بحار الأنوار

BIHAR AL-ANWAAR 

الجزء التاسع عشر

Volume 19

Part 2 out of 2

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

باب 10 غزوة بدر الكبرى‏

CHAPTER 10 – THE GREAT BATTLE OF BADR

الآيات آل عمران‏ قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَ تُحْشَرُونَ إِلى‏ جَهَنَّمَ وَ بِئْسَ الْمِهادُ

The Verses – (Surah) Aal-e-Imran: Say to those who are committing Kufr: ‘You shall be vanquished and Driven to Hell; and it is the evil settling place’ [3:12]

قَدْ كانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتا فِئَةٌ تُقاتِلُ فِي سَبِيلِ اللَّهِ وَ أُخْرى‏ كافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ وَ اللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشاءُ إِنَّ فِي ذلِكَ لَعِبْرَةً لِأُولِي الْأَبْصارِ

There was a sign for you in the two groups which met in an encounter; one group fighting in the Way of Allah and the other Kafir. They saw them as being twice as many as themselves with the sight of the eye; and Allah Strengthens with His Help whom He so Desires to; Surely in that there is a lesson for the ones of insight [3:13]

و قال سبحانه‏ وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ

And the Glorious Said: And Allah Helped you at Badr when you were humble, therefore be fearing Allah, perhaps you may be grateful [3:123]

إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَ لَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلاثَةِ آلافٍ مِنَ الْمَلائِكَةِ مُنْزَلِينَ‏

When you were saying to the Momineen: Does it not suffice you that your Lord would Assist you with three thousand of the Angels Sent down? [3:124]

النساء أَ لَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتالُ إِذا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَ قالُوا رَبَّنا لِمَ كَتَبْتَ عَلَيْنَا الْقِتالَ لَوْ لا أَخَّرْتَنا إِلى‏ أَجَلٍ قَرِيبٍ قُلْ مَتاعُ الدُّنْيا قَلِيلٌ وَ الْآخِرَةُ خَيْرٌ لِمَنِ اتَّقى‏ وَ لا تُظْلَمُونَ فَتِيلًا

Have you not seen those to whom it was said: ‘Restrain your hands, and establish the Salat and give the Zakat; but when fighting is Prescribed upon them, then a group of them are fearing the people like fearing Allah or more intense fear, and they are saying, ‘Our Lord! Why did You Prescribe the fighting upon us? If only You had delayed it for us to a near term’. Say, ‘Enjoyment of the world is little and the Hereafter is better for the one who fears, and you shall not be wronged even the husk of a date stone [4:77]

أَيْنَما تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَ لَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ وَ إِنْ تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هذِهِ مِنْ عِنْدِ اللَّهِ وَ إِنْ تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هذِهِ مِنْ عِنْدِكَ قُلْ كُلٌّ مِنْ عِنْدِ اللَّهِ فَما لِهؤُلاءِ الْقَوْمِ لا يَكادُونَ يَفْقَهُونَ حَدِيثاً

Wherever you may happen to be, the death will overtake you, and even if you are in lofty towers; and if good befalls them, they are saying, ‘This is from Allah’, and if evil befalls them, they are saying, ‘This is from you’. Say: ‘All is from Allah’. So what is the matter with these people they are almost not understanding an event? [4:78]

الأنفال‏ يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ‏

They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool [8:1]

إلى قوله سبحانه‏ كَما أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَ إِنَّ فَرِيقاً مِنَ الْمُؤْمِنِينَ لَكارِهُونَ

Up to His^-azwj Words of the Glorious:  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] 

يُجادِلُونَكَ فِي الْحَقِّ بَعْدَ ما تَبَيَّنَ كَأَنَّما يُساقُونَ إِلَى الْمَوْتِ وَ هُمْ يَنْظُرُونَ

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]

وَ إِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّها لَكُمْ وَ تَوَدُّونَ أَنَّ غَيْرَ ذاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَ يُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِماتِهِ وَ يَقْطَعَ دابِرَ الْكافِرِينَ

And when Allah Promised you one of the two parties that it shall be yours, and you loved that the one without the arms should be yours, and Allah Intended that the Truth be proven true by His Words and to cut off the roots of the Kafirs [8:7]

لِيُحِقَّ الْحَقَّ وَ يُبْطِلَ الْباطِلَ وَ لَوْ كَرِهَ الْمُجْرِمُونَ

For the Truth to be proven true and the falsehood to be falsified, and even if the criminals dislike it [8:8]

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ

When you sought Assistance from your Lord, so He Answered you: “I will Assist you with a thousand of the Angels, following one (after) another [8:9]

وَ ما جَعَلَهُ اللَّهُ إِلَّا بُشْرى‏ وَ لِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَ مَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

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]

إِذْ يُغَشِّيكُمُ النُّعاسَ أَمَنَةً مِنْهُ وَ يُنَزِّلُ عَلَيْكُمْ مِنَ السَّماءِ ماءً لِيُطَهِّرَكُمْ بِهِ وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ وَ لِيَرْبِطَ عَلى‏ قُلُوبِكُمْ وَ يُثَبِّتَ بِهِ الْأَقْدامَ

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]

إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْناقِ وَ اضْرِبُوا مِنْهُمْ كُلَّ بَنانٍ

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]

ذلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَ رَسُولَهُ وَ مَنْ يُشاقِقِ اللَّهَ وَ رَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقابِ

That is because they opposed Allah and His Rasool; and the one who opposes Allah and His Rasool, so Allah is Severe of the Punishment [8:13]

ذلِكُمْ فَذُوقُوهُ وَ أَنَّ لِلْكافِرِينَ عَذابَ النَّارِ

That is for you, so taste it, and (know) that for the Kafirs is Punishment of the Fire [8:14]

يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفاً فَلا تُوَلُّوهُمُ الْأَدْبارَ

O you who believe! When you meet those who are committing Kufr marching for war, then do not turn your backs to them [8:15]

وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى‏ فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ

And the one who turns his back to them on that day – except for a strategy of battle or retreating to a group – so he has incurred Wrath from Allah, and his abode is Hell, and the destination is evil [8:16]

فَلَمْ تَقْتُلُوهُمْ وَ لكِنَّ اللَّهَ قَتَلَهُمْ وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى‏ وَ لِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلاءً حَسَناً إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

So you did not kill them but Allah Killed them, and you did not throw when you threw, but Allah Threw, and to Try the Momineen from it with a good trial. Surely Allah is Hearing, Knowing [8:17]

ذلِكُمْ وَ أَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكافِرِينَ

That is for you, and Allah Weakens the plots of the Kafirs [8:18]

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 أَنَ‏ اللَّهَ مَعَ الْمُؤْمِنِينَ‏

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]

و قال سبحانه‏ إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ فَسَيُنْفِقُونَها ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ‏

And the Glorious Said: Surely, those who are committing Kufr are spending their wealth in order to hinder from the Way of Allah. So they will be spending it, then it would become a regret upon them, then they would be overcome. [8:36]

إلى قوله تعالى‏ لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ وَ يَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلى‏ بَعْضٍ فَيَرْكُمَهُ جَمِيعاً فَيَجْعَلَهُ فِي جَهَنَّمَ أُولئِكَ هُمُ الْخاسِرُونَ

Up to the Words of the Exalted: For Allah to Distinguish between the wicked from the good, and He would Make the wicked to be heaped upon each other, accumulated together, and He would Make it to be in Hell. These, they are the losers [8:37]

قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ ما قَدْ سَلَفَ وَ إِنْ يَعُودُوا فَقَدْ مَضَتْ سُنَّتُ الْأَوَّلِينَ‏

Say to those who are committing Kufr if they desists He would Forgive for them whatever has passed, and if they return, then the ways of the former ones has come to pass [8:38]

و قال سبحانه‏ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏ وَ الْيَتامى‏ وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَ ما أَنْزَلْنا عَلى‏ عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ وَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

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]

إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيا وَ هُمْ بِالْعُدْوَةِ الْقُصْوى‏ وَ الرَّكْبُ أَسْفَلَ مِنْكُمْ وَ لَوْ تَواعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعادِ وَ لكِنْ لِيَقْضِيَ اللَّهُ أَمْراً كانَ مَفْعُولًا لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى‏ مَنْ حَيَّ عَنْ بَيِّنَةٍ وَ إِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ

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 مَنامِكَ قَلِيلًا وَ لَوْ أَراكَهُمْ كَثِيراً لَفَشِلْتُمْ وَ لَتَنازَعْتُمْ فِي الْأَمْرِ وَ لكِنَّ اللَّهَ سَلَّمَ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ

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]

وَ إِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا وَ يُقَلِّلُكُمْ فِي أَعْيُنِهِمْ لِيَقْضِيَ اللَّهُ أَمْراً كانَ مَفْعُولًا وَ إِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

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]

يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَ اذْكُرُوا اللَّهَ كَثِيراً لَعَلَّكُمْ تُفْلِحُونَ

O you who believe! When you meet a party, then be firm, and remember Allah much, that you may be successful [8:45]

وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ وَ لا تَنازَعُوا فَتَفْشَلُوا وَ تَذْهَبَ رِيحُكُمْ وَ اصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

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]

وَ لا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ بَطَراً وَ رِئاءَ النَّاسِ وَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَ اللَّهُ بِما يَعْمَلُونَ مُحِيطٌ

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]

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 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 الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هؤُلاءِ دِينُهُمْ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

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]

وَ لَوْ تَرى‏ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ وَ ذُوقُوا عَذابَ الْحَرِيقِ

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]

ذلِكَ بِما قَدَّمَتْ أَيْدِيكُمْ وَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ

That is due to what your hands sent forward, and surely Allah isn’t the least unjust to the servants [8:51]

و قال سبحانه‏ ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى‏ حَتَّى يُثْخِنَ فِي الْأَرْضِ تُرِيدُونَ‏ عَرَضَ الدُّنْيا وَ اللَّهُ يُرِيدُ الْآخِرَةَ وَ اللَّهُ عَزِيزٌ حَكِيمٌ

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]

لَوْ لا كِتابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيما أَخَذْتُمْ عَذابٌ عَظِيمٌ

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 حَلالًا طَيِّباً وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

Therefore eat from whatever booty you attain, Permissible, good, and fear Allah, surely Allah is Forgiving, Merciful [8:69]

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

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]

وَ إِنْ يُرِيدُوا خِيانَتَكَ فَقَدْ خانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ وَ اللَّهُ عَلِيمٌ حَكِيمٌ‏

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]

الحج‏ هذانِ خَصْمانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيابٌ مِنْ نارٍ

(Surah) Al Hajj: These are two disputants disputing regarding their Lord. As for those who are committing Kufr, there would be cut out for them clothes of fire, [22:19].

Notes –

وَ يُرْوَى عَنْ بَعْضِ الصَّادِقِينَ ع‏ أَنَّهُ قَرَأَ وَ أَنْتُمْ ضُعَفَاءُ و قال لا يجوز وصفهم بأنهم أذلة و فيهم رسول الله ص‏ بِثَلاثَةِ آلافٍ مِنَ الْمَلائِكَةِ

And it is reported from one of the two truthful ones (5^th & 6^th Imam^-asws) Regarding: And Allah Helped you at Badr when you were humble [3:123], he^-asws read it as ‘and you (Muslims) were weak’. It is not allowed to describe them as humble and among them was Rasool-Allah^-saww with three thousand of the Angels [3:124].

هُوَ إِخْبَارٌ بِأَنَّ النَّبِيَّ ص قَالَ لِقَوْمِهِ‏ أَ لَنْ يَكْفِيَكُمْ يَوْمَ بَدْرٍ أَنْ جَعَلَ رَبُّكُمْ ثَلَاثَةَ آلَافٍ مِنَ الْمَلَائِكَةِ مَدَداً لَكُمْ

It is Hadeeth that the Prophet^-saww said to his^-saww people: ‘Were you all not Sufficed on the day of Badr? Your Lord^-azwj Made three thousand Angels as a help for you!’

قَالَ عَلِيٌّ ع وَ ابْنُ عَبَّاسٍ‏ كَانَتْ عَلَيْهِمْ عَمَائِمُ بِيضٌ أَرْسَلُوا أَذْنَابَهَا بَيْنَ أَكْتَافِهِمْ

Ali^-asws and Ibn Abbas said, ‘There were white turbans upon them having hung their ends between their shoulders’.

عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا إِنَّ الْأَنْفَالَ كُلُّ مَا أُخِذَ مِنْ دَارِ الْحَرْبِ بِغَيْرِ قِتَالٍ وَ كُلُّ أَرْضٍ انْجَلَى أَهْلُهَا عَنْهَا بِغَيْرِ قِتَالٍ وَ مِيرَاثُ مَنْ لَا وَارِثَ لَهُ وَ قَطَائِعُ الْمُلُوكِ إِذَا كَانَتْ فِي أَيْدِيهِمْ مِنْ غَيْرِ غَصْبٍ وَ الْآجَامُ وَ بُطُونُ الْأَوْدِيَةِ وَ الْأَرَضُونَ الْمَوَاتُ

From Abu Ja’far^-asws and Abu Abdullah^-asws, they^-asws both said: ‘The Anfaal comprises everything taken from enemy territory without fighting, every land whose inhabitants have abandoned it without fighting, the inheritance of a person who has no heir, the estates of kings provided that they possessed them without usurpation, forests and thickets, the beds of valleys, and uncultivated lands.

قَالا هِيَ لِلَّهِ‏وَ لِلرَّسُولِ وَ بَعْدَهُ لِمَنْ قَامَ مَقَامَهُ يَصْرِفُهُ حَيْثُ يَشَاءُ مِنْ مَصَالِحِ نَفْسِهِ لَيْسَ لِأَحَدٍ فِيهِ شَيْ‏ءٌ

They^-asws said: ‘By Allah^-azwj, these are for the Rasool^-saww, and after him^-saww, for the one who stands in his^-saww place. He can dispose of it wherever he so desires according to his own interests. There isn’t anything for anyone in it’.

وَ قَالا إِنَّ غَنَائِمَ بَدْرٍ كَانَتْ لِلنَّبِيِّ ص خَاصَّةً فَسَأَلُوهُ أَنْ يُعْطِيَهُمْ

And they said, ‘The war booty of Badr was for the Prophet^-saww in particular. They requested him^-as to give it to them’.

ابن عباس‏ إن النبي ص قال يوم بدر من جاء بكذا فله كذا و من جاء بأسير فله كذا فتسارع الشبان و بقي الشيوخ تحت الرايات فلما انقضى الحرب طلب الشبان ما كان قد نفلهم النبي ص به فقال الشيوخ كنا ردا لكم‏ و لو وقعت عليكم الهزيمة لرجعتم إلينا

Ibn Abbas – ‘On the day of Badr, the Prophet^-saww said, ‘Whoever brings such and such shall receive such and such, and whoever brings a prisoner shall receive such and such!’ The young men hastened forward, while the older men remained beneath the banners. When the battle ended, the young men demanded the rewards that the Prophet^-saww had promised them. The older men said, ‘We were your support and assistance, and had you been defeated, you would have returned to us’.

و جرى بين أبي اليسر بن عمرو الأنصاري أخي بني سلمة و بين سعد بن معاذ كلام فنزع الله تعالى الغنائم منهم و جعلها لرسوله يفعل بها ما يشاء فقسمها بينهم بالسوية

A dispute then arose between Abu Al-Yasar Bin Amr Al-Ansari, a member of the clan of Salamah, and Sa’d Bin Mu’az. Allah, the Exalted, consequently took the spoils of war away from them and placed them at the disposal of His^-azwj Messenger^-saww, to distribute as he^-saww wished. The Prophet^-saww then divided these equally among them.

و قال عبادة بن الصامت اختلفنا في النفل و ساءت فيه أخلاقنا فنزعه الله من أيدينا فجعله إلى رسول الله ص فقسمه بيننا على السواء و كان ذلك في تقوى الله و طاعته و صلاح ذات البين

Ubadah Bin Al Samit said: ‘We disagreed over the spoils of war, and our conduct towards one another deteriorated because of them. Allah^-azwj therefore took them out of our hands and entrusted them to Rasool-Allah^-saww, who distributed them equally among us. This was in accordance with the fear of Allah^-azwj, obedience to Him^-azwj, and the reconciliation of relations among us’.

و قال سعد بن أبي وقاص‏ قتل أخي عمير يوم بدر فقتلت سعيد بن العاص بن أمية و أخذت سيفه و كان يسمى ذا الكتيفة فجئت به إلى النبي ص و استوهبته منه فقال ليس هذا لي و لا لك اذهب فاطرحه في القبض

Sa’d Bin Abi Waqqas said, ‘My brother Umayr was killed on the day of Badr, so I killed Sa’eed Bin Al As Bin Umayyah and took his sword, which was known as Zu Al Kutayfah. I brought it to the Prophet^-saww and asked him^-saww to grant it to me. He^-saww said, ‘This neither belongs to me^-saww nor to you. Go and place it among the collected spoils of war!’

‏ فطرحت و رجعت و بي ما لا يعلمه إلا الله من قتل أخي و أخذ سلبي‏ و قلت عسى أن يعطي هذا لمن لم يبل ببلائي فما جاوزت إلا قليلا حتى جاءني الرسول و قد أنزل الله تعالى‏ يَسْئَلُونَكَ‏ الآية

I placed it there and returned, feeling a distress known only to Allah^-azwj because of the killing of my brother and the taking away of my spoils. I said to myself, ‘Perhaps he will give this sword to someone who has not distinguished himself in battle as I have’. I had gone only a short distance when a messenger came to me, for Allah^-azwj, the Exalted, had Revealed the Verse, They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, therefore fear Allah [8:1] – the Verse.

فخفت أن يكون قد نزل في شي‏ء فلما انتهيت إلى رسول الله قال يا سعد إنك سألتني السيف و ليس لي و إنه قد صار لي فاذهب و خذه فهو لك

I feared that something might have been Revealed concerning me. When I reached Rasool-Allah^-saww, he^-saww said, ‘O Sa’d, you asked me^-saww for the sword, but it did not belong to me^-saww. Now it has become mine, so go and take it, for it is yours!’

و روي‏ أن رسول الله ص قسم غنائم بدر على سواء و لم يخمس‏

And it is reported that Rasool-Allah^-saww distributed the spoils of Badr upon equalness and he^-saww did not (set aside) Khums.

و في حديث أبي حمزة الثمالي‏ بعث رسول الله ص عينا له على العير اسمه عدي فلما قدم على رسول الله ص فأخبره أين فارق العير نزل جبرئيل على رسول الله ص فأخبره بنفير المشركين من مكة فاستشار أصحابه في طلب العير و حرب النفير فقام أبو بكر فقال يا رسول الله إنها قريش و خيلاؤها ما آمنت منذ كفرت و لا ذلت منذ عزت و لم نخرج على أهبة الحرب‏

And in a Hadeeth by Abu Hamza Al-Sumali, ‘It is reported that Rasool-Allah^-saww sent a scout named Adi to gather information about the caravan. When he returned to Rasool-Allah^-saww and informed him of the location where he had parted from the caravan, Jibraeel^-as descended upon Rasool-Allah^-saww and informed him^-saww of the army of the Polytheists advancing from Makkah. He^-saww then consulted his^-saww companions concerning whether to pursue the caravan or fight the advancing army. Abu Bakr stood up and said, ‘O Rasool-Allah^-saww, these are the Quraysh, with all their pride and arrogance. They have never believed since they disbelieved, nor have they been humbled since they became powerful, and we have not set out adequately equipped for war’.

و في حديث أبي حمزة قال أبو بكر أنا عالم بهذا الطريق فارق عدي العير بكذا و كذا و ساروا و سرنا فنحن و القوم على بدر يوم كذا و كذا كأنا فرسا رهان

In the narration of Abu Hamza, Abu Bakr said: ‘I am familiar with this route! Adi had parted from the caravan at such and such a place, and they continued their journey while we continued ours. The enemy and we will arrive at Badr on such and such a day, as though we were two racehorses competing against one another.

فقال ص اجلس فجلس ثم قام عمر بن الخطاب فقال مثل ذلك فقال اجلس فجلس

Rasool-Allah^-saww said, ‘Sit down!’ He sat down. Then Umar Bin Al-Khattab stood up and said the same thing. Rasool-Allah^-saww said: ‘Sit down!’ He sat down.

ثم قام المقداد فقال يا رسول الله إنها قريش و خيلاؤها و قد آمنا بك و صدقنا و شهدنا أن ما جئت به حق و الله لو أمرتنا أن نخوض جمر الغضا و شوك الهراس‏ لخضناه معك و الله لا نقول لك ما قالت بنو إسرائيل لموسى‏ فَاذْهَبْ‏ أَنْتَ وَ رَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ‏ و لكنا نقول امض لأمر ربك فإنا معك مقاتلون فجزاه رسول الله ص خيرا على قوله ذلك

Then Al Miqdad^-ra stood up and said, ‘O Rasool-Allah^-saww, these are the Quraysh, with all their pride and arrogance. We have believed in you^-saww, accepted you^-saww as truthful, and testified that what you^-saww have brought is the truth. By Allah^-azwj, if you commanded us to wade through the burning embers of the Ghada tree and the thorns of the Harras tree, we would wade through them with you! By Allah^-azwj we will not say to you^-saww what the Children of Israel said to Musa: you and your Lord should both go and fight, we will be sitting over here’ [5:24]. Rather, we say to you^-saww, ‘Proceed in accordance with the command of your^-saww Lord^-azwj, for we shall fight alongside you^-saww!’’

ثم قال أشيروا علي أيها الناس

Rasool-Allah^-saww prayed for Al Miqdad^-ra and rewarded him^-ra with good words for what he^-ra had said. He^-saww then said, ‘Advise me, O people!’

و إنما يريد الأنصار لأن أكثر الناس منهم و لأنهم حين بايعوه بالعقبة قالوا إنا برآء من ذمتك حتى تصل إلى دارنا ثم أنت في ذمتنا نمنعك مما نمنع آباءنا و نساءنا

He^-saww was specifically addressing the Ansaar, because they constituted the majority of those present and because, when they had pledged allegiance to him at Al Aqabah, they had said, ‘We are free of any obligation to protect you until you reach our land. Once you arrive there, you^-saww will be under our protection, and we shall defend you^-saww just as we defend our fathers and our women!’

فكان ص يتخوف أن لا يكون الأنصار ترى عليها نصرته إلا على من دهمه بالمدينة من عدو و أن ليس عليهم أن ينصروه بخارج المدينة

Rasool-Allah^-saww was therefore concerned that the Ansaar might consider themselves obliged to defend him^-saww only against an enemy who attacked him in Madinah, and that they were under no obligation to support him^-saww outside Medinah.

فقام سعد بن معاذ فقال بأبي أنت و أمي يا رسول الله كأنك أردتنا فقال نعم

Sa’d Bin Mu’az then stood up and said, ‘May my father and mother be sacrificed for you^-saww, O Rasool-Allah^-saww! It seems that you^-saww are referring to us’. He^-saww replied, ‘Yes’.

فقال 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 الله لو أمرتنا أن نخوض هذا البحر لخضناه معك و لعل الله أن يريك ما تقر به عينك فسر بنا على بركة الله

Sa’d said, ‘May my father and mother be sacrificed for you^-saww, O Rasool-Allah^-saww! We have believed in you^-saww, accepted you^-saww as truthful, and testified that what you^-saww have brought is the truth from Allah^-azwj. Therefore, command us as you^-saww wish. Take whatever you^-saww wish from our wealth and leave whatever you^-saww wish. By Allah^-azwj, if you commanded us to plunge into this sea, we would plunge into it with you^-saww! Perhaps Allah^-azwj will Show you through us something that will bring delight to your^-saww eyes. So lead us forth with the blessings of Allah^-azwj!’

ففرح بذلك رسول الله ص و قال سيروا على بركة الله فإن الله وعدني إحدى الطائفتين‏ وَ لَنْ يُخْلِفَ اللَّهُ وَعْدَهُ‏ و الله لكأني أنظر إلى مصرع أبي جهل بن هشام و عتبة بن ربيعة و شيبة بن ربيعة و فلان و فلان

Rasool-Allah^-saww was delighted by these words and said: ‘Proceed with the Blessings of Allah^-azwj, for Allah^-azwj has Promised me one of the two groups, and Allah^-azwj will never break His^-azwj Promise. By Allah^-azwj, it is as though I can already see the places where Abu Jahl^-laBin Hisham^-la, Utbah Bin Rabi’ah, Shaybah Bin Rabi’ah, and such and such others will fall slain!’

و أمر رسول الله ص بالرحيل و خرج إلى بدر و هو بئر

Rasool-Allah^-saww then ordered the army to depart and set out towards Badr, which was a well.

و أقبلت قريش و بعثوا عبيدها ليستقوا من الماء فأخذهم أصحاب رسول الله ص‏ و قالوا لهم من أنتم قالوا نحن عبيد قريش‏ قالوا فأين العير قالوا لا علم‏ لنا بالعير

Quraysh came and sent their slaves to fetch the water. The companions of Rasool-Allah^-saww seized them and said to them, ‘Who are you all?’ They said, ‘We are slaves of Quraysh!’ They said, ‘Where is the caravan?’ They said, There is no knowledge for us of the caravan’.

فأقبلوا يضربونهم و كان رسول الله ص يصلي فانفتل من صلاته و قال إن صدقوكم ضربتموهم و إن كذبوكم تركتموهم

They approached them and began beating them, while Rasool-Allah^-saww was praying Salat. When he^-saww finished his^-saww Salat, he^-saww said: ‘If they tell you the truth, you beat them, and if they lie to you, you leave them alone!’

فأتوه بهم فقال لهم من أنتم قالوا يا محمد نحن عبيد قريش قال كم القوم قالوا لا علم لنا بعددهم قال كم ينحرون كل يوم من جزور قالوا تسعة إلى عشرة فقال رسول الله ص القوم تسعمائة إلى ألف رجل‏

They then brought the men before him^-saww, and he^-saww asked them: ‘Who are you?’ They replied, ‘O Muhammad^-saww, we are slaves of the Quraysh!’ He^-saww asked, ‘How many men are there?’ They replied, ‘We do not know their number’. He^-saww asked, ‘How many camels do they slaughter each day?’ They replied, ‘Nine or ten!’ Rasool-Allah^-saww then said: ‘Their number is between nine hundred and one thousand men’.

فأمر ص بهم فحبسوا و بلغ ذلك قريشا ففزعوا و ندموا على مسيرهم و لقي عتبة بن ربيعة أبا البختري بن هشام فقال أ ما ترى هذا البغي و الله ما أبصر موضع قدمي خرجنا لنمنع عيرنا و قد أفلتت فجئنا بغيا و عدوانا و الله ما أفلح قوم بغوا قط و لوددت ما في العير من أموال بني عبد مناف ذهبت و لم نسر هذا المسير

He^-saww ordered that the men be detained. When news of this reached the Quraysh, they became alarmed and regretted having set out on their expedition. Utbah Bin Rabi’ah met Abu Al-Bukhtari Bin Hisham and said, ‘Do you not see this injustice? By Allah^-azwj, I cannot see where I am placing my feet! We set out to protect our caravan, but it has already escaped. Yet here we are, having come out of arrogance and aggression. By Allah^-azwj, no people who commit aggression have ever prospered. I wish that all the wealth belonging to the clan of Abd Manaf in the caravan had been lost and that we had never undertaken this expedition!’

فقال له أبو البختري إنك سيد من سادات قريش فسر في الناس و تحمل العير التي أصابها محمد ص و أصحابه بنخلة و دم ابن الحضرمي فإنه حليفك

Abu Al-Bukhtari said to him, ‘You are one of the chiefs of the Quraysh. Go among the people and undertake to compensate them for the caravan that Muhammad^-saww and his^-saww companions attacked at Nakhlah, as well as for the blood of Ibn Al Hadrami, for he is your ally!’

فقال له علي ذلك و ما على أحد منا خلاف إلا ابن الحنظلة يعني أبا جهل فصر إليه و أعلمه أني حملت العير و دم ابن الحضرمي و هو حليفي و علي عقله‏

Utbah replied, ‘I accept responsibility for that. No one among us will oppose me except Ibn Al Hanzalah’ – meaning Abu Jahl^-la – ‘Go to him and inform him that I have undertaken responsibility for the caravan and for the blood of Ibn Al-Hadrami, who is my ally, and that I shall pay the blood money for him’.

قال فقصدت خباه و أبلغته ذلك فقال إن عتبة يتعصب لمحمد فإنه من بني عبد مناف و ابنه معه و يريد أن يخذل بين الناس لا و اللات و العزى حتى نقحم عليهم يثرب أو نأخذهم أسارى فندخلهم مكة و تتسامع العرب بذلك

Abu Al-Bukhtari said, ‘I went to his tent and conveyed this message to him. Abu Jahl^-la replied, ‘Utbah is showing favouritism towards Muhammad^-saww because Muhammad^-saww belongs to the clan of Abd Manaf^-as and Utbah’s son is with him^-saww. He wants to discourage the people from fighting. No, by Al-Lat and Al-Uzza! We shall not stop until we advance upon them in Yasrib or capture them as prisoners, bring them into Makkah, and make the Arabs hear of what we have done’.

و كان أبو حذيفة بن عتبة مع رسول الله ص و كان أبو سفيان‏ لما جاز بالعير بعث إلى قريش قد نجى الله عيركم فارجعوا و دعوا محمدا و العرب و ادفعوه بالراح‏ ما اندفع و إن لم ترجعوا فردوا القيان

Abu Hudhayfah Bin Utbah was with Rasool-Allah^-saww. When Abu Sufyan had safely passed through with the caravan, he sent a message to the Quraysh, saying, ‘Allah^-azwj has Saved your caravan, so return and leave Muhammad^-saww to the Arabs. Repel him^-saww by the easiest means possible, so long as he can be repelled. If you refuse to return, then send back the singing girls!’

فلحقهم الرسول في‏ الجحفة فأراد عتبة أن يرجع فأبى أبو جهل و بنو مخزوم و ردوا القيان من الجحفة قال و فزع أصحاب رسول الله ص لما بلغهم كثرة قريش و استغاثوا و تضرعوا فأنزل الله سبحانه‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ‏قِيلَ

The messenger caught up with them at Al Juhfah. Utbah wanted to return, but Abu Jahl^-la and clan Makhzum refused, and they sent the singing girls back from Al Juhfah. The narrator said: ‘When the companions of Rasool-Allah^-saww learned of the large number of Quraysh, they became frightened, sought the Help of Allah^-azwj and humbly supplicated to Him^-azwj. Allah^-azwj the Glorified, then Revealed: When you sought Assistance from your Lord, so He Answered you [8:9]’.

إِنَّ النَّبِيَّ ص لَمَّا نَظَرَ إِلَى كَثْرَةِ عَدَدِ الْمُشْرِكِينَ وَ قِلَّةِ عَدَدِ الْمُسْلِمِينَ اسْتَقْبَلَ الْقِبْلَةَ وَ قَالَ اللَّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي اللَّهُمَّ إِنْ تَهْلِكْ هَذِهِ الْعِصَابَةُ لَا تُعْبَدُ فِي الْأَرْضِ

When the Prophet^-saww saw the large number of Polytheists and the small number of Muslims, he turned towards the Qiblah and said: ‘O Allah^-azwj Fulfil for me what You^-azwj have promised me! O Allah^-azwj, if this small group is destroyed, You^-azwj will no longer be worshipped on earth!’

فَمَا زَالَ يَهْتِفُ رَبَّهُ مَادّاً يَدَيْهِ حَتَّى سَقَطَ رِدَاؤُهُ مِنْ مَنْكِبِهِ فَأَنْزَلَ اللَّهُ تَعَالَى‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ‏ الْآيَةَ

He^-saww continued calling upon his^-saww Lord^-azwj with his^-saww hands outstretched until his^-saww cloak fell from his^-saww shoulder. Allah^-saww, the Exalted, then Revealed the Verse: When you sought Assistance from your Lord, so He Answered you [8:9]’.

وَ هُوَ الْمَرْوِيُّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَ لَمَّا أَمْسَى رَسُولُ اللَّهِ ص وَ جَنَّهُ اللَّيْلُ أَلْقَى اللَّهُ عَلَى أَصْحَابِهِ النُّعَاسَ وَ كَانُوا قَدْ نَزَلُوا فِي مَوْضِعٍ كَثِيرِ الرَّمْلِ لَا تَثْبُتُ فِيهِ قَدَمٌ فَأَنْزَلَ اللَّهُ عَلَيْهِمُ الْمَطَرَ رَذَاذاً حَتَّى لَبَّدَ الْأَرْضَ‏ وَ ثَبَتَتْ أَقْدَامُهُمْ وَ كَانَ الْمَطَرُ عَلَى قُرَيْشٍ مِثْلَ الْعَزَالِي‏ وَ أَلْقَى اللَّهُ فِي قُلُوبِهِمُ الرُّعْبَ كَمَا قَالَ‏ سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ‏ الْآيَةَ

And it is reported from Abu Ja’far^-asws having said: ‘When evening fell upon Rasool-Allah^-saww and the night enveloped him^-saww, Allah^-saww Caused drowsiness to overcome his^-saww companions. They had encamped in a place with so much sand that their feet could not obtain a firm foothold. Allah^-azwj therefore Sent down a light drizzle upon them until the ground became compact and their feet gained a firm foothold. However, the rain that fell upon the Quraysh was like torrents pouring from the mouths of waterskins. Allah^-azwj also Cast terror into their hearts, as He^-azwj Said: I will Cast Awe into the hearts of those who are committing Kufr [8:12] – the Verse’.

و لما أصبح رسول الله ص يوم بدر عبأ أصحابه فكان في عسكره فرسان فرس للزبير بن العوام‏ و فرس للمقداد بن الأسود و كان في عسكره‏ سبعون جملا كانوا يتعاقبون عليها و كان رسول الله ص و علي بن أبي طالب ع و مرثد بن أبي مرثد الغنوي يتعاقبون على جمل لمرثد بن أبي مرثد و كان في عسكر قريش أربعمائة فرس و قيل مائتا فرس

When morning came on the day of Badr, Rasool-Allah^-saww arranged his companions in battle formation. There were two horsemen in his army – one horse belonged to Al Zubayr Bin Al Awwam and the other to Al Miqdad Bin Al Aswad^-ra. There were seventy camels in his army, which they took turns riding. Rasool-Allah^-saww, Ali Bin Abi Talib^-asws and Marsad Bin Abi Marthad Al Ghanawi took turns riding a camel belonging to Marthad Bin Abi Marsad. In the army of Quraysh, there were four hundred horses, although it has also been said that there were two hundred.

فلما نظرت قريش إلى قلة أصحاب رسول الله ص قال أبو جهل ما هم إلا أكلة رأس لو بعثنا إليهم عبيدنا لأخذوهم أخذا باليد

When Quraysh saw how few the companions of Rasool-Allah^-saww were, Abu Jahl^-la said, ‘They are no more than a morsel. If we were to send our slaves against them, they would seize them with their bare hands!’

و قال عتبة بن ربيعة أ ترى لهم كمينا أو مددا

Utbah Bin Rabiah said, ‘Do you think they have an ambush prepared or reinforcements?’

فبعثوا عمر بن وهب الجمحي و كان فارسا شجاعا فجال بفرسه حتى طاف على عسكر رسول الله ص ثم رجع فقال ما لهم كمين و لا مدد و لكن نواضح يثرب قد حملت الموت الناقع أ ما ترونهم خرسا لا يتكلمون يتلمظون تلمظ الأفاعي ما لهم ملجأ إلا سيوفهم و ما أراهم يولون حتى يقتلوا و لا يقتلون حتى يقتلوا بعددهم فارتئوا رأيكم

They therefore sent Umayr Bin Wahb Al-Jumahi, who was a brave horseman. He rode his horse around until he had circled the army of Rasool-Allah^-saww. He then returned and said, ‘They have neither an ambush nor reinforcements. However, the water-carrying camels of Yasrib have brought with them deadly death. Do you not see them, silent and speechless, licking their lips like vipers? They have no refuge except their swords. I do not think they will retreat until they are killed, nor will they be killed until they have killed a number equal to their own. Consider carefully what you intend to do!

فقال له أبو جهل كذبت و جبنت

Abu Jahl^-la said to him, ‘You have lied and shown cowardice!’

فأنزل الله سبحانه‏ وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها

Allah, the Glorified, then revealed: And if they incline towards peace, then incline to it and rely upon Allah [8:61].

فبعث إليهم رسول الله ص فقال يا معاشر قريش إني أكره أن أبدأكم فخلوني و العرب و ارجعوا

Rasool-Allah^-saww then sent a message to them, saying, ‘O people of Quraysh! I^-saww dislike being the one to initiate fighting against you. Leave me to deal with the Arabs and return!’

فقال عتبة ما رد هذا قوم قط فأفلحوا ثم ركب جملا له أحمر

Utbah said, ‘No people have ever rejected such an offer and prospered!’ He then mounted a red camel belonging to him.

فنظر إليه رسول الله ص و هو يجول بين العسكرين و ينهى عن القتال فقال ص إن يك عند أحد خير فعند صاحب الجمل الأحمر و إن يطيعوه يرشدوا

Rasool-Allah^-saww saw him moving between the two armies and discouraging them from fighting. He^-saww said, ‘If there is any goodness in anyone, it is in the owner of the red camel. If they obey him, they will be rightly guided!’

و خطب عتبة فقال في خطبته يا معاشر قريش أطيعوني اليوم و اعصوني الدهر إن محمدا له إل‏ و ذمة و هو ابن عمكم فخلوه و العرب فإن يك صادقا فأنتم أعلى عينا به و إن يك كاذبا كفتكم ذؤبان العرب أمره

And Utbah addressed them, saying, ‘O people of Quraysh! Obey me today and disobey me for the rest of your lives. Indeed, Muhammad^-saww has ties of kinship and obligations of protection with you, and he is your cousin. Leave him^-saww to deal with the Arabs! If he^-saww is truthful, you will be the people who have the greatest claim to him^-saww, and if he^-saww is a liar, the fierce warriors of the Arabs will spare you the trouble of dealing with him^-saww!’

فغاظ أبا جهل قوله و قال له جبنت و انتفخ سحرك

His words enraged Abu Jah^-la, who said to him, ‘You have become a coward, and your belly has swollen with fear!’

فقال يا مصفرا استه‏ مثلي يجبن ستعلم قريش أينا ألأم و أجبن و أينا المفسد لقومه

Utbah replied, ‘O you with the yellow-stained backside! Would someone like me become a coward? Quraysh will soon know which of us is more despicable and cowardly, and which of us is the one bringing ruination upon his people!’

و لبس درعه و تقدم هو و أخوه شيبة و ابنه الوليد و قال يا محمد أخرج إلينا أكفاءنا من قريش فبرز إليه ثلاثة نفر من الأنصار و انتسبوا لهم فقالوا ارجعوا إنما نريد الأكفاء من قريش

He then put on his armour and advanced, accompanied by his brother Shaybah and his son Al Walid, and he said, ‘O Muhammad^-saww! Send out to us our equals from Quraysh!’ Three men from the Ansaar came forward to challenge them and identified themselves. They said, ‘Go back! We only want opponents of equal standing from Quraysh!’

فنظر رسول الله ص إلى عبيدة بن الحارث بن عبد المطلب و كان له يومئذ سبعون سنة فقال قم يا عبيدة و نظر إلى حمزة فقال قم يا عم ثم نظر إلى علي فقال قم يا علي و كان أصغر القوم فاطلبوا بحقكم الذي جعله الله لكم فقد جاءت قريش بخيلائها و فخرها تريد أن تطفئ نور الله‏ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ‏

Rasool-Allah^-saww then looked towards Ubaydah Bin Al-Haris son of Abd Al-Muttalib^-as who was seventy years old at the time, and said, ‘Rise, O Ubaydah!’ He then looked towards Hamzah^-ra and said, ‘Rise, O uncle!’ Then he looked towards Ali^-asws, who was the youngest of them, and said, ‘Rise, O Ali! Go forth and claim the right which Allah^-azwj has Granted you, for Quraysh has come intending to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light [9:32]’.

ثم قال يا عبيدة عليك بعتبة بن ربيعة و قال لحمزة عليك بشيبة و قال لعلي ع عليك بالوليد

He^-saww then said, ‘O Ubaydah! You are to face Utbah Bin Rabiah! He^-saww said to Hamzah^-ra: ‘You^-ra are to face Shaybah!’ And to Ali^-asws: ‘You^-asws are to face Al Waleed!’

فمروا حتى انتهوا إلى القوم فقالوا أكفاء كرام

They advanced until they reached their opponents who said, ‘You are noble opponents of equal standing!’

فحمل عبيدة على عتبة فضربه على رأسه ضربة فلقت هامته و ضرب عتبة عبيدة على ساقه فأطنها فسقطا جميعا و حمل شيبة على حمزة فتضاربا بالسيفين حتى انثلما و حمل أمير المؤمنين ع على الوليد فضربه على حبل عاتقه فأخرج السيف من إبطه

Ubaydah charged at Utbah and struck him on the head with a blow that split his skull. Utbah struck Ubaydah on the leg and severed it, and they both fell to the ground. Shaybah charged at Hamzah^-ra, and they exchanged blows with their swords until the blades became notched. Amir Al-Momineen^-asws charged at Al-Walid and struck him on the shoulder joint, causing his sword to emerge from beneath his armpit.

قال علي ع لقد أخذ الوليد يمينه بشماله‏ فضرب بها هامتي فظننت أن السماء وقعت على الأرض

Ali^-asws said: ‘Al Walid then took his severed right hand in his left hand and struck me^-asws on the crown of my head with it, so that I^-asws thought the sky had fallen upon the earth’.

ثم اعتنق حمزة و شيبة فقال المسلمون يا علي أ ما ترى الكلب نهز عمك‏ فحمل عليه علي ع فقال يا عم طأطئ رأسك و كان حمزة أطول من شيبة فأدخل حمزة رأسه في صدره فضربه علي فطرح نصفه ثم جاء إلى عتبة و به رمق فأجهز عليه

Then Hamzah^-ra and Shaybah grappled with one another. The Muslims said, ‘O Ali! Do you ^-asws not see that the dog is attacking your uncle?’ Ali^-asws charged towards him and said: ‘O uncle! Lower your head!’ Hamzah^-ra was taller than Shaybah, so he^-ra lowered his^-ra head towards his chest. Ali^-asws struck Shaybah, cutting him in half. He^-asws then went to Utbah who still had some life remaining in him, and dealt a fatal blow upon him.

و في رواية أخرى أنه برز حمزة لعتبة و برز عبيدة لشيبة و برز علي للوليد فقتل حمزة عتبة و قتل عبيدة شيبة و قتل علي الوليد و ضرب شيبة رِجْل عبيدة فقطعها فاستنقذه حمزة و علي و حمل عبيدة حمزة و علي حتى أتيا به رسول الله ص فاستعبر فقال يا رسول الله أ لست شهيدا قال بلى أنت أول شهيد من أهل‏ بيتي‏

And in another report, it is reported that Hamzah^-ra came forward to fight Utbah, Ubaydah came forward to fight Shaybah, and Ali^-asws came forward to fight Al Walid. Hamzah killed Utbah, Ubaydah killed Shaybah, and Ali^-asws killed Al Walid. Shaybah struck Ubaydah’s leg and severed it, whereupon Hamzah^-ra and Ali^-asws rescued him. Hamzah^-ra and Ali^-asws carried Ubaydah until they brought him to Rasool-Allah^-saww, who was moved to tears. Ubaydah said, ‘O Rasool-Allah^-saww, am I not a martyr?’ He^-saww replied, ‘Indeed, you are the first martyr from my^-saww Ahl Al-Bayt (People^-asws of the Household)’.

و قال أبو جهل لقريش لا تعجلوا و لا تبطروا كما بطر ابنا ربيعة عليكم بأهل يثرب فاجزروهم جزرا و عليكم بقريش فخذوهم أخذا حتى ندخلهم مكة فنعرفهم ضلالتهم التي هم عليها

Abu Jahl^-la said to Quraysh, ‘Do not be hasty, nor become arrogant as the two sons of Rabiah became arrogant. As for the people of Yasrib, slaughter them mercilessly. As for those from Quraysh, capture them alive so that we may bring them into Mecca and make them recognise the misguidance in which they are!’

و جاء إبليس في صورة سراقة بن مالك بن جعشم فقال لهم أنا جار لكم ادفعوا إلي رايتكم فدفعوا إليهم راية الميسرة و كانت الراية مع بني عبد الدار

Iblees^-la then appeared in the form of Suraqah Bin Malik Bin Ju’shum and said to them, ‘I am your protector. Hand over your banner to me!’ They handed him the banner of the left wing, although the banner had previously been in the possession of the clan of Abd Al Dar.

فنظر إليه رسول الله ص فقال لأصحابه غضوا أبصاركم و عضوا على النواجد و رفع يده فقال يا رب إن تهلك هذه العصابة لا تعبد

When Rasool-Allah^-saww saw him, he said to his companions, ‘Lower your gazes and clench your teeth firmly!’ He^-saww then raised his^-saww hand and supplicated, ‘O Lord^-azwj! If You^-azwj allow this small group to perish, You^-saww will no longer be worshipped!’

ثم أصابه الغشي فسري عنه و هو يسلت العرق عن وجهه‏ فقال هذا جبرئيل قد أتاكم في ألف‏ مِنَ الْمَلائِكَةِ مُرْدِفِينَ‏

He^-saww then fell into a state of unconsciousness. When he^-saww recovered, he^-saww was wiping the perspiration from his^-saww face and said, ‘This here is Jibraeel^-as , who has come to you accompanied by a thousand Angels, following one another!’

وَ رَوَى عِكْرِمَةُ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص قَالَ: يَوْمَ بَدْرٍ هَذَا جَبْرَئِيلُ آخِذٌ بِرَأْسِ فَرَسِهِ عَلَيْهِ أَدَاةُ الْحَرْبِ- أورده البخاري في الصحيح

And it is reported by Ikrimah, from Ibn Abbas that the Prophet^-saww said on the day of Badr: ‘This here is Jibraeel^-as holding the head of his^-as horse. Upon him^-as is the battle armour!’ – Reported by Al Bukhari in the ‘Saheeh’.

قال عكرمة قال أبو رافع مولى رسول الله ص‏ كنت غلاما للعباس بن عبد المطلب و كان الإسلام قد دخلنا أهل البيت و أسلمت أم الفضل و أسلمت و كان العباس يهاب قومه و يكره أن يخالفهم و كان يكتم إسلامه و كان ذا مال كثير متفرق في قومه

Ikrimah said, ‘Abu Rafie, a freed slave of Rasool-Allah^-saww, said, ‘I was a servant of Al-Abbas son of Abd Al-Muttalib, and Islam had already entered our household. Umm Al-Fazl had embraced Islam, and I had also embraced Islam. Al-Abbas, however, feared his people and disliked opposing them, so he concealed his Islam. He possessed considerable wealth, which was distributed among his people.

و كان أبو لهب عدو الله قد تخلف عن بدر و بعث مكانه العاص بن هشام بن المغيرة و كذلك صنعوا لم يتخلف رجل إلا بعث مكانه رجلا فلما جاء الخبر عن مصاب أصحاب بدر من قريش كبته الله و أخزاه و وجدنا في أنفسنا قوة و عزا

Abu Lahab^-la, the enemy of Allah^-azwj, had stayed behind and had not participated in the Battle of Badr. Instead, he sent Al-As Bin Hisham Bin Al-Mughirah in his place. Others did likewise, for whenever a man stayed behind, he sent another man in his place. When news arrived of the losses suffered by Quraysh at Badr, Allah^-azwj Humiliated and disgraced Abu Lahab^-la, while we felt a new sense of strength and honour within ourselves.

قال و كنت رجلا ضعيفا و كنت أعمل القداح أنحتها في حجرة زمزم فو الله إني لجالس فيها أنحت القداح و عندي أم الفضل جالسة و قد سرنا ما جاءنا من الخبر إذ أقبل الفاسق أبو لهب يجر رجليه حتى جلس على طنب‏ الحجرة و كان ظهره إلى ظهري

I was a physically weak man, and I used to make arrows, carving them in the chamber of Zamzam. By Allah^-azwj, I was sitting there carving arrows, with Umm Al-Fazl sitting beside me, and we were delighted by the news that had reached us, when the wicked Abu Lahab^-la approached, dragging his feet, until he^-la sat down upon one of the tent ropes of the chamber, with his^-la back towards mine.

فبينا هو جالس إذ قال الناس هذا أبو سفيان بن الحارث بن عبد المطلب و قد قدم

While he^-la was sitting there, the people suddenly exclaimed, ‘Here is Abu Sufyan Bin Al-Haris son of Abd Al-Muttalib^-as, who has just arrived!’

فقال أبو لهب هلم إلي يا ابن أخي فعندك الخبر

Abu Lahab^-la said, ‘Come here, O son of my brother! There is news with you?’

فجلس إليه و الناس قيام عليه فقال يا ابن أخي أخبرني كيف كان أمر الناس

Abu Sufyan sat beside him^-la while the people stood around him. Abu Lahab^-la said, ‘O son of my^-la brother! Tell me, what happened to our people?’

قال لا شي‏ء و الله إن كان إلا أن لقيناهم فمنحناهم أكتافنا يقتلوننا و يأسروننا كيف شاءوا و ايم الله مع ذلك ما لمت الناس لقينا رجالا بيضا على خيل بلق بين السماء و الأرض ما تليق‏ شيئا و لا يقوم لها شي‏ء

He replied, ‘Nothing, by Allah^-azwj, except that when we encountered them, we offered them our shoulders, and they killed us and took us prisoner however they pleased. Yet, by Allah^-azwj, despite all this, I do not blame our men. We encountered white men riding black and white horses between the sky and the earth. Nothing could withstand them, and nothing could stand in their way!’

قال أبو رافع فرفعت طرف الحجرة بيدي ثم قلت تلك الملائكة

Abu Rafie said: ‘I raised the edge of the chamber with my hand and exclaimed, ‘Those were the Angels!’

قال فرفع أبو لهب يده فضرب وجهي ضربة شديدة فثاورته فاحتملني و ضرب‏ بي الأرض ثم برك علي يضربني و كنت رجلا ضعيفا

Abu Lahab^-la raised his^-la hand and struck me a severe blow across my face. I struggled against him^-la, but he^-la seized me, threw me to the ground, and then knelt upon me, beating me. I was a physically weak man.

فقامت أم الفضل إلى عمود من عمد الحجرة فأخذته فضربته ضربة فلقت رأسه شجة منكرة و قالت تستضعفه إن غاب عنه سيده

Umm Al-Fazl then rose, took one of the wooden poles supporting the chamber, and struck Abu Lahab^-la with it, splitting his^-la head open and inflicting a terrible wound. She said, ‘Do you consider him weak simply because his master is absent?’

فقام موليا ذليلا فو الله ما عاش إلا سبع ليال حتى رماه الله بالعدسة فقتله و لقد تركه ابناه ليلتين أو ثلاث ما يدفنانه حتى أنتن في بيته و كانت قريش تتقي العدسة كما يتقي الناس الطاعون

He^-la got up and departed in humiliation. By Allah^-azwj he^-la lived for only seven more nights before Allah^-azwj afflicted him with Al Adasah, which killed him. His^-la two sons left his^-la body unburied for two or three nights, until it began to decompose and emit a foul smell inside his^-la house. Quraysh feared Al-Adasah just as people fear the plague.

حتى قال لهما رجل من قريش أ لا تستحيان أن أباكما قد أنتن في بيته لا تغيبانه

Eventually, a man from Quraysh said to his two sons, ‘Are you not ashamed that your father’s body has begun to stink inside his^-la house, yet you have not buried him^-la?

فقالا إنا نخشى هذه القرحة قال فانطلقا فإنا معكما

They replied, ‘We are afraid of this injury!’ He said, ‘Come along, and we shall accompany you’.

فما غسلوه إلا قذفا بالماء عليه من بعيد ما يمسونه ثم احتملوه فدفنوه بأعلى مكة إلى جدار و قذفوا عليه الحجارة حتى واروه

They did not wash his body except by throwing water over it from a distance, without touching him. They then carried him away and buried him in the upper part of Makkah, beside a wall. They threw stones over his body until it was completely covered.

و روى مقسم‏ عن ابن عباس قال‏ كان الذي أسر العباس أبا اليسر كعب بن عمرو أخا بني سلمة و كان أبو اليسر رجلا مجموعا و كان العباس رجلا جسيما فَقَالَ رَسُولُ اللَّهِ ص لِأَبِي الْيُسْرِ كَيْفَ أَسَرْتَ الْعَبَّاسَ يَا أَبَا الْيُسْرِ

Miqsam narrated from Ibn Abbas, who said: The one who captured Al-Abbas was Abu Al Yusr Ka’b Bin Amr, a member of the clan of Salimah. Abu Al-Yusr was a man of small build, whereas Al-Abbas was large and heavily built man. Rasool-Allah^-saww said to Abu Al-Yusr, ‘How did you capture Al-Abbas, O Abu Al-Yusr?’

فَقَالَ يَا رَسُولَ اللَّهِ ص لَقَدْ أَعَانَنِي عَلَيْهِ رَجُلٌ مَا رَأَيْتُهُ قَبْلَ ذَلِكَ وَ لَا بَعْدَهُ هَيْئَتُهُ كَذَا وَ كَذَا فَقَالَ لَقَدْ أَعَانَكَ عَلَيْهِ مَلَكٌ كَرِيمٌ

He replied, ‘O Rasool-Allah^-saww! A man helped me capture him whom I had never seen before that day, nor have I seen him since. His appearance was such and such!’ Rasool-Allah^-saww said, ‘Indeed, a noble Angel assisted you in capturing him!’

ذَكَرَ جَمَاعَةٌ مِنَ الْمُفَسِّرِينَ كَابْنِ عَبَّاسٍ وَ غَيْرِهِ‏ أَنَّ جَبْرَئِيلَ قَالَ لِلنَّبِيِّ ص يَوْمَ بَدْرٍ خُذْ قَبْضَةً مِنْ تُرَابٍ فَارْمِهِمْ بِهَا

It is mentioned by a group of interpreters like Ibn Abbas and others that Jibraeel^-as said to the Prophet^-saww on the day of Badr: ‘Take a handful of soil and pelt them with it!’

فَقَالَ رَسُولُ اللَّهِ ص لَمَّا الْتَقَى الْجَمْعَانِ لِعَلِيٍّ ع أَعْطِنِي قَبْضَةً مِنْ حَصْبَاءِ الْوَادِي

Rasool-Allah^-saww said to Ali^-asws when the two parties met (in battle): ‘Bring me^-saww a handful of pebbles of the valley!’

‏ فَنَاوَلَهُ كَفّاً مِنْ حَصًى عَلَيْهِ تُرَابٌ فَرَمَى بِهِ فِي وُجُوهِ الْقَوْمِ وَ قَالَ شَاهَتِ الْوُجُوهُ

He^-asws gave him^-saww some pebbles having soil on it. He^-saww pelted these in the faces of the people (enemy) and said: ‘May the faces be disfigured!’

فَلَمْ يَبْقَ مُشْرِكٌ إِلَّا دَخَلَ فِي عَيْنِهِ وَ فَمِهِ وَ مَنْخِرِيهِ مِنْهَا شَيْ‏ءٌ ثُمَّ رَدِفَهُمُ الْمُؤْمِنُونَ يَقْتُلُونَهُمْ وَ يَأْسِرُونَهُمْ وَ كَانَتْ تِلْكَ الرَّمْيَةُ سَبَبَ هَزِيمَةِ الْقَوْمِ

There did not remain any Polytheist except something from it entered into his eyes, and his mouth, and his nostril. Then the believers pursued them, killing them with their swords, and that pelting was the cause of the defeat of the people (enemy)’.

وَ قَالَ قَتَادَةُ وَ أَنَسٌ‏ ذَكَرَ لَنَا أَنَّ رَسُولَ اللَّهِ ص أَخَذَ يَوْمَ بَدْرٍ ثَلَاثَ حَصَيَاتٍ فَرَمَى بِحَصَاةٍ فِي مَيْمَنَةِ الْقَوْمِ وَ حَصَاةٍ فِي مَيْسَرَةِ الْقَوْمِ وَ حَصَاةٍ بَيْنَ أَظْهُرِهِمْ وَ قَالَ شَاهَتِ الْوُجُوهُ فَانْهَزَمُوا فَعَلَى هَذَا إِنَّمَا أَضَافَ الرَّمْيَ إِلَى نَفْسِهِ لِأَنَّهُ لَا يَقْدِرُ أَحَدٌ غَيْرَهُ عَلَى مِثْلِهِ فَإِنَّهُ مِنْ عَجَائِبِ الْمُعْجِزَاتِ

And Qatadah and Anas said, ‘It has been mentioned to us that on the day of Badr, Rasool-Allah^-saww took three pebbles. He^-saww threw a pebble in the right flank of the enemy, and a pebble in the left flank of the enemy, and a peblle in their midst, and said: ‘May the faces be disfigured!’ They were defeated by this deed. But rather, He^-azwj Attributed the pelting to Himself because no one other that Him^-azwj was able upon the likes of this. It is from the wondrous miracles’.

فقيل إن قريشا لما أجمعت للمسير ذكرت الذي‏ بينها و بين بني بكر بن عبد مناة بن كنانة من الحرب فكاد ذلك أن يثنيهم‏ فجاء إبليس‏ في جند من الشيطان فتبدى‏ لهم في صورة سراقة بن مالك بن جعشم الكناني ثم- المدلجي و كان من أشراف كنانة

It has been said that when Quraysh had resolved to march out, they remembered the war that existed between them and the clan of Bakr Bin Abd Manat Bin Kinanah, and this almost caused them to abandon their expedition. Iblees^-la then came with an army of devils and appeared before them in the form of Suraqah Bin Malik Bin Ju’shum Al Kinani, of the Mudlij tribe, who was one of the nobles of Kinanah.

فقال لهم‏ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَ إِنِّي جارٌ لَكُمْ‏ أي مجير لكم من كنانة فلما رأى إبليس الملائكة نزلوا من السماء و علم أنه لا طاقة له بهم‏ نَكَصَ عَلى‏ عَقِبَيْهِ‏ عن ابن عباس و غيره

He^-la said to them, ‘No one among the humans can overcome you today, and I^-la am your protector!’ – meaning that he^-la would protect them against Kinanah. However, when Iblees^-la saw the Angels descending from skies and realised that he^-la had no power to confront them, he^-la turned back on his^-la heels, as narrated by Ibn Abbas and others.

و قيل إنهم لما التقوا كان إبليس في صف المشركين آخذا بيد الحارث بن هشام فنكص على عقبيه فقال له الحارث يا سراق‏ أين أ تخذلنا على هذه الحالة

It has also been said that when the two armies met, Iblees^-la was standing among the ranks of the Polytheists, holding the hand of Al-Haris Bin Hisham. He^-la suddenly turned back on his^-la heels. Al-Haris said to him, ‘O Suraqah! Where are you^-la going? Are you^-la abandoning us in this situation?’

فقال له‏ إِنِّي أَرى‏ ما لا تَرَوْنَ‏ فقال و الله ما ترى إلا جعاسيس‏ يثرب

He^-la replied, Indeed, I^-la see what you do not see!’ Al-Haris said, ‘By Allah! You^-la see nothing but the contemptible men of Yasrib!’

فدفع في صدر الحارث و انطلق و انهزم الناس

Iblees^-la then pushed Al-Haris in the chest and departed, whereupon the people fled in defeat.

فلما قدموا مكة فقالوا هزم الناس سراقة فبلغ ذلك سراقة فقال و الله ما شعرت بمسيركم حتى بلغني هزيمتكم قالوا إنك أتيتنا يوم كذا

When they returned to Makkah, they said, ‘Suraqah caused the people to be defeated!’ When this reached Suraqah, he said, ‘By Allah^-azwj! I knew nothing of your expedition until news of your defeat reached me’. They said, ‘But you came to us on such and such a day!’

فحلف لهم فلما أسلموا علموا أن ذلك كان الشيطان- روي ذلك عن أبي جعفر و أبي عبد الله عليهما السلام‏

He swore to them that he had not done so. When they subsequently embraced Islam, they realised that the person who had appeared to them was Satan^-la’ – That has been narrated from Abu Ja’far and Abu Abdullah^-asws.

و روى الحسن‏ أن رجلا قال يا رسول الله إني رأيت بظهر أبي جهل مثل الشراك فقال ص ذلك ضرب الملائكة

And it is reported by Al Hassan that a man said, ‘O Rasool-Allah^-saww! I saw marks on the back of Abu Jahl^-la like the black stripes’. He^-saww said: ‘That was a beating by the Angels’.

و روى مجاهد أن رجلا قال للنبي ص إني حملت على رجل من المشركين فذهبت لأضربه فندر رأسه فقال سبقك إليه الملائكة

And it is reported by Mujahid, ‘A man said to the Prophet^-saww, ‘I attacked upon a man from the Polytheists. I went to strike him, but his head fell off!’ He^-saww said: ‘The Angels had preceded you’’.

وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا أَمْسَى رَسُولُ اللَّهِ ص يَوْمَ بَدْرٍ وَ النَّاسُ مَحْبُوسُونَ بِالْوَثَاقِ بَاتَ سَاهِراً أَوَّلَ اللَّيْلِ فَقَالَ لَهُ أَصْحَابُهُ مَا لَكَ لَا تَنَامُ فَقَالَ ص سَمِعْتُ أَنِينَ عَمِّيَ الْعَبَّاسِ فِي وَثَاقِهِ فَأَطْلَقُوهُ فَسَكَتَ فَنَامَ رَسُولُ اللَّهِ ص

And from Ibn Abbas who said, ‘When evening came on the day of Badr and the people (Polytheists) were restrained with the ropes, Rasool-Allah^-saww spent the early part of the night awake. His^-saww companions said to him^-saww, ‘What is the matter with you^-saww not sleeping?’ He^-saww said: ‘I heard the groaning of my^-saww uncle Al-Abbas in his restraints!’ His restraints were loosened, so he calmed down. Rasool-Allah^-saww slept’.

وَ رَوَى عُبَيْدَةُ السَّلْمَانِيُّ عَنْ رَسُولِ اللَّهِ ص‏ أَنَّهُ قَالَ لِأَصْحَابِهِ يَوْمَ بَدْرٍ فِي الْأُسَارَى إِنْ شِئْتُمْ قَتَلْتُمُوهُمْ وَ إِنْ شِئْتُمْ فَادَيْتُمُوهُمْ وَ اسْتَشْهَدَ مِنْكُمْ بِعِدَّتِهِمْ وَ كَانَتِ الْأُسَارَى سَبْعِينَ

And it is reported by Ubeyda Al Salmany, from Rasool-Allah^-saww, he^-saww said to his^-saww companions on the day of Badr regarding the captives: ‘If you like, you can kill them, and if you like, you can accept ransom for them, and an equal number of you will be martyred (in the future)! – and the captives were seventy.

فَقَالُوا بَلْ نَأْخُذُ الْفِدَاءَ فَنَسْتَمْتِعُ بِهِ وَ نَتَقَوَّى بِهِ عَلَى عَدُوِّنَا يَسْتَشْهِدُ مِنَّا بِعِدَّتِهِمْ

They said, ‘But, we shall take the ransom (money) so we can enjoy with it and strengthen ourselves by it against our enemies and (even if) an equal number of theirs will be martyred from us!’

قَالَ‏ عُبَيْدَةُ طَلَبُوا الْخَيْرَتَيْنِ كِلْتَيْهِمَا فَقُتِلَ مِنْهُمْ يَوْمُ أُحُدٍ سَبْعُونَ

Ubeyda said, ‘They sought both of the two favourable choices, and seventy of them were killed on the day of Ohad’.

و في كتاب علي بن إبراهيم‏ لما قتل رسول الله ص النضر بن الحارث و عقبة بن أبي معيط خافت الأنصار أن يقتل الأسارى قالوا يا رسول الله قتلنا سبعين و هم قومك و أسرتك أ تجذ أصلهم‏ فخذ يا رسول الله ص منهم الفداء

And in the book of Ali Bin Ibrahim, it is narrated that when Rasool-Allah^-saww executed Al Nadr Bin Al-Haris and Uqbah Bin Abi Mu’ayt, the Ansaar feared that he would execute the remaining prisoners. They said, ‘O Rasool-Allah^-saww! We have killed seventy men, and they are your own people and relatives. Will you completely uproot them? Therefore, O Rasool-Allah^-saww, accept ransom from them!’

