:62]. So the help was Ali-asws, and included with (it- the help) are the Momineen. So the inclusion was regarding both the aspects together’.[35]
الشيخ: في (أماليه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا أبو عبد الله جعفر بن محمد العلوي الحسني (رحمه الله) سنة سبع و ثلاث مائة، قال: حدثنا علي بن الحسن بن علي بن عمر بن علي بن الحسين بن علي بن أبي طالب (عليهما السلام)، قال: حدثنا حسين بن زيد بن علي، عن جعفر بن محمد، عن أبيه، عن جده، عن علي بن أبي طالب أمير المؤمنين (صلوات الله عليهم)، قال: «سمعت رسول الله (صلى الله عليه و آله) يقول: المؤمن غر كريم، و الفاجر خب لئيم، و خير المؤمنين من كان مألفه للمؤمنين، و لا خير فيمن لا يألف و لا يؤالف».
Al Sheykh in his (book) Al Amaaly, said, ‘A group informed us, from Abu Al Mufazzal, from Abu Abdullah Ja’far Bin Muhammad Al Alawy Al Hasany, in the year three hundred and seven, from Ali Bin Al Hassan Bin Ali Bin Umar,
‘Son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, from Husayn Bin Zayd Bin Ali, from Ja’far-asws Bin Muhammad-saww, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws Bin Abu Talib-asws Amir Al-Momineen-asws having said: ‘I-asws heard Rasool-Allah-saww saying: ‘The Momin is honest, benevolent, and the immoral is a cheater, wicked, and the best of the Momineen is the one who was affectionate to the Momineen, and there is no goodness in the one is neither kind nor affectionate to others’.
قال: و سمعت رسول الله (صلى الله عليه و آله) يقول: «شرار الناس من يبغض المؤمنين، و تبغضه قلوبهم، المشاءون بالنميمة، المفرقون بين الأحبة، الباغون للناس العيب، أولئك لا ينظر الله إليهم يوم القيامة، و لا يزكيهم» ثم تلا (صلى الله عليه و آله): هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَ بِالْمُؤْمِنِينَ وَ أَلَّفَ بَيْنَ قُلُوبِهِمْ.
He-asws said: ‘And I-asws heard Rasool-Allah-saww saying: ‘The most evil of the people is the one who hates the Momineen, and their hearts hate him, the one walking with the gossip, the separator between the loved ones, the aggressive to the people of the faulting. These ones, Allah-azwj would not Look at (Consider) them on the Day of Judgment, nor would He-azwj Purify them (from their sins)’. Then he-asws recited: He is the One Who Assisted you with His Help and with the Momineen [8:62] And He United their hearts [8:63]’’.[36]
و قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، قال: «إن هؤلاء قوم كانوا معه من قريش، فقال الله: فَإِنَّ حَسْبَكَ اللَّهُ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَ بِالْمُؤْمِنِينَ وَ أَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنْفَقْتَ ما فِي الْأَرْضِ جَمِيعاً ما أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَ لكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ فهم الأنصار، كان بين الأوس و الخزرج حرب شديدة و عداوة في الجاهلية، فألف الله بين قلوبهم، و نصر بهم نبيه (صلى الله عليه و آله)، فالذين ألف بين قلوبهم هم الأنصار خاصة».
And (Ali Bin Ibrahim) said, ‘And in a report of Abu Al-Jaroud,
(It has been narrated) from Abu Ja’far-asws having said: ‘They were the people who were with him-saww from the Quraysh, so Allah-azwj Said: then surely Allah is Sufficient for you; He is the One Who Assisted you with His Help and with the Momineen [8:62] And He United their hearts. 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]. So they were the Helpers (Al-Ansaar). There used to be an intense battle between the (tribes of) Al-Aws and the Al-Khazraj, and intense enmity during the pre-Islamic period, so Allah-azwj (Caused) unity between their hearts, and helped His-azwj Prophet-saww by them. So the ones for whom there was unity between their hearts, they were the Helpers (Al-Ansaar) in particular’.[37]
Please see report/Hadeeth in appendix 2
VERSES 64 – 69
يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ {64}
O you Prophet! Allah is sufficient for you and the one who follows you from the Momineen [8:64]
يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ ۚ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ ۚ وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ {65}
O you Prophet! Urge the Momineen upon the fighting. If there happen to be twenty patient ones from you, they would overcome two hundred, and if there happen to be two hundred of you, they would overcome a thousand from those who commit Kufr because they are a people not understanding [8:65]
الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ ۚ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ {66}
For now, Allah has Lightened from you and Knows that among you there are weak ones. So if there happen to be one hundred patient ones form you, they would overcome two hundred, and if there happen to be a thousand from you, they would overcome two thousand by the Permission of Allah, and Allah is with the patient ones [8:66]
مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ ۚ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ {67}
It was not for a Prophet that there happen to be captives for him until he triumphs in the land. You are wanting the display of the world and Allah Wants the Hereafter (for you), and Allah is Mighty, Wise [8:67]
لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ {68}
Had there not been a preceding Book from Allah, there would have afflicted you a grievous Punishment, with regards to what you took to, [8:68]
فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {69}
Therefore eat from whatever booty you attain, Permissible, good, and fear Allah, surely Allah is Forgiving, Merciful [8:69]
الشيخ في (التهذيب): بإسناده عن أحمد بن محمد، عن الحسن بن محبوب، عن الحسن بن صالح، عن أبي عبد الله (عليه السلام)، قال: كان يقول: «من فر من رجلين في القتال من الزحف فقد فر، و من فر من ثلاثة في القتال من الزحف فلم يفر».
Al Sheykh (Al Sadouq) in Al Tehzeeb, by his chain, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al Hassan Bin Salih,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who flees from two men during the fighting from the marching so he has fled, and the one who flees from three (soldiers) during the fighting from the marching, so he has not fled (i.e., retreats to join up with the backup forces)’.[38]
العياشي: عن عمرو بن أبي المقدام، عن أبيه، عن جده: ما أتى علي يوم قط أعظم من يومين أتيا علي، فأما اليوم الأول فيوم قبض رسول الله (صلى الله عليه و آله)،
Al-Ayyashi, from Amro Bin Abu Al Maqdam, from his father,
(It has been narrated) from his grandfather who said, ‘There did not befall upon Ali-asws any day more grievous than two days. So as for the first day, it was the passing away of Rasool-Allah-saww.
و أما اليوم الثاني فو الله إني لجالس في سقيفة بني ساعدة، عن يمين أبي بكر، و الناس يبايعونه، إذ قال له عمر: يا هذا، ليس في يديك شيء ما لم يبايعك علي، فابعث إليه حتى يأتيك يبايعك، فإنما هؤلاء رعاع.
And as for the second day, so by Allah-azwj, I was seated in the tent (Saqifa) of the Clan of Sa’da on the right of Abu Bakr, and the people were pledging their allegiances to him, when Umar said to him, ‘O you, there is nothing in your hands if Ali-asws does not pledge his-asws allegiance to you, therefore send for him to come and pledge his-asws allegiance, for rather, these people are (just) trash.’.
فبعث إليه قنفذا فقال له: اذهب فقل لعلي: أجب خليفة رسول الله (صلى الله عليه و آله). فذهب قنفذ، فما لبث أن رجع فقال لأبي بكر: قال لك: «ما خلف رسول الله أحدا غيري».
He sent Qunfuz to him-asws and said to him, ‘Go and say to Ali-asws, ‘Answer to the Caliph of Rasool-Allah-saww!’ Qunfuz went. It was not long before he came back and said to Abu Bakr, ‘He-asws is saying to you: ‘Rasool-Allah-saww did not (appoint) anyone as a Caliph apart from me-asws’.
قال: ارجع إليه فقل: أجب، فإن الناس قد أجمعوا على بيعتهم إياه، و هؤلاء المهاجرون و الأنصار يبايعونه، و قريش، و إنما أنت رجل من المسلمين، لك ما لهم و عليك ما عليهم.
He said, ‘Return to him-asws and say, ‘Answer, for the people have gathered upon pledging their allegiances to him (Abu Bakr), and these are the Emigrants and the Helpers pledging their allegiances, and Quraysh. But rather, you-asws are only a man from the Muslims, for you-asws is what is for them, and upon you-asws is what is upon them’.
فذهب إليه قنفذ، فما لبث أن رجع، فقال: قال لك: «إن رسول الله (صلى الله عليه و آله) قال لي و أوصاني أن إذا واريته في حفرته لا أخرج من بيتي حتى أؤلف كتاب الله، فإنه في جرائد النخل و في أكتاف الإبل». قال: قال عمر: قوموا بنا إليه.
Qunfuz went to him-asws, and it was not long before he returned and said, ‘He-asws is saying to you: ‘Rasool-Allah-saww had said to me-asws, and bequeathed unto me-asws that if I-asws were to see him in this state, I-asws am not to come out from my-asws house until I-asws compile the Book of Allah-azwj. It is in the leaves of the palm (tree) and the shoulder (bones) of the camels’. Umar said, ‘Arise with me to go to him-asws!’
فقام أبو بكر و عمر و عثمان، و خالد بن الوليد، و المغيرة بن شعبة، و أبو عبيدة بن الجراح، و سالم مولى أبي حذيفة، و قنفذ، و قمت معهم، فلما انتهينا إلى الباب فرأتهم فاطمة (صلوات الله عليها) أغلقت الباب في وجوههم، و هي لا تشك أن لا يدخل عليها إلا بإذنها، فضرب عمر الباب برجله فكسره، ثم دخلوا فأخرجوا عليا (عليه السلام) ملببا.
There arose Abu Bakr, and Umar, and Usmaan, and Khalid Bin Waleed, and al-Mugheira Bin Sha’bba, and Abu Ubeyda Bin Al-Jarrah, and Saalim Mawla Abu Huzeyfa, and Qunfuz, and I arose with them. When we ended up to the door. Syeda Fatima-asws saw them, she-asws closed the door in their faces, and she-asws was in no doubt that they would not enter (the house) without her-asws permission. But Umar struck the door with his leg and broke it. Then they entered and brought Ali-asws out with a rope around his-asws neck.
فخرجت فاطمة (عليها السلام) فقالت: «يا أبا بكر، أ تريد أن ترملني من زوجي، و الله لئن لم تكف عنه لأنشرن شعري، و لأشقن جيبي و لآتين قبر أبي و لأصيحن إلى ربي» فأخذت بيد الحسن و الحسين (عليهما السلام) و خرجت تريد قبر النبي (صلى الله عليه و آله)،
(Syed) Fatima-asws came out and she-asws said: ‘O Abu Bakr! Are you intending to widow me-asws from my-asws husband? By Allah-azwj, if you were not to desist I-asws shall display my-asws hair, and tear my-asws pocket when I-asws go to the grave of my-asws father and shriek (complain) to my-asws Lord-azwj!’ She-asws grabbed the hands of Al-Hassan-asws and Al-Husayn -asws and went out intending to be at the grave of the Prophet-saww.
فقال علي (عليه السلام) لسلمان: «أدرك ابنة محمد، فإني أرى جنبي المدينة يكفيان، و الله إن نشرت شعرها، و شقت جيبها، و أتت قبر أبيها، و صاحت إلى ربها لا يناظر بالمدينة أن يخسف بها و بمن فيها».
Ali-asws said to Salman-as: ‘Go to the daughter-asws of Muhammad-saww, for I-asws see the sides of the city sufficiently. By Allah-azwj! If she-asws were to display her-asws hair, and tear her-asws pocket, and come to the grave of her-asws father-saww, and shriek (complain) to her-asws Lord-azwj, you would not see in the city except that it would have submerged (into the ground) along with the ones in it’.
فأدركها سلمان فقال: يا بنت محمد، إن الله إنما بعث أباك رحمة، فارجعي. فقالت: «يا سلمان، يريدون قتل علي، ما على علي صبر، فدعني حتى آتي قبر أبي فأنشر شعري، و أشق جيبي، و أصيح إلى ربي». فقال سلمان: إني أخاف أن يخسف بالمدينة، و علي بعثني إليك و يأمرك أن ترجعي إلى بيتك و تنصرفي، فقالت: «إذن أرجع و أصبر و أسمع له و أطيع».
Salman-as went to her-asws and said, ‘O daughter-asws of Muhammad-saww! Surely your-asws Lord-azwj Sent your-asws father-saww as a Mercy, therefore, return’. She-asws said: ‘O Salman-as! They are intending to kill Ali-asws, I-asws cannot be patient upon that. So leave me-asws until I-asws come to the grave of my-asws father-saww, and display my-asws hair, and tear my-asws pocket, and shriek (complain) to my-asws Lord-azwj’. Salman-as said: ‘I-as fear that the city would submerge (into the ground), and Ali-asws has sent me-as to you-asws and he-asws says you-asws to return to your-asws house. She-asws said: ‘I-asws shall return, and be patient, and listen to him-asws and obey’.
فأخرجوه من منزله ملببا، و مروا به على قبر النبي (صلى الله عليه و آله) قال: فسمعته يقول: ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي إلى آخر الآية، و جلس أبو بكر في سقيفة بنى ساعدة، و قدم علي (عليه السلام)
Thus, they brought him-asws out from his house with a rope round his-asws neck, and passed by the grave of the Prophet-saww. I heard him-asws saying: ‘Son of my mother! Surely the people weakened me and they almost killed me [7:150] – up to the end of the Verse. And Abu bakr was seated in the tent (Saqifa) of the Clan of Sa’da, and Ali-asws was brought.
فقال له عمر: بايع. فقال له علي: «فإن أنا لم أفعل، فمه؟» فقال له عمر: إذن أضرب، و الله، عنقك. فقال له علي: «إذن، و الله، أكون عبد الله المقتول و أخا رسول الله (صلى الله عليه و آله) فقال عمر: أما عبد الله المقتول فنعم، و أما أخو رسول الله فلا، حتى قالها ثلاثا.
Umar said to him-asws, ‘Pledge your-asws allegiance!’ Ali-asws said to him: ‘Suppose I-asws do not do it, then what?’ Umar said to him, ‘Then, by Allah-azwj, I shall strike your-asws neck’. Ali-asws said to him: ‘Then by Allah-azwj, then I-asws shall become a murdered servant of Allah-azwj and brother of Rasool-Allah-saww’. Umar said: ‘As for being the murdered servant of Allah-azwj, so yes, and as for being the brother of Rasool-Allah-saww, so no!’ – until he said it three times.
فبلغ ذلك العباس بن عبد المطلب، فأقبل مسرعا يهرول، فسمعته يقول: ارفقوا بابن أخي ، و لكم علي أن يبايعكم. فأقبل العباس و أخذ بيد علي (عليه السلام) فمسحها على يد أبي بكر، ثم خلوه مغضبا،
So, (news of) that reached Al-Abbas Bin Abdul Muttalib-asws. He came over running quickly and I heard him saying, ‘Refrain from my cousin, he-asws will pledge his-asws allegiance!’ So Al-Abbas came over and grabbed the hand of Ali-asws and wiped it upon the hand of Abu Bakr, then left him-asws in anger.
فسمعته يقول: «اللهم، إنك تعلم أن النبي (صلى الله عليه و آله) قد قال لي: إن تموا عشرين فجاهدهم، و هو قولك في كتابك: إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صابِرُونَ يَغْلِبُوا مِائَتَيْنِ» قال: و سمعته يقول: «اللهم، و إنهم لم يتموا عشرين». حتى قالها ثلاثا، ثم انصرف.
I heard him-asws saying: ‘Our Allah-azwj! You-azwj Know that the Prophet-saww had said to me-asws: ‘If you were to find twenty (supporters), so fight them, and it is Your-azwj Word in Your-azwj Book: If there happen to be twenty patient ones from you, they would overcome two hundred [8:65]’. And I heard him-asws saying: ‘Our Allah-azwj! There are no twenty (supporters)!’ – to the extent that he-asws said it three times, then left’.[39]
عن فرات بن أحنف، عن بعض أصحابه، عن علي (عليه السلام) أنه قال: «ما نزل بالناس أزمة قط إلا كان شيعتي فيها أحسن حالا، و هو قول الله: الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَ عَلِمَ أَنَّ فِيكُمْ ضَعْفاً».
From Furat Bin Ahnaf, from one of his companions,
‘From Ali-asws having said: ‘There did not descend a crisis with the people except my-asws Shias would be in a good state during it, and these are the Words of Allah-azwj: For now, Allah has Lightened from you and Knows that among you there are weak ones [8:66]’’.[40]
VERSE 70
يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرَىٰ إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ {70}
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 and He will Forgive you; and Allah is Forgiving, Merciful [8:70]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ سَمِعْتُهُ يَقُولُ فِي هَذِهِ الْآيَةِ يا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرى إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً يُؤْتِكُمْ خَيْراً مِمَّا أُخِذَ مِنْكُمْ وَ يَغْفِرْ لَكُمْ قَالَ نَزَلَتْ فِي الْعَبَّاسِ وَ عَقِيلٍ وَ نَوْفَلٍ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, who has said:
Abu Abdullah-asws, said, ‘I heard him-asws saying regarding this Verse: 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 and He will Forgive you [8:70], he-asws said: ‘This was Revealed regarding Al-Abbas, and Aqeel, and Naufal’.
وَ قَالَ إِنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) نَهَى يَوْمَ بَدْرٍ أَنْ يُقْتَلَ أَحَدٌ مِنْ بَنِي هَاشِمٍ وَ أَبُو الْبَخْتَرِيِّ فَأُسِرُوا فَأَرْسَلَ عَلِيّاً ( عليه السلام ) فَقَالَ انْظُرْ مَنْ هَاهُنَا مِنْ بَنِي هَاشِمٍ
And he-asws said that: ‘The Rasool Allah-saww prohibited the killing of anyone from the Clan of Hashim-asws and Abu Al-Bakhtary on the Day of Badr. So they were made captives. The Rasool Allah-saww sent for Ali-asws and said: ‘Go and see over there, who are the ones from the Clan of Hashim-asws’.
قَالَ فَمَرَّ عَلِيٌّ (عليه السلام) عَلَى عَقِيلِ بْنِ أَبِي طَالِبٍ كَرَّمَ اللَّهُ وَجْهَهُ فَحَادَ عَنْهُ فَقَالَ لَهُ عَقِيلٌ يَا ابْنَ أُمِّ عَلَيَّ أَمَا وَ اللَّهِ لَقَدْ رَأَيْتَ مَكَانِي قَالَ فَرَجَعَ إِلَى رَسُولِ اللَّهِ (صلى الله عليه وآله) وَ قَالَ هَذَا أَبُو الْفَضْلِ فِي يَدِ فُلَانٍ وَ هَذَا عَقِيلٌ فِي يَدِ فُلَانٍ وَ هَذَا نَوْفَلُ بْنُ الْحَارِثِ فِي يَدِ فُلَانٍ
He-asws said: ‘So Ali-asws passed by Aqeel son of Abu Talib-asws, may Allah-azwj Honour his-as face. He-asws turned away from him. So Aqeel said to him-asws, ‘O son-asws of my mother-asws Ali-asws! But, by Allah-azwj, you-asws can see my state’. He-asws returned to the Rasool Allah-saww and said: ‘This is Abu Al-Fazl in the hand of so and so, and this is Aqeel in the hand of so and so, and this is Naufal Bin Al-Haris in the hand of so and so’.
فَقَامَ رَسُولُ اللَّهِ (صلى الله عليه وآله) حَتَّى انْتَهَى إِلَى عَقِيلٍ فَقَالَ لَهُ يَا أَبَا يَزِيدَ قُتِلَ أَبُو جَهْلٍ فَقَالَ إِذاً لَا تُنَازَعُونَ فِي تِهَامَةَ فَقَالَ إِنْ كُنْتُمْ أَثْخَنْتُمُ الْقَوْمَ وَ إِلَّا فَارْكَبُوا أَكْتَافَهُمْ فَقَالَ فَجِيءَ بِالْعَبَّاسِ فَقِيلَ لَهُ افْدِ نَفْسَكَ وَ افْدِ ابْنَ أَخِيكَ
So Rasool-Allah-saww stood up and came up to Aqeel and said to him: ‘O Abu Yazeed, Abu Jahl has been killed’. He said, ‘Then you-saww will not be disputing about Tahaamat’. He-saww said: ‘If you are strong people, otherwise tie up their hands’. They came up with Al-Abbas, so he-saww said: ‘Ransom yourself and ransom the son of your brother’.
فَقَالَ يَا مُحَمَّدُ تَتْرُكُنِي أَسْأَلُ قُرَيْشاً فِي كَفِّي فَقَالَ أَعْطِ مِمَّا خَلَّفْتَ عِنْدَ أُمِّ الْفَضْلِ وَ قُلْتَ لَهَا إِنْ أَصَابَنِي فِي وَجْهِي هَذَا شَيْءٌ فَأَنْفِقِيهِ عَلَى وُلْدِكِ وَ نَفْسِكِ فَقَالَ لَهُ يَا ابْنَ أَخِي مَنْ أَخْبَرَكَ بِهَذَا فَقَالَ أَتَانِي بِهِ جَبْرَئِيلُ ( عليه السلام ) مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ وَ مَحْلُوفِهِ مَا عَلِمَ بِهَذَا أَحَدٌ إِلَّا أَنَا وَ هِيَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ
He said, ‘O Muhammad-saww! Let me go and ask the Qureish for ransoming me’. He-saww said: ‘Give from what you have left behind with Umm Al-Fazl and said to her that, ‘If this I face this difficulty, so spend upon your children and on yourself’. So he said to him-saww: ‘O son-saww of my brother-asws, who informed you-saww of this?’ He-saww said: ‘Jibraeel-as came with it to me-saww from the Presence of Allah-azwj Mighty and Majestic’. So he said, ‘And I had held her on oath that no one would know of this except for myself and her. I hereby testify that you-saww are the Rasool Allah-saww’.
قَالَ فَرَجَعَ الْأَسْرَى كُلُّهُمْ مُشْرِكِينَ إِلَّا الْعَبَّاسُ وَ عَقِيلٌ وَ نَوْفَلٌ كَرَّمَ اللَّهُ وُجُوهَهُمْ وَ فِيهِمْ نَزَلَتْ هَذِهِ الْآيَةُ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرى إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً إِلَى آخِرِ الْآيَةِ.
He-asws said; ‘All the captives returned as Polytheists except for Al-Abbas, and Aqeel, and Naufal, may Allah-azwj Honour their faces, and it was regarding them that this Verse was Revealed: 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 [8:70] – up to the end of the Verse’.[41]
عن علي بن أسباط، سمع أبا الحسن الرضا (عليه السلام) يقول: «قال أبو عبد الله (عليه السلام): أتي النبي (صلى الله عليه و آله) بمال، فقال للعباس: ابسط رداءك فخذ من هذا المال طرفا. قال: فبسط رداءه فأخذ طرفا من ذلك المال، قال: ثم قال رسول الله (صلى الله عليه و آله): هذا مما قال الله: يا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرى إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً يُؤْتِكُمْ خَيْراً مِمَّا أُخِذَ مِنْكُمْ وَ يَغْفِرْ لَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ».
From Ali Bin Asbaat,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘Abu Abdullah-asws said: ‘The Prophet-saww came with (some) wealth, so he-saww said to Al-Abbas: ‘Extend your robe and take from a part from this wealth’. So he extended his robe and took a part from that wealth. Then Rasool-Allah-saww said: ‘This is from what Allah-azwj has 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 what He Takes from you and He will Forgive you; and Allah is Forgiving, Merciful [8:70]’.[42]
الطبرسي: قال أبو جعفر الباقر (عليه السلام): «كان الفداء يوم بدر كل رجل من المشركين بأربعين أوقية- الأوقية أربعون مثقالا- إلا العباس فإن فداءه كان مائة أوقية، و كان أخذ منه حين أسر عشرون أوقية ذهبا،
Al Tabarsy said,
‘Abu Ja’far Al-Baqir-asws: ‘The ransoming on the day of (the battle of) Badr for every man from the Polytheists was by forty ‘Owqiya’ – one ‘Owqiya being equal to forty Mithqaal (unit of measurement for gold) – except for Al-Abbas, for his ransoming was set at one hundred Owqiya. And there was taken from his when he was captive, twenty Owqiya of gold.
فقال النبي (صلى الله عليه و آله): ذاك غنيمة، ففاد نفسك و ابني أخيك نوفلا و عقيلا. فقال: ليس معي شيء. فقال: أين الذهب الذي سلمته إلى ام الفضل، و قلت: إن حدث بي حدث فهو لك و للفضل و عبد الله؟ فقال: من أخبرك بهذا! قال: الله تعالى. فقال: أشهد أنك رسول الله، و الله ما اطلع على هذا أحد إلا الله تعالى».
The Prophet-saww said: ‘That is from the spoils of war, therefore ransom your own self, and your cousin Nowfal, and Aqeel’. He said, ‘There is nothing with me’. He-saww said: ‘Where is the gold which you have kept with Umm Al-Fazal saying, ‘If something happens to me so it is for you, and for Al-Fazal, and Abdullah?’ He said, ‘Who informed you-saww about this?’ He‑saww said: ‘Allah-azwj the High’. He said, ‘I testify that you-saww are Rasool-Allah-saww. By Allah-azwj! No one had the notification about this except for Allah-azwj’.[43]
Please see report/Hadeeth in appendix 2
VERSES 71 & 72
وَإِنْ يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {71}
And if they are intending to betray you, so they have betrayed Allah from before, but He Empowered you more than them, and Allah is Knowing, Wise [8:71]
إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّىٰ يُهَاجِرُوا ۚ وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {72}
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; and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate; and if they seek your help in the Religion, then the helping is (incumbent) upon you, except upon a people between you and them there is a covenant; and Allah is Seeing with what you are doing [8:72]
ابن شهر آشوب: عن موسى بن عبد الله بن الحسن و معتب و مصادف موليا الصادق (عليه السلام) في خبر أنه لما دخل هشام بن الوليد المدينة أتاه بنو العباس، و شكوا إليه من الصادق (عليه السلام) أنه أخذ تركات ماهر الخصي دوننا، فخطب أبو عبد الله (عليه السلام) فكان مما قال: «إن الله تعالى لما بعث رسول الله (صلى الله عليه و آله) كان أبونا أبو طالب المواسي له بنفسه، و الناصر له، و أبوكم العباس و أبو لهب يكذبانه و يوليان عليه شياطين الكفر، و أبوكم يبغي له الغوائل، و يقود إليه القبائل في بدر، و كان في أول رعيلها، و صاحب خيلها و رجلها، المطعم يومئذ، و الناصب الحرب له-
Ibn Sheh Ahub, from Musa Bin Abdullah Bin Al Hassan, and Mo’tab, and
Masadaf a slave of Al-Sadiq-asws reports that when Hisham Bin Abdul Malik entered Al-Medina, the Clan of Abbas came up to him, and complained to him about Al-Sadiq-asws that he-asws had taken the legacies of Maher without (anything being for) us. So Abu Abdullah-asws addressed, and from what he-asws said was: ‘When Allah-azwj the Exalted Sent Rasool-Allah-saww, our-asws father-asws Abu Talib-asws consoled him-saww with himself-asws, and was a helper for him-saww, whereas your father Al-Abbas and Abu Lahab both belied him-saww, and gathered against him-saww the devils of infidelity. Your father wanted calamities to befall upon him-saww, and led the tribes against him-saww at Badr, and he was the first of theirs and the commander of their infantry and their cavalry, and provided their meals on that day, and established the war against him-saww’.
ثم قال-: فكان أبوكم طليقنا و عتيقنا، و أسلم كارها تحت سيوفنا، لم يهاجر إلى الله و رسوله هجرة قط، فقطع الله ولايته منا بقوله تعالى: وَ الَّذِينَ آمَنُوا وَ لَمْ يُهاجِرُوا ما لَكُمْ مِنْ وَلايَتِهِمْ مِنْ شَيْءٍ.
Then he-asws said: ‘Your father was our-asws freed slave, and professed to Al-Islam unwillingly under our-asws swords. He did not flee to Allah-azwj and His-azwj Rasool-saww at all. Thus Allah-azwj Cut-off his guardianship from us-asws by His-azwj Words: and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate [8:72]’.
في كلام له- ثم قال-: «هذا مولى لنا مات فحزنا تراثه، إذ كان مولانا، و لأنا ولد رسول الله (صلى الله عليه و آله) و أمنا فاطمة أحرزت ميراثه».
In a speech of his-asws – then said: ‘This is a slave of ours-asws. When he died his inheritors grieved, when he was our-asws slave. And we-asws are the descendants of Rasool-Allah-saww, and Fatima-asws had the right to his-saww inheritance’.[44]
العياشي: عن زرارة، و حمران، و محمد بن مسلم عن أبي جعفر، و أبي عبد الله (عليهما السلام)، قالوا: سألناهما عن قوله: وَ الَّذِينَ آمَنُوا وَ لَمْ يُهاجِرُوا ما لَكُمْ مِنْ وَلايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهاجِرُوا، قال: «بأن أهل مكة لا يرثون أهل المدينة».
Al Ayyashi, from Zarara, and Hamran, and Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, and Abu Abdullah-asws, both said when asked about His-azwj Words: and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate [8:72], said: ‘The people of Makkah did not (used to) inherit from the people of Al-Medina’.[45]
الطبرسي: عن الباقر (عليه السلام): «أنهم كانوا يتوارثون بالمؤاخاة ».
Al-Tabarsy –
‘From Al-Baqir-asws (having said): ‘They used to inherit each other with the (establishment of) the brotherhood’.[46]
علي بن إبراهيم: إنها نزلت في الأعراب، و ذلك أن رسول الله (صلى الله عليه و آله) صالحهم على أن يدعهم في ديارهم و لم يهاجروا إلى المدينة، و على أنه إن أرادهم رسول الله (صلى الله عليه و آله) غزا بهم، و ليس لهم من الغنيمة شيء.