و قد كانوا أخذوا ما وجدوه من الغنائم في عسكر قريش فلما طلبوا إليه و سألوه نزلت‏ ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى‏ الآيات فأطلق لهم ذلك و كان أكثر الفداء أربعة آلاف درهم و أقله ألف درهم

They had already taken whatever spoils they could find in the camp of Quraysh. When they made this request to him^-saww and pleaded with him^-saww, the following Verses were Revealed: It was not for a Prophet that there happen to be captives for him [8:67] (and the subsequent Verses). He^-saww then permitted them to accept ransom. The highest ransom was four thousand Dirhams, and the lowest was one thousand Dirhams.

فبعثت قريش بالفداء أولا فأولا و بعثت زينب بنت رسول الله ص من فدى‏ زوجها أبي العاص بن الربيع و بعثت قلائد لها كانت خديجة جهزتها بها و كان أبو العاص ابن أخت خديجة

Quraysh then began sending the ransom payments, one after another. Zaynab^-as, the daughter of Rasool-Allah^-saww, sent a ransom for her husband, Abu Al As Bin Al Rabi, which included necklaces belonging to her^-as that Khadeeja^-asws had given her as part of her^-as bridal preparations. Abu Al As was the son of Khadeeja^-as‘s sister.

فلما رأى رسول الله ص تلك القلائد قال رحم الله خديجة هذه قلائد هي جهزتها بها

When Rasool-Allah^-saww saw those necklaces, he^-saww said, ‘May Allah^-azwj have Mercy on Khadeeja^-as! These are the necklaces with which she^-as had equipped her^-as daughter for marriage!’

فأطلقه رسول الله ص بشرط أن يبعث إليه زينب و لا يمنعها من اللحوق به فعاهده على ذلك و وفى له

Rasool-Allah^-saww then released Abu Al As on the condition that he would send Zaynab^-as to him^-saww and would not prevent her^-as from joining him^-saww. Abu Al-As made a solemn promise to fulfil this condition, and he honoured his promise.

و روي‏ أن النبي ص كره أخذ الفداء حتى رأى سعد بن معاذ كراهية ذلك في وجهه فقال يا رسول الله هذا أول حرب لقينا فيه المشركين و الإثخان في القتل أحب إلينا من استبقاء الرجال

And it has been narrated that the Prophet^-saww disliked accepting ransom until he^-saww saw that Sa’d Bin Mu’az also disapproved of it, as was evident from his facial expression. Sa’d said, ‘O Rasool-Allah^-saww! This is the first battle in which we have encountered the Polytheists, and inflicting heavy casualties upon them is preferable to us than sparing their men!’

و قال عمر بن الخطاب يا رسول الله كذبوك و أخرجوك فقدمهم و اضرب أعناقهم و مكن عليا من عقيل فيضرب عنقه و مكني من فلان أضرب عنقه فإن هؤلاء أئمة الكفر

Umar Bin Al-Khattab said, ‘O Rasool-Allah^-saww! They belied you^-saww and expelled you^-saww. Bring them forward and strike off their heads. Allow Ali^-asws to execute Aqeel, and allow me to execute so and so, for these are the leaders of Kufr!

و قال أبو بكر أهلك و قومك استأن بهم‏ و استبقهم و خذ منهم فدية تكون لنا قوة على الكفار

Abu Bakr said, ‘They are your^-saww family and your^-saww people. Deal with them patiently and leniently, spare their lives, and take ransom from them, which will provide us with strength against the disbelievers’.

وَ قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع‏ كَانَ الْفِدَاءُ يَوْمَ بَدْرٍ كُلُّ رَجُلٍ مِنَ الْمُشْرِكِينَ بِأَرْبَعِينَ أُوقِيَّةً وَ الْأُوقِيَّةُ أَرْبَعُونَ مِثْقَالًا إِلَّا الْعَبَّاسَ فَإِنَّ فِدَاءَهُ كَانَ مِائَةَ أُوقِيَّةٍ وَ كَانَ أُخِذَ مِنْهُ حِينَ أُسِرَ عِشْرُونَ أُوقِيَّةً ذَهَباً

Abu Ja’far Al-Baqir^-asws said: ‘On the day of Badr, the ransom for each man from among the Polytheists was forty uqiyyahs, and each uqiyyah was equivalent to forty misqals, except for Al-Abbas, whose ransom was one hundred uqiyyahs. Twenty uqiyyahs of gold had already been taken from him when he was captured.

فَقَالَ النَّبِيُّ ذَلِكَ غَنِيمَةٌ فَفَادِ نَفْسَكَ وَ ابْنَيْ أَخِيكَ نَوْفَلًا وَ عَقِيلًا فَقَالَ لَيْسَ مَعِي شَيْ‏ءٌ

The Prophet^-saww said to him, ‘That is war booty; therefore, pay the ransom for yourself and for your two nephews, Nawfal and Aqeel’. Al-Abbas replied, ‘I have nothing with me’.

فَقَالَ أَيْنَ الذَّهَبُ الَّذِي‏ سَلَّمْتَهُ إِلَى أُمِّ الْفَضْلِ وَ قُلْتَ إِنْ حَدَثَ بِي حَدَثٌ فَهُوَ لَكِ وَ لِلْفَضْلِ وَ عَبْدِ اللَّهِ وَ قُثَمَ

The Prophet^-saww said, ‘Where is the gold that you entrusted to Umm Al-Fazl, saying to her, ‘If anything happens to me, it shall belong to you, Al-Fazl, Abdullah and Qusam’?’

فَقَالَ مَنْ أَخْبَرَكَ بِهَذَا قَالَ اللَّهُ تَعَالَى

Al-Abbas asked, ‘Who informed you of this?’ He^-saww replied, ‘Allah^-azwj the Exalted’.

فَقَالَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ وَ اللَّهِ مَا اطَّلَعَ عَلَى هَذَا أَحَدٌ إِلَّا اللَّهُ تَعَالَى

Al-Abbas then said, ‘I bear witness that you are Rasool-Allah^-saww. By Allah^-azwj, no one knew about this except Allah^-azwj the Exalted!’’

قال قتادة ذكر لنا أن النبي ص لما قدم عليه مال البحرين ثمانون ألفا و قد توضأ لصلاة الظهر فما صلى يومئذ حتى فرقه و أمر العباس أن يأخذ منه و يحثي‏ فأخذ و كان العباس يقول هذا خير مما أخذ منا و أرجو المغفرة

Qatadah said, ‘It has been related to us that when eighty thousand dirhams of wealth from Bahrain were brought to the Prophet^-saww, he^-saww had already performed Wazu for the Zuhr prayer. However, he^-saww did not offer the Salat that day until he^-saww had distributed all of it. He^-saww instructed Al-Abbas to take some of it and scoop up as much as he could, so Al-Abbas took from it. Al-Abbas used to say, ‘This is better than what was taken from us, and I hope for Forgiveness’.

القصة

THE STORY

قال أصحاب السير و ذكر أبو حمزة و علي بن إبراهيم في تفسيرهما دخل حديث بعضهم في بعض

The masters of the Seerah (of the Prophet^-saww), and Abu Hamza^-ra mentioned, and Ali Bin Ibrahim in both their Tafseers, the narrations mingled with each other –

أقبل أبو سفيان بعير قريش من الشام و فيها أموالهم و هي اللطيمة فيها أربعون راكبا من قريش فندب النبي ص أصحابه للخروج إليها ليأخذوها و قال لعل الله أن ينفلكموها فانتدب الناس فخف بعضهم و ثقل بعضهم و لم يظنوا أن رسول الله ص يلقى كيدا و لا حربا فخرجوا لا يريدون إلا أبا سفيان و الركب لا يرونها إلا غنيمة لهم

Abu Sufyan came from Syria with a caravan of Quraysh and in it was their wealth and it is the merchandise, in it were forty riders from Quraysh. The Prophet^-saww called his^-saww companions for the going out to it in order to seize it and said: ‘Perhaps Allah^-azwj would Unleash it’. The people took on the assignment. Some of them were light and some of them were heavy and they did not think that would meet any plot and there would be no war. They did not intend except Abu Sufyan and the riders will not view it except as war booty for them.

فلما سمع أبو سفيان بمسير النبي ص استأجر ضمضم بن عمرو الغفاري فبعثه إلى مكة و أمره أن يأتي قريشا فيستنفرهم و يخبرهم‏ أن محمدا قد تعرض لعيرهم في أصحابه‏ فخرج ضمضم سريعا إلى مكة

When Abu Sufyan heard of the travelling of the Prophet^-saww, he hired Zamzam Bin Amro Al-Ghafary and sent him to Makkah and instructed him that he goes to Qureys and stir them and inform them that their caravans are exposed to Muhammad^-saww and his^-saww companions. Zamzam went out quickly to Makkah.

و كانت عاتكة بنت عبد المطلب رأت‏ فيما يرى النائم قبل مقدم ضمضم بن عمرو بثلاث ليال أن رجلا أقبل على بعير له ينادي يا آل غالب اغدوا إلى مصارعكم ثم وافى بجمله على أبي قبيس فأخذ حجرا فدهدهه‏ من الجبل فما ترك دارا من دور قريش إلا أصابته منه فلذة

And Atika, daughter of Abdul Muttalib^-asws had a vision regarding what is seen in the dream three nights before the arrival of Zamzam Bin Amro, that a man would come upon a camel of his, calling out, ‘O family of Ghalib! Go to your places of death!’ Then he went with his camel to Abu Qubeys and grabbed a stone and rolled it down from the mountain, and it did not leave any house from the houses of Quraysh except it hit a piece of it.

فانتبهت فزعة من ذلك فأخبرت العباس بذلك فأخبر العباس عتبة بن ربيعة فقال عتبة هذه مصيبة تحدث في قريش و فشت الرؤيا فيهم و بلغ ذلك أبا جهل فقال هذه نبية ثانية في بني عبد المطلب و اللات و العزى لننظرن ثلاثة أيام فإن كان ما رأت حقا و إلا لنكتبن كتابا بينا أنه ما من أهل بيت من العرب أكذب رجالا و لا نساء من بني هاشم

She woke up and was alarmed from that and informed Al-Abbas with that, and Al-Abbas informed Utba Bin Rabie. Utba said, ‘This is a calamity to occur among Quraysh’, and the vision spread among them, and that reached Abu Jahl^-la and he^-la said, ‘This is a second prophetess among the clan of Abdul Muttalib^-asws. By Al-Laat, and Al-Uzza! We shall wait for three days, so if what she has seen is true, or else we will write down an agreement between us that there is none from the Arab household of more lying men or women than the Clan of Hashim^-as’.

فلما كان اليوم الثالث أتاهم ضمضم يناديهم بأعلى الصوت يا آل غالب يا آل غالب اللطيمة اللطيمة العير العير أدركوا و ما أراكم تدركون أن محمدا و الصباة من أهل يثرب قد خرجوا يتعرضون‏ لعيركم فتهيئوا للخروج و ما بقي أحد من عظماء قريش إلا أخرج مالا لتجهيز الجيش و قالوا من لم يخرج نهدم داره

When it was the third day, Zamzam came to them calling out at the top of his voice, ‘O family of Ghalib! O family of Ghalib! The curse! The curse! The caravan! The caravan! Realise, and I do not see you realising that Muhammad^-saww and the renegades from the people of Yasrib have come out exposing your caravans. Prepare for the going out!’ And there did not remain anyone from the great ones of Quraysh except he brought out wealth in order to equip the army, and they said, ‘One who does not go out, demolish his house!’

و خرج معهم العباس بن عبد المطلب و نوفل بن الحارث بن عبد المطلب و عقيل بن أبي طالب و أخرجوا معهم القيان‏ يضربون الدفوف و خرج رسول الله ص في ثلاثمائة و ثلاثة عشر رجلا فلما كان بقرب بدر أخذ عينا للقوم فأخبره بهم

And Al-Abbas son of Abdul Muttalib^-asws, and Nowfal Bin Al-Haris son of Abdul Muttalib^-asws, and Aqeel son of Abdul Muttalib^-asws went out with them, and singers went out with them striking the tambourines, and Rasool-Allah^-saww went out among three hundred and thirteen men. When he^-saww was near Badr, he took a spy for the people, and he informed him^-saww them’.

و في حديث أبي حمزة الثمالي -‏ بعث رسول الله ص عينا له على العير اسمه عدي فلما قدم على رسول الله ص فأخبره أين فارق العير نزل جبرئيل على رسول الله ص فأخبره بنفير المشركين من مكة فاستشار أصحابه في طلب العير و حرب النفير

And in a Hadeeth of Abu Hamza Al-Sumaly, Rasool-Allah^-saww sent Rasool-Allah^-saww a spy of his^-saww upon the caravan; his name was Aday. When he arrived to Rasool-Allah^-saww and informed him^-saww where the caravan separated. Jibraeel^-as descended unto Rasool-Allah^-saww and informed him^-saww of the number of the Polytheists from Makkah. He^-saww consulted his^-saww companions in seeking the caravan and battling the number.

فقام أبو بكر فقال يا رسول الله إنها قريش و خيلاؤها ما آمنت منذ كفرت و لا ذلت منذ عزت و لم نخرج على أهبة الحرب‏

Abu Bakr stood up and said, ‘O Rasool-Allah^-saww! These are Quraysh and their cavalry who have not believed since disbelief, nor disgraced since honour, and we will not go out upon readiness for the war’.

و في حديث أبي حمزة قال أبو بكر أنا عالم بهذا الطريق فارق عدي العير بكذا و كذا و ساروا و سرنا فنحن و القوم على بدر يوم كذا و كذا كأنا فرسا رهان فقال ص اجلس فجلس ثم قام عمر بن الخطاب فقال مثل ذلك فقال اجلس فجلس‏

And in a Hadeeth of Abu Hamza^ar – Abu Bakr said, ‘I am a knower of this road. Uday separated the caravan with such and such, and they travelled and we will travel, so we and the people would be at Badr on such and such day as if we are racing horses’. He^-saww said: it down!’ He sat down. Then Umar Bin Al-Khattab said similar to that, and he^-saww said: ‘Sit down!’ He sat down.

ثم قام المقداد فقال يا رسول الله إنها قريش و خيلاؤها و قد آمنا بك و صدقنا و شهدنا أن ما جئت به حق و الله لو أمرتنا أن نخوض جمر الغضا و شوك الهراس‏ لخضناه معك و الله لا نقول لك ما قالت بنو إسرائيل لموسى‏ فَاذْهَبْ‏ أَنْتَ وَ رَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ‏ و لكنا نقول امض لأمر ربك فإنا معك مقاتلون

Then Al-Miqdad^-ra stood up and said, ‘O Rasool-Allah^-saww! It is Quraysh and their cavalry, and we have believed in you^-saww and we ratified and testified that what you^-saww have come with is true. By Allah^-azwj! If you were to order us to go through the cloud and walk on thorn, we will do so with you^-saww. By Allah^-azwj! We are not saying to you^-saww what the children of Israel said to Musa^-as: therefore you and your Lord should both go and fight, we will be sitting over here’ [5:24]. But we are saying, accomplish the Command of your^-saww Lord^-azwj and we will be with you^-saww as fighters’.

فجزاه رسول الله ص خيرا على قوله ذلك ثم قال أشيروا علي أيها الناس و إنما يريد الأنصار لأن أكثر الناس منهم و لأنهم حين بايعوه بالعقبة قالوا إنا برآء من ذمتك حتى تصل إلى دارنا ثم أنت في ذمتنا نمنعك مما نمنع آباءنا و نساءنا

Rasool-Allah^-saww promised him^-ra goodly Recompense upon that word of his^-ra, then said: ‘Consult Ali^-asws, O people!’ And rather he^-saww intended the helpers because they were most of the people, and because when they had pledged allegiance at Aqaba they had said, ‘We are free from your^-saww responsibility until you^-saww arrive to our houses, then you will be in our responsibility. We will protect you^-saww what we protect our fathers and our womenfolk with.

فكان ص يتخوف أن لا يكون الأنصار ترى عليها نصرته إلا على من دهمه بالمدينة من عدو و أن ليس عليهم أن ينصروه بخارج المدينة فقام سعد بن معاذ فقال بأبي أنت و أمي يا رسول الله كأنك أردتنا فقال نعم

He^-saww was scared that the Helpers did not happen to view upon them to help him^-saww except against the one who assaults him^-saww in Al-Medina, and that it isn’t upon them to help him^-saww outside Al-Medina. Sa’ad Bin Muaz stood up and said, ‘May my father and my mother be sacrificed for you^-saww, O Rasool-Allah^-saww! It is as if you^-saww are intending us’. He^-saww said: ‘Yes’.

فقال 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 الله لو أمرتنا أن نخوض هذا البحر لخضناه معك و لعل الله أن يريك ما تقر به عينك فسر بنا على بركة الله

He said, ‘May my father and my mother be sacrificed for you^-saww! We have believed in you^-saww and ratified you^-saww and we testified that what you^-saww have come with is true from the Presence of Allah^-azwj. Order us with whatever you^-saww so desire to and take from our wealth whatever you^-saww like and leave from it whatever you^-saww like. By Allah^-azwj! If you^-saww were to order us to go through this ocean we will go through it with you^-saww, and perhaps Allah^-azwj will Show you^-saww what will delight your^-saww eyes with. Travel with us upon the Blessings of Allah^-azwj’.

ففرح بذلك رسول الله ص و قال سيروا على بركة الله فإن الله وعدني إحدى الطائفتين‏ وَ لَنْ يُخْلِفَ اللَّهُ وَعْدَهُ‏ و الله لكأني أنظر إلى مصرع أبي جهل بن هشام و عتبة بن ربيعة و شيبة بن ربيعة و فلان و فلان و أمر رسول الله ص بالرحيل و خرج إلى بدر و هو بئر

Rasool-Allah^-saww went out with that and said: ‘Travel upon the Blessings of Allah^-azwj for Allah^-azwj Promised me^-saww one of the two communities, and Allah^-azwj never Breaks His^-azwj Promise. By Allah^-azwj! It is as if I^-saww am looking at the dying place of Abu Jahl^-laBin Hisham^-la, and Utba Bin Rabie, and Shayba Bin Rabie, and so and so, and so and so’. And Rasool-Allah^-saww ordered the departure and went to Badr, and it is a well.

و في حديث أبي حمزة و بدر رجل من جهينة و الماء ماؤه و إنما سمي الماء باسمه‏

And in a Hadeeth of Abu Hamza – And Badr was for a man of Juheyna, and the water was his water, and rather the water is named by its name.

و أقبلت قريش و بعثوا عبيدها ليستقوا من الماء فأخذهم أصحاب رسول الله ص‏ و قالوا لهم من أنتم قالوا نحن عبيد قريش‏ قالوا فأين العير قالوا لا علم‏ لنا بالعير فأقبلوا يضربونهم و كان رسول الله ص يصلي فانفتل من صلاته و قال إن صدقوكم ضربتموهم و إن كذبوكم تركتموهم

And Quraysh came and they sent their slaves to fetch from the water and the companions of Rasool-Allah^-saww seized them, and they said to them, We are slave of Quraysh’. They said, ‘Where is the caravan?’ They said, ‘There is no knowledge for us of the caravan’. They went on to hit them, and Rasool-Allah^-saww was praying Salat. He^-saww turned from his^-saww Salat and said: ‘They are speaking the truth; you are hitting them, and if they lie to you, you will leave them!’

فأتوه بهم فقال لهم من أنتم قالوا يا محمد نحن عبيد قريش قال كم القوم قالوا لا علم لنا بعددهم قال كم ينحرون كل يوم من جزور قالوا تسعة إلى عشرة فقال رسول الله ص القوم تسعمائة إلى ألف رجل

They came to him^-saww 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 people are there?’ They said, ‘There is no knowledge for us of their number’. He^-saww said: ‘How many sheep are they slaughtering every day?’ They said, ‘Nine to ten’. Rasool-Allah^-saww said: ‘The people are nine hundred to a thousand men’.

فأمر ص بهم فحبسوا و بلغ ذلك قريشا ففزعوا و ندموا على مسيرهم و لقي عتبة بن ربيعة أبا البختري بن هشام فقال أ ما ترى هذا البغي و الله ما أبصر موضع قدمي خرجنا لنمنع عيرنا و قد أفلتت فجئنا بغيا و عدوانا و الله ما أفلح قوم بغوا قط و لوددت ما في العير من أموال بني عبد مناف ذهبت و لم نسر هذا المسير

He^-saww instructed for them to be made captives, and that reached Quraysh. They panicked and regretted upon their journey, and Utba Bin Rabie met Abu Al-Bakhtary Bin Hisham and said, ‘Do you not see this rebel? By Allah^-azwj! I cannot see the place of my feet. We went out to protect our caravan, and it has escaped, so we came as rebels and our enemies. By Allah^-azwj no people have succeeded at all, and we loved what is in the caravan of our wealth, The clan of Abd Manaf have gone and did not travel this journey’.

فقال له أبو البختري إنك سيد من سادات قريش فسر في الناس و تحمل العير التي أصابها محمد ص و أصحابه بنخلة و دم ابن الحضرمي فإنه حليفك فقال له علي ذلك و ما على أحد منا خلاف إلا ابن الحنظلة يعني أبا جهل فصر إليه و أعلمه أني حملت العير و دم ابن الحضرمي و هو حليفي و علي عقله

Al-Bakhtary said to him, ‘You are a chief from the chiefs of Quraysh, so travel among the people and carry the caravan which Muhammad^-saww and his^-saww companions attained at Nakhla and blood of Ibn Al-Hazramy, for he is your ally’. He said to him, ‘That replacement is upon me, and it is not upon anyone from us except Ibn Al-Hanzala, meaning Abu Jahl^-la. Go to him^-la and let him^-la know that I am carrying the caravan and blood of Ibn Al-Hazramy and he is my ally, and his wergild is upon me’.

قال فقصدت خباه و أبلغته ذلك فقال إن عتبة يتعصب لمحمد فإنه من بني عبد مناف و ابنه معه و يريد أن يخذل بين الناس لا و اللات و العزى حتى نقحم عليهم يثرب أو نأخذهم أسارى فندخلهم مكة و تتسامع العرب بذلك

He said, ‘Aim for him and deliver him that’. He said, ‘Utba is prejudicial against Muhammad^-saww for he is from the clan of Abd Manaf and his son is with him^-saww, and he^-saww was the betrayal between the people. No, by Al-Laat and Al-Uzza, until we attack upon them at Yasrib or we seize them as captives. We will enter them into Makkah and be heard by the Arabs with that’.

‏ و كان أبو حذيفة بن عتبة مع رسول الله ص و كان أبو سفيان‏ لما جاز بالعير بعث إلى قريش قد نجى الله عيركم فارجعوا و دعوا محمدا و العرب و ادفعوه بالراح‏ ما اندفع و إن لم ترجعوا فردوا القيان

And Abu Huzeyfa Bin Utba was with Rasool-Allah^-saww, and Abu Sufyan, when he crossed over with the caravan, sent a message to Quraysh, ‘Allah^-azwj has Rescued your caravan, therefore return and leave Muhammad^-saww and the Arabs, and repel him^-saww with the rest, and if you do not return, and return the singers.

فلحقهم الرسول في‏ الجحفة فأراد عتبة أن يرجع فأبى أبو جهل و بنو مخزوم و ردوا القيان من الجحفة قال و فزع أصحاب رسول الله ص لما بلغهم كثرة قريش و استغاثوا و تضرعوا فأنزل الله سبحانه‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ‏

The messenger met them in Al Juhfa, and Utba wanted to return but Abu Jahl^-la and the clan of Makhzoum refused, and the singer returned from Al-Juhfa. And the companions of Rasool-Allah^-saww were alarmed when a large number of Quraysh reached them, and they sought help and became restless. So, Allah^-azwj the Glorious Revealed: When you sought Assistance from your Lord, [8:9].

قال ابن عباس لما كان يوم بدر و اصطف القوم للقتال قال أبو جهل اللهم أولانا بالنصر فانصره‏ و استغاث المسلمون فنزلت الملائكة و نزل قوله‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ‏ إلى آخره

Ibn Abbas said, ‘When it was the day of (battle of) Badr and the people lined up for the battle, Abu Jahl^-la said, ‘O Allah^-azwj! Prefer us with the Help’. And the Muslims cried for help, and the Angels descended, and His^-azwj Words: When you sought Assistance from your Lord, [8:9] were Revealed up to it’s end.

قِيلَ إِنَّ النَّبِيَّ ص لَمَّا نَظَرَ إِلَى كَثْرَةِ عَدَدِ الْمُشْرِكِينَ وَ قِلَّةِ عَدَدِ الْمُسْلِمِينَ اسْتَقْبَلَ الْقِبْلَةَ وَ قَالَ اللَّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي اللَّهُمَّ إِنْ تَهْلِكْ هَذِهِ الْعِصَابَةُ لَا تُعْبَدُ فِي الْأَرْضِ

And it is said, ‘When the prophet^-saww looked at the large numbers of the Polytheists and the fewness of the numbers of the Muslims, faced towards the Qiblah and said: ‘O Allah^-azwj! Fulfil for me^-saww what You^-azwj Promised me^-saww. O Allah^-azwj! If You^-azwj Let this group be destroyed, You^-azwj will not be worshipped in the earth’.

فَمَا زَالَ يَهْتِفُ رَبَّهُ مَادّاً يَدَيْهِ حَتَّى سَقَطَ رِدَاؤُهُ مِنْ مَنْكِبِهِ فَأَنْزَلَ اللَّهُ تَعَالَى‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ‏ الْآيَةَ

He^-saww did not cease to notify his^-saww Lord^-azwj extending his^-saww hands until his^-saww cloak fell off from his^-saww shoulders, and Allah^-azwj the Exalted Revealed: When you sought Assistance from your Lord, [8:9] – the Verse.

وَ هُوَ الْمَرْوِيُّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَ لَمَّا أَمْسَى رَسُولُ اللَّهِ ص وَ جَنَّهُ اللَّيْلُ أَلْقَى اللَّهُ عَلَى أَصْحَابِهِ النُّعَاسَ وَ كَانُوا قَدْ نَزَلُوا فِي مَوْضِعٍ كَثِيرِ الرَّمْلِ لَا تَثْبُتُ فِيهِ قَدَمٌ فَأَنْزَلَ اللَّهُ عَلَيْهِمُ الْمَطَرَ رَذَاذاً حَتَّى لَبَّدَ الْأَرْضَ‏ وَ ثَبَتَتْ أَقْدَامُهُمْ وَ كَانَ الْمَطَرُ عَلَى قُرَيْشٍ مِثْلَ الْعَزَالِي‏ وَ أَلْقَى اللَّهُ فِي قُلُوبِهِمُ الرُّعْبَ كَمَا قَالَ‏ سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ‏ الْآيَةَ

And it is reported from Abu Ja’far^-asws having said: ‘And when Rasool-Allah^-saww came to the evening and the night shielded, Allah^-azwj Cast the drowsiness upon his^-saww companions, and they had descended in a place with a lot of sand; their feet were not affirmed in it. So, Allah^-azwj Sent down the rain upon them and the drizzle until the ground became muddy and solidified, and their feet were affirmed, and the rain upon Quraysh was like the downpour and Allah^-azwj Case the awe in their hearts just as He^-azwj Said: I will Cast Awe into the hearts of those who are committing Kufr [8:12] – the Verse.

قوله‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ أي تستجيرون بربكم يوم بدر من أعدائكم وتسألونه النصر عليهم لقلتكم و كثرتهم فلم يكن لكم مفزع إلا التضرع إليه و الدعاء له في كشف الضر عنكم‏ فَاسْتَجابَ لَكُمْ أَنِّي مُمِدُّكُمْ‏ أي مرسل إليكم مددا لكم‏ بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ‏ أي متبعين ألفا آخر من الملائكة لأن مع كل واحد منهم ردف له‏

His^-azwj Words: When you sought Assistance from your Lord, [8:9] – i.e. you were seeking rescue with your Lord^-azwj on the day (battle of) Badr from your enemies, and you asked Him^-azwj for the Help against them due to your fewer number and their large numbers, so there did not happen to be any refuge for you except the beseeching to Him^-azwj and the supplicating to Him^-azwj in removing the harm from you, so He Answered you: “I will Assist you  – i.e. Send to you as help for you, with a thousand of the Angels, following one (after) another [8:9], i.e., a thousand following another from the Angels, because with each one of them would be one behind him.

و قيل معناه مترادفين متتابعين و كانوا ألفا بعضهم في أثر بعض و قيل بألف من الملائكة جاءوا على آثار المسلمين‏ وَ ما جَعَلَهُ اللَّهُ إِلَّا بُشْرى‏ وَ لِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ‏ أي ما جعل الإمداد بالملائكة إلا بشرى لكم بالنصر و لتسكن‏ به قلوبكم و تزول الوسوسة عنها و إلا فملك واحد كاف للتدمير عليهم كما فعل جبرئيل بقوم لوط فأهلكهم بريشة واحدة

And it is said, the meaning of following one (after) another [8:9], is consecutively, and they were thousands, some of them in the footsteps of others. And it is said that a thousand from the Angels came upon the footsteps of the Muslims, And Allah did not Make it except as glad tidings for your hearts to be content with it, [8:10] – i.e., did not Make the help with the Angels except as glad tidings for you with the help and for your hearts to be content with it, and the uncertainty would decline about it, and although one Angels was sufficient for the destruction upon them, just as Jibraeel^-as had done with the people of Lut^-as and destroyed them by his^-as one feather.

و اختلف في أن الملائكة هل قاتلت يوم بدر أم لا فقيل ما قاتلت و لكن شجعت و كثرت سواد المسلمين و بشرت بالنصر و قيل إنها قاتلت قال مجاهد إما أمدهم بألف مقاتل من الملائكة فأما ما قاله في آل عمران بثلاثة آلاف و بخمسة آلاف فإنه للبشارة

And there is differing regarding whether the Angels, did they fight on the day (battle of) Badr or not – it is said they did not fight but they emboldened and increased the numbers of the Muslims and gave glad tidings of the Help. And it is said they did fight. Mujahid said, ‘As for their being helped with a thousand fighters from the Angels, as for what He^-azwj Said in (Surah) Aal-e-Imran: three thousand of the Angels [3:124], and with five thousand [3:125], so it is for the glad tidings.

و روي عن ابن مسعود أنه سأله أبو جهل من أين كان يأتينا الضرب و نرى الشخص قال من قبل الملائكة فقال هم غلبونا لا أنتم

And it is reported from Ibn Masoud that Abu Jahl^-la asked him, ‘From when would the strike come to us and we could see the person?’ He said, ‘From the Angels’. He^-la said, ‘They would be overcoming us, not you’.

و عن ابن عباس أن الملائكة قاتلت يوم بدر و قتلت‏ وَ مَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ‏ لا بالملائكة و لا بكثرة العدد إِنَّ اللَّهَ عَزِيزٌ لا يمنع عن مراده‏ حَكِيمٌ‏ في أفعاله

And from Ibn Abbas, ‘The Angels fought on the day (battle of) Badr and were killed, and there is no help except from the Presence of Allah^-azwj, not with the Angels nor with the large numbers. Allah^-azwj is Mighty. He^-azwj Cannot be prevented from His^-azwj Purpose. Wise in His^-azwj Deeds.

‏ إِذْ يُغَشِّيكُمُ النُّعاسَ‏ هو أول النوم قبل أن يثقل‏ أَمَنَةً أي أمانا مِنْهُ‏ أي من العدو

When He Covered you with the drowsiness [3:125] – It is the first sleep before the weighing down, as a security from Him i.e., from the enemies.

و قيل من الله فإن الإنسان لا يأخذه النوم في حال الخوف فآمنهم الله تعالى بزوال الرعب عن قلوبهم و أيضا فإنه قواهم بالاستراحة على القتال من الغد

And it is said, from Allah^-azwj, for the human being, the sleep does not seize him during the state of fear, so Allah^-azwj the Exalted Secured them by the removal of the awe from their hearts, and as well to strengthen them by the rest before the fighting the next morning.

وَ يُنَزِّلُ عَلَيْكُمْ مِنَ السَّماءِ ماءً أي مطرا لِيُطَهِّرَكُمْ بِهِ‏ و ذلك لأن المسلمين قد سبقهم الكفار إلى الماء فنزلوا على كثيب رمل و أصبحوا محدثين مجنبين و أصابهم الظمأ و وسوس‏ إليهم الشيطان و قال إن عدوكم قد سبقكم إلى الماء و أنتم تصلون مع الجنابة و الحدث و تسوخ أقدامكم في الرمل فمطرهم الله حتى اغتسلوا به من الجنابة و تطهروا به من الحدث و تلبدت به أرضهم و أوحلت أرض عدوهم‏

and He Sent upon you water from the sky – i.e., rain, to Purify you by it, and that is because the Kafirs had preceded the Muslims to the water, so they encamped upon the soft sand and they woke up in the morning discussing avoidance, and the thirst hit them, and the Satan^-la whispered to them and said, ‘Your enemies have preceded you to the water and you are praying with the sexual impurity and the toilet and your feet are submerging in the sand. So, Allah^-azwj Sent rain upon them until they washed by it from the sexual impurity and cleaned with it from the toilet, and their ground solidified, and the ground of their enemies softened.

وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ‏ أي وسوسته بما مضى ذكره أو الجنابة التي أصابتكم بالاحتلام‏ وَ لِيَرْبِطَ عَلى‏ قُلُوبِكُمْ‏ أي و ليشد على قلوبكم أي يشجعها وَ يُثَبِّتَ بِهِ الْأَقْدامَ‏ بتلبيد الأرض و قيل بالصبر و قوة القلب‏

And Remove uncleanness of the Satan from you, – i.e., his^-la whispering with what its mentioned has passed, or the sexual impurity which hit you with the bed wetting, and to Bind your hearts, i.e. to strengthen your hears by emboldening these, and ‘And Affirm the feet by it [8:11], by solidifying the ground. And it is said, with patience and strengthening the heart.

إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ يعني الملائكة الذين أمد بهم المسلمين‏ أَنِّي مَعَكُمْ‏ بالمعونة و النصرة فَثَبِّتُوا الَّذِينَ آمَنُوا أي بشروهم بالنصر و كان الملك يسير أمام الصف في صورة الرجل و يقول أبشروا فإن الله ناصركم

When your Lord Revealed to the Angels:  – meaning the Angels the Muslims were helped by them, “I am with you, – with the assistance and the help, therefore affirm those who believe. [8:12] – i.e., give them glad tidings of the help.  And the Angel was travelling in front of the row in the image of a man and saying, ‘Receive glad tidings, for Allah^-azwj is Helping you’.

و قيل معناه قاتلوا معهم المشركين أو ثبتوهم بأشياء تلقونها في قلوبهم يقوون بها سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ‏ أي الخوف من أوليائي‏ فَاضْرِبُوا فَوْقَ الْأَعْناقِ‏ يعني الرءوس لأنها فوق الأعناق قال عطا يريد كل هامة و جمجمة و جائز أن يكون هذا أمرا للمؤمنين و أن يكون أمرا للملائكة و هو الظاهر

And it is said its meaning is that they fought the Polytheists with them, or affirming them with thing cast into their hearts they were strengthened with. I will Cast Awe into the hearts of those who are committing Kufr – i.e., the fear from My^-azwj friends, and strike above their necks  – i.e., their heads, because these are above the necks. Ata’a said, it means every top of the head and skull, and it is allowed that this can happen as a command to the Momineen, and happen to be a Command to the Angels, and it is apparent.

قال ابن الأنباري إن الملائكة حين أمرت بالقتال لم تعلم أين تقصد بالضرب من الناس فعلمهم الله تعالى‏ وَ اضْرِبُوا مِنْهُمْ كُلَّ بَنانٍ‏ يعني الأطراف من اليدين و الرجلين و قيل يعني أطراف الأصابع اكتفى به عن جملة اليد و الرجل‏ ذلِكَ‏ العذاب و الأمر بضرب الأعناق و الأطراف

Ibn Al-Anbary said that the Angels, when Commanded with the fighting, did not know where to aim with the strike from the people. So, Allah^-azwj the Exalted Taught them: and Strike every fingertip of theirs! [8:12], meaning the ends of the hands and the legs. And it is said the meaning of the ends are the fingers, sufficing with it from the whole of the hand and the leg. That is the punishment, and He^-azwj Commanded with the striking of the necks and the ends.

و تمكين المسلمين منهم‏ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَ رَسُولَهُ‏ أي بسبب أنهم خالفوا الله و رسوله و حاربوهما وَ مَنْ يُشاقِقِ اللَّهَ وَ رَسُولَهُ فَإِنَّ اللَّهَ الْعِقابِ‏ في الدنيا بالإهلاك و في الآخرة بالتخليد في النار ذلِكُمْ‏ أي هذا الذي أعددت لكم من الأسر و القتل في الدنيا فَذُوقُوهُ‏ عاجلا وَ أَنَّ لِلْكافِرِينَ‏ آجلا عَذابَ النَّارِ تمام القصة

And He^-azwj Enabled the Muslims from them because they opposed Allah and His Rasool [8:13] – i.e., as a reason of them opposing Allah^-azwj and His^-azwj Rasool^-saww and warring them, and the one who opposes Allah and His Rasool, so Allah is Severe of the Punishment [8:13], in the world by destroying you, and in the Hereafter with the eternity in the Fire, That is for you, i.e., this which has been prepared for you, from the imprisonment and the killing in the world, so taste it,– at the moment, and (know) that for the Kafirs – in the future there is Punishment of the Fire [8:14]. The story is complete.

و لما أصبح رسول الله ص يوم بدر عبأ أصحابه فكان في عسكره فرسان فرس للزبير بن العوام‏ و فرس للمقداد بن الأسود و كان في عسكره‏ سبعون جملا كانوا يتعاقبون عليها و كان رسول الله ص و علي بن أبي طالب ع و مرثد بن أبي مرثد الغنوي يتعاقبون على جمل لمرثد بن أبي مرثد

When Rasool-Allah^-saww woke up in the morning on the day (battle of) Badr, his^-saww companions mobilised. There were two horses in his^-saww army – a horse for Zubeyr Bin Al-Awwam and a horse for Al-Miqdad Bin Al-Aswad^-ra, and there were seventy camels in his^-saww army that they were alternating upon, and Rasool-Allah^-saww and Ali^-asws Bin Abu Talib^-asws and Marsad bin Bu Marsad Al-Ghanwy were alternating upon a camel of Marsad bin Abu Marsad.

و كان في عسكر قريش أربعمائة فرس و قيل مائتا فرس فلما نظرت قريش إلى قلة أصحاب رسول الله ص قال أبو جهل ما هم إلا أكلة رأس لو بعثنا إليهم عبيدنا لأخذوهم أخذا باليد و قال عتبة بن ربيعة أ ترى لهم كمينا أو مددا فبعثوا عمر بن وهب الجمحي و كان فارسا شجاعا

And in the army of Quraysh there were four hundred horses, and it is said two hundred horses. When Quraysh looked at the scarcity of the companions of Rasool-Allah^-saww, Abu Jahl^-la said, ‘What are they, only a few heads. If we were to send our slaves to (battle) them, they would seize them seizing of the hand’. And Utba said, ‘Do you see any trap for them or collaborators?’ They sent Umar Bin Wahab Al-Jamhy, and he was a brave horseman.

فجال بفرسه حتى طاف على عسكر رسول الله ص ثم رجع فقال ما لهم كمين و لا مدد و لكن نواضح يثرب قد حملت الموت الناقع أ ما ترونهم خرسا لا يتكلمون يتلمظون تلمظ الأفاعي ما لهم ملجأ إلا سيوفهم و ما أراهم يولون حتى يقتلوا و لا يقتلون حتى يقتلوا بعددهم فارتئوا رأيكم فقال له أبو جهل كذبت و جبنت

He went with his horse until he circled around the army of Rasool-Allah^-saww then returned and said, ‘There is neither any trap for them nor any collaborators, but a mixture of Yasrib who have carried the infusion of death, Are you not seeing them as mute, not speaking? They are hissing like the hissing of the snakes. There is no resort for them except their swords, and I do not see them turning back until they kill, and they will not be killing until they kill (the like of) their number, so give your opinions’. Abu Jahl^-la said to him, ‘You are lying and being cowardly’.

فأنزل الله سبحانه‏ وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها فبعث إليهم رسول الله ص فقال يا معاشر قريش إني أكره أن أبدأكم فخلوني و العرب و ارجعوا فقال عتبة ما رد هذا قوم قط فأفلحوا ثم ركب جملا له أحمر فنظر إليه رسول الله ص و هو يجول بين العسكرين و ينهى عن القتال فقال ص إن يك عند أحد خير فعند صاحب الجمل الأحمر و إن يطيعوه يرشدوا

Allah^-azwj the Glorious Revealed: And if they incline towards peace, then incline to it [8:61] –Rasool-Allah^-saww sent a message to them and said: ‘O community of Quraysh! I^-saww dislike to start (the battle), so leave me^-saww and the Arabs, and return!’ Utba said, ‘This people will not return at all, and they will be successful’. Then he rode a red camel of his. Rasool-Allah^-saww looked at him, and he was walking between the two armies and forbidding from the fighting. He^-saww said: ‘If there is good with anyone, so it is with the owner of the red camel, and if they obey him they will be rightly guided.

و خطب عتبة فقال في خطبته يا معاشر قريش أطيعوني اليوم و اعصوني الدهر إن محمدا له إل‏ و ذمة و هو ابن عمكم فخلوه و العرب فإن يك صادقا فأنتم أعلى عينا به و إن يك كاذبا كفتكم ذؤبان العرب أمره

And Utba addressed and said in his sermon, ‘O community of Quraysh! Obey me today and you can disobey me forever. Muhammad^-saww has relationships for him^-saww, and protection, and he^-saww is a son^-saww of your uncle^-asws. Leave him^-saww and the Arabs, so if he^-saww is truthful, then you will be in height estimation with him^-saww, and if he^-saww is a liar, the wolves of the Arabs will suffice you all with his^-saww affair’.

فغاظ أبا جهل قوله و قال له جبنت و انتفخ سحرك فقال يا مصفرا استه‏ مثلي يجبن ستعلم قريش أينا ألأم و أجبن و أينا المفسد لقومه و لبس درعه و تقدم هو و أخوه شيبة و ابنه الوليد و قال يا محمد أخرج إلينا أكفاءنا من قريش

Abu Jahl^-la was furious at his words and said to him, ‘You are a coward and your sorcery has swelled’. He said, ‘O one of yellow backside! The like of me is a coward? Quraysh will soon know where the mothers of the cowards are and where are the corrupters of its people!’ And he wore his shield and went ahead, he and his brother Shayba and his son Al-Waleed, and said, ‘O Muhammad^-saww! Come out to us! We will suffice you^-saww from Quraysh’.

فبرز إليه ثلاثة نفر من الأنصار و انتسبوا لهم فقالوا ارجعوا إنما نريد الأكفاء من قريش فنظر رسول الله ص إلى عبيدة بن الحارث بن عبد المطلب و كان له يومئذ سبعون سنة فقال قم يا عبيدة و نظر إلى حمزة فقال قم يا عم ثم نظر إلى علي فقال قم يا علي و كان أصغر القوم

There went to him for duel, three persons from the Helpers, and they lineage to them. They said, ‘Return! But rather we want the peers from Quraysh’. So, Rasool-Allah^-saww looked at Ubeyda Bin Al-Haris son of Abdul Muttalib^-asws, and on that day there were seventy years for him and he^-saww said: ‘Arise, O Ubeyda!’ And he^-saww looked at Hamza^-asws and said: ‘Arise, O uncle^-asws!’ Then he^-saww looked at Ali^-asws and said: ‘Arise, O Ali^-asws’. And he^-asws was the youngest of the people –

فاطلبوا بحقكم الذي جعله الله لكم فقد جاءت قريش بخيلائها و فخرها تريد أن تطفئ نور الله‏ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ‏ ثم قال يا عبيدة عليك بعتبة بن ربيعة و قال لحمزة عليك بشيبة و قال لعلي ع عليك بالوليد

‘And seek your rights which Allah^-azwj has Made to be for you, for Quraysh have come with their cavalry and its prideworthy ones to extinguish the Light of Allah^-azwj and Allah Refused except that He would Complete His Light [9:32]’. Then he^-saww said: ‘O Ubeyda! Upon you is with Utba Bin Rabie’; and said to Hamza^-asws: ‘Upon you^-asws is with Shayba’; and said to Ali^-asws: ‘Upon you^-asws with Al Waleed’.

فمروا حتى انتهوا إلى القوم فقالوا أكفاء كرام فحمل عبيدة على عتبة فضربه على رأسه ضربة فلقت هامته و ضرب عتبة عبيدة على ساقه فأطنها فسقطا جميعا و حمل شيبة على حمزة فتضاربا بالسيفين حتى انثلما و حمل أمير المؤمنين ع على الوليد فضربه على حبل عاتقه فأخرج السيف من إبطه

They went until they ended up to the group and they said, ‘Are (we) sufficient as peers?’ Ubeyda attacked upon Utba and struck him upon his head, and split his head, and Utba struck Ubeyda upon his leg and stabbed it, and they both fell down; and Shayba attacked upon Hamza^-asws and they struck with the swords until both of these fell down; and Amir Al-Momineen^-asws attacked upon Al-Waleed and struck him upon a bone of his shoulder and the sword came out from his armpit.

قال علي ع لقد أخذ الوليد يمينه بشماله‏ فضرب بها هامتي فظننت أن السماء وقعت على الأرض ثم اعتنق حمزة و شيبة فقال المسلمون يا علي أ ما ترى الكلب نهز عمك‏ فحمل عليه علي ع فقال يا عم طأطئ رأسك و كان حمزة أطول من شيبة فأدخل حمزة رأسه في صدره فضربه علي فطرح نصفه ثم جاء إلى عتبة و به رمق فأجهز عليه

Ali^-asws said: ‘I^-asws seized Al-Waleed, his right with his left struck with my^-saww whole body, and he thought that the sky had fallen upon the earth. Then Hamza^-asws and Shayba wrestled. The Muslims said, ‘O Ali^-asws! Do you^-asws not see the dog pushing your^-asws uncle^-asws?’ Ali^-asws attacked upon him and said: ‘O uncle^-asws! Lower your^-asws head’. And Hamza^-asws was taller than Shayba, so Hamza^-asws inserted his^-asws head in his^-asws chest, and Ali^-asws struck him and half of him dropped. Then he^-asws came to Utba and there was barely life in him, and he^-asws finished him.

و في رواية أخرى أنه برز حمزة لعتبة و برز عبيدة لشيبة و برز علي للوليد فقتل حمزة عتبة و قتل عبيدة شيبة و قتل علي الوليد و ضرب شيبة رِجْل عبيدة فقطعها فاستنقذه حمزة و علي و حمل عبيدة حمزة و علي حتى أتيا به رسول الله ص فاستعبر فقال يا رسول الله أ لست شهيدا قال بلى أنت أول شهيد من أهل‏ بيتي

And in another report – Hamza^-asws duelled Utba, and Ubeyda duelled Shayba, and Ali^-asws duelled Al-Waleed; and Ubeyda killed Shayba, and Ali^-asws killed Al-Waleed, and Shaby struck a leg of Ubeyda and cut it, and Hamza^-asws and Ali^-asws took him. Hamza^-asws and Ali^-asws carried Ubeyda until they came with him to Rasool-Allah^-saww, and his blood was flowing. He said, ‘O Rasool-Allah^-saww! I am not a martyr’. He^-saww said: ‘Yes, you are the first martyr from my^-saww family’.

و قال أبو جهل لقريش لا تعجلوا و لا تبطروا كما بطر ابنا ربيعة عليكم بأهل يثرب فاجزروهم جزرا و عليكم بقريش فخذوهم أخذا حتى ندخلهم مكة فنعرفهم ضلالتهم التي هم عليها

Abu Jahl^-la said to Quraysh, ‘Do not be hasty and do not be boastful just as the two sons of Rabie were boastful upon you with the people of Yasrib, and slay them with a slaying, and upon you is with Quraysh, so seize them with a seizing until we entered them into Makkah and we understand their straying which they are upon’.

و جاء إبليس في صورة سراقة بن مالك بن جعشم فقال لهم أنا جار لكم ادفعوا إلي رايتكم فدفعوا إليهم راية الميسرة و كانت الراية مع بني عبد الدار فنظر إليه رسول الله ص فقال لأصحابه غضوا أبصاركم و عضوا على النواجد و رفع يده فقال يا رب إن تهلك هذه العصابة لا تعبد ثم أصابه الغشي فسري عنه و هو يسلت العرق عن وجهه‏ فقال هذا جبرئيل قد أتاكم في ألف‏ مِنَ الْمَلائِكَةِ مُرْدِفِينَ‏

And Iblees^-la came in the image of Suraqa Bin Malik Bin Ja’sham and said to them, ‘I^-la am a neighbour of yours. Hand over your flag to me^-la’. Then handed over a flag of the left and it was the flag with the clan of Abdul Dar. Rasool-Allah^-saww looked at it and said to his^-saww companions: ‘Close your eyes’, and he^-saww greased it with fat and raised his^-saww hand and said, ‘O Lord^-azwj! If this group is destroyed, You^-azwj will not be worshipped’. Then the fainting overcame him^-saww and he^-saww was cheerful from it and his^-saww sweat was flowing from his^-saww face. He^-saww said: ‘This Jibraeel^-as has come to you all with a thousand of the Angels, following one (after) another [8:9]’.

و روى أبو أمامة بن سهل بن حنيف عن أبيه قال لقد رأينا يوم بدر و إن أحدنا يشير بسيفه إلى المشرك فيقع رأسه من جسده قبل أن يصل إليه السيف

And Abu Amama Bin Sahl Bin Huneyf, from his father who said, ‘We had seen on the day (battle of) Badr that one of us would unsheathe his sword towards the Polytheist and his head would fall from his body before the arrival of the sword to him’.

قال ابن عباس حدثني رجل من بني غفار قال أقبلت أنا و ابن عم لي حتى صعدنا في جبل يشرف بنا على بدر و نحن مشركان ننتظر الوقعة على من تكون الدبرة فبينا نحن هناك إذ دنت منا سحابة فسمعنا فيها حمحمة الخيل فسمعنا قائلا يقول أَقْدِمْ حَيْزُومُ‏ و قال فأما ابن عمي فانكشف قناع قلبه فمات مكانه و أما أنا فكدت أهلك ثم تماسكت

Ibn Abbas, ‘A man from the clan of Ghaffar narrated to me saying, ‘I and a cousin of mine came back and we climbed in the mountain so we could overlook upon (battle of) Badr, and we were both Polytheists, so we could look at whom the defeat would occur. While we were over there when a cloud came near us and we heard in it the neighing of the horses and we heard a speaker saying, ‘Move ahead, Hayzoum (horse of Jibraeel^-as!)’. As for my cousin, a veil of his heart was removed and he died in his place, and as for I, so I was almost destroyed, then I steadied’.

وَ رَوَى عِكْرِمَةُ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص قَالَ: يَوْمَ بَدْرٍ هَذَا جَبْرَئِيلُ آخِذٌ بِرَأْسِ فَرَسِهِ عَلَيْهِ أَدَاةُ الْحَرْبِ- أورده البخاري في الصحيح‏

And it is reported by Ikrimah, from Ibn Abbas that the Prophet^-saww said on the day of (battle of) Badr: ‘This is Jibraeel^-as, grabbing the head of his^-as horse, upon him^-as are the weapons of war’. Bukhary has reported it in Al-Saheeh.

قال عكرمة قال أبو رافع مولى رسول الله ص‏ كنت غلاما للعباس بن عبد المطلب و كان الإسلام قد دخلنا أهل البيت و أسلمت أم الفضل و أسلمت و كان العباس يهاب قومه و يكره أن يخالفهم و كان يكتم إسلامه و كان ذا مال كثير متفرق في قومه و كان أبو لهب عدو الله قد تخلف عن بدر و بعث مكانه العاص بن هشام بن المغيرة و كذلك صنعوا لم يتخلف رجل إلا بعث مكانه رجلا

Ikrimah said, ‘Abu Rafie, a slave of Rasool-Allah^-saww used to be a slave of Al-Abbas son of Abdul Muttalib^-asws, and Al-Islam had entered into us the People of the Household, and Umm Al-Fazal had become a Muslim and I had become a Muslim, and Al-Abbas feared his people and disliked to oppose them, and he was concealing his Islam; and when he had a lot of wealth, he separated from his people, and Abu Lahab^-la was an enemy of Allah^-azwj who had stayed behind from (battle of) Bade and had sent Al-Aas Bin Hisham Bin Al-Mugheira in his^-la place, and that is how it used to be done, when a man stayed behind he would sent a man in his place.

فلما جاء الخبر عن مصاب أصحاب بدر من قريش كبته الله و أخزاه و وجدنا في أنفسنا قوة و عزا قال و كنت رجلا ضعيفا و كنت أعمل القداح أنحتها في حجرة زمزم فو الله إني لجالس فيها أنحت القداح و عندي أم الفضل جالسة و قد سرنا ما جاءنا من الخبر إذ أقبل الفاسق أبو لهب يجر رجليه حتى جلس على طنب‏ الحجرة و كان ظهره إلى ظهري

When the news came about the casualties of the companions of Badr from Quraysh, Allah^-azwj Suppressed him^-la and Withheld him^-la, and we found strength within ourselves and honour. And both of us were weak people, and I used to work giving out the mugs in the room of Zamzam. By Allah^-azwj! I was seated in it, giving out the cups, and Umm Al-Fazl was seated with me, and we had been cheered by the news which came to us, when the mischief-maker Abu Lahab^-la came dragging his^-la legs until he^-la sat upon a long rope of the room, and his^-la back was to my back.

فبينا هو جالس إذ قال الناس هذا أبو سفيان بن الحارث بن عبد المطلب و قد قدم فقال أبو لهب هلم إلي يا ابن أخي فعندك الخبر فجلس إليه و الناس قيام عليه فقال يا ابن أخي أخبرني كيف كان أمر الناس

While he^-la was seated, the people said, ‘This is Abu Sufyan Bin Al-Haris son of Abdul Muttalib^-asws, and he has arrived’. Abu Lahab^-la said: ‘Come to me^-la o son of my^-la brother^-as, for the news is with you’. He sat to him^-la and the people were standing over. He^-la said, ‘O son of my^-la brother^-as! Inform me^-la! How was the matter of the people?’

قال لا شي‏ء و الله إن كان إلا أن لقيناهم فمنحناهم أكتافنا يقتلوننا و يأسروننا كيف شاءوا و ايم الله مع ذلك ما لمت الناس لقينا رجالا بيضا على خيل بلق بين السماء و الأرض ما تليق‏ شيئا و لا يقوم لها شي‏ء

He said, ‘Nothing. By Allah^-azwj! It did not happen except that we were offering our shoulder to them and they were killing us and imprisoning us howsoever they desired to. And I swear by Allah^-azwj with that, what defeated the people was we were met by white men upon spotted horses between the sky and the earth, nothing was appropriate nor could anything withstand to them’.

قال أبو رافع فرفعت طرف الحجرة بيدي ثم قلت تلك الملائكة قال فرفع أبو لهب يده فضرب وجهي ضربة شديدة فثاورته فاحتملني و ضرب‏ بي الأرض ثم برك علي يضربني و كنت رجلا ضعيفا فقامت أم الفضل إلى عمود من عمد الحجرة فأخذته فضربته ضربة فلقت رأسه شجة منكرة و قالت تستضعفه إن غاب عنه سيده

Abu Rafie said, ‘I raised a corner of the room (tent) with my hands, then I said, ‘Those were Angels’. Abu Lahab^-la raised his^-la hand and slapped my face with a severe strike, and I faced him^-la. He carried me and struck the ground with me, then stood upon me hitting me, and I was a weak man. Umm Al-Fazl stood up to a pillar from the pillars of the room (tent) and grabbed it and struck him^-la with a strike, and split his^-la head with a disgusting cut, and she said, ‘You^-la are deeming him to be weak that his master is away from him?’

فقام موليا ذليلا فو الله ما عاش إلا سبع ليال حتى رماه الله بالعدسة فقتله و لقد تركه ابناه ليلتين أو ثلاث ما يدفنانه حتى أنتن في بيته و كانت قريش تتقي العدسة كما يتقي الناس الطاعون حتى قال لهما رجل من قريش أ لا تستحيان أن أباكما قد أنتن في بيته لا تغيبانه

He^-la stood as a humble slave. By Allah^-azwj, he^-la did not live except for seven nights until Allah^-azwj Hit him^-la with ‘Al-Adsa’ (plague-like illness) and it killed him^-la, and his^-la two sons had left him^-la for two nights or three, not burying him^-la until he^-la stank in his^-la house; and Quraysh used to be scared of ‘Al-Adsa’ just as the people tend to fear the plague, until a man from Quraysh said to them, ‘Are you not ashamed that your father^-la is stinking in his^-la house, and you are not hiding (burying) him^-la?’

فقالا إنا نخشى هذه القرحة قال فانطلقا فإنا معكما فما غسلوه إلا قذفا بالماء عليه من بعيد ما يمسونه ثم احتملوه فدفنوه بأعلى مكة إلى جدار و قذفوا عليه الحجارة حتى واروه

They said, ‘We are scared of this disease’. He said, ‘Then let us go, and I will be with you both’. They did not wash him^-la except by throwing with the water upon him from far, not touching him^-la. Then they carried him^-la and buried him^-la at the top end of Makkah to a wall, and threw stones upon him^-la until he^-la was covered.

و روى مقسم‏ عن ابن عباس قال‏ كان الذي أسر العباس أبا اليسر كعب بن عمرو أخا بني سلمة و كان أبو اليسر رجلا مجموعا و كان العباس رجلا جسيما فَقَالَ رَسُولُ اللَّهِ ص لِأَبِي الْيُسْرِ كَيْفَ أَسَرْتَ الْعَبَّاسَ يَا أَبَا الْيُسْرِ فَقَالَ يَا رَسُولَ اللَّهِ ص لَقَدْ أَعَانَنِي عَلَيْهِ رَجُلٌ مَا رَأَيْتُهُ قَبْلَ ذَلِكَ وَ لَا بَعْدَهُ هَيْئَتُهُ كَذَا وَ كَذَا فَقَالَ لَقَدْ أَعَانَكَ عَلَيْهِ مَلَكٌ كَرِيمٌ

And it is reported by Maqsam, from Ibn Abbas who said, ‘The one who imprisoned Al-Abbas was Abu Al-Yasser Ka’b Bin Amro was a brother of the clan Salma, and Abu Al-Yasser was a total man, and Al-Abbas was a heavily bodied man. Rasool-Allah^-saww said to Abu Al-Yusr: ‘How did you imprison Al-Abbas, O Abu Al-Yusr?’ He said, ‘O Rasool-Allah^-saww! A man has assisted me against him, I had not seen him before that nor after it, his appearance was such and such’. He^-saww said: ‘An honourable Angel assisted you against him’.

يا أَيُّهَا الَّذِينَ آمَنُوا قيل خطاب لأهل بدر و قيل عام‏ إِذا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفاً أي متدانين لقتالكم‏ فَلا تُوَلُّوهُمُ الْأَدْبارَ أي فلا تنهزموا وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ‏ أي من يجعل ظهره إليهم يوم القتال و وجهه إلى جهة الانهزام‏ إِلَّا مُتَحَرِّفاً لِقِتالٍ‏ أي إلا تاركا موقفا إلى موقف آخر أصلح للقتال من الأول‏ أَوْ مُتَحَيِّزاً إِلى‏ فِئَةٍ أي منحازا منضما إلى جماعة من المسلمين يريدون العود إلى القتال ليستعين بهم‏ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ‏ أي احتمل غضب الله و استحقه و قيل رجع‏ به

O you who believe! [8:15] – it is said to Address the people of Badr, and it is said to be general, When you meet those who are committing Kufr marching for war, i.e. intending to fight you, then do not turn your backs to them [8:15], i.e. do not be overwhelmed, And the one who turns his back to them on that day – [8:16], i.e. the one who makes his back to be towards them on the day of the battle and his face towards the direction of the defeat, except for a strategy of battle, i.e. leaving one place to another place more correct for the fighting than the first, or retreating to a group, i.e. for back up and support to a group of Muslims, intending to return to the fighting in order to be assisted by them, so he has incurred Wrath from Allah, i.e. bear the Wrath of Allah^-azwj and be deserving of it, and it is said, return with it.

ثم نفى سبحانه أن يكون المسلمون قتلوا المشركين يوم بدر فقال‏ فَلَمْ تَقْتُلُوهُمْ وَ لكِنَّ اللَّهَ قَتَلَهُمْ‏ و إنما نفى الفعل عمن هو فعله على الحقيقة و نسبه إلى نفسه و ليس بفعل له من حيث كانت أفعاله تعالى كالسبب لهذا الفعل و المؤدي إليه من إقداره إياهم و معونته لهم و تشجيع قلوبهم و إلقاء الرعب في قلوب أعدائهم حتى قتلوا

Then the Glorious Negated that it was the Muslims who happened to have killed the Polytheists on the day of (battle of) Badr, so He^-azwj Said: So you did not kill them but Allah Killed them, [8:17]. And rather He^-azwj Negated the deed from the ones who did it upon the reality, and He^-azwj Attributed it to Himself^-saww, and it isn’t a Deed of His^-azwj from where the Deeds of the Exalted were like the causation of these deeds, and the claiming to it from His^-azwj Empowering them, and His^-azwj Assisting them, and Emboldening their hearts, and Casting the awe in the hearts of their enemies until they were killed.

ذَكَرَ جَمَاعَةٌ مِنَ الْمُفَسِّرِينَ كَابْنِ عَبَّاسٍ وَ غَيْرِهِ‏ أَنَّ جَبْرَئِيلَ قَالَ لِلنَّبِيِّ ص يَوْمَ بَدْرٍ خُذْ قَبْضَةً مِنْ تُرَابٍ فَارْمِهِمْ بِهَا فَقَالَ رَسُولُ اللَّهِ ص لَمَّا الْتَقَى الْجَمْعَانِ لِعَلِيٍّ ع أَعْطِنِي قَبْضَةً مِنْ حَصْبَاءِ الْوَادِي‏ فَنَاوَلَهُ كَفّاً مِنْ حَصًى عَلَيْهِ تُرَابٌ فَرَمَى بِهِ فِي وُجُوهِ الْقَوْمِ وَ قَالَ شَاهَتِ الْوُجُوهُ

and you did not throw when you threw, but Allah Threw, [8:17] – It is mentioned by a group of interpreters (of the Quran) like Ibn Abbas and others that Jibraeel^-as said to the Prophet^-saww on the Day of (battle of) Badr: ‘Take a handful of soil and pelt them with it’. Rasool-Allah^-saww said when the two parties met (in battle) to Ali^-asws: ‘Give me^-saww a handful of pebbles of the valley’. He^-asws gave him^-saww a handful of pebbles having dust upon it, and he^-saww threw these in the faces of the people and said: ‘Make the faces ugly!’

فَلَمْ يَبْقَ مُشْرِكٌ إِلَّا دَخَلَ فِي عَيْنِهِ وَ فَمِهِ وَ مَنْخِرِيهِ مِنْهَا شَيْ‏ءٌ ثُمَّ رَدِفَهُمُ الْمُؤْمِنُونَ يَقْتُلُونَهُمْ وَ يَأْسِرُونَهُمْ وَ كَانَتْ تِلْكَ الرَّمْيَةُ سَبَبَ هَزِيمَةِ الْقَوْمِ

There did not remain any Polytheist except something from it entered into his eyes and his mouth and his nostrils. Then the Momineen went after them, killing them and imprisoning them, and that pelting was the cause of the defeat of the people.

وَ قَالَ قَتَادَةُ وَ أَنَسٌ‏ ذَكَرَ لَنَا أَنَّ رَسُولَ اللَّهِ ص أَخَذَ يَوْمَ بَدْرٍ ثَلَاثَ حَصَيَاتٍ فَرَمَى بِحَصَاةٍ فِي مَيْمَنَةِ الْقَوْمِ وَ حَصَاةٍ فِي مَيْسَرَةِ الْقَوْمِ وَ حَصَاةٍ بَيْنَ أَظْهُرِهِمْ وَ قَالَ شَاهَتِ الْوُجُوهُ فَانْهَزَمُوا فَعَلَى هَذَا إِنَّمَا أَضَافَ الرَّمْيَ إِلَى نَفْسِهِ لِأَنَّهُ لَا يَقْدِرُ أَحَدٌ غَيْرَهُ عَلَى مِثْلِهِ فَإِنَّهُ مِنْ عَجَائِبِ الْمُعْجِزَاتِ

And Qatada said, ‘And Anas (fabricator) mentioned to us that Rasool-Allah^-saww grabbed three pebbles on the day of (battle of) Badr and threw one pebble on the right of the people, and a pebble on the left of the people, and a pebble behind their backs, and said: ‘Make the faces ugly!’, and they were defeated. Based upon this rather the pelting is added to himself^-saww because no one other than him^-saww is able upon the like of it, and if it from the marvellous miracles.