Ali Bin Ibrahim –
‘It was revealed regarding the Bedouins, and that is that Rasool-Allah-saww reconciled with them upon (a stipulation) that he-saww would leave them in their houses and they would not emigrate to Al Medina, and upon (a stipulation) that if Rasool-Allah-saww wanted so, he-saww go on a military expedition with them, and there wouldn’t be anything from the war booty for them.[47]
Please see report/Hadeeth in appendix 2
VERSES 73 – 75
وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ {73}
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]
وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ {74}
And those who are believing and emigrating and fighting in the Way of Allah, and those who are sheltering and helping (them), these ones, they are the true Momineen. For them would be Forgiveness and a Benevolent sustenance [8:74]
وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنْكُمْ ۚ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ ۗ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ {75}
And those who would believe from afterwards and emigrate and fight alongside you, so they are from you; and the possessors of the relationships, some of them are closer than the others in the Book of Allah. Surely Allah is a Knower of all things [8:75]
العياشي: عن عبد الله بن سنان، عن أبي عبد الله (عليه السلام)، عن أبيه، عن آبائه (عليهم السلام)، قال: «دخل علي (عليه السلام) على رسول الله (صلى الله عليه و آله) في مرضه، و قد اغمي عليه، و رأسه في حجر جبرئيل، و جبرئيل في صورة دحية الكلبي، فلما دخل علي (عليه السلام) قال له جبرئيل: دونك رأس ابن عمك، فأنت أحق به مني، لأن الله يقول في كتابه: وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ.
Al Ayyashi, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, from his father, from his-asws forefathers-asws having said: ‘Ali-asws came up to Rasool-Allah-saww during his-saww illness, and he-saww had fainted, and his-saww head was upon the lap of Jibraeel-as, and Jibraeel-as was in the image of Dahiyat Al-Kalby. When Ali-asws came over, Jibraeel-as said to him-asws: ‘Here, please take the head of your-asws cousin-saww, for you-asws are more deserving of it than I-as am, because Allah-azwj is Saying in His-azwj Book: and the possessors of the relationships, some of them are closer than the others in the Book of Allah [8:75]’.
فجلس علي (عليه السلام) و أخذ رأس رسول الله (صلى الله عليه و آله) و وضعه في حجره، فلم يزل رأس رسول الله (صلى الله عليه و آله) في حجره حتى غابت الشمس، و إن رسول الله (صلى الله عليه و آله) أفاق، فرفع رأسه فنظر إلى علي (عليه السلام) و قال: يا علي، أين جبرئيل؟
Ali-asws seated himself-asws and took and head of Rasool-Allah-saww and placed is upon his-asws own lap. The head of Rasool-Allah-saww did not cease to be upon his -asws lap until the sun set. And Rasool-Allah-saww woke up. He-saww raised his-saww head and looked at Ali-asws and said: ‘O Ali-asws, where is Jibraeel-as?’
فقال: يا رسول الله، ما رأيت إلا دحية الكلبي دفع إلي رأسك و قال: يا علي، دونك رأس ابن عمك فأنت أحق به مني، لأن الله يقول في كتابه: وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ. فجلست و أخذت رأسك، فلم يزل في حجري حتى غابت الشمس.
He-asws said: ‘O Rasool-Allah-saww, I-asws saw (him) as a Dahiyat Al-Kalbyy who handed over your-saww head to me-asws and said: ‘O Ali-asws! Here, please take the head of your-asws cousin, for you-asws are more deserving of it than I-as am, because Allah-azwj is Saying in His-azwj Book: and the possessors of the relationships, some of them are closer than the others in the Book of Allah [8:75]. Therefore, I-asws sat down and took your-saww head, and it has not ceased to be on my-asws lap until the sun set’.
فقال رسول الله (صلى الله عليه و آله): أ فصليت العصر؟ فقال: لا. قال: فما منعك أن تصلي؟ فقال: قد اغمي عليك، و كان رأسك في حجري، فكرهت أن أشق عليك- يا رسول الله- و كرهت أن أقوم و أصلي و أضع رأسك.
Rasool-Allah-saww said: ‘Have you-asws prayed Al-Asr Salat?’ So he-asws said: ‘No’. He-saww said: ‘So, what prevented you-asws from praying Salat?’ He-asws said: ‘You-saww had fainted, and your-saww head was upon my-asws lap, so I-asws disliked that I-asws should cause any difficulty to you-saww – O Rasool-Allah-saww – and did not like it that I-asws should rise and pray Salat and place down your-saww head’.
فقال رسول الله (صلى الله عليه و آله): اللهم إنه كان في طاعتك و طاعة رسولك حتى فاتته صلاة العصر، اللهم فرد عليه الشمس حتى يصلي العصر في وقتها». قال: «فطلعت الشمس، فصارت في وقت العصر بيضاء نقية، و نظر إليها أهل المدينة، و إن عليا (عليه السلام) قام و صلى، فلما انصرف غابت الشمس و صلوا المغرب».
Rasool-Allah-saww said: ‘Our Allah-azwj! He -asws was in Your-azwj obedience and the obedience of Your-azwj Rasool-saww until he-asws missed Al-Asr Prayer. Our Allah-azwj! Return the sun until he-asws prays Al-Asr during its time!’ So, the sun emerged, and there became daylight of the time of Al-Asr. And the people of Al-Medina saw it, and that Ali-asws arose and prayed Salat, and when he-asws finished, the sun set and he-asws prayed Al-Maghrib Salat’.[48]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَعُودُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ أَبَداً إِنَّمَا جَرَتْ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ فَلَا تَكُونُ بَعْدَ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) إِلَّا فِي الْأَعْقَابِ وَ أَعْقَابِ الْأَعْقَابِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Husayn Bin Suweyr Bin Abu Fakhta,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Imamate would not be returning to be in two brothers after Al-Hassan-asws and Al-Husayn-asws, ever! But rather, it flows from Ali-asws Bin Al-Husayn-asws just as Allah-azwj Blessed and Exalted Said: and the possessors of the relationships, some of them are closer than the others in the Book of Allah [8:75]. Thus it will not happen to be, after Ali-asws Bin Al-Husayn-asws, except in the descendants and the descendants of the descendants’.[49]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْخَالُ وَ الْخَالَةُ يَرِثَانِ إِذَا لَمْ يَكُنْ مَعَهُمَا أَحَدٌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Baseer,
from Abu Ja’far-asws having said: ‘The maternal uncle and the maternal aunt both inherit when there does not happen to be anyone with the two of them. Allah-azwj Mighty and Majestic is Saying: and the possessors of the relationships, some of them are closer than the others in the Book of Allah [8:75]’.[50]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنِ الْحُسَيْنِ بْنِ الْحَكَمِ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) فِي رَجُلٍ مَاتَ وَ تَرَكَ خَالَتَيْهِ وَ مَوَالِيَهُ قَالَ أُولُوا الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ الْمَالُ بَيْنَ الْخَالَتَيْنِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sahl, from Al Husayn Bin Al Hakam,
(It has been narrated) from Abu Ja’far-asws the 2nd regarding a man who died and left his two maternal aunts and his adherents. He-asws said: ‘and the possessors of the relationships, some of them are closer than the others [8:75] – the wealth is between the two maternal aunts’.[51]
ابن شهر آشوب: عن (تفسير جابر بن يزيد): عن الإمام (عليه السلام): «أثبت الله بهذه الآية ولاية علي ابن أبي طالب، لأن عليا (عليه السلام) كان أولى برسول الله من غيره، لأنه كان أخاه- كما قال- في الدنيا و الآخرة، و قد أحرز «2» ميراثه و سلاحه و متاعه و بغلته الشهباء، و جميع ما ترك، و ورث كتابه من بعده،
Ibn Shehr Ashub, from Tafseer Jabir Bin Yazeed,
‘From the Imam-asws (having said): ‘Allah-azwj Proved the Wilayah of Ali-asws Bin Abu Talib-asws with this Verse because he-asws was the closest with Rasool-Allah-saww than others, as he-asws was his-saww brother-asws, just as he-saww said: ‘In the world and the Hereafter’, and he-asws had inherited his-asws inheritance, and his-saww weapons, and his-saww belongings, and his-saww mule Al Shahba’a, and the entirety of what he-saww left, and inherited His-azwj Book from after him-saww.
قال الله تعالى: ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا و هو القرآن كله، نزل على رسول الله (صلى الله عليه و آله) و كان يعلم الناس من بعد النبي (عليه السلام)، و لم يعلمه أحد، و كان يسأل و لا يسأل أحدا عن شيء من دين الله».
Allah-azwj the Exalted Said: Then We Gave the Book as an inheritance to those We Chose from among Our servants [35:32], and it is the Quran, all of it, Revealed unto Rasool-Allah-saww, and he-asws was teaching the people from after the Prophet-saww and no one taught him-asws, and he-asws was asked and he-asws did not ask anyone about anything from the Religion of Allah-azwj.[52]
Appendix 1 – Chapter 8 Verse 41
محمد بن يعقوب الكليني، عن إسحاق بن يعقوب قال: سألت محمد بن عثمان العمري رحمه الله أن يوصل لي كتابا قد سألت فيه عن مسائل أشكلت علي، فورد التوقيع بخط مولانا صاحب الزمان عليه السلام:
Muhammad Bin Yaqoub Al Kulayni, from Is’haq Bin Yaqoub who said,
‘I asked Muhammad Bin Usma Al-Amari-ra that he connects a letter for me wherein I had asked certain questions which were difficult upon me. So the letter arrived in the handwriting of our Master-asws, the Master of the Time-asws: –
أما ما سألت عنه أرشدك الله وثبتك من أمر المنكرين لي من أهل بيتنا وبني عمنا، فاعلم أنه ليس بين الله عزوجل وبين أحد قرابة، من أنكرني فليس مني وسبيله سبيل ابن نوح، وأما سبيل عمي جعفر وولده، فسبيل إخوة يوسف عليه السلام
As for what you asked about, may Allah-azwj Guide you and Affirm you from the matters of the deniers of me-asws from the people of our-asws Household and the sons of our-asws uncle. Know that it is such, there isn’t any relationship between Allah-azwj Mighty and Majestic and anyone. The one who denies me-asws, so he isn’t from me-asws, and his way is the way of the son of Noah-as. And as for the way of my-asws uncle Ja’far and his son, so it is the way of the brothers of Yusuf-as.
وأما الفقاع فشربه حرام ولا بأس بالشلماب وأما أموالكم فما نقبلها إلا لتطهروا فمن شاء فليصل، ومن شاء فليقطع فما آتانا الله خير مما آتاكم.
And as for Al-Faqa’a (a fermented drink), so drinking it is Prohibited, and there is no problem with Al-Shalmab (juice of cooked turnip), and as for your wealth, for whatever we-asws do not accept it except to purify you, so the one who so desires to, let him send, and the one who so desires to, let him cut off, for whatever Allah-azwj Gives us is better than what He-azwj Gave you all.
وأما ظهور الفرج فانه إلى الله وكذب الوقاتون. وأما قول من زعم أن الحسين عليه السلام لم يقتل، فكفر وتكذيب وضلال.
And as for the appearance of the Relief, so it is up to Allah-azwj, and the timers are lying. And as for the word of the one who claims that Al-Husayn-asws was not killed, so he has blasphemed, and is lying, and has strayed.
وأما الحوادث الواقعة فارجعوا فيها إلى رواة حديثنا فانهم حجتي عليكم وأنا حجة الله عليكم.
And as for the newly occurring events, so refer regarding these to the reporters of our-asws Ahadeeth, for they are my-asws authority upon you all and I-asws am the Divine Authority of Allah-azwj upon you all.
وأما محمد بن عثمان العمري رضي الله عنه وعن أبيه من قبل فانه ثقتي وكتابه كتابي.
And as for Muhammad Bin Usman Al-Amiry, may Allah-azwj be Pleased from him and from his father from before, so he is my-asws trustworthy one, and his letter is my letter.
وأما محمد بن علي بن مهزيار الأهوازي فسيصلح الله قلبه، ويزيل عنه شكه.
And as for Muhammad Bin Ali Bin Mahziyar Al-Ahwazy, so Allah-azwj has Corrected his heart, and has Removed his doubts from him.
وأما ما وصلتنا به فلا قبول عندنا إلا لما طاب وطهر، وثمن المغنية حرام.
And as for what (wealth) arrives to us-asws, so it is not acceptable in our-asws presence except of what is good and clean, and the price (earnings) of the female singer is Prohibited.
وأما محمد بن شاذان بن نعيم فانه رجل من شيعتنا أهل البيت. وأما أبو الخطاب محمد بن أبي زينب الأجدع فانه ملعون وأصحابه ملعونون فلا تجالس أهل مقالتهم فاني منهم برئ وآبائي عليهم السلام منهم براء.
And as for Muhammad Bin Shazan Bin Naeem, so he is a man from our-asws Shias, the People-asws of the Household. And as for Abu Al-Khatab Muhammad Bin Abu Zaynab Al-Agdy, so he is an Accursed and his companions are (also) Accursed, therefore do not sit with the people of their words, for I-asws am disavowing from them and my-asws forefathers-asws are disavowed from them (as well).
وأما المتلبسون بأموالنا فمن استحل شيئا منها فأكله فانما يأكل النيران.
And as for the ones clothing with our-asws wealth, so the one who permits anything from it and consumes it, so rather he is consuming the fires.
وأما الخمس فقد ابيح لشيعتنا وجعلوا منه في حل إلى وقت ظهور أمرنا لتطيب ولادتهم ولا تخبث.
And as for the Khums, so it has been Permitted for our-asws Shias and they have been made to be in an ease from it up to the time of the appearance of our-asws matter, in order to purify their births, and it would not be wicked.
وأما ندامة قوم شكوا في دين الله على ما وصلونا به، فقد أقلنا من استقال ولا حاجة لنا إلى صلة الشاكين.
And as for the regret of a people who complained regarding the Religion of Allah-azwj upon what we-asws are being sent with, so we had resigned from the accepting and there is no need for us-asws to the connection of the complainers.
وأما علة ما وقع من الغيبة فان الله عزوجل يقول: ” يا أيها الذين آمنوا لا تسألوا عن أشياء إن تبدلكم تسؤكم ” إنه لم يكن أحد من آبائي إلا وقد وقعت في عنقه بيعة لطاغية زمانه وإني أخرج حين أخرج ولا بيعة لأحد من الطواغيت في عنقي.
And as for the reason of what occurred from the Occultation, so Allah-azwj Mighty and Majestic is Saying: ‘O you who believe! Do not ask about things, if it is declared to you it would offend you [5:101]. It is such that there has not been anyone from my-asws forefathers-asws except and there has fallen in his-asws neck, allegiance to tyrants of his-asws era, and I-asws will come out when I-asws will rise, and there would be no allegiance to anyone from the tyrants in my-asws neck.