وَ لِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلاءً حَسَناً أي و لينعم به عليهم نعمة حسنة و الضمير راجع إلى النصر أو إليه تعالى‏ إِنَّ اللَّهَ سَمِيعٌ‏ لدعائكم‏ عَلِيمٌ‏ بأفعالكم و ضمائركم‏ ذلِكُمْ‏ موضعه رفع و التقدير الأمر ذلكم الإنعام أو ذلكم الذي ذكرت‏ وَ أَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكافِرِينَ‏ بإلقاء الرعب في قلوبهم و تفريق كلمتهم‏ ‏

and to Try the Momineen from it with a good trial. [8:17] – i.e. and to Confer the good Bounty upon them and the conscience to refer to the Help or to Him^-azwj the Exalted, Surely Allah is Hearing, – of your supplications, Knowing [8:17] of your deeds and your consciences. That for you is His^-azwj high place and the Destiny of the matter, that is your boon, or that is for you He^-azwj Mentioned: and Allah Weakens the plots of the Kafirs [8:18], by Casting the awe into their hearts and Separating their speech.

إِنْ تَسْتَفْتِحُوا فَقَدْ جاءَكُمُ الْفَتْحُ  قيل إنه خطاب للمشركين فإن أبا جهل قال يوم بدر حين التقى الفئتان اللهم أقطعنا للرحم و آتانا بما لا نعرف فانصرنا عليه

If you (Kafirs) are seeking a judgment, so the Judgment has come to you [8:19] – it is said, it is Addressed to the Polytheists, for Abu Jahl^-la said on the day of (battle of) Badr when the two parties met (for battle), ‘O Allah^-azwj! He^-saww cut us off of the relationships and came to us with what we do not recognise, so Help us against him^-saww’.

و في حديث أبي حمزة قال أبو جهل اللهم ربنا ديننا القديم و دين محمد الحديث فأي الدينين كان أحب إليك و أرضى عندك فانصر أهله اليوم فالمعنى أن تستنصروا لإحدى الفئتين

And in a Hadeeth of Abu Hamza who said, ‘Abu Jahl^-la said, ‘O Allah^-azwj! Our Lord^-azwj! Our religion is ancient and Religion of is a newly occurring event, so whichever of the two religions was more Beloved to You^-azwj and more Pleasing in Your^-azwj Presence, so Help its people today’. The meaning that You^-azwj should Help one of the two parties.

فقد جاءكم النصر أي نصر محمد و أصحابه‏ و قيل إنه خطاب للمؤمنين أي إن تستنصروا على أعدائكم فقد جاءكم النصر بالنبي ص‏ وَ إِنْ تَنْتَهُوا عن الكفر و قتال الرسول ص‏ فَهُوَ خَيْرٌ لَكُمْ وَ إِنْ تَعُودُوا نَعُدْ أي و إن تعودوا أيها المشركون إلى قتال المسلمين نعد بأن ننصرهم عليكم‏ وَ لَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئاً أي و لن تدفع عنكم جماعتكم شيئا وَ لَوْ كَثُرَتْ‏ الفئة وَ أَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ‏ بالنصر و الحفظ

The Help has come to you, i.e., help for Muhammad^-saww and his^-saww companions, and it is said it is Addressed to the Momineen, i.e., you will be Helped against your enemies, so the Help has come with the Prophet^-saww, if you were to desist, from the Kufr and fight against the Rasool^-saww, then it would be better for you, and if you return, We would Return, i.e., and if you were to return, O Polytheists, to fighting against the Muslims, We^-azwj Shall Return by Helping them against you, and your forces would not avail you of anything, i.e., your community will not be able to defend anything from you, and even if you are numerous and surely Allah is with the Momineen [8:19] – with the Help and the Protection.

إِنَّ الَّذِينَ كَفَرُوا قيل نزلت في أبي سفيان بن حرب استأجر يوم أحد ألفين من الأحابيش‏ يقاتل بهم النبي ص سوى من استحاشهم‏ من العرب و قيل نزلت في المطعمين يوم بدر و كانوا اثني عشر رجلا أبو جهل بن هشام و عتبة و شيبة ابنا ربيعة و نبيه و منبه ابنا الحجاج و أبو البختري بن هشام و النضر بن الحارث و حكيم بن حزام و أبي بن خلف‏ و زمعة بن الأسود و الحارث بن عامر بن نوفل و العباس بن عبد المطلب كلهم من قريش

Surely, those who are committing Kufr [8:36] – it is said, is revealed regarding Abu Sufyan Bin Harb who had hired on the day of (battle of) Ohad, two thousand from the various tribes to fight against the Prophet^-saww with them equalising them from the Arabs. And it is said, it was Revealed regarding the two kitchens on the day of Badr, and they were twelve men – Abu Jahl^-laBin Hisham^-la, and Utba and Shayba two sons of Rabie, and Nabeeh and Manbah two sons of Al-Hajjaj, and Abu Al-Bakhtary Bin Hisham, and Al-Nazar Bin Al-Haris, and Hakeem Bin Hazam, and Abay Bin Khalaf, and Zam’a Bin Al-Aswad, and Al-Haris Bin Aamir Bin Nowfal and Al-Abbas son of Abdul Muttalib^-asws, all of them being from Quraysh.

و كان كل يوم يطعم واحد منهم عشر جزر و كانت النوبة يوم الهزيمة للعباس و قيل لما أصيبت قريش يوم بدر و رجع فلهم‏ إلى مكة مشى صفوان بن أمية و عكرمة بن أبي جهل في رجال من قريش أصيب آباؤهم و إخوانهم ببدر

And it was so that every day each one of them would feed ten sheep, and the turn on the day of the defeat was for Al-Abbas. And it is said that when Quraysh were hit on the day of Badr and the defeated returned to Makkah, Safwan Bin Amiya and Ikrimah son of Abu Jahl^-la walked among men from Quraysh who fathers and brothers had been afflicted at Badr.

فكلموا أبا سفيان بن حرب و من كانت له في تلك العير تجارة فقالوا يا معشر قريش إن محمدا قد وتركم‏ و قتل خياركم فأعينونا بهذا المال الذي أفلت على حربه لعلنا أن ندرك منه ثارا بمن أصيب منا فأنزل الله فيهم هذه الآية يُنْفِقُونَ أَمْوالَهُمْ‏ في قتال الرسول و المؤمنين‏ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ‏ أي ليمنعوا بذلك الناس عن دين الله الذي أتى به محمد ص‏

They spoke to Abu Sufyan Bin Harb and the ones who were with him in that trading caravan. They said, ‘O community of Quraysh! Muhammad^-saww has shaken you and killed your best ones, so assist us with this wealth which you escaped with from battling him^-saww, perhaps if we come across ones from us who have been afflicted, we can take from it’. They did so. Allah^-azwj Revealed this Verse regarding them: ‘are spending their wealth [8:36] in fighting against the Rasool-^-saww and the Momineen, in order to hinder from the Way of Allah, i.e., to prevent the people by that from the Religion of Allah^-azwj which Muhammad^-saww has come with.

فَسَيُنْفِقُونَها ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً من حيث إنهم لا ينتفعون بذلك الإنفاق لا في الدنيا و لا في الآخرة بل يكون وبالا عليهم‏ ثُمَّ يُغْلَبُونَ‏ في الحرب و فيه من الإعجاز ما لا يخفى‏ وَ الَّذِينَ كَفَرُوا إِلى‏ جَهَنَّمَ يُحْشَرُونَ‏ أي بعد تحسرهم في الدنيا و وقوع الظفر بهم‏

So they will be spending it, then it would become a regret upon them, from where they will not be befitting with that spending, neither in the world nor in the Hereafter, but it will become a scourge upon them. then they would be overcome, in the war by the inability what is not hidden, And those who are committing Kufr, to Hell they would be driven [8:36], i.e., after their regret in the world and the occurrence of the victory upon them.

لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ‏ أي نفقة الكافرين من نفقة المؤمنين‏ وَ يَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلى‏ بَعْضٍ‏ أي نفقة المشركين بعضها على بعض فَيَرْكُمَهُ‏ أي فيجمعه‏ جَمِيعاً في الآخرة فَيَجْعَلَهُ فِي جَهَنَّمَ‏ فيعاقبهم بها

For Allah to Distinguish between the wicked from the good [8:37], i.e., spending by the Kafirs from the spending by the Momineen, and He would Make the wicked to be heaped upon each other, i.e., the spending by the Polytheists upon each other, accumulated together, i.e., gathered altogether in the Hereafter, and He would Make it to be in Hell., so He^-azwj would be Punishing them by it.

و قيل معناه ليميز الكافر من المؤمن في الدنيا بالغلبة و النصر و الأسماء الحسنة و الأحكام المخصوصة و في الآخرة بالثواب و الجنة

And it is said that the meaning of distinguishing the Kafir from the Momin in the world is by the overcoming and help, and the most Beautiful Names, and the special rulings, and in the Hereafter is with the Rewards and the Paradise.

و قيل بأن يجعل الكافر في جهنم و المؤمن في الجنة فيجعل الكافرين في جهنم بعضهم على بعض‏ يضيقها عليهم‏ أُولئِكَ هُمُ الْخاسِرُونَ‏ لأنهم قد اشتروا بالإنفاق في المعصية عذاب الله

And it is said He^-azwj will Make the Kafir to be in Hell and the Momin in the Paradise and Make the Kafirs in Hell to be upon each other, Narrowing it upon them, These, they are the losers [8:37], because by the spending in disobedience, they acquired the Punishment of Allah^-azwj.

قوله تعالى‏ فَقَدْ مَضَتْ سُنَّتُ الْأَوَّلِينَ‏ أي سنة الله في آبائكم و عادته في نصر المؤمنين و كبت أعداء الدين

His^-azwj Words: then the ways of the former ones has come to pass [8:38] – i.e., the Way of Allah^-azwj regarding your forefathers, and His^-azwj Way of Helping the Momineen and Suppressing the enemies of the Religion.

قوله تعالى‏ وَ ما أَنْزَلْنا عَلى‏ عَبْدِنا يَوْمَ الْفُرْقانِ يَوْمَ الْتَقَى الْجَمْعانِ‏ أي فأيقنوا أن الله ناصركم إذ كنتم قد شاهدتم من نصره ما قد شاهدتم أو المعنى و يجوز أن يكون‏ آمَنْتُمْ بِاللَّهِ‏ معناه اعلموا أنما غنمتم من شي‏ء فأن لله خمسه و للرسول يأمران فيه بما يريدان إن كنتم آمنتم بالله فاقبلوا ما أمرتم به من الغنيمة و اعملوا به‏

The Words of the Exalted: and in what We Revealed unto Our servant, on the Day of Distinction, the day on which the two parties met; – i.e., be convinced that Allah^-azwj will Help you when you have already witnessed His^-azwj Help what you have witnessed; or the meaning is, and it is allowed if you believe in Allah, its meaning is, And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, both Commanding you regarding it with what they want, if you believe in Allah^-azwj, then accept what you are being Commanded with of the war booty and work with it.

وَ ما أَنْزَلْنا عَلى‏ عَبْدِنا أي و آمنتم بما أنزلنا على محمد من القرآن و قيل من النصر و قيل من الملائكة أي علمتم أن ظفركم على عدوكم كان بنا يَوْمَ الْفُرْقانِ‏ يعني يوم بدر لأن الله تعالى فرق فيه بين المسلمين و المشركين بإعزاز هؤلاء و قمع أولئك

and in what We Revealed unto Our servant, – i.e., and you believing in what We^-azwj Revealed unto Muhammad^-saww from the Quran, and it is said, from the Angels, i.e., you know that your win over your enemies was by Us, on the Day of Distinction, meaning the day of Badr, because Allah^-azwj the Exalted Distinguished between the Muslims and the Polytheists by Honouring these and Suppressing those.

يَوْمَ الْتَقَى الْجَمْعانِ‏ جمع المسلمين و هم ثلاثمائة و بضعة عشر رجلا و جمع الكافرين و هم بين تسعمائة إلى ألف من صناديد قريش و رؤسائهم فهزموهم و قتلوا منهم زيادة على السبعين و أسروا منهم مثل ذلك و كان يوم بدر يوم الجمعة لسبع عشرة ليلة مضت من شهر رمضان‏ من سنة اثنتين من الهجرة على رأس‏ ثمانية عشر شهرا و قيل كان التاسع عشر من شهر رمضان و قد روي ذلك عن أبي عبد الله ع

the day on which the two parties met; – the Muslims gathered and they were three hundred and some ten men, and the Kafirs gathered and they were between nine hundred to a thousand from the militia of Quraysh and their chiefs. They were defeated, and from more than seventy were killed and similar (number) to that were made captives. And the day of Badr was on the day of Friday of the seventeenth night passed from a Month of Ramazan of the year two from the Hijra, at the beginning of the eighteenth month, and it is said it was the nineteenth of the Month of Ramazan, and that has been reported from Abu Abdullah^-asws.

إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيا العدوة شفير الوادي و للوادي عدوتان و هما جانباه و الدنيا تأنيث الأدنى قال ابن عباس يريد و الله قدير على نصركم و أنتم أقلة أذلة إذ أنتم نزول بشفير الوادي الأقرب إلى المدينة وَ هُمْ‏ يعني المشركين أصحاب النفير بِالْعُدْوَةِ الْقُصْوى‏ أي نزول بالشفير الأقصى من المدينة وَ الرَّكْبُ‏ يعني أبا سفيان و أصحابه و هم العير أَسْفَلَ مِنْكُمْ‏ أي في موضع أسفل منكم إلى ساحل البحر

When you were on the nearer side (of the valley) [8:42] – the edge of the valley, and for the valley there are two edges, and these are its two sides, and the word ‘Al-Danya’ is a feminine form of the word ‘nearer’. Ibn Abbas said, ‘It is intended, and Allah ^-azwj is Able upon Helping you and you are fewer, weak, when you descended at the edge of the valley nearer to Al-Medina, and they – meaning the Polytheists, were on the farther side – i.e., descended by the edge further from Al-Medina, while the riders, meaning Abu Sufyan and his companions, and they were the caravan, were in a place lower than you, i.e., in a place lower than yours to the coast of the sea.

قال الكلبي كانوا على شط البحر بثلاثة أميال فذكر الله سبحانه مقاربة الفئتين من غير ميعاد و ما كان المسلمون فيه من قلة الماء و الرمل الذي تسوخ فيه الأرجل مع قلة العدة و العدد و ما كان المشركون فيه من كثرة العدة و العدد و نزولهم على الماء و العير أسفل منهم و فيها أموالهم ثم مع هذا كله نصر المسلمين عليهم ليعلم أن النصر من عنده تعالى

Al-Kalby said, ‘They were at the sea shore by three miles, so Allah^-azwj the Glorious Mentioned the nearness of the two parties from without there being an appointment, and the Muslims would not have been in it from the scarcity of the water, and the sand in which the legs were getting stuck, along with the fewness of the weapons and the number; and the Polytheists would not have been in it from the largeness of the weapons and the numbers, and they descending at the water, and the caravan being lower than them and in it was their wealth. Then along with all this, the Muslims were Helped against them for them to know that the Help was from Him^-azwj the Exalted.

وَ لَوْ تَواعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعادِ معناه لو تواعدتم أيها المسلمون الاجتماع في الموضع الذي اجتمعتم فيه ثم بلغكم كثرة عددهم مع قلة عددكم لتأخرتم فنقضتم الميعاد أو لأخلفتم بما يعرض من العوائق و القواطع فذكر الميعاد لتأكيد أمره في الإنفاق و لو لا لطف الله مع ذلك لوقع الاختلاف‏ وَ لكِنْ‏ قدر الله التقاءكم و جمع بينكم و بينهم على غير ميعاد

And if you had mutually made an appointment, you would certainly have broken the appointment – it’s meaning is, if you had made an appointment, O you Muslims for the gathering in the place which you gathered in, then news of their large numbers reached you along with the fewness of your number, you would have delayed. You would have either rescinded the appointment or broken it with what is presented from the obstacles and the cutouts. He^-azwj Mentioned the appointment in order to Emphasise His^-azwj Command regarding the spending, and had it not been for the Kindness of Allah^-azwj with that, the differing would have occurred, but Allah^-azwj Determined your meeting and Gathered between you and them upon without an appointment.

لِيَقْضِيَ اللَّهُ أَمْراً كانَ مَفْعُولًا أي كائنا لا محالة و هو إعزاز الدين و أهله و إذلال الشرك و أهله‏ لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى‏ مَنْ حَيَّ عَنْ بَيِّنَةٍ أي فعل ذلك ليموت من مات منهم بعد قيام الحجة عليه بما رأى من المعجزات الباهرة للنبي ص في حروبه و غيرها و يعيش من عاش منهم بعد قيام الحجة

but for Allah to Accomplish a matter which was to be done, – i.e., As if it was inevitable, and it is an honour of the Religion and its people and disgrace of the Shirk and its people, the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, [8:42], i.e., in order for the one from them who die to die after the establishment of the proof upon him with what he saw from the dazzling miracles of the Prophet^-saww during his^-saww wars and other, and for the one from them to live after the establishment of the proof.

و قيل إن البينة هي ما وعد الله من النصر للمؤمنين على الكافرين صار ذلك حجة على الناس في صدق النبي ص فيما أتاهم به من عند الله تعالى و قيل معناه ليهلك من ضل بعد قيام الحجة عليه فيكون حياة الكافر و بقاؤه هلاكا له و يحيا من اهتدى بعد قيام‏ الحجة عليه و يكون بقاء من بقي على الإيمان حياة له

And it is said that the proof, it is with Allah^-azwj Promised from the Help to the Momineen against the Kafirs, that became the proof upon the people regarding the truthfulness of the Prophet^-saww regarding what he^-saww came to them with from the Presence of Allah^-azwj the Exalted. And it is said its meaning is to destroy the one who strays after the establishment of the proof upon him. Thus, the life of the Kafi and his remaining would become a destruction for him, and Revive the one who is guided after the establishment of the proof upon him, and the remaining of the one who remains upon Eman would become life for him.

و قوله‏ عَنْ بَيِّنَةٍ أي بعد بيان‏ وَ إِنَّ اللَّهَ لَسَمِيعٌ‏ لأقوالهم‏ عَلِيمٌ‏ بما في ضمائرهم ‏

And His^-azwj Words: from a clear proof, – i.e., after and explanation, and surely Allah is Hearing their words, Knowing [8:42] of what is in their consciences.

إِذْ يُرِيكَهُمُ اللَّهُ‏ العامل في إذ ما تقدم و تقديره آتاكم النصر إذ كنتم بشفير الوادي إذ يريكهم الله و قيل العامل فيه محذوف أي اذكر يا محمد إذ يريك الله يا محمد هؤلاء المشركين الذين قاتلوكم يوم بدر

When Allah Showed them to you [8:43], the worker (Rasool-Allah^-saww), regarding what proceeded and His^-azwj Determination, the help came to you when you were at the edge of the valley when Allah^-azwj Showed you. And it is said, the worker was skipped in it, i.e., Remember O Muhammad^-saww Allah^-azwj Showed you^-saww O Muhammad^-saww, these Polytheists, those who fought against you^-saww on the day of Badr.

فِي مَنامِكَ قَلِيلًا وَ لَوْ أَراكَهُمْ كَثِيراً لَفَشِلْتُمْ وَ لَتَنازَعْتُمْ فِي الْأَمْرِ معناه يريكهم الله في نومك قليلا لتخبر المؤمنين بذلك فيجترءوا على قتالهم و هو قول أكثر المفسرين و هذا جائز لأن الرؤيا في النوم هو تصور يتوهم معه الرؤية في اليقظة و لا يكون إدراكا و لا علما بل كثير مما يراه الإنسان في نومه يكون تعبيره بالعكس مما رآه كما يكون تعبير البكاء ضحكا

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. [8:43] – its meaning, Allah^-azwj Showed them to you^-saww in your^-saww dream as being few in order to Inform the Momineen of that, so they would be emboldened upon fighting them; and it is the word of most of the interpreters, and this is allowed because the dream in the sleep, because it is an image imaged with the dream during the wakefulness, and cannot happen to be met nor knowledge, but most of what the human being seen in his sleep, its lesson happens to be opposite from what he had seen, just as the lesson of the crying becomes laughing.

وَ لَوْ أَراكَهُمْ كَثِيراً على ما كانوا عليه لجبنتم عن قتالهم و ضعفتم و لتنازعتم في أمر القتال‏

And if He had Shown them to you as numerous, upon what they were, you would have been cowardly from fighting them and weakened, and would have contended regarding the matter of the fighting.

وَ لكِنَّ اللَّهَ سَلَّمَ‏ أي المؤمنين عن الفشل و التنازع‏ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ أي بما في قلوبهم

But Allah Saved (you) – i.e., the Momineen, from failure and the contending,  He is the Knower of the contents of the chests [8:43], i.e., with what is in their hearts.

وَ إِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا أضاف الرؤية في النوم إلى النبي ص لأن رؤيا الأنبياء لا يكون إلا حقا و أضاف رؤية العين إلى المسلمين

And when He Showed them to you, when you met them, as being few in your eyes [8:44] – Adding the dream in the sleep to the Prophet^-saww, because the dream of the Prophet^-saww cannot happen to be except true, and Added the sighting of the eyes to the Muslims.

قلل الله المشركين‏ في أعين المؤمنين ليشتد بذلك طمعهم فيهم و جرأتهم عليهم و قلل المؤمنين في أعين المشركين لئلا يتأهبوا لقتالهم و لا يكترثوا بهم‏ فيظفر بهم المؤمنون و ذلك قوله‏ وَ يُقَلِّلُكُمْ فِي أَعْيُنِهِمْ‏

Allah^-azwj Reduced the Polytheists in the eyes of the Momineen in order to intensify their coveting regarding them, and embolden them; and Reduced the Momineen in the eyes of the Polytheist lest they fear fighting them and do not care about them. The Momineen won with them and that is His^-azwj Word: and He Made you all to appear as being few in their eyes.

وردت الرواية عن ابن مسعود أنه قال قلت لرجل بجنبي تراهم سبعين رجلا فقال هم قريب من مائة

A report has been referred from Ibn Masoud having said, ‘I said to a man by my side, ‘You see them as seventy men’. He said, ‘They are nearer to a hundred’.

و قد روي أن أبا جهل كان يقول خذوهم بالأيدي أخذا و لا تقاتلوهم و متى قيل كيف قللهم الله في أعينهم مع رؤيتهم لهم

And it has been reported that Abu Jahl^-la was saying, ‘Seize them by their hand and do not fight them’, and when it was said, ‘How?’, Allah^-azwj Reduced them in their eyes along with their sighting them.

إِذا لَقِيتُمْ فِئَةً أي جماعة كافرة فَاثْبُتُوا لقتالهم‏ وَ اذْكُرُوا اللَّهَ كَثِيراً مستعينين به على قتالهم‏

When you meet a party – a group of Kafirs, then be firm to fight them, and remember Allah much [8:45], seeking His^-azwj Allah^-azwj upon fighting them.

وَ لا تَنازَعُوا في لقاء العدو فَتَفْشَلُوا أي فتجبنوا عن عدوكم‏ وَ تَذْهَبَ رِيحُكُمْ‏ أي صولتكم و قوتكم.

and do not quarrel – regarding meeting the enemy, for you will be weary i.e., you will become cowardly from your enemy, and your force will depart, i.e., your strength and be patient, surely Allah is with the patient ones [8:46].

وَ اصْبِرُوا على قتال الأعداء إِنَّ اللَّهَ مَعَ الصَّابِرِينَ‏ بالنصر و المعونة

and be patient, – upon fighting the enemies, surely Allah is with the patient ones [8:46] with the Help and the Assistance.

وَ لا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ بَطَراً أي بطرين يعني قريشا خرجوا من مكة ليحموا عيرهم فخرجوا معهم بالقيان و المعازف يشربون الخمور و تعزف عليهم القيان‏

And do not become like those who are going out from their houses exultantly [8:47] – i.e., happily, meaning Quraysh went out from Makkah in order to protect their caravan, and they went out with the singers and the drummers drinking the wine, and the singers were performing for them.

وَ رِئاءَ النَّاسِ‏ قيل إنهم كانوا يدينون بعبادة الأصنام فلما أظهروا التقرب بذلك إلى الناس كانوا مراءين و قيل إنهم وردوا بدرا ليروا الناس أنهم لا يبالون بالمسلمين و في قلوبهم من الرعب ما فيه فسمى الله سبحانه ذلك رئاء وَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ‏ أي و يمنعون غيرهم عن دين الله‏ وَ اللَّهُ بِما يَعْمَلُونَ مُحِيطٌ أي عالم بأعمالهم.

and to show the people – it is said they were making a religion by worshipping the idols. When they manifest that nearness to the people, they were showing off. And it is said they arrived at Badr in order to show the people that they do not care about the Muslims, and in their hearts was the awe of what was in it. Thus, Allah^-azwj the Glorious Names that as showing off, and they are others from the Religion of Allah^-azwj hindering from the way of Allah – i.e. and they are preventing  and Allah is Cognizant with what they are doing [8:47], i.e. Knows their deeds.

قال ابن عباس لما رأى أبو سفيان أنه أحرز عيره أرسل إلى قريش أن ارجعوا فقال أبو جهل و الله لا نرجع حتى نرد بدرا و كان بدر موسما من مواسم العرب يجتمع لهم بها سوق كل عام فنقيم بها ثلاثا و ننحر الجزر و نطعم الطعام و نسقي الخمور و تعزف علينا القيان و تسمع بنا العرب

Ibn Abbas said, ‘When Abu Sufyan saw that he had got hold of his caravan, he sent a message to Quraysh to return. Abu Jahl^-la said, ‘By Allah^-azwj! We will not return until we arrive at Badr’. And Badr used to be a festival place from the festival places of the Arabs. They used to gather their market stalls there every year, and they would stay there for three (days), and slaughter the animals and feed the food and drink the wines, and the singers would perform for the Arabs, and we would hear them.

وَ إِذْ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ‏ أي حسنها في نفوسهم و ذلك أن إبليس حسن لقريش مسيرهم إلى بدر لقتال النبي ص‏ وَ قالَ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ‏ أي لا يغلبكم أحد من الناس لكثرة عددكم و قوتكم‏ وَ إِنِّي‏ مع ذلك‏ جارٌ لَكُمْ‏ أي ناصر لكم و دافع عنكم السوء و قيل معناه و إني عاقد لكم عقد الأمان من عدوكم‏

And when the Satan adorned their deeds for them [8:48] – i.e., made it look good in their souls, and that is that Iblees^-la beautified for Quraysh their journey to Badr to fight the Prophet^-saww and said, ‘There would be none from the people to overcome you today – i.e., No one from the people would overcome you due to the largeness of your numbers and your strength, and I am a friend for you’.– i.e. a helper to you and a repeller of evil from you. And its meaning is, ‘And I^-la make a pact to you all, a pact of safety from your enemies’.

فَلَمَّا تَراءَتِ الْفِئَتانِ‏ أي التقت الفرقتان‏ نَكَصَ عَلى‏ عَقِبَيْهِ‏ أي رجع القهقرى منهزما وراءه‏ وَ قالَ إِنِّي بَرِي‏ءٌ مِنْكُمْ إِنِّي أَرى‏ ما لا تَرَوْنَ‏ أي رجعت عما كنت ضمنت لكم من الأمان و السلامة لأني أرى من الملائكة الذين جاءوا لنصر المسلمين ما لا ترون و كان إبليس يعرف الملائكة و هم كانوا لا يعرفونه‏

So when the two parties saw (each other), – i.e., the two parties met, he turned upon his heels, i.e. returned upon his^-la heels defeated behind him^-la, and said, ‘I am disavowed from you. Surely I can see what you are not seeing, i.e. I^-la retract from what I^-la had guaranteed to you all, from the safety and the security, because I^-la see from the Angels, those who have come to help the Muslims what you are not seeing. And Iblees^-la recognised the Angels and they were not recognising him^-la.

إِنِّي أَخافُ اللَّهَ‏ أي أخاف عذاب الله على أيدي من أراهم‏ وَ اللَّهُ شَدِيدُ الْعِقابِ‏ لا يطاق عقابه

I fear Allah, – i.e., I^-la fear the Punishment of Allah^-azwj upon the hands of the ones I^-la have seen, and Allah is Severe of the Punishment’ [8:48] – His^-azwj Punishment cannot be endured.

إِذْ يَقُولُ الْمُنافِقُونَ‏ هذا يتعلق بما قبله معناه و إذ زين لهم الشيطان أعمالهم إذ يقول المنافقون و هم الذين يبطنون الكفر و يظهرون الإيمان‏ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ‏ و هم الشاكون في الإسلام مع إظهارهم كلمة الإيمان

When the hypocrites said: [8:49] – This relates to what is before it. Its meaning is, and when Satan^-la adorned their deeds for them, when the hypocrites said, and they are those who were concealing the Kufr and manifesting the Eman, and those in whose hearts was a disease – and they are the doubters in Al Islam with their manifesting the word (Kalema) of Eman.

و قيل إنهم فئة من قريش أسلموا بمكة و احتبسهم آباؤهم فخرجوا مع قريش يوم بدر و هم قيس بن الوليد بن المغيرة و علي بن أمية بن خلف و العاص بن المنبه‏ بن الحجاج و الحارث بن زمعة و أبو قيس بن الفاكه بن المغيرة

And it is said, they were youths from Quraysh who had become Muslims at Makkah and their fathers had withheld them. So, they went out with Quraysh on the day of Badr, and they were Qays Bin Al-Waleed Al-Mugheira, and Ali Bin Amiya Bin Khalaf, and Al-Aas Bin Manbah Bin Al-Hajjaj, and Al-Haris Bin Zam’a, and Abu Qays Bin Al-Fakiha Bin Al-Mugheira.

لما رأوا قلة المسلمين قالوا غَرَّ هؤُلاءِ دِينُهُمْ‏ أي غر المسلمين دينهم حتى خرجوا مع قلتهم لأجل دينهم إلى قتال المشركين مع كثرتهم و لم يحسنوا النظر لأنفسهم حتى اغتروا بقول رسولهم

When they saw the fewness of the Muslims, they said: ‘Their Religion has deceived them, – the Muslims have been deceived by their Religion until they came out despite their few numbers, because of their Religion, to fight the Polytheists with their large numbers, and they were not of good view of themselves until they were deceived by the words of their Rasool^-saww.

فبين الله تعالى أنهم هم المغرورون بقوله‏ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ‏ أي و من يسلم لأمر الله و يثق به و يرض بفعله و إن قل عددهم فإن الله تعالى ينصرهم على أعدائهم و هو عزيز لا يغلب فكذلك لا يغلب من يتوكل عليه و هو حكيم يضع الأمور مواضعها على ما تقتضيه الحكمة

Allah^-azwj the Exalted Explained by His^-azwj Words that they are the deceived ones: and the one who relies upon Allah, then surely Allah is Mighty, Wise [8:49] – i.e., and the one who submits to the Command of Allah^-azwj and Relies with Him^-azwj and He^-azwj is Pleased with his deeds, and even if their numbers are few, Allah^-azwj would Help them against their enemies and He^-azwj is Mighty, cannot be overcome. Similar to that, the one who relies upon Him^-azwj cannot be overcome, and He^-azwj is Wise, Placing the matter is its place upon what the wisdom requires.

وَ لَوْ تَرى‏ يا محمد إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلائِكَةُ أي يقبضون أرواحهم عند الموت‏ يَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ‏ و المراد يضربون أجسادهم من قدامهم و من خلفهم

And if only you could see when the Angels cause to die those who commit Kufr. [8:50] – i.e., capturing their souls at death, striking their faces and their backs [8:50], and the intended is they are striking their bodies from their front and their backs,

و روى الحسن‏ أن رجلا قال يا رسول الله إني رأيت بظهر أبي جهل مثل الشراك فقال ص ذلك ضرب الملائكة.

And it is reported by Al Hassan that a man said, ‘O Rasool-Allah^-saww! I saw like the shoestrings in the back of Abu Jahl^-la’. He^-saww said: ‘That is the strike of the Angels’.

و روى مجاهد أن رجلا قال للنبي ص إني حملت على رجل من المشركين فذهبت لأضربه فندر رأسه فقال سبقك إليه الملائكة.

And Mujahid reported that a man said to the Prophet^-saww, ‘I attacked upon a man from the Polytheists and went on to hit him and his head fell off’. He^-saww said:’ The Angels preceded you to him’.

وَ ذُوقُوا عَذابَ الْحَرِيقِ‏ أي و تقول الملائكة للكفار استخفافا بهم ذوقوا عذاب الحريق بعد هذا في الآخرة و قيل إنه كان مع الملائكة يوم بدر مَقامِعُ مِنْ حَدِيدٍ كلما ضربوا المشركين بها التهب النار في جراحاتهم فذلك قوله‏ وَ ذُوقُوا عَذابَ الْحَرِيقِ‏

‘Taste the Punishment of burning!’ [8:50] – and the Angels were saying to the Kafirs scaring them: ‘Taste the Punishment of burning’, this being in the Hereafter. And it is said that there were iron rods with the Angels on the day of Badr. Every time they hit the Polytheists with these, the flames burst out in their wounds, and that is His^-azwj Words: ‘Taste the Punishment of burning!’ [8:50].

ذلِكَ‏ أي ذلك العذاب‏ بِما قَدَّمَتْ أَيْدِيكُمْ‏ أي بما قدمتم و فعلتم‏ وَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ لا يظلم عباده في عقوبتهم من حيث إنه إنما عاقبهم بجناياتهم على قدر استحقاقهم‏.

That – i.e. that Punishment, is due to what your hands sent forward, i.e. with what you sent forward and have done, and surely Allah isn’t the least unjust to the servants [8:51], not being unjust to His^-azwj servants in Punishing them from when He^-azwj rather Punished them due to their crimes in accordance with their deserving it.

القصة كان القتلى من المشركين يوم بدر سبعين قتل منهم علي بن أبي طالب سبعة و عشرين و كان الأسرى أيضا سبعين و لم يؤسر أحد من أصحاب رسول الله ص فجمعوا الأسارى و قرنوهم في الحبال و ساقوهم على أقدامهم و قتل من أصحاب رسول الله ص تسعة رجال منهم سعد بن خيثمة و كان من النقباء من الأوس

The story – the killed ones from the Polytheists on the day of Bade were seventy. From them Ali^-asws Bin Abu Talib^-asws killed twenty-seven, and the captives as well were seventy, and no one from the companions of Rasool-Allah^-saww was captured. The prisoners were gathered and tied up in a rope, and they were ushered upon their feet. And, from the companions of Rasool-Allah^-azwj nine men were killed. From them was Sa’ad bin Khaysama, and he was from the captains of Al Aws.

و عن محمد بن إسحاق قال استشهد من المسلمين يوم بدر أحد عشر رجلا أربعة من قريش و سبعة من الأنصار و قيل ثمانية و قتل من المشركين بضعة و أربعون رجلا

And from Muhammad Bin Is’haq who said, ‘The martyred from the Muslims on the day of Ohad were eleven men – four from Quraysh and seven from the Helpers’. And it is said, eight, and the killed ones from the Polytheists were some forty men.

وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا أَمْسَى رَسُولُ اللَّهِ ص يَوْمَ بَدْرٍ وَ النَّاسُ مَحْبُوسُونَ بِالْوَثَاقِ بَاتَ سَاهِراً أَوَّلَ اللَّيْلِ فَقَالَ لَهُ أَصْحَابُهُ مَا لَكَ لَا تَنَامُ فَقَالَ ص سَمِعْتُ أَنِينَ عَمِّيَ الْعَبَّاسِ فِي وَثَاقِهِ فَأَطْلَقُوهُ فَسَكَتَ فَنَامَ رَسُولُ اللَّهِ ص.

And from Ibn Abbas who said, ‘When evening came on the day of Badr, and the people were withheld in bondage, Rasool-Allah^-saww spent the night keeping watch the beginning of the night. His^-saww companions said to him^-saww, ‘What is the matter you^-saww are not sleeping?’ He^-saww said: ‘I^-saww heard the groaning of my^-saww uncle Al-Abbas in his bondage’. They freed him, and he was silent. Then Rasool-Allah^-saww slept’.

وَ رَوَى عُبَيْدَةُ السَّلْمَانِيُّ عَنْ رَسُولِ اللَّهِ ص‏ أَنَّهُ قَالَ لِأَصْحَابِهِ يَوْمَ بَدْرٍ فِي الْأُسَارَى إِنْ شِئْتُمْ قَتَلْتُمُوهُمْ وَ إِنْ شِئْتُمْ فَادَيْتُمُوهُمْ وَ اسْتَشْهَدَ مِنْكُمْ بِعِدَّتِهِمْ وَ كَانَتِ الْأُسَارَى سَبْعِينَ فَقَالُوا بَلْ نَأْخُذُ الْفِدَاءَ فَنَسْتَمْتِعُ بِهِ وَ نَتَقَوَّى بِهِ عَلَى عَدُوِّنَا يَسْتَشْهِدُ مِنَّا بِعِدَّتِهِمْ قَالَ‏عُبَيْدَةُ طَلَبُوا الْخَيْرَتَيْنِ كِلْتَيْهِمَا فَقُتِلَ مِنْهُمْ يَوْمُ أُحُدٍ سَبْعُونَ.

And it is reported by Ubeyda Suleymani, from Rasool-Allah^-saww having said to his^-saww companions on the day of Badr: ‘With regard to the prisoners, if you like you can kill them, and if you like then you can let them ransom themselves, and you have killed their number’. And the captives were seventy. They said, ‘But we shall take the ransom and enjoy with it and be strengthened by it against our enemies. We be martyred of their number’. Ubeyda said, ‘Seek the both the good things’. On the day of Ohad seventy of them were killed.

و في كتاب علي بن إبراهيم‏ لما قتل رسول الله ص النضر بن الحارث و عقبة بن أبي معيط خافت الأنصار أن يقتل الأسارى قالوا يا رسول الله قتلنا سبعين و هم قومك و أسرتك أ تجذ أصلهم‏ فخذ يا رسول الله ص منهم الفداء و قد كانوا أخذوا ما وجدوه من الغنائم في عسكر قريش

And in the book of Ali Bin Ibrahim – When Rasool-Allah^-saww killed Al Nazar Bin Haris and Uqba Bin Abu Mueet, the Helpers feared that he^-saww would kill the captives (as well). They said, ‘O Rasool-Allah^-saww! We killed seventy and they were your^-saww people, and it would cheer you^-saww to provide their roots. O Rasool-Allah^-saww, take the ransom from them’. And they had already taken what they had found from the war booty among the soldiers of Quraysh.

فلما طلبوا إليه و سألوه نزلت‏ ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى‏ الآيات فأطلق لهم ذلك و كان أكثر الفداء أربعة آلاف درهم و أقله ألف درهم فبعثت قريش بالفداء أولا فأولا و بعثت زينب بنت رسول الله ص من فدى زوجها أبي العاص بن الربيع و بعثت قلائد لها كانت خديجة جهزتها بها و كان أبو العاص ابن أخت خديجة

When they sought to him^-saww and asked him^-saww, it was Revealed: It was not for a Prophet that there happen to be captives for him [8:67] – the Verses. He^-saww freed that for them, and the most of the ransom was four thousand Dirhams, and the least was a thousand Dirhams. Quraysh sent the ransom first for the first, and Zaynab daughter of Rasool-Allah^-saww sent the ransom of her husband Abu Al Aas Bin Al-Rabie, and sent a necklace of hers which (Syeda) Khadeeja^-asws had provided for her with, and Abu Al-Aas was a son of a sister of (Syeda) Khadeeja^-asws.

فلما رأى رسول الله ص تلك القلائد قال رحم الله خديجة هذه قلائد هي جهزتها بها فأطلقه رسول الله ص بشرط أن يبعث إليه زينب و لا يمنعها من اللحوق به فعاهده على ذلك و وفى له.

When Rasool-Allah^-saww saw that necklace, he^-saww said: ‘May Allah^-azwj have Mercy on Khadeeja^-asws! This is a necklace she^-asws had provided her with’. Rasool-Allah^-saww freed him on the condition that he would send Zaynab (back) to him and not prevent her from thundering with him^-saww’. He^-saww packed him upon that, and he fulfilled to him^-saww.

و روي‏ أن النبي ص كره أخذ الفداء حتى رأى سعد بن معاذ كراهية ذلك في وجهه فقال يا رسول الله هذا أول حرب لقينا فيه المشركين و الإثخان في القتل أحب إلينا من استبقاء الرجال

And it is reported that the Prophet^-saww disliked taking the ransom until he^-saww saw Sa’ad Bin Muaz saw that abhorrence in his^-saww face, so he said, ‘O Rasool-Allah^-saww! This is the first war. We met the Polytheists in it, and the striking during the killing is more beloved to us than the remaining of the men’.

و قال عمر بن الخطاب يا رسول الله كذبوك و أخرجوك فقدمهم و اضرب أعناقهم و مكن عليا من عقيل فيضرب عنقه و مكني من فلان أضرب عنقه فإن هؤلاء أئمة الكفر

And Umar Bin Al-Khattab said, ‘O Rasool-Allah^-saww! They are lying to you^-saww, and they expelled you^-saww, so bring them forward and strike off their neck, and enable Ali^-asws on Aqeel and he^-saww should strike his neck off, and enable me from so and so; I shall strike his neck, for these are the leaders of the kufr’.

و قال أبو بكر أهلك و قومك استأن بهم‏ و استبقهم و خذ منهم فدية تكون لنا قوة على الكفار.

Abu Bakr said, ‘Your^-saww family and your^-saww people, be kind with them and let them live, and take ransom from them; it would become a strength for us against the Kafirs’.

وَ قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع‏ كَانَ الْفِدَاءُ يَوْمَ بَدْرٍ كُلُّ رَجُلٍ مِنَ الْمُشْرِكِينَ بِأَرْبَعِينَ أُوقِيَّةً وَ الْأُوقِيَّةُ أَرْبَعُونَ مِثْقَالًا إِلَّا الْعَبَّاسَ فَإِنَّ فِدَاءَهُ كَانَ مِائَةَ أُوقِيَّةٍ وَ كَانَ أُخِذَ مِنْهُ حِينَ أُسِرَ عِشْرُونَ أُوقِيَّةً ذَهَباً فَقَالَ النَّبِيُّ ذَلِكَ غَنِيمَةٌ فَفَادِ نَفْسَكَ وَ ابْنَيْ أَخِيكَ نَوْفَلًا وَ عَقِيلًا فَقَالَ لَيْسَ مَعِي شَيْ‏ءٌ

And Abu Ja’far Al-Baqir^-asws said: ‘The ransom on the day of Badr of each man from the Polytheists was with forty ounces (Awqiya), and the ounce is of forty ‘Misqals’, except for Al-Abbas, for his ransom was one hundred ounces, and twenty ounces of gold were taken from him when he was captured. The Prophet^-saww said: ‘That is war booty, so ransom yourself and the two sons of your brother, Nowfal and Aqeel’. He said, ‘There is nothing with me’.

فَقَالَ أَيْنَ الذَّهَبُ الَّذِي‏ سَلَّمْتَهُ إِلَى أُمِّ الْفَضْلِ وَ قُلْتَ إِنْ حَدَثَ بِي حَدَثٌ فَهُوَ لَكِ وَ لِلْفَضْلِ وَ عَبْدِ اللَّهِ وَ قُثَمَ فَقَالَ مَنْ أَخْبَرَكَ بِهَذَا قَالَ اللَّهُ تَعَالَى فَقَالَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ وَ اللَّهِ مَا اطَّلَعَ عَلَى هَذَا أَحَدٌ إِلَّا اللَّهُ تَعَالَى.

He^-saww said: ‘Where is the gold which you submitted to Umm Al-Fazl and said, ‘If death occurs with me, then it is for you and for Al-Fazl and Abdullah and Qusam’. He said, ‘Who informed you^-saww with this?’ He^-saww said: ‘Allah^-azwj the Exalted’. He said, ‘I testify that you^-saww are a Rasool^-saww of Allah^-azwj. By Allah^-azwj! I did not notify anyone of this except Allah^-azwj the Exalted’.

ثم خاطب الله سبحانه نبيه ص فقال‏ يا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ‏ إنما ذكر الأيدي لأن من كان في وثاقهم فهو بمنزلة من يكون في أيديهم لاستيلائهم عليه‏ مِنَ الْأَسْرى‏ يعني أسراء بدر الذين أخذ منهم الفداء

Then Allah^-azwj the Glorious Addressed His^-azwj Prophet^-saww and He^-azwj Said: O you Prophet! Say to the ones in your hand  [8:70] –  but rather He^-azwj mentioned the hand because the one who was in their bondage, so he is at the status of the one who happens to be in their hands of their seizure upon him, from the captives: – meaning the captives of Badr, those from whom ransom was taken.

إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً أي إسلاما و إخلاصا أو رغبة في الإيمان و صحة نية يُؤْتِكُمْ‏ أي يعطكم‏ خَيْراً مِمَّا أُخِذَ مِنْكُمْ‏ من الفداء إما في الدنيا و الآخرة و إما في الآخرة

‘If Allah Knows any goodness in your hearts – i.e., Islam and sincerity or desire regarding the Eman and healthy intention, He would Give you – i.e., Grant you, better than what He Takes from you [8:70] – of the ransom, either in the world and the Hereafter, or in the Hereafter.

روي عن العباس بن عبد المطلب أنه قال نزلت هذه الآية في و في أصحابي كان معي عشرون أوقية ذهبا فأخذت مني فأعطاني الله مكانها عشرين عبدا كل منهم يضرب بمال كثير و أدناهم يضرب بعشرين ألف درهم مكان العشرين أوقية و أعطاني زمزم و ما أحب أن لي بها جميع أموال أهل مكة و أنا أنتظر المغفرة من ربي‏

It is reported from Al-Abbas son of Abdul Muttalib^-asws having said, ‘This Verse was revealed regarding me and my companions who were with me. Twenty ounces of gold were taken from me and Allah^-azwj Gave me in its place twenty slaves; each of them was trading with a lot of wealth, and the lowest one was earning twenty thousand Dirhams in place of the twenty ounces, and He^-azwj Gave me Zamzam, and there is nothing more beloved to me than the entirety of wealth of the people of Makkah, and I am awaiting the Forgiveness from my Lord^-azwj’.

قال قتادة ذكر لنا أن النبي ص لما قدم عليه مال البحرين ثمانون ألفا و قد توضأ لصلاة الظهر فما صلى يومئذ حتى فرقه و أمر العباس أن يأخذ منه و يحثي‏ فأخذ و كان العباس يقول هذا خير مما أخذ منا و أرجو المغفرة.

Qatada said, ‘It is mentioned to us that the Prophet^-saww, when the wealth of Al-Bahrain was brought forward to him^-saww, eighty thousand, and he^-saww had washed for Salat Al-Zohr, so on that day he^-saww did not pray Salat until he^-saww had distributed it, and instructed Al-Abbas that he takes from it, and urged it. So, he took, and Al-Abbas was saying, ‘This is better than what was taken from us, and I desired the Forgiveness’.

وَ إِنْ يُرِيدُوا أي الذين أطلقتهم من الأسارى‏ خِيانَتَكَ‏ بأن يعودوا حربا لك‏ أو ينصروا عدوا عليك‏ فَقَدْ خانُوا اللَّهَ مِنْ قَبْلُ‏ بأن خرجوا إلى بدر و قاتلوا مع المشركين

And if they are intending [8:71] – i.e., those from the captives you^-saww freed, to betray you – that they would return in battling against you^-saww or help the enemies against you, so they have betrayed Allah from before – by going out to Badr and fought alongside the Polytheists.

و قيل بأن أشركوا بالله و أضافوا إليه ما لا يليق به‏ فَأَمْكَنَ مِنْهُمْ‏ أي فأمكنك منهم يوم بدر بأن غلبوا و أسروا و سيمكنك منهم ثانيا إن خانوك‏ وَ اللَّهُ عَلِيمٌ‏ بما في نفوسكم‏ حَكِيمٌ‏ فيما يفعله

And it is said that they associated with Allah^-azwj and they added to Him^-azwj what is not appropriate with Him^-azwj, but He Empowered you more than them – i.e., Enabled you^-saww from them on the day of Badr that they were overcome and captured, and He^-azwj will be Enabling you^-saww for a second time if they were to betray you, and Allah is Knowing – with what is in their selves, Wise [8:71] in what He^-azwj Does’’.

1- فس، تفسير القمي‏ وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ أَذِلَّةٌ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا كَانُوا أَذِلَّةً وَ فِيهِمْ رَسُولُ اللَّهِ ص وَ إِنَّمَا نَزَلَ وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ ضُعَفَاءُ

Tafseer Qummy – And Allah Helped you at Badr when you were humble, [3:123]. Abu Abdullah^-asws said: ‘And they were not humbled (disgraced) and Rasool-Allah^-saww was among them, and rather it was Revealed as: And Allah Helped you at Badr when you were weak [3:123]’’.[1]

2- فس، تفسير القمي‏ قَوْلُهُ‏ إِحْدَى الطَّائِفَتَيْنِ‏ قَالَ الْعِيرُ أَوْ قُرَيْشٌ‏ قوله‏ ذاتِ الشَّوْكَةِ قال ذات الشوكة الحرب قال تودون العير لا الحرب‏ وَ يُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِماتِهِ‏ قال الكلمات الأئمة قوله‏ شَاقُّوا اللَّهَ وَ رَسُولَهُ‏ أي عادوا الله و رسوله قوله‏ زَحْفاً أي يدنو بعضكم من بعض‏ إِلَّا مُتَحَرِّفاً لِقِتالٍ‏ يعني يرجع‏ أَوْ مُتَحَيِّزاً إِلى‏ فِئَةٍ يعني يرجع إلى صاحبه و هو الرسول و الإمام‏ فَقَدْ كفر و باءَ بِغَضَبٍ مِنَ اللَّهِ‏ ثم قال‏ فَلَمْ تَقْتُلُوهُمْ وَ لكِنَّ اللَّهَ قَتَلَهُمْ‏ أي أنزل الملائكة حتى قتلوهم ثم قال‏ وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى‏ يعني الحصا الذي حمله رسول الله ص و رمى به في وجوه قريش و قال شاهت الوجوه ثم قال‏ ذلِكُمْ وَ أَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكافِرِينَ‏ أي مضعف كيدهم و حيلتهم و مكرهم‏ قوله‏ إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوالَهُمْ‏ الآية قال نزلت في قريش لما وافاهم ضمضم و أخبرهم بخروج رسول الله ص في طلب العير فأخرجوا أموالهم و حملوا و أنفقوا و خرجوا إلى محاربة رسول الله ص ببدر فقتلوا و صاروا إلى النار و كان ما أنفقوا حسرة عليهم قوله‏ إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيا وَ هُمْ بِالْعُدْوَةِ الْقُصْوى‏ يعني قريشا حين نزلوا بالعدوة اليمانية و رسول الله ص حيث نزل بالعدوة الشامية وَ الرَّكْبُ أَسْفَلَ مِنْكُمْ‏ و هي العير التي أفلتت ثم قال‏ وَ لَوْ تَواعَدْتُمْ‏ للحرب لما وفيتم‏ وَ لكِنْ‏ الله جمعكم من غيرميعاد كان بينكم‏ لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى‏ مَنْ حَيَّ عَنْ بَيِّنَةٍ قال يعلم من بقي أن الله ينصره قوله‏ إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنامِكَ قَلِيلًا فالمخاطبة لرسول الله ص و المعنى لأصحابه أراهم الله قريشا في منامهم أنهم قليل و لو أراهم كثيرا لفزعوا

(opinion)[2]

3- فس، تفسير القمي‏ 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

Tafseer Qummi – 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].

وَ كَانَ سَبَبُ ذَلِكَ أَنَّ عِيراً لِقُرَيْشٍ خَرَجَتْ إِلَى الشَّامِ فِيهَا خَزَائِنُهُمْ فَأَمَرَ النَّبِيُّ ص أَصْحَابَهُ بِالْخُرُوجِ لِيَأْخُذُوهَا فَأَخْبَرَهُمْ أَنَّ اللَّهَ تَعَالَى قَدْ وَعَدَهُ إِحْدَى الطَّائِفَتَيْنِ إِمَّا الْعِيرَ أَوْ قُرَيْشَ‏ إِنْ أَظْفَرَ بِهِمْ‏ فَخَرَجَ فِي ثَلَاثِمِائَةٍ وَ ثَلَاثَةَ عَشَرَ رَجُلًا فَلَمَّا قَارَبَ بَدْراً كَانَ أَبُو سُفْيَانَ فِي الْعِيرِ فَلَمَّا بَلَغَهُ أَنَّ رَسُولَ اللَّهِ ص قَدْ خَرَجَ يَتَعَرَّضُ الْعِيرَ خَافَ خَوْفاً شَدِيداً وَ مَضَى إِلَى الشَّامِ

And the reason for that was that 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. He^-saww went out among three hundred and thirteen men, and when he^-saww was near Badr, Abu Sufyan was among the caravan. 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.

فَلَمَّا وَافَى النَّقِرَةَ اكْتَرَى ضَمْضَمَ بْنَ عَمْرٍو الْخُزَاعِيَّ بِعَشَرَةِ دَنَانِيرَ وَ أَعْطَاهُ قَلُوصاً وَ قَالَ لَهُ امْضِ إِلَى قُرَيْشٍ وَ أَخْبِرْهُمْ أَنَّ مُحَمَّداً وَ الصُّبَاةَ مِنْ أَهْلِ يَثْرِبَ قَدْ خَرَجُوا يَتَعَرَّضُونَ لِعِيرِكُمْ فَأَدْرِكُوا الْعِيرَ وَ أَوْصَاهُ أَنْ يَخْرِمَ نَاقَتَهُ وَ يَقْطَعَ أُذُنَهَا حَتَّى يَسِيلَ الدَّمُ وَ يَشُقَّ ثَوْبَهُ مِنْ قُبُلٍ وَ دُبُرٍ

But when he came to Naqra (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.

فَإِذَا دَخَلَ مَكَّةَ وَلَّى وَجْهَهُ إِلَى ذَنَبِ الْبَعِيرِ وَ صَاحَ بِأَعْلَى صَوْتِهِ وَ قَالَ يَا آلَ غَالِبٍ يَا آلَ غَالِبٍ اللَّطِيمَةَ اللَّطِيمَةَ الْعِيرَ الْعِيرَ أَدْرِكُوا أَدْرِكُوا وَ مَا أَرَاكُمْ تُدْرِكُونَ فَإِنَّ مُحَمَّداً وَ الصُّبَاةَ مِنْ أَهْلِ يَثْرِبَ قَدْ خَرَجُوا يَتَعَرَّضُونَ لِعِيرِكُمْ‏

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)!’

فَخَرَجَ ضَمْضَمٌ يُبَادِرُ إِلَى مَكَّةَ وَ رَأَتْ عَاتِكَةُ بِنْتُ عَبْدِ الْمُطَّلِبِ قَبْلَ قُدُومِ ضَمْضَمٍ فِي مَنَامِهَا بِثَلَاثَةِ أَيَّامٍ كَانَ رَاكِباً قَدْ دَخَلَ مَكَّةَ يُنَادِي يَا آلَ غُدَرَ يَا آلَ غُدَرَ اغْدُوا إِلَى مَصَارِعِكُمْ صُبْحَ ثَالِثَةٍ ثُمَّ وَافَى بِجَمَلِهِ عَلَى أَبِي قُبَيْسٍ فَأَخَذَ حَجَراً فَدَهْدَهَ مِنَ الْجَبَلِ‏

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 was 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.

فَمَا تَرَكَ دَاراً مِنْ دُورِ قُرَيْشٍ إِلَّا أَصَابَهُ مِنْهُ فِلْذَةٌ وَ كَانَ وَادِي مَكَّةَ قَدْ سَالَ مِنْ أَسْفَلِهِ دَماً فَانْتَبَهَتْ ذَعِرَةً فَأَخْبَرَتِ الْعَبَّاسَ بِذَلِكَ فَأَخْبَرَ الْعَبَّاسُ عُتْبَةَ بْنَ رَبِيعَةَ فَقَالَ عُتْبَةُ هَذِهِ مُصِيبَةٌ تَحْدُثُ فِي قُرَيْشٍ

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. She woke up alarmed and informed Al-Abbas with that, and Al-Abbas informed Utba Bin Rabie. Utba said, ‘This is a calamity which would occur among the Quraysh’.

وَ فَشَتِ‏ الرُّؤْيَا فِي قُرَيْشٍ وَ بَلَغَ‏ ذَلِكَ أَبَا جَهْلٍ فَقَالَ مَا رَأَتْ عَاتِكَةُ هَذِهِ الرُّؤْيَا وَ هَذِهِ نَبِيَّةٌ ثَانِيَةٌ فِي بَنِي عَبْدِ الْمُطَّلِبِ وَ اللَّاتِ وَ الْعُزَّى لَنَنْتَظِرَنَّ ثَلَاثَةَ أَيَّامٍ فَإِنْ كَانَ مَا رَأَتْ حَقّاً فَهُوَ كَمَا رَأَتْ وَ إِنْ كَانَ غَيْرَ ذَلِكَ لَنَكْتُبَنَّ بَيْنَنَا كِتَاباً أَنَّهُ مَا مِنْ أَهْلِ بَيْتٍ مِنَ الْعَرَبِ أَكْذَبَ رِجَالًا وَ لَا نِسَاءً مِنْ بَنِي هَاشِمٍ

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 considered 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’.

فَلَمَّا مَضَى يَوْمٌ قَالَ أَبُو جَهْلٍ هَذَا يَوْمٌ قَدْ مَضَى فَلَمَّا كَانَ الْيَوْمُ الثَّانِي قَالَ أَبُو جَهْلٍ هَذَا يَوْمَانِ قَدْ مَضَيَا فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ وَافَى ضَمْضَمٌ‏ يُنَادِي فِي الْوَادِي يَا آلَ غَالِبٍ يَا آلَ غَالِبٍ اللَّطِيمَةَ اللَّطِيمَةَ الْعِيرَ الْعِيرَ أَدْرِكُوا وَ مَا أَرَاكُمْ تُدْرِكُونَ فَإِنَّ مُحَمَّداً وَ الصُّبَاةَ مِنْ أَهْلِ يَثْرِبَ قَدْ خَرَجُوا يَتَعَرَّضُونَ لِعِيرِكُمُ الَّتِي فِيهَا خَزَائِنُكُمْ

When a day passed by, Abu Jahl^-la said, ‘This day has passed’. 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!’

فَتَصَايَحَ النَّاسُ بِمَكَّةَ وَ تَهَيَّئُوا لِلْخُرُوجِ وَ قَامَ سُهَيْلُ بْنُ عَمْرٍو وَ صَفْوَانُ بْنُ أُمَيَّةَ وَ أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ وَ مُنَبِّهٌ وَ نَبِيهٌ ابْنَا الْحَجَّاجِ وَ نَوْفَلُ بْنُ خُوَيْلِدٍ فَقَالَ يَا مَعْشَرَ قُرَيْشٍ وَ اللَّهِ مَا أَصَابَكُمْ مُصِيبَةٌ أَعْظَمُ مِنْ هَذِهِ

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 Nawfal Bin Khuweylid stood up and said, ‘Community of Quraysh! By Allah! There has not afflicted you a calamity greater than this.

أَنْ يَطْمَعَ مُحَمَّدٌ وَ الصُّبَاةُ مِنْ أَهْلِ يَثْرِبَ أَنْ يَتَعَرَّضُوا لِعِيرِكُمُ الَّتِي فِيهَا خَزَائِنُكُمْ فَوَ اللَّهِ مَا قُرَشِيٌّ وَ لَا قُرَشِيَّةٌ إِلَّا وَ لَهَا فِي هَذَا الْعِيرِ نَشٌ‏ فَصَاعِداً وَ إِنَّهُ لَمِنَ الذُّلِ وَ الصَّغَارِ أَنْ يَطْمَعَ مُحَمَّدٌ فِي أَمْوَالِكُمْ‏ وَ يُفَرِّقَ بَيْنَكُمْ وَ بَيْنَ مَتْجَرِكُمْ فَأَخْرِجُوا

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. By Allah^-azwj, there is neither a Qureshi man nor a Qureshi 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!’

وَ أَخْرَجَ صَفْوَانُ بْنُ أُمَيَّةَ خَمْسَمِائَةِ دِينَارٍ وَ جَهَّزَ بِهَا وَ أَخْرَجَ سُهَيْلُ بْنُ عَمْرٍو وَ مَا بَقِيَ أَحَدٌ مِنْ عُظَمَاءِ قُرَيْشٍ إِلَّا أَخْرَجُوا مَالًا وَ حَمَلُوا وَ قَوُوا وَ خَرَجُوا عَلَى الصَّعْبِ وَ الذَّلُولِ لَا يَمْلِكُونَ أَنْفُسَهُمْ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ خَرَجُوا مِنْ دِيارِهِمْ بَطَراً وَ رِئاءَ النَّاسِ‏ وَ خَرَجَ مَعَهُمُ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ وَ نَوْفَلُ بْنُ الْحَارِثِ وَ عَقِيلُ بْنُ أَبِي طَالِبٍ وَ أَخْرَجُوا مَعَهُمُ الْقِيَانَ‏ يَشْرَبُونَ الْخُمُورَ وَ يَضْرِبُونَ بِالدُّفُوفِ

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 wine and beating the tambourines.

وَ خَرَجَ رَسُولُ اللَّهِ ص فِي ثَلَاثِمِائَةٍ وَ ثَلَاثَةَ عَشَرَ رَجُلًا فَلَمَّا كَانَ بِقُرْبِ بَدْرٍ عَلَى لَيْلَةٍ مِنْهَا بَعَثَ بَسِيسَ بْنَ أَبِي الزَّغْبَا وَ عَدِيَّ بْنَ عَمْرٍو يَتَجَسَّسَانِ خَبَرَ الْعِيرِ فَأَتَيَا مَاءَ بَدْرٍ وَ أَنَاخَا رَاحِلَتَيْهِمَا وَ اسْتَعْذَبَا مِنَ الْمَاءِ وَ سَمِعَا جَارِيَتَيْنِ قَدْ تَشَبَّثَتْ إِحْدَاهُمَا بِالْأُخْرَى يُطَالِبُهَا بِدِرْهَمٍ كَانَ لَهَا عَلَيْهَا فَقَالَتْ عِيرُ قُرَيْشٍ نَزَلَتْ أَمْسِ فِي مَوْضِعِ كَذَا وَ كَذَا وَ هِيَ تَنْزِلُ غَداً هَاهُنَا وَ أَنَا أَعْمَلُ لَهُمْ وَ أَقْضِيكَ فَرَجَعَا إِلَى رَسُولِ اللَّهِ ص‏ فَأَخْبَرَاهُ بِمَا سَمِعَا

And Rasool-Allah^-saww came out among three hundred and thirteen men. 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. 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). 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’. They returned to Rasool-Allah^-saww and informed him^-saww of what they had heard.

فَأَقْبَلَ أَبُو سُفْيَانَ بِالْعِيرِ فَلَمَّا شَارَفَ بَدْراً تَقَدَّمَ الْعِيرَ وَ أَقْبَلَ وَحْدَهُ حَتَّى انْتَهَى إِلَى مَاءِ بَدْرٍ وَ كَانَ بِهَا رَجُلٌ مِنْ جُهَيْنَةَ يُقَالُ لَهُ كَسْبٌ‏ الْجُهَنِيُّ فَقَالَ لَهُ يَا كَسْبُ هَلْ لَكَ عِلْمٌ بِمُحَمَّدٍ وَ أَصْحَابِهِ قَالَ لَا قَالَ وَ اللَّاتِ وَ الْعُزَّى لَئِنْ كَتَمْتَنَا أَمْرَ مُحَمَّدٍ لَا تَزَالُ قُرَيْشٌ لَكَ‏ مُعَادِيَةً آخِرَ الدَّهْرِ فَإِنَّهُ لَيْسَ أَحَدٌ مِنْ قُرَيْشٍ إِلَّا وَ لَهُ شَيْ‏ءٌ فِي هَذَا الْعِيرِ فَلَا تَكْتُمْنِي

Abu Sufyan came over at Badr, and when he overlooked 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 time, 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’.