وأما وجه الانتفاع بي في غيبتي فكالانتفاع بالشمس إذا غيبها عن الأبصار السحاب، وإني لأمان لأهل الأرض كما أن النجوم أمان لأهل السماء، فاغلقوا ابواب السؤال عما لا يعنيكم ولا تتكلفوا علم ما قد كفيتم وأكثروا الدعاء بتعجيل الفرج، فان ذلك فرجكم،
And as for the aspect of the benefit with me-asws during my-asws Occultation, so it is like the benefit with the sun when it disappears from the visions by the clouds, and I-asws am the security for the inhabitants of the earth just as the stars are a security for the inhabitants of the sky. Therefore, close the doors of the questions about what does not concern you and do not encumber for a knowledge, (when it has already) sufficed you, and frequent the supplications with the hastening of the Relief, for in that is your Relief.
والسلام عليك يا إسحاق بن يعقوب وعلى من اتبع الهدى.
And the greeting be upon you, O Is’haq Bin Yaqoub, and upon the one who follows the Guidance’.[53]
Appendix 2 – Story of Badr
قال علي بن إبراهيم: ثم ذكر بعد ذلك الأنفال و قسمة الغنائم و خروج رسول الله (صلى الله عليه و آله) إلى الحرب، فقال: كَما أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَ إِنَّ فَرِيقاً مِنَ الْمُؤْمِنِينَ لَكارِهُونَ يُجادِلُونَكَ فِي الْحَقِّ بَعْدَ ما تَبَيَّنَ كَأَنَّما يُساقُونَ إِلَى الْمَوْتِ وَ هُمْ يَنْظُرُونَ
Ali Bin Ibrahim said –
‘Then He-azwj Mention Al-Anfaal after that and Apportioned the war booty, and Rasool-Allah-azwj went out to war (Badr), so He-azwj Said: 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] 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].
و كان سبب ذلك أن عيرا لقريش خرجت إلى الشام فيها خزائنهم، فأمر رسول الله أصحابه بالخروج ليأخذوها، فأخبرهم أن الله قد وعده إحدى الطائفتين: إما العير، و إما قريش إن ظفر بهم، فخرج في ثلاث مائة و ثلاثة عشر رجلا، فلما قارب بدرا كان أبو سفيان في العير، فلما بلغه أن رسول الله (صلى الله عليه و آله) قد خرج يتعرض للعير خاف خوفا شديدا، و مضى إلى الشام،
And the reasons for that was the caravan of Quraysh had come out to Syria wherein was their treasure, and Rasool-Allah-saww ordered his-saww companions with the going out in order to seize it, and he-saww informed them that Allah-azwj had Promised him-saww one of the two parties – either the caravan or Quraysh, being victorious over them. So he-saww went out among three hundred and thirteen men, and when he-saww was near Badr, Abu Sufyan was among the caravan. So when it reached him that Rasool-Allah-saww had come out (and) the caravan was exposed, he feared an intense fear and went to Syria.
فلما وافى بهرة اكترى ضمضم الخزاعي بعشرة دنانير و أعطاه قلوصا، و قال له: امض إلى قريش و أخبرهم أن محمدا و الصباة من أهل يثرب قد خرجوا يتعرضون لعيركم، فأدركوا العير، و أوصاه أن يخرج ناقته، و يقطع اذنها حتى يسيل الدم، و يشق ثوبه من قبل و دبر،
But when he came to Bahra (near Yamama), he hired Zamzam Al-Khuzaie for ten Dinars and gave him a young camel, and said to him, ‘Go to Quraysh and inform them that Muhammad-saww and the tribes from the inhabitants of Yasrib have come out exposing your camels (to attack), therefore meet up with the caravan’, and he advised him that he should bring out his she-camel and cut off its ears until the blood flows, and he should tear his clothes from the front and back.
فإذا دخل مكة ولى وجهه إلى دبر البعير، و صاح بأعلى صوته: يا آل غالب، يا آل غالب، اللطيمة اللطيمة، العير العير، أدركوا أدركوا، و ما أراكم تدركون، فإن محمدا و الصباة من أهل يثرب قد خرجوا يتعرضون لعيركم.
When he entered Makkah, he turned his face to the back of the camel and shouted at the top of his voice, ‘O family of Ghalib! O family of Ghalib! The merchandise camels! The merchandise camels! The caravan! The caravan! Meet up with it! Meet up with it, and what you will see when you do meet up, for Muhammad-saww and the tribes from the inhabitants of Yasrib have come out exposing your camels (to attack)!’
فخرج ضمضم يبادر إلى مكة. و رأت عاتكة بنت عبد المطلب قبل قدوم ضمضم في منامها بثلاثة أيام كأن راكبا قد دخل مكة، و هو ينادي: يا آل غالب، يا آل غالب، اغدوا إلى مصارعكم، صبح ثالث. ثم وافى بجمله على أبي قبيس، فأخذ حجرا فدهدهه من الجبل، فما ترك دارا من دور قريش إلا أصابه منه فلذة، و كان وادي مكة قد سال من أسفله دما، فانتبهت ذعرة، فأخبرت العباس بذلك، فأخبر العباس عتبة بن ربيعة، فقال عتبة: هذه مصيبة تحدث في قريش.
Zamzam went out taking the initiative to Makkah, and Aatiqa, daughter of Abd Al-Muttalib-asws had seen in her dream, three days before the coming of Zamzam, as if there is a rider who had entered Makkah and he was calling out, ‘O family of Ghalib! O family of Ghalib! Go to your death places’, for three mornings. Then he came with his camel upon (mount) Abu Qubays, and he took a rock and rolled it from the mountain. It did not leave a house from the houses of Quraysh except it was hit by a splinter from it, and the valley of Makkah had flowed blood from its lower ground. It sparked off an alarm. So she informed Al-Abbas with that, and Al-Abbas informed Utba Bin Rabie. Utba said, ‘This is a calamity which would occur among the Quraysh’.
و فشت الرؤيا في قريش، و بلغ ذلك أبا جهل، فقال: ما رأت عاتكة هذه الرؤيا، و هذه نبيه ثانية في بني عبد المطلب، و اللات و العزى لننتظرن ثلاثة أيام، فإن كان ما رأت حقا فهو كما رأت، و إن كان غير ذلك لنكتبن بيننا كتابا أنه ما من أهل بيت من العرب أكذب رجالا و لا نساء من بني هاشم.
And the dream got publicised among Quraysh, and that reached Abu Jahl-la, and he-la said, ‘Aatiqa did not see this dream, and she is a second prophet among the Clan of Abdul Muttalib-asws, and Al-Laaat and Al-Uzza (two idols) would be considering for three days. So, if what she saw was true, then it is just as she saw, and if it was other than that, we shall write out an agreement that it is such that there is none from a family from the Arabs more lying, men and women, than the Clan of Hashim-asws’.
فلما مضى يوم، قال أبو جهل: هذا يوم قد مضى. فلما كان اليوم الثاني، قال أبو جهل: هذان يومان قد مضيا، فلما كان اليوم الثالث، وافى ضمضم ينادي في الوادي: يا آل غالب، يا آل غالب، اللطيمة اللطيمة، العير العير، أدركوا، أدركوا، و ما أراكم تدركون، فإن محمدا و الصباة من أهل يثرب قد خرجوا يتعرضون لعيركم التي فيها خزائنكم.
When a day passed by, Abu Jahl-la said, ‘This day has passed’. So, when it was the second day, Abu Jahl-la said, ‘These two days have passed’. When it was the third day, Zamzam arrived calling out in the valley, ‘O family of Ghalib! O family of Ghalib! The merchandise camels! The merchandise camels! The caravan! The caravan! Meet up with it! Meet up with it, and what you will see when you do meet up, for Muhammad-saww and the tribes from the inhabitants of Yasrib have come out exposing your camels (to attack) wherein is your treasure!’
فتصايح الناس بمكة و تهيأوا للخروج، و قام سهيل بن عمرو و صفوان بن امية و أبو البختري بن هشام و منبه و نبيه ابنا الحجاج، و نوفل بن خويلد، فقالوا: يا معاشر قريش، و الله ما أصابكم مصيبة أعظم من هذه، أن يطمع محمد و الصباة من أهل يثرب أن يتعرضوا لعيركم التي فيها خزائنكم، فو الله ما قرشي و لا قرشية إلا و لها في هذا العير نشفصاعدا، و إن هو إلا الذل و الصغار أن يطمع محمد في أموالكم، و يفرق بينكم و بين متجركم، فاخرجوا.
The people of Makkah shrieked and prepared for the going out, and Saheyl Bin Amro, and Safwan Bin Amiya, and Abu Al Bakhtary Bin Hisham, and Munbah Nabeeh two sons of Al Hajjaj, and Naufal Bin Khuweylid stood up and said, ‘Community of Quraysh! By Allah! There has not afflicted you a calamity greater than this. Muhammad-saww and the tribes from the inhabitants of Yasrib are coveting, and they are exposing your camels (to attack) in which are your treasures. So, by Allah-azwj, there is neither a Qurayshi man nor a Qurayshi woman except for them there is a share. Therefore, onwards! And it is only a humiliation and the belittling if Muhammad-saww covets your wealth, and he-saww separates between you and your market. Therefore, come out!’
و أخرج صفوان بن امية خمس مائة دينار و جهز بها، و أخرج سهيل بن عمرو [خمس مائة]، و ما بقي أحد من عظماء قريش إلا أخرجوا مالا، و حملوا و وقروا، و أخرجوا على الصعبة و الذلول، لا يملكون أنفسهم، كما قال الله تعالى: خَرَجُوا مِنْ دِيارِهِمْ بَطَراً وَ رِئاءَ النَّاسِ و خرج معهم العباس بن عبد المطلب و نوفل بن الحارث و عقيل بن أبي طالب، و أخرجوا معهم القيان، يشربون الخمر و يضربون بالدفوف.
And Safwan Bin Ameet brought out five hundred Dinars and equipped (armed) with it, and Sahel Bin Amro (five hundred), and there did not remain anyone from the great ones of Quraysh except they brought out wealth, and they were carrying and were respected, and they came out upon the difficulty and the humiliation, not being in control of themselves, just as Allah-azwj the Exalted Said: And do not become like those who are going out from their houses exultantly and to show the people [8:47]. And there came out along with them, Al-Abbas son of Abd Al Muttalib-asws, and Naufal Bin Al-Haris, and Aqeel son of Abu Talib-asws, and female singers came out with them. They were drinking the wine and beating the tambourines.
و خرج رسول الله (صلى الله عليه و آله) في ثلاث مائة و ثلاثة عشر رجلا، فلما كان بقرب بدر على ليلة منها بعث عدي بن أبي الزغباء و بسبس بن عمرو يتجسسان خبر العير، فأتيا ماء بدر و أناخا راحلتيهما، و استعذبا من الماء، و سمعا جاريتين قد تشبثت إحداهما بالأخرى تطالبها بدرهم كان لها عليها، فقالت: عير قريش نزلت أمس في موضع كذا و كذا، و هي تنزل غدا ها هنا، و أنا أعمل لهم، و أقضيك. فرجعا إلى رسول الله (صلى الله عليه و آله)، فأخبراه بما سمعا،
And Rasool-Allah-saww came out among three hundred and thirteen men. So when he-saww was near Badr, upon a night from it, he-saww sent Udayy Bin Abu Al-Zagba’a and Bisbis Bin Amro to spy on the news of the caravan. So they came to the water (well) of Badr and they watered their rides and freshened themselves from the water, when they heard two women, one clutching the other seeking a Dirham which was for her, upon her (the other one). So she said, ‘The caravan of Quraysh encamped yesterday in such and such a place, and it would be encamping over here tomorrow, and I shall work for them and pay you back’. So they returned to Rasool-Allah-saww and informed him-saww with what they had heard.
فأقبل أبو سفيان بالعير، فلما شارف بدرا تقدم العير، و أقبل وحده حتى انتهى إلى ماء بدر، و كان بها رجل من جهينة، يقال له مجدي الجهني، فقال له: مجدي، هل لك علم بمحمد و أصحابه؟ قال: لا، قال: و اللات و العزى، لئن كتمتنا أمر محمد لا تزال قريش لك معادية إلى آخر الدهر، فإنه ليس أحد من قريش إلا و له شيء في هذه العير نش فصاعدا، فلا تكتمني.
Abu Sufyan came over at Badr, and when he overlook Badr, the caravan came over, and he came alone until he was at the water of Badr, and there was a man from Juheyna at it called Majdy Al-Jahny. He said to him, ‘O Majdy! Is there any knowledge for you of Muhammad-saww and his-saww companions?’ He said, ‘No’. He said, ‘By Al Laat and Al Uzza! If you are concealing the matter of Muhammad-saww, the Quraysh will not cease to be your enemies up to the end of times, for there isn’t anyone from Quraysh except for him there is something in this caravan, twenty Dirhams onwards, therefore do not hide it from me’.
فقال: و الله ما لي علم بمحمد، و ما بال محمد و أصحابه بالتجار، إلا أني رأيت في هذا اليوم راكبين أقبلا و استعذبا من الماء، و أناخا راحلتيهما في هذا المكان و رجعا، فلا أدري من هما.
He said, ‘By Allah-azwj! There is no knowledge for me about Muhammad-saww, and what have Muhammad-saww and his-saww companions to do with the trading, except I saw during this day two riders having come over and freshened from the water, and they watered their rides in this place, and they both returned, but I do not know who they were’.
فجاء أبو سفيان إلى موضع مناخ إبلهما ففت أبعار الإبل بيده، فوجد فيها النوى، فقال: هذه علائف يثرب، هؤلاء و الله عيون محمد. فرجع مسرعا، و أمر بالعير فأخذ بها نحو ساحل البحر، و تركوا الطريق و مروا مسرعين.
Abu Sufyan came over to the place where their camels had rested and took the excretion in his hand and he found date husks therein. He said, ‘This is a product of Yasrib. By Allah-azwj, they were the spies of Muhammad-saww’. So he returned hurriedly and instructed the caravan to go around the coast of the sea and leave the road and pass by quickly.
و نزل جبرئيل على رسول الله (صلى الله عليه و آله) فأخبره أن العير قد أفلتت، و أن قريشا قد أقبلت لتمنع عن عيرها، و أمره بالقتال، و وعده النصر، و كان نازلا بالصفراء، فأحب أن يبلوا الأنصار لأنهم إنما وعدوه أن ينصروه في الدار، فأخبرهم أن العير قد جازت، و أن قريشا قد أقبلت لتمنع عيرها، و أن الله قد أمرني بمحاربتهم.
And Jibraeel-as descended unto Rasool-Allah-saww and informed him-saww that the caravan had fled, and that Quraysh had come to prevent from its caravan, and (Allah-azwj had) Commanded him-saww with the fighting, and Promised him-saww the victory. And they had encamped at Al Safra’a (a valley from the outskirts of Al Medina). So he-saww loved to notify the Helpers because they had rather promised him-saww that they would help him-saww in the house (Al Medina). So he-saww informed them: ‘The caravan had crossed and that Quraysh had come over to protect their caravan, and that Allah-azwj has Commanded me-saww with battling them’.
فجزع أصحاب رسول الله (صلى الله عليه و آله) من ذلك، و خافوا خوفا شديدا،فقال رسول الله (صلى الله عليه و آله): «أشيروا علي». فقام أبو بكر فقال: يا رسول الله، إنها قريش و خيلاؤها، ما آمنت منذ كفرت، و لا ذلت منذ عزت، و لم تخرج على هيئة الحرب. فقال رسول الله (صلى الله عليه و آله): «اجلس». فجلس، فقال: «أشيروا علي». فقام عمر، فقال مثل مقالة أبي بكر. فقال (صلى الله عليه و آله): «اجلس». فجلس.
The companions of Rasool-Allah-saww panicked from that and they feared an intense fearing. So Rasool-Allah-saww said: ‘Consult to me-saww!’ Abu Bakr stood up and he said, ‘O Rasool-Allah-saww! The Quraysh and their snobbish ones have not believed since they disbelieved, and have not been disgraced since they were honoured, and you-saww have not come out prepared for the war’. Rasool-Allah-saww said: ‘Sit down!’ So he sat down. So Umar stood up and he said similar to the words of Abu Bakr. He-saww said: ‘Sit down!’ So he sat down.
ثم قام المقداد (رحمه الله)، فقال: يا رسول الله، إنها قريش و خيلاؤها، و قد آمنا بك و صدقناك، و شهدنا أن ما جئت حق من عند الله! و الله لو أمرتنا أن نخوض جمر الغضا أو شوك الهراس لخضنا معك، و لا نقول لك كما قالت بنو إسرائيل لموسى: فَاذْهَبْ أَنْتَ وَ رَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ و لكنا نقول: اذهب أنت و ربك فقاتلا إنا معكما مقاتلون. فجزاه النبي (صلى الله عليه و آله) خيرا، ثم جلس.
The Al-Miqdad-ra stood up and he-ra said, ‘O Rasool-Allah-saww! It is Quraysh and their snobbish ones, and we have believed and ratified you-saww, and we have witnessed that whatever has come is true from the Presence of Allah-azwj. By Allah-azwj! If you-saww were to order that we should fight with embers or spiked forks, we would fight with you-saww, and we would not say to you-saww like what the Children of Israel said to Musa-as, you and your Lord should both go and fight, we will be sitting over here [5:24], but we are saying, ‘You-saww and your-saww Lord-azwj go and fight, we would be fighting alongside you-saww’. So the Prophet-saww expressed good to him, then he sat down.
ثم قال: «أشيروا علي». فقام سعد بن معاذ، فقال: بأبي أنت و أمي- يا رسول الله- كأنك قد أردتنا؟ فقال: «نعم». قال: فلعلك خرجت على أمر قد أمرت بغيره؟ قال: «نعم».
The he-saww said: ‘Consult to me-saww!’ Sa’ad Bin Muaz stood up and he said, ‘May my father and my mother be (sacrificed for) you-saww, O Rasool-Allah-saww! It is as if you-saww intend us?’ He-saww said: ‘Yes’. He said, ‘Perhaps you-saww came out for a matter and have been Commanded with something other?’ He-saww said: ‘Yes’. He-saww said: ‘Yes’.
قال: بأبي أنت و أمي، يا رسول الله، إنا قد آمنا بك و صدقناك، و شهدنا أن ما جئت به حق من عند الله، فمرنا بما شئت، و خذ من أموالنا ما شئت، و اترك منها ما شئت، و الذي أخذت منه أحب إلي من الذي تركت، و الله لو أمرتنا أن نخوض هذا البحر لخضناه معك. فجزاه خيرا،
He said, ‘May my father and my mother (be sacrificed for) you-saww, O Rasool-Allah-saww! We have believed in you-saww and ratified you-saww, and we witnessed that whatever you-saww came with was true from the Presence of Allah-azwj. Therefore order us with whatever you-saww so desire to, and take from our wealth whatever you-saww so like to, and leave from it whatever you-saww so like to, and that which you-saww take from it is more beloved to me that that which you-saww leave. By Allah-azwj! Even if you-saww were to order us that we should fight this sea, we would fight with you-saww’. So he-saww expressed good to him.
ثم قال سعد: بأبي أنت و أمي، يا رسول الله، و الله ما أخذت هذا الطريق قط، و مالي به علم، و قد خلفنا بالمدينة قوما ليس نحن بأشد جهادا لك منهم، و لو علموا أنها الحرب لما تخلفوا، و نحن نعد لك الرواحل و نلقى عدونا، فإنا نصبر عند اللقاء، أنجاد في الحرب، و إنا لنرجوا أن يقر الله عينك بنا، فإن يك ما تحبه فهو ذاك، و إن يك غير ذلك قعدت على راحلتك فلحقت بقومنا.
Then Sa’ad said, ‘May my father and my mother (be sacrificed for) you-saww, O Rasool-Allah-saww! By Allah-azwj! I did not take this road at all, and there is no knowledge of it with me, and we have left behind at Al-Medina a people whom we aren’t stronger fighters than them, and had they know that it is the war, they would not have stayed behind, and we would have prepared the rides for you-saww and met our enemies. We are ready regarding the war and we hope that Allah-azwj would Delight your-saww eyes through us. So, if it happens what you-saww love, then it is that, and if it happens other than that, we would sit you-saww upon your-saww ride and join you with our people (in Al-Medina)’.
فقال رسول الله (صلى الله عليه و آله): «أو يحدث الله غير ذلك، كأني بمصرع فلان ها هنا و بمصرع فلان ها هنا، و بمصرع أبي جهل و عتبة بن ربيعة و شيبة بن ربيعة و منبه و نبيه ابني الحجاج، فإن الله قد وعدني إحدى الطائفتين، و لن يخلف الله الميعاد».
Rasool-Allah-saww said: ‘Or Allah-azwj would bring about other than that. It is as if I-saww am at the dying place of so and so over here, and with the dying place of so and so over there, and with the dying place of Abu Jahl-la, and Utba Bin Rabi’e, and Sheyba Bin Rabi’e, and Munbah and Nabeeh two sons of Al Hajjaj, for Allah-azwj has Promised me one of the two parties, and Allah-azwj will never Break the Promise’.
فنزل جبرئيل (عليه السلام) على رسول الله (صلى الله عليه و آله) بهذه الآية كَما أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ إلى قوله: وَ لَوْ كَرِهَ الْمُجْرِمُونَ.
Jibraeel-as descended unto Rasool-Allah-saww with these Verses: Just as your Lord Caused you to go forth from your house with the Truth [8:5] – up to His-azwj Words: and even if the criminals dislike it [8:8].
فأمر رسول الله (صلى الله عليه و آله) بالرحيل حتى نزل عشاء على ماء بدر، و هي العدوة الشامية، فأقبلت قريش فنزلت بالعدوة اليمانية، و بعثت عبيدها تستعذب من الماء، فأخذهم أصحاب رسول الله (صلى الله عليه و آله) و حبسوهم، فقالوا لهم: من أنتم؟ قالوا: نحن عبيد قريش. قالوا: فأين العير؟ قالوا: لا علم لنا بالعير.
Rasool-Allah-saww ordered with the rides until he-saww encamped in the evening at the water of Badr, and it was at Al-Adwat Al-Shamiyya, and the Quraysh came and encamped at Al-Adwat Al-Yemeniyya, and they sent their slaves to fetch the water, but the companions of Rasool-Allah-saww and his-saww spies 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’.
فأقبلوا يضربونهم، و كان رسول الله (صلى الله عليه و آله) يصلي، فانفتل من صلاته، فقال: «إن صدقوكم ضربتموهم، و إن كذبوكم تركتموهم! علي بهم». فأتوا بهم، فقال لهم: «من أنتم؟» فقالوا: يا محمد، نحن عبيد قريش. قال: «كم القوم؟» قالوا: لا علم لنا بعددهم. فقال: «كم ينحرون في كل يوم جزورا؟» قالوا: تسعة إلى عشرة. فقال: «تسع مائة إلى ألف»
They went on to hit them, and Rasool-Allah-saww was praying Salat, and he-saww turned from his-saww Salat and he-saww said: ‘If they are speaking the truth you are hitting them, and if they are lying you will leave them! To me-saww with them!’ So they came with them. 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 (Quraysh)?’ They said, ‘There is no knowledge with us of their number’. He-saww said: ‘How many sheep are they slaughtering each day?’ They said, ‘Nine to ten’. He-saww said: ‘(Then they are) nine hundred to a thousand’.
قال: «فمن فيهم من بني هاشم؟» فقالوا: العباس بن عبد المطلب، و نوفل بن الحارث، و عقيل بن أبي طالب. فأمر رسول الله (صلى الله عليه و آله) بهم فحبسوا، و بلغ قريشا ذلك، فخافوا خوفا شديدا. و لقي عتبة بن ربيعة أبا البختري بن هشام، فقال له: أما ترى هذا البغي؟ و الله ما أبصر موضع قدمي، خرجنا لنمنع عيرنا و قد أفلتت فجئنا بغيا و عدوانا، و الله ما أفلح قط قوم بغوا، و لوددت أن ما في العير من أموال بني عبد مناف ذهب كله، و لم نسر هذا المسير.
He-saww said: ‘So how many are among them from the Clan of Hashim-asws?’ They said, ‘Al-Abbas son of Abd Al-Muttalib-asws, and Naufal Bin Haris, and Aqeel son of Abu Talib-asws’. So Rasool-Allah-saww instructed with withholding them, and that reached Quraysh, and they feared an intense fearing, and Utba Bin Rabie met Abu Al-Bakhtary Bin Hisham and said to him, ‘Did you not see this outrage? By Allah-azwj! I cannot see the place of my feet. We came out to protect our caravan and it has fled, so we came (facing) rebellion and aggression. By Allah-azwj. They did not succeed at all, a people who rebelled, and I would love it if whatever is in the caravan from the wealth of the clan of Abd Manaf to go away, all of it, and we had not marched this march’.
و بلغ أصحاب رسول الله (صلى الله عليه و آله) كثرة قريش، ففزعوا فزعا شديدا، و بكوا و استغاثوا، فأنزل الله على رسوله (صلى الله عليه و آله): إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ وَ ما جَعَلَهُ اللَّهُ إِلَّا بُشْرى وَ لِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَ مَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ.
And the number of the Quraysh reached the companions of Rasool-Allah-saww and they panicked with an intense panic, and they cried and sought help. So Allah-azwj Revealed unto Rasool-Allah-saww: When you sought Assistance from your Lord, so He Answered you: “I will Assist you with a thousand of the Angels, following one another [8:9] 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].
فلما أمسى رسول الله (صلى الله عليه و آله) و جنه الليل، ألقى الله على أصحابه النعاس حتى ناموا، و أنزل الله تبارك و تعالى عليهم الماء، و كان نزول رسول الله (صلى الله عليه و آله) في موضع لا تثبت فيه القدم، فأنزل الله عليهم السماء و لبد الأرض حتى تثبت أقدامهم، و هو قول الله تعالى إِذْ يُغَشِّيكُمُ النُّعاسَ أَمَنَةً مِنْهُ وَ يُنَزِّلُ عَلَيْكُمْ مِنَ السَّماءِ ماءً لِيُطَهِّرَكُمْ بِهِ وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ
When it was evening for Rasool-Allah-saww and the night shielded, Allah-azwj Cast the drowsiness upon the companions of Rasool-Allah-saww until they slept, and Allah-azwj Blessed and Exalted Sent down the water upon them. And they had encamped in a place where the feet could not be firm in it, so Allah-azwj Sent down the sky and hard earth unto them until their feet were affirmed, and these are the Words of Allah-azwj the Exalted: 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].
و ذلك أن بعض أصحاب النبي (صلى الله عليه و آله) احتلم وَ لِيَرْبِطَ عَلى قُلُوبِكُمْ وَ يُثَبِّتَ بِهِ الْأَقْدامَ «4» و كان المطر على قريش مثل العزالي، و على أصحاب رسول الله (صلى الله عليه و آله) رذاذا بقدر ما لبد الأرض، و خافت قريش خوفا شديدا، فأقبلوا يتحارسون، يخافون البيات.
And that is that the companions of the Prophet-saww dreamt, and to Bind your hearts and Affirm the feet by it [8:11]. And the rain upon the Quraysh was like the torrent, and upon the companions of Rasool-Allah-saww it sprinkled with a measurement of what the ground could be firmed with. And the Quraysh feared with an intense fear, and went on to spend the night in fear.
فبعث رسول الله (صلى الله عليه و آله) عمار بن ياسر و عبد الله بن مسعود، و قال: «ادخلا في القوم، و اتياني بأخبارهم». فكانا يجولان في عسكرهم، لا يرون إلا خائفا ذعرا، إذا صهل الفرس ثبت على جحفلته، فسمعوا منبه بن الحجاج يقول: لا يترك الجوع لنا مبيتا لا بد أن نموت أو نميتا
Rasool-Allah-saww sent Amaar Bin Yasser and Abdullah Bin Masoud and said, ‘Enter among the people and come to me-saww with their news’. So they secretly roamed around their soldiers and they did not see except fear and panic, when the horse neighed upon its hooves, and they heard Manbah Bin Al Hajjaj saying (in prose), ‘The hunger did not let us sleep. It is inevitable that we would either be dying or being killed’.
قال (صلى الله عليه و آله): «قد- و الله- كانوا شباعى، و لكنهم من الخوف قالوا هذا، و ألقى الله في قلوبهم الرعب، كما قال الله تعالى: سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ».
He-saww said: ‘By Allah-azwj! They were satiated, but it was from the fear they were saying this’. And Allah-azwj Cast the awe into their hearts, just as Allah-azwj the Exalted Said: I will Cast Awe into the hearts of those who are committing Kufr [8:12].
فلما أصبح رسول الله (صلى الله عليه و آله) عبأ أصحابه، و كان في عسكره (صلى الله عليه و آله) فرسان: فرس للزبير بن العوام، و فرس للمقداد، و كان في عسكره سبعون جملا يتعاقبون عليها، و كان رسول الله (صلى الله عليه و آله) و علي بن أبي طالب (عليه السلام) و مرثد بن أبي مرثد الغنوي على جمل [يتعاقبون عليه]، و الجمل لمرثد،
When it was morning Rasool-Allah-saww mobilised his-saww companions, and there were two horses among his-saww army – a horse for Al-Zubeyr Bin Al-Awaam, and a horse for Al-Miqdad-ra, and among his-saww army were seventy camels taking turns upon these. And Rasool-Allah-saww, and Ali-asws Bin Abu Talib-asws, and Marsad Bin Abu Marsad Al-Ghanawy were upon a camel, taking turns upon it, and there was a camel for Marsad.
و كان في عسكر قريش أربع مائة فرس، فعبأ رسول الله (صلى الله عليه و آله) أصحابه بين يديه، و قال: «غضوا أبصاركم، و لا تبدأوهم بالقتال، و لا يتكلمن أحد».