فَقَالَ وَ اللَّهِ مَا لِي عِلْمٌ بِمُحَمَّدٍ وَ مَا بَالُ مُحَمَّدٍ وَ أَصْحَابِهِ بِالتُّجَّارِ إِلَّا أَنِّي رَأَيْتُ فِي هَذَا الْيَوْمِ رَاكِبَيْنِ أَقْبَلَا فَاسْتَعْذَبَا مِنَ الْمَاءِ وَ أَنَاخَا رَاحِلَتَيْهِمَا وَ رَجَعَا فَلَا أَدْرِي مَنْ هُمَا

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’.

فَجَاءَ أَبُو سُفْيَانَ إِلَى مَوْضِعِ مُنَاخِ إِبِلِهِمَا فَفَتَّ أَبْعَارَ الْإِبِلِ بِيَدِهِ فَوَجَدَ فِيهَا النَّوَى فَقَالَ هَذِهِ عَلَائِفُ يَثْرِبَ هَؤُلَاءِ وَ اللَّهِ عُيُونُ مُحَمَّدٍ فَرَجَعَ مُسْرِعاً وَ أَمَرَ بِالْعِيرِ فَأَخَذَ بِهَا نَحْوَ سَاحِلِ الْبَحْرِ وَ تَرَكُوا الطَّرِيقَ وَ مَرُّوا مُسْرِعِين

Abu Sufyan came over to the place where their camels had rested and took the excrement 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’. He returned hurriedly and instructed the caravan to go around the coast of the sea, and leave the road and pass by quickly.

وَ نَزَلَ جَبْرَئِيلُ عَلَى رَسُولِ اللَّهِ ص فَأَخْبَرَهُ أَنَّ الْعِيرَ قَدْ أَفْلَتَتْ وَ أَنَّ قُرَيْشاً قَدْ أَقْبَلَتْ لِمَنْعِ عِيرِهَا وَ أَمَرَهُ بِالْقِتَالِ وَ وَعَدَهُ النَّصْرَ وَ كَانَ نَازِلًا بِالصَّفْرَاءِ فَأَحَبَّ أَنْ يَبْلُوَ الْأَنْصَارَ لِأَنَّهُمْ إِنَّمَا وَعَدُوهُ أَنْ يَنْصُرُوهُ وَ كَانَ فِي الدَّارِ فَأَخْبَرَهُمْ أَنَّ الْعِيرَ قَدْ جَازَتْ وَ أَنَّ قُرَيْشاً قَدْ أَقْبَلَتْ لِتَمْنَعَ عِيرَهَا وَ أَنَّ اللَّهَ قَدْ أَمَرَنِي بِمُحَارَبَتِهِمْ

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). 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). 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’.

فَجَزِعَ أَصْحَابُ رَسُولِ اللَّهِ ص مِنْ ذَلِكَ وَ خَافُوا خَوْفاً شَدِيداً فَقَالَ رَسُولُ اللَّهِ ص أَشِيرُوا عَلَيَّ فَقَامَ أَبُو بَكْرٍ فَقَالَ يَا رَسُولَ اللَّهِ ص إِنَّهَا قُرَيْشٌ وَ خُيَلَاؤُهَا مَا آمَنَتْ مُنْذُ كَفَرَتْ وَ لَا ذَلَّتْ مُنْذُ عَزَّتْ وَ لَمْ نَخْرُجْ‏ عَلَى هَيْئَةِ الْحَرْبِ فَقَالَ رَسُولُ اللَّهِ ص اجْلِسْ فَجَلَسَ فَقَالَ أَشِيرُوا عَلَيَّ فَقَامَ عُمَرُ فَقَالَ مِثْلَ مَقَالَةِ أَبِي بَكْرٍ فَقَالَ اجْلِسْ

The companions of Rasool-Allah^-saww panicked from that and they feared an intense fearing. Rasool-Allah^-saww said: ‘Consult 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!’ He sat down. Umar stood up and he said similar to the words of Abu Bakr. He^-saww said: ‘Sit down!’

ثُمَّ قَامَ الْمِقْدَادُ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّهَا قُرَيْشٌ وَ خُيَلَاؤُهَا وَ قَدْ آمَنَّا بِكَ وَ صَدَّقْنَاكَ وَ شَهِدْنَا أَنَّ مَا جِئْتَ بِهِ حَقٌّ مِنْ عِنْدِ اللَّهِ وَ اللَّهِ لَوْ أَمَرْتَنَا أَنْ نَخُوضَ جَمْرَ الْغَضَا وَ شَوْكَ الْهَرَاسِ لَخُضْنَا مَعَكَ وَ لَا نَقُولُ لَكَ مَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى‏ فَاذْهَبْ أَنْتَ وَ رَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ وَ لَكِنَّا نَقُولُ اذْهَبْ أَنْتَ وَ رَبُّكَ فَقَاتِلَا إِنَّا مَعَكُمَا مُقَاتِلُونَ‏ فَجَزَاهُ النَّبِيُّ خَيْراً ثُمَّ جَلَسَ

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’. The Prophet^-saww expressed good to him, then he sat down.

ثُمَّ قَالَ أَشِيرُوا عَلَيَّ فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ كَأَنَّكَ أَرَدْتَنَا قَالَ نَعَمْ قَالَ فَلَعَلَّكَ خَرَجْتَ عَلَى أَمْرٍ قَدْ أُمِرْتَ بِغَيْرِهِ قَالَ نَعَمْ

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’.

قَالَ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ إِنَّا قَدْ آمَنَّا بِكَ وَ صَدَّقْنَاكَ وَ شَهِدْنَا أَنَّ مَا جِئْتَ بِهِ حَقٌّ مِنْ عِنْدِ اللَّهِ فَمُرْنَا بِمَا شِئْتَ وَ خُذْ مِنْ أَمْوَالِنَا مَا شِئْتَ وَ اتْرُكْ مِنْهُ‏ مَا شِئْتَ وَ الَّذِي أَخَذْتَ مِنْهُ أَحَبُّ إِلَيَّ مِنَ الَّذِي تَرَكْتَ وَ اللَّهِ لَوْ أَمَرْتَنَا أَنْ نَخُوضَ هَذَا الْبَحْرَ لَخُضْنَا مَعَكَ فَجَزَاهُ خَيْراً

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 desire, and take from our wealth whatever you^-saww like to, and leave from it whatever you^-saww like to, and that which you^-saww take from it is more beloved to me than 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’. He^-saww expressed good to him.

ثُمَّ قَالَ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ وَ اللَّهِ مَا خُضْتُ هَذَا الطَّرِيقَ قَطُّ وَ مَا لِي بِهِ عِلْمٌ وَ قَدْ خَلَفْنَا بِالْمَدِينَةِ قَوْماً لَيْسَ نَحْنُ بِأَشَدَّ جِهَازاً لَكَ مِنْهُمْ وَ لَوْ عَلِمُوا أَنَّهُ الْحَرْبُ لَمَا تَخَلَّفُوا وَ لَكِنْ نَعُدُّ لَكَ الرَّوَاحِلَ وَ نَلْقَى عَدُوَّنَا فَإِنَّا صُبُرٌ عِنْدَ اللِّقَاءِ أَنْجَادٌ فِي الْحَرْبِ وَ إِنَّا لَنَرْجُو أَنْ يُقِرَّ اللَّهُ عَيْنَكَ بِنَا فَإِنْ يَكُ مَا تُحِبُّ فَهُوَ ذَاكَ وَ إِنْ يَكُ غَيْرَ ذَلِكَ قَعَدْتَ عَلَى رَوَاحِلِكَ‏ فَلَحِقْتَ بِقَوْمِنَا

Then he 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 known 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. 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)’.

فَقَالَ رَسُولُ اللَّهِ أَوْ يُحْدِثُ اللَّهُ غَيْرَ ذَلِكَ كَأَنِّي بِمَصْرَعِ فُلَانٍ هَاهُنَا وَ بِمَصْرَعِ فُلَانٍ هَاهُنَا وَ بِمَصْرَعِ أَبِي جَهْلٍ وَ عُتْبَةِ بْنِ رَبِيعَةَ وَ شَيْبَةِ بْنِ رَبِيعَةَ وَ مُنَبِّهٍ وَ نَبِيهٍ ابْنَيِ الْحَجَّاجِ فَإِنَّ اللَّهَ قَدْ وَعَدَنِي إِحْدَى الطَّائِفَتَيْنِ وَ لَنْ يُخْلِفَ اللَّهُ الْمِيعَادَ

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’.

فَنَزَلَ جَبْرَئِيلُ عَلَى رَسُولِ اللَّهِ ص بِهَذِهِ الْآيَةِ كَما أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِ‏ إِلَى قَوْلِهِ‏ 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].

فَأَمَرَ رَسُولُ اللَّهِ بِالرَّحِيلِ حَتَّى نَزَلَ عِشَاءً عَلَى مَاءِ بَدْرٍ وَ هِيَ الْعُدْوَةُ الشَّامِيَّةُ وَ أَقْبَلَتْ قُرَيْشٌ فَنَزَلَتْ‏ بِالْعُدْوَةِ الْيَمَانِيَّةِ وَ بَعَثَتْ عَبِيدَهَا تَسْتَعْذِبُ مِنَ الْمَاءِ فَأَخَذُوهُمْ أَصْحَابُ رَسُولِ اللَّهِ ص وَ حَبَسُوهُمْ فَقَالُوا لَهُمْ مَنْ أَنْتُمْ قَالُوا نَحْنُ عَبِيدُ قُرَيْشٍ قَالُوا فَأَيْنَ الْعِيرُ قَالُوا لَا عِلْمَ لَنَا بِالْعِيرِ

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’.

فَأَقْبَلُوا يَضْرِبُونَهُمْ وَ كَانَ رَسُولُ اللَّهِ ص يُصَلِّي فَانْفَتَلَ مِنْ صَلَاتِهِ فَقَالَ إِنْ صَدَقُوكُمْ ضَرَبْتُمُوهُمْ وَ إِنْ كَذَبُوكُمْ تَرَكْتُمُوهُمْ عَلَيَّ بِهِمْ فَأَتَوْا بِهِمْ فَقَالَ لَهُمْ مَنْ أَنْتُمْ قَالُوا يَا مُحَمَّدُ نَحْنُ عَبِيدُ قُرَيْشٍ قَالَ كَمِ الْقَوْمُ قَالُوا لَا عِلْمَ لَنَا بِعَدَدِهِمْ قَالَ كَمْ يَنْحَرُونَ فِي كُلِّ يَوْمٍ جَزُوراً قَالُوا تِسْعَةٌ إِلَى عَشَرَةٍ فَقَالَ رَسُولُ اللَّهِ ص تِسْعُمِائَةٍ إِلَى أَلْفٍ

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!’ 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’.

قَالَ فَمَنْ فِيهِمْ مِنْ بَنِي هَاشِمٍ قَالَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ وَ نَوْفَلُ بْنُ الْحَارِثِ وَ عَقِيلُ بْنُ أَبِي طَالِبٍ فَأَمَرَ رَسُولُ اللَّهِ ص بِهِمْ فَحُبِسُوا وَ بَلَغَ قُرَيْشاً ذَلِكَ‏ فَخَافُوا خَوْفاً شَدِيداً وَ لَقِيَ عُتْبَةُ بْنُ رَبِيعَةَ أَبَا الْبَخْتَرِيِّ بْنَ هِشَامٍ فَقَالَ لَهُ أَ مَا تَرَى هَذَا الْبَغْيَ وَ اللَّهِ مَا أَبْصِرُ مَوْضِعَ قَدَمَيَّ خَرَجْنَا لِنَمْنَعَ عِيرَنَا وَ قَدْ أَفْلَتَتْ فَجِئْنَا بَغْياً وَ عُدْوَاناً وَ اللَّهِ مَا أَفْلَحَ قَوْمٌ قَطُّ بَغَوْا وَ لَوَدِدْتُ أَنَّ مَا فِي الْعِيرِ مِنْ أَمْوَالِ بَنِي عَبْدِ مَنَافٍ ذَهَبٌ كُلُّهُ وَ لَمْ نَسِرْ هَذَا الْمَسِيرَ

He^-saww said: ‘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’. 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 were to go away, all of it, and we had not marched this march.

فَقَالَ لَهُ أَبُو الْبَخْتَرِيِّ إِنَّكَ سَيِّدٌ مِنْ سَادَاتِ قُرَيْشٍ فَتَحَمَّلِ الْعِيرَ الَّتِي أَصَابَهَا مُحَمَّدٌ وَ أَصْحَابُهُ بِنَخْلَةَ وَ دَمَ ابْنِ الْحَضْرَمِيِّ فَإِنَّهُ حَلِيفُكَ فَقَالَ عُتْبَةُ أَنْتَ عَلَيَّ بِذَلِكَ وَ مَا عَلَى أَحَدٍ مِنَّا خِلَافٌ إِلَّا ابْنَ الْحَنْظَلِيَّةِ يَعْنِي أَبَا جَهْلٍ فَصِرْ إِلَيْهِ وَ أَعْلِمْهُ أَنِّي قَدْ تَحَمَّلْتُ الْعِيرَ الَّتِي قَدْ أَصَابَهَا مُحَمَّدٌ وَ دَمَ ابْنِ الْحَضْرَمِيِّ

Abu Al Bakhtary said to him, ‘You are a chief from the chiefs of Quraysh, so carry the caravan which Muhammad^-saww and his^-saww companions attained at Nakhla and blood of Ibn Al-Kazramy, for he is your ally’. Utba said, ‘You come to me with that, and it is not upon anyone from us any replacement, except Ibn Al-Hanzala – meaning Abu Jahl^-la. Go to him^-la and let him^-la know that I have carried the caravan which Muhammad^-saww had attained and blood of Ibn Al-Hazramy’.

فَقَالَ أَبُو الْبَخْتَرِيِّ فَقَصَدْتُ خِبَاءَهُ وَ إِذَا هُوَ قَدْ أَخْرَجَ دِرْعاً لَهُ فَقُلْتُ لَهُ إِنَّ أَبَا الْوَلِيدِ بَعَثَنِي إِلَيْكَ بِرِسَالَةٍ فَغَضِبَ ثُمَّ قَالَ أَ مَا وَجَدَ عُتْبَةُ رَسُولًا غَيْرَكَ فَقُلْتُ أَمَا وَ اللَّهِ لَوْ غَيْرُهُ أَرْسَلَنِي مَا جِئْتُ وَ لَكِنَّ أَبَا الْوَلِيدِ سَيِّدُ الْعَشِيرَةِ فَغَضِبَ غَضْبَةً أُخْرَى فَقَالَ تَقُولُ سَيِّدُ الْعَشِيرَةِ فَقُلْتُ أَنَا أَقُولُهُ‏ وَ قُرَيْشٌ كُلُّهَا تَقُولُهُ إِنَّهُ قَدْ تَحَمَّلَ الْعِيرَ وَ دَمَ ابْنِ الْحَضْرَمِيِّ

Abu Al-Bakhtary said, ‘He aimed for his tent and he brought out a shield of his. I said to him, ‘Abu Al Waleed sent me to you with a message’. He was angry, then said, ‘Utba could not find any messenger other than you?’ I said, ‘But by Allah^-azwj, if someone else had sent me, I would not have come, but Abu Al Waleed, chief of the clan did’. He got angered with another anger, and said, ‘You are saying, chief of the clan?’ I said, ‘I am saying it, and Quraysh, all of them are saying it, he has carried the caravan and blood of Al-Hazramy’.

فَقَالَ إِنَّ عُتْبَةَ أَطْوَلُ النَّاسِ لِسَاناً وَ أَبْلَغُهُ فِي الْكَلَامِ وَ يَتَعَصَّبُ لِمُحَمَّدٍ فَإِنَّهُ مِنْ بَنِي عَبْدِ مَنَافٍ وَ ابْنُهُ مَعَهُ وَ يُرِيدُ أَنْ يُخَدِّرَ النَّاسَ‏ لَا وَ اللَّاتِ وَ الْعُزَّى حَتَّى نُقْحِمَ عَلَيْهِمْ بِيَثْرِبَ وَ نَأْخُذَهُمْ أُسَارَى فَنُدْخِلَهُمْ مَكَّةَ وَ تَتَسَامَعَ الْعَرَبُ بِذَلِكَ وَ لَا يَكُونَ بَيْنَنَا وَ بَيْنَ مَتْجَرِنَا أَحَدٌ نَكْرَهُهُ

He said, ‘Utba has the longest tongue of the people and the most eloquent of them in speech, and he is prejudicial to Muhammad^-saww for he is from the clan of Abd Manaf, and his son is with him, and he wants to abandon the people. No, by Al-Laat and Al-Uzza, until we storm upon them at Yasrib, and we seize them as captives and enter them into Makkah and make ourselves heard by the Arabs with that, and there does not happen to be anyone between us and our market we dislike’.

وَ بَلَغَ أَصْحَابَ رَسُولِ اللَّهِ ص كَثْرَةُ قُرَيْشٍ فَفَزِعُوا فَزَعاً شَدِيداً وَ شَكَوْا وَ بَكَوْا وَ اسْتَغَاثُوا فَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ‏ 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].

فَلَمَّا أَمْسَى رَسُولُ اللَّهِ ص وَ جَنَّهُ اللَّيْلُ أَلْقَى اللَّهُ عَلَى أَصْحَابِهِ النُّعَاسَ حَتَّى نَامُوا وَ أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيْهِمُ الْمَاءَ وَ كَانَ نُزُولُ رَسُولِ اللَّهِ ص فِي مَوْضِعٍ لَا يَثْبُتُ فِيهِ الْقَدَمُ فَأَنْزَلَ اللَّهُ عَلَيْهِمُ السَّمَاءَ وَ لَبَّدَ الْأَرْضَ حَتَّى ثَبَتَتْ‏ أَقْدَامُهُمْ وَ هُوَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ 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].

وَ ذَلِكَ أَنَّ بَعْضَ أَصْحَابِ النَّبِيِّ ص احْتَلَمَ‏ وَ لِيَرْبِطَ عَلى‏ قُلُوبِكُمْ وَ يُثَبِّتَ بِهِ الْأَقْدامَ‏ وَ كَانَ الْمَطَرُ عَلَى قُرَيْشٍ مِثْلَ الْعَزَالِي وَ عَلَى‏ أَصْحَابِ رَسُولِ اللَّهِ ص رَذَاذاً بِقَدْرِ مَا لَبَّدَ الْأَرْضَ وَ خَافَتْ قُرَيْشٌ خَوْفاً شَدِيداً فَأَقْبَلُوا يَتَحَارَسُونَ يَخَافُونَ الْبَيَاتَ

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 measure 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.

فَبَعَثَ رَسُولُ اللَّهِ ص عَمَّارَ بْنَ يَاسِرٍ وَ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ فَقَالَ ادْخُلَا فِي الْقَوْمِ وَ ائْتُونَا بِأَخْبَارِهِمْ فَكَانَا يَجُولَانِ بِعَسْكَرِهِمْ لَا يَرَوْنَ إِلَّا خَائِفاً ذَعِراً إِذَا صَهَلَ الْفَرَسُ وَ ثَبَتَ عَلَى جَحْفَلَتِهِ‏ فَسَمِعُوا مُنَبِّهَ بْنَ الْحَجَّاجِ يَقُولُ‏

لَا يَتْرُكُ‏ الْجُوعُ لَنَا مَبِيتاً		لَا بُدَّ أَنْ نَمُوتَ أَوْ نُمِيتَا

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’. 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’.

قَالَ قَدْ وَ اللَّهِ كَانُوا شَبَاعَى وَ لَكِنَّهُمْ مِنَ الْخَوْفِ قَالُوا هَذَا وَ أَلْقَى اللَّهُ فِي قُلُوبِهِمُ الرُّعْبَ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ 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].

فَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ص عَبَّأَ أَصْحَابَهُ وَ كَانَ فِي عَسْكَرِ رَسُولِ اللَّهِ ص فرسين‏ [فَرَسَانِ‏] فَرَسٌ لِلزُّبَيْرِ بْنِ الْعَوَّامِ وَ فَرَسٌ لِلْمِقْدَادِ وَ كَانَتْ فِي عَسْكَرِهِ سَبْعُونَ جَمَلًا يَتَعَاقَبُونَ عَلَيْهَا فَكَانَ رَسُولُ اللَّهِ ص وَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ مَرْثَدُ بْنُ أَبِي مَرْثَدٍ الْغَنَوِيُّ عَلَى جَمَلٍ يَتَعَاقَبُونَ عَلَيْهِ وَ الْجَمَلُ لِمَرْثَدٍ

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.

وَ كَانَ فِي عَسْكَرِ قُرَيْشٍ أَرْبَعُمِائَةِ فَرَسٍ فَعَبَّأَ رَسُولُ اللَّهِ ص أَصْحَابَهُ بَيْنَ يَدَيْهِ وَ قَالَ‏ غُضُّوا أَبْصَارَكُمْ وَ لَا تَبْدَءُوهُمْ بِالْقِتَالِ وَ لَا يَتَكَلَّمَنَّ أَحَدٌ

And there were four hundred horses among the army of Quraysh. 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’.

فَلَمَّا نَظَرَتْ قُرَيْشٌ إِلَى قِلَّةِ أَصْحَابِ رَسُولِ اللَّهِ ع قَالَ أَبُو جَهْلٍ مَا هُمْ إِلَّا أَكَلَةُ رَأْسٍ لَوْ بَعَثْنَا إِلَيْهِمْ عَبِيدَنَا لَأَخَذُوهُمْ أَخْذاً بِالْيَدِ فَقَالَ عُتْبَةُ بْنُ رَبِيعَةَ أَ تَرَى لَهُمْ كَمِيناً وَ مَدَداً فَبَعَثُوا عَمْرَو بْنَ‏ وَهْبٍ الْجُمَحِيَّ وَ كَانَ فَارِساً شُجَاعاً فَجَالَ بِفَرَسِهِ حَتَّى طَافَ بِعَسْكَرِ رَسُولِ اللَّهِ ص ثُمَّ صَعِدَ فِي الْوَادِي وَ صَوَّبَ ثُمَّ رَجَعَ إِلَى قُرَيْشٍ

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?’’ They sent Ameyr Bin Wahab Al-Jamhy, and he was a brave horseman. 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.

فَقَالَ مَا لَهُمْ كَمِينٌ وَ لَا مَدَدٌ وَ لَكِنْ نَوَاضِحُ يَثْرِبَ قَدْ حَمَلَتِ الْمَوْتَ النَّاقِعَ أَ مَا تَرَوْنَهُمْ خُرْسٌ لَا يَتَكَلَّمُونَ يَتَلَمَّظُونَ تَلَمُّظَ الْأَفَاعِي مَا لَهُمْ‏ مَلْجَأٌ إِلَّا سُيُوفَهُمْ وَ مَا أَرَاهُمْ يُوَلُّونَ حَتَّى يُقْتَلُوا وَ لَا يُقْتَلُونَ حَتَّى يَقْتُلُوا بِعَدَدِهِمْ‏ فَارْتَئُوا رَأْيَكُمْ فَقَالَ أَبُو جَهْلٍ كَذَبْتَ وَ جَبُنْتَ وَ انْتَفَخَ سَحْرُكَ حِينَ نَظَرْتَ إِلَى سُيُوفِ أَهْلِ يَثْرِبَ

He said, ‘There is neither a (plan of) ambush for them nor any helpers, but camels borrowed from Yasrib. 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’. Abu Jahl^-la said, ‘You are lying and are a coward, and you were mesmerised when you saw the swords of people of Yasrib’.

وَ فَزِعَ أَصْحَابُ رَسُولِ اللَّهِ ص حِينَ نَظَرُوا إِلَى كَثْرَةِ قُرَيْشٍ وَ قُوَّتِهِمْ فَأَنْزَلَ اللَّهُ تَعَالَى عَلَى رَسُولِهِ‏ وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها وَ تَوَكَّلْ عَلَى اللَّهِ‏ وَ قَدْ عَلِمَ اللَّهُ أَنَّهُمْ لَا يَجْنَحُونَ وَ لَا يُجِيبُونَ إِلَى السِّلْمِ وَ إِنَّمَا أَرَادَ بِذَلِكَ لِتَطَيُّبِ قُلُوبِ أَصْحَابِ النَّبِيِّ ص

And the companions of Rasool-Allah^-saww panicked when they looked at the number of Quraysh and their force. 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.

فَبَعَثَ رَسُولُ اللَّهِ ص إِلَى قُرَيْشٍ فَقَالَ يَا مَعْشَرَ قُرَيْشٍ مَا أَحَدٌ مِنَ الْعَرَبِ أَبْغَضَ إِلَيَّ مِنْ أَنْ أَبْدَأَ بِكُمْ فَخَلُّونِي وَ الْعَرَبَ فَإِنْ أَكُ صَادِقاً فَأَنْتُمْ أَعْلَى بِي عَيْناً وَ إِنْ أَكُ كَاذِباً كَفَتْكُمْ ذُؤْبَانُ الْعَرَبِ أَمْرِي فَارْجِعُوا

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. 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!’

فَقَالَ عُتْبَةُ وَ اللَّهِ مَا أَفْلَحَ قَوْمٌ قَطُّ رَدُّوا هَذَا ثُمَّ رَكِبَ جَمَلًا لَهُ أَحْمَرَ فَنَظَرَ إِلَيْهِ رَسُولُ اللَّهِ ص يَجُولُ فِي الْعَسْكَرِ وَ يَنْهَى عَنِ الْقِتَالِ فَقَالَ إِنْ يَكُنْ عِنْدَ أَحَدٍ خَيْرٌ فَعِنْدَ صَاحِبِ الْجَمَلِ الْأَحْمَرِ إِنْ يُطِيعُوهُ يَرْشُدُوا

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 fighting. He^-saww said: ‘If there is any goodness with anyone, it is with the owner of the red camel. If they obey him, they would return and be guided’.

فَأَقْبَلَ عُتْبَةُ يَقُولُ يَا مَعْشَرَ قُرَيْشٍ اجْتَمِعُوا وَ اسْمَعُوا ثُمَّ خَطَبَهُمْ فَقَالَ يُمْنٌ مَعَ رَحْبٍ فَرَحْبٌ مَعَ يُمْنٍ‏ يَا مَعْشَرَ قُرَيْشٍ أَطِيعُونِي الْيَوْمَ وَ اعْصُونِيَ الدَّهْرَ وَ ارْجِعُوا إِلَى مَكَّةَ وَ اشْرَبُوا الْخُمُورَ وَ عَانِقُوا الْحُورَ فَإِنَّ مُحَمَّداً لَهُ إِلٌّ وَ ذِمَّةٌ وَ هُوَ ابْنُ عَمِّكُمْ فَارْجِعُوا وَ لَا تَرُدُّوا رَأْيِي‏ وَ إِنَّمَا تُطَالِبُونَ مُحَمَّداً بِالْعِيرِ الَّتِي أَخَذَهَا مُحَمَّدٌ بِنَخْلَةَ وَ دَمِ ابْنِ الْحَضْرَمِيِّ وَ هُوَ حَلِيفِي وَ عَلَيَّ عَقْلُهُ

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 the 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 wergild’.

فَلَمَّا سَمِعَ أَبُو جَهْلٍ ذَلِكَ غَاظَهُ وَ قَالَ إِنَّ عُتْبَةَ أَطْوَلُ النَّاسِ لِسَاناً وَ أَبْلَغُهُمْ فِي الْكَلَامِ وَ لَئِنْ رَجَعَتْ قُرَيْشٌ بِقَوْلِهِ لَيَكُونَنَّ سَيِّدَ قُرَيْشٍ آخِرَ الدَّهْرِ ثُمَّ قَالَ يَا عُتْبَةُ نَظَرْتَ إِلَى سُيُوفِ بَنِي عَبْدِ الْمُطَّلِبِ وَ جَبُنْتَ وَ انْتَفَخَ سَحْرُكَ وَ تَأْمُرُ النَّاسَ بِالرُّجُوعِ

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?’

وَ كَانَ عَلَى فَرَسٍ فَأَخَذَ بِشَعْرِهِ فَقَالَ النَّاسُ يَقْتُلُهُ فَعَرْقَبَ فَرَسَهُ فَقَالَ أَ مِثْلِي يَجْبُنُ وَ سَتَعْلَمُ قُرَيْشٌ الْيَوْمَ أَيُّنَا الْأَلْأَمُ وَ الْأَجْبَنُ وَ أَيُّنَا الْمُفْسِدُ لِقَوْمِهِ لَا يَمْشِي‏ إِلَّا أَنَا وَ أَنْتَ إِلَى الْمَوْتِ عِيَاناً ثُمَّ قَالَ‏

هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ		وَ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ

And he was upon a horse, so he grabbed him by the hair and the people said, ‘He will kill him’, but he hamstrung his horse and said, ‘The like of me is a coward? And Quraysh will soon know today which of us is the brave and the coward, and which one of us is the mischief-maker of his people. No one will walk except I and you to the death insight’. Then he said (in prose), ‘This is my crime and his choice in it, and every guilty one, his hands are to his mouth’.

ثُمَّ أَخَذَ بِشَعْرِهِ يَجُرُّهُ فَاجْتَمَعَ إِلَيْهِ النَّاسُ فَقَالُوا يَا أَبَا الْوَلِيدِ اللَّهَ اللَّهَ لَا تَفُتَ‏ فِي أَعْضَادِ النَّاسِ تَنْهَى عَنْ شَيْ‏ءٍ تَكُونُ أَوَّلَهُ فَخَلَّصُوا أَبَا جَهْلٍ مِنْ يَدِهِ

Then he grabbed him by his hair, and the people gathered to him, and they said, ‘O Abu Al Waleed! Allah^-azwj! Allah^-azwj! Do not spit in the limbs of the people. Keep away from something; you will become its foremost’. Abu Jahl^-la finished him off with his hand.

فَنَظَرَ عُتْبَةُ إِلَى أَخِيهِ شَيْبَةَ وَ نَظَرَ إِلَى ابْنِهِ الْوَلِيدِ فَقَالَ قُمْ يَا بُنَيَّ فَقَامَ ثُمَّ لَبِسَ دِرْعَهُ وَ طَلَبُوا لَهُ بَيْضَةً تَسَعُ رَأْسَهُ فَلَمْ يَجِدُوهَا لِعِظَمِ هَامَتِهِ‏ فَاعْتَجَرَ بِعِمَامَتَيْنِ ثُمَّ أَخَذَ سَيْفَهُ وَ تَقَدَّمَ هُوَ وَ أَخُوهُ وَ ابْنُهُ وَ نَادَى يَا مُحَمَّدُ أَخْرِجْ إِلَيْنَا أَكْفَاءَنَا مِنْ قُرَيْشٍ

Then Utba looked 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 forward, he and his brother and his son, and called out, ‘O Muhammad^-saww! Bring out to us our matching ones from Quraysh!’

فَبَرَزَ إِلَيْهِ ثَلَاثَةُ نَفَرٍ مِنَ الْأَنْصَارِ عَوْدٍ وَ مُعَوِّدٍ وَ عَوْفٍ بَنِي عَفْرَاءَ فَقَالَ عُتْبَةُ مَنْ أَنْتُمْ انْتَسِبُوا لِنَعْرِفَكُمْ‏ فَقَالُوا نَحْنُ بَنُو عَفْرَاءَ أَنْصَارُ اللَّهِ وَ رَسُولِهِ فَقَالُوا ارْجِعُوا فَإِنَّا لَسْنَا إِيَّاكُمْ نُرِيدُ إِنَّمَا نُرِيدُ الْأَكْفَاءَ مِنْ قُرَيْشٍ فَبَعَثَ إِلَيْهِمْ رَسُولُ اللَّهِ ص أَنِ ارْجِعُوا وَ كَرِهَ أَنْ يَكُونَ أَوَّلُ الْكَرَّةِ بِالْأَنْصَارِ فَرَجَعُوا وَ وَقَفُوا مَوَاقِفَهُمْ

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!’ 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 returned and stood in their places.

ثُمَّ نَظَرَ رَسُولُ اللَّهِ ص إِلَى عُبَيْدَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ وَ كَانَ لَهُ سَبْعُونَ سَنَةً فَقَالَ لَهُ قُمْ يَا عُبَيْدَةُ فَقَامَ بَيْنَ يَدَيْهِ بِالسَّيْفِ ثُمَّ نَظَرَ إِلَى حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ فَقَالَ لَهُ قُمْ يَا عَمِّ ثُمَّ نَظَرَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ لَهُ قُمْ يَا عَلِيُّ وَ كَانَ أَصْغَرَهُمْ‏ سِنّاً

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’. He stood in front of him^-saww with the sword. Then he^-saww looked at Hamza^-asws 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 in years.

فَقَامُوا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص بِسُيُوفِهِمْ فَقَالَ‏ فَاطْلُبُوا بِحَقِّكُمُ الَّذِي جَعَلَهُ اللَّهُ لَكُمْ فَقَدْ جَاءَتْ قُرَيْشٌ بِخُيَلَائِهَا وَ فَخْرِهَا تُرِيدُ أَنْ تُطْفِئَ نُورَ اللَّهِ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ

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 [9:32].

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا عُبَيْدَةُ عَلَيْكَ بِعُتْبَةَ وَ قَالَ لِحَمْزَةَ عَلَيْكَ بِشَيْبَةَ وَ قَالَ لِعَلِيٍّ عَلَيْكَ بِالْوَلِيدِ بْنِ عُتْبَةَ فَمَرُّوا حَتَّى انْتَهَوْا إِلَى الْقَوْمِ فَقَالَ عُتْبَةُ مَنْ أَنْتُمْ انْتَسِبُوا نَعْرِفْكُمْ

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’. They went until they ended up with the group, and Utba said, ‘Who are you? Lineage yourselves until we recognise you all!’

فَقَالَ عُبَيْدَةُ أَنَا عُبَيْدَةُ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ فَقَالَ كُفْوٌ كَرِيمٌ فَمَنْ هَذَانِ فَقَالَ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ كُفْوَانِ كَرِيمَانِ لَعَنَ اللَّهُ مَنْ أَوْقَفَنَا وَ إِيَّاكُمْ بِهَذَا الْمَوْقِفِ فَقَالَ شَيْبَةُ لِحَمْزَةَ مَنْ أَنْتَ فَقَالَ أَنَا حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ فَقَالَ لَهُ شَيْبَةُ لَقَدْ لَقِيتَ أَسَدَ الْحَلْفَاءِ فَانْظُرْ كَيْفَ تَكُونُ صَوْلَتُكَ يَا أَسَدَ اللَّهِ

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^-asws 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^-asws 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 your^-asws fate would happen to be, O lion of Allah^-azwj!’

فَحَمَلَ عُبَيْدَةُ عَلَى عُتْبَةَ فَضَرَبَهُ عَلَى رَأْسِهِ ضَرْبَةً فَلَقَ هَامَتَهُ وَ ضَرَبَ عُتْبَةُ عُبَيْدَةَ عَلَى سَاقِهِ فَقَطَعَهَا وَ سَقَطَا جَمِيعاً وَ حَمَلَ حَمْزَةُ عَلَى شَيْبَةَ فَتَضَارَبَا بِالسَّيْفَيْنِ حَتَّى انْثَلَمَا وَ كُلُّ وَاحِدٍ مِنْهُمَا يَتَّقِي بِدَرَقَتِهِ وَ حَمَلَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَى الْوَلِيدِ بْنِ عُتْبَةَ فَضَرَبَهُ عَلَى حَبْلِ عَاتِقِهِ فَأَخْرَجَ السَّيْفَ مِنْ إِبْطِهِ فَقَالَ عَلِيٌّ فَأَخَذَ يَمِينَهُ الْمَقْطُوعَةَ بِيَسَارِهِ فَضَرَبَ بِهَا هَامَتِي فَظَنَنْتُ أَنَّ السَّمَاءَ وَقَعَتْ عَلَى الْأَرْضِ

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 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: ‘He took his cut off right hand in his left hand and struck my^-asws head, and he thought the sky had fallen upon the ground’.

ثُمَّ اعْتَنَقَ حَمْزَةُ وَ شَيْبَةُ فَقَالَ الْمُسْلِمُونَ يَا عَلِيُّ أَ مَا تَرَى الْكَلْبَ قَدْ نَهَزَ عَمَّكَ فَحَمَلَ عَلَيْهِ عَلِيٌّ ثُمَّ قَالَ يَا عَمِّ طَأْطِئْ رَأْسَكَ وَ كَانَ حَمْزَةُ أَطْوَلَ مِنْ شَيْبَةَ فَأَدْخَلَ حَمْزَةُ رَأْسَهُ فِي صَدْرِهِ فَضَرَبَهُ أَمِيرُ الْمُؤْمِنِينَ عَلَى رَأْسِهِ فَطَيَّرَ نِصْفَهُ ثُمَّ جَاءَ إِلَى عُتْبَةَ وَ بِهِ رَمَقٌ فَأَجْهَزَ عَلَيْهِ

Then Hamza^-asws and Shayba wrestled, so the Muslims said, ‘O Ali^-asws! Are you^-asws not seeing the dog to have impressed your^-asws uncle^-asws?’ 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 (Shayba’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.

وَ حُمِلَ عُبَيْدَةُ بَيْنَ‏ حَمْزَةَ وَ عَلِيٍّ حَتَّى أَتَيَا بِهِ‏ رَسُولَ اللَّهِ فَنَظَرَ إِلَيْهِ رَسُولُ اللَّهِ ص وَ اسْتَعْبَرَ فَقَالَ يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي أَ لَسْتُ شَهِيداً فَقَالَ بَلَى أَنْتَ أَوَّلُ شَهِيدٍ مِنْ أَهْلِ بَيْتِي

And Ubeyda was carried over between Hamza^-asws and Ali^-asws, and they came with him to Rasool-Allah^-azwj. 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’.

فَقَالَ أَمَا لَوْ كَانَ عَمُّكَ حَيّاً لَعَلِمَ أَنِّي أَوْلَى بِمَا قَالَ مِنْهُ قَالَ وَ أَيَّ أَعْمَامِي تَعْنِي فَقَالَ أَبُو طَالِبٍ حَيْثُ يَقُولُ‏

كَذَبْتُمْ وَ بَيْتِ اللَّهِ يُبْزَى مُحَمَّدٌ		وَ لَمَّا نُطَاعِنْ دُونَهُ وَ نُنَاضِلْ
وَ نُسْلِمُهُ حَتَّى نُصَرَّعَ حَوْلَهُ		وَ نَذْهَلَ عَنْ أَبْنَائِنَا وَ الْحَلَائِلِ‏

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’.

فَقَالَ‏ رَسُولُ اللَّهِ ص أَ مَا تَرَى ابْنَهُ كَاللَّيْثِ الْعَادِي بَيْنَ يَدَيِ اللَّهِ وَ رَسُولِهِ وَ ابْنَهُ الْآخَرَ فِي جِهَادِ اللَّهِ بِأَرْضِ الْحَبَشَةِ فَقَالَ يَا رَسُولَ اللَّهِ أَ سَخِطْتَ عَلَيَّ فِي هَذِهِ الْحَالَةِ فَقَالَ مَا سَخِطْتُ عَلَيْكَ وَ لَكِنْ ذَكَرْتَ عَمِّي فَانْقَبَضْتُ لِذَلِكَ

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’.

وَ قَالَ أَبُو جَهْلٍ لِقُرَيْشٍ لَا تَعْجَلُوا وَ لَا تَبْطَرُوا كَمَا عَجِلَ وَ بَطِرَ ابْنَا رَبِيعَةَ عَلَيْكُمْ بِأَهْلِ يَثْرِبَ فَاجْزَرُوهُمْ جَزْراً وَ عَلَيْكُمْ بِقُرَيْشٍ فَخُذُوهُمْ أَخْذاً حَتَّى نُدْخِلَهُمْ مَكَّةَ فَنُعَرِّفَهُمْ ضَلَالَتَهُمُ الَّتِي كَانُوا عَلَيْهَا

And Abu Jahl^-lasaid 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’.

وَ كَانَ فِتْيَةٌ مِنْ قُرَيْشٍ أَسْلَمُوا بِمَكَّةَ فَاحْتَبَسَهُمْ آبَاؤُهُمْ فَخَرَجُوا مَعَ قُرَيْشٍ إِلَى بَدْرٍ وَ هُمْ عَلَى الشَّكِّ وَ الِارْتِيَابِ وَ النِّفَاقِ مِنْهُمْ قَيْسُ بْنُ الْوَلِيدِ بْنِ الْمُغِيرَةِ وَ أَبُو قَيْسِ بْنُ الْفَاكِهَةِ وَ الْحَارِثُ بْنُ رَبِيعَةَ وَ عَلِيُّ بْنُ أُمَيَّةَ بْنِ خَلَفٍ وَ الْعَاصُ بْنُ الْمُنَبِّهِ فَلَمَّا نَظَرُوا إِلَى قِلَّةِ أَصْحَابِ رَسُولِ اللَّهِ ص قَالُوا مَسَاكِينُ هَؤُلَاءِ غَرَّهُمْ دِينُهُمْ فَيُقْتَلُونَ السَّاعَةَ

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 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. 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’.

فَأَنْزَلَ اللَّهُ تَعَالَى عَلَى رَسُولِهِ‏ إِذْ يَقُولُ الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هؤُلاءِ دِينُهُمْ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ‏ وَ جَاءَ إِبْلِيسُ عَلَيْهِ اللَّعْنَةُ إِلَى قُرَيْشٍ فِي صُورَةِ سُرَاقَةَ بْنِ مَالِكٍ فَقَالَ لَهُمْ أَنَا جَارُكُمْ ادْفَعُوا إِلَيَّ رَايَتَكُمْ فَدَفَعُوهَا إِلَيْهِ وَ جَاءَ بِشَيَاطِينِهِ يَهُولُ بِهِمْ عَلَى أَصْحَابِ رَسُولِ اللَّهِ ص وَ يُخَيِّلُ إِلَيْهِمْ وَ يُفْزِعُهُمْ وَ أَقْبَلَتْ قُرَيْشٌ يَقْدُمُهَا إِبْلِيسُ مَعَهُ الرَّايَةُ

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’. 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.

فَنَظَرَ إِلَيْهِ رَسُولُ اللَّهِ ص فَقَالَ غُضُّوا أَبْصَارَكُمْ وَ عَضُّوا عَلَى النَّوَاجِدِ وَ لَا تَسُلُّوا سَيْفاً حَتَّى آذَنَ لَكُمْ ثُمَّ رَفَعَ يَدَهُ إِلَى السَّمَاءِ فَقَالَ يَا رَبِّ إِنْ تَهْلِكْ هَذِهِ الْعِصَابَةُ لَا تُعْبَدُ وَ إِنْ شِئْتَ أَنْ لَا تُعْبَدَ لَا تُعْبَدُ

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’.

ثُمَّ أَصَابَهُ الْغَشْيُ فَسُرِّيَ عَنْهُ وَ هُوَ يَسْلُتُ الْعَرَقَ عَنْ وَجْهِهِ وَ يَقُولُ هَذَا جَبْرَئِيلُ قَدْ أَتَاكُمْ فِي أَلْفٍ‏ مِنَ الْمَلائِكَةِ مُرْدِفِينَ‏

Then dizziness hit him^-saww. 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 among a thousand of the Angels, following one another [8:9]’.

قَالَ فَنَظَرْنَا فَإِذَا بِسَحَابَةٍ سَوْدَاءَ فِيهَا بَرْقٌ لَائِحٌ قَدْ وَقَعَتْ عَلَى عَسْكَرِ رَسُولِ اللَّهِ ص وَ قَائِلٌ يَقُولُ أَقْدِمْ حَيْزُومُ أَقْدِمْ حَيْزُومُ وَ سَمِعْنَا قَعْقَعَةَ السِّلَاحِ مِنَ الْجَوِّ وَ نَظَرَ إِبْلِيسُ إِلَى جَبْرَئِيلَ ع فَتَرَاجَعَ وَ رَمَى‏ بِاللِّوَاءِ فَأَخَذَ نَبِيهُ‏ بْنُ الْحَجَّاجِ بِمَجَامِعِ ثَوْبِهِ ثُمَّ قَالَ وَيْلَكَ يَا سُرَاقَةُ تَفُتُّ فِي أَعْضَادِ النَّاسِ فَرَكَلَهُ إِبْلِيسُ رَكْلَةً فِي صَدْرِهِ وَ قَالَ‏ إِنِّي أَرى‏ ما لا تَرَوْنَ إِنِّي أَخافُ اللَّهَ‏

He (the narrator) said, ‘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’. Iblees^-la kicked him in his chest, then said, I can see what you are not seeing. I fear Allah [8:48].

وَ هُوَ قَوْلُ اللَّهِ‏ 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].

ثُمَّ قَالَ عَزَّ وَ جَلَ‏ وَ لَوْ تَرى‏ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ وَ ذُوقُوا عَذابَ الْحَرِيقِ‏ وَ حَمَلَ جَبْرَئِيلُ عَلَى إِبْلِيسَ فَطَلَبَهُ حَتَّى غَاصَ فِي الْبَحْرِ وَ قَالَ رَبِّ أَنْجِزْ لِي مَا وَعَدْتَنِي مِنَ الْبَقَاءِ إِلَى يَوْمِ الدِّينِ

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 Qiyamah’’.

وَ رُوِيَ فِي خَبَرٍ أَنَّ إِبْلِيسَ الْتَفَتَ إِلَى جَبْرَئِيلَ وَ هُوَ فِي الْهَزِيمَةِ فَقَالَ يَا هَذَا أَ بَدَا لَكُمْ فِيمَا أَعْطَيْتُمُونَا فَقِيلَ لِأَبِي عَبْدِ اللَّهِ ع أَ تَرَى كَانَ يَخَافُ أَنْ يَقْتُلَهُ فَقَالَ لَا وَ لَكِنَّهُ كَانَ يَضْرِبُهُ ضَرْبَةً يَشِينُهُ مِنْهَا إِلَى يَوْمِ الْقِيَامَةِ

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?’ He^-asws said: ‘No, but he^-as was striking him^-la strikes he^-la would be scarred with up to the Day of Judgment?’

وَ أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ‏ إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْناقِ وَ اضْرِبُوا مِنْهُمْ كُلَّ بَنانٍ‏ قَالَ أَطْرَافُ الْأَصَابِعِ

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’.

فَقَدْ جَاءَتْ قُرَيْشٌ بِخُيَلَائِهَا وَ فَخْرِهَا تُرِيدُ أَنْ تُطْفِئَ نُورَ اللَّهِ‏ وَ يَأْبَى اللَّهُ‏ إِلَّا أَنْ يُتِمَّ نُورَهُ‏ وَ خَرَجَ أَبُو جَهْلٍ مِنْ بَيْنِ الصَّفَّيْنِ فَقَالَ اللَّهُمَّ أَقْطَعَنَا الرَّحِمَ‏ وَ آتَانَا بِمَا لَا نَعْرِفُهُ فَأَحِنْهُ الْغَدَاةَ

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’.

فَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ‏ 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].

ثُمَّ أَخَذَ رَسُولُ اللَّهِ ص كَفّاً مِنْ حَصًى فَرَمَى بِهِ فِي وُجُوهِ قُرَيْشٍ وَ قَالَ شَاهَتِ الْوُجُوهُ فَبَعَثَ اللَّهُ رِيَاحاً تَضْرِبُ وُجُوهَ‏ قُرَيْشٍ فَكَانَتِ الْهَزِيمَةُ فَقَالَ‏ رَسُولُ اللَّهِ ص اللَّهُمَّ لَا يُفْلِتَنَ‏ فِرْعَوْنُ هَذِهِ الْأُمَّةِ أَبُو جَهْلِ بْنُ هِشَامٍ

Then Rasool-Allah^-saww grabbed a handful of pebbles and threw them in the faces of Quraysh and said: ‘Spoil the faces!’ Allah^-azwj Sent a wind striking in the faces of Quraysh, and it was a defeat. Rasool-Allah^-saww said: ‘O Allah^-azwj! Do not let Abu Jahl^-laBin Hisham^-la, the Pharaoh^-la of this community to escape!’

فَقُتِلَ مِنْهُمْ سَبْعُونَ وَ أُسِرَ مِنْهُمْ سَبْعُونَ وَ الْتَقَى عَمْرُو بْنُ الْجَمُوعِ‏ مَعَ أَبِي جَهْلٍ فَضَرَبَ عَمْرٌو أَبَا جَهْلٍ عَلَى فَخِذِهِ وَ ضَرَبَ أَبُو جَهْلٍ عَمْراً عَلَى يَدِهِ فَأَبَانَهَا مِنَ الْعَضُدِ فَعَلِقَتْ بِجَلْدَةٍ فَاتَّكَأَ عَمْرٌو عَلَى يَدِهِ بِرِجْلِهِ ثُمَّ رَمَى فِي السَّمَاءِ فَانْقَطَعَتِ الْجَلْدَةُ وَ رَمَى بِيَدِهِ

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. 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.

وَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ انْتَهَيْتُ إِلَى أَبِي جَهْلٍ وَ هُوَ يَتَشَحَّطُ فِي دَمِهِ فَقُلْتُ الْحَمْدُ لِلَّهِ الَّذِي أَخْزَاكَ فَرَفَعَ رَأْسَهُ فَقَالَ إِنَّمَا أَخْزَى اللَّهُ عَبْدَ ابْنِ أُمِّ عَبْدٍ لِمَنِ الدِّينُ وَيْلَكَ‏ قُلْتُ لِلَّهِ وَ لِرَسُولِهِ وَ إِنِّي قَاتِلُكَ وَ وَضَعْتُ رِجْلِي عَلَى عُنُقِهِ‏ فَقَالَ لَقَدِ ارْتَقَيْتَ مُرْتَقًى صَعْباً يَا رُوَيْعِيَ الْغَنَمِ أَمَا إِنَّهُ لَيْسَ شَيْ‏ءٌ أَشَدَّ مِنْ قَتْلِكَ إِيَّايَ فِي هَذَا الْيَوْمِ إِلَّا تَوَلَّى قَتْلِي رَجُلٌ مِنَ الْمُطَّلِبِينَ‏ أَوْ رَجُلٌ مِنَ الْأَحْلَافِ

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!’ 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. 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?’

فَاقْتَلَعْتُ‏ بَيْضَةً كَانَتْ عَلَى رَأْسِهِ فَقَتَلْتُهُ وَ أَخَذْتُ رَأْسَهُ وَ جِئْتُ بِهِ إِلَى رَسُولِ اللَّهِ ص فَقُلْتُ يَا رَسُولَ اللَّهِ الْبُشْرَى هَذَا رَأْسُ أَبِي جَهْلِ بْنِ هِشَامٍ فَسَجَدَ لِلَّهِ شُكْراً

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^-laBin Hisham^-la’. He^-saww performed Sajdah of gratefulness to Allah^-azwj.

وَ أَسَرَ أَبُو بِشْرٍ الْأَنْصَارِيُّ الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ وَ عَقِيلَ بْنَ أَبِي طَالِبٍ وَ جَاءَ بِهِمَا إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُ أَعَانَكَ عَلَيْهِمَا أَحَدٌ قَالَ نَعَمْ رَجُلٌ عَلَيْهِ ثِيَابٌ بِيضٌ‏ فَقَالَ رَسُولُ اللَّهِ ص ذَاكَ مِنَ الْمَلَائِكَةِ

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 were white clothes’. Rasool-Allah^-saww said: ‘That one was from the Angels’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِلْعَبَّاسِ افْدِ نَفْسَكَ وَ ابْنَ أَخِيكَ فَقَالَ يَا رَسُولَ اللَّهِ قَدْ كُنْتُ أَسْلَمْتُ وَ لَكِنَّ الْقَوْمَ اسْتَكْرَهُونِي فَقَالَ رَسُولُ اللَّهِ ص اللَّهُ أَعْلَمُ بِإِسْلَامِكَ إِنْ يَكُنْ مَا تَذْكُرُ حَقّاً فَإِنَّ اللَّهَ يَجْزِيكَ عَلَيْهِ فَأَمَّا ظَاهِرُ أَمْرِكَ فَقَدْ كُنْتَ عَلَيْنَا

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’.

ثُمَّ قَالَ يَا عَبَّاسُ إِنَّكُمْ خَاصَمْتُمُ اللَّهَ فَخَصَمَكُمْ ثُمَّ قَالَ افْدِ نَفْسَكَ وَ ابْنَ أَخِيكَ وَ قَدْ كَانَ الْعَبَّاسُ أَخَذَ مَعَهُ أَرْبَعِينَ أُوقِيَّةً مِنْ ذَهَبٍ فَغَنِمَهَا رَسُولُ اللَّهِ ص فَلَمَّا قَالَ رَسُولُ اللَّهِ لِلْعَبَّاسِ افْدِ نَفْسَكَ قَالَ يَا رَسُولَ اللَّهِ احْسُبْهَا مِنْ فِدَائِي

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 war booty. When Rasool-Allah^-saww said to Abbas: ‘Ransom yourself’. He said, ‘O Rasool-Allah^-saww! Calculate it as being from my ransoming’.

فَقَالَ رَسُولُ اللَّهِ لَا ذَاكَ شَيْ‏ءٌ أَعْطَانَا اللَّهُ مِنْكَ فَافْدِ نَفْسَكَ وَ ابْنَ أَخِيكَ فَقَالَ الْعَبَّاسُ فَلَيْسَ لِي مَالٌ غَيْرُ الَّذِي ذَهَبَ مِنِّي قَالَ بَلَى الْمَالُ الَّذِي خَلَّفْتَهُ عِنْدَ أُمِّ الْفَضْلِ بِمَكَّةَ فَقُلْتَ لَهَا إِنْ يَحْدُثْ‏ عَلَيَّ حَدَثٌ فَاقْسِمُوهُ بَيْنَكُمْ

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’.

فَقَالَ لَهُ‏ أَ تَتْرُكُنِي وَ أَنَا أَسْأَلُ النَّاسَ بِكَفِّي فَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ فِي ذَلِكَ‏ 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’. Allah^-azwj Revealed unto His^-azwj Rasool^-saww regarding that: 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].

قَالَ‏ وَ إِنْ يُرِيدُوا خِيانَتَكَ‏ فِي عَلِيٍ‏ فَقَدْ خانُوا اللَّهَ مِنْ قَبْلُ‏ فِيكَ‏ 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].

ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِعَقِيلٍ قَدْ قَتَلَ اللَّهُ يَا بَا يَزِيدَ أَبَا جَهْلِ بْنَ هِشَامٍ وَ عُتْبَةَ بْنَ رَبِيعَةَ وَ شَيْبَةَ بْنَ رَبِيعَةَ وَ مُنَبِّهَ وَ نَبِيهَ ابنا [ابْنَيِ‏] الْحَجَّاجِ وَ نَوْفَلَ بْنَ خُوَيْلِدٍ وَ أُسِرَ سُهَيْلُ بْنُ عَمْرٍو وَ النَّضْرُ بْنُ الْحَارِثِ بْنِ كَلَدَةَ وَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ وَ فُلَانٌ وَ فُلَانٌ

Then Rasool-Allah^-saww said to Aqeel: ‘O Abu Yazeed! Allah^-azwj has Killed Abu Jahl^-laBin 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’.

فَقَالَ عَقِيلٌ إِذاً لَمْ تُنَازَعُوا فِي تِهَامَةَ فَإِنْ كُنْتَ قَدْ أَثْخَنْتَ الْقَوْمَ وَ إِلَّا فَارْكَبْ أَكْتَافَهُمْ فَتَبَسَّمَ رَسُولُ اللَّهِ ص مِنْ قَوْلِهِ

Aqeel said, ‘Then I will not dispute regarding Tahama. You are going to burden the people, so I will ride upon their shoulders’. Rasool-Allah^-saww smiled at his words.

وَ كَانَ الْقَتْلَى بِبَدْرٍ سَبْعِينَ وَ الْأُسَارَى سَبْعِينَ قَتَلَ مِنْهُمْ أَمِيرُ الْمُؤْمِنِينَ سَبْعَةً وَ عِشْرِينَ وَ لَمْ يُؤْسِرْ أَحَداً فَجَمَعُوا الْأُسَارَى وَ قَرَنُوهُمْ فِي الْحِبَالِ وَ سَاقُوهُمْ عَلَى أَقْدَامِهِمْ وَ جَمَعُوا الْغَنَائِمَ وَ قُتِلَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص تِسْعَةُ رِجَالٍ فِيهِمْ‏ سَعْدُ بْنُ خَيْثَمَةَ وَ كَانَ مِنَ النُّقَبَاءِ

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. They kept the captives in the mountain, escorted them on foot, and collected the war booty. 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.

فَرَحَلَ رَسُولُ اللَّهِ ص‏ وَ نَزَلَ الْأَثِيلَ‏ عِنْدَ غُرُوبِ الشَّمْسِ وَ هُوَ مِنْ بَدْرٍ عَلَى سِتَّةِ أَمْيَالٍ فَنَظَرَ رَسُولُ اللَّهِ إِلَى عُقْبَةَ بْنِ أَبِي مُعَيْطٍ وَ إِلَى نَضْرِ بْنِ الْحَارِثِ بْنِ كَلَدَةَ وَ هُمَا فِي قِرَانٍ وَاحِدٍ فَقَالَ النَّضْرُ لِعُقْبَةَ يَا عُقْبَةُ أَنَا وَ أَنْتَ مَقْتُولَانِ قَالَ عُقْبَةُ مِنْ بَيْنِ قُرَيْشٍ قَالَ نَعَمْ لِأَنَّ مُحَمَّداً نَظَرَ إِلَيْنَا نَظْرَةً رَأَيْتُ فِيهَا الْقَتْلَ

Rasool-Allah^-saww departed and encamped at Al-Aseyl (a place near 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’.

فَقَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ عَلَيَّ بِالنَّضْرِ وَ عُقْبَةَ وَ كَانَ النَّضْرُ رَجُلًا جَمِيلًا عَلَيْهِ شَعْرٌ فَجَاءَ عَلِيٌّ ع فَأَخَذَ بِشَعْرِهِ‏ فَجَرَّهُ إِلَى رَسُولِ اللَّهِ ص فَقَالَ النَّضْرُ يَا مُحَمَّدُ أَسْأَلُكَ‏ بِالرَّحِمِ بَيْنِي وَ بَيْنَكَ إِلَّا أَجْرَيْتَنِي‏ كَرَجُلٍ مِنْ قُرَيْشٍ إِنْ قَتَلْتَهُمْ قَتَلْتَنِي وَ إِنْ فَادَيْتَهُمْ فَادَيْتَنِي وَ إِنْ أَطْلَقْتَهُمْ أَطْلَقْتَنِي

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. 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’.

فَقَالَ رَسُولُ اللَّهِ ص لَا رَحِمَ بَيْنِي وَ بَيْنَكَ قَطَعَ اللَّهُ الرَّحِمَ بِالْإِسْلَامِ قَدِّمْهُ يَا عَلِيُّ فَاضْرِبْ عُنُقَهُ‏

Rasool-Allah^-saww said: ‘There is no relationship between me^-saww and you. Allah^-azwj Cut-off the relationship 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.

فَقَالَ عُقْبَةُ يَا مُحَمَّدُ أَ لَمْ تَقُلْ لَا تُصْبَرُ قُرَيْشٌ أَيْ لَا يُقْتَلُونَ صَبْراً قَالَ وَ أَنْتَ مِنْ قُرَيْشٍ إِنَّمَا أَنْتَ عِلْجٌ مِنْ أَهْلِ صَفُّورِيَةَ لَأَنْتَ فِي الْمِيلَادِ أَكْبَرُ مِنْ أَبِيكَ الَّذِي تُدْعَى لَهُ‏ لَيْسَ مِنْهَا قَدِّمْهُ يَا عَلِيُّ فَاضْرِبْ عُنُقَهُ فَقَدَّمَهُ‏ وَ ضَرَبَ عُنُقَهُ

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!’ He^-asws brought him forward and struck off his neck.

فَلَمَّا قَتَلَ رَسُولُ اللَّهِ ص النَّضْرَ وَ عُقْبَةَ خَافَتِ الْأَنْصَارُ أَنْ يَقْتُلَ الْأُسَارَى كُلَّهُمْ فَقَامُوا إِلَى رَسُولِ اللَّهِ فَقَالُوا يَا رَسُولَ اللَّهِ قَدْ قَتَلْنَا سَبْعِينَ وَ أَسَرْنَا سَبْعِينَ وَ هُمْ قَوْمُكَ وَ أُسَارَاكَ‏ هَبْهُمْ لَنَا يَا رَسُولَ اللَّهِ وَ خُذْ مِنْهُمُ الْفِدَاءَ وَ أَطْلِقْهُمْ

When Rasool-Allah^-saww had killed Al-Nazar and Uqba, the Helpers feared that he^-saww might kill all the captives, and they stood before 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’.

فَأَنْزَلَ اللَّهُ عَلَيْهِمْ‏ 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].

قَالَ فَأَطْلَقَ لَهُمْ أَنْ يَأْخُذُوا الْفِدَاءَ وَ يُطْلِقُوهُمْ وَ شَرَطَ أَنَّهُ يُقْتَلُ مِنْهُمْ فِي عَامٍ قَابِلٍ بِعَدَدِ مَنْ يَأْخُذُوا مِنْهُمُ الْفِدَاءَ فَرَضُوا مِنْهُ بِذَلِكَ فَلَمَّا كَانَ يَوْمُ أُحُدٍ قُتِلَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص سَبْعُونَ‏ رَجُلًا فَقَالَ‏ مَنْ بَقِيَ مِنْ أَصْحَابِهِ يَا رَسُولَ اللَّهِ مَا هَذَا الَّذِي أَصَابَنَا وَ قَدْ كُنْتَ تَعِدُنَا بِالنَّصْرِ

He^-saww granted them permission to take the ransom and let them go, and stipulated that there would be killed from them in the coming year the number of the ones they take the ransom from, and they were pleased from it with that. 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)?’

فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِمْ‏ أَ وَ لَمَّا أَصابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْها بِبَدْرٍ قَتَلْتُمْ سَبْعِينَ وَ أَسَرْتُمْ سَبْعِينَ‏ قُلْتُمْ أَنَّى هذا قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ‏ بِمَا اشْتَرَطْتُمْ‏

Allah^-azwj Mighty and Majestic Revealed regarding them: Or, when a difficulty befell you, although you had afflicted (the Kafirs) with twice as much – at Badr. You killed seven and captured seventy, you said: ‘From where is this?’ Say: ‘It is from yourselves’ [3:165], due to what you were stipulated with’’.[3]

4- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ قَالَ أَبِي‏ كَانَ النَّبِيُّ ص أَخَذَ مِنَ الْعَبَّاسِ يَوْمَ بَدْرٍ دَنَانِيرَ كَانَتْ مَعَهُ فَقَالَ يَا رَسُولَ اللَّهِ مَا عِنْدِي غَيْرُهَا فَقَالَ فَأَيْنَ الَّذِي اسْتَخْبَيْتَهُ عِنْدَ أُمِّ الْفَضْلِ فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ‏ رَسُولُ اللَّهِ مَا كَانَ مَعَهَا أَحَدٌ حِينَ اسْتَخْبَيْتُهَا

‘Qurb Al Asnad’ – Muhammad Bin Isa, from Abdullah Bin Maymoun Al Qadah,

‘From Ja’far^-asws Bin Muhammad^-asws having said: ‘My^-asws father^-asws said that the Prophet^-saww seized Dinars from Al-Abbas on the day of Badr which were with him. He said, ‘O Rasool-Allah^-saww! There is nothing with me other than these’. He^-saww said: ‘Where is that which you left behind with Umm Al-Fazal?’ He said, ‘I testify that there is no god except Allah^-azwj and you^-saww are Rasool^-saww of Allah^-azwj! There was no one with her when I had deposited it’’.[4]

5- ب، قرب الإسناد بِالْإِسْنَادِ الْمَذْكُورِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: أُتِيَ‏ النَّبِيُّ ص بِمَالٍ دَرَاهِمَ فَقَالَ النَّبِيُّ ص لِلْعَبَّاسِ يَا عَبَّاسُ ابْسُطْ رِدَاكَ وَ خُذْ مِنْ هَذَا الْمَالِ طَرَفاً فَبَسَطَ رِدَاءَهُ فَأَخَذَ مِنْهُ طَائِفَةً

‘Qurb Al Asnad’, by the mentioned chain,

‘From Ja’far^-asws, from his^-asws father^-asws having said: ‘They came to the Prophet^-saww with wealth (in the form of) Dirhams. The Prophet^-saww said to Al-Abbas: ‘O Abbas! Spread your robe and take a part from this wealth’. He spread out his robe and took a part from it.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا عَبَّاسُ هَذَا مِنَ الَّذِي قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ 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

Then Rasool-Allah^-saww said: ‘O Abbas! This is from that which Allah^-azwj Blessed and Exalted Said: ‘O you Prophet! Say to the ones in your hand from the captives: ‘If Allah Knows any goodness in your hearts, He would Give you better than what He Takes from you and He will Forgive you; and Allah is Forgiving, Merciful [8:70]’’.[5]

6- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ قَالَ: أَرْسَلَ أَبُو جَهْلٍ بَعْدَ الْهِجْرَةِ رِسَالَةً إِلَى النَّبِيِّ ص وَ هِيَ أَنْ قَالَ يَا مُحَمَّدُ إِنَّ الْخُيُوطَ الَّتِي فِي رَأْسِكَ هِيَ الَّتِي ضَيَّقَتْ عَلَيْكَ مَكَّةَ وَ رَمَتْ بِكَ إِلَى يَثْرِبَ وَ إِنَّهَا لَا تَزَالُ بِكَ حَتَّى تَنْفِرَكَ‏ وَ تَحُثَّكَ عَلَى مَا يُفْسِدُكَ وَ يُتْلِفَكَ‏ إِلَى أَنْ تُفْسِدَهَا عَلَى أَهْلِهَا وَ تُصْلِيَهُمْ حَرَّ نَارٍ تُعَدِّيكَ طَوْرُكَ

Tafseer Imam^-asws (Hassan Al-Askari^-asws) – The argumentation with the chain going to Abu Muhammad Al-Askari^-asws having said: ‘After the emigration, Abu Jahl^-la sent a message to the Prophet and it is that he^-la said, ‘O Muhammad^-saww! The madness which is in your^-saww head, it is which tightened Makkah upon you^-saww, and has had you^-saww thrown to Yasrib (Al-Medina), and it will not decline with you^-saww until you^-saww are alienated – and it would stimulate you^-saww upon what would corrupt you^-saww and make the corruption to reach upon its inhabitants, and the heat of a fire would arrive to them prepared by you^-saww (and) developed by you^-saww.

وَ مَا أَرَى ذَلِكَ إِلَّا وَ سَيَئُولُ إِلَى أَنْ تَثُورَ عَلَيْكَ قُرَيْشٌ ثَوْرَةَ رَجُلٍ وَاحِدٍ لِقَصْدِ آثَارِكَ وَ دَفْعِ ضَرَرِكَ وَ بَلَائِكَ فَتَلْقَاهُمْ بِسُفَهَائِكَ الْمُغْتَرِّينَ

And I do not see that except that it would be a revolution against you by the Quraysh, a revolution of one man aiming at your^-saww impacts, and they would defend your^-saww harmful effects and your^-saww calamity. You^-saww will be facing them with your^-saww foolish ones, the ones deceived by you^-saww.

بِكَ وَ يُسَاعِدُكَ عَلَى ذَلِكَ مَنْ هُوَ كَافِرٌ بِكَ مُبْغِضٌ لَكَ فَيُلْجِؤُهُ إِلَى مُسَاعَدَتِكَ وَ مُظَافَرَتِكَ‏ خَوْفُهُ لِأَنْ يَهْلِكَ بِهَلَاكِكَ وَ يَعْطَبَ عِيَالُهُ بِعَطَبِكَ وَ يَفْتَقِرَ هُوَ وَ مَنْ يَلِيهِ بِفَقْرِكَ وَ بِفَقْرِ شِيعَتِكَ‏ إِذْ يَعْتَقِدُونَ‏ أَنَّ أَعْدَاءَكَ

And they will (also) assist you^-saww upon that, the ones who is a Kafir with you^-saww, the one who hates you^-saww, for he would be compelled to assist you^-saww upon your^-saww victory out of fear – because he would be destroyed along with your^-saww destruction, and his dependants would be destroyed along with your^-saww destruction, and he would be impoverished, him and the ones dependent on him due to your^-saww impoverishment and the poverty of your^-saww followers, when they see that your^-saww enemies (the Makkans).

إِذَا قَهَرُوكَ وَ دَخَلُوا دِيَارَهُمْ عَنْوَةً لَمْ يُفَرِّقُوا بَيْنَ مَنْ وَالاكَ وَ عَادَاكَ وَ اصْطَلَمُوهُمْ‏ بِاصْطِلَامِهِمْ لَكَ وَ أَتَوْا عَلَى عِيَالاتِهِمْ وَ أَمْوَالِهِمْ بِالسَّبْيِ وَ النَّهْبِ كَمَا يَأْتُونَ عَلَى أَمْوَالِكَ وَ عِيَالِكَ وَ قَدْ أَعْذَرَ مَنْ أَنْذَرَ وَ بَالَغَ مَنْ أَوْضَحَ‏

(This is because) when they overcome you^-saww and enter their houses – they will not differentiate between the ones who are your^-saww friends and your^-saww enemies, and plunder them by plundering you^-saww. And they would come upon their dependents and upon their wealth by imprisoning and looting, just as they would be coming to your^-saww wealth and your^-saww dependents. And the fore-warned is fore-armed, and the mature is the one who had been clarified to’.

فَأُدِّيَتْ هَذِهِ الرِّسَالَةُ إِلَى رَسُولِ اللَّهِ ص‏ وَ هُوَ بِظَاهِرِ الْمَدِينَةِ بِحَضْرَةِ كَافَّةِ أَصْحَابِهِ وَ عَامَّةِ الْكُفَّارِ مِنْ يَهُودِ بَنِي إِسْرَائِيلَ وَ هَكَذَا أَمَرَ الرَّسُولَ لِيُجَبِّنَ الْمُؤْمِنِينَ وَ يُغْرِيَ‏ بِالْوَثُوبِ عَلَيْهِ سَائِرَ مَنْ هُنَاكَ مِنَ الْكَافِرِينَ

This message was delivered to Muhammad^-saww, and he^-saww was at Al-Medina in the presence of all of his^-saww companions, and the generality of the Kafirs were with him^-saww, from the Jews of the Children of Israel, and such is how the messenger delivered it in order to keep aside the Momineen and deceive them with the attack upon him^-saww by the rest of the ones who were over there from the Kafirs.

فَقَالَ رَسُولُ اللَّهِ ص لِلرَّسُولِ قَدْ أَطْرَيْتَ مَقَالَتَكَ وَ اسْتَكْمَلْتَ رِسَالَتَكَ قَالَ بَلَى

Rasool-Allah^-saww said to the messenger: ‘Have you wrapped up your speech and completed your message?’ He said, ‘Yes’.

قَالَ فَاسْمَعِ الْجَوَابَ إِنَّ أَبَا جَهْلٍ بِالْمَكَارِهِ وَ الْعَطَبِ يَتَهَدَّدُنِي وَ رَبُّ الْعَالَمِينَ بِالنَّصْرِ وَ الظَّفَرِ يَعِدُنِي وَ خَبَرُ اللَّهِ أَصْدَقُ وَ الْقَبُولُ‏ مِنَ اللَّهِ أَحَقُّ لَنْ يَضُرَّ مُحَمَّداً مَنْ‏ خَذَلَهُ أَوْ يَغْضِبُ عَلَيْهِ‏ بَعْدَ أَنْ يَنْصُرَهُ اللَّهُ وَ يَتَفَضَّلَ بِجُودِهِ وَ كَرَمِهِ عَلَيْهِ

He^-saww said: ‘Then hear the answer – Abu Jahl^-la is threatening me with his abhorrence(s) and the damage, and the Lord^-azwj of the world is Promising me^-saww the Help and the victory, and the News of Allah^-azwj is more truthful, and the Accepting from Allah^-azwj is more rightful. He will never harm Muhammad^-saww, the one who abandons him^-saww, or is angered upon him^-saww, after Allah^-azwj Mighty and Majestic Helps him^-saww, and Graces with His^-azwj Benevolence and His^-azwj Prestige upon him^-saww.

قُلْ لَهُ يَا أَبَا جَهْلٍ إِنَّكَ رَاسَلْتَنِي بِمَا أَلْقَاهُ فِي خَلَدِكَ الشَّيْطَانُ وَ أَنَا أُجِيبُكَ بِمَا أَلْقَاهُ فِي خَاطِرِيَ الرَّحْمَنُ إِنَّ الْحَرْبَ بَيْنَنَا وَ بَيْنَكَ كَائِنَةٌ إِلَى تِسْعَةٍ وَ عِشْرِينَ‏ وَ إِنَّ اللَّهَ سَيَقْتُلُكَ فِيهَا بِأَضْعَفِ أَصْحَابِي وَ سَتُلْقَى أَنْتَ وَ عُتْبَةُ وَ شَيْبَةُ وَ الْوَلِيدُ وَ فُلَانٌ وَ فُلَانٌ وَ ذَكَرَ عَدَداً مِنْ قُرَيْشٍ فِي قَلِيبِ بَدْرٍ مُقَتَّلِينَ أَقْتُلُ مِنْكُمْ سَبْعِينَ وَ آسِرُ مِنْكُمْ سَبْعِينَ أَحْمِلُهُمْ عَلَى الْفِدَاءِ الثَّقِيلِ

Say to him, ‘O Abu Jahl! You are messaging me^-saww with what the Satan^-la cast in your mind, and I^-saww am answering you with what the Beneficent has Cast with into my^-saww heart. The war between us and you will happen in twenty-nine days’ time, and Allah^-azwj would be Killing you during it by a weak one of my^-saww companions. And you, and Utba, and Sheyba, and Al-Waleed, and so and so, and so and so’ – and he^-saww mentioned a number of Quraysh among the fighters at Badr – ‘Seventy of you would be killed and seventy of you would be taken prisoner. They would be loaded upon the great, heavy ransom upon them’.

ثُمَّ نَادَى جَمَاعَةَ مَنْ بِحَضْرَتِهِ مِنَ الْمُؤْمِنِينَ وَ الْيَهُودِ وَ سَائِرِ الْأَخْلَاطِ أَ لَا تُحِبُّونَ أَنْ أُرِيَكُمْ مَصْرَعَ كُلِّ وَاحِدٍ مِنْ هَؤُلَاءِ قَالُوا بَلَى قَالَ‏ هَلُمُّوا إِلَى بَدْرٍ فَإِنَّ هُنَاكَ الْمُلْتَقَى وَ الْمَحْشَرَ وَ هُنَاكَ الْبَلَاءَ الْأَكْبَرَ لِأَضَعَ قَدَمِي عَلَى مَوَاضِعِ مَصَارِعِهِمْ ثُمَّ سَتَجِدُونَهَا لَا تَزِيدُ وَ لَا تَنْقُصُ وَ لَا تَتَغَيَّرُ وَ لَا تَتَقَدَّمُ وَ لَا تَتَأَخَّرُ لَحْظَةً وَ لَا قَلِيلًا وَ لَا كَثِيراً

Then he^-saww called out to a group of the ones in his^-saww presence, from the Momineen, and the Jews, and the Christians, and the rest of the mingled ones: ‘Would you like me^-saww to show you the death of each one of them?’ They said, ‘Yes’. He^-saww said: ‘Let us go to Badr, for the meeting and the gathering (for battle) would be over there, and over there would be the great calamity. I^-saww shall place my^-saww feet upon the places of their deaths, they you will be finding that it would neither be exceeded, nor be deficient, nor preceded, nor delayed by a moment, neither little nor more’.

فَلَمْ يَخْفَ ذَلِكَ عَلَى أَحَدٍ مِنْهُمْ وَ لَمْ يُجِبْهُ إِلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَحْدَهُ وَ قَالَ نَعَمْ بِسْمِ اللَّهِ فَقَالَ الْبَاقُونَ نَحْنُ نَحْتَاجُ إِلَى مَرْكُوبٍ وَ آلَاتٍ وَ نَفَقَاتٍ وَ لَا يُمْكِنُنَا الْخُرُوجُ إِلَى هُنَاكَ وَ هُوَ مَسِيرَةُ أَيَّامٍ

That was not hidden upon anyone from them, and none answered him^-saww except Ali^-asws Bin Abu Talib^-asws, alone, and said: ‘Yes, in the Name of Allah^-azwj!’ The rest of them said, ‘We are needy to the rides, and tools, and the expense monies, for the going out is not possible for us to over there as it is a journey of (a few) days’.

فَقَالَ رَسُولُ اللَّهِ ص لِسَائِرِ الْيَهُودِ فَأَنْتُمْ مَا ذَا تَقُولُونَ قَالُوا نَحْنُ نُرِيدُ أَنْ نَسْتَقِرَّ فِي بُيُوتِنَا وَ لَا حَاجَةَ لَنَا فِي مُشَاهَدَةِ مَا أَنْتَ فِي ادِّعَائِهِ مُحِيلٌ

Rasool-Allah^-saww said to the rest of the Jews: ‘What is that which you are saying?’ They said, ‘We want to stay in our houses, and there is no need for us in witnessing what you^-asws are claiming, as it is impossible’.

فَقَالَ رَسُولُ اللَّهِ ص لَا نَصَبَ عَلَيْكُمْ بِالْمَصِيرِ إِلَى هُنَاكَ اخْطُوا خُطْوَةً وَاحِدَةً فَإِنَّ اللَّهَ يَطْوِي الْأَرْضَ لَكُمْ وَ يُوصِلُكُمْ فِي الْخُطْوَةِ الثَّانِيَةِ إِلَى هُنَاكَ

Rasool-Allah^-saww said: ‘I^-saww am not encumbering you regarding the journeying to over there. Take one step, and Allah^-azwj will Fold the ground for you and you will be reaching by your second step, to over there’.

قَالَ الْمُؤْمِنُونَ صَدَقَ رَسُولُ اللَّهِ ص فَنَتَشَرَّفُ‏ بِهَذِهِ الْآيَةِ ‏

The Momineen said, ‘Rasool-Allah^-saww speaks the truth, so let us be honoured by these Signs’.

وَ قَالَ الْكَافِرُونَ وَ الْمُنَافِقُونَ سَوْفَ نَمْتَحِنُ هَذَا الْكَذَّابَ لِيُقْطَعَ‏ عُذْرُ مُحَمَّدٍ وَ يَصِيرَ دَعْوَاهُ حُجَّةً وَاضِحَةً عَلَيْهِ وَ فَاضِحَةً لَهُ فِي كَذِبِهِ

And the Kafirs and the hypocrites said, ‘Soon we will examine this, in order to cut off the excuse of Muhammad^-saww and his^-saww claim would become an argument against him^-saww, and it would be an unmasking for him^-saww regarding his^-saww lies’.

قَالَ فَخَطَا الْقَوْمُ خُطْوَةً ثُمَّ الثَّانِيَةَ فَإِذَا هُمْ عِنْدَ بِئْرِ بَدْرٍ فَعَجِبُوا فَجَاءَ رَسُولُ اللَّهِ ص فَقَالَ اجْعَلُوا الْبِئْرَ الْعَلَامَةَ وَ اذْرَعُوا مِنْ عِنْدِهَا كَذَا ذِرَاعاً

He^-asws said: ‘The people took a step, then the second, and they were at the well of Badr, and they were astonished. Rasool-Allah^-saww came over and he^-saww said: ‘Make the well as the mark, and measure out from it, such and such cubits’.

فَذَرَعُوا فَلَمَّا انْتَهَوْا إِلَى آخِرِهَا قَالَ هَذَا مَصْرَعُ أَبِي جَهْلٍ يَجْرَحُهُ‏ فُلَانٌ الْأَنْصَارِيُّ وَ يُجَهِّزُ عَلَيْهِ‏ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ أَضْعَفُ أَصْحَابِي

They measured out, and when they came to the end of it, he^-saww said: ‘This is the death (place) of Abu Jahl. So and so (from the) Helpers would injure him, And Abdullah Bin Masoud, the (physically) weakest of my^-saww companions, would kill him’.

ثُمَّ قَالَ اذْرَعُوا مِنَ الْبِئْرِ مِنْ جَانِبٍ آخَرَ ثُمَّ جَانِبٍ آخَرَ ثُمَّ جَانِبٍ آخَرَ كَذَا وَ كَذَا ذِرَاعاً وَ ذِرَاعاً وَ ذَكَرَ أَعْدَادَ الْأَذْرُعِ مُخْتَلِفَةً

Then he^-saww said: ‘Measure out from the well, from another side, then another side, then another side, such and such cubits’, and he^-saww mentioned the different number of the cubits.

فَلَمَّا انْتَهَى كُلُّ عَدَدٍ إِلَى آخِرِهِ قَالَ رَسُولُ اللَّهِ ص هَذَا مَصْرَعُ عُتْبَةَ وَ ذَلِكَ مَصْرَعُ الْوَلِيدِ وَ هَذَا مَصْرَعُ شَيْبَةَ وَ سَيُقْتَلُ فُلَانٌ وَ فُلَانٌ إِلَى أَنْ سَمَّى تَمَامَ سَبْعِينَ مِنْهُمْ بِأَسْمَائِهِمْ وَ سَيُؤْسَرُ فُلَانٌ وَ فُلَانٌ إِلَى أَنْ ذَكَرَ سَبْعِينَ مِنْهُمْ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ صِفَاتِهِمْ وَ نَسَبَ الْمَنْسُوبِينَ إِلَى الْآبَاءِ مِنْهُمْ وَ نَسَبَ الْمَوَالِيَ مِنْهُمْ إِلَى مَوَالِيهِمْ

When they ended each number to its end, Rasool-Allah^-saww said: ‘This is the death place of Utba, and that is the death place of Sheyba, and that is the death place of Al-Waleed, and so and so would be killed’ – until he^-saww named all seventy of them by their names – ‘And so and so, and so and so would be captured’ – until he^-saww mentioned seventy of them by their names and the names of their fathers, and their description, and the lineages to their forefathers from them, and lineage of the slaves from them to their masters.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص أَوْقَفْتُمْ عَلَى مَا أَخْبَرْتُكُمْ بِهِ قَالُوا بَلَى قَالَ إِنَّ ذَلِكَ لَحَقٌّ كَائِنٌ بَعْدَ ثَمَانِيَةٍ وَ عِشْرِينَ يَوْماً مِنَ الْيَوْمِ فِي الْيَوْمِ التَّاسِعِ وَ الْعِشْرِينَ وَعْداً مِنَ اللَّهِ مَفْعُولًا وَ قَضَاءً حَتْماً لَازِماً

Then Rasool-Allah^-saww said: ‘Are you familiar with what I^-saww informed you all with?’ They said, ‘Yes’. He^-saww said: ‘That is true. It would happen after twenty-eight days from today, during the twenty ninth day – a Promise from Allah^-azwj to be accomplished, and an Ordainment, inevitable, compulsory’’.[6]

7- فس، تفسير القمي‏ وَ ما كانَ لِنَبِيٍّ أَنْ يَغُلَّ وَ مَنْ يَغْلُلْ يَأْتِ بِما غَلَّ يَوْمَ الْقِيامَةِ نَزَلَتْ فِي حَرْبِ بَدْرٍ وَ كَانَ سَبَبُ نُزُولِهَا أَنَّهُ كَانَ فِي الْغَنِيمَةِ الَّتِي أَصَابُوهَا يَوْمَ بَدْرٍ قَطِيفَةً حَمْرَاءَ فَفُقِدَتْ فَقَالَ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص مَا لَنَا لَا نَرَى الْقَطِيفَةَ مَا أَظُنُّ إِلَّا رَسُولَ اللَّهِ ص‏ أَخَذَهَا

Tafseer Qummi – And it was not for a Prophet that he should embezzle; and the one who embezzles will bring what he had embezzled with him on the Day of Judgement; [3:161] – it was Revealed regarding the battle of Badr, and the reason for its Revelation is that it was regarding the war booty which was attained on the day of Badr, a red velvet garment. It was missing, so a man from the companions of Rasool-Allah^-saww said, ‘What is the matter we cannot see the velvet garment? I don’t think anyone except Rasool-Allah^-saww has taken it’.

فَأَنْزَلَ اللَّهُ فِي ذَلِكَ‏ وَ ما كانَ لِنَبِيٍّ أَنْ يَغُلَ‏ إِلَى قَوْلِهِ‏ وَ هُمْ لا يُظْلَمُونَ‏ فَجَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَ إِنَّ فُلَاناً قَدْ غَلَّ قَطِيفَةً فَاحْتَفَرَهَا هُنَالِكَ فَأَمَرَ رَسُولُ اللَّهِ ص بِحَفْرِ ذَلِكَ الْمَوْضِعِ فَأَخْرَجَ الْقَطِيفَةَ

Allah^-azwj Revealed regarding that: And it was not for a Prophet that he should embezzle [3:161] – up to His^-azwj Words: and they shall not be dealt with unjustly [3:161]. Then, a man came to Rasool-Allah^-saww and said, ‘So and so has embezzled a garment, so dig for it over there’. Rasool-Allah^-saww instructed with digging in that place, and the garment was extracted’’.[7]

8- فس، تفسير القمي أَبِي عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْأَنْفَالِ فَقَالَ هِيَ الْقُرَى الَّتِي قَدْ خَرِبَتْ وَ انْجَلَى أَهْلُهَا فَهِيَ لِلَّهِ وَ لِلرَّسُولِ وَ مَا كَانَ لِلْمُلُوكِ فَهُوَ لِلْإِمَامِ وَ مَا كَانَ مِنْ أَرْضِ الْجِزْيَةِ لَمْ يُوجَفْ عَلَيْهَا بِخَيْلٍ وَ لَا رِكَابٍ وَ كُلُّ أَرْضٍ لَا رَبَّ لَهَا وَ الْمَعَادِنُ مِنْهَا وَ مَنْ مَاتَ وَ لَيْسَ لَهُ مَوْلًى فَمَالُهُ مِنَ الْأَنْفَالِ

‘Tafseer Qummi’ – My father, from Fazala Bin Ayoub, from Aban Bin Usman, from Is’haq Bin Ammar who said,

‘I asked Abu Abdullah^-asws about the Anfaal, he^-asws said: ‘It is the town which had been ruined and its people have disappeared, so it is for Allah^-azwj and for the Rasool^-saww, and whatever was for the kings, so it is for the Imam^-asws, and whatever from a land of taxation not attacked upon by cavalry horses, nor any riders, and every land not having a lord (owner) for it, and the mines are from it, and the one who dies and there isn’t a guardian for him, so his wealth is the Anfaal’.

وَ قَالَ نَزَلَتْ يَوْمَ بَدْرٍ لَمَّا انْهَزَمَ النَّاسُ كَانَ أَصْحَابُ رَسُولِ اللَّهِ ص عَلَى ثَلَاثِ فِرَقٍ فَصِنْفٌ كَانُوا عِنْدَ خَيْمَةِ النَّبِيِّ ص‏ وَ صِنْفٌ أَغَارُوا عَلَى النَّهْبِ وَ فِرْقَةٌ طَلَبَتِ الْعَدُوَّ وَ أَسَرُوا وَ غَنِمُوا

And he^-asws said: ‘It was Revealed on the day of Badr when the people were defeated, the companions of Rasool-Allah^-saww were upon three segments. One segment were with the tent of the Prophet^-saww, and there was one type who raided upon the looting, and a segment sought the enemies and captives and war booty.

فَلَمَّا جَمَعُوا الْغَنَائِمَ وَ الْأُسَارَى تَكَلَّمَتِ الْأَنْصَارُ فِي الْأُسَارَى فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى‏ حَتَّى يُثْخِنَ فِي الْأَرْضِ‏

When they gathered the war booty and the captives, the Helpers spoke regarding the captives, so Allah^-azwj Blessed and Exalted Revealed: It was not for the Prophet that there should happen to be prisoners for him until he has triumphed in the land [8:67].

فَلَمَّا أَبَاحَ اللَّهُ لَهُمْ الْأُسَارَى وَ الْغَنَائِمَ تَكَلَّمَ سَعْدُ بْنُ مُعَاذٍ وَ كَانَ مِمَّنْ أَقَامَ عِنْدَ خَيْمَةِ النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ ص مَا مُنِعْنَا أَنْ نَطْلُبَ الْعَدُوَّ زَهَادَةً فِي الْجِهَادِ وَ لَا جُبْناً عَنِ الْعَدُوِّ وَ لَكِنَّا خِفْنَا أَنْ نُعْرِيَ‏ مَوْضِعَكَ فَتَمِيلَ عَلَيْكَ خَيْلُ الْمُشْرِكِينَ

When Allah^-azwj Legalised the captives and the war booty for them, Sa’ad Bin Muaz spoke, and he was from the ones who had stayed by the tent of the Prophet^-saww. He said, ‘O Rasool-Allah^-saww! We were not prevented from pursuing the enemy by us being abstemious regarding the Jihad, nor by cowardice from the enemy, but we feared that your^-saww place would be exposed and the cavalry of the Polytheists would come towards you^-saww.

وَ قَدْ أَقَامَ عِنْدَ الْخَيْمَةِ وُجُوهُ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ لَمْ يَشْكُ‏ أَحَدٌ مِنْهُمْ فِيمَا حَسِبْتُهُ‏ وَ النَّاسُ كَثِيرُونَ‏ يَا رَسُولَ اللَّهِ‏ وَ الْغَنَائِمُ قَلِيلَةٌ وَ مَتَى نُعْطِي هَؤُلَاءِ لَمْ يَبْقَ لِأَصْحَابِكَ شَيْ‏ءٌ وَ خَافَ أَنْ يَقْسِمَ رَسُولُ اللَّهِ الْغَنَائِمَ وَ أَسْلَابَ الْقَتْلَى بَيْنَ مَنْ قَاتَلَ وَ لَا يُعْطِيَ مَنْ تَخَلَّفَ عَلَى‏ خَيْمَةِ رَسُولِ اللَّهِ ص شَيْئاً

And faces of the Emigrants and the Helpers had stood by the tent and not one of them had doubted regarding what had withheld him, and the people are a lot, O Rasool-Allah^-saww, and the war booty is little, and when you^-saww give them, nothing would remain for your^-saww companions’, and he feared that Rasool-Allah^-saww might distribute the war booty and the weapons of the killed ones between the ones who fought, and not give anything to the one who stayed behind by the tent of Rasool-Allah^-saww.

فَاخْتَلَفُوا فِيمَا بَيْنَهُمْ حَتَّى سَأَلُوا رَسُولَ اللَّهِ ص فَقَالُوا لِمَنْ هَذِهِ الْغَنَائِمُ فَأَنْزَلَ اللَّهُ‏ يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ‏ فَرَجَعَ النَّاسُ وَ لَيْسَ لَهُمْ فِي الْغَنِيمَةِ شَيْ‏ءٌ ثُمَّ أَنْزَلَ اللَّهُ بَعْدَ ذَلِكَ‏ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏ وَ الْيَتامى‏ وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ‏ وَ قَسَمَهُ‏ رَسُولُ اللَّهِ ص بَيْنَهُمْ

They differed over what is between them until they asked Rasool-Allah^-saww and said, ‘For whom is this war booty?’ Allah^-azwj Revealed: They are asking you about the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool [8:1]. The people returned and there wasn’t anything for them in the war booty. Then Allah^-azwj Revealed after that: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy and the wayfarer, [8:41], and Rasool-Allah^-saww distributed it between them.

فَقَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ يَا رَسُولَ اللَّهِ أَ تُعْطِي فَارِسَ الْقَوْمِ الَّذِي يَحْمِيهِمْ مِثْلَ مَا تُعْطِي الضَّعِيفَ فَقَالَ النَّبِيُّ ص ثَكِلَتْكَ أُمُّكَ وَ هَلْ تُنْصَرُونَ إِلَّا بِضُعَفَائِكُمْ

Sa’ad Bin Abu Waqas said, ‘O Rasool-Allah^-saww! Will you^-saww give to the riders of the people who protected them, similar to what you^-saww give to the weak?’ The Prophet^-saww said: ‘May your mother be bereft of you! And were you helped except by your weak ones?’

قَالَ فَلَمْ يُخَمِّسْ رَسُولُ اللَّهِ ص بِبَدْرٍ وَ قَسَمَهُ بَيْنَ أَصْحَابِهِ ثُمَّ اسْتَقْبَلَ يَأْخُذُ الْخُمُسَ بَعْدَ بَدْرٍ وَ نَزَلَ قَوْلُهُ‏ يَسْئَلُونَكَ عَنِ الْأَنْفالِ‏ بَعْدَ انْقِضَاءِ حَرْبِ بَدْرٍ

He^-asws said: ‘Rasool-Allah^-saww did not keep a fifth at Badr and distributed it between his^-saww companions, then he^-saww came and took the fifth after Badr, and His^-azwj Words were Revealed: They are asking you about the Anfaal. [8:1], after the expiry of the battle of Badr’’.[8]

9- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ أَبِي رَافِعٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْحُسَيْنِيِّ عَنْ عِيسَى بْنِ مِهْرَانَ عَنْ يَحْيَى بْنِ الْحَسَنِ بْنِ فُرَاتٍ عَنْ ثَعْلَبَةَ بْنِ زَيْدٍ الْأَنْصَارِيِّ قَالَ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ الْأَنْصَارِيَّ رَحِمَهُ اللَّهُ يَقُولُ‏ تَمَثَّلَ إِبْلِيسُ لَعَنَهُ اللَّهُ فِي أَرْبَعِ صُوَرٍ تَمَثَّلَ يَوْمَ بَدْرٍ فِي صُورَةِ سُرَاقَةَ بْنِ جُعْشُمٍ الْمُدْلِجِيِّ فَقَالَ لِقُرَيْشٍ‏ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَ إِنِّي جارٌ لَكُمْ فَلَمَّا تَراءَتِ الْفِئَتانِ نَكَصَ عَلى‏ عَقِبَيْهِ وَ قالَ إِنِّي بَرِي‏ءٌ مِنْكُمْ‏ الْخَبَرَ

‘Al Amaali’ of the Sheykh Al Tusy Al Mufeed, from Abdu Abdullah Bin Abu Rafie, from Ja’far Bin Muhammad Bin Ja’far Al Husayni, from Isa Bin Mihran, from Yahya Bin Al Hassan Bin Furat, from Sa’alba Bin Zayd Al Ansary who said,

‘I heard Jabir Bin Abdullah Al-Ansari saying, ‘Iblees^-la, may Allah^-azwj him^-la, resembled in four images. On the day of Badr he^-la resembled in the image of Suraqa Bin Ju’sham Al-Mudlajy and said to Quraysh, ‘‘There would be none from the people to overcome you today, and I am a friend for you’. So when the two parties saw (each other), he turned upon his heels and said, ‘I am disavowed from you. [8:48]’ – the Hadeeth’.[9]

10- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنْ أَحْمَدَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ‏ عَنْ أَبِيهِ عَنِ الْأَعْمَشِ عَنْ عَمْرِو بْنِ مُرَّةَ عَنْ أَبِي عُبَيْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّهُ قَالَ: لَمَّا كَانَ يَوْمُ بَدْرٍ وَ أُسِرَتِ الْأَسْرَى قَالَ رَسُولُ اللَّهِ ص مَا تَرَوْنَ فِي هَؤُلَاءِ الْقَوْمِ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ يَا رَسُولَ اللَّهِ هُمُ الَّذِينَ كَذَّبُوكَ وَ أَخْرَجُوكَ فَاقْتُلْهُمْ

‘Al Amaali’ of the Sheykh Al Tusy – Abu Amro, from Ahmad, from Ahmad Bin Yahya, from Abdul Rahman, from his father, from Al Amsh, from Amro Bin Murra, from Abu Ubeyda, from Abdullah Bin Masoud having said,

‘When it was the day of Badr and the captives were taken, Rasool-Allah^-saww said: ‘What are your views regarding these people?’ Umar Bin Al-Khattab said, ‘O Rasool-Allah^-saww! They are those who belied you^-saww and expelled you^-saww, therefore kill them’.

ثُمَّ قَالَ أَبُو بَكْرٍ يَا رَسُولَ اللَّهِ هُمْ قَوْمُكَ وَ عَشِيرَتُكَ وَ لَعَلَّ اللَّهَ يَسْتَنْقِذُهُمْ بِكَ مِنَ النَّارِ ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ أَنْتَ بِوَادٍ كَثِيرِ الْحَطَبِ فَاجْمَعْ حَطَباً فَأَلْهِبْ فِيهِ نَاراً وَ أَلْقِهِمْ فِيهِ فَقَالَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ قَطَعَكَ رَحِمُكَ

Then Abu Bakr said, ‘O Rasool-Allah^-saww! They are your^-saww people and your^-saww clan, and perhaps Allah^-azwj might Rescue them from the Fire through you^-saww’. Then Abdullah Bin Rawaha said, ‘You^-saww are in a valley with a lot of firewood, so gather firewood and inflame the fire in it and throw them into it’. Al-Abbas son of Abdul Muttalib^-asws said, ‘They have already cut off your^-saww relationship’.

قَالَ ثُمَّ إِنَّ رَسُولَ اللَّهِ ص قَامَ فَدَخَلَ وَ أَكْثَرَ النَّاسُ فِي قَوْلِ أَبِي بَكْرٍ وَ عُمَرَ فَقَالَ بَعْضُهُمْ الْقَوْلُ مَا قَالَ أَبُو بَكْرٍ وَ قَالَ بَعْضُهُمْ الْقَوْلُ مَا قَالَ عُمَرُ فَخَرَجَ رَسُولُ اللَّهِ ص فَقَالَ مَا اخْتِلَافُكُمْ يَا أَيُّهَا النَّاسُ فِي قَوْلِ هَذَيْنِ الرَّجُلَيْنِ إِنَّمَا مَثَلُهُمَا مَثَلُ إِخْوَةٍ لَهُمَا مِمَّنْ كَانَ قَبْلَهُمَا نُوحٍ وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى ع ‏

He the (narrator) said, ‘Rasool-Allah^-saww stood up and entered (his^-saww tent), and most of the people were in the word of Abu Bakr and Umar. Some of them said the words of what Abu Bakr had said, and some of them said the words of what Umar had said. Rasool-Allah^-saww came out and said: ‘Why are you differing, O people, regarding the words of these two men? But rather, their example is the example of brethren of theirs from the ones who were before them, with Noah^-as, and Ibrahim^-as, and Musa^-as and Isa^-as.

قَالَ نُوحٌ‏ رَبِّ لا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكافِرِينَ دَيَّاراً وَ قَالَ إِبْرَاهِيمُ‏ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَ مَنْ عَصانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ‏ وَ قَالَ مُوسَى‏ رَبَّنَا اطْمِسْ عَلى‏ أَمْوالِهِمْ وَ اشْدُدْ عَلى‏ قُلُوبِهِمْ فَلا يُؤْمِنُوا حَتَّى يَرَوُا الْعَذابَ الْأَلِيمَ

Noah^-as said: ‘My Lord! Do not leave upon the earth any dwelling of the Kafirs [71:26]. And Ibrahim^-as said: ‘Lord! Make this city secure, and Keep me and my sons away from worshiping the idols [14:35]. And Musa^-as said: Our Lord! (Bring) destruction upon their wealth and hardness upon their hearts, for they will not believe until they see the painful Punishment [10:88]. And Isa^-as said: If You were to Punish them, so they are Your servants, and if You Forgive (their sins) for them, then surely You are the Mighty, the Wise’ [5:118].

وَ قَالَ عِيسَى‏ إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبادُكَ وَ إِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ‏ ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ إِنَّ بِكُمْ عَيْلَةً فَلَا يَنْقَلِبَنَ‏ مِنْكُمْ أَحَدٌ إِلَّا بِفِدَاءٍ أَوْ ضَرْبَةِ عُنُقٍ فَقُلْتُ يَا رَسُولَ اللَّهِ إِلَّا سَهْلَ بْنَ بَيْضَاءَ وَ قَدْ كُنْتُ سَمِعْتُهُ يَذْكُرُ الْإِسْلَامَ بِمَكَّةَ

Then he^-saww said: ‘O you people! There are families for you, but not one of you will escape except by a ransom, or a striking off of his neck’. I said, ‘O Rasool-Allah^-saww! Except Sahl Bin Bayza’a, and I had heard him mentioning Al-Islam at Makkah’.

قَالَ فَسَكَتَ رَسُولُ اللَّهِ ص فَلَمْ يُحِرْ قَالَ فَلَقَدْ جَعَلْتُ أَنْظُرُ إِلَى السَّمَاءِ مَتَى تَقَعُ عَلَيَّ الْحِجَارَةُ فَإِنِّي قَدَّمْتُ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص قَالَ ثُمَّ إِنَّ النَّبِيَّ ص قَالَ إِلَّا سَهْلَ بْنَ بَيْضَاءَ قَالَ فَفَرِحْتُ فَرَحاً مَا فَرِحْتُ مِثْلَهُ قَطُّ

He (the narrator) said, ‘Rasool-Allah^-saww was silent and did not respond. I had gone on to look at the sky when the stones had fallen upon me, for I used to walk in front of Rasool-Allah^-saww. Then the Prophet^-saww said: ‘Except Sahl Bin Bayza’a’. I rejoiced with happiness I had not been happy the life of it at all.

قَالَ الْأَعْمَشُ فَكَانَ فِدَاؤُهُمْ سِتِّينَ أُوقِيَّةً

Al-Amsh said, ‘The ransom was sixty ounces (of gold each)’’.[10]

11- ما، الأمالي للشيخ الطوسي مُحَمَّدُ بْنُ عَلِيِّ بْنِ حَشِيشٍ‏ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ عَبْدِ الْوَهَّابِ‏ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ عُبَيْدِ اللَّهِ‏ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الضَّبِّيِّ عَنْ نَصْرِ بْنِ حَمَّادٍ عَنْ شُعْبَةَ عَنِ السُّدِّيِّ عَنْ مِقْسَمٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: وَقَفَ رَسُولُ اللَّهِ ص عَلَى قَتْلَى بَدْرٍ فَقَالَ جَزَاكُمُ اللَّهُ مِنْ عِصَابَةٍ شَرّاً لَقَدْ كَذَّبْتُمُونِي صَادِقاً وَ خَوَّنْتُمْ أَمِيناً

‘Al Amaali’ of the Sheykh Al Tusy – Muhammad Bin Ali Bin Hasheesh, from Muhammad Bin Ahmad Bin Ali Bin Abdul Wahhab, from Muhammad bin Ali Bin Al Husay, from Ali Bin Ubeydullah, from Muhammad Bin Is’haq Al Zaby, from Nasr Bin Hammad, from Shu’ba, from Al Sadi (non-Shia source), from Miqsam, from Ibn Abbas who said,

‘Rasool-Allah^-saww paused at the killed ones at Badr and said: ‘May Allah^-azwj Recompense you from the affliction of evil. You had belied me^-as as (not being) truthful, and betrayed me^-saww, a trustworthy one’.

ثُمَّ الْتَفَتَ إِلَى أَبِي جَهْلِ بْنِ هِشَامٍ فَقَالَ إِنَّ هَذَا أَعْتَى عَلَى اللَّهِ مِنْ فِرْعَوْنَ إِنَّ فِرْعَوْنَ لَمَّا أَيْقَنَ بِالْهَلَاكِ وَحَّدَ اللَّهَ وَ إِنَّ هَذَا لَمَّا أَيْقَنَ بِالْهَلَاكِ دَعَا بِاللَّاتِ وَ الْعُزَّى‏

Then he^-saww turned towards Abu Jahl^-laBin Hisham^-la and said: ‘This one transgressed more upon Allah^-azwj than Pharaoh^-la had. When Pharah^-la was convinced of the destruction, professed the Oneness of Allah^-azwj, and when this one was convinced of the destruction, supplicated to Al-Laat and Al-Uzza (two idols)’’.[11]

12- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الْحُسَيْنِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عِيسَى‏ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ عَنِ الرِّضَا عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامَ أَنَّ النَّبِيَّ ص قَالَ يَوْمَ بَدْرٍ لَا تَأْسِرُوا أَحَداً مِنْ بَنِي عَبْدِ الْمُطَّلِبِ فَإِنَّمَا أُخْرِجُوا كُرْهاً

‘Al Amaali’ of the Sheykh Al Tusy – Ibn al Salt, from Ibn Uqda, from Ali Bin Muhammad Bin Ali Bin Al Husayn, from Ja’far Bin Muhammad Bin Ali Al Husayni, from Ja’far Bin Muhammad Bin Isa, from Ubeydullah Bin Ali,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws: ‘The Prophet^-saww said on the day of Badr: ‘Do not make captive of anyone from the clan of Abdul Muttalib^-asws, for rather they came out unwillingly’’.[12]

13- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَبْدِ الْمَلِكِ الطَّحَّانِ عَنْ هَارُونَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنِ الرِّضَا عَنْ آبَائِهِ ع‏ أَنَّ رَسُولَ اللَّهِ ص سَافَرَ إِلَى بَدْرٍ فِي شَهْرِ رَمَضَانَ‏ وَ افْتَتَحَ مَكَّةَ فِي شَهْرِ رَمَضَانَ‏

‘Al Amaali’ of the Sheykh Al Tusy – Ibn Al Salt, from Ibn Uqda, from Abdul Mali Al Tahan, from Haroun Bin Isa, from Abdullah Bin Ibrahim,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws that Rasool-Allah^-saww travelled to Badr during the Month of Ramazan, and conquered Makkah during the Month of Ramazan’’.[13]

14- يج، الخرائج و الجرائح رُوِيَ‏ أَنَّهُ لَمَّا قَدِمَ الْعَبَّاسُ الْمَدِينَةَ سَهِرَ النَّبِيُّ ص تِلْكَ اللَّيْلَةَ فَقِيلَ‏ لَهُ فِي ذَلِكَ قَالَ سَمِعْتُ حِسَ‏ الْعَبَّاسِ فِي وَثَاقِهِ فَأُطْلِقَ فَقَالَ يَا عَبَّاسُ‏ افْدِ نَفْسَكَ وَ ابْنَيْ أَخِيكَ عَقِيلًا وَ نَوْفَلَ بْنَ الْحَارِثِ فَإِنَّكَ ذُو مَالٍ

‘Al-Kharaij Wa Al-Jaraih’ – It is reported that when Al-Abbas came to Al-Medina, the Prophet^-saww stayed up at night. It was said to him^-saww regarding that, he^-saww said: ‘I^-saww heard Al-Abbas is withheld in his bondage’. He was freed. He^-saww said: ‘O Abbas! Ransom yourself, and the two sons of your brother, Aqeel and Nowfal Bin Al-Haris, for you are with wealth’.

فَقَالَ إِنِّي كُنْتُ مُسْلِماً وَ لَكِنْ قَوْمِي اسْتَكْرَهُوا عَلَيَّ فَقَالَ ص اللَّهُ أَعْلَمُ بِشَأْنِكَ أَمَّا ظَاهِرُ أَمْرِكَ كُنْتَ عَلَيْنَا فَقَالَ يَا رَسُولَ اللَّهِ قَدْ أُخِذَ مِنِّي عِشْرُونَ أُوقِيَّةً مِنْ ذَهَبٍ‏ فَاحْسُبْهَا لِي مِنْ فَدَائِي قَالَ لَا ذَلِكَ شَيْ‏ءٌ أَعْطَانَا اللَّهُ مِنْكَ قَالَ فَإِنَّهُ‏ لَيْسَ لِي مَالٌ

He said, ‘I was a Muslim but my people coerced upon me’. He^-saww said: ‘Allah^-azwj is more Knowing of your state. As for apparent, your affair was against us’. He said, ‘O Rasool-Allah^-saww! Twenty ounces of gold have been taken from me, so count these as being from my ransom’. He^-saww said: ‘No, that is something Allah^-azwj has Given us from you’. He said, ‘But surely there is no wealth for me’.

قَالَ فَأَيْنَ الْمَالُ الَّذِي دَفَعْتَ بِمَكَّةَ إِلَى أُمِّ الْفَضْلِ حِينَ خَرَجْتَ فَقُلْتَ إِنْ أَصَابَنِي فِي سَفَرِي هَذَا شَيْ‏ءٌ فَلِلْفَضْلِ كَذَا وَ لِقُثَمَ كَذَا وَ لِعَبْدِ اللَّهِ كَذَا وَ لِعُبَيْدِ اللَّهِ كَذَا قَالَ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً مَا عَلِمَ بِذَلِكَ أَحَدٌ غَيْرِي وَ غَيْرُهَا فَأَنَا أَعْلَمُ أَنَّكَ رَسُولُ اللَّهِ ص‏

He^-saww said: ‘Where is the wealth which you handed over in Makkah to Umm Al-Fazal when you came out, and you said, ‘If something afflicts me during this journey of mine, then for Al-Fazl is such and such, and for Qisam is such and such, and for Abdullah is such and such, and for Ubeydullah is such and such’. He said, ‘By the One^-azwj Who Sent you^-saww with the Truth as a Prophet^-saww! No one knew of this apart from me and her. Now I know that you^-saww are Rasool^-saww of Allah^-azwj.[14]

15 شا، الإرشاد و أما الجهاد الذي ثبتت به قواعد الإسلام و استقرت بثبوتها شرائع الملة و الأحكام فقد تخصص منه أمير المؤمنين عليه السلام بما اشتهر ذكره في الأنام و استفاض الخبر به بين الخاص و العام و لم يختلف‏ فيه العلماء و لا تنازع في صحته الفهماء و لا شك فيه إلا غفل لم يتأمل الأخبار و لا دفعه أحد ممن نظر في الآثار إلا معاند بهات لا يستحي‏ من العار فمن ذلك ما كان منه ص في غزاة بدر المذكورة في القرآن و هي أول حرب كان به الامتحان و ملأت رهبتها صدور المعدودين من المسلمين في الشجعان و راموا التأخر عنها لخوفهم منها و كراهتهم‏ لها على ما جاء به محكم الذكر في التبيان حيث يقول جل اسمه فيما قص من نبئهم‏ على الشرح له و البيان‏ 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 في الآي المتصلة بذلك إلى قوله تعالى‏ وَ لا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ بَطَراً وَ رِئاءَ النَّاسِ وَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَ اللَّهُ بِما يَعْمَلُونَ مُحِيطٌ إلى آخر السورة فإن الخبر عن أحوالهم فيها يتلو بعضه‏ بعضا و إن اختلفت ألفاظه اتفقت معانيه و كان من جملة خبر هذا الغزاة أن المشركين حضروا بدرا مصرين على القتال مستظهرين فيه بكثرة الأموال و العدد و العدة و الرجال و المسلمون إذ ذاك نفر قليل عددهم هناك و حضرته طوائف منهم بغير اختيار و شهدته على الكراهة منها و الاضطرار فتحدثهم قريش بالبراز و دعتهم إلى المصافة و النزال و اقترحت في اللقاء منهم الأكفاء و تطاولت الأنصار لمبارزتهم فمنعهم النبي ص من ذلك فقال‏ لهم إن القوم دعوا الأكفاء منهم ثم أمر عليا أمير المؤمنين عليه السلام بالبروز إليهم و دعا حمزة بن عبد المطلب و عبيدة بن الحارث رضوان الله عليهما أن يبرزا معه فلما اصطفوا لهم لم يثبتهم القوم‏ لأنهم كانوا قد تغفروا فسألوهم من أنتم فانتسبوا لهم فقالوا أكفاء كرام و نشبت‏ الحرب بينهم و بارز الوليد أمير المؤمنين عليه السلام فلم يلبثه حتى قتله‏ و بارز عتبة حمزة رضي الله عنه فقتله حمزة و بارز شيبة عبيدة رضي الله عنه فاختلفت بينهما ضربتان قطعت إحداهما فخذ عبيدة فاستنقذه أمير المؤمنين عليه السلام بضربة بدر بها شيبة فقتله و شركه في ذلك حمزة رضي الله عنه فكان قتل هؤلاء الثلاثة أول وهن لحق المشركين و ذل دخل عليهم و رهبة اعتراهم‏ بها الرعب من المسلمين و ظهر بذلك أمارات نصر المسلمين‏ ثم بارز أمير المؤمنين عليه السلام العاص بن سعيد بن العاص بعد أن أحجم عنه من سواه فلم يلبثه أن قتله‏ و برز إليه حنظلة بن أبي سفيان فقتله‏ و برز إليه بعده طعيمة بن عدي فقتله و قتل بعده نوفل بن خويلد و كان من شياطين قريش و لم يزل يقتل واحدا منهم بعد واحد حتى أتى على شطر المقتولين منهم و كانوا سبعين رجلا تولى كافة من حضر بدرا من المسلمين مع ثلاثة آلاف من الملائكة المسومين قتل الشطر منهم و تولى أمير المؤمنين عليه السلام قتل الشطر الآخر وحده بمعونة الله له و تأييده و توفيقه و نصره و كان الفتح له بذلك و على يديه‏ و ختم الأمر بمناولة النبي ص كفا من الحصى فرمى بها في وجوههم و قال لهم شاهت الوجوه فلم يبق أحد منهم‏ إلا ولى الدبر بذلك منهزما و كفى الله المؤمنين القتال بأمير المؤمنين عليه السلام في نصرة الدين من خاصة آل الرسول عليه و آله السلام و من أيدهم به من الملائكة الكرام كما قال الله تعالى‏ وَ كَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتالَ وَ كانَ اللَّهُ قَوِيًّا عَزِيزاً شا، الإرشاد قد أثبتت رواة العامة و الخاصة معا أسماء الذين تولى أمير المؤمنين عليه السلام قتلهم ببدر من المشركين على اتفاق فيما نقلوه من ذلك و اصطلاح فكان ممن سموه الوليد بن عتبة كما قدمناه و كان شجاعا جريا وقاحا فتاكا تهابه الرجال و العاص بن سعيد و كان هولا عظيما تهابه الأبطال و هو الذي حاد عنه‏ عمر بن الخطاب و قصته فيما ذكرناه مشهورة نحن نبينها فيما نورده بعد إن شاء الله تعالى و طعيمة بن عدي بن نوفل و كان من رءوس أهل الضلال و نوفل بن خويلد و كان من أشد المشركين عداوة لرسول الله ص و كانت قريش تقدمه و تعظمه و تطيعه و هو الذي قرن أبا بكر و طلحة قبل الهجرة بمكة و أوثقهما بحبل و عذبهما يوما إلى الليل حتى سئل في أمرهما و لما عرف رسول الله عليه السلام حضوره بدرا سأل الله أن يكفيه أمره فقال اللهم اكفني نوفل بن خويلد فقتله أمير المؤمنين عليه السلام و زمعة بن الأسود و الحارث بن زمعة و النضر بن الحارث بن عبد الدار و عمير بن عثمان بن كعب بن تيم‏ عم طلحة بن عبيد الله وعثمان و مالك ابنا عبيد الله أخوا طلحة بن عبيد الله و مسعود بن أمية بن المغيرة و قيس بن‏ الفاكه بن المغيرة و حذيفة بن أبي حذيفة بن المغيرة و أبو قيس ابن الوليد بن المغيرة و حنظلة بن أبي سفيان و عمرو بن مخزوم و أبو منذر بن أبي رفاعة و منبه بن الحجاج السهمي و العاص بن منبه و علقمة بن كلدة و أبو العاص بن قيس بن عدي‏ و معاوية بن المغيرة بن أبي العاص و لوذان بن ربيعة و عبد الله بن المنذر بن أبي رفاعة و مسعود بن أمية بن المغيرة و حاجب بن السائب بن عويمر و أوس بن المغيرة بن لوذان و زيد بن مليص و عاصم بن أبي عوف و سعيد بن وهب حليف بني عامرو معاوية بن عامر بن عبد القيس‏ و عبد الله بن جميل بن زهير بن الحارث بن أسد و السائب بن مالك و أبو الحكم بن الأخنس و هشام بن أبي أمية بن المغيرة فذلك خمسة و ثلاثون‏ رجلا سوى من اختلف فيه أو شرك أمير المؤمنين عليه السلام فيه غيره و هم أكثر من شطر المقتولين ببدر على ما قدمناه.

(opinion)[15]

17- شا، الإرشاد رَوَى شُعْبَةُ عَنْ أَبِي إِسْحَاقَ عَنْ حَارِثِ بْنِ مُضَرِّبٍ‏ قَالَ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ يَقُولُ‏ لَقَدْ حَضَرْنَا بَدْراً وَ مَا فِينَا فَارِسٌ غَيْرُ الْمِقْدَادِ بْنِ الْأَسْوَدِ وَ لَقَدْ رَأَيْتُنَا لَيْلَةَ بَدْرٍ وَ مَا فِينَا إِلَّا مَنْ نَامَ غَيْرُ رَسُولِ اللَّهِ ص فَإِنَّهُ كَانَ مُنْتَصِباً فِي أَصْلِ شَجَرَةٍ يُصَلِّي فِيهَا وَ يَدْعُو حَتَّى الصَّبَاحِ‏

‘Al Irshad’ – it is reported by Shu’ba, from Abu Is’haq, from Haris bin Muzarrab who said,

‘I heard Ali^-asws Bin Abu Talib^-asws saying: ‘We were present at Badr and there were no horse-riders among us apart from Al-Miqdad Bin Al-Aswad, and we had seen on the night of Bad and there was no one among us except that he slept apart from Rasool-Allah^-saww, for he^-saww was standing upright by at tree praying therein and supplicating until the morning’’.[16]

18- شا، الإرشاد عَلِيُّ بْنُ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ‏ بْنِ أَبِي رَافِعٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَبِي رَافِعٍ مَوْلَى رَسُولِ اللَّهِ ص قَالَ: لَمَّا أَصْبَحَ النَّاسُ يَوْمَ بَدْرٍ اصْطَفَّتْ قُرَيْشٌ أَمَامَهَا عُتْبَةُ بْنُ رَبِيعَةَ وَ أَخُوهُ شَيْبَةُ وَ ابْنُهُ الْوَلِيدُ فَنَادَى عُتْبَةُ رَسُولَ اللَّهِ ص فَقَالَ يَا مُحَمَّدُ أَخْرِجْ إِلَيْنَا أَكْفَاءَنَا مِنْ قُرَيْشٍ فَبَدَرَ إِلَيْهِمْ ثَلَاثَةٌ مِنْ شُبَّانِ الْأَنْصَارِ فَقَالَ لَهُمْ عُتْبَةُ مَنْ أَنْتُمْ فَانْتَسِبُوا لَهُ فَقَالَ لَهُمْ لَا حَاجَةَ بِنَا إِلَى مُبَارَزَتِكُمْ إِنَّمَا طَلَبْنَا بَنِي عَمِّنَا

‘Al Irshad, ‘Ali Bin Hashim, from Muhammad Bin Abdullah Bin Abu Rafie, from his father, from his grandfather Abu Rafie,

‘A slave of Rasool-Allah^-saww who said, ‘When morning came to the people on the day of Badr, Quraysh chose Utba Bin Rabie and his brother Shayba and his son Al-Waleed at its frontmen. Utba called out to Rasool-Allah^-saww saying, ‘O Muhammad^-saww! Bring out our peers from Quraysh to us!’ Three youths from the helpers came out. Utbah said to them, ‘Who are you?’ They traced their lineage to him. He said to them, ‘There is no need with us to duel you lot. But rather, we seek the clan of our uncle’.

فَقَالَ رَسُولُ اللَّهِ ص لِلْأَنْصَارِ ارْجِعُوا إِلَى مَوَاقِفِكُمْ ثُمَّ قَالَ قُمْ يَا عَلِيُّ قُمْ يَا حَمْزَةُ قُمْ يَا عُبَيْدَةُ قَاتِلُوا عَلَى حَقِّكُمُ الَّذِي بَعَثَ اللَّهُ بِهِ نَبِيَّكُمْ إِذْ جَاءُوا بِبَاطِلِهِمْ لِيُطْفِئُوا نُورَ اللَّهِ ‏

Rasool-Allah^-saww said to the Helpers: ‘Return to your places!’ Then he^-saww said: ‘Arise O Ali^-asws! Arise O Hamza^-asws! Arise O Ubeyda!’ Fight upon your rights which Allah^-azwj has Sent your Prophet^-saww with, as they have come with their falsehoods in order to extinguish the Light of Allah^-azwj!’

فَقَامُوا فَصَافُّوا الْقَوْمَ‏ وَ كَانَ عَلَيْهِمُ الْبَيْضُ وَ لَمْ يُعْرَفُوا فَقَالَ لَهُمْ عُتْبَةُ تَكَلَّمُوا فَإِنْ كُنْتُمْ أَكْفَاءَنَا قَاتَلْنَاكُمْ فَقَالَ حَمْزَةُ أَنَا حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ فَقَالَ عُتْبَةُ كُفْوٌ كَرِيمٌ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَنَا عَلِيُّ بُنِ أَبِي طَالِبٍ وَ قَالَ عُبَيْدَةُ أَنَا عُبَيْدَةُ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ

They stood up and the people formed rows, and the white (clothes) were upon them, and they were not recognised. Utba said to them, ‘Speak, for if you are our match we will fight you’. Hamza^-asws said, ‘I^-asws am Hamza^-asws Bin Abdul Muttalib^-asws, lion of Allah^-azwj and lion of His^-azwj Rasool^-saww’. Utba said, ‘An honourable match’. And Amir Al-Momineen^-asws said: ‘I^-asws am Ali^-asws Bin Abu Talib^-asws!’ And Ubeyda said, ‘I^-asws am Ubeyda Bin Al-Haris son of Abdul Muttalib^-asws’.

فَقَالَ عُتْبَةُ لِابْنِهِ الْوَلِيدِ قُمْ يَا وَلِيدُ فَبَرَزَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ وَ كَانَا إِذْ ذَاكَ أَصْغَرَ الْجَمَاعَةِ سِنّاً فَاخْتَلَفَا ضَرْبَتَيْنِ أَخْطَأَتْ ضَرْبَةُ الْوَلِيدِ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ وَ اتَّقَى بِيَدِهِ الْيُسْرَى ضَرْبَةَ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فَأَبَانَهَا

Utba said to his son Al-Waleed, ‘Arise O Waleed!’ Amir Al-Momineen^-asws duelled to him and when that happened, he^-asws was the youngest in age. The strikes were exchanged. A strike of Al-Waleed missed Amir Al-Momineen^-asws, and his left hand fended the strike of Amir Al-Momineen^-asws by his left hand and it was cut asunder.

فَرُوِيَ أَنَّهُ كَانَ يَذْكُرُ بَدْراً وَ قَتْلَهُ الْوَلِيدَ فَقَالَ فِي حَدِيثِهِ كَأَنِّي أَنْظُرُ إِلَى وَمِيضِ خَاتَمِهِ فِي شِمَالِهِ ثُمَّ ضَرَبْتُهُ ضَرْبَةً أُخْرَى فَصَرَعْتُهُ وَ سَلَبْتُهُ فَرَأَيْتُ بِهِ رَدْعاً مِنْ خَلُوقٍ فَعَلِمْتُ أَنَّهُ قَرِيبُ عَهْدٍ بِعُرْسٍ

It is reported that he^-asws recalled Badr and his^-asws killing Al-Waleed and he^-asws mentioned in his^-asws Hadeeth: ‘It is as if I^-asws am looking at the glimmer of his ring in his left hand, then I^-asws struck it with another strike and cut it and seized it, and I^-asws saw with it a deterrent from being sociable, and I^-asws knew it was near to the time of wedding’.

ثُمَّ بَارَزَ عُتْبَةُ حَمْزَةَ رَضِيَ اللَّهُ عَنْهُ فَقَتَلَهُ حَمْزَةُ وَ مَشَى عُبَيْدَةُ وَ كَانَ أَسَنَّ الْقَوْمِ إِلَى شَيْبَةَ فَاخْتَلَفَا ضَرْبَتَيْنِ فَأَصَابَ ذُبَابُ‏ سَيْفِ شَيْبَةَ عَضَلَةِ سَاقِ عُبَيْدَةَ فَقَطَعَهَا وَ اسْتَنْقَذَهُ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ وَ حَمْزَةُ مِنْهُ وَ قَتَلَا شَيْبَةَ وَ حُمِلَ عُبَيْدَةُ مِنْ مَكَانِهِ فَمَاتَ بِالصَّفْرَاءِ

Then Utba was duelled by Hamza^-asws, and Hamza^-asws killed him, and Ubeyda walked and he was the oldest of the people to Shayba. They exchanged strikes and the edge of the sword of Shayba clipped the muscle of the leg of Ubeyda and cut it, and Amir Al-Momineen^-asws and Hamza^-asws took him away from him and they killed Shayba and carried Ubeyda in his place, and he died with the paleness (blood loss).

وَ فِي قَتْلِ عُتْبَةَ وَ شَيْبَةَ وَ الْوَلِيدِ

أَيَا عَيْنُ جُودِي بِدَمْعٍ سَرِبٍ‏		عَلَى خَيْرِ خِنْدِفٍ لَمْ يَنْقَلِبْ‏
تَدَاعَى لَهُ رَهْطُهُ غُدْوَةً		بَنُو هَاشِمٍ وَ بَنُو الْمُطَّلِبِ‏
يُذِيقُونَهُ حَدَّ أَسْيَافِهِمْ‏		يُعِرُّونَهُ‏ بَعْدَ مَا قَدْ شَجِبَ‏

And regarding the killing of Utba and Shayba and Al-Waleed, Hind Bint Utba said (a poem), ‘O my eye, pour forth with flowing tears, over the best of Khindif, who did not return. His kinsmen rallied around him in the morning, the clan of Hashim^-as and the clan of Al-Muttalib^-as. They made him taste the sharp edges of their swords, dragging him after he had already perished’.

وَ رَوَى الْحَسَنُ بْنُ حُمَيْدٍ قَالَ حَدَّثَنَا أَبُو غَسَّانَ قَالَ حَدَّثَنَا أَبُو إِسْمَاعِيلَ عُمَيْرُ بْنُ بَكَّارٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏ لَقَدْ تَعَجَّبْتُ يَوْمَ بَدْرٍ مِنْ جُرْأَةِ الْقَوْمِ وَ قَدْ قَتَلْتُ الْوَلِيدَ بْنَ عُتْبَةَ وَ قَتَلَ حَمْزَةُ عُتْبَةَ وَ شَرِكْتُهُ فِي قَتْلِ شَيْبَةَ إِذْ أَقْبَلَ إِلَيَّ حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ فَلَمَّا دَنَا مِنِّي ضَرَبْتُهُ ضَرْبَةً بِالسَّيْفِ فَسَالَتْ عَيْنَاهُ وَ لَزِمَ الْأَرْضَ قَتِيلًا

And it is reported by Al Hassan Bin Humeyd who said, ‘Abu Ghasan narrated to us saying, ‘It was narrated to us by Abu Ismail Umey Bin Bakar, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘I^-asws was astonished on the day of Badr at the audacity of the people, and I^-asws had just killed Al-Waleed Bin Utba, and Hamza^-asws had killed Utba, and participated with him^ar in killing Shayba, when Hanzala Bin Abu Sufyan came towards me^-asws. When he was near me^-asws, I^-asws hit him with a strike of my^-asws sword, and his eyes opened up (in shock), and he fell on the ground killed’’.

وَ رَوَى أَبُو بَكْرٍ الْهُذَلِيُّ عَنِ الزُّهْرِيِّ عَنْ صَالِحِ بْنِ كَيْسَانَ قَالَ: مَرَّ عُثْمَانُ بْنُ عَفَّانَ بِسَعِيدِ بْنِ الْعَاصِ فَقَالَ انْطَلِقْ بِنَا إِلَى أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ نَتَحَدَّثُ‏ عِنْدَهُ فَانْطَلَقَا قَالَ فَأَمَّا عُثْمَانُ فَصَارَ إِلَى مَجْلِسِهِ الَّذِي يَشْتَهِيهِ‏ وَ أَمَّا أَنَا فَمِلْتُ إِلَى نَاحِيَةِ الْقَوْمِ

And it is reported by Abu Bakr Al-Huzly, from Al-Zahry, from Salih Bin Kaysan who said, ‘Usman Bin Usman passed by Saeed Bin Al Aas and said, ‘Come with us to commander of the faithful Umar Bin Al-Khattab to discuss with him. They went. As for Usman, he came to his seat which he desired, and as for me, I went towards a corner of the people.