And there were four hundred horses among the army of Quraysh. So Rasool-Allah-saww mobilised his-saww companions in front of him-saww and said: ‘Close your eyes and do not initiate them with the fighting, nor should anyone speak’.
فلما نظرت قريش إلى قلة أصحاب رسول الله (صلى الله عليه و آله)، قال أبو جهل: ما هم إلا أكلة رأس، لو بعثنا إليهم عبيدنا لأخذوهم أخذا باليد. فقال عتبة بن ربيعة: أ ترى لهم كمينا و مددا؟ فبعثوا عمير بن وهب الجمحي، و كان فارسا شجاعا، فجال بفرسه حتى طاف على عسكر رسول الله (صلى الله عليه و آله)، ثم صعد الوادي و صوت، ثم رجع إلى قريش،
When Quraysh looked at the scarcity of the companions of Muhammad-saww, Abu Jahl-la said, ‘What are they except for a few heads? If we were to send out slaves to them, they would seize them with the hand’. Utba Bin Rabie said, ‘Do you see for them (plan of) ambush or helpers?’’ So they sent Ameyr Bin Wahab Al Jamhy, and he was a brave horseman. So he galloped with his horse until he circled upon the army of Rasool-Allah-saww. Then he ascended the valley and yelled, then returned to Quraysh.
فقال: ما لهم كمين و لا مدد، و لكن نواضح يثرب قد حملت الموت الناقع، أما ترونهم خرسا لا يتكلمون، يتلمظون تلمظ الأفاعي، ما لهم ملجأ إلا سيوفهم، و ما أراهم يولون حتى يقتلوا، و لا يقتلون حتى يقتلوا بعددهم فارتأوا رأيكم. فقال أبو جهل: كذبت و جبنت، و انتفخ سحرك حين نظرت إلى سيوف يثرب.
He said, ‘There is neither a (plan of) ambush for them nor any helpers, but camels borrowed from Yasib. The camels have carried the death. But do you not see them as dumb, not speaking (at all)? They are smacking (their lips) like the smacking of snakes. There is no recourse for them except for their swords, and I do not see them turning back until they are killed, nor would they be killed until they killed an (equal) number of their, therefore I seek your view’. So Abu Jahl-la said, ‘You are lying and are a coward, and you were mesmerised when you saw the swords of Yasrib’.
و فزع أصحاب رسول الله (صلى الله عليه و آله) حين نظروا إلى كثرة قريش و قوتهم، فأنزل الله على رسوله: وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها وَ تَوَكَّلْ عَلَى اللَّهِ و قد علم الله أنهم لا يجنحون و لا يجيبون إلى السلم، و إنما أراد سبحانه بذلك لتطيب قلوب أصحاب النبي (صلى الله عليه و آله).
And the companions of Rasool-Allah-saww panicked when they looked at the number of Quraysh and their force. So Allah-azwj Revealed unto His-azwj Rasool-saww: And if they incline towards peace, then incline to it and rely upon Allah [8:61]. And Allah-azwj Knew that they would neither be inclining nor responding to the peace, and rather He-azwj the Glorious Intended by that to Purify the hearts of the companions of the Prophet-saww.
فبعث رسول الله (صلى الله عليه و آله) إلى قريش، فقال: «يا معشر قريش، ما أحد من العرب أبغض إلي من أن أبدأكم، فخلوني و العرب، فإن أك صادقا فأنتم أعلى بي عينا، و إن أك كاذبا كفتكم ذؤبان العرب أمري، فارجعوا».
Rasool-Allah-saww sent a message to Quraysh saying: ‘O group of Quraysh! There is none from the Arabs to whom it is more hateful for me-saww to initiate (the war) with you, therefore leave me-saww and the Arabs alone. So if you are truthful, then you would be higher than me-saww in the eyes, and if you are liars, it would suffice you, the wolves of the Arabs for my-saww matter. Therefore, return!’
فقال عتبة: و الله، ما أفلح قوم قط ردوا هذا. ثم ركب جملا له أحمر، فنظر إليه رسول الله (صلى الله عليه و آله) يجول في العسكر و ينهى عن القتال، فقال: «إن يكن عند أحد خير فعند صاحب الجمل الأحمر، فإن يطيعوه يرجعوا و يرشدوا».
Utba said, ‘By Allah-azwj! The people will not succeed at all responding to this’. Then he rode a red camel of his, and Rasool-Allah-saww looked at him addressing, the army, forbidding them from the fighting. He-saww said: ‘If there is any goodness with anyone, it is with the owner of the red camel. So if they obey him, they would return and be guided’.
فأقبل عتبة يقول: يا معشر قريش، اجتمعوا و سامعوا. ثم خطبهم، فقال: يمن مع رحب، و رحب مع يمن. يا معشر قريش، أطيعوني اليوم، و اعصوني الدهر، و ارجعوا إلى مكة و اشربوا الخمور، و عانقوا الحور، فإن محمدا له إل و ذمة، و هو ابن عمكم، فارجعوا و لا تردوا رأيي، و إنما تطالبون محمدا بالعير التي أخذوها بنخلة، و دم ابن الحضرمي و هو حليفي و علي عقله.
Utba turned saying, ‘O group of Quraysh! Gather and listen!’ Then he addressed them, so he said, ‘Peace is with the ampleness, and ampleness is with the peace. O group of Quraysh! Obey me today and disobey me forever, and return to Makkah and drink the wine, and hug the women, for Muhammad-saww there are family ties and protection, and he-saww is a son-saww of your uncle. Therefore return and do not reject my view, and rather you are seeking Muhammad-saww for the caravan which he-saww seized at Nakhla, and blood of Ibn Al-Hazramy, and he was my ally, and upon me is its reasoning’.
فلما سمع أبو جهل ذلك غاضه، و قال: إن عتبة أطول الناس لسانا، و أبلغهم كلاما، و لئن رجعت قريش بقوله ليكونن سيد قريش إلى آخر الدهر. ثم قال: يا عتبة، نظرت إلى سيوف بني عبد المطلب و جبنت و انتفخ سحرك، و تأمر الناس بالرجوع و قد رأينا ثأرنا بأعيننا.
When Abu Jahl-la heard that, he-la was angered and said, ‘This Utba has the longest tongue of the people, and most eloquent one of them in speech, and if the Quraysh were to return due to his words, he would become a chief of Quraysh up to the end of times’. Then he-la said, ‘O Utba! You looked at the swords of the sons of Abd Al-Muttalib-asws and became a coward and were mesmerised by your enchantment, and you are instructing the people with the returning, and we can all see revenge with our eyes?’
فنزل عتبة عن جمله، و حمل على أبي جهل، و كان على فرس، فأخذ بشعره، فقال الناس: يقتله. فعرقب فرسه، فقال: أ مثلي يجبن، و ستعلم قريش اليوم أينا ألأم و أجبن، و أينا المفسد لقومه، لا يمشي إلا أنا و أنت إلى الموت عيانا. ثم أخذ بشعره يجره، فاجتمع إليه الناس، و قالوا: يا أبا الوليد، الله الله لا تفت في أعضاد الناس، تنهى عن شيء و تكون أوله. فخلصوا أبا جهل من يده.
Utba descended from his camel and attacked upon Abu Jahl-la, and he-la was upon a horse, and he seized him-la by his-la hair. So the people said, ‘He will kill him’. So he hamstrung his-la horse and said, ‘Is the likes of me a coward? And soon the Quraysh will come to know, where is the meanness and cowardice, and where is the mischief-maker of his people. I and you will not walk except to the death in sight’. Then he seized his-la hair and made him-la fall down, and the people gathered to him and they said, ‘O Abu Al-Waleed! Allah-azwj! Allah-azwj! Do not spit upon the shoulders of the people. You are forbidding from something, and you will become its first one’. And they released Abu Jahl-la from his hands.
فنظر عتبة إلى أخيه شيبة، و نظر إلى ابنه الوليد، فقال: قم يا بني. فقام ثم لبس درعه، و طلبوا له بيضة تسع رأسه، فلم يجدوها لعظم هامته، فاعتج بعمامتين، ثم أخذ سيفه و تقدم هو و أخوه و ابنه، و نادى: يا محمد، أخرج إلينا أكفاءنا من قريش.
Then Utba look at his brother Sheyba, and looked at his son Al-Waleed, and he said, ‘Arise, my son’. So he stood up, then wore his armour and sought for him a helmet to fit his head, but they could not find it due to the hugeness of his head, so he turbaned with two turbans. Then he took his sword and went forwards, him and his brother and his son, and called out, ‘O Muhammad-saww! Bring out to us our matching ones from Quraysh!’
فبرز إليه ثلاثة نفر من الأنصار: عوذ و معوذ و عوف من بني عفراء، فقال عتبة: من أنتم، انتسبوا لنعرفكم؟ فقالوا: نحن بنو عفراء، أنصار الله، و أنصار رسوله. فقال: ارجعوا، فإنا لسنا إياكم نريد، إنما نريد الأكفاء من قريش. فبعث إليهم رسول الله: «أن ارجعوا». فرجعوا، و كره أن يكون أول الكرة بالأنصار، فرجعوا و وقفوا موقفهم.
There emerged to him for the duel, three persons from the Helpers – Awz, and Mauz and Awf from the clan of Afra’a. Utba said, ‘Who are you? Lineage yourselves for we can recognise you all!’ They said, ‘We are the sons of Afra’a, helpers of Allah-azwj and helpers of His-azwj Rasool-saww’. He said, ‘Return, for we do not want you. But rather, we want the peers from Quraysh!’ So Rasool-Allah-saww sent a message to them that they should return, and they returned, and they disliked it that they could not happen to be the first ones to attack with the Helpers. But they return and stood in their places.
ثم نظر رسول الله (صلى الله عليه و آله) إلى عبيدة بن الحارث بن عبد المطلب، و كان له سبعون سنة، فقال له: «قم يا عبيدة». فقام بين يديه بالسيف، ثم نظر إلى حمزة بن عبد المطلب، فقال: «قم يا عم» ثم نظر إلى أمير المؤمنين (عليه السلام)، فقال له: «قم يا علي» و كان أصغرهم،
Then Rasool-Allah-saww looked at Ubeyda Al-haris Bin Abdul Muttalib-asws, and he was seventy years of age, and he-saww said to him: ‘Arise, O Ubeyda’. So he stood in front of him-saww with the sword. Then he-saww looked at Hamza Bin Abdul Muttalib-asws and he-saww said: ‘Arise, O uncle-asws!’ Then he-saww looked at Amir Al Momineen-asws and said to him-asws: ‘Arise, O Ali-asws!’, and he-asws was the youngest of them.
فقاموا بين يدي رسول الله (صلى الله عليه و آله) بسيوفهم و قال: «فاطلبوا بحقكم الذي جعله الله لكم، فقد جاءت قريش بخيلائها و فخرها، تريد أن تطفئ نور الله، و يأبى الله إلا أن يتم نوره».
They stood in front of Rasool-Allah-saww with their swords and he said, ‘Go and seek your right which Allah-azwj has Made to be for you, for the Quraysh have come with their snobbish ones and their haughty ones, intending to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light, and even though the Kafirs dislike it [9:32].
ثم قال رسول الله (صلى الله عليه و آله): «يا عبيدة، عليك بعتبة» و قال لحمزة: «عليك بشيبة» و قال لعلي (عليه السلام): «عليك بالوليد بن عتبة». فمروا حتى انتهوا إلى القوم، فقال عتبة: من أنتم؟ انتسبوا حتى نعرفكم.
Then Rasool-Allah-saww said: ‘O Ubeyda! Upon you is (to duel) Utba)’. And he-saww said to Hamza-asws: ‘Upon you-asws is (to duel) Sheyba’. And he-saww said to Ali-asws: ‘Upon you is (to duel) Al-Waleed Bin Utba’. So they went until they ended up to the group, and Utba said, ‘Who are you? Lineage yourselves until we recognise you all!’
فقال عبيدة: أنا عبيدة بن الحارث بن عبد المطلب. فقال: كفؤ كريم، فمن هذان؟ فقال: حمزة بن عبد المطلب، و علي بن أبي طالب. فقال: كفؤان كريمان، لعن الله من واقفنا و إياكم هذا الموقف. فقال شيبة لحمزة: من أنت؟ فقال: أنا حمزة بن عبد المطلب، أسد الله و أسد رسوله. فقال له شيبة: لقد لقيت أسد الحلفاء، فانظر كيف تكون صولتك، يا أسد الله.
Ubeyda said, ‘I am Ubeyda Bin Al-Haris son of Abdul Muttalib-asws’. He said, ‘A generous match. So who are these two?’ He said, ‘Hamza Bin Abdul Muttalib-asws and Ali-asws Bin Abu Talib-asws’. He said, ‘Two generous matches. May Allah-azwj Curse the one who paused us and you all in this place’. Sheyba said to Hamza-asws, ‘Who are you-asws?’ He-asws said, ‘I-asws am Hamza Bin Abdul Muttalib-asws, lion of Allah-azwj and lion of His-azwj Rasool-saww’. Sheyba said to him-asws, ‘A lion has met its allies, so look how you your-asws fate would happen to be, O lion of Allah-azwj!’
فحمل عبيدة على عتبة، فضربه على رأسه ضربة فلق بها هامته، و ضرب عتبة عبيدة على ساقه فقطعها و سقطا جميعا، فحمل حمزة على شيبة فتضاربا بالسيفين حتى انثلما، و كل واحد يتقي بدرقته، و حمل أمير المؤمنين (عليه السلام) على الوليد بن عتبة فضربه على عاتقه، فخرج السيف من إبطه. قال علي (عليه السلام): «فأخذ يمينه المقطوعة بيساره فضرب بها هامتي، فظننت أن السماء وقعت على الأرض».
Ubeyda attacked upon Utba and struck him upon his head with a strike by which his turban was split, and Utba struck Ubeyda upon his left and cut it, and they both fell together. Hamza-asws attacked upon Sheyba and they both struck with the swords until they were careful, each one fearing of being hit (by the other). And Amir Al Momineen-asws attacked upon Al-Waleed Bin Utba and struck him upon his shoulder, and the sword came out from his armpit. Ali-asws said: ‘So he took his cut off right hand in his left hand and struck my-asws head, and I-asws thought they sky had fallen upon the earth’.
ثم اعتنق حمزة و شيبة، فقال المسلمون: يا علي، أما ترى الكلب قد أبهر عمك؟ فحمل عليه علي (عليه السلام)، ثم قال: «يا عم طأطئ رأسك» و كان حمزة أطول من شيبة، فأدخل حمزة رأسه في صدره، فضربه أمير المؤمنين (عليه السلام) على رأسه فطن نصفه، ثم جاء إلى عتبة و به رمق فأجهز عليه.