فَنَظَرَ إِلَيَّ عُمَرُ وَ قَالَ مَا لِي أَرَاكَ كَأَنَّ فِي نَفْسِكَ عَلَيَّ شَيْئاً أَ تَظُنُّ أَنِّي قَتَلْتُ أَبَاكَ وَ اللَّهِ لَوَدِدْتُ أَنِّي كُنْتُ قَاتِلَهُ وَ لَوْ قَتَلْتُهُ لَمْ أَعْتَذِرْ مِنْ قَتْلِ كَافِرٍ وَ لَكِنِّي مَرَرْتُ بِهِ فِي يَوْمِ بَدْرٍ فَرَأَيْتُهُ يَبْحَثُ لِلْقِتَالِ كَمَا يَبْحَثُ الثَّوْرُ بِقَرْنِهِ وَ إِذَا شَدْقَاهُ قَدْ أَزْبَدَا كَالْوَزَغِ

Umar looked at me and said, ‘What is the matter I see you as if there is something in yourself against me? Do you think that I killed your father? By Allah^-azwj! I would have loved to be the one to have killed him, and had I killed him I would not present any excuse from killing a Kafir, but I passed by him on the day of Badr and saw him preparing for the fighting just as the bull would prepare with its horns, and when it is calm it is as sweet as an almond.

فَلَمَّا رَأَيْتُ ذَلِكَ هِبْتُهُ وَ رُغْتُ عَنْهُ فَقَالَ إِلَى أَيْنَ يَا ابْنَ الْخَطَّابِ وَ صَمَدَ لَهُ عَلِيٌّ فَتَنَاوَلَهُ فَوَ اللَّهِ مَا رِمْتُ مَكَانِي حَتَّى قَتَلَهُ

When I saw that, I tried to avoid him. He said, ‘To where O Ibn Al-Khattab?’ And he aimed towards me. I grabbed him, and by Allah^-azwj, I did not throw him in my place until I killed him’.

قَالَ وَ كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ حَاضِراً فِي الْمَجْلِسِ فَقَالَ اللَّهُمَّ غَفْراً ذَهَبَ الشِّرْكُ بِمَا فِيهِ وَ مَحَا الْإِسْلَامُ مَا تَقَدَّمَ فَمَا لَكَ تُهَيِّجُ النَّاسَ عَلَيَّ فَكَفَّ عُمَرُ فَقَالَ سَعِيدٌ أَمَا إِنَّهُ مَا كَانَ يَسُرُّنِي أَنْ يَكُونَ قَاتِلُ أَبِي غَيْرَ ابْنِ عَمِّهِ عَلِيِّ بْنِ أَبِي طَالِبٍ

He said, ‘And Ali^-asws was present in the gathering. He^-asws said: ‘O Allah^-azwj! He is arrogantly going into the Shirk with whatever is in it, and obliterates Islam what had preceded. What is the matter with you agitating the people against me^-asws?’ Umar restrained. Saeed said, ‘But it used to cheer me that the killer of my father would be none other than his cousin Ali^-asws Bin Abu Talib^-asws’’.

وَ رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ يَزِيدَ بْنِ رُومَانَ‏ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ أَقْبَلَ يَوْمَ بَدْرٍ نَحْوَ طُعَيْمَةَ بْنِ عَدِيِّ بْنِ نَوْفَلٍ فَشَجَرَهُ بِالرُّمْحِ وَ قَالَ لَهُ وَ اللَّهِ لَا تُخَاصِمُنَا فِي اللَّهِ بَعْدَ الْيَوْمِ أَبَداً

And it is reported by Muhammad Bin Is’haq, from Yazeed bin Ruman, from Urwa Bin Al-Zubeyr that on the day of Badr Ali^-asws came back to around Taeema Bin Uday Bin Nowfal and stabbed him with the spear and said to him: ‘By Allah^-azwj! You will not contend with us regarding Allah^-azwj after today, ever!’

وَ رَوَى عَبْدُ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ: لَمَّا عَرَفَ رَسُولُ اللَّهِ ص حُضُورَ نَوْفَلِ بْنِ خُوَيْلِدٍ بَدْراً قَالَ اللَّهُمَّ اكْفِنِي نَوْفَلًا

And it is reported by Abdul Razzaq, from Ma’mar, from Al-Zuhry who said, ‘When Rasool-Allah^-saww the presence of Nowfal Bin Khuweylid at Badr, he^-saww said: ‘O Allah^-azwj! Suffice me^-saww (against) Nowfal’.

فَلَمَّا انْكَشَفَتْ قُرَيْشٌ رَآهُ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ وَ قَدْ تَحَيَّرَ لَا يَدْرِي مَا يَصْنَعُ فَصَمَدَ لَهُ ثُمَّ ضَرَبَهُ بِالسَّيْفِ فَنَشَبَ فِي حَجَفَتِهِ وَ انْتَزَعَهُ‏ مِنْهَا ثُمَّ ضَرَبَ بِهِ سَاقَهُ وَ كَانَتْ دِرْعُهُ مُشَمَّرَةً فَقَطَعَهَا ثُمَّ أَحْجَزَ عَلَيْهِ فَقَتَلَهُ

When Quraysh revealed, Ali^-asws Bin Abu Talib^-asws saw him, and he was confused, not knowing what to do. He^-asws stood up to him, then struck him with the sword, and he was thrust into his hiding place, and he^-asws snatched him from it, then struck his leg, and his shield was on the ground and he^-asws shattered it, and killed him.

فَلَمَّا عَادَ إِلَى النَّبِيِّ ص سَمِعَهُ يَقُولُ مَنْ لَهُ عِلْمٌ بِنَوْفَلٍ فَقَالَ أَنَا قَتَلْتُهُ يَا رَسُولَ اللَّهِ فَكَبَّرَ النَّبِيُّ ص وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي أَجَابَ دَعْوَتِي فِيهِ‏

When he^-asws returned to the Prophet^-saww, I heard him^-saww saying: ‘Who has knowledge for him of Nowfal?’ He^-asws said: ‘I^-asws killed him, O Rasool-Allah^-saww!’ The Prophet^-saww exclaimed Takbeer and said: ‘The Praise is for Allah^-azwj Who Answered my^-saww supplication regarding him’’.[17]

19- قب، المناقب لابن شهرآشوب شا، الإرشاد وَ فِيمَا صَنَعَهُ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ بِبَدْرٍ قَالَ أُسَيْدُ بْنُ أَبِي إِيَاسٍ يُحَرِّضُ مُشْرِكِي قُرَيْشٍ عَلَيْهِ

فِي كُلِّ مَجْمَعِ غَايَةٍ أَخْزَاكُمْ‏		جَذَعٌ أَبَرَّ عَلَى الْمَذَاكِي الْقُرَّحِ‏
لِلَّهِ دَرُّكُمْ أَ لَمَّا تُنْكِرُوا		قَدْ يُنْكِرُ الْحُرُّ الْكَرِيمُ وَ يَسْتَحِي‏
هَذَا ابْنُ فَاطِمَةَ الَّذِي أَفْنَاكُمْ‏		ذَبْحاً وَ قِتْلَةَ قَعْصَةٍ لَمْ يُذْبَحْ‏
أَعْطُوهُ خَرْجاً وَ اتَّقُوا تَضْرِيبَهُ‏		فِعْلَ الذَّلِيلِ وَ بَيْعَةً لَمْ تُرْبَحْ‏
أَيْنَ الْكُهُولُ وَ أَيْنَ كُلُّ دِعَامَةٍ		فِي الْمُعْضِلَاتِ وَ أَيْنَ زَيْنُ الْأَبْطَحِ‏
أَفْنَاهُمْ قَعْصاً وَ ضَرْباً يَفْتَرِي‏		بِالسَّيْفِ يُعْمِلُ حَدَّهُ لَمْ يَصْفَحْ‏
أَفْنَاهُمْ ضَرْباً بِكُلِّ مُهَنَّدٍ		صَلْتٍ وَ حَدُّ غَرَارِهِ لَمْ يَصْفَحْ‏

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and the book) ‘Al Irshad’ – And regarding what Amir Al-Momineen^-asws did at Badr, Aseyd Bin Abu Iyas said (a poem) – ‘In every gathering, a young warrior has utterly disgraced you, a youthful steed surpassing even the mature, noble thoroughbreds. By Allah, what is the matter with you? Will you not show indignation? The noble, free man indeed shows indignation and feels shame. This is the son of Fatimah who has annihilated you, by slaughter and killing, striking men down without himself being slain. Give him tribute and beware of his blows, submitting like the humiliated, with an allegiance from which no profit was gained. Where are the seasoned men? Where is every pillar of support in times of hardship? And where is the adornment of Al Abtah? He annihilated them by striking them down and by blows that cleave through, wielding the sword and applying its edge without sparing anyone. He annihilated them with blows from every Indian made sword, drawn and sharp, whose keen edge spared none’.[18]

قب، المناقب لابن شهرآشوب ابْنُ عَبَّاسٍ‏ فِي قَوْلِهِ‏ كَما أَخْرَجَكَ رَبُّكَ‏ أَنَّ الصَّحَابَةَ فَزِعُوا لَمَّا فَاتَ عِيرُ أَبِي سُفْيَانَ وَ أَدْرَكَهُمُ الْقِتَالُ فَبَاتُوا لَيْلَتَهُمْ فَحَلَمُوا وَ لَمْ يَكُنْ لَهُمْ مَاءٌ فَوَقَعَتِ الْوَسْوَسَةُ فِي نُفُوسِهِمْ لِذَلِكَ فَأَنْزَلَ اللَّهُ الْمَطَرَ

‘Al Manaqib’ of Ibn shehr Ashoub – Ibn Abbas, regarding His^-azwj Words: Just as your Lord Caused you to go forth [8:5] – The companions became alarmed when the caravan of Abu Sufyan escaped them and they found themselves confronted with battle. They spent that night there and experienced nocturnal emissions, while they had no water, so whisperings and misgivings entered their hearts because of this. Allah^-azwj therefore Sent down rain.

قَوْلُهُ‏ إِذْ يُغَشِّيكُمُ النُّعاسَ‏ فَرَأَى النَّبِيُّ ص فِي مَنَامِهِ قِلَّةَ قُرَيْشٍ قَوْلُهُ‏ إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنامِكَ قَلِيلًا

His^-azwj Words: When He Covered you with the drowsiness [3:125]. The Prophet^-saww saw in his dream that the Quraysh were few in number, as in His^-azwj Words:  When Allah Showed them to you in your dream as being few [8:43].

فَلَمَّا الْتَقَى الْجَمْعَانِ اسْتَحْقَرَ كُلُّ جَيْشٍ صَاحِبَهُ قَوْلُهُ‏ إِذِ الْتَقَيْتُمْ‏ وَ كَانَتِ الْمُسْلِمُونَ يَخَافُونَ فَنَزَلَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمْ فِئَةً وَ قَوْلُهُ‏ فَلا تُوَلُّوهُمُ الْأَدْبارَ

When the two armies met, each army regarded the other as insignificant, as in His^-azwj Words:  when you met them [8:44] – The Muslims were fearful, so it was Revealed: O you who believe! When you meet a party [8:45] and His^-azwj Words: then do not turn your backs to them [8:15].

فَزَعَمَ أَبُو جَهْلٍ أَنَّهُمْ جَزَرُ سُيُوفِهِمْ وَ كَانَ النَّبِيُّ ص يَحْزَنُ وَ عَلِيٌّ عَلَيْهِ السَّلَامُ يَقُولُ لَا يُخْلِفُ اللَّهُ الْمِيعَادَ فَنَزَلَ‏ يُمْدِدْكُمْ رَبُّكُمْ‏ وَ قَوْلُهُ‏ إِذْ يُوحِي رَبُّكَ‏

Abu Jahl^-laclaimed that they would become meat for their swords. The Prophet^-saww was grieved, while Ali^-asws was saying: ‘Allah^-azwj will not fail in His^-azwj Promise!’ Then it was Revealed: your Lord would Assist you [3:124]; and His^-azwj Words: When your Lord Revealed [8:12].

فَسَاعَدَهُمْ إِبْلِيسُ عَلَى صُورَةِ سُرَاقَةَ فَلَمَّا أَدْرَكَ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ مَعَ الْمَلَائِكَةِ نَكَصَ‏ إِبْلِيسُ‏ عَلى‏ عَقِبَيْهِ وَ قالَ إِنِّي بَرِي‏ءٌ مِنْكُمْ‏ فَكَانَتِ الْمَلَائِكَةُ يَضْرِبُونَ فَوْقَ الْأَعْنَاقِ وَ فَوْقَ الْبَنَانِ بِعَمَدِهِمْ

Iblees^-la then came to their aid in the form of Suraqah. But when he^-la perceived Jibraeel^-as, Mikaeel^-as, and Israfeel^-as together with the Angels, Iblees^-la turned back on his  heels and said, ‘I am disavowed from you [8:48]’. The Angels were striking them above their necks and upon their fingertips with their clubs.

وَ رَمَى النَّبِيُّ ص بِقَبْضَةٍ مِنَ الْحَصَى فِي وُجُوهِهِمْ وَ قَالَ شَاهَتِ الْوُجُوهُ فَأَصَابَ عَيْنُ كُلِّ وَاحِدٍ مِنْهُمْ فَانْهَزَمُوا فَنَزَلَ‏ لَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ‏

The Prophet^-saww threw a handful of pebbles into their faces and said: ‘May the faces be disfigured!’ The pebbles struck the eyes of every one of them, and they fled in defeat. Then it was Revealed: And certainly Allah Made His promise to be true when you almost annihilated them [3:152].

وَ وَجَدَ ابْنُ مَسْعُودٍ أَبَا جَهْلٍ مَصْرُوعاً مِنْ ضَرْبَةِ مُعَاذِ بْنِ عَمْرِو بْنِ عَفْرَاءَ فَكَانَ يَجُزُّ رَأْسَهُ وَ هُوَ يَقُولُ يَا رُوَيْعِيَ الْغَنَمِ لَقَدِ ارْتَقَيْتَ مُرْتَقًى صَعْباً

Ibin Masoud found Abu Jahl^-la lying fallen from a blow inflicted by Muaz Bin Amr Bin Afra. As Ibn Masoud was cutting off his^-la head, Abu Jahl^-la said, ‘O shepherd of sheep! You have indeed climbed to a difficult height!’’(opinion)[19]

21- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: قَرَأْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ أَذِلَّةٌ فَقَالَ مَهْ لَيْسَ هَكَذَا أَنْزَلَهَا اللَّهُ إِنَّمَا نَزَلَتْ وَ أَنْتُمْ قَلِيلٌ‏

Tafseer Al Ayyashi – From Abu Baseer who said,

‘I recited in the presence of Abu Abdullah^-asws And Allah Helped you at Badr when you were humble [3:123], so he^-asws said: ‘Shh! It is not like this that Allah^-azwj Revealed. But rather it was Revealed and you were fewer’’.[20]

22- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: سَأَلَهُ أَبِي‏ عَنْ هَذِهِ الْآيَةِ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ أَذِلَّةٌ قَالَ لَيْسَ هَكَذَا أَنْزَلَ اللَّهُ مَا أَذَلَّ اللَّهُ رَسُولَهُ قَطُّ إِنَّمَا أُنْزِلَتْ وَ أَنْتُمْ قَلِيلٌ

‘Tafseer Al Ayyashi’, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘My^-asws father ^-asws was asked about this Verse: And Allah did certainly assist you at Badr when you were humble. [3:123]. He^-asws said: ‘Allah^-azwj did not Reveal it like this. He^-azwj did not humble Rasool-Allah^-saww at all. But rather, it was Revealed: and you were fewer [3:123]’.[21]

23- شي، تفسير العياشي عَنْ رِبْعِيٍّ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ أَنَّهُ قَرَأَ وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ ضُعَفَاءُ وَ مَا كَانُوا أَذِلَّةً وَ رَسُولُ اللَّهِ فِيهِمْ عَلَيْهِ وَ عَلَى آلِهِ السَّلَامُ

Tafseer Al Ayyashi – From Rabie, from Hareez,

‘From Abu Abdullah^-asws having recited: And Allah did certainly assist you at Badr when you were weak [3:123] – ‘And they were not to be humbled when Rasool-Allah^-saww was among them!’’[22]

24- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: كَانَتْ عَلَى الْمَلَائِكَةِ الْعَمَائِمُ الْبِيضُ الْمُرْسَلَةُ يَوْمَ بَدْرٍ

‘Tafseer Al Ayyashi’, from Jabir,

‘From Abu Ja’far^-asws having said: ‘There were white turbans upon the Sent Angels on the day of Badr’’.[23]

25- شي، تفسير العياشي عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي الْحَسَنِ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِ اللَّهِ‏ مُسَوِّمِينَ‏ قَالَ الْعَمَائِمُ قَالَ اعْتَمَّ رَسُولُ اللَّهِ فَسَوَّمَ لَهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ

Tafseer Al Ayyashi’ – From Ismail Bin Hammam,

‘From Abu Al-Hassan^-asws regarding the Words of Allah^-azwj: havoc-causing Angels [3:125]. He^-asws said: ‘The turbans. Rasool-Allah^-saww, wore a turban and they (Angels) were in front of him^-asws and behind him^-saww’’.[24]

26- شي، تفسير العياشي عَنْ ضُرَيْسِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: إِنَّ الْمَلَائِكَةَ الَّذِينَ نَصَرُوا مُحَمَّداً ص يَوْمَ بَدْرٍ فِي الْأَرْضِ مَا صَعِدُوا بَعْدُ وَ لَا يَصْعَدُونَ حَتَّى يَنْصُرُوا صَاحِبَ هَذَا الْأَمْرِ وَ هُمْ خَمْسَةُ آلَافٍ‏

‘Tafseer Al Ayyashi’ – From Zareys Bin Abdul Malik,

‘From Abu Ja’far^-asws having said: ‘The Angels, those who helped Muhammad^-saww on the day of Badr in the earth did not ascend afterwards, nor will be they ascending until they help the Master of this command (Al-Mahdi^-asws), and they are fifty thousand’’.[25]

27- قب، المناقب لابن شهرآشوب رُوِيَ عَنْ عَامِرِ بْنِ سَعْدٍ أَنَّهُ لَمَّا جَاءَ أَبُو الْيَسَرِ الْأَنْصَارِيُّ بِالْعَبَّاسِ فَقَالَ وَ اللَّهِ مَا أَسَرَنِي إِلَّا ابْنُ أَخِي عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ فَقَالَ النَّبِيُّ ص صَدَقَ عَمِّي ذَلِكَ مَلَكٌ كَرِيمٌ فَقَالَ قَدْ عَرَفْتُهُ بِجَلَحَتِهِ‏ وَ حُسْنِ وَجْهِهِ

‘Al-Manaqib’ of Ibn Shehr Ashub – It is reported from Aamir Bin Saeed that when Abu Al-Yasser Al-Ansary came with Al-Abbas he said: ‘By Allah^-azwj! No one captured me except my cousin Ali^-asws Bin Abu Talib^-asws’. The Prophet^-saww said: ‘My^-saww uncle speaks the truth, that is an honourable Angel’. He said, ‘I had recognised him^-asws by his^-asws hairstyle, and the beauty of his^-asws face’.

فَقَالَ النَّبِيُّ ص إِنَّ الْمَلَائِكَةَ الَّذِينَ أَيَّدَنِي اللَّهُ بِهِمْ عَلَى صُورَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ لِيَكُونَ ذَلِكَ أَهْيَبَ فِي صُدُورِ الْأَعْدَاءِ

The Prophet^-saww said: ‘The Angels who Allah^-azwj Aided me^-saww with were upon the image of Ali^-asws Bin Abu Talib^-asws for that to become fear in the chests of the enemies’.

وَ قَالَ أَبُو الْيَسَرِ الْأَنْصَارِيُّ رَأَيْتَ الْعَبَّاسَ آنِفاً وَ عَقِيلًا مَعَهُمَا رَجُلٌ عَلَى فَرَسٍ أَبْلَقَ عَلَيْهِ ثِيَابٌ‏ يَقُودُ الْعَبَّاسَ وَ عَقِيلًا فَدَفَعَهُمَا إِلَى عَلِيٍّ وَ قَالَ يَا عَلِيُّ هَذَانِ عَمُّكَ وَ أَخُوكَ فَدُونَكَهُمَا فَأَنْتَ أَوْلَى بِهِمَا

And Abu Al Yasser Al-Ansary said, ‘I saw Al-Abbas and Aqeel just now, and with them there was a man upon a horse having white clothes upon him’. He^-saww made Al-Abbas and Aqeel to be seated and handed them over to Ali^-asws and said: ‘O Ali^-asws! These two are your^-asws uncle and your^-asws brother, so take them, for you^-asws are foremost with them’.

فَحَكَى ذَلِكَ لِرَسُولِ اللَّهِ فَقَالَ ذَلِكَ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ دَفَعَهُمَا إِلَيْكَ

He^-asws told that to Rasool-Allah^-saww, and he^-saww said: ‘That is Jibraeel^-as handing them over to you^-asws.

الْفُصُولُ وَ الْعُيُونُ وَ الْمَحَاسِنُ، عَنِ الْمُفِيدِ قَالَ الصَّادِقُ عَلَيْهِ السَّلَامُ فِي حَدِيثِ بَدْرٍ لَقَدْ كَانَ يُسْأَلُ الْجَرِيحُ مِنَ الْمُشْرِكِينَ فَيُقَالُ مَنْ جَرَحَكَ فَيَقُولُ عَلِيُّ بْنُ أَبِي طَالِبٍ فَإِذَا قَالَهَا مَاتَ

‘Al Fusool’, and ‘Al Uyoon’ and ‘Al Mahasin’ – From Al Mufeed who said,

‘Al-Sadiq^-asws said in a Hadeeth of Badr: ‘And the injured ones from the Polytheists were asked by saying, ‘Who injured you?’ He was saying, ‘Ali^-asws Bin Abu Talib^-asws’. When he had said that, he died.

فَضَائِلُ الصَّحَابَةِ، عَنْ أَحْمَدَ وَ خَصَائِصُ الْعَلَوِيَّةِ عَنِ النَّطَنْزِيِّ قَالَ الْحَارِثُ‏ لَمَّا كَانَتْ لَيْلَةُ بَدْرٍ قَالَ النَّبِيُّ ص مَنْ يَسْتَسْقِي لَنَا مِنَ الْمَاءِ فَأَحْجَمَ النَّاسُ فَقَامَ عَلِيٌّ فَاحْتَضَنَ‏ قِرْبَةً

(The book) ‘Fazail Al-Sahaba’, from Ahmad, and ‘the book) ‘Khasaais Al-Alawiya’ from Al-Bazanty – Al-Haris said, ‘When it was the night of Badr the Prophet^-saww said: ‘Who will quench us from the water?’ The people flinched. Ali^-asws stood up, so he^-saww hugged him^-asws.

ثُمَّ أَتَى بِئْراً بَعِيدَةَ الْقَعْرِ مُظْلِمَةً فَانْحَدَرَ فِيهَا فَأَوْحَى اللَّهُ إِلَى جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ عَلَيْهِ السَّلَامُ تَأَهَّبُوا لِنُصْرَةِ مُحَمَّدٍ ص وَ حَرْبِهِ‏ فَهَبَطُوا مِنَ السَّمَاءِ لَهُمْ لَغَطٌ يُذْعَرُ مَنْ يَسْمَعُهُ فَلَمَّا حَاذُوا الْبِئْرَ فَسَلَّمُوا عَلَيْهِ مِنْ عِنْدِ آخِرِهِمْ إِكْرَاماً وَ تَبْجِيلًا

Then he^-asws went to Badr, the remotest dark bottom and rolled down into it. Allah^-azwj Revealed to Jibraeel^-as and Mikaeel^-as and Israfeel^-as: “Prepare to helping Muhammad^-saww and his^-saww battle!” They descended from the sky having sounds for them frightening the one who heard it. When they were at the well, they greeted him^-asws up to the last of them in honour and veneration.

مُحَمَّدُ بْنُ ثَابِتٍ بِإِسْنَادِهِ عَنِ ابْنِ مَسْعُودٍ وَ الْفَلَكِيُّ الْمُفَسِّرُ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ قَالَ: بَعَثَ رَسُولُ اللَّهِ ص عَلِيّاً فِي غَزْوَةِ بَدْرٍ أَنْ يَأْتِيَهُ بِالْمَاءِ حِينَ سَكَتَ أَصْحَابُهُ عَنْ إِيرَادِهِ فَلَمَّا أَتَى الْقَلِيبَ وَ مَلَأَ الْقِرْبَةَ فَأَخْرَجَهَا جَاءَتْ رِيحٌ فَأَهْرَقَتْهُ‏ ثُمَّ عَادَ إِلَى الْقَلِيبِ وَ مَلَأَ الْقِرْبَةَ فَجَاءَتْ رِيحٌ فَأَهْرَقَتْهُ وَ هَكَذَا فِي الثَّالِثَةِ

Muhammad Bin Sabit, by his chain from Ibn Masoud, and al Falky the interpreter, by his chain from Muhammad Bin Al Hanafiya who said,

‘Rasool-Allah^-saww sent Ali^-asws during the military expedition of Badr to bring him^-saww the water when his^-saww companions had fallen silent from intending it. When he^-asws came to the well and filled the container and extracted it, a gust of wind came and spilt it. Then he^-asws returned to the well and filled the container, and a gust of wind came and spilt it. And like that it was during the third time.

فَلَمَّا كَانَتِ الرَّابِعَةُ مَلَأَهَا فَأَتَى‏ بِهِ النَّبِيَّ ص وَ أَخْبَرَهُ بِخَبَرِهِ فَقَالَ رَسُولُ اللَّهِ ص أَمَّا الرِّيحُ الْأُولَى فَجَبْرَئِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ سَلَّمُوا عَلَيْكَ وَ الرِّيحُ الثَّانِيَةُ مِيكَائِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ سَلَّمُوا عَلَيْكَ وَ الرِّيحُ الثَّالِثَةُ إِسْرَافِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةُ سَلَّمُوا عَلَيْكَ

When it was the fourth time, he^-asws filled it and came with it to the Prophet^-saww and informed him^-saww of its news. Rasool-Allah^-saww said: ‘As for the first gust of wind, it was Jibraeel^-as among a thousand from the Angels saluting to you^-asws, and the second gust of wind was Mikaeel^-as among a thousand from the Angels saluting you^-asws, and the third gust of wind was Israfeel^-as among a thousand from the Angels saluting you^-asws’.

وَ فِي رِوَايَةٍ وَ مَا أَتَوْكَ إِلَّا لِيَحْفَظُوكَ

And in a report: ‘And they did not come to you^-asws except to protect you^-asws’’.

وَ قَدْ رَوَاهُ عَبْدُ الرَّحْمَنِ بْنُ صَالِحٍ بِإِسْنَادِهِ عَنِ اللَّيْثِ وَ كَانَ يَقُولُ‏ كَانَ لِعَلِيٍّ عَلَيْهِ السَّلَامُ فِي لَيْلَةٍ وَاحِدَةٍ ثَلَاثَةُ آلَافِ مَنْقَبَةٍ وَ ثَلَاثَةُ مَنَاقِبَ

And it has been reported by Abdul Rahman Bin Salih, by his chain from Al-Lays and he was saying, ‘And for Ali^-asws during one night there were three thousand feats and three (thousand) virtues’’.[26]

28- شي، تفسير العياشي أَبُو عَلِيٍّ الْمَحْمُودِيُّ عَنْ أَبِيهِ رَفَعَهُ‏ فِي قَوْلِ اللَّهِ‏ يَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ‏ قَالَ إِنَّمَا أَرَادَ وَ أَسْتَاهَهُمْ‏ إِنَّ اللَّهَ كَرِيمٌ يَكْنِي‏

‘Tafseer Al Ayyashi’ – Abu Ali Al Mahmoudy, from his father raising it, regarding Words of Allah^-azwj: The Angels are striking their faces and their backs [8:50]. He^-asws said: ‘But rather it means ‘and their buttocks’. Allah^-azwj is Honourable. He^-azwj used a euphemism.[27]

29- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ أَسْبَاطٍ سَمِعَ أَبَا الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ يَقُولُ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ أُتِيَ النَّبِيُّ ص بِمَالٍ فَقَالَ لِلْعَبَّاسِ ابْسُطْ رِدَاكَ فَخُذْ مِنْ هَذَا الْمَالِ طَرَفاً قَالَ فَبَسَطَ رِدَاءَهُ فَأَخَذَ طَرَفاً مِنْ ذَلِكَ الْمَالِ

‘Tafseer Al-Ayyashi’ – From Ali Bin Asbat having heard Abu Al-Hassan Al-Reza^-asws saying: ‘Abu Abdullah^-asws said: ‘Wealth was brought to the Prophet^-saww, and he^-saww said to Al-Abbas: ‘Spread your robe and take part of this wealth’. He spread out his robe and took a part of that wealth.

قَالَ ثُمَّ قَالَ رَسُولُ اللَّهِ ص هَذَا مِمَّنْ قَالَ‏ اللَّهُ‏ يا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرى‏ إِنْ يَعْلَمِ اللَّهُ فِي‏ قُلُوبِكُمْ خَيْراً يُؤْتِكُمْ خَيْراً مِمَّا أُخِذَ مِنْكُمْ

He^-asws said: ‘Then Rasool-Allah^-saww said: ‘This is from the ones Allah^-azwj Said: O you Prophet! Say to the ones in your hand from the captives: ‘If Allah Knows any goodness in your hearts, He would Give you better than what He Takes from you [8:70]’’.[28]

30- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ‏ وَ إِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّها لَكُمْ وَ تَوَدُّونَ أَنَّ غَيْرَ ذاتِ الشَّوْكَةِ تَكُونُ لَكُمْ‏ فَقَالَ الشَّوْكَةُ الَّتِي فِيهَا الْقِتَالُ‏

‘Tafseer Al Ayyashi’ – From Muhammad Bin Yahya Al Khash’amy,

‘From Abu Abdullah^-asws regarding His^-azwj Words: And when Allah Promised you one of the two parties that it shall be yours, and you loved that the one without the arms should be yours, [8:7]. He^-asws said: ‘The arms (weapons) are with which the fighting takes place’’.[29]

31- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ يُوسُفَ قَالَ أَخْبَرَنِي أَبِي قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ فَقُلْتُ‏ إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ‏ قَالَ إِلْهَامٌ

‘Tafseer Al Ayyashi’ – From Muhammad Bin Yusuf who said, ‘My father informed me saying,

‘I asked Abu Ja’far^-asws saying, ‘When your Lord Revealed to the Angels: “I am with you, [8:12]. He^-asws said: ‘Inspiration’’.[30]

32- شي، تفسير العياشي عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِ اللَّهِ‏ وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ‏ قَالَ لَا يَدْخُلُنَا مَا يَدْخُلُ النَّاسَ مِنَ الشَّكِ

‘Tafseer Al-Ayyashi’ – From a man, from Abu Abdullah^-asws regarding the Words of Allah^-azwj: and Remove uncleanness of the satan from you [8:11]. He^-asws said: ‘It does not enters us^-asws what enters into the people of the doubts’’.[31]

33- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ كُلَيْبٍ الْأَسَدِيِّ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنْ قَوْلِ اللَّهِ‏ وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى‏ قَالَ عَلِيٌّ نَاوَلَ رَسُولُ اللَّهِ ص الْقَبْضَةَ الَّتِي رَمَى بِهَا

‘Tafseer Al Ayyashi’ – From Muhammad Bin Kuleyb Al Asady, from his father who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: and you did not threw when you threw, but Allah Threw [8:17], he^-asws said: ‘Ali^-asws gave Rasool-Allah^-saww the handful which he^-saww threw with’.

وَ فِي خَبَرٍ آخَرَ عَنْهُ‏ أَنَّ عَلِيّاً نَاوَلَهُ قَبْضَةً مِنْ تُرَابٍ فَرَمَى بِهَا

And in another Hadeeth and that Ali^-asws gave him^-saww a handful of soil and he^-saww threw with it’’.[32]

34- شي، تفسير العياشي عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ قَالَ: نَاوَلَ‏رَسُولَ اللَّهِ ص عَلِيُّ بْنُ أَبِي طَالِبٍ كَرَّمَ اللَّهُ وَجْهَهُ قَبْضَةً مِنْ تُرَابٍ الَّتِي رَمَى بِهَا فِي وُجُوهِ الْمُشْرِكِينَ فَقَالَ اللَّهُ‏ وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى

‘Tafseer Al Ayyashi’, from Amro Bin Abu Al Miqdam,

‘From Ali^-asws Bin Al-Husayn^-asws having said: ‘Rasool-Allah^-saww was given by Ali^-asws Bin Abu Talib^-asws, may Allah^-azwj Honour his^-asws face, a handful of soil which he^-saww threw with in the faces of the Polytheists. Allah^-azwj Said: and you did not threw when you threw, but Allah Threw [8:17]’’.[33]

35- قب، المناقب لابن شهرآشوب فِي الصَّحِيحَيْنِ‏ أَنَّهُ نَزَلَ قَوْلُهُ تَعَالَى‏ هذانِ خَصْمانِ اخْتَصَمُوا فِي سِتَّةِ نَفَرٍ مِنَ الْمُؤْمِنِينَ وَ الْكُفَّارِ تَبَارَزُوا يَوْمَ بَدْرٍ وَ هُمْ حَمْزَةُ وَ عُبَيْدَةُ وَ عَلِيٌّ وَ الْوَلِيدُ وَ عُتْبَةُ وَ شَيْبَةُ

‘Al-Manaqib’ of Ibn Shehr Ashub in the two ‘Saheehs’ – The Words of the Exalted were Revealed: These are two disputants disputing [22:19] – regarding six persons from the Momineen and the Kafirs duelled on the day of Badr, and they were Hamza^-asws, and Ubeyda and Ali^-asws (against) Al Waleed, and Utba and Shayba’’.

وَ قَالَ الْبُخَارِيُ‏ وَ كَانَ أَبُو ذَرٍّ يُقْسِمُ بِاللَّهِ أَنَّهَا نَزَلَتْ فِيهِمْ

And Al-Bukhari said, ‘And Abu Zarr^-ra had sworn by Allah^-azwj that it was Revealed regarding them’.

و به قال عطاء و ابن خيثم‏ و قيس بن عباد و سفيان الثوري و الأعمش و سعيد بن جبير و ابن عباس ثم قال ابن عباس و فَالَّذِينَ كَفَرُوا يعني عتبة و شيبة و الوليد قُطِّعَتْ لَهُمْ ثِيابٌ مِنْ نارٍ

And by him – Ata’a, and Ibn Khaysam, and Qays Bin Abad, and Sufran Al Sowry, and Al Amsh, and Saeed Bin Jubeyr, and Ibn Abbas, then Ibn Abbas said, ‘As for those who are committing Kufr – meaning Utba and Shayba and Al Waleed, there would be cut out for them clothes of fire, [22:19] – the Verse.

و أنزل في أمير المؤمنين و حمزة و عبيدة إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جَنَّاتٍ‏ إلى قوله‏ صِراطِ الْحَمِيدِ

And it was Revealed regarding Amir Al-Momineen^-asws, and Hamza^-asws, and Ubeyda: Surely Allah would Enter those who are believing and are doing righteous deeds into Gardens, [22:23] – up to His^-azwj Words: the Path of the Praise One [22:24]’.

أَسْبَابُ النُّزُولِ، رَوَى قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: فِينَا نَزَلَتْ هَذِهِ الْآيَةُ وَ فِي مُبَارِزِينَا يَوْمَ بَدْرٍ إِلَى قَوْلِهِ‏ عَذابَ الْحَرِيقِ

‘Asbab Al Nuzoul’ –  – It is reported by Qays Bin Sa’ad Bin Ubada,

‘From Ali^-asws Bin Abu Talib^-asws having said: ‘This Verse was Revealed regarding us and regarding our duellers on the day of Badr up to His^-azwj Words: the Punishment of burning [22:9].

وَ رَوَى جَمَاعَةٌ عَنِ ابْنِ عَبَّاسٍ‏ نَزَلَ قَوْلُهُ‏ أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئاتِ‏ يَوْمَ بَدْرٍ فِي هَؤُلَاءِ السِّتَّةِ

And it is reported by a group, from Ibn Abbas, ‘His^-azwj Words were Revealed: Or, do those who commit the evil deeds reckon [45:21] – on the day of Badr regarding those six’.

شُعْبَةُ وَ قَتَادَةُ وَ عَطَاءٌ وَ ابْنُ عَبَّاسٍ‏ فِي قَوْلِهِ تَعَالَى‏ وَ أَنَّهُ هُوَ أَضْحَكَ وَ أَبْكى‏ أَضْحَكَ أَمِيرَ الْمُؤْمِنِينَ ع وَ حَمْزَةَ وَ عُبَيْدَةَ يَوْمَ بَدْرٍ الْمُسْلِمِينَ وَ أَبْكَى كُفَّارَ مَكَّةَ حَتَّى قُتِلُوا وَ دَخَلُوا النَّارَ

Shu’ba, and Qatada, and Ata’a, and Ibn Abbas regarding the Words of the Exalted: And that He it is Who makes (people) laugh and makes (them) cry [53:43] – The Muslims, Amir Al-Momineen^-asws and Hamza^-asws and Ubeyda laughed on the day of Badr, and the Kafirs of Makkah cried until there were killed and entered the Fire’.

الْبَاقِرُ ع‏ فِي قَوْلِهِ‏ وَ بَشِّرِ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ‏ نَزَلَتْ فِي حَمْزَةَ وَ عَلِيٍّ وَ عُبَيْدَةَ

Al-Baqir^-asws regarding His^-azwj Words: And give glad tidings to those who believe and are doing righteous deeds [2:25], was Revealed regarding Hamza^-asws, and Ali^-asws and Ubeyda’.

تفسير أبي يوسف النسوي و قبيصة بن عقبة عن الثوري عن منصور عن مجاهد عن ابن عباس في قوله‏ أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ‏ الآية نزلت في علي و حمزة و عبيدة كَالْمُفْسِدِينَ فِي الْأَرْضِ‏ عتبة و شيبة و الوليد

Tafseer Abu Yusuf al Nasawy, and Qubeysa Bin Uqba, from Al-Sowry, from Mansour, from Mujahid – from Ibn Abbas regarding His^-azwj Words: Or should We Make those who believe and do righteous deeds [38:28] – the Verse. It was Revealed regarding Ali^-asws, and Hamza^-asws and Ubeyda, to be like the mischief-makers in the earth [38:28] – Utba, and Shayba and Al-Waleed’.

الكلبي نزلت في بدر يا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَ مَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

Al-Kalby – It was Revealed regarding Badr: Allah is sufficient for you and the one who follows you from the Momineen [8:64].

وَ الصَّادِقُ وَ الْبَاقِرُ عَلَيْهِمَا السَّلَامُ‏ نَزَلَتْ فِي عَلِيٍّ عَلَيْهِ السَّلَامُ‏ وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ أَذِلَّةٌ

And Al-Sadiq^-asws and Al-Baqir^-asws: ‘It was Revealed regarding Ali^-asws: And Allah did certainly assist you at Badr when you were humble. [3:123]’.

المؤرخ و صاحب الأغاني و محمد بن إسحاق‏ كان صاحب راية رسول الله ص يوم بدر علي بن أبي طالب عليه السلام و لما التقى الجمعان تقدم عتبة و شيبة و الوليد و قالوا يا محمد أخرج إلينا أكفاءنا من قريش

The historian, and author of ‘Al-Aghany’, and Muhammad Bin Is’haq – The bearer of the flag of Rasool-Allah^-saww on the day of Badr was Ali^-asws Bin Abu Talib^-asws. And when the two parties met, Utba and Shayba and Al Waleed went forwards and they said, ‘O Muhammad^-saww! Bring out our peers to us, from Quraysh!’

فتطاولت الأنصار لمبارزتهم فدفعهم النبي ص و أمر عليا و حمزة و عبيدة بالمبارزة فحمل عبيدة على عتبة فضربه على رأسه ضربة فلقت هامته و ضرب عتبة عبيدة على ساقه فأطنها فسقطا جميعا و حمل شيبة على حمزة فتضاربا بالسيف حتى انثلما و حمل علي على الوليد فضربه على حبل عاتقه خرج‏ السيف من إبطه

The Helpers hesitated to duel them, so the Prophet^-saww gave up on them and ordered Ali^-asws and Hamza^-asws and Ubeyda with the duelling. Ubeyda attacked Utba and struck him upon his head with a strike, and his skull was split, and Utba struck Ubeyda upon his leg and stabbed it, and they both fell down. And Shayba attacked upon Hamza^-asws and they both struck with the swords until they were both overthrown. And Ali^-asws attacked upon Al-Waleed and struck him upon the bone of his shoulder and the sword came out from his armpit.

ثم اعتنق حمزة و شيبة فقال المسلمون يا علي أ ما ترى هذا الكلب يهر عمك فحمل علي عليه ثم قال يا عم طأطئ رأسك و كان حمزة أطول من شيبة فأدخل حمزة رأسه في صدره فضربه علي فطرح نصفه ثم جاء إلى عتبة و به رمق فأجهز عليه

Then Hamza^-asws and Shayba wrestled, and the Muslims said, ‘O Ali^-asws! Do you^-asws not see this dog growling on your^-asws uncle^-asws?’ Ali^-asws attacked him, then said: ‘O Unlce^-asws! Lower your^-asws head!’ And Hamza^-asws was taller than Shayba. Hamza^-asws inserted his^-asws head in his^-asws chest, and Ali^-asws struck him, and half of him dropped. Then he^-asws went to Utba and he was breathing his last, and delivered the deathblow to him.

و في مجمع البيان أنه قتل سبعة و عشرين مبارزا و في الإرشاد قتل خمسة و ثلاثين و قال زيد بن وهب قال أمير المؤمنين عليه السلام و ذكر حديث بدر و قتلنا من المشركين سبعين و أسرنا سبعين

And in (the book) ‘Majma Al-Bayan’ – Seventy duellers were killed; and in (the book) ‘Al Irshad’ – thirty-five were killed’. And Zayd Bin Wahab said, ‘Amir Al-Momineen^-asws said, and he^-asws mentioned the Hadeeth of Badr: ‘And we killed seventy from the Polytheists and captured seventy’.

محمد بن إسحاق أكثر قتلى المشركين يوم بدر كان لعلي

Muhammad Bin Is’haq – ‘Most of the Polytheists killed on the day of Badr were (killed) by Ali^-asws’’.[34]

36- عم، إعلام الورى‏ إِنَّ النَّبِيَّ ص بَعَثَ عَلِيّاً لَيْلَةَ بَدْرٍ أَنْ يَأْتِيَهُ بِالْمَاءِ حِينَ قَالَ لِأَصْحَابِهِ مَنْ يَلْتَمِسُ لَنَا الْمَاءَ فَسَكَتُوا عَنْهُ فَقَالَ عَلِيٌّ أَنَا يَا رَسُولَ اللَّهِ

‘Alaam Al-Wara’ – The Prophet^-saww sent Ali^-asws on the night of Badr that he^-asws should come to him^-saww with the water, when he^-saww sent to his^-saww companions: ‘Who will seek the water for us?’ They were silent from him. Ali^-asws said: ‘I^-asws will, O Rasool-Allah^-saww!’

فَأَخَذَ الْقِرْبَةَ وَ أَتَى الْقَلِيبَ فَمَلَأَهَا فَلَمَّا أَخْرَجَهَا جَاءَتْ رِيحٌ فَهَرَاقَتْهُ‏ ثُمَّ عَادَ إِلَى الْقَلِيبِ فَمَلَأَهَا فَجَاءَتْ رِيحٌ فَهَرَاقَتْهُ فَلَمَّا كَانَتِ الرَّابِعَةُ مَلَأَهَا فَأَتَى بِهَا النَّبِيَّ ص أَخْبَرَهُ بِخَبَرِهِ

He^-asws grabbed a container and went to the well and filled it. When he^-asws extracted it, a gust of wind came and spilt it. Then he^-asws returned to the well and filled it, and another gust of wind came and spilt it. When it was the fourth time, he^-asws filled it and came with it to the Prophet^-saww and informed him^-saww of its news.

فَقَالَ رَسُولُ اللَّهِ ص أَمَّا الرِّيحُ الْأُولَى فَجَبْرَئِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ سَلَّمُوا عَلَيْكَ وَ الرِّيحُ الثَّانِيَةُ مِيكَائِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ سَلَّمُوا عَلَيْكَ وَ الرِّيحُ الثَّالِثَةُ إِسْرَافِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ سَلَّمُوا عَلَيْكَ- رَوَاهُ مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ عَنْ جَدِّهِ أَبِي رَافِعٍ‏

Rasool-Allah^-saww said:’ As for the first gust of wind, it was Jibraeel^-as among a thousand from the Angels saluting you^-asws; and the second gust of wind was Mikaeel^-as among a thousand from the Angels saluting to you^-asws; and the third gust of wind was Israfeel^-as among a thousand from the Angels saluting you’’.[35]

37 كشف، كشف الغمة قال الواقدي في كتاب المغازي جميع من يحصى قتله من المشركين ببدر تسعة و أربعون رجلا منهم من قتله علي و شرك في قتله اثنان و عشرون رجلا شرك في أربعة و قتل بانفراده ثمانية عشر

‘Kash Al-Ghumma’ – Al-Waqidi said in the book ‘Al-Maghazy – ‘The entirety of the ones counted as killed from the Polytheists of Badr were forty-nine men. From them, the ones killed by Ali^-asws and participated in his killing were twelve men. He^-asws participated in four and killed eighteen individually’.

و قيل إنه قتل بانفراده تسعة بغير خلاف و هم الوليد بن عتبة بن ربيعة خال معاوية قتله مبارزة و العاص بن سعيد بن العاص بن أمية و عامر بن عبد الله و نوفل بن خويلد بن أسد و كان من شياطين قريش و مسعود بن أبي أمية بن المغيرة و قيس بن الفاكه و عبد الله بن المنذر بن أبي رفاعة و العاص بن منبه بن الحجاج و حاجب بن السائب

And it is said, he^-asws killed individually nine without opposition, and they are Al-Waleed bin Utba Bin Rabie, uncle of Muawiya, having killed him in a duel; and Al-Aas Bin Saeed Bin Al-Aas Bin Amiya, and Aamir Bin Abdullah, and Nowfal Bin Khuweylid Bin Asad, and he was from the Satans of Quraysh, and Masoud Bin Abu Amiya Bin Al-Mugheira, and Qays Bin Al-Fakiha, and Abdullah Bin Al-Manzar Bin Abu Rafa’a, and Al-Aas Bin Manbah Bin Al-Hajjaj, and Hajib Bin Al-Saib.

و أما الذين شاركه في قتلهم غيره فهم حنظلة بن أبي سفيان أخو معاوية و عبيدة بن الحارث و زمعة و عقيل ابنا الأسود بن عبد المطلب

And as for those he^-asws participated in killing them with someone else, so they are – Hanzala Bin Abu Sufyan brother of Muawiyah, and Ubeyda Bin Al-Haris, and Zam’a and Aqeel – two sons of Al-Aswad son of Abdul Muttalib^-asws.

و أما الذين اختلف الناقلون في أنه عليه السلام قتلهم أو غيره فهم طعيمة بن عدي و عمير بن عثمان بن‏ عمرو و حرملة بن عمرو و أبو قيس بن الوليد بن المغيرة و أبو العاص بن قيس و أوس الجمحي و عقبة بن أبي معيط صبرا و معاوية بن عامر

And as for those, the transmitters have differed regarding whether he^-asws killed them or someone else, so they are – Taeema bin Uday, and Umeyr bin Usman bin Amro, and Hurmala Bin Amro, and Abu Qays Bin Al-Waleed Bin Al-Mugheira, and Abu Al-Aas Bin Qays, and Aws Al-Jamhy, and Uqba Bin Abu Mueet Sabra, and Muawiya Bin Aamir.

فهذه عدة من قيل إنه عليه السلام قتلهم في هذه الرواية غير النضر بن الحارث فإنه قتله صبرا بعد القفول‏ من بدر هذا من طرق الجمهور.

So this is the number of the ones it is said that he^-asws killed them in these reports, apart from Al-Nazar Bin Al-Haris, for he was killed by Sabra after the returned from Badr. This is from the way of Al-Jamhour’’.[36]

38- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: لَمَّا خَرَجَتْ قُرَيْشٌ إِلَى بَدْرٍ وَ أَخْرَجُوا بَنِي عَبْدِ الْمُطَّلِبِ مَعَهُمْ خَرَجَ طَالِبُ بْنُ أَبِي طَالِبٍ فَنَزَلَ رُجَّازُهُمْ وَ هُمْ يَرْتَجِزُونَ وَ نَزَلَ طَالِبُ بْنُ أَبِي طَالِبٍ يَرْتَجِزُ وَ يَقُولُ‏

يَا رَبِّ إِمَّا تُعَزِّزَنَ بِطَالِبٍ‏		فِي مِقْنَبٍ مِنْ هَذِهِ الْمَقَانِبِ‏
فِي مِقْنَبِ الْمُغَالِبِ الْمُحَارِبِ‏		بِجَعْلِهِ الْمَسْلُوبَ غَيْرَ السَّالِبِ‏
وَ جَعْلِهِ الْمَغْلُوبَ غَيْرَ الْغَالِبِ‏

Al Kafi – Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Zareeh,

‘From Abu Abdullah^-asws having said: ‘When Quraysh went out to Badr and the clan of Abdul Muttalib^-asws came out with them, Talib  son of Abu Talib^-asws came out. Their poets descended and they were prosing war poems, and Talib son of Abu Talib^-asws descended and prosed saying (a war poem), ‘O Lord^-azwj, if You^-azwj are to Strengthen me through one who seeks vengeance, among a troop from among these troops, then let it be among the troop of the mighty warrior who overcomes his enemies, by making the one who is stripped of his possessions not the one who strips others, and by making the defeated one not the victor’.

فَقَالَتْ قُرَيْشٌ إِنَّ هَذَا لَيَغْلِبُنَا فَرَدُّوهُ

Quraysh said, ‘This one has overcome us, so return him!’

وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَانَ أَسْلَمَ

And in another report from Abu Abdullah^-asws, he had become a Muslim’’.[37]

39- فر، تفسير فرات بن إبراهيم عَبْدُ السَّلَامِ بْنُ مَلَكٍ وَ سَعِيدُ بْنُ الْحَسَنِ بْنِ مَلَكٍ مُعَنْعَناً عَنِ السُّدِّيِّ قَالَ: هذانِ خَصْمانِ اخْتَصَمُوا فِي رَبِّهِمْ‏ الْآيَتَيْنِ نَزَلَتْ فِي عَلِيٍّ وَ حَمْزَةَ وَ عُبَيْدَةَ بْنِ الْحَارِثِ وَ فِي عُتْبَةَ بْنَ رَبِيعَةَ وَ الْوَلِيدِ بْنِ عُتْبَةَ وَ شَيْبَةِ بْنِ رَبِيعَةَ بَارَزَهُمْ يَوْمَ بَدْرٍ عَلِيٌّ وَ حَمْزَةُ وَ عُبَيْدَةُ بْنُ الْحَارِثِ

‘Tafseer Furat Bin Ibrahim’ – Abdul Salam Bin Malik and Saeed Bin Al Hassan Bin Malik, from Al Sadi who said,

‘These are two disputants disputing regarding their Lord. [22:19] – the two Verses were Revealed regarding Ali^-asws, and Hamza^-asws and Ubeyda Bin Al-Haris, and regarding Utba Bin Rabie, and Al-Waleed Bin Utba, and Shayba bin Rabie who were duelled on the day of Badr by Ali^-asws and Hamza^-asws and Ubeyda Bin Al-Haris.

فَقَالَ رَسُولُ اللَّهِ ص هَؤُلَاءِ الثَّلَاثَةُ يَوْمَ الْقِيَامَةِ كَوَاسِطَةِ الْقِلَادَةِ فِي الْمُؤْمِنِينَ وَ هَؤُلَاءِ الثَّلَاثَةُ كَوَاسِطَةِ الْقِلَادَةِ فِي الْكُفَّارِ

Rasool-Allah^-saww said: ‘These three on the Day of Qiyamah would be like the middle of the necklace among the Momineen, and those three would be like the middle of the necklace among the Kafirs’’.[38]

40- فر، تفسير فرات بن إبراهيم عُبَيْدَةُ بْنُ عَبْدِ الْوَاحِدِ مُعَنْعَناً عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي الَّذِينَ يُبَارِزُونَ يَوْمَ بَدْرٍ قَالَ لَمَّا كَانَ يَوْمُ بَدْرٍ بَرَزَ عُتْبَةُ وَ شَيْبَةُ ابْنَا رَبِيعَةَ وَ الْوَلِيدُ بْنُ عُتْبَةَ فَقَالَ عُتْبَةُ يَا مُحَمَّدُ أَخْرِجْ إِلَيْنَا أَكْفَاءَنَا فَقَامَ فِتْيَةٌ مِنَ‏ الْأَنْصَارِ فَلَمَّا رَآهُمْ رَسُولُ اللَّهِ قَالَ اجْلِسُوا قَدْ أَحْسَنْتُمْ

‘Tafseer Furat Bin Ibrahim’ – Ubeyda Bin Abdul Wahid, from Muhammad Bin Sireen who said,

‘This Verse was Revealed regarding those who duelled on the day of Badr. He said, ‘When it was the day of Badr, Utba and Shayba two sons of Rabie and al Waleed Bin Utba came out for a duel. Utba said, ‘O Muhammad^-saww! Bring out to us our peers!’ Youths from the Helpers stood up. When Rasool-Allah^-saww saw them, he^-saww said: ‘Sit down, you have done good’.

فَلَمَّا رَأَى حَمْزَةُ أَنَّ رَسُولَ اللَّهِ ص يُرِيدُهُ قَامَ حَمْزَةُ ثُمَّ قَامَ عَلِيٌّ ثُمَّ قَامَ عُبَيْدَةُ عَلَيْهِمُ الْبَيْضُ قَالَ لَهُمْ عُتْبَةُ تَكَلَّمُوا يَا أَهْلَ الْبَيْضِ نَعْرِفْكُمْ فَقَالَ حَمْزَةُ أَنَا حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ وَ قَالَ عَلِيٌّ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ وَ قَالَ عُبَيْدَةُ أَنَا عُبَيْدَةُ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ فَقَالُوا أَكْفَاءٌ كِرَامٌ

When Hamza^-asws saw that Rasool-Allah^-saww intended him^-asws, Hamza^-asws stood up, the Ali^-asws stood up, then Ubeyda stood up, having the white (clothes) upon them. Utba said to them, ‘Speak, O people of white (clothes), so we can recognise you’. Hamza^-asws said, ‘I^-asws am Hamza^-asws son of Abdul Muttalib^-asws’; and Ali^-asws said: ‘I^-asws am Ali^-asws son of Abu Talib^-asws’, and Ubeyda said, ‘I am Ubeyda Bin Al-Haris son of Abdul Muttalib^-asws’. They said, ‘Honourable peers’.

فَتَبَارَزَ حَمْزَةُ عُتْبَةَ فَقَتَلَهُ حَمْزَةُ وَ تَبَارَزَ عَلِيٌّ الْوَلِيدَ فَقَتَلَهُ عَلِيٌّ وَ تَبَارَزَ عُبَيْدَةُ شَيْبَةَ فَامْتَعَصَ كُلُّ وَاحِدٍ مِنْهُمَا فَمَالَ عَلَيْهِ عَلِيٌّ فَأَجَازَ عَلَيْهِ وَ احْتَمَلَ عُبَيْدَةَ أَصْحَابُهُ وَ كَانُوا هَؤُلَاءِ مِنَ الْمُسْلِمِينَ كَوَاسِطَةِ الْقِلَادَةِ مِنَ الْقِلَادَةِ وَ كَانُوا هَؤُلَاءِ مِنَ الْمُشْرِكِينَ كَوَاسِطَةِ الْقِلَادَةِ مِنَ الْقِلَادَةِ

Hamza^-asws duelled Utba and Hamza^-asws killed him; and Ali^-asws duelled Al-Waleed and Ali^-asws killed him; and Ubeyda duelled Shayba, and each one of them was injured. Ali^-asws went to him and dealt the deathblow to him, and Ubeyda was carried by his companions, and they were from the Muslims like the middle of the necklace from the necklace, and those were from the Polytheists like the middle of the necklace from the necklace.

فَنَزَلَتْ هَذِهِ الْآيَةُ هذانِ خَصْمانِ اخْتَصَمُوا فِي رَبِّهِمْ‏ حَتَّى بَلَغَ‏ وَ ذُوقُوا عَذابَ الْحَرِيقِ‏ فَهَذَا فِي هَؤُلَاءِ الْمُشْرِكِينَ وَ نَزَلَتْ‏ إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ‏ حَتَّى بَلَغَ‏ إِلى‏ صِراطِ الْحَمِيدِ فَهَذَا فِي هَؤُلَاءِ الْمُسْلِمِينَ‏

This Verse was Revealed: ‘These are two disputants disputing regarding their Lord [22:19] – until it reached: tasting the Punishment of the burning [22:22]. So this is regarding those Polytheists; and it was Revealed: Surely Allah would Enter those who are believing [22:23] – until it reached: to the Path of the Praised One [22:24], so this is regarding these Muslims’’.[39]

41- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَمَّامٍ عَنْ أَبِي الْحَسَنِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ مُسَوِّمِينَ‏ قَالَ الْعَمَائِمُ اعْتَمَّ رَسُولُ اللَّهِ ص فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ اعْتَمَّ جَبْرَئِيلُ ع فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ‏

‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Hammam,

‘From Abu Al-Hassan^-asws regarding the Words of Allah^-azwj Mighty and Majestic: havoc-causing Angels [3:125]. He^-asws said: ‘The turbans which Rasool-Allah^-saww wore and dropped it in front of him^-saww and his^-saww back, and Jibraeel^-as wore a turban and dropped in from his^-as front and from his^-as back’’.[40]

42- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ‏ قَالَ: كَانَتْ عَلَى الْمَلَائِكَةِ الْعَمَائِمُ الْبِيضُ الْمُرْسَلَةُ يَوْمَ بَدْرٍ

‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela,

‘From Abu Ja’far^-asws having said: ‘There were white turbans upon the Angels Sent on the day of Badr’’.[41]

43- فر، تفسير فرات بن إبراهيم فُرَاتُ بْنُ إِبْرَاهِيمَ الْكُوفِيُّ مُعَنْعَناً عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ‏ فِي قَوْلِهِ تَعَالَى‏ أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ قَالَ نَزَلَتِ الْآيَةُ فِي ثَلَاثَةٍ مِنَ الْمُسْلِمِينَ فَهُمُ الْمُتَّقُونَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ وَ فِي ثَلَاثَةٍ مِنَ الْمُشْرِكِينَ هُمُ‏ الْمُفْسِدُونَ فِي الْأَرْضِ

‘Tafseer Furat Bin Ibrahim’ – Furat Bin Ibrahim Al-Kufi, from Ibn Abbas regarding the Words of the Exalted: Or should We Make those who believe and do righteous deeds to be like the mischief-makers in the earth, or Make the pious ones to be like the immoral? [38:28]. He said, ‘The Verse was revealed regarding three from the Muslims, so they are the pious who believed and did righteous deeds; and regarding three from the Polytheists, they are the mischief-makers in the earth.

فَأَمَّا الثَّلَاثَةُ مِنَ الْمُسْلِمِينَ فَعَلِيُّ بْنُ أَبِي طَالِبٍ وَ حَمْزَةُ وَ عُبَيْدَةُ وَ أَمَّا الثَّلَاثَةُ مِنَ الْمُشْرِكِينَ فَعُتْبَةُ بْنُ رَبِيعَةَ وَ شَيْبَةُ وَ الْوَلِيدُ بْنُ عُتْبَةَ وَ هُمُ الَّذِينَ يُبَارِزُونَ‏ يَوْمَ بَدْرٍ فَقَتَلَ عَلِيٌّ الْوَلِيدَ وَ قَتَلَ حَمْزَةُ عُتْبَةَ بْنَ رَبِيعَةَ وَ قَتَلَ عُبَيْدَةُ شَيْبَةَ

As for the three from the Muslims, it is Ali^-asws Bin Abu Talib^-asws, and Hamza^-asws, and Ubeyda; and as for the three from the Polytheists, it is Utba Bin Rabie, and Shayba, and Al-Waleed Bin Utba, and they are those who duelled on the day of Badr. Ali^-asws killed Al-Waleed, and Hamza^-asws killed Utba Bin Rabie, and Ubeyda killed Shayba’’.[42]

44- كا، الكافي حُمَيْدُ بْنُ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ الدِّهْقَانِ عَنْ عَلِيِّ بْنِ الْحَسَنِ الطَّاطَرِيِّ عَنْ مُحَمَّدِ بْنِ زِيَادِ بْنِ عِيسَى بَيَّاعِ السَّابِرِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ حَدَّثَنِي فُضَيْلٌ الْبَرَاجِمِيُ‏ قَالَ: كُنْتُ بِمَكَّةَ وَ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُ‏ أَمِيرٌ وَ كَانَ فِي الْمَسْجِدِ عِنْدَ زَمْزَمَ فَقَالَ ادْعُوا لِي قَتَادَةَ قَالَ فَجَاءَ شَيْخٌ أَحْمَرُ الرَّأْسِ وَ اللِّحْيَةِ فَدَنَوْتُ‏ لِأَسْمَعَ فَقَالَ خَالِدٌ يَا قَتَادَةُ أَخْبِرْنِي بِأَكْرَمِ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ وَ أَعَزِّ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ وَ أَذَلِّ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ

‘Al-Kafi’ – Humeyd Bin Zaiyad, from Ubeydullah Bin Ahmad Al Dihqan, from Ali bin Al Hassan al tatary, from Muhammad Bin Ziyad Bin Isa Bya’a Al Sabiry, from Aban Bin Usman who said, ‘It was narrated to me by Fuzayl Al Barajimy who said,

‘I was at Makkah and Khalid Bin Abdullah Al Qasry, the Ameer, and he was in the Masjid by Zamzam. He said, ‘Call Qatada for me’. An old man with a red head and beard came, so I went closer to hear. Khalid said, ‘O Qatada! Inform me with the most prestigious event, which has taken place among the Arabs and the most honourable event having occurred among the Arabs, and the most disgraceful event that happened among the Arabs’.

فَقَالَ أَصْلَحَ اللَّهُ‏ الْأَمِيرَ أُخْبِرُكَ بِأَكْرَمِ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ وَ أَعَزِّ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ وَ أَذَلِّ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ وَاحِدَةٌ قَالَ خَالِدٌ وَيْحَكَ وَاحِدَةٌ قَالَ نَعَمْ أَصْلَحَ اللَّهُ الْأَمِيرَ قَالَ أَخْبِرْنِي قَالَ بَدْرٌ قَالَ وَ كَيْفَ ذَا

He said, ‘May Allah^-azwj Keep the Emir well! I hereby inform you that the most honourable event that has transpired among the Arabs, and the most disgraceful event that has transpired among the Arabs, is one’. He said, ‘Woe be unto you, one?’ He said, ‘Yes, may Allah^-azwj Keep the Emir well’. He said, ‘Inform me’. He said, ‘Badr’. He said, ‘And how is that?’

قَالَ إِنَّ بَدْراً أَكْرَمُ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ بِهَا أَكْرَمَ اللَّهَ عَزَّ وَ جَلَّ الْإِسْلَامَ وَ أَهْلَهُ وَ هِيَ أَعَزُّ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ بِهَا أَعَزَّ اللَّهُ الْإِسْلَامَ وَ أَهْلَهُ وَ هِيَ أَذَلُّ وَقْعَةٍ كَانَتْ فِي الْعَرَبِ فَلَمَّا قُتِلَتْ قُرَيْشٌ يَوْمَئِذٍ ذَلَّتِ الْعَرَبُ

He said, ‘Badr was the most prestigious event that has transpired among the Arabs because Allah^-azwj Mighty and Majestic Gave prestige to Al-Islam and its people, and it is the most honourable event to have transpired among the Arabs because Allah^-azwj Mighty and Majestic gave Honour to Al-Islam and its people, and it is the most disgraceful event to have transpired among the Arabs, for Quraysh were killed on that Day and the Arabs were humiliated’.