Then Hamza-asws and Shyeba wrestled, so the Muslims said, ‘O Ali-asws! Are you-asws not seeing the dog to have impressed your-asws uncle-asws?’ So Ali-asws attacked upon him, then said: ‘O uncle-asws! Lower your head’. And it was so that Hamza-asws was taller than Sheyba, so Hamza-asws inserted his-asws head into his-asws chest, and Amir Al-Momineen-asws struck upon his (Sheyba’s) head until it split into two halves. Then he-asws went over to Utba and there was (still some) breath left in him, so he-asws delivered the death blow upon him.
و حمل عبيدة بين حمزة و علي حتى أتيا به رسول الله (صلى الله عليه و آله) فنظر إليه رسول الله، فاستعبر، فقال: يا رسول الله، بأبي أنت و أمي، أ لست شهيدا؟ قال: «بلى أنت أول شهيد من أهل بيتي».
And Ubeyda was carried over between Hamza-asws and Ali-asws, and they came with him to Rasool-Allah-azwj. So Rasool-Allah-saww looked at him and he-saww shed tears. He said, ‘O Rasool-Allah-saww! May my father and my mother be (sacrificed for) you-saww! Am I not a martyr?’ He-saww said: ‘Yes, you are the first martyr from my-saww family’.
فقال: «أما لو كان عمك حي لعلم أني أولى بما قال منه، قال: «و أي أعمامي تريد؟» قال: أبا طالب، حيث يقول: كذبتم و بيت الله يبزى محمد و لما نطاعن دونه و نناضل و نسلمه حتى نصرع حوله و نذهل عن أبنائنا و الحلائل
He said, ‘But, if your-saww uncle had been alive, he would know that I am the first with what he had said of’. He-saww said: ‘And which uncle do you mean?’ He said ‘Abu Talib-asws, where he-asws said (in prose): ‘You are lying, by the House of Allah-azwj, (that) Muhammad-saww is overcome. And we will stay and fight and make him-saww safe until we fall down around him-saww, and we are amazed from our-as forefathers-as and the lawfully begotten ones’.
فقال رسول الله (صلى الله عليه و آله): «أما ترى ابنه كالليث العادي بين يدي الله و رسوله، و ابنه الآخر في جهاد الله بأرض الحبشة». فقال: يا رسول الله، أسخطت علي في هذه الحالة. فقال: «ما سخطت عليك، و لكن ذكرت عمي فانقبضت لذلك».
Rasool-Allah-saww said: But, did you not see his-asws son-asws as being like an aroused lion in front of Allah-azwj and His-azwj Rasool-saww, and his-asws other son-asws during Jihad for Allah-azwj in the land of Ethiopia?’ He said, ‘O Rasool-Allah-saww! Are you-saww angered upon me in this state?’ He-saww said: ‘I-asws am not angered upon you, but I-saww remembered my-saww uncle-asws, so I-saww became tense to that’.
و قال أبو جهل لقريش: لا تعجلوا و لا تبطروا كما عجل و بطر أبناء ربيعة، عليكم بأهل يثرب، فاجزروهم جزرا، و عليكم بقريش فخذوهم أخذا حتى ندخلهم مكة، فنعرفهم ضلالتهم التي كانوا عليها.
And Abu Jahl-la said to Quraysh, ‘Do not be hasty and do not be haughty like the haste and haughtiness of the sons of Rabie. Upon you is with (fighting) the people of Yasrib, therefore lower them with a lowering, and upon you is with the Quraysh (among the companions of Rasool-Allah-saww, therefore seize them with a seizing until we enter them into Makkah and make them recognise their error which they have been upon’.
و كان فتية من قريش أسلموا بمكة، فاحتبسهم آباؤهم، فخرجوا مع قريش إلى بدر و هم على الشك و الارتياب و النفاق، منهم قيس بن الوليد بن المغيرة، و أبو قيس بن الفاكه، و الحارث بن ربيعة، و علي بن أمية بن خلف، و العاص بن المنبه. فلما نظروا إلى قلة أصحاب رسول الله (صلى الله عليه و آله)، قالوا: مساكين هؤلاء غرهم دينهم فيقتلون الساعة.
And it was so that some youths of Quraysh had become Muslim at Makkah, but their fathers had withheld them, and they had come out with Quraysh to Badr, and they were upon the doubt and the distrust and the hypocrisy. Among them were Qays Bin Al-Waleed Bin Al-Mugheira, and Abu Qays Bin Al-Fakah, and Al-Haris Bin Rabie, and Ali Bin Ameet Bin Khalif, and Al-Aas Bin Al-Manbah. So when they looked at the scarcity of the companions of Rasool-Allah-saww, they said, ‘They are poor ones, their Religion having had deceived them, so they would be getting killed in a while’.
فأنزل الله على رسوله: إِذْ يَقُولُ الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هؤُلاءِ دِينُهُمْ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ و جاء إبليس لعنه الله في صورة سراقة بن مالك، فقال لهم: أنا جار لكم ادفعوا إلي رأيتكم. فدفعوها إليه، و جاء بشياطينه يهول بهم على أصحاب رسول الله (صلى الله عليه و آله)، و يخيل إليهم و يفزعهم، و أقبلت قريش يقدمها إبليس، معه الراية،
Allah-azwj Revealed unto Rasool-Allah-saww: ‘When the hypocrites and those in whose hearts was a disease said: ‘Their Religion has deceived them, and the one who relies upon Allah, then surely Allah is Mighty, Wise [8:49]. And Iblees-la, may Allah-azwj Curse him-la, came over in the image of Saraqa Bin Malik, and said to them, ‘I-la am a neighbour of yours. Hand over your flags to me-la’. So they handed over these to him-la, and he-la came with his-la satans terrorising by them upon the companions of Rasool-Allah-saww, and imagining to them and panicking them. And Quraysh came with Iblees-la in their forefront, with him-la being a flag.
فنظر إليه رسول الله (صلى الله عليه و آله)، فقال: «غضوا أبصاركم، و غضوا على النواجذ، و لا تسلوا سيفا حتى آذن لكم». ثم رفع يده إلى السماء، فقال: يا رب، إن تهلك هذه العصابة لم تعبد، و إن شئت أن لا تعبد لا تعبد.
Rasool-Allah-saww looked at him-la and he-saww said: ‘Close your eyes and cover your teeth, and do not reach for a sword until I-saww permit for you’. Then he-saww raised his-saww hands towards the sky and he-saww said: ‘O Lord-azwj! If You-azwj let this group to be destroyed, You-azwj will not be worshipped, and if You-azwj so Desire not to be worshipped, You-azwj will not be worshipped’.
ثم أصابه الغشي فسري عنه و هو يسلت العرق عن وجهه، و يقول: «هذا جبرئيل قد أتاكم بألف من الملائكة مردفين».
Then dizziness hit him-saww. So he-saww came out from it and he-saww was flowing with the perspiration from his-saww face and he-saww was saying: ‘This here is Jibraeel-as. He-as has come to you with a thousand of the Angels, following one another [8:9]’.
قال: فنظرنا فإذا بسحابة سوداء فيها برق لائح قد وقعت على عسكر رسول الله (صلى الله عليه و آله)، و قائل يقول: أقدم حيزوم، أقدم حيزوم. و سمعنا قعقعة السلاح من الجو، و نظر إبليس إلى جبرئيل (عليه السلام) فتراجع و رمى باللواء، فأخذ منبه بن الحجاج بمجامع ثوبه، ثم قال: ويلك، يا سراقة، تفت في أعضاد الناس، فركله إبليس ركلة في صدره، ثم قال: إني أرى ما لا ترون، إني أخاف الله.
He (the narrator) said, ‘So we looked around and there was a black cloud wherein was lightning which had occurred upon the army of Rasool-Allah-saww, and a speaker was saying, ‘Hayzoum has arrived! Hayzoum has arrived!’ And we heard the clanging of the weapons from the atmosphere, and Iblees-la looked at Jibraeel-as, so he-la retracted and threw down the flag, and Manbah Bin Al Hajjaj grabbed it with the entirety of his clothes, then said, ‘Woe be unto you, O Saraqa! You have spit in the shoulders of the people’. So Iblees-la kicked him in his chest, then said, I can see what you are not seeing. I fear Allah [8:48].
و هو قول الله: وَ إِذْ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ وَ قالَ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَ إِنِّي جارٌ لَكُمْ فَلَمَّا تَراءَتِ الْفِئَتانِ نَكَصَ عَلى عَقِبَيْهِ وَ قالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرى ما لا تَرَوْنَ إِنِّي أَخافُ اللَّهَ وَ اللَّهُ شَدِيدُ الْعِقابِ.
And these are the Words of Allah-azwj:
And when the Satan adorned their deeds for them and said, ‘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. Surely I can see what you are not seeing. I fear Allah, and Allah is Severe of the Punishment’ [8:48].
ثم قال عز و جل: وَ لَوْ تَرى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ وَ ذُوقُوا عَذابَ الْحَرِيقِ. قال: و حمل جبرئيل على إبليس فطلبه حتى غاص في البحر، و قال: يا رب، أنجز لي ما وعدتني من البقاء إلى يوم الدين.
Then the Mighty and Majestic Said: And if only you could see when the Angels cause to die those who commit Kufr. The Angels are striking their faces and their backs and (saying): ‘Taste the Punishment of burning!’ [8:50]. And Jibraeel-as attacked upon Iblees-la and pursued him-la until he-la dived into the sea and said, ‘Accomplish for me-la what You-azwj Promised me-la from the remaining up to the Day of Judgment’’.
روي في الخبر: أن إبليس التفت إلى جبرئيل (عليه السلام) و هو في الهزيمة، فقال: يا هذا، أبدا لكم فيما أعطيتمونا؟ فقيل لأبي عبد الله (عليه السلام): أ ترى كان يخاف أن يقتله؟ فقال: «لا، و لكنه كان يضربه ضربة يشينه منها إلى يوم القيامة».
It is reported in the Hadeeth that Iblees-la turned towards Jibraeel-as and it was during the defeat, and he-la said, ‘O you-as! Shall I-la manifest to you all (Angels) regarding what I-la have been Given (Respite from Allah-azwj)’. It was said to Abu Abdullah-asws, ‘Do you-asws view that he-la feared that he-as might kill him-la?’ So he-asws said: ‘No, but he-as was striking him-la strikes he-la would be scarred with up to the Day of Judgment?’
و أنزل الله على رسوله (صلى الله عليه و آله): إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْناقِ وَ اضْرِبُوا مِنْهُمْ كُلَّ بَنانٍ قال: أطراف الأصابع،
And Allah-azwj Revealed unto His-azwj Rasool-saww: 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]. He-asws said: ‘The ends of the fingers’.
فقد جاءت قريش بخيلائها و فخرها تريد أن تطفئ نور الله، و يأبى الله إلا أن يتم نوره، و خرج أبو جهل من بين الصفين، و قال: اللهم، إن محمدا أقطعنا للرحم، و آتانا بما لا نعرفه فأحنه الغداة،
The Quraysh had come with their snobbish ones and their haughty ones intending to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light [9:32], and Abu Jahl-la came out from between the rows and said, ‘O Allah-azwj! If Muhammad-saww cuts off our relationships and came to us with what we do not recognise, so he-saww would be destroyed tomorrow’.
فأنزل الله على رسوله: إِنْ تَسْتَفْتِحُوا فَقَدْ جاءَكُمُ الْفَتْحُ وَ إِنْ تَنْتَهُوا فَهُوَ خَيْرٌ لَكُمْ وَ إِنْ تَعُودُوا نَعُدْ وَ لَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئاً وَ لَوْ كَثُرَتْ وَ أَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ.
Allah-azwj Revealed unto His-azwj Rasool-saww: 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].
ثم أخذ رسول الله (صلى الله عليه و آله) كفا من حصى و رمى به في وجوه قريش، و قال: «شاهت الوجوه» فبعث الله رياحا تضرب في وجوه قريش، فكانت الهزيمة. فقال رسول الله (صلى الله عليه و آله): «اللهم لا يفلتن فرعون هذه الأمة أبو جهل بن هشام،
Then Rasool-Allah-saww grabbed a handful of pebbles and threw it in the faces of Quraysh and said: ‘Spoil the faces!’ So Allah-azwj Sent a wind striking in the faces of Quraysh, and it was the defeat. Rasool-Allah-saww said: ‘O Allah-azwj! Do not let Abu Jahl Bin Hisham-la, the Pharaoh-la of this community to escape!’
فقتل منهم سبعون و أسر منهم سبعون، و التقى عمرو بن الجموح مع أبي جهل، فضرب عمرو أبا جهل على فخذه، و ضرب أبو جهل عمرا على يده، فأبانها من العضد، فتعلقت بجلدة فاتكأ عمرو على يده برجله، ثم نزا في السماء حتى انقطعت الجلدة، و رمى بيده.
Seventy of them (Quraysh) were killed and seventy of them were taken captive, and Amro Bin Al Jamouh met with Abu Jahl-la, and Amro Struck Abu Jahl-la upon his-la thigh, And Abu Jahl-la struck Amro upon his hand, and it was dislocated from the shoulder, and it hung by the skin. So Amro leaned upon his hand with his left, then jumped up in the air until he skin was cut off, and he threw away his hand.
و قال عبد الله بن مسعود: انتهيت إلى أبي جهل و هو يتشحط في دمه، فقلت: الحمد لله الذي أخزاك، فرفع رأسه، فقال: إنما أخزى الله عبد ابن ام عبد، لمن الدائرة ويلك. قلت: لله و لرسوله، و إني قاتلك، و وضعت رجلي على عنقه. فقال: ارتقيت مرتقى صعبا يا رويعي الغنم، أما إنه ليس شيء أشد من قتلك إياي في هذا اليوم، ألا تولى قتلي رجل من المطيبين أو رجل من الأحلاف.
And Abdullah Bin Masoud said, ‘I ended up to Abu Jahl-la and he-la was rolling in his-la blood, and I said, ‘The Praise is for Allah-azwj Who Disgraced you-la!’ So he-la raised his-la head and he‑la said, ‘But rather Allah-azwj Disgraced Abd Ibn Umm Abd , for whom is the winning. Woe be unto you!’ I said, ‘(The win) is for Allah-azwj and His-azwj Rasool-saww, and I will kill you-la’, and I placed my leg upon his-la neck. So he-la said, ‘I-la climbed the difficult uphill way, O shepherd of the sheep. But, there is nothing more difficult than your killing me in this day. You are undertaking killing me-la, a man from the good people or a man from the Ahlaaf?’
فاقتلعت بيضة كانت على رأسه فقتلته، و أخذت رأسه و جئت به إلى رسول الله (صلى الله عليه و آله)، و قلت: يا رسول الله، البشرى هذا رأس أبي جهل بن هشام، فسجد لله شكرا.
I ripped out part of what was upon his-la head and killed him-la, and took his-la head and came over with it to Rasool-Allah-saww, and I said, ‘O Rasool-Allah-saww! The glad tidings! This is the head of Abu Jahl Bin Hisham-la’. So he-saww performed Sajdah of gratefulness to Allah-azwj.
و أسر أبو بشر الأنصاري العباس بن عبد المطلب، و عقيل بن أبي طالب، و جاء بهما إلى رسول الله (صلى الله عليه و آله)، فقال له: «هل أعانك عليهما أحد؟» قال: نعم، رجل عليه ثياب بيض. فقال الرسول (صلى الله عليه و آله): «ذلك من الملائكة».
And Abu Bashr Al-Ansary captured Al-Abbas son of Abdul Muttalib-asws, and Aqeel son of Abu Talib-asws, and came with them to Rasool-Allah-saww and said to him-saww, ‘Did anyone assist you upon them both?’ He said, ‘Yes, a man upon whom was white clothes’. Rasool-Allah-saww said: ‘That one was from the Angels’.
ثم قال رسول الله (صلى الله عليه و آله) للعباس: «افد نفسك و ابن أخيك». فقال: يا رسول الله، قد كنت أسلمت، و لكن القوم استكرهوني. فقال رسول الله (صلى الله عليه و آله): «الله أعلم بإسلامك، إن يكن ما تذكر حقا فإن الله يجزيك عليه، و أما ظاهر أمرك فقد كنت علينا».
Then Rasool-Allah-saww said to Al-Abbas: ‘Ransom yourself and the son of your brother-asws’. He said, ‘O Rasool-Allah-saww! I had become Muslim and the people had coerced me (to come and fight)’. Rasool-Allah-saww said: ‘Allah-azwj is more Knowing with your Islam. If what you are mentioning happens to be true, then Allah-azwj is Informed upon it, and as for the apparent of your matter, so you have been against us-saww’.
ثم قال (صلى الله عليه و آله): «يا عباس، إنكم خاصمتم الله فخصمكم». ثم قال: «أفد نفسك و ابن أخيك». و قد كان العباس أخذ معه أربعين أوقية من ذهب، فغنمها رسول الله (صلى الله عليه و آله)، فلما قال رسول الله (صلى الله عليه و آله) للعباس: «افد نفسك». قال: يا رسول الله، احسبها من فدائي.
Then he-saww said: ‘O Abbas! You went against Allah-azwj so He-azwj Went against you’. Then he-saww said: ‘Ransom yourself and the son of your brother-asws’. And it was so that Abbas had taken forty ounces of gold with him, so Rasool-Allah-saww made it to be war booty. When Rasool-Allah-saww had said to Abbas: ‘Ransom yourself’. He said, ‘O Rasool-Allah-saww! Calculate it as being from my ransoming’.
فقال رسول الله (صلى الله عليه و آله): «لا، ذاك شيء أعطانا الله منك، فافد نفسك و ابن أخيك» فقال العباس: فليس لي مال غير الذي ذهب مني. فقال: «بلى، المال الذي خلفته عند أم الفضل بمكة، فقلت لها: إن حدث علي حدث فاقسموه بينكم».
Rasool-Allah-saww said: ‘No, that is something Allah-azwj has Given us from you, therefore ransom yourself and the son of your brother-asws’. Al-Abbas said, ‘But there isn’t any wealth for me other than that which has gone from me’. He-saww said: ‘Yes there is there wealth which you have left behind with Umm Al Fazal At Makkah, and you said to her, ‘If the eve of death occurs upon me, then distribute it between you all’.
فقال له: تتركني و أنا أسأل الناس بكفي. فأنزل الله على رسوله: يا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرى إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً يُؤْتِكُمْ خَيْراً مِمَّا أُخِذَ مِنْكُمْ وَ يَغْفِرْ لَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ،
He said, ‘You-saww are not leaving me (with anything) and I will have to beg the people with my palm’. So Allah-azwj Revealed unto His-azwj Rasool-saww: 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 what He Takes from you and He will Forgive you; and Allah is Forgiving, Merciful [8:70].
ثم قال: وَ إِنْ يُرِيدُوا خِيانَتَكَ في علي فَقَدْ خانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ وَ اللَّهُ عَلِيمٌ حَكِيمٌ.
Then He-azwj Said: And if they are intending to betray you, so they have betrayed Allah from before, but He Empowered you more than them, and Allah is Knowing, Wise [8:71].
ثم قال رسول الله (صلى الله عليه و آله) لعقيل: «قد قتل الله- يا أبا يزيد- أبا جهل بن هشام و عتبة بن ربيعة و شيبة بن ربيعة و منبه و نبيه ابني الحجاج و نوفل بن خويلد، و أسر سهيل بن عمرو و النضر بن الحارث بن كلدة و عقبة بن أبي معيط» و فلان و فلان.
Then Rasool-Allah-saww said to Aqeel: ‘O Abu Yazeed! Allah-azwj has Killed Abu Jahl Bin Hisham-la, and Utba Bin Rabie, and Sheyba Bin Rabie, and Manbah and Nabeeh, two sons of Al-Hajjaj, and Naufal Bin Khuweylid, and Made captives of Saheyl Bin Amro, and Al-Nazar Bin Haris Bin Kalada, and Uqba Bin Abu Maeet, and so and so, and so and so’.
فقال عقيل: إذن لا تنازعوا في تهامة، فإن كنت قد أثخنت القوم و إلا فاركب أكتافهم. فتبسم رسول الله (صلى الله عليه و آله) من قوله.
Aqeel said, ‘Then I will not dispute regarding Tahama. So you are going to burden the people so I will ride upon their shoulders’. Rasool-Allah-saww smiled from his words.
و كان القتلى ببدر سبعين و الأسرى سبعين، قتل منهم أمير المؤمنين (عليه السلام) سبعة و عشرين، و لم يأسر أحدا، فجمعوا الأسارى و قرنوهم في الجبال، و ساقوهم على أقدامهم، و جمعوا الغنائم، و قتل من أصحاب رسول الله (صلى الله عليه و آله) تسعة رجال، فيهم سعد بن خيثمة، و كان من النقباء.
And the killed ones at Badr (from Quraysh) were seventy, and seventy were captured. From them, Amir Al-Momineen-asws killed twenty seven and did not capture anyone. So the captives and they were kept in the mountain, and they were escorted upon their feet, and the war booty was collected. And from the companions of Rasool-Allah-azwj, nine men were killed, among them was Sa’ad Bin Khaysama, and he was from the eminent ones.
فرحل رسول الله (صلى الله عليه و آله)، و نزل الأثيلعند غروب الشمس، و هو من بدر على ستة أميال، فنظر رسول الله (صلى الله عليه و آله) إلى عقبة بن أبي معيط و النضر بن الحارث بن كلدة، و هما في قران واحد، فقال النضر لعقبة: يا عقبة، أنا و أنت مقتولان. قال عقبة: من بين قريش! قال: نعم، لأن محمدا قد نظر إلينا نظرة رأيت فيها القتل.
Rasool-Allah-saww departed and encamped at Al Aseyl (a place near to Al Medina), during the setting of the sun, and he-saww was six miles from Badr. Rasool-Allah-saww looked at Uqba Bin Abu Maeet and Al Nazar Bin Al Haris Bin Kalada, and they were in one chain. Al-Nazar said to Al-Uqba, ‘O Uqba! I am you are both going to be killed’. Uqba said, ‘From between Quraysh!’ He said, ‘Yes, because Muhammad-saww has looked at us with such a look which is (normally) seen during killing’.
فقال رسول الله (صلى الله عليه و آله): «يا علي، علي بالنضر و عقبة» و كان النضر رجلا جميلا عليه شعر، فجاء علي (عليه السلام) فأخذ بعشره فجره إلى رسول الله (صلى الله عليه و آله). فقال النضر: يا محمد، أسألك بالرحم الذي بيني و بينك إلا أجريتني كرجل من قريش إن قتلتهم قتلتني، و إن فاديتهم فاديتني، و إن أطلقتهم أطلقتني.
Rasool-Allah-saww said: ‘O Ali-asws! To me-saww with Al-Nazar and Uqba!’ And it so happened that Al-Nazar was a handsome man, with hair upon him. So Ali-asws came and grabbed his hair and dragged him to Rasool-Allah-saww. Al-Nazar said, ‘O Muhammad-saww! I ask you-saww for the relationship which is between me and you-saww only that you-saww should rescue me like a man from Quraysh. If you-saww kill them (all), then kill me, and if you-saww get them to ransom themselves, get me to ransom myself, and if you set them free, set me free’.
فقال رسول الله (صلى الله عليه و آله): «لا رحم بيني و بينك، قطع الله الرحم بالإسلام، قدمه يا علي فاضرب عنقه». فقدمه و ضرب عنقه.
Rasool-Allah-saww said: ‘There is no relationship between me-saww and you. Allah-azwj Cut-off the relationships with Al-Islam. Bring him forward, O Ali-asws and strike off his neck!’ So he-asws brought him forward and struck off his neck.
فقال عقبة: يا محمد، ألم تقل: لا تصبر قريش! أي لا يقتلون صبرا. قال: «أ فأنت من قريش! إنما أنت علج من أهل صفورية، لأنت من الميلاد أكبر من أبيك الذي تدعى إليه، ليس منها، قدمه يا علي فاضرب عنقه» فقدمه و ضرب عنقه.
Uqba said, ‘O Muhammad-saww! did you-saww not say: ‘The Quraysh will not be patient’. i.e., patience would not kill them?’ He-saww said: ‘Are you from Quraysh? But rather, you are an atheist from the people of Saouriyya (a city in Jordan), because you are from the birth greater than your father whom you are claiming to him, he isn’t from it. Bring him forward, O Ali-asws, and strike off his neck!’ So he-asws brought him forward and struck off his neck.
فلما قتل رسول الله (صلى الله عليه و آله) النضر و عقبة خافت الأنصار أن يقتل الأسارى كلهم، فقاموا إلى رسول الله (صلى الله عليه و آله) فقالوا: يا رسول الله، قد قتلنا سبعين، و أسرنا سبعين، و هم قومك و أساراك، هبهم لنا يا رسول الله، و خذ منهم الفداء و أطلقهم.
When Rasool-Allah-saww had killed Al-Nazar and Uqba, the Helpers fear than he-saww might kill all the captives, and they stood to Rasool-Allah-saww and they said, ‘O Rasool-Allah-saww! We have killed seventy and captured seventy, and they are your-saww people and your-saww captives. Gift them to us, O Rasool-Allah-saww, and take the ransom from them and free them’.
فأنزل الله عليه: ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى حَتَّى يُثْخِنَ فِي الْأَرْضِ تُرِيدُونَ عَرَضَ الدُّنْيا وَ اللَّهُ يُرِيدُ الْآخِرَةَ وَ اللَّهُ عَزِيزٌ حَكِيمٌ لَوْ لا كِتابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيما أَخَذْتُمْ عَذابٌ عَظِيمٌ فَكُلُوا مِمَّا غَنِمْتُمْ حَلالًا طَيِّباً
Allah-azwj Revealed unto him-saww: It was not for a Prophet that there happen to be captives for him until he triumphs in the land. You are wanting the display of the world and Allah Wants the Hereafter (for you), and Allah is Mighty, Wise [8:67] Hade there not been a preceding Book from Allah, there would have afflicted you a grievous Punishment, with regards to what you took to, [8:68] Therefore eat from whatever booty you attain, Permissible, good [8:69].
فأطلق لهم أن يأخذوا الفداء و يطلقوهم، فرضوا منه بذلك، فلما كان يوم أحد قتل من أصحاب رسول الله (صلى الله عليه و آله) سبعون رجال، فقال من بقي من أصحابه: يا رسول الله، ما هذا الذي أصابنا، و قد كنت تعدنا بالنصر؟
He-saww freed for them if they take the ransom and free them, and they were pleased from it with that. So when it was the day of Ohad, seventy men from the companions of Rasool-Allah-saww were killed, and the ones who remained from the companions of Rasool-Allah-saww said, ‘O Rasool-Allah-saww! What is this which has befallen us, and we had been promised with the Help (of Allah-azwj)?’
فأنزل الله عز و جل فيهم: أَ وَ لَمَّا أَصابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْها ببدر قتلتم سبعين، و أسرتم سبعين قُلْتُمْ أَنَّى هذا قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ بما اشترطتم».
Allah-azwj Mighty and Majestic Revealed regarding them: Or, when a difficulty befell you, although you had afflicted (the Kafirs) with twice as much, you said: ‘From where is this?’ Say: ‘It is from yourselves’ [3:165]’.[54]
[1] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 7 H 42
[2] Tafseer Abu Hamza Al Sumaly – H 116
[3] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 12
[4] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 2
[5] Kitab Suleym Bin Qays – H 18 (Extract)
[6] التهذيب 4: 125/ 361
[7] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 7
[8] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 10
[9] الكافي 1: 459/ 16
[10] الكافي 1: 459/ 20
[11] تفسير العيّاشي 2: 62/ 59.
[12] Al Kafi – H 14879 (Extract)
[13] Kitab Suleym Bin Qays H 14
[14] تفسير العيّاشي 2: 64/ 67
[15] تفسير العيّاشي 2: 64/ 68.
[16] التهذيب 4: 122/ 350
[17] تفسير العيّاشي 2: 61/ 51.
[18] تفسير العيّاشي 2: 62/ 57.
[19] الأمالي 1: 180
[20] Al Kafi – H 14867
[21] تفسير العيّاشي 2: 65/ 70
[22] مجمع البيان 4: 844.
[23] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 2 H 133
[24] Tafseer Imam Hassan Al Askariasws – S 66
[25] Tafseer Abu Hamza Al Sumlay – H 117
[26] تفسير القمّي 1: 279
[27] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 8
[28] الكافي 6: 481/ 4.
[29] من لا يحضره الفقيه 1: 70/ 281، 282. (Extract)
[30] تفسير العيّاشي 2: 66/ 73.
[31] Al Kafi – V 5 – The Book of Jihaad Ch 20 H 11
[32] الكافي 1: 343/ 16
[33] تاريخ بغداد 11: 173/ 5876، شواهد التنزيل 1: 224/ 300، كنزل العمال 11: 624/ 33041
[34] حليه الأولياء 3: 27
[35] الأمالي: 179/ 3
[36] الأمالي 2: 77
[37] تفسير القمّي 1: 279.
[38] التهذيب 6: 174/ 432.
[39] تفسير العيّاشي 2: 66/ 76
[40] تفسير العيّاشي 2: 68/ 77
[41] Al Kafi – H 14692
[42] تفسير العيّاشي 2: 69/ 80.
[43] مجمع البيان 4: 860
[44] المناقب 1: 261
[45] تفسير العيّاشي 2: 70/ 81
[46] مجمع البيان 4: 862
[47] تفسير القمّي 1: 280
[48] تفسير العيّاشي 2: 70/ 82.
[49] Al Kafi V 1 – The Book Of Divine Authority CH 63 H 1
[50] Al Kafi – V 7 – H 13105 – The Book of Inheritances Ch 24 H 2
[51] Al Kafi – V 7 – H 13110 – The Book of Inheritances Ch 24 H 7
[52] مناقب ابن شهر آشوب 2: 168
[53] Bihar Al Anwaar – V 53 P 181 H 10
[54] تفسير القمّي 1: 255.