فَقَالَ لَهُ خَالِدٌ كَذَبْتَ لَعَمْرُ اللَّهِ إِنْ كَانَ فِي الْعَرَبِ يَوْمَئِذٍ مَنْ هُوَ أَعَزُّ مِنْهُمْ وَيْلَكَ يَا قَتَادَةُ أَخْبِرْنِي بِبَعْضِ أَشْعَارِهِمْ

Khalid said to him, ‘You have lied, by the Life of Allah^-azwj for there was no day more honourable for the Arabs than that Day. Woe be unto you, O Qatada, inform me of some of their poems’.

قَالَ خَرَجَ أَبُو جَهْلٍ يَوْمَئِذٍ وَ قَدْ أَعْلَمَ‏ لِيُرَى مَكَانُهُ وَ عَلَيْهِ عِمَامَةٌ حَمْرَاءُ وَ بِيَدِهِ تُرْسٌ مُذَهَّبٌ وَ هُوَ يَقُولُ‏

مَا تَنْقِمُ الْحَرْبُ الشَّمُوسُ مِنِّي‏		بَازِلُ عَامَيْنِ حَدِيثُ السِّنِ‏
لِمِثْلِ هَذَا وَلَدَتْنِي أُمِّي‏

He said, ‘Abu Jahl^-lacame out on that Day, so that his status may be seen, and upon him was a red turban, and in his hand was a golden shield and he was saying, ‘A detestable war like this cannot take its revenge against me as I am like a two year old camel at the peak of its strength, and it is for the like of this that my mother has borne me’.

فَقَالَ كَذَبَ عَدُوُّ اللَّهِ إِنْ كَانَ ابْنُ أَخِي لَأَفْرَسَ مِنْهُ يَعْنِي خَالِدَ بْنَ الْوَلِيدِ وَ كَانَتْ أُمُّهُ قُشَيْرِيَّةً وَيْلَكَ يَا قَتَادَةُ مَنِ الَّذِي يَقُولُ‏

أُوفِي بِمِيعَادِي وَ أَحْمِي عَنْ حَسَبِ‏

He said, ‘The enemy of Allah^-azwj has lied, the son of my brother was more of a horse than him, meaning Khalid Bin Waleed, and his mother was Qushayriyya’. Woe be unto you, O Qatada, who is the one who said, ‘I fulfil my promise and defend my status’.

فَقَالَ أَصْلَحَ اللَّهُ الْأَمِيرَ لَيْسَ هَذَا يَوْمَئِذٍ هَذَا يَوْمُ أُحُدٍ خَرَجَ طَلْحَةُ بْنُ أَبِي طَلْحَةَ وَ هُوَ يُنَادِي مَنْ يُبَارِزُ فَلَمْ يَخْرُجْ إِلَيْهِ أَحَدٌ فَقَالَ إِنَّكُمْ تَزْعُمُونَ أَنَّكُمْ تُجَهِّزُونَّا بِأَسْيَافِكُمْ إِلَى النَّارِ وَ نَحْنُ نُجَهِّزُكُمْ بِأَسْيَافِنَا إِلَى الْجَنَّةِ فَلْيَبْرُزَنَّ إِلَيَّ رَجُلٌ يُجَهِّزُنِي بِسَيْفِهِ إِلَى النَّارِ وَ أُجَهِّزُهُ بِسَيْفِي إِلَى الْجَنَّةِ

He said, ‘May Allah^-azwj Keep the Emir well, this was not on that Day. This was on the Day of Ohad. Talha Bin Abu Talha came out and he was calling out, ‘Who will come out for the duel?’ No one came out against him’. He said, ‘You all are alleging that you will exit us by way of your swords to the Fire, and we would dispatch you by our swords to the Paradise, so let a man duel with me to exit me by his sword to the Fire and I will dispatch him by my sword to the Paradise’.

فَخَرَجَ إِلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ هُوَ يَقُولُ‏

أَنَا ابْنُ ذِي الْحَوْضَيْنِ عَبْدِ الْمُطَّلِبِ‏		وَ هَاشِمِ الْمُطْعِمِ فِي الْعَامِ السَّغِبِ‏
أُوفِي بِمِيعَادِي وَ أَحْمِي عَنْ حَسَبِ‏

Ali^-asws Bin Abu Talib^-asws came out against him and he^-asws was saying: ‘I^-asws am the son^-asws the owner of the two Fountains Abdul Muttalib^-asws and Hashim^-as the feeders in the year of the famine. I^-asws fulfil my^-asws promise and defend my^-asws status’.

فَقَالَ خَالِدٌ لَعَنَهُ اللَّهُ كَذَبَ لَعَمْرُ اللَّهِ‏ وَ اللَّهِ أَبُو تُرَابٍ مَا كَانَ كَذَلِكَ فَقَالَ الشَّيْخُ أَيُّهَا الْأَمِيرُ ائْذَنْ لِي فِي الِانْصِرَافِ قَالَ فَقَامَ الشَّيْخُ يُفَرِّجُ النَّاسَ بِيَدِهِ وَ خَرَجَ وَ هُوَ يَقُولُ زِنْدِيقٌ وَ رَبِّ الْكَعْبَةِ زِنْدِيقٌ وَ رَبِّ الْكَعْبَةِ

Khalid said, ‘May Allah^-azwj Curse him^-asws. He^-asws has lied, by the Life of Allah^-azwj. Abu Turab^-asws was not like that’. The old man said, ‘O Emir, allow me to leave’. He (the narrator) said, ‘The old man stood up to leave, opening the way through the crowd of people by his hands and he was saying, ‘An atheist, by the Lord^-azwj of the Kabah! An atheist, by the Lord^-azwj of the Kabah’’.[43]

45- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ 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

‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws, he (the narrator) 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 Nawfal’.

وَ قَالَ إِنَّ رَسُولَ اللَّهِ ص نَهَى يَوْمَ بَدْرٍ أَنْ يُقْتَلَ أَحَدٌ مِنْ بَنِي هَاشِمٍ وَ أَبُو الْبَخْتَرِيِّ فَأُسِرُوا فَأَرْسَلَ عَلِيّاً عَلَيْهِ السَّلَامُ 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 عَلَيْهِ السَّلَامُ 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 ص 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: ‘Ali^-asws passed by Aqeel son of Abu Talib^-asws, may Allah^-azwj Honour his^-as face. He^-asws turned away from him. 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 ص 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 قَالَ فَجِي‏ءَ بِالْعَبَّاسِ فَقِيلَ لَهُ افْدِ نَفْسَكَ وَ افْدِ ابْنَ أَخِيكَ‏ فَقَالَ يَا مُحَمَّدُ تَتْرُكُنِي أَسْأَلُ قُرَيْشاً فِي كَفِّي فَقَالَ أَعْطِ مَا 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 مِنْ عِنْدِ اللَّهِ عَزَّ ذِكْرُهُ فَقَالَ وَ مَحْلُوفِهِ مَا عَلِمَ بِهَذَا أَحَدٌ إِلَّا أَنَا وَ هِيَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ ص

He said, ‘O Muhammad^-saww! Let me go and ask the Quraysh 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’. 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’. 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’’.[44]

Notes –

و روى بإسناده عن ابن عباس أنه قال‏ قال النبي ص لأصحابه إني قد عرفت أن رجالا من بني هاشم و غيرهم قد أخرجوا كرها لا حاجة لنا بقتلهم فمن لقي منكم أحدا من بني هاشم فلا يقتله و من لقي أبا البختري فلا يقتله و من لقي العباس عم رسول الله ص فلا يقتله فإنه إنما أخرج مستكرها

And it is reported by his chain from Ibn Abbas who said, ‘The Prophet^-saww said to his^-saww companions: ‘I have come to know that some men from Banu Hashim and others have been brought out unwillingly. We have no need to kill them. Therefore, whoever among you encounters anyone from Banu Hashim should not kill him; whoever encounters Abu Al Bakhtari should not kill him; and whoever encounters Al-Abbas, the uncle of Rasool Allah^-saww, should not kill him, for he was only brought out under compulsion’.

كما روى ابن أبي الحديد عن محمد بن إسحاق قال‏ لما قدم بالأسارى إلى المدينة قال رسول الله ص افد نفسك يا عباس و ابني أخويك عقيل بن أبي طالب و نوفل بن الحارث و حليفك عقبة بن عمرو فإنك ذو مال إلى قوله ثم فدى نفسه و ابني أخويه‏

Similarly, Bin Abi Al Hadid narrated from Muhammad Bin Ishaq, who said: ‘When the captives were brought to Madinah, Rasool Allah^-saww said, ‘O Abbas, ransom yourself, the two sons of your brothers, Aqeel son of Abi Talib^-as and Nawfal Bin Al-Haris, and your ally Uqbah Bin Amr, for you are a man of wealth!’ – up to his words, ‘Then he ransomed himself and the two sons of his brothers’.

46- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: كَانَ إِبْلِيسُ يَوْمَ بَدْرٍ يُقَلِّلُ الْمُؤْمِنِينَ فِي أَعْيُنِ الْكُفَّارِ وَ يُكَثِّرُ الْكُفَّارَ فِي أَعْيُنِ النَّاسِ‏ فَشَدَّ عَلَيْهِ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ بِالسَّيْفِ فَهَرَبَ مِنْهُ وَ هُوَ يَقُولُ يَا جَبْرَئِيلُ إِنِّي مُؤَجَّلٌ‏ حَتَّى وَقَعَ فِي الْبَحْرِ ‏

‘Al Kafi’ – Muhammad Bin Yahya, from Ibn Isa, from Ibn Abu Umeyr, from Aban, from Zurara,

‘From Abu Ja’far^-asws having said: ‘On the day of Badr Iblees^-la was belittling the people in the eyes of the Kafirs and magnifying the Kafirs in the eyes of the people. Jibraeel^-as pressed upon him^-la with the sword, and he^-la fled from him^-as and he^-la was saying, ‘O Jibraeel^-as! I^-la am given Respite’, until he^-la fell into the sea’.

قَالَ زُرَارَةُ فَقُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ لِأَيِّ شَيْ‏ءٍ كَانَ يَخَافُ وَ هُوَ مُؤَجَّلٌ قَالَ يَقْطَعُ بَعْضَ أَطْرَافِهِ

Zurara said, ‘I said to Abu Ja’far^-asws, ‘For which thing was he^-la fearing and he^-la is Respited?’ He^-asws said: ‘He^-as cut off part of his^-la ends’’.[45]

47- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ كَأَنِّي أَنْظُرُ إِلَى الْقَائِمِ عَلَيْهِ السَّلَامُ عَلَى ظَهْرِ النَّجَفِ رَكِبَ‏ فَرَساً أَدْهَمَ أَبْلَقَ مَا بَيْنَ عَيْنَيْهِ شِمْرَاخٌ‏ ثُمَّ يَنْتَفِضُ بِهِ فَرَسُهُ فَلَا يَبْقَى أَهْلُ بَلْدَةٍ إِلَّا وَ هُمْ يَظُنُّونَ أَنَّهُ مَعَهُمْ فِي بِلَادِهِمْ

‘Ikmal al Deen’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Aban Bin Usman, from Ibn Taghlub who said,

‘Abu Abdullah^-asws said: ‘It is as if I^-asws am looking at Al-Qaim^-asws at the back of Al-Najaf, riding a horse with a black spot in the mare between its eyes. Then he^-asws , standing with his^-asws horse, so there does not remain any people of a city except and they are thinking he^-asws is with them in their city.

فَإِذَا نَشَرَ رَايَةَ رَسُولِ اللَّهِ ص انْحَطَّ عَلَيْهِ‏ ثَلَاثَةَ عَشَرَ أَلْفَ مَلَكٍ وَ ثَلَاثَةَ عَشَرَ مَلَكاً كُلُّهُمْ يَنْظُرُونَ الْقَائِمَ عَلَيْهِ السَّلَامُ وَ هُمُ الَّذِينَ كَانُوا مَعَ نُوحٍ عَلَيْهِ السَّلَامُ فِي السَّفِينَةِ وَ الَّذِينَ كَانُوا مَعَ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ حَيْثُ أُلْقِيَ فِي النَّارِ وَ كَانُوا مَعَ عِيسَى عَلَيْهِ السَّلَامُ حِينَ رُفِعَ وَ أَرْبَعَةُ آلَافٍ مُسَوِّمِينَ وَ مُرْدِفِينَ وَ ثَلَاثُمِائَةٍ وَ ثَلَاثَةَ عَشَرَ مَلَكاً مَلَائِكَةُ يَوْمِ بَدْرٍ وَ أَرْبَعَةُ آلَافِ مَلَكٍ الَّذِينَ هَبَطُوا يُرِيدُونَ الْقِتَالَ مَعَ الْحُسَيْنِ عَلَيْهِ السَّلَامُ فَلَمْ يُؤْذَنْ لَهُمْ‏

When he^-asws raises the flag of Rasool-Allah^-saww, thirteen thousand Angels descended to him^-asws, and thirteen thousand Angels, all of them are awaiting Al-Qaim^-asws, and they are those who were with Noah^-as in the ship, and those who were with Ibrahim^-as when he^-as was thrown into the fire, and they were with Isa^-as when he^-as was Raised; and four thousand havoc-causing Angels [3:125] and following one another [8:9]; and three hundred and thirteen Angels, Angels of the day of Badr, and four thousand Angels, those who had descended wanting to fight alongside Al Husayn^-asws, but it was not Permitted for them’’.[46]

48- ب، قرب الإسناد ابْنُ طَرِيفٍ‏ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِ السَّلَامُ عَنِ ابْنِ عَبَّاسٍ قَالَ: انْتَدَبَ رَسُولُ اللَّهِ ص لَيْلَةَ الْبَدْرِ إِلَى الْمَاءِ فَانْتَدَبَ عَلِيّاً عَلَيْهِ السَّلَامُ فَخَرَجَ وَ كَانَتْ لَيْلَةً بَارِدَةً ذَاتَ رِيحٍ وَ ظُلْمَةٍ فَخَرَجَ بِقِرْبَتِهِ فَلَمَّا كَانَ إِلَى الْقَلِيبِ‏ لَمْ يَجِدْ دَلْواً فَنَزَلَ فِي الْجُبِّ تِلْكَ السَّاعَةَ فَمَلَأَ قِرْبَتَهُ

(The book) ‘Qurb Al Asnad’ of Ibn Tareyf – From Ibn Ulwan,

‘From Ja’far^-asws, from his^-asws father^-asws, from Ibn Abbas who said, ‘Rasool-Allah^-saww delegated on the night of Badr to fetch the water, and Ali^-asws took the assignment. He^-asws went out and it was a cold night with (strong) winds and dark. He^-asws went out with his^-asws container. When he^-asws got to the well, he^-asws did not find any bucket, so he^-asws descended into the well at that time and filled up his^-asws container, then turned back.

ثُمَّ أَقْبَلَ فَاسْتَقْبَلَتْهُ رِيحٌ شَدِيدَةٌ فَجَلَسَ حَتَّى مَضَتْ ثُمَّ قَامَ ثُمَّ مَرَّتْ بِهِ أُخْرَى فَجَلَسَ حَتَّى مَضَتْ ثُمَّ قَامَ ثُمَّ مَرَّتْ بِهِ أُخْرَى فَجَلَسَ حَتَّى مَضَتْ فَلَمَّا جَاءَ قَالَ لَهُ النَّبِيُّ ص مَا حَبَسَكَ يَا أَبَا الْحَسَنِ قَالَ لَقِيتُ رِيحاً ثُمَّ رِيحاً ثُمَّ رِيحاً شَدِيدَةً فَأَصَابَتْنِي قَشْعَرِيرَةٌ

He^-asws faced a severe gust of wind, so he^-asws sat down until it passed. Then he^-asws stood up. Then it passed by him^-asws again, so he^-asws sat down until it passed. Then he^-asws stood. Then it passed by him^-asws again, so he^-asws sat down until it passed. When he^-asws came, the Prophet^-saww said to him: ‘What withheld you^-asws, O Abu Al-Hassan^-asws?’ He^-asws said: ‘I^-asws faced a wind, then a wind, then a wind, severe, and the chills hit me^-asws’.

فَقَالَ أَ تَدْرِي مَا كَانَ ذَاكَ‏ يَا عَلِيُّ فَقَالَ لَا فَقَالَ ذَاكَ‏ جَبْرَئِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ وَ قَدْ سَلَّمَ عَلَيْكَ وَ سَلَّمُوا ثُمَّ مَرَّ مِيكَائِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ فَسَلَّمَ عَلَيْكَ وَ سَلَّمُوا ثُمَّ مَرَّ إِسْرَافِيلُ وَ أَلْفٌ‏ مِنَ الْمَلَائِكَةِ فَسَلَّمَ عَلَيْكَ وَ سَلَّمُوا

He^-saww said: ‘Do you^-asws know what that was, O Ali^-asws?’ He^-asws said: ‘No’. He^-saww said: ‘That is Jibraeel^-as among a thousand from the Angels, and he^-as had greeted to you^-asws and they greeted. Then Mikaeel^-as passed by among a thousand from the Angels, and greeted you^-asws and they greeted. Then Israfeel^-as passed by and a thousand from the Angels, and greeted you^-asws and they greeted’’.[47]

49- شي، تفسير العياشي عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ مِثْلَهُ‏ بِأَدْنَى تَغْيِيرٍ وَ زَادَ فِي آخِرِهِ وَ هُمْ مَدَدٌ لَنَا وَ هُمُ الَّذِينَ رَآهُمْ إِبْلِيسُ‏ فَ نَكَصَ عَلى‏ عَقِبَيْهِ‏ يَمْشِي الْقَهْقَرَى حِينَ يَقُولُ‏ إِنِّي أَرى‏ ما لا تَرَوْنَ إِنِّي أَخافُ اللَّهَ وَ اللَّهُ شَدِيدُ الْعِقابِ‏

‘Tafseer Al Ayyashi’ – from Amro Bin Abu Al Miqdam, from his father,

‘From Ali^-asws Bin Al-Husayn^-asws – similar to it with a small change, and there is an addition at the end of it: ‘And they are our^-asws helpers, and they are those whom Iblees^-la saw, so he^-la turned back on his^-la heels where he^-la said, ‘I can see what you are not seeing. I fear Allah, and Allah is Severe of the Punishment’ [8:48]’’.[48]

50- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ‏ وَ لَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ‏ الْآيَةَ إِنَّ الْمُؤْمِنِينَ لَمَّا أَخْبَرَهُمُ اللَّهُ عَزَّ وَ جَلَّ بِمَنَازِلِ شُهَدَائِهِمْ يَوْمَ بَدْرٍ مِنَ الْجَنَّةِ رَغِبُوا فِي ذَلِكَ وَ قَالُوا اللَّهُمَّ أَرِنَا قِتَالًا نَسْتَشْهِدُ فِيهِ فَأَرَاهُمُ اللَّهُ إِيَّاهُ يَوْمَ أُحُدٍ فَلَمْ يَثْبُتُوا إِلَّا مَنْ شَاءَ اللَّهُ مِنْهُمْ‏

‘Tafseer Al Qummi’ – In a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding His^-azwj Words: And you were desiring the death [3:143] – the Verse. The Momineen, when Allah^-azwj Mighty and Majestic Informed them with the status in Paradise from their martyrdom on the day of Badr, they were desirous regarding that and they said, ‘O Allah^-azwj! Show us the fighting so we can be martyred in it’. Allah^-azwj Showed it to them on the day of Ohad, but they were not steadfast except the one from them Allah^-azwj Desired’’.[49]

51- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ فِي بَيَانِ خُرُوجِ رَسُولِ اللَّهِ ص إِلَى مَكَّةَ وَ إِحْرَامِهِ وَ مَنْعِ قُرَيْشٍ الْمُسْلِمِينَ وَ إِرَادَتِهِ ص الصُّلْحَ وَ عَدَمِ رِضَا الْأُمَّةِ بِهِ وَ إِرَاءَتِهِمُ الْحَرْبَ وَ هَزِيمَتِهِمْ مِنْ قُرَيْشٍ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ

Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Ibn Sinan,

‘From Abu Abdullah^-asws in explanation of the going out of Rasool-Allah^-saww to Makkah and his^-saww wearing Ihraam, and Quraysh preventing the Muslims, and his^-saww wanting the reconciliation, and the community’s dissatisfaction with it, and their viewing the war, and their defeat from Quraysh (in Ohad)’ – and continued the Hadeeth up to he^-asws said: –

فَرَجَعَ‏ أَصْحَابُ رَسُولِ اللَّهِ ص مُسْتَحْيِينَ وَ أَقْبَلُوا يَعْتَذِرُونَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص أَ لَسْتُمْ أَصْحَابِي يَوْمَ بَدْرٍ إِذْ أَنْزَلَ اللَّهُ فِيكُمْ‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ

‘The companions of Rasool-Allah^-saww returned embarrassed and they went on objecting to Rasool-Allah^-saww. Rasool-Allah^-saww said to them: ‘Weren’t you my^-saww companions on the day of Badr, when Allah^-azwj Sent down among you (Angels) when you were seeking Help of your Lord^-azwj? He^-azwj Answered to you: “I^-azwj shall Help you with a thousand from the Angels following each other!”

‏ أَ لَسْتُمْ أَصْحَابِي يَوْمَ أُحُدٍ إِذْ تُصْعِدُونَ وَ لا تَلْوُونَ عَلى‏ أَحَدٍ وَ الرَّسُولُ يَدْعُوكُمْ فِي أُخْراكُمْ‏ أَ لَسْتُمْ أَصْحَابِي يَوْمَ كَذَا وَ يَوْمَ كَذَا فَاعْتَذَرُوا إِلَى رَسُولِ اللَّهِ ص وَ نَدِمُوا عَلَى مَا كَانَ مِنْهُمْ الْخَبَرَ

Weren’t you my^-saww companions on the day of Ohad when you were ascending (the mountain) and were not turning around to (help) anyone, and the Rasool^-saww was calling you among your last ones? Weren’t you my^-saww companions on such and such a day, and such and such day?’ They excused themselves to Rasool-Allah^-saww and regretted upon what had happened from them’’.[50]

52- فس، تفسير القمي‏ قَوْلُهُ تَعَالَى‏ وَ إِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ‏ قَالَ نَزَلَتْ فِي الْأَوْسِ وَ الْخَزْرَجِ

Tafseer Al-Qummi – The Words of the Exalted: And if they intend to deceive you – then surely Allah is Sufficient for you [8:62]. He said, ‘It was Revealed regarding (the tribes of) Al-Aws and Al-Khazraj.

رُوِيَ عَنِ الْإِمَامِ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ تَعَالَى‏ وَ إِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ‏ الْآيَةَ قَالَ هُمُ الَّذِينَ اسْتَشَارَهُمُ الرَّسُولُ فِي أَمْرِ قُرَيْشٍ بِبَدْرٍ فَقَالَ رَجُلٌ مِنْهُمْ يَا رَسُولَ اللَّهِ إِنَّهَا قُرَيْشٌ وَ خُيَلَاؤُهَا وَ إِنَّهَا مَا آمَنَتْ قَطُّ الْحَدِيثَ

It is reported from the Imam^-asws Abu Ja’far^-asws regarding the Words of the Exalted: And if they intend to deceive [8:62] – the Verse. He^-asws said: ‘They are those whom the Rasool^-saww consulted regarding the matter of Quraysh at Badr. A man from them said, ‘O Rasool-Allah^-saww! These are Quraysh and their cavalry, and they did not believe at all’ – the Hadeeth.

فَقَالَ تَعَالَى‏ فَإِنَّ حَسْبَكَ اللَّهُ‏ إِلَى قَوْلِهِ تَعَالَى‏ إِنَّهُ عَزِيزٌ حَكِيمٌ‏ قَالَ هُمُ الْأَنْصَارُ وَ كَانَ أَلَّفَ بَيْنَ قُلُوبِهِمْ وَ نصرتهم [نَصَرَ بِهِمْ‏] نَبِيَّهُ وَ هُوَ قَوْلُهُ تَعَالَى‏ لَوْ أَنْفَقْتَ ما فِي الْأَرْضِ جَمِيعاً ما أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَ لكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ‏ فَالَّذِينَ أَلَّفَ اللَّهُ بَيْنَ قُلُوبِهِمُ الْأَنْصَارُ خَاصَّةً

The Exalted Said: ‘then surely Allah is Sufficient for you [8:62] – up to the Words of the Exalted: He is Mighty, Wise [8:63]. He^-asws said: ‘They are the Helpers, and there was cordiality between their hearts, and His^-azwj Prophet^-saww was helped by them, and it is the Word of the Exalted: Had you spent all of what is in the earth in its entirety, you could not have united their hearts, but Allah United them. He is Mighty, Wise [8:63]. Allah^-azwj United between their hearts, the Helpers in particular’’.[51]

53- ل، الخصال الْقَطَّانُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْحُسَيْنِيِ‏ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْخُرَاسَانِيِّ عَنْ سَهْلِ بْنِ صَالِحٍ الْعَبَّاسِيِّ عَنْ أَبِيهِ وَ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلَامُ‏ وَ سَاقَ الْحَدِيثَ فِي الْخَمْسَةِ الْمُسْتَهْزِءِينَ بِرَسُولِ اللَّهِ ص‏ ثُمَّ قَالَ الصَّدُوقُ وَ يُقَالُ فِي خَبَرٍ آخَرَ فِي الْأَسْوَدِ بْنَ عَبْدِ يَغُوثَ قَوْلٌ آخَرُ يُقَالُ إِنَّ النَّبِيَّ ص كَانَ قَدْ دَعَا عَلَيْهِ أَنْ يُعْمِيَ اللَّهُ بَصَرَهُ وَ أَنْ يُثْكِلَهُ وَلَدَهُ

‘Al Khisaal’ – Al Qatan, from Abdul Rahman Bin Muhammad Al-Husayni, from Muhammad Bin Ali Al Khurasany, from Sahl B in Salih Al Abbas, from his father and Ibrahim Bin Abdul Rahman,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws, from Al-Husayn^-asws Bin Ali^-asws’ – and continued the Hadeeth regarding the five mockers of Rasool-Allah^-saww, then Al-Sadouq said, ‘And it is said in another Hadeeth regarding Al-Aswad Bin Abd Yagous other words, it is said that the Prophet^-saww had supplicated against him for Allah^-azwj to Blind his sight, and that he be bereft of his son.

فَلَمَّا كَانَ فِي ذَلِكَ الْيَوْمِ جَاءَ حَتَّى صَارَ إِلَى كُدَى‏ فَأَتَاهُ جَبْرَئِيلُ بِوَرَقَةٍ خَضْرَاءَ فَضَرَبَ بِهَا وَجْهَهُ فَعَمِيَ وَ بَقِيَ حَتَّى أَثْكَلَهُ اللَّهُ عَزَّ وَ جَلَّ وَلَدَهُ يَوْمَ بَدْرٍ ثُمَّ مَاتَ‏

When it was during that day, he came to a door, and Jibraeel^-as came to him with a green paper and struck his face with it, and he was blinded, and he remained until Allah^-azwj Mighty and Majestic Caused him to lose his son on the day of Badr, then he died.[52]

54- فس، تفسير القمي‏ وَ مَنْ عاقَبَ بِمِثْلِ ما عُوقِبَ بِهِ‏ قَالَ فَهُوَ رَسُولُ اللَّهِ ص لَمَّا أَخْرَجَتْهُ قُرَيْشٌ مِنْ مَكَّةَ وَ هَرَبَ مِنْهُمْ إِلَى الْغَارِ طَلَبُوهُ لِيَقْتُلُوهُ فَعَاقَبَهُمُ اللَّهُ تَعَالَى يَوْمَ بَدْرٍ فَقُتِلَ عُتْبَةُ وَ شَيْبَةُ وَ الْوَلِيدُ وَ أَبُو جَهْلٍ وَ حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ وَ غَيْرُهُمْ فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ص طُلِبَ بِدِمَائِهِمْ

Tafseer Al-Qummi –and one who retaliates with what he had been afflicted with, then he is punished upon it, [22:60], he said, ‘It is Rasool-Allah^-saww. When Quraysh expelled him^-saww from Makkah and he^-saww fled from them to the cave, they sought him^-saww in order to kill him^-saww, so Allah^-azwj Retaliated against them on the day of Badr, so Utba, and Shayba, and Al-Waleed, and Abu Jahl^-la, and Hanzala Bin Abu Sufyan, and others were killed. When Rasool-Allah^-saww passed away, they sought (to avenge) their blood’’.[53]

55- فس، تفسير القمي‏ أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ سَيُهْزَمُ الْجَمْعُ وَ يُوَلُّونَ الدُّبُرَ قَالَ فَقَالَتْ قُرَيْشٌ قَدِ اجْتَمَعْنَا لِنَنْتَصِرَ وَ نَقْتُلَكَ يَا مُحَمَّدُ فَأَنْزَلَ اللَّهُ‏ أَمْ يَقُولُونَ‏ يَا مُحَمَّدُ نَحْنُ جَمِيعٌ مُنْتَصِرٌ سَيُهْزَمُ الْجَمْعُ وَ يُوَلُّونَ الدُّبُرَ يَعْنِي يَوْمَ بَدْرٍ حِينَ هُزِمُوا وَ أُسِرُوا وَ قُتِلُوا

‘Tafseer Al-Qummi’ – Or are they saying, ‘We will all get together, helping each other’? [54:44] The gathering would soon be defeated, and they will turn back [54:45], he said, ‘Quraysh said, ‘We have gathered in order to help each other and we will kill you^-saww, O Muhammad^-saww!’ So, Allah^-azwj Revealed: Or are they saying – O Muhammad^-saww, ‘We will all get together, helping each other’? [54:44] The gathering would soon be defeated [54:45] – meaning on the day of Badr when they were defeated and captured and killed’’.[54]

56- فس، تفسير القمي‏ سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ‏ قَالَ وَ فِي حَدِيثٍ آخَرَ لَمَّا اصْطَفَّتِ الْخَيْلَانِ يَوْمَ بَدْرٍ رَفَعَ أَبُو جَهْلٍ يَدَيْهِ‏ فَقَالَ اللَّهُمَّ أَقْطَعَنَا لِلرَّحِمِ وَ آتَانَا بِمَا لَا نَعْرِفُ فَأَحِنْهُ الْعَذَابَ‏ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ‏

‘Tafseer Al-Qummi’ – A questioner, asked for the Punishment to befall [70:1], he said, ‘And in another Hadeeth: ‘When the cavalry was chosen on the day of Badr, Abu Jahl^-la raised his^-la hands and said, ‘O Allah^-azwj! He^-saww cut off our relationship, and came to us with what we do not recognise’. So the Punishment came to him^-la, and Allah^-azwj Blessed and Exalted Revealed: A questioner, asked for the Punishment to befall [70:1]’’.[55]

57- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ‏ فَأَمَّا مَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ‏ فَهُوَ أَبُو سَلَمَةَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالٍ الْمَخْزُومِيُّ وَ هُوَ مِنْ بَنِي مَخْزُومٍ‏ وَ أَمَّا مَنْ أُوتِيَ كِتابَهُ وَراءَ ظَهْرِهِ‏ فَهُوَ أَخُوهُ الْأَسْوَدُ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالٍ الْمَخْزُومِيُّ قَتَلَهُ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ يَوْمَ بَدْرٍ

‘Tafseer Al Qummi’ – In a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding His^-azwj Words: So, as for one Given his Book in his right hand [84:7], it is Abu Salma Abdullah Bin Abdul Asad Bin Hilal Al-Makhzoumy, and he is from the clan of Makhzoum; And as for one Given his Book behind his back [84:10], it is his brother Al-Aswad Bin Abdul Asad Bin Hill Al-Makhzoumy. He was killed by Hamza^-asws son of Abdul Muttalib^-asws on the day of Badr’’.[56]

58- يد، التوحيد بِإِسْنَادِهِ عَنْ وَهْبٍ الْقُرَشِيِ‏ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: رَأَيْتُ الْخَضِرَ عَلَيْهِ السَّلَامُ فِي الْمَنَامِ قَبْلَ بَدْرٍ بِلَيْلَةٍ فَقُلْتُ لَهُ عَلِّمْنِي شَيْئاً أُنْصَرُ بِهِ عَلَى الْأَعْدَاءِ

‘Al Tawheed’ – By his chain from Wahab Al Qarshy,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘I^-asws saw Al-Khizr^-as in the dream before Badr by a night, so I^-asws said to him^-as: ‘Teach me^-asws something I^-asws can be helped with against the enemies’.

فَقَالَ قُلْ يَا هُوَ يَا مَنْ لَا هُوَ إِلَّا هُوَ فَلَمَّا أَصْبَحْتُ قَصَصْتُهَا عَلَى رَسُولِ اللَّهِ ص فَقَالَ لِي يَا عَلِيُّ عُلِّمْتَ الِاسْمَ الْأَعْظَمَ وَ كَانَ‏ عَلَى لِسَانِي يَوْمَ بَدْرٍ

He^-as said: ‘Say: ‘O One, there is no Him^-azwj except Him^-azwj!’ When it was morning I^-asws narrated it to Rasool-Allah^-saww, and he^-saww said to me^-asws: ‘O Ali^-asws! You were taught the Magnificent Name’, and it was upon my^-asws tongue on the day of Badr’’.[57]

59 تَفْسِيرُ النُّعْمَانِيِّ عَنِ الصَّادِقِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: لَمَّا كَانَ يَوْمُ بَدْرٍ وَ عَرَفَ اللَّهُ حَرَجَ الْمُسْلِمِينَ أَنْزَلَ عَلَى نَبِيِّهِ‏ وَ إِنْ‏ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ‏ لَها وَ تَوَكَّلْ عَلَى اللَّهِ‏ فَلَمَّا قَوِيَ الْإِسْلَامُ وَ كَثُرَ الْمُسْلِمُونَ أَنْزَلَ اللَّهُ تَعَالَى‏ فَلا تَهِنُوا وَ تَدْعُوا إِلَى السَّلْمِ وَ أَنْتُمُ الْأَعْلَوْنَ وَ اللَّهُ مَعَكُمْ وَ لَنْ يَتِرَكُمْ أَعْمالَكُمْ‏ فَنَسَخَتْ هَذِهِ الْآيَةَ الَّتِي أُذِنَ لَهُمْ فِيهَا أَنْ يَجْنَحُوا

‘Tafseer Al Numani’ –

‘From Al-Sadiq^-asws, from Amir Al-Momineen^-asws having said: ‘When it was the day of Badr and Allah^-azwj Recognised the critical situation of the Muslims, Revealed unto His^-azwj Prophet^-saww: And if they incline towards peace, then incline to it and rely upon Allah [8:61]. When Islam was strong and the Muslims were numerous, Allah^-azwj the Exalted Revealed: So do not slacken and call to the peace while you are on top, and Allah is with you and will never Deprive you for your deeds [47:35]. So, this Verse Abrogated the one which Permitted for them regarding it, and they should incline’.

وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ أَمَّا الْجِدَالُ وَ مَعَانِيهِ فِي كِتَابِ اللَّهِ‏ وَ إِنَّ فَرِيقاً مِنَ الْمُؤْمِنِينَ لَكارِهُونَ يُجادِلُونَكَ فِي الْحَقِّ بَعْدَ ما تَبَيَّنَ كَأَنَّما يُساقُونَ إِلَى الْمَوْتِ وَ هُمْ يَنْظُرُونَ‏

And he^-asws continued the Hadeeth up to he^-asws said: ‘As for the disputing and its meaning in the Book of Allah^-azwj: and although a group of the Momineen were unwilling [8:5] They are disputing with you regarding the Truth after its clarification. It is as if they are being driven to the death and they are looking on [8:6].

وَ لَمَّا خَرَجَ رَسُولُ اللَّهِ ص إِلَى بَدْرٍ كَانَ خُرُوجُهُ فِي طَلَبِ الْعَدُوِّ وَ قَالَ لِأَصْحَابِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ وَعَدَنِي أَنْ أَظْفِرَ بِالْعِيرِ أَوْ بِقُرَيْشٍ فَخَرَجُوا مَعَهُ عَلَى هَذَا

And when Rasool-Allah^-saww went out to Badr, his^-saww going out was in seeking the enemy, and he^-saww said to his^-saww companions: ‘Allah^-azwj Mighty and Majestic has Promised me^-asws that I^-asws will be victorious with the caravan or with Quraysh’. They went out with him^-saww upon this upon this.

فَلَمَّا أَفْلَتَتِ الْعِيرُ وَ أَمَرَهُ اللَّهُ بِقِتَالِ قُرَيْشٍ أَخْبَرَ أَصْحَابَهُ فَقَالَ إِنَّ قُرَيْشاً قَدْ أَقْبَلَتْ وَ قَدْ وَعَدَنِي اللَّهُ سُبْحَانَهُ‏ إِحْدَى الطَّائِفَتَيْنِ أَنَّها لَكُمْ‏ وَ أَمَرَنِي بِقِتَالِ قُرَيْشٍ

When the caravan escaped and Allah^-azwj Commanded him^-saww to fighting Quraysh, he^-saww informed his^-saww companions. He^-saww said: ‘Quraysh have come and Allah^-azwj the Glorious has Promised me^-saww one of the two parties; it would be for you, and Commanded me^-saww with fighting Quraysh’.

قَالَ فَجَزِعُوا مِنْ ذَلِكَ وَ قَالُوا يَا رَسُولَ اللَّهِ فَإِنَّا لَمْ نَخْرُجْ‏ عَلَى أُهْبَةِ الْحَرْبِ قَالَ وَ أَكْثَرَ قَوْمٌ مِنْهُمُ الْكَلَامَ وَ الْجِدَالَ فَأَنْزَلَ اللَّهُ تَعَالَى‏ وَ إِذْ يَعِدُكُمُ اللَّهُ‏ الْآيَةَ

He^-asws said: ‘They were alarmed by that and said, ‘O Rasool-Allah^-saww! We did not come out upon preparation for the war’. And most of the people frequented the speech and the quarrelling, so Allah^-azwj the Exalted Revealed: And when Allah Promised you one of the two parties [8:7] – the Verse.

وَ سَاقَهُ إِلَى أَنْ قَالَ رَجُلٌ مِنَ الْأَنْصَارِ يُقَالُ لَهُ رِفَاعَةُ بْنُ زَيْدِ بْنِ عَامِرٍ وَ كَانَ عَمَّ قَتَادَةَ بْنِ النُّعْمَانِ الْأَنْصَارِيِّ وَ كَانَ قَتَادَةُ مِمَّنْ شَهِدَ بَدْراً

And he^-asws continued it up to he^-asws said: ‘A man from the Helpers called Rafaat Bin Zayd Bin Aamir said, and he was an uncle of Qatada Bin Al-Numan Al-Ansary, ‘And Qatada was from the ones who attended (battle of) Badr’’.[58]

60- ختص، الإختصاص ابْنُ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ‏ إِسْمَاعِيلَ الْعَلَوِيِ‏ عَنْ مُحَمَّدِ بْنِ الزِّبْرِقَانِ الدَّامَغَانِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى عَلَيْهِ السَّلَامُ‏ قَالَ: إِنَّ الْعَبَّاسَ كَانَ فِي عَدَدِ الْأُسَارَى عِنْدَ النَّبِيِّ ص وَ جَحَدَ أَنْ يَكُونَ لَهُ الْفِدَاءُ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَى النَّبِيِّ ص يُخْبِرُهُ بِدَفِينٍ لَهُ مِنْ ذَهَبٍ

‘Al Ikhtisas’ – Ibn Al-Waleed, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Bin Ismail al Alawy, from Muhammad Bin Al Zibrqan Al Damagany,

‘From Abu Al-Hassan Musa^-asws having said: ‘Al-Abbas was among a number of captives in the presence of the Prophet^-saww and strived that the ransom should be for him, so Allah^-azwj Blessed and Exalted Revealed unto the Prophet^-saww about the gold (of Al-Abbas) handed over (to Umm Al-Fazl).

فَبَعَثَ عَلِيّاً عَلَيْهِ السَّلَامُ فَأَخْرَجَهُ مِنْ عِنْدِ أُمِّ الْفَضْلِ‏ وَ أَخْبَرَ الْعَبَّاسَ بِمَا أَخْبَرَهُ جَبْرَئِيلُ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَأَذِنَ لِعَلِيٍّ وَ أَعْطَاهُ عَلَامَةَ الَّذِي دَفَنَ فِيهِ فَقَالَ الْعَبَّاسُ عِنْدَ ذَلِكَ يَا ابْنَ أَخِي مَا فَاتَنِي مِنْكَ أَكْثَرُ وَ أَشْهَدُ أَنَّكَ رَسُولُ رَبِّ الْعَالَمِينَ

He^-saww sent Ali^-asws, and he^-asws extracted it from the presence of Umm Al-Fazal and informed Al-Abbas with what Jibraeel^-as had informed him^-saww from Allah^-azwj Blessed and Exalted and permitted for Ali^-asws and gave him^-asws a mark in which it had been buried. Al-Abbas said during that, ‘O son^-saww of my brother^-as! What I missed from you^-saww is more, and I testify that you^-saww are Rasool^-saww of Lord^-azwj of the worlds’.

فَلَمَّا أَحْضَرَ عَلِيٌّ الذَّهَبَ قَالَ الْعَبَّاسُ أَفْقَرْتَنِي يَا ابْنَ أَخِي فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً يُؤْتِكُمْ خَيْراً مِمَّا أُخِذَ مِنْكُمْ وَ يَغْفِرْ لَكُمْ‏

When Ali^-asws presented the gold, Al-Abbas said, ‘You^-saww have impoverished me, O son^-saww of my brother^-as!’ Allah^-azwj Blessed and Exalted Revealed: ‘If Allah Knows any goodness in your hearts, He would Give you better than what He Takes from you and He will Forgive you [8:70]’’.[59]

61- أَقُولُ رَوَى السَّيِّدُ فِي كِتَابِ سَعْدِ السُّعُودِ، مِنْ تَفْسِيرِ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ‏ عَلِيِّ بْنِ مَرْوَانَ قَالَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ بْنِ سَلَامٍ‏ عَنْ حَجَّاجِ بْنِ الْمِنْهَالِ عَنِ الْمُعْتَمِرِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي محلث [مِجْلَزٍ] عَنْ قَيْسِ بْنِ عَبَّادٍ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّهُ قَالَ سَمِعْتُهُ يَقُولُ‏ أَنَا أَوَّلُ مَنْ يَجْثُو لِلْخُصُومَةِ بَيْنَ يَدَيِ الرَّحْمَنِ

I (Majlisi) am saying, ‘It is reported by the Seyyid in the book ‘Sa’ad Al Saoud’, from Tafseer of Muhammad Bin Al Abbas Bin Ali Bin Marwan who said, ‘It was narrated to us by Ibrahim Bin Abdullah Bin Salam, from Hajaj Bin Al Minhal, from Al Mo’tamar Bin Suleyman, from his father, from Abu Mahlas (Mijlaz), from Qaus Bin Abbad,

‘From Ali^-asws Bin Abu Talib^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘I^-asws am the first one to kneel in front of the Beneficent’.

قَالَ قَيْسٌ وَ فِيهِمْ نَزَلَتْ هَذِهِ الْآيَةُ هذانِ خَصْمانِ اخْتَصَمُوا فِي رَبِّهِمْ‏ قَالَ هُمُ الَّذِينَ تَبَارَزُوا يَوْمَ بَدْرٍ عَلِيٌّ وَ حَمْزَةُ وَ عُبَيْدَةُ وَ شَيْبَةُ وَ عُتْبَةُ وَ الْوَلِيدُ

Qays said, ‘And regarding them this Verse was revealed: ‘These are two disputants disputing regarding their Lord [22:19]. He said, ‘They are those who duelled on the day of Badr – Ali^-asws and Hamza^-asws and Ubeyda (versus) Shayba and Utba and Al-Waleed’.

حَدَّثَنَا الْحَسَنُ بْنُ عَامِرٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ الْأَحْمَرِ عَنْ أَبِي بَصِيرٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: خَرَجَ عُتْبَةُ وَ شَيْبَةُ وَ الْوَلِيدُ لِلْبَرَازِ وَ خَرَجَ عُبَيْدُ اللَّهِ‏ بْنُ رَوَاحَةَ مِنْ نَاحِيَةٍ أُخْرَى قَالَ فَكَرِهَ رَسُولُ اللَّهِ ص أَنْ يَكُونَ الْحَرْبُ أَوَّلَ مَا لَقِيَ بِالْأَنْصَارِ فَبَدَأَ بِأَهْلِ بَيْتِهِ فَقَالَ رَسُولُ اللَّهِ ص مُرُوهُمْ أَنْ يَرْجِعُوا إِلَى مَصَافِّهِمْ‏

It was narrated to us by Al Hassan bin Aamir who said, ‘It was narrated to us by Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban Bin Usman Al Ahmar, from Abu Baseer, from Ikrima, from Ibn Abbas who said,

‘Utba and Shayba and Al-Waleed came out for the duel, and Ubeydullah Bin Rawaha came out from another direction. Rasool-Allah^-saww disliked that the war should take place first faced by the Helpers, so he^-saww began with his^-saww family. Rasool-Allah^-saww said: ‘Instruct them to return to their ranks’.

إِنَّمَا يُرِيدُ الْقَوْمُ بَنِي عَمِّهِمْ فَدَعَا رَسُولُ اللَّهِ ص عَلِيّاً وَ حَمْزَةَ وَ عُبَيْدَةَ بْنَ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ فَبَرَزُوا بَيْنَ يَدَيْهِ بِالسِّلَاحِ فَقَالَ اجْعَلَاهُ بَيْنَكُمَا وَ خَافَ عَلَيْهِ الْحَدَاثَةَ فَقَالَ اذْهَبُوا فَقَاتِلُوا عَنْ حَقِّكُمْ وَ بِالدِّينِ الَّذِي بُعِثَ بِهِ نَبِيُّكُمْ إِذْ جَاءُوا بِبَاطِلِهِمْ‏ لِيُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ‏ اذْهَبُوا فِي حِفْظِ اللَّهِ أَوْ فِي عَوْنِ اللَّهِ

But rather the people wanted the clan of their uncle, so Rasool-Allah^-saww called Ali^-asws and Hamza^-asws and Ubeyda Bin Al-Haris, son of Abdul Muttalib^-asws. They duelled in front of him^-saww with weapons. He^-saww said: ‘Make it to be between you two (Ali^-asws and Hamza^-asws)’, and he^-saww feared death upon him (Ubeyda). He^-saww said: ‘Go and fight about your right and with the Religion which your Prophet^-saww has been Sent with, when they have come with their falsehoods in order to extinguish the Light of Allah^-azwj with their mouths. Go in the Protection of Allah^-azwj, or in the Assistance of Allah^-azwj!’

فَخَرَجُوا يَمْشُونَ حَتَّى إِذَا كَانُوا قَرِيباً حَيْثُ يَسْمَعُونَ الصَّوْتَ فَصَاحَ بِهِمْ عُتْبَةُ انْتَسِبُوا نَعْرِفْكُمْ فَإِنْ تَكُونُوا أَكْفَاءَ نُقَاتِلْكُمْ وَ فِيهِمْ نَزَلَتْ هَذِهِ الْآيَةُ هذانِ خَصْمانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيابٌ مِنْ نارٍ

They went out walking until, when they were both near to each other when they could hear the voice; Utba shouted at them, ‘Lineage yourselves so we can recognise you, so if you were peers we will fight you!’ This Verse was Revealed regarding them: These are two disputants disputing regarding their Lord. As for those who are committing Kufr, there would be cut out for them clothes of fire, [22:19].

فَقَالَ عُبَيْدَةُ أَنَا عُبَيْدَةُ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ وَ كَانَ قَرِيبَ السِّنِّ مِنْ أَبِي طَالِبٍ وَ هُوَ يَوْمَئِذٍ أَكْبَرُ الْمُسْلِمِينَ‏ فَقَالَ هُوَ كُفْوٌ كَرِيمٌ ثُمَّ قَالَ لِحَمْزَةَ مَنْ أَنْتَ قَالَ أَنَا حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ أَنَا أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ أَنَا صَاحِبُ الْحَلْفَاءِ فَقَالَ لَهُ عُتْبَةُ سَتَرَى صَوْلَتَكَ الْيَوْمَ يَا أَسَدَ اللَّهِ وَ أَسَدَ رَسُولِهِ قَدْ لَقِيتَ أَسَدَ الْمُطَيِّبِينَ

Ubeyda said, ‘I am Ubeyda Bin Al-Haris, son of Abdul Muttalib^-asws’, and he was the closest of age from Abu Talib^-asws, and on that day he was the elders of the Muslims. He said, ‘It is an honourable match’. Then he said to Hamza^-asws, ‘Who are you^-asws?’ He^-asws said, ‘I^-asws am Hamza^-asws son of Abdul Muttalib^-asws, I^-asws am lion of Allah^-azwj and lion of His^-azwj Rasool^-saww, in charge of the allies’. Utba said to him^-asws, ‘Veil your^-asws connection today, O lion of Allah^-azwj and lion of His^-azwj Rasool^-saww. The two good lions have met’.

فَقَالَ لِعَلِيٍّ مَنْ أَنْتَ فَقَالَ أَنَا عَبْدُ اللَّهِ وَ أَخُو رَسُولِهِ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ يَا وَلِيدُ دُونَكَ الْغُلَامُ

He said to Ali^-asws, ‘Who are you^-asws?’ He^-asws said: ‘I^-asws am servant of Allah^-azwj and brother^-asws of His^-azwj Rasool^-saww, I^-asws am Ali^-asws Bin Abu Talib^-asws!’ He said, ‘O Waleed, for you is the boy!’

فَأَقْبَلَ الْوَلِيدُ يَشْتَدُّ إِلَى عَلِيٍّ قَدْ تَنَوَّرَ وَ تَخَلَّقَ‏ عَلَيْهِ خَاتَمٌ مِنْ ذَهَبٍ بِيَدِهِ السَّيْفُ قَالَ عَلِيٌّ قَدْ ظَلَ‏ عَلَيَّ فِي طُولِ نَحْوٍ مِنْ ذِرَاعٍ فَخَتَلْتُهُ حَتَّى ضَرَبْتُ يَدَهُ الَّتِي فِيهَا السَّيْفُ فَبَدَرَتْ يَدُهُ وَ بَدَرَ السَّيْفُ‏ حَتَّى نَظَرْتُ إِلَى بَصِيصِ الذَّهَبِ فِي الْبَطْحَاءِ وَ صَاحَ صَيْحَةً أَسْمَعَ أَهْلَ الْعَسْكَرَيْنِ

Al-Waleed came forcefully to Ali^-asws, radiating a gold ring in his hand to him^-asws, then swinging the sword. Ali^-asws said: ‘I^-asws was shaded by the tallness in the direction of the shield, so I^-asws broke it until I^-asws struck his hand, in which was the sword. His hand fell down and the sword fell down until I^-asws at the glitter of the gold in the ground, and he shrieked with such a shriek that the people of the two armies heard it.

فَذَهَبَ مُوَلًّى نَحْوَ أَبِيهِ وَ شَدَّ عَلَيْهِ عَلِيٌّ عَلَيْهِ السَّلَامُ فَضَرَبَ فَخِذَهُ فَسَقَطَ وَ قَامَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ قَالَ‏

أَنَا ابْنُ ذِي الْحَوْضَيْنِ عَبْدِ الْمُطَّلِبِ‏		وَ هَاشِمِ الْمُطْعِمِ فِي الْعَامِ السَّغِبِ‏
أُوفِي بِمِيثَاقِي وَ أَحْمِي عَنْ حَسَبٍ‏

Muwalla went near his father and Ali^-asws dragged him and struck his thigh and he fell down, and Ali^-asws stood up and said (a poem): ‘I^-asws and a son^-asws of the one with the two Fountains, Abdul Muttalib^-asws, and Hashim^-as feeder of the meals during the year of adversity. I^-asws fulfilled my^-asws covenant and protection of the family’.

ثُمَّ ضَرَبَهُ فَقَطَعَ فَخِذَهُ قَالَ فَفِي ذَلِكَ تَقُولُ هِنْدٌ بِنْتُ عُتْبَةَ

أَبِي وَ عَمِّي وَ شَقِيقِ بَكْرِي‏		أَخِي الَّذِي كَانُوا كَضَوْءِ الْبَدْرِ
بِهِمْ كَسَرْتَ يَا عَلِيُّ ظَهْرِي‏

Then he^-asws struck and cut off his thigh. During that Hind Bint Utba said (a poem), ‘My father and my uncle and my eldest brother, my brother, those who were like an illumination of the full moon. By (killing) them, O Ali^-asws, you^-asws broke my back’.

ثُمَّ تَقَدَّمَ شَيْبَةُ بْنُ رَبِيعَةَ وَ عُبَيْدَةُ بْنُ الْحَارِثِ فَالْتَقَيَا فَضَرَبَهُ شَيْبَةُ فَرَمَى رِجْلَهُ وَ ضَرَبَهُ عُبَيْدَةُ فَأَسْرَعَ السَّيْفُ فِيهِ فَأَقْطَعَهُ فَسَقَطَا جَمِيعاً وَ تَقَدَّمَ حَمْزَةُ وَ عُتْبَةُ فَتَكَادَمَا الْمَوْتَ طَوِيلًا وَ عَلِيٌّ قَائِمٌ عَلَى الْوَلِيدِ وَ النَّاسُ يَنْظُرُونَ فَصَاحَ رَجُلٌ مِنَ الْأَنْصَارِ يَا عَلِيُّ مَا تَرَى الْكَلْبَ قَدْ بَهَرَ عَمَّكَ

Then Shayba Bin Rabie and Ubeyda Bin Al-Hais went ahead and met (in duel). Shayba struck him and hit his leg, and Ubeyda struck him and the sword was quick in him and cut him. They both fell down together. And Hamza^-asws and Utba went ahead, and they both almost embraced death, and Ali^-asws was standing upon Al-Waleed, and the people were looking on. A man from the Helpers shouted, ‘O Ali^-asws! Do you^-asws not see the dog has dazzled your^-asws uncle^ar?’

فَلَمَّا أَنْ سَمِعَهَا أَقْبَلَ يَشْتَدُّ نَحْوَ عُتْبَةَ فَحَانَتْ مِنْ عُتْبَةَ الْتِفَاتَةٌ إِلَى عَلِيٍّ فَرَآهُ وَ قَدْ أَقْبَلَ نَحْوَهُ يَشْتَدُّ فَاغْتَنَمَ عُتْبَةُ حَدَاثَةَ سَنِّ عَلِيٍّ فَأَقْبَلَ نَحْوَهُ فَلَحِقَهُ حَمْزَةُ قَبْلَ أَنْ يَصِلَ إِلَى عَلِيٍّ فَضَرَبَهُ فِي حَبْلِ الْعَاتِقِ فَضَرَبَهُ عَلِيٌّ فَأَجْهَزَ عَلَيْهِ

When he^-asws heard it, he^-asws came harshly around Utba, and Utba turned towards Ali^-asws and saw him^-asws, and he^-asws had come near him with force. Utbah was gloomy at the young age of Ali^-asws coming near him. Hamza^-asws met him before he could arrive at Ali^-asws and struck him in the shoulder bone, and Ali^-asws struck him, dealing the fatal blow upon him.

قَالَ وَ أَبُو حُذَيْفَةَ بْنُ عُتْبَةَ إِلَى جَنْبِ رَسُولِ اللَّهِ ص يَنْظُرُ إِلَيْهِمْ فَارْبَدَّ وَجْهُهُ‏ وَ تَغَيَّرَ لَوْنُهُ وَ هُوَ يَتَنَفَّسُ وَ رَسُولُ اللَّهِ ص يَقُولُ صَبْراً يَا أَبَا حُذَيْفَةَ حَتَّى قُتِلُوا ثُمَّ أَقْبَلَا إِلَى عُبَيْدَةَ حَتَّى احْتَمَلَاهُ فَسَالَ الْمُخُّ عَلَى أَقْدَامِهِمَا ثُمَّ اشْتَدُّوا بِهِ إِلَى رَسُولِ اللَّهِ ص‏ فَلَمَّا نَظَرَ إِلَيْهِ رَسُولُ اللَّهِ ص قَالَ يَا رَسُولَ اللَّهِ أَ لَسْتُ شَهِيداً قَالَ بَلَى قَالَ لَوْ كَانَ أَبُو طَالِبٍ حَيّاً لَعَلِمَ أَنِّي أَوْلَى بِهَذَا الْبَيْتِ مِنْهُ حَيْثُ يَقُولُ‏

وَ نُسْلِمُهُ حَتَّى نُصَرَّعَ حَوْلَهُ‏

وَ نَذْهَلَ عَنْ أَبْنَائِنَا وَ الْحَلَائِلِ‏

He said, ‘And Abu Huzeyfa Bin Utba was to the side of Rasool-Allah^-saww looking at them. His face became dim and his colour changed, and he was breathing heavily, and Rasool-Allah^-saww said: ‘Patience, O Abu Huzeyfa’, until they were killed. Then they both came to Ubeyda until they carried him and the flesh flowed upon their feet. Then they took him to Rasool-Allah^-saww. When Rasool-Allah^-saww looked at him, he said, ‘O Rasool-Allah^-saww! Am I not a martyr?’ He^-saww said: ‘Yes (you are)’. He said, ‘If Abu Talib^-asws was alive he^-asws would have known I am foremost with this household than him^-asws where he^-asws said (a couplet)’’.[60]

62- عم، إعلام الورى‏ أَخَذَ رَسُولُ اللَّهِ ص يَوْمَ بَدْرٍ كَفّاً مِنْ تُرَابٍ فَرَمَاهُ إِلَيْهِمْ وَ قَالَ شَاهَتِ‏ الْوُجُوهُ فَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ إِلَّا اشْتَغَلَ بِفَرْكِ‏ عَيْنِهِ وَ قَتَلَ عَلِيٌّ عَلَيْهِ السَّلَامُ فِيهَا الْوَلِيدَ بْنَ عُتْبَةَ وَ كَانَ شُجَاعاً فَاتِكاً وَ الْعَاصَ بْنَ سَعِيدٍ وَ طُعَيْمَةَ بْنَ عَدِيٍّ وَ نَوْفَلَ بْنَ خُوَيْلِدٍ وَ هُوَ الَّذِي قَرَنَ أَبَا بَكْرٍ وَ طَلْحَةَ قَبْلَ الْهِجْرَةِ بِحَبْلٍ وَ عَذَّبَهُمَا يَوْماً إِلَى اللَّيْلِ وَ هُوَ عَمُّ الزُّبَيْرِ

(The book) ‘Alam Al-Wara’ – On the day of Badr Rasool-Allah^-saww grabbed a handful of soil and threw it towards them and said: ‘Ugly be the faces!’ There did not remain anyone from them except he scratched his eyes, and Ali^-asws killed Al-Waleed Bin Utba during it, and he was brave, and Al-Aas Bin Saeed, and Tayma Bin Uday, and Nowfal Bin Khuweylid, and he is the one who tied Abu Bakr and Talha with a rope before the Emigration, and punished them to the night, and his was an uncle of Al-Zubeyr.

وَ رَوَى جَابِرٌ عَنِ الْبَاقِرِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: لَقَدْ تَعَجَّبْتُ يَوْمَ بَدْرٍ مِنْ جُرْأَةِ الْقَوْمِ وَ قَدْ قَتَلْتُ الْوَلِيدَ بْنَ عُتْبَةَ إِذْ أَقْبَلَ إِلَيَّ حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ فَلَمَّا دَنَا مِنِّي ضَرَبْتُهُ بِالسَّيْفِ فَسَالَتْ عَيْنَاهُ وَ لَزِمَ الْأَرْضَ قَتِيلًا

And it is reported by Jabir, from Al-Baqir^-asws, from Amir Al-Momineen^-asws having said: ‘I^-asws was astonished on the day of Badr by the audacity of the people, and I^-asws had just killed Al-Waleed Bin Utba, when Hanzala Bin Abu Sufyan came towards me^-asws. When he was near me^-asws, I^-asws struck him with the sword, and his eye came out and he fell to the ground dead.

وَ قَتَلَ زَمْعَةَ بْنَ الْأَسْوَدِ وَ الْحَارِثَ بْنَ زَمْعَةَ وَ عُمَيْرَ بْنَ عُثْمَانَ عَمَّ طَلْحَةَ وَ عُثْمَانَ وَ مَالِكاً أَخَوَيْ طَلْحَةَ فِي جَمَاعَةٍ وَ هُمْ سِتَّةٌ وَ ثَلَاثُونَ رَجُلًا وَ اسْتُشْهِدَ مِنَ الْمُسْلِمِينَ يَوْمَ بَدْرٍ أَرْبَعَةَ عَشَرَ رَجُلًا مِنْهُمْ عُبَيْدَةُ بْنُ الْحَارِثِ وَ ذُو الشِّمَالَيْنِ‏ عَمْرُو بْنُ نَضْلَةَ وَ مِهْجَعٌ مَوْلَى عُمَرَ وَ عُمَيْرُ بْنُ أَبِي وَقَّاصٍ وَ صَفْوَانُ بْنُ أَبِي الْبَيْضَاءِ هَؤُلَاءِ مِنَ الْمُهَاجِرِينَ وَ الْبَاقُونَ مِنَ الْأَنْصَارِ.

And he^-asws killed Zam’a Bin Al-Aswad, and Al-Haris Bin Zam’a, and Umeyr Bin Usman uncle of Talha, and Usman and Malik two brothers of Talha in a group, and they were thirty-six men. And from the Muslims martyred on the day of Badr were fourteen men, from them was Ubeyda Bin Al-Haris, and Zul Shimaleyn Amro Bin Nazla, and Mihja’a a slave of Umar and Umeyr Bin Abu Waqas, and Safwan bin Abu Al-Bayza’a, they being from the Emigrants, and the rest from the helpers’’.[61]

63- ل، الخصال عَنْ عَامِرِ بْنِ وَاثِلَةَ فِي خَبَرِ الشُّورَى قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏ نَشَدْتُكُمْ بِاللَّهِ هَلْ فِيكُمْ أَحَدٌ بَعَثَهُ رَسُولُ اللَّهِ ص لِيَجِي‏ءَ بِالْمَاءِ كَمَا بَعَثَنِي فَذَهَبْتُ حَتَّى حَمَلْتُ الْقِرْبَةَ عَلَى ظَهْرِي وَ مَشَيْتُ بِهَا فَاسْتَقْبَلَتْنِي رِيحٌ فَرَدَّتْنِي حَتَّى أَجْلَسَتْنِي

‘Al-Khisal’ – From Aamir Bin Wasila in a Hadeeth of the consultation, Amir Al-Momineen^-asws said: ‘We^-asws adjure you all with Allah^-azwj! Is there anyone among you whom Rasool-Allah^-saww sent to come with the water just as he^-saww had sent me^-asws, so I^-asws went until I^-asws carried the container upon my^-asws back and walked with it. Then a gust of wind faced me^-asws and returned me^-asws until it made me^-asws sit down.

ثُمَّ قُمْتُ فَاسْتَقْبَلَتْنِي رِيحٌ فَرَدَّتْنِي حَتَّى أَجْلَسَتْنِي ثُمَّ قُمْتُ فَجِئْتُ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لِي مَا حَبَسَكَ فَقَصَصْتُ عَلَيْهِ الْقِصَّةَ فَقَالَ قَدْ جَاءَنِي جَبْرَئِيلُ فَأَخْبَرَنِي أَمَّا الرِّيحُ الْأُولَى فَجَبْرَئِيلُ كَانَ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ يُسَلِّمُونَ عَلَيْكَ وَ أَمَّا الثَّانِيَةُ فَمِيكَائِيلُ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ يُسَلِّمُونَ عَلَيْكَ غَيْرِي قَالُوا اللَّهُمَّ لَا الْخَبَرَ

Then I^-asws stood up, and (another) gust of wind faced me^-asws and returned me^-asws until it made me^-asws sit down. Then I^-asws stood up and came to Rasool-Allah^-saww and he^-saww said to me^-asws: ‘What withheld you^-asws?’ I narrated the story to him^-saww. He^-saww said: ‘Jibraeel^-as came to me^-saww and informed me^-saww that the first gust of wind was Jibraeel^-as among a thousand from the Angels, greeting you^-asws. And as for the second, so it was Mikaeel^-as among a thousand from the Angels greeting you^-asws’ – apart from me^-asws?’ They said, ‘O Allah^-azwj! No’ – the Hadeeth’.[62]

64- ج، الإحتجاج عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي خَبَرِ الشُّورَى قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏ نَشَدْتُكُمْ بِاللَّهِ هَلْ فِيكُمْ أَحَدٌ نَاوَلَ رَسُولَ اللَّهِ ص قَبْضَةً مِنْ تُرَابٍ فَرَمَى بِهِ‏ فِي وُجُوهِ الْكُفَّارِ فَانْهَزَمُوا غَيْرِي قَالُوا لَا

‘Al-Ihtijaj’ – From Abu Ja’far^-asws in a Hadeeth of the consultation, he^-asws said: ‘Amir Al-Momineen^-asws said: ‘We^-asws adjure you all with Allah^-azwj! Is there anyone among you who gave Rasool-Allah^-saww a handful of soil and he^-saww threw it in the faces of the Kafirs, so they were defeated, – apart from me^-asws?’ They said, ‘O Allah^-azwj! No’.

قَالَ نَشَدْتُكُمْ بِاللَّهِ هَلْ فِيكُمْ أَحَدٌ نُودِيَ بِاسْمِهِ‏ يَوْمَ بَدْرٍ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ غَيْرِي قَالُوا لَا قَالَ نَشَدْتُكُمْ بِاللَّهِ هَلْ فِيكُمْ أَحَدٌ سَلَّمَ عَلَيْهِ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ فِي ثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ يَوْمَ بَدْرٍ غَيْرِي قَالُوا لَا

He^-asws said: ‘We^-asws adjure you all with Allah^-azwj! Is there anyone among you who was called out by his name on the day of Badr: ‘There is no sword except Zulfiqar, and there is no youth except Ali^-asws’, other than me^-asws?’ They said, ‘No’.

قَالَ نَشَدْتُكُمْ بِاللَّهِ هَلْ فِيكُمْ أَحَدٌ سَلَّمَ عَلَيْهِ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ فِي ثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ يَوْمَ بَدْرٍ غَيْرِي قَالُوا ل

He^-asws said: ‘We^-asws adjure you all with Allah^-azwj! Is there anyone among you Jibraeel^-as and Mikaeel^-as and Israfeel^-as greeted him among three thousand from the Angels on the day of Badr, apart from me^-asws?’ They said, ‘No’’.[63]

65 كَنْزُ الْكَرَاجُكِيِّ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجِعَابِيِّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ عِيسَى الْحَرْبِيِّ عَنْ إِسْمَاعِيلَ بْنِ يَحْيَى عَنِ ابْنِ جَرِيحٍ‏ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ النَّبِيُّ ص لَيْلَةَ بَدْرٍ قَائِماً يُصَلِّي وَ يَبْكِي وَ يَسْتَعْبِرُ وَ يَخْشَعُ وَ يَخْضَعُ كَاسْتِطْعَامِ الْمِسْكِينِ وَ يَقُولُ اللَّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي وَ يَخِرُّ سَاجِداً وَ يَخْشَعُ فِي سُجُودِهِ وَ يُكْثِرُ التَّضَرُّعَ

‘Kanz’ of Al Karajaky, from Al-Husayn Bin Muhammad Bin Ali Al Sayrafi, from Muhammad Bin Umar Al Jiaby, from Muhammad Bin Suleyman Bin Mahboub, from Ahmad Bin isa Al Harby, from Ismail Bin Yahya, from Ibn Jareeh, from Ata’a, from Ibn Abbas who said,

‘On the night of Badr the Prophet^-saww was standing praying Salat, and crying with tears flowing, and fearing and being humble like the beggar begging for food, and saying: ‘O Allah^-azwj! Fulfil for me^-saww what You^-azwj Promised me^-saww!’, and he^-saww fell into Sajdah and was fearful in his^-saww Sajdah and frequented the beseeching.

فَأَوْحَى اللَّهُ إِلَيْهِ قَدْ أَنْجَزْنَا وَعْدَكَ وَ أَيَّدْنَاكَ بِابْنِ عَمِّكَ عَلِيٍّ وَ مَصَارِعُهُمْ عَلَى يَدَيْهِ وَ كَفَيْناكَ الْمُسْتَهْزِئِينَ‏ بِهِ فَعَلَيْنَا فَتَوَكَّلْ وَ عَلَيْهِ فَاعْتَمِدْ فَأَنَا خَيْرُ مَنْ‏ تَوَكَّلْتَ‏ عَلَيْهِ وَ هُوَ أَفْضَلُ مَنِ اعْتُمِدَ عَلَيْهِ‏

Allah^-azwj Revealed to him^-saww: “We^-azwj shall Fulfil Our Promise to you^-saww, and shall Assist you^-saww through your^-saww cousin^-asws Ali^-asws, and their deaths would be at his^-asws hands, and We^-azwj will Suffice you^-saww against the mockers by him^-asws, therefore rely upon Us and him^-asws, therefore be trusting, for I^-azwj am the best to be relied upon, and he^-asws is the superior of the ones to be trusted upon![64]

(P.s. – No. 66 is missing)

67- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عُبَادَةَ بْنِ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِسْمَاعِيلَ عَنْ عُمَرَ بْنِ كَيْسَانَ‏ عَنْ أَبِي عَبْدِ اللَّهِ الْجُعْفِيِّ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ عَلَيْهِمَا السَّلَامُ قَالَ‏ فَإِنَّمَا مَثَلُنَا وَ مَثَلُكُمْ مَثَلُ نَبِيٍّ كَانَ فِي بَنِي إِسْرَائِيلَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنِ ادْعُ قَوْمَكَ لِلْقِتَالِ فَإِنِّي سَأَنْصُرُكَ فَجَمَعَهُمْ مِنْ رُءُوسِ الْجِبَالِ وَ مِنْ غَيْرِ ذَلِكَ ثُمَّ تَوَجَّهَ بِهِمْ فَمَا ضَرَبُوا بِسَيْفٍ وَ لَا طَعَنُوا بِرُمْحٍ حَتَّى انْهَزَمُوا

‘Al Kafi’ – Muhammad Bin Yahya and Al-Husayn Bin Muhammad altogether from Ja’far Bin Muhammad, from Ubada Bin Yaqoub, from Ahmad Bin Ismail, from Umar Bin Kaysan, from Abu Abdullah Al Jufy who said,

‘Abu Ja’far Muhammad^-asws Bin Ali^-asws said to me: ‘Our example and your example is like the example of the Prophet^-as who was in the Children of Israel. Allah^-azwj Mighty and Majestic Revealed to him^-as: “If you^-as prepare your^-as people for the fighting, I^-azwj will Help you^-as’. He^-as gathered them from the top of the mountains and from other places (other) than that. Then he^-as directed them for it. They neither struck with their swords, nor did they stab with their spears until they were defeated.

ثُمَّ أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ أَنِ ادْعُ قَوْمَكَ إِلَى الْقِتَالِ فَإِنِّي سَأَنْصُرُكَ فَجَمَعَهُمْ ثُمَّ تَوَجَّهَ بِهِمْ فَمَا ضَرَبُوا بِسَيْفٍ وَ لَا طَعَنُوا بِرُمْحٍ حَتَّى انْهَزَمُوا ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ أَنِ ادْعُ قَوْمَكَ إِلَى الْقِتَالِ فَإِنِّي سَأَنْصُرُكَ فَدَعَاهُمْ فَقَالُوا وَعَدْتَنَا النَّصْرَ فَمَا نُصِرْنَا فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ إِمَّا أَنْ يَخْتَارُوا الْقِتَالَ أَوِ النَّارَ فَقَالَ يَا رَبِّ الْقِتَالُ أَحَبُ‏ مِنَ النَّارِ

Then Allah^-azwj Revealed to him: “If you^-as prepare your^-as people for the fighting, I^-azwj will Help you^-as”. He^-as called them. They said, ‘You promised us the Help, but no Help came to us’. Allah^-azwj Mighty and Majestic Revealed to him^-as: “But, they can either choose to fight or the Fire’. He^-as said: ‘O Lord^-azwj! The fighting is more beloved to me^-as than the Fire’.

فَدَعَاهُمْ فَأَجَابَهُ مِنْهُمْ ثَلَاثُمِائَةٍ وَ ثَلَاثَةَ عَشَرَ عِدَّةُ أَهْلِ بَدْرٍ فَتَوَجَّهَ بِهِمْ فَمَا ضَرَبُوا بِسَيْفٍ وَ لَا طَعَنُوا بِرُمْحٍ حَتَّى فَتَحَ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ‏

He called them and three hundred and thirteen from them answered him, the number of the people of Badr. He headed with them (to war), and they neither struck with a sword nor stabbed with a spear until Allah^-azwj Mighty and Majestic Granted victory to them’’.[65]

68- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِ‏اللَّهِ‏ أَ وَ لَمَّا أَصابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْها قَالَ كَانَ الْمُسْلِمُونَ قَدْ أَصَابُوا بِبَدْرٍ مِائَةً وَ أَرْبَعِينَ رَجُلًا وَ أَسَرُوا سَبْعِينَ فَلَمَّا كَانَ يَوْمُ أُحُدٍ أُصِيبَ مِنَ الْمُسْلِمِينَ سَبْعُونَ رَجُلًا قَالَ فَاغْتَمُّوا بِذَلِكَ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ أَ وَ لَمَّا أَصابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْها

‘Tafseer Al Ayyashi’ – From Muhammad Bin Abu Hamza, from the one who mentioned it,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj: Or, when a difficulty befell you, although you had afflicted (the Kafirs) with twice as much, [3:165]: ‘The Muslims had afflicted one hundred and forty men at Badr – killed seventy men, and captivated seventy men. When it was the day of Ohad, seventy men from the Muslims had been afflicted. They felt dejected by that, so Allah^-azwj Blessed and Exalted Revealed: Or, when a difficulty befell you, although you had certainly afflicted (the Kafirs) with twice as much [3:165]’’.[66]

69- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِ السَّلَامُ قَالَ: قُلْتُ الزُّبَيْرُ شَهِدَ بَدْراً قَالَ نَعَمْ وَ لَكِنَّهُ فَرَّ يَوْمَ الْجَمَلِ فَإِنْ كَانَ قَاتَلَ الْمُؤْمِنِينَ‏ فَقَدْ هَلَكَ بِقِتَالِهِ إِيَّاهُمْ وَ إِنْ كَانَ قَاتَلَ كُفَّاراً فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ‏ حِينَ وَلَّاهُمْ دُبُرَهُ‏

‘Tafseer Al Ayyashi’ – From Zurara,

‘From one of the two (5^th or 6^th Imam^-asws), he (the narrator) said, ‘I said, ‘Al-Zubeyr attended (battle of) Badr’. He^-asws said: ‘Yes, but he fled on the day of the (battle of) camel. So, if he had fought against the Momineen he would have been destroyed due to his fighting them, and even though he had fought against the Kafirs (before), for so he has incurred Wrath from Allah [8:16], where he turned his back on them’’.[67]

70- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ‏ خَيْرُ الْماكِرِينَ‏ قَالَ إِنَّ رَسُولَ اللَّهِ ص قَدْ كَانَ لَقِيَ مِنْ قَوْمِهِ بَلَاءً شَدِيداً حَتَّى أَتَوْهُ ذَاتَ يَوْمٍ وَ هُوَ سَاجِدٌ حَتَّى طَرَحُوا عَلَيْهِ رَحِمَ شَاةٍ فَأَتَتْهُ ابْنَتُهُ وَ هُوَ سَاجِدٌ لَمْ يَرْفَعْ رَأْسَهُ فَرَفَعَتْهُ عَنْهُ وَ مَسَحَتْهُ

‘Tafseer Al Ayyashi’ – From Zurara and Humran,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws regarding His^-azwj Words: best of the planners [8:30]. He^-asws said: ‘Rasool-Allah^-saww had faced severe afflictions from his^-saww people to the extent that one day they came to him^-saww while he^-saww was in Sajdah and chucked a womb of a sheep upon him^-asws. His^-saww daughter^-asws came, and he^-saww was in Sajdah, not having raised his^-saww head, and she^-asws lifted it from him^-saww and wiped him^-saww.

ثُمَّ أَرَاهُ اللَّهُ بَعْدَ ذَلِكَ الَّذِي يُحِبُّ أَنَّهُ كَانَ بِبَدْرٍ وَ لَيْسَ مَعَهُ غَيْرُ فَارِسٍ وَاحِدٍ ثُمَّ كَانَ مَعَهُ يَوْمَ الْفَتْحِ اثْنَا عَشَرَ أَلْفاً حَتَّى جَعَلَ أَبُو سُفْيَانَ وَ الْمُشْرِكُونَ يَسْتَغِيثُونَ‏

Then after that, Allah^-azwj Showed him^-saww that which he^-saww loved. He^-saww was at Badr and there wasn’t with him^-saww other than one horseman. Then, on the day of the conquest (of Makkah), there were twelve thousand until Abu Sufyan and the Polytheists went on to cry out for help’’.[68]

71- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ‏ وَ الرَّكْبُ أَسْفَلَ مِنْكُمْ‏ قَالَ أَبُو سُفْيَانَ وَ أَصْحَابُهُ

‘Tafseer Al Ayyashi’ – From Muhammad Bin Yahya,

‘From Abu Abdullah^-asws regarding His^-azwj Words: while the riders were in a place lower than you [8:42]. He^-asws said: ‘Abu Sufyan and his companions’’.[69]

72- ك، إكمال الدين الطَّالَقَانِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ‏ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: السُّنَّةُ فِينَا فِي الصَّلَاةِ عَلَى الْمَيِّتِ خَمْسُ تَكْبِيرَاتٍ وَ قَدْ كَانَ رَسُولُ اللَّهِ يُكَبِّرُ عَلَى أَهْلِ بَدْرٍ سَبْعاً وَ تِسْعاً

‘Ikmal Al Deen’ of Al Talaqany – From Ibn Uqda, from Ali Bin Fazal, from his father, from Muhammad Bin Al Fuzeyl, from Al Sumaly,

‘From Abu Ja’far^-asws having said: ‘The Sunnah among us regarding the Salat upon the deceased is of five Takbeers, and Rasool-Allah^-saww had exclaimed seven and nine Takbeers upon the people of Badr’’.[70]

73 ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ عَنِ الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ مِثْلَهُ‏ و قد مضى تمامه في أبواب أحوال آدم عليه السلام

‘Qasas Al Anbiya^-as’, by the chain from Al Sadouq, from Ibn Al-Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Ismail Bin Jabir, from Abdul Hameed Bin Abu Al Daylam,

‘From Abu Abdullah^-asws – similar to it, and its complete version has passed in the chapters of the situations of Adam^-as.[71]

74- ك، إكمال الدين بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ قَالَ قَالَ الصَّادِقُ عَلَيْهِ السَّلَامُ‏ كَأَنِّي أَنْظُرُ إِلَى الْقَائِمِ عَلَى مِنْبَرِ الْكُوفَةِ وَ حَوْلَهُ أَصْحَابُهُ ثَلَاثُمِائَةٍ وَ ثَلَاثَةَ عَشَرَ رَجُلًا عِدَّةُ أَهْلِ بَدْرٍ وَ هُمْ أَصْحَابُ الْأَلْوِيَةِ الْخَبَرَ

‘Ikmal Al Deen’ – By his chain from Al Mufazzal who said,

‘Al-Sadiq^-asws said: ‘It is as if I^-asws am looking at Al-Qaim^-asws upon a pulpit of Kufa and around him^-asws are his^-asws companions, three hundred and thirteen men, the number of the people of Badr, and they are the bearers of the flags’ – the Hadeeth’.[72]

75- ني، الغيبة للنعماني أَحْمَدُ بْنُ هَوْذَةَ عَنِ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ‏ أَنَّهُ قَالَ: أَبَى اللَّهُ إِلَّا أَنْ يُخْلِفَ وَقْتَ الْمُوَقِّتِينَ وَ هِيَ رَايَةُ رَسُولِ اللَّهِ ص نَزَلَ [بِهَا] جَبْرَئِيلُ يَوْمَ بَدْرٍ سَرِيَّةً

(The book) ‘Al Ghayba’ of Al Numany – Ahmad Bin Howza, from Al Nahawandy, from Abdullah Bin Hammad, from Abdullah Bin Sinan,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Refused except that He^-azwj will Replace a time of the two timings, and it is the flag of Rasool-Allah^-saww, Jibraeel^-as descending with it on the day of Badr in a battalion’.

ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ مَا هِيَ وَ اللَّهِ قُطْنٌ وَ لَا كَتَّانٌ وَ لَا خَزٌّ وَ لَا حَرِيرٌ قُلْتُ مِنْ أَيِّ شَيْ‏ءٍ قَالَ مِنْ وَرَقِ الْجَنَّةِ نَشَرَهَا رَسُولُ اللَّهِ ص يَوْمَ بَدْرٍ ثُمَّ لَفَّهَا وَ دَفَعَهَا إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ فَفَتَحَ اللَّهُ عَلَيْهِ‏

Then he^-asws said: ‘O Abu Muhammad! By Allah^-azwj, it is neither of cotton, nor linen, nor fur, nor silk’. I^-asws said:’ From which thing (is it)?’ He^-asws said: ‘From a leaf of Paradise. Rasool-Allah^-saww waved it on the day of Badr, then folded it and handed it over to Ali^-asws. So, Allah^-azwj Granted (him^-asws) victory upon it.

ثُمَّ لَفَّهَا وَ هِيَ عِنْدَنَا هُنَاكَ لَا يَنْشُرُهَا أَحَدٌ حَتَّى يَقُومَ الْقَائِمُ فَإِذَا قَامَ نَشَرَهَا فَلَمْ يَبْقَ فِي الْمَشْرِقِ وَ الْمَغْرِبِ أَحَدٌ إِلَّا آلَفَهَا وَ يَسِيرُ الرُّعْبُ قُدَّامَهَا شَهْراً وَ عَنْ يَمِينِهَا شَهْراً وَ عَنْ يَسَارِهَا شَهْراً الْخَبَرَ

Then he^-asws folded it, and it is with us^-asws over here. No one will wave it until Al-Qaim^-asws rises. So, when he^-asws does rise, he^-asws will wave it, and there will not remain anyone in the east and the west except he will be familiar with it. The awe will travel in front of it for a month (travel distance), and on its right a month, and on its left a month’ – the Hadeeth’.[73]

76- أَقُولُ رُوِيَ فِي الدِّيوَانِ الْمَنْسُوبِ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏

أَ لَمْ تَرَ أَنَّ اللَّهَ أَبْلَى رَسُولَهُ‏		بَلَاءَ عَزِيزٍ ذِي اقْتِدَارٍ وَ ذِي فَضْلٍ‏
بِمَا أَنْزَلَ الْكُفَّارَ دَارَ مَذَلَّةٍ		وَ لَاقُوا هَوَاناً مِنْ إِسَارٍ وَ مِنْ قَتْلٍ‏
فَأَمْسَى رَسُولُ اللَّهِ ص قَدْ عَزَّ نَصْرُهُ‏		وَ كَانَ أَمِينُ اللَّهِ أُرْسِلَ بِالْعَدْلِ‏
فَجَاءَ بِفُرْقَانٍ مِنَ اللَّهِ مُنْزَلٍ‏		مُبَيَّنَةٍ آيَاتُهُ لِذَوِي الْعَقْلِ‏
فَآمَنَ أَقْوَامٌ كِرَامٌ وَ أَيْقَنُوا		وَ أَمْسَوْا بِحَمْدِ اللَّهِ مُجْتَمِعِي الشَّمْلِ‏
وَ أَنْكَرَ أَقْوَامٌ فَزَاغَتْ قُلُوبُهُمْ‏		فَزَادَهُمُ‏ الرَّحْمَنُ خَبْلًا عَلَى خَبْلٍ‏
وَ أَمْكَنَ مِنْهُمْ يَوْمَ بَدْرٍ رَسُولَهُ‏		وَ قَوْماً غِضَاباً فِعْلُهُمْ أَحْسَنُ الْفِعْلِ‏
بِأَيْدِيهِمْ بِيضٌ خِفَافٌ قَوَاطِعُ‏		وَ قَدْ حَادَثُوهَا بِالْجَلَاءِ وَ بِالصَّقْلِ‏
فَكَمْ تَرَكُوا مِنْ نَاشِئٍ ذِي حَمِيَّةٍ		صَرِيعاً وَ مِنْ ذِي نَجْدَةٍ مِنْهُمْ كَهْلٍ‏
وَ تَبْكِي عُيُونُ النَّائِحَاتِ عَلَيْهِمْ‏		تَجُودُ بِإِرْسَالِ‏ الرَّشَاشِ وَ بِالْوَبْلِ‏
نَوَائِحُ تَبْكِي عُتْبَةَ الْغَيَّ وَ ابْنَهُ‏		وَ شَيْبَةُ تَنْعَاهُ وَ تَنْعَى أَبَا جَهْلٍ‏
وَ ذَا الذَّحْلِ تُنْعَى وَ ابْنُ جُذْعَانِ فِيهِمْ‏		مُسْلِبَةٌ حَرَّى مُبَيِّنَةُ الثُّكْلِ‏
ثَوَى‏ مِنْهُمْ فِي بِئْرِ بَدْرٍ عِصَابَةٌ		ذَوُو نَجْدَاتٍ فِي الْحُزُونِ وَ فِي السَّهْلِ‏
دَعَا الْغَيُّ مِنْهُمْ مَنْ دَعَا فَأَجَابَهُ‏		وَ لِلْغَيِّ أَسْبَابٌ مُقَطَّعَةُ الْوَصْلِ‏
فَأَضْحَوْا لَدَى دَارِ الْجَحِيمِ بِمَعْزِلِ‏		عَنِ الْبَغْيِ وَ الْعُدْوَانِ فِي أَشْغَلِ الشُّغُلِ‏

I (Majlisi) am saying, ‘It is reported in ‘Al-Diwaan’ attributed to Amir Al-Momineen^-asws (a poem) – ‘Have you not seen how Allah^-azwj Granted His^-azwj Messenger^-saww a mighty triumph, the triumph of One Almighty, All Powerful, and Possessor of bounty? By bringing the disbelievers down to an abode of humiliation, where they encountered disgrace through captivity and slaughter.

Thus Rasool-Allah^-saww came to enjoy mighty support, and he^-saww was the trusted one of Allah^-azwj, sent forth with justice. He^-saww came with a Furqan (Criterion – Quran) sent down from Allah^-azwj whose Verses are made clear for those possessed of understanding. Noble people believed and attained certainty, and by the praise of Allah(s.w.t.)  they became united together. But other people rejected it, so their hearts deviated, and the Most Merciful Increased them in disorder upon disorder.

 On the Day of Badr, He^-azwj Gave His^-azwj Messenger^-saww power over them, together with a people filled with righteous anger, whose deeds were the finest of deeds. In their hands were bright, light, cutting swords, which they had carefully tended by polishing and burnishing. How many a spirited young man they left lying slain, and how many a valiant man among them, advanced in years.

The eyes of the mourning women weep over them, pouring forth tears like showers and heavy rain. Wailing women weep for Utbah, the man of error, and his son; they lament Shaybah and mourn Abu Jah^-la. Zu Al Zahl is mourned, and Bin Judan among them, while a bereaved woman, burning with grief, openly displays her loss.

A band of them came to rest in the well of Badr, men of courage both in rugged terrain and on the open plain. Error called upon those among them whom it called, and they answered it; yet the bonds of error are severed and broken. Thus they came to dwell beside the abode of Hell, removed from oppression and aggression, occupied with the gravest of concerns’’.[74]

77- وَ فِي الدِّيوَانِ أَيْضاً قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ مُخَاطِباً لِلْوَلِيدِ

تَبّاً وَ تَعْساً لَكَ يَا ابْنَ عُتْبَةَ		أَسْقِيكَ مِنْ كَأْسِ الْمَنَايَا شَرْبَةً
وَ لَا أُبَالِي بَعْدَ ذَلِكَ غِبَّهُ‏

And in ‘Al-Diwaan’ as well – Ali^-asws said addressing Al-Waleed (a poem) – ‘Ruin and misery be upon you, O son of Utbah! I shall give you a draught from the cup of death, and after that I care not for its consequences’’.[75]

78- وَ مِنْهُ فِي تِلْكَ الْغَزَاةِ

وَ الْخَيْلُ جَالَتْ يَوْمَهَا غِضَابُهَا		بِمِرْبَطٍ سِرْبَالُهَا تُرَابُهَا
وَسَطِ مَنَايَا بَيْنَهَا أَحْقَابُهَا		الْيَوْمَ عَنِّي يَنْجَلِي جِلْبَابُهَا

And from it regarding that battle (a poem) – ‘And the horses charged about that day in their fury, at Mirbat, their garments being its dust. Amidst the throes of death, long ages seemed to lie between them. Today its covering shall be lifted away from me’.[76]

79- وَ مِنْهُ فِيهَا

قَدْ عُرِفَ الْحَرْبُ الْعَوَانُ عَنِّي‏		بَازِلُ عَامَيْنِ حَدِيثُ سِنِّي‏
سَنَحْنَحُ اللَّيْلِ كَأَنِّي جِنِّيٌ‏		أَسْتَقْبِلُ الْحَرْبَ بِكُلِّ فَنٍ‏
مَعِي سِلَاحِي وَ مَعِي مِجَنِّي‏		وَ صَارِمٌ يُذْهِبُ كُلَّ ضِغْنٍ‏
أُقْصِي بِهِ كُلَّ عَدُوٍّ عَنِّي‏		لِمِثْلِ هَذَا وَلَدَتْنِي أُمِّي.

And from it there is (a poem) – ‘The fierce and oft fought war has come to know me well. I am a full grown warrior, though still young in years. I roam through the night as though I were a Jinn. I confront war with every manner of skill. With me are my weapons, and with me is my shield, and a sharp sword that puts an end to every grudge. With it I drive every enemy away from me. For the likes of this my mother gave birth to me’.[77]

80- قب، المناقب لابن شهرآشوب‏ ثُمَّ غَزَا ص بَدْرَ الْكُبْرَى وَ هُوَ يَوْمُ الْفُرْقَانِ قَوْلُهُ تَعَالَى‏ كَما أَخْرَجَكَ رَبُّكَ‏ السُّورَةَ وَ قَوْلُهُ‏ قَدْ كانَ لَكُمْ آيَةٌ وَ بَدْرٌ مَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ

‘Al-Manaqib’ of Ibn Shehr Ashub – Then it was the battle of Badr, the great, and it is the day of the distinction. The Words of the Exalted: Just as your Lord Caused you to go forth [8:5] – the Chapter. And His^-azwj Words: There was a sign for you [3:13] – and Badr is between Makkah and Al-Medina’’.

و قال الشعبي و الثمالي بئر منسوبة إلى بدر الغفاري و قال الواقدي هو اسم الموضع

Al-Shaby and Al-Sumaly said, ‘There is a well of Al-Ghafary attributed to Badr’. And Al-Waqidy (Wahabi imam) said, ‘It is a name of the place’.

خرج ص‏ سابع شهر رمضان و يقال ثالثه في ثلاثمائة و سبعة عشر رجلا في عدة أصحاب طالوت منهم ثمانون راكبا أو سبعون و يقال سبعة و سبعين رجلا من المهاجرين و مائتين و ثلاثين رجلا من الأنصار و كان المقداد فارسا فقط يعتقب النفر على البعير الواحد و كان بين النبي ص و بين أبي مرثد

He^-saww went out in the Month of Ramazan, and it is said it’s third, among three hundred and seventeen, as the number of the companions of Talut; from them were eighty riders or seventy, and it is said, seventy seven men from the Emigrants and two hundred and thirty men from the Helpers; and Al-Miqdad was the only horseman tracking the people at the well along, and he was between the Prophet^-saww and Abu Marsad.

و يقال فرس و كان معهم من السلاح ستة أدرع و ثمانية سيوف قاصدا إلى أبي سفيان و عتبة بن أبي ربيعة في أربعين من قريش أو سبعين فأخبر بالنبي ص فأخذوا على الساحل و استصرخوا إلى أهل مكة على لسان ضمضم‏ الغفاري

And it is said, (one) horseman, and there was with them from the weaponry, six shields and eight swords aiming to Abu Sufyan, and Utba Bin Abu Rabie among forty from Quraysh, or seventy. They were informed about the Prophet^-saww and they took to the coast and they cried for help to the people of Makkah upon the tongue of Zamzam Al-Ghafary.

قال ابن قتيبة خرجوا تسعمائة و خمسين و يقال ألف و مائتان و خمسون و يقال ثلاثة آلاف و معهم مائتا فرس يقودونها و القيان يضربن بالدفوف و يتغنين بهجاء المسلمين و لم يكن من قريش بطن إلا خرج منهم ناس إلا من بني زهرة و بني عدي بن كعب و أخرج فيهم طالب كرها فلم يوجد في القتلى و الأسرى.

Ibn Quteyba said, ‘Nine hundred and fifty came out’. And it is said, a thousand and two hundred and fifty; and it is said, ’three thousand, and with them were two hundred horsemen leading them, and the singers beating the tambourines, and they were singing satirising the Muslims, and there was no family from Quraysh except some people came out from the except from the clan of Zuhra, and clan of Aday Bin Ka’ab, and Talib came out among them unwillingly, and he was not found among the killed and the captives.

الْكَلْبِيُّ وَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ عَلَيْهِمَا السَّلَامُ‏ كَانَ إِبْلِيسُ فِي صَفِّ الْمُشْرِكِينَ آخِذاً بِيَدِ الْحَارِثِ بْنِ هِشَامٍ فَ نَكَصَ عَلى‏ عَقِبَيْهِ‏ فَقَالَ لَهُ الْحَارِثُ يَا سَرَّاقُ إِلَى أَيْنَ أَ تَخْذُلُنَا عَلَى هَذِهِ الْحَالَةِ فَقَالَ‏ إِنِّي أَرى‏ ما لا تَرَوْنَ‏ فَقَالَ وَ اللَّهِ مَا تَرَى إِلَّا جَعَاسِيسَ يَثْرِبَ فَدَفَعَ فِي صَدْرِ الْحَارِثِ وَ انْطَلَقَ وَ انْهَزَمَ النَّاسُ

Al-Kalby, and Abu Ja’far^-asws and Abu Abdullah^-asws: ‘Iblees^-la was among the rows of the Polytheists grabbing a hand of Al-Haris Bin Hisham, but he^-la turned back upon his^-la heels. Al-Haris said to him^-la, ‘O Suraqa! To where are you abandoning us upon this state?’ He^-la said, ‘I^-la am seeing what you are not seeing’. He said, ‘By Allah^-azwj! I do not see except spies of Yasrib’. He^-la pushed in the chest of Al-Haris and went away, and the people were defeated.

وَ قَالَ النَّبِيُّ ص فِي الْعَرِيشِ‏ اللَّهُمَّ إِنَّكَ إِنْ تُهْلِكْ هَذِهِ الْعِصَابَةَ الْيَوْمَ لَا تُعْبَدُ بَعْدَ الْيَوْمِ فَنَزَلَ‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ‏ فَخَرَجَ يَقُولُ‏ سَيُهْزَمُ الْجَمْعُ وَ يُوَلُّونَ الدُّبُرَ الْآيَةَ فَأَيَّدَهُ اللَّهُ‏ بِخَمْسَةِ آلافٍ مِنَ الْمَلائِكَةِ مُسَوِّمِينَ‏ وَ كَثَّرَهُمْ فِي أَعْيُنِ الْمُشْرِكِينَ وَ قَلَّلَ الْمُشْرِكِينَ فِي أَعْيُنِهِمْ

And the Prophet^-saww said in the shade (tent): ‘O Allah^-azwj! If this group is destroyed today, You^-azwj will not be worshipped after today’. It was Revealed: When you sought Assistance from your Lord, [8:9]. He^-saww came out saying: ‘The gathering would soon be defeated, and they will turn back [54:45] – the verse. Then Allah^-azwj Aided him^-saww with five thousand from the havoc-causing Angels [3:125], and Multiplied them in the eyes of the Polytheists and Minimised the Polytheists in their (Muslim) eyes.

وَ قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ ابْنُ عَبَّاسٍ‏ فِي قَوْلِهِ‏ مُسَوِّمِينَ‏ كَانَ عَلَيْهِمْ عَمَائِمُ بِيضٌ أَرْسَلُوهَا بَيْنَ أَكْتَافِهِمْ

And Ali^-asws and Ibn Abbas said regarding His^-azwj Words: ‘havoc-causing Angels [3:125]. They wore white turbans, letting them fall between their shoulders.

NB: Below are historical accounts, not Ahadith, so are struck off!

و قال عروة كانوا على خيل بلق عليهم عمائم صفر

And Urwa said, ‘They were upon spotted horses having yellow turbans upon them’.

الحسن و قتادة كانوا أعلموا بالصوف في نواصي الخيل و أذنابها

Al-Hassan and Qatada – ‘They were known to be with the wool in the forelocks of the horses and their ears’.

ابن عباس و سمع غفاري في سحابة حمحمة الخيل و قائل يقول أقدم حيزوم

Ibn Abbas, ‘And Ghafary heard in the clouds the whining of the horses and a speaker saying, ‘Go ahead Hayzoum (name of horse of Jibraeel^-as.

الْبُخَارِيُ‏ قَالَ النَّبِيُّ ص يَوْمَ بَدْرٍ هَذَا جَبْرَئِيلُ أَخَذَ بِرَأْسِ فَرَسِهِ عَلَيْهِ أَدَاةُ الْحَرْبِ

Al-Bukhary – ‘The Prophet^-saww said on the day of Badr: ‘This is Jibraeel^-as, grabbing the head of his^-as horse, preparing for the war’’.

الثَّعْلَبِيُّ وَ سِمَاكُ بْنُ حَرْبٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ‏ وَ ما رَمَيْتَ إِذْ رَمَيْتَ‏ أَنَّ النَّبِيَّ ص قَالَ لِعَلِيٍّ عَلَيْهِ السَّلَامُ نَاوِلْنِي كَفّاً مِنْ حَصْبَاءٍ فَنَاوَلَهُ فَرَمَى بِهِ فِي وُجُوهِ الْقَوْمِ فَمَا بَقِيَ أَحَدٌ إِلَّا امْتَلَأَتْ عَيْنُهُ مِنَ الْحَصْبَاءِ

Al-Sa’alby, and Simak Bin Hab, from Ikrima, from Ibn Abbas regarding His^-azwj Words: and you did not throw when you threw, [8:17], ‘The Prophet^-saww said to Ali^-asws:’ Give me^-asws a handful of pebbles’. He^-asws gave it to him^-saww, and he^-saww threw it in the faces of the people. There did not remain anyone except that his eyes were filled with the pebbles’.  

وَ فِي رِوَايَةِ غَيْرِهِ وَ أَفْوَاهُهُم وَ مَنَاخِرُهُمْ

And in another report – and their mouths and their nostrils.

قال أنس رمى بثلاث حصيات في الميمنة و الميسرة و القلب

Anas (fabricator) said, ‘He^-saww threw three pebbles, on the right, and the left and the front’.

قال ابن عباس‏ وَ لِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلاءً حَسَناً يعني و هزم الكفار ليغنم النبي و الوصي عليهما السلام و كان الأسرى سبعين و يقال أربع و أربعون و لم يؤسر أحد من المسلمين و الشهداء كانوا أربعة عشر و أخذ الفداء من كل مشرك أربعين أوقية و من العباس مائة و قالوا كان أكثر من أربعة آلاف درهم

Ibn Abbas said, ‘and to Try the Momineen from it with a good trial. [8:17] – meaning, and defeat the Kafirs and the Prophet^-saww and the successor^-asws gaining war booty. And the captives were seventy, and it is said, forty-four, and not one from the Muslims was captured; and the martyrs were fourteen, and the ransom was taken from each Polytheist, forty ounces (gold), from Al-Abbas, one hundred. And they said he had more than four thousand Dirhams.

فنزل عتابا في الفداء و الأسرى‏ ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى‏ و قد كان كتب في اللوح المحفوظ لَوْ لا كِتابٌ مِنَ اللَّهِ سَبَقَ‏

An admonition was Revealed regarding the ransom and the captives: It was not for the Prophet that there should happen to be prisoners for him [8:67]. And it has been Written in the Guarded Tablet: 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].

و كان القتال بالسابع عشر من شهر رمضان و كان لواؤه مع مصعب بن عمير و رايته مع علي عليه السلام و يقال رايته مع علي عليه السلام و راية الأنصار مع سعد بن عبادة

And the fighting was on the seventeenth of the Month of Ramazan, and his^-saww banner was with Mas’ab Bin Umeyr and his^-saww flag was with Ali^-asws; and it is said his^-saww flag was with Ali^-asws and the flag of the Helpers was with Sa’ad Bin Ubada’’.[78]

81- ل، الخصال بِالْإِسْنَادِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏ فِي خَبَرِ الْيَهُودِيِّ الَّذِي سَأَلَهُ عَلَيْهِ السَّلَامُ‏عَمَّا امْتَحَنَهُ اللَّهُ بِهِ فِي حَيَاةِ النَّبِيِّ ص وَ بَعْدَ وَفَاتِهِ قَالَ وَ أَمَّا الثَّالِثَةُ يَا أَخَا الْيَهُودِ فَإِنَّ ابْنَيْ رَبِيعَةَ وَ ابْنَ عُتْبَةَ كَانُوا فُرْسَانَ قُرَيْشٍ دَعَوْا إِلَى الْبِرَازِ يَوْمَ بَدْرٍ فَلَمْ يَبْرُزْ لَهُمْ خَلْقٌ مِنْ قُرَيْشٍ

(The book) ‘Al-Khisaal’ – By the chain from Amir Al-Momineen^-asws in a Hadeeth of the Jew who asked him^-asws about what Allah^-azwj had Tested him^-asws with during the lifetime of the Prophet^-saww and after his^-saww passing away. He^-asws said: ‘And as for the third, of Jewish brother! The two sons of Rabie and son of Utba were horsemen of Quraysh, calling to the duel on the day of Badr, but no one from the people of Quraysh duelled to them.

فَأَنْهَضَنِي رَسُولُ اللَّهِ مَعَ صَاحِبَيَّ رَضِيَ اللَّهُ عَنْهُمَا وَ قَدْ فَعَلَ وَ أَنَا أَحْدَثُ أَصْحَابِي سِنّاً وَ أَقَلُّهُمْ لِلْحَرْبِ تَجْرِبَةً فَقَتَلَ اللَّهُ عَزَّ وَ جَلَّ بِيَدِي وَلِيداً وَ شَيْبَةَ سِوَى مَنْ قَتَلْتُ مِنْ جَحَاجِحَةِ قُرَيْشٍ فِي ذَلِكَ الْيَوْمِ وَ سِوَى مَنْ أَسَرْتُ وَ كَانَ مِنِّي أَكْثَرُ مِمَّا كَانَ مِنْ أَصْحَابِي وَ اسْتُشْهِدَ ابْنُ عَمِّي فِي ذَلِكَ الْيَوْمِ رَحْمَةُ اللَّهِ عَلَيْهِ ثُمَّ الْتَفَتَ إِلَى أَصْحَابِهِ فَقَالَ أَ لَيْسَ كَذَلِكَ قَالُوا بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ

Rasool-Allah^-saww told me^-asws to get up along with my^-asws two companions, may Allah^-azwj be pleased with them, and they did so, and I^-asws was the youngest of my^-asws two companions in age, and least of them in experience for the war, but Allah^-azwj Mighty and Majestic Killed by my^-asws hands, Waleed and Shayba besides the ones I^-asws killed from the chiefs of Quraysh during that day, and besides, the ones captured by me^-asws were more than what were captured by my^-asws companions, and a son of my^-asws uncle was martyred during that day, may Allah^-azwj be Pleased with him’. Then he^-asws turned towards his^-asws companions and said: ‘Wasn’t it like that?’ They said, ‘Yes, O Amir Al-Momineen^-asws![79]

82- وَ قَالَ الْكَازِرُونِيُّ فِي الْمُنْتَقَى قَالَ ابْنُ إِسْحَاقَ حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ عَنْ عُرْوَةَ قَالَ: جَلَسَ عُمَيْرُ بْنُ وَهْبٍ الْجُمَحِيُّ مَعَ صَفْوَانَ بْنِ أُمَيَّةَ بَعْدَ مُصَابِ أَهْلِ بَدْرٍ وَ هُوَ فِي الْحِجْرِ وَ كَانَ عُمَيْرٌ شَيْطَاناً مِنْ شَيَاطِينِ قُرَيْشٍ وَ كَانَ يُؤْذِي رَسُولَ اللَّهِ ص وَ أَصْحَابَهُ بِمَكَّةَ وَ كَانَ ابْنُهُ وُهَيْبُ بْنُ عُمَيْرٍ فِي أُسَارَى بَدْرٍ

And Al-Kazrouny said in (the book) Al-Mantaqa, ‘Ibn Is’haw said, ‘It was narrated to me by Muhammad Bin Ja’far Bin Al-Zubeyr, from Urwa who said, ‘Umeyr Bin Wahab Al-Jumhy saw with Safwan Bin Amiya after the affliction of the people of Badr, and he was by the (Black) Stone, and Umeyr was a Satan^-la from the Satans^-la of Quraysh, and he used to hurt Rasool-Allah^-saww and his^-saww companions at Makkah, and his son Wahab Bin Umeyr was among the captives of Badr.

فَذَكَرَ أَصْحَابَ الْقَلِيبِ وَ مُصَابَهُمْ فَقَالَ صَفْوَانُ وَ اللَّهِ لَيْسَ فِي الْعَيْشِ خَيْرٌ بَعْدَهُمْ فَقَالَ لَهُ عُمَيْرٌ صَدَقْتَ وَ اللَّهِ أَمَا وَ اللَّهِ لَوْ لَا دَيْنٌ عَلَيَّ لَيْسَ لَهُ عِنْدِي قَضَاءٌ وَ عِيَالٌ أَخْشَى عَلَيْهِمُ الضَّيْعَةَ بَعْدِي لَرَكِبْتُ إِلَى مُحَمَّدٍ حَتَّى أَقْتُلَهُ فَإِنَّ لِي قِبَلَهُمْ عِلَّةً ابْنِي أَسِيرٌ فِي أَيْدِيهِمْ

He mentioned the companions of the well (Badr) and their afflictions. Safwan said, ‘By Allah^-azwj! There is no goodness in life after them’. Umey said, ‘You speak the truth, by Allah^-azwj! By Allah^-azwj, if there were no debts upon me, not having their paying back with me, and dependants I fear the wastage upon them after me, I would have ridden to Muhammad^-saww until I kill him^-saww, for there is a reason for me before them, My son is a prisoner in their hands’.

فَقَالَ صَفْوَانُ فَعَلَيَّ دَيْنُكَ أَنَا أَقْضِيهِ عَنْكَ وَ عِيَالُكَ مَعَ عِيَالِي أُوَاسِيهِمْ أُسْوَتَهُمْ مَا بَقُوا قَالَ عُمَيْرٌ فَاكْتُمْ عَلَيَّ شَأْنِي وَ شَأْنَكَ قَالَ أَفْعَلُ ثُمَّ إِنَّ عُمَيْراً أَمَرَ بِسَيْفِهِ فَشُحِذَ لَهُ وَ سُمَّ ثُمَّ انْطَلَقَ حَتَّى قَدِمَ الْمَدِينَةَ

Safwan said, ‘Upon me is your debt; I will pay it back on your behalf, and your dependants will be with my dependants. I will spend on them what I spend on them for as long as they live’. Umeyr said, ‘Then conceal for me my situation and your situation’. He said, ‘I will do so’. Then Umeyr ordered his sword, and it was sharpened for him and poisoned. Then he went until he arrived at Al-Medina.

فَلَمَّا دَخَلَ عَلَى النَّبِيِّ ص فَقَالَ انْعِمُوا صَبَاحاً فَقَالَ رَسُولُ اللَّهِ ص قَدْ أَكْرَمَنَا اللَّهُ بِتَحِيَّةٍ خَيْرٍ مِنْ تَحِيَّتِكَ يَا عُمَيْرُ بِالسَّلَامِ تَحِيَّةُ أَهْلِ الْجَنَّةِ مَا جَاءَ بِكَ يَا عُمَيْرُ قَالَ جِئْتُ لِهَذَا الْأَسِيرِ الَّذِي فِي أَيْدِيكُمْ فَأَحْسِنُوا فِيهِ قَالَ فَمَا بَالُ السَّيْفِ فِي عُنُقِكَ قَالَ قَبَّحَهَا اللَّهُ مِنْ سُيُوفٍ وَ هَلْ أَغْنَتْ شَيْئاً

When he entered to see the Prophet^-saww he said, ‘Good morning’. Rasool-Allah^-saww said: ‘Allah^-azwj has Honoured us with a greeting better than your greeting, O Umeyr, with the Salaam, being a greeting of the people of Paradise. What have you come for, O Umeyr?’ He said, ‘I have come for this captive who is in your^-saww hands, so be good regarding him’. He^-saww said: ‘What is the matter? There is a sword in your neck?’ He said, ‘May Allah^-azwj Distort it from the swords, and can I avail you^-saww of anything?’

قَالَ اصْدُقْنِي بِالَّذِي جِئْتَ لَهُ قَالَ مَا جِئْتُ إِلَّا لِذَلِكَ فَقَالَ النَّبِيُ‏ ص بَلَى قَعَدْتَ أَنْتَ وَ صَفْوَانُ بْنُ أُمَيَّةَ فِي الْحِجْرِ فَذَكَرْتُمَا أَصْحَابَ الْقَلِيبِ مِنْ قُرَيْشٍ ثُمَّ قُلْتَ لَوْ لَا دَيْنٌ عَلَيَّ وَ عَلَيَّ عِيَالِي لَخَرَجْتُ حَتَّى أَقْتُلَ مُحَمَّداً فَتَحَمَّلَ لَكَ صَفْوَانُ بِدَيْنِكَ وَ عِيَالِكَ عَلَى أَنْ تَقْتُلَنِي وَ اللَّهُ حَائِلٌ بَيْنِي وَ بَيْنَكَ

He^-saww said: ‘Are you being truthful to me that you have come for him?’ He said, ‘I have not come except for that’. The Prophet^-saww said: ‘Yes, you and Safwan Bin Amiya sat by the (Black) Stone and mentioned the companions of the well (Badr) from Quraysh. Then you said, ‘If there were no debts upon me and dependants upon me, I would have gone out until I kill Muhammad^-saww’. So, Safwan bore the burden of your debts and your dependants upon a stipulation that you will kill me^-saww. But Allah^-azwj has Formed a barrier between me^-saww and you’.

فَقَالَ عُمَيْرٌ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ قَدْ كُنَّا نُكَذِّبُكَ وَ هَذَا أَمْرٌ لَمْ يَحْضُرْهُ إِلَّا أَنَا وَ صَفْوَانُ فَوَ اللَّهِ إِنِّي لَأَعْلَمُ مَا أَتَاكَ بِهِ إِلَّا اللَّهُ فَالْحَمْدُ لِلَّهِ الَّذِي هَدَانِي لِلْإِسْلَامِ وَ سَاقَنِي هَذَا الْمَسَاقِ ثُمَّ تَشَهَّدَ شَهَادَةَ الْحَقِّ

Umeyr said, ‘I testify that you^-saww are Rasool^-saww of Allah^-azwj. We used to belie you^-saww and this is a matter no one had been present except I and Safwan. By Allah^-azwj! I know (now) no one has Given you with it except Allah^-azwj, so the Praise is for Allah^-azwj Who Guided me to Al-Islam and Ushered me into this ushering, then I testified the testimony of the Truth’.

فَقَالَ رَسُولُ اللَّهِ ص فَقِّهُوا أَخَاكُمْ فِي دِينِهِ وَ عَلِّمُوهُ الْقُرْآنَ وَ أَطْلِقُوا لَهُ أَسِيرَهُ فَفَعَلُوا ثُمَّ قَالَ يَا رَسُولَ اللَّهِ إِنِّي كُنْتُ جَاهِداً فِي إِطْفَاءِ نُورِ اللَّهِ شَدِيدَ الْأَذَى لِمَنْ كَانَ عَلَى دِينِ اللَّهِ وَ إِنِّي أُحِبُّ أَنْ تَأْذَنَ لِي فَأَقْدَمَ مَكَّةَ فَأَدْعُوَهُمْ إِلَى اللَّهِ وَ إِلَى الْإِسْلَامِ لَعَلَّ اللَّهَ أَنْ يَهْدِيَهُمْ وَ إِلَّا آذَيْتُهُمْ فِي دِينِهِمْ كَمَا كُنْتُ أُوذِي أَصْحَابَكَ فِي دِينِهِمْ

Rasool-Allah^-saww said: ‘Make your brother understand regarding his Religion and teach him the Quran and free his captive for him’. They did so. Then he said, ‘O Rasool-Allah^-saww! I have fought severely in extinguishing the Light of Allah^-azwj in harming the ones who were upon the Religion of Allah^-azwj, and I would love it if you^-saww would permit me, so I can proceed to Makkah and invite them to Allah^-azwj and to Al-Islam, perhaps Allah^-azwj will Guide them, or I can harm them in their religion just as I used to harm your^-saww companions in their Religion’.

فَأَذِنَ لَهُ فَلَحِقَ بِمَكَّةَ وَ كَانَ صَفْوَانُ حِينَ خَرَجَ عُمَيْرٌ يَقُولُ لِقُرَيْشٍ أَبْشِرُوا بِوَقْعَةٍ تَأْتِيكُمُ الْآنَ فِي أَيَّامٍ تُنْسِيكُمْ وَقْعَةَ بَدْرٍ وَ كَانَ صَفْوَانُ يَسْأَلُ عَنْهُ الرُّكْبَانَ حَتَّى قَدِمَ رَاكِبٌ فَأَخْبَرَهُ بِإِسْلَامِهِ فَحَلَفَ أَنْ لَا يُكَلِّمَهُ أَبَداً وَ لَا يَنْفَعَهُ بِنَفْعٍ أَبَداً فَلَمَّا قَدِمَ مَكَّةَ أَقَامَ بِهَا يَدْعُو إِلَى الْإِسْلَامِ وَ يُؤْذِي مَنْ خَالَفَهُ فَأَسْلَمَ عَلَى يَدَيْهِ نَاسٌ كَثِيرَةٌ.

He^-saww permitted for him, so he adhered with Makkah. And Safwan, when Umeyr had gone out to Makkah, was saying to Quraysh, ‘Such good news of an event will be coming to you now within days, you will forget the event of Badr’. And Safwan used to ask the riders about him until a rider arrived and informed him of his Islam. He swore that he would never speak to him, ever, nor benefit him in any way, ever. When he (Umeyr) arrived at Makkah, he stayed at it inviting to Al-Islam and harming those who opposed him. A lot of people became Muslims at his hands.

وَ رُوِيَ بِإِسْنَادِهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّهُ قَالَ: إِنِّي لَوَاقِفٌ يَوْمَ بَدْرٍ فِي الصَّفِّ فَنَظَرْتُ عَنْ يَمِينِي وَ عَنْ شِمَالِي فَإِذَا أَنَا بَيْنَ غُلَامَيْنِ مِنَ الْأَنْصَارِ حَدِيثَةٍ أَسْنَانُهُمَا تَمَنَّيْتُ لَوْ كُنْتُ بَيْنَ أَضْلُعٍ أَقْوَى مِنْهُمَا فَغَمَزَنِي أَحَدُهُمَا فَقَالَ يَا عَمِّ هَلْ تَعْرِفُ أَبَا جَهْلٍ فَقُلْتُ نَعَمْ وَ مَا حَاجَتُكَ إِلَيْهِ يَا ابْنَ أَخِي قَالَ بَلَغَنِي أَنَّهُ سَبَّ رَسُولَ اللَّهِ ص وَ الَّذِي نَفْسِي بِيَدِهِ لَوْ رَأَيْتُهُ لَمْ يُفَارِقْ سَوَادِي سَوَادَهُ حَتَّى يَمُوتَ الْأَعْجَلُ مِنَّا

And it is reported by his chain from Abdul Rahmab Bin Awf having said, ‘I was standing in the row on the day of Badr and I looked on my right and on my left, and there I was between two slaves from the Helpers, the freshness of their teeth I wished for; if I was between the ribs I would have been stronger than them. One of them winked at me and said, ‘O uncle! Do you know Abu Jahl^-la?’ I said, ‘Yes, and what is your need to him^-la O son of my brother?’ He said, ‘It has reached me that he reviled Rasool-Allah^-saww. By the One^-azwj in Whose Hand is my soul! If I were to see him, my blackness will not separate from his blackness until he dies immediately from us’.

قَالَ فَغَمَزَنِي الْآخَرُ فَقَالَ لِي مِثْلَهَا فَتَعَجَّبْتُ لِذَلِكَ فَلَمْ أَنْشَبْ‏ أَنْ نَظَرْتُ إِلَى أَبِي جَهْلٍ يَجُولُ فِي النَّاسِ فَقُلْتُ لَهُمَا أَ لَا تَرَيَانِ هَذَا صَاحِبَكُمَا الَّذِي تَسْأَلَانِ عَنْهُ فَابْتَدَرَاهُ بِسَيْفَيْهِمَا فَاسْتَقْبَلَهُمَا فَضَرَبَاهُ حَتَّى قَتَلَاهُ ثُمَّ انْصَرَفَا إِلَى رَسُولِ اللَّهِ ص فَأَخْبَرَاهُ فَقَالَ أَيُّكُمَا قَتَلَهُ فَقَالَ كُلُّ وَاحِدٍ مِنْهُمَا أَنَا قَتَلْتُهُ‏

He said, ‘The other one winked at me and said to me similar to it. I was astounded at that. It was not long before I looked at Abu Jahl^-la wandering among the people. I said to them, ‘Can’t you two see? This is your companion whom you asked about’. They unsheathed their swords and struck him^-la until they killed him^-la. Then they left to go to Rasool-Allah^-saww and informed him^-saww. He^-saww said: ‘Which one of you killed him^-la?’ Each one of them said, ‘I killed him^-la’.

قَالَ هَلْ مَسَحْتُمَا سَيْفَكُمَا قَالا لَا فَنَظَرَ رَسُولُ اللَّهِ ص فِي السَّيْفَيْنِ فَقَالَ كِلَاكُمَا قَتَلَهُ وَ قَضَى بِسَلَبِهِ لِمُعَاذِ بْنِ عَمْرٍو وَ هُمَا مُعَاذُ بْنُ عَمْرٍو وَ مُعَاذُ بْنُ عَفْرَاءَ

He^-saww said: ‘Have you both wiped your swords?’ They said, ‘No’. Rasool-Allah^-saww looked at the swords and said: ‘Both of you killed him^-la’, and he^-saww judged with confiscating it for Muaz Bin Amro, and they were Muaz Bin Amro and Muaz Bin Afra’a’’.[80]

83- أقول قال عبد الحميد بن أبي الحديد في شرح نهج البلاغة، قال الواقدي‏ بلغ رسول الله أن عير قريش فصلت من مكة تريد الشام و قد جمعت قريش فيها أموالها فندب لها أصحابه و خرج يعترضها على رأس ستة عشر شهرا من مهاجره فخرج في خمسين و مائة و يقال في مائتين و لم يلق العير و فاتته ذاهبة إلى الشام و هذه غزاة ذي العشيرة رجع منها إلى المدينة و لم يلق حربا

I (Majlisi) am saying – Abdul Hameed Bin Abu Al-Hadeed in the explanation of Nahj Al-Balagah – ‘Al-Waqidi said, ‘Rasool-Allah^-saww reached the caravan of Quraysh and it had gone from Makkah intending Syria and Quraysh had gathered their wealth in it, so his^-saww companions bewailed it and went out to intercept it at the beginning of six months from his^-saww emigration. They went out among one hundred and fifty, and it is said, among two hundred, and did not come across the caravan and lost it going on its way to Syria, and this is the military expedition of Zul Asheera returning from it to Al-Medina, and did not meet a battle.

فلما تحين انصراف العير من الشام قافلة ندب أصحابه لها و بعث طلحة بن عبيد الله و سعيد بن زيد قبل خروجه من المدينة بعشر ليال يتجسسان خبر العير و ندب رسول الله المسلمين و قال هذه عير قريش فيها أموالهم لعل الله أن يغنمكموها فأسرع من أسرع حتى إن كان الرجل ليساهم أباه في الخروج فكان ممن ساهم أباه سعد بن خيثمة فخرج سهم سعد فقتل ببدر

When they awaited the caravan convoy leaving from Syria, his^-saww companions bewailed it, and he^-saww sent Talha Bin Ubeydullah and Saeed Bin Zayd before his^-saww exit from Al-Medina by ten nights, to spy on the news of the caravan, and Rasool-Allah^-saww called out to the Muslims and said, ‘This is a caravan of Quraysh having their wealth in it. Perhaps Allah^-azwj will Enrich you all by it’. They were quicker than quick until the man drew lots with his father. From the ones who drew lots with his father was Saeed Bin Khaysama, and the lot of Saeed came, and he was killed at Badr.

و أبطأ عن النبي ص كثير من أصحابه و كرهوا خروجه و كان في ذلك كلام كثير و اختلاف و تخلف بعضهم من أهل النيات و البصائر لم يظنوا أنه يكون قتال إنما هو الخروج للغنيمة و لو ظنوا أنه يكون قتال لما تخلفوا منهم أسيد بن حضير

And a lot of his^-saww companions delayed and they disliked his^-saww going out, and there was a lot of speech and differing regarding that, and some of them differed from the people of intention and insight did not think that the fighting would take place, but rather it would be the going out for the booty, and had they thought fighting would take place, Aseyd Bin Hazeyr would not have stayed behind from them.

و خرج رسول الله ص حتى انتهى إلى المكان المعروف بالبقع‏ و هي بيوت السقيا و هي متصلة ببيوت المدينة فضرب عسكره هناك و عرض‏ المقاتلة دعا يومئذ لأهل المدينة فقال اللهم إن إبراهيم عبدك و خليلك و نبيك دعاك لأهل مكة و إني محمد عبدك و نبيك أدعوك لأهل المدينة أن تبارك لهم في صاعهم و مدهم و ثمارهم

And Rasool-Allah^-saww went out until he^-saww ended up at the well-known place at Al-Baqa’a, and these are the houses of the quenchers, and it is connected with the houses of Al-Medina. He^-saww paused his^-saww soldiers over there and presented the fighters, supplicating on that day for the people of Al-Medina. He^-saww said: ‘O Allah^-azwj! Ibrahim^-as Your^-azwj servant, and Your^-azwj friend, and Your^-azwj Prophet^-as supplicated for the people of Makkah, and I^-saww Muhammad^-saww am Your^-azwj servant, and Your^-azwj Prophet^-saww, and supplicating to You^-azwj for the people of Al-Medina that You^-azwj Bless for them in their Sa’a, and their Mudd (units of measurement), and their fruits.

اللهم حبب إلينا المدينة و اجعل ما بها من الوباء بخم اللهم إني حرمت ما بين لابتيها كما حرم إبراهيم خليلك مكة فراح ص من السقيا لاثنتي عشرة ليلة مضت من شهر رمضان و خرج المسلمون معه فكانت الإبل سبعين بعيرا و كانوا يتعاقبون الإبل الاثنين و الثلاثة و الأربعة فكان رسول الله ص و علي بن أبي طالب عليه السلام و مرثد بن أبي مرثد و يقال زيد بن حارثة مكان مرثد يتعاقبون بعيرا.

O Allah^-azwj! Make Al-Medina to be beloved to us, and Make the epidemic what is in it to be destroyed. O Allah^-azwj! I^-saww have sanctified what is between its two ends just as Ibrahim^-as Your^-azwj friend sanctified Makkah’. He^-saww rested by the quenchers on the twelfth night past from the Month of Ramazan, and the Muslims came out with him^-saww. The camels were seventy camels, and they were rotating the camels, by two and three and four. Rasool-Allah^-saww and Ali^-asws Bin Abu Talib^-asws and Marsad Bin Abu Marsad, and it is said Zayd bin Haris in place of Marsad were rotating (riding) one camel.

قال الواقدي فروى معاذ بن رفاعة عن أبيه قال‏ خرجت مع النبي ص إلى بدر و كان كل ثلاثة يتعاقبون بعيرا فكنت أنا و أخي خلاد بن أبي رافع‏ على بكر لنا و معنا يزيد بن عامر فكنا نتعاقب فسرنا حتى إذا كنا بالروحاء برك علينا بكرنا و أعيا فقال أخي اللهم إن لك علي نذرا لئن رددتنا إلى المدينة لأنحرنه

Al-Waqidi (Wahabi imam) said, ‘It is reported by Muaz Bin Rafa’a from his father who said, ‘I went out with the Prophet^-saww to Badr and every three (people) were rotating (riding) a camel. I and my brother Khalad Bin Abu Rafie were upon a camel of ours and with us was Yazeed Bin Aamir. We were rotating and we travelled until when we were at Al-Rawha, our camel knelt down and was fatigued. My brother said, ‘O Allah^-azwj! If there is a vow for You^-azwj upon me if You^-azwj could return us to Al-Medina to slaughter it.

فمر بنا النبي ص و نحن على تلك الحال فقلنا يا رسول الله برك علينا بكرنا فدعا بماء فتمضمض و توضأ في إناء ثم قال افتحا فاه فصبه في فيه ثم على رأسه ثم على عنقه ثم على حاركه ثم على سنامه ثم على عجزه ثم على ذنبه ثم قال اركبا و مضى رسول الله ص فلحقناه أسفل من المنصرف و إن بكرنا لينفر بنا حتى إذا كنا بالمصلى راجعين من بدر برك علينا فنحره أخي فقسم لحمه و تصدق به

The Prophet^-saww passed by us and we were upon that state, and we said, ‘O Rasool-Allah^-saww! Bless our camel’. He^-saww called for water and rinsed and washed in a container, then said: ‘Open its mouth’, and he^-saww poured it into it, then upon its head, then upon its neck, then upon its back and upon its hump, then upon its buttocks, then upon its tail, then said: ‘Ride!’, and Rasool-Allah^-saww went away. We travelled with it with the least of the travel and our camel travelled with us until when we were by the chapel returning from Badr, it knelt to us (out of fatigue). My brother slaughtered it and distributed its meat and gave in charity with it.

قال الواقدي‏ و قال رسول الله ص حين فصل من بيوت السقيا اللهم إنهم حفاة فاحملهم و عراة فاكسهم و جياع فأشبعهم و عالة فأغنهم من فضلك فما رجع أحد منهم يريد أن يركب إلا وجد ظهرا للرجل البعير و البعيران و اكتسى من كان عاريا و أصابوا طعاما من أزوادهم و أصابوا فداء الأسرى فأغني به كل عائل

Al-Waqidi (Wahabi imam) said, ‘And Rasool-Allah^-saww said when he arrived at the houses of the quenchers: ‘O Allah^-azwj! They are barefoot, so Carry them, and bare so Clothe them, and hungry so Feed them, and destitute so Enrich them from Your^-azwj Grace!’ So, not one of them returned wanting to ride except that he found the back of the camel of a man, and two camels, and the one who was bare was clothed and attained food from their provisions, and they achieved the ransom (monies) of the captives, and every destitute was enriched by it.

قال و كان معهم فرسان فرس لمرثد و فرس للمقداد بن عمرو حليف بني زهرة و يقال فرس للزبير

He said, ‘And there were two horses with them, a horse for Marsad and a horse for Al-Miqdad Bin Amro an ally of the clan of Zuhra, and it is said a horse for Al-Zubeyr’.

قال الواقدي و لحقت قريش بالشام في عيرها و كانت العير ألف بعير و كان فيها أموال عظام و لم يبق بمكة قرشي و لا قرشية له مثقال فصاعدا إلا بعث به في العير فلما أخبر أبو سفيان أن النبي ص يريد أن يتعرض للعير بعث ضمضم بن عمرو إلى مكة ثم ذكر رؤيا عاتكة

Al-Waqidi said, ‘And Quraysh reached Syria in its caravan, and the caravan was of a thousand camels, and therein was great wealth, and there did not remain in Makkah any Quraysh man nor a Quraysh woman having an ounce (of gold) upwards for him except he had sent it in the caravan. When Abu Sufyan was informed that the Prophet^-saww intended to intercept it, sent Zamzam Bin Amro to Makkah’. Then he mentioned the dream of Atika.

ثم قال قال الواقدي و كان عمرو بن العاص يحدث بعد ذلك فيقول لقد رأيت كل هذا و لقد رأيت في دارنا فلقة من الصخرة التي انفلقت من أبي قبيس و لقد كان ذلك عبرة

Then he said, ‘Al-Waqidi said, ‘And Amro Bin Al-Aas was narrating after that by saying, ‘I had seen all this and I had seen in our houses a piece of the rock which rolled down from Abu Qubeys, and that was a lesson’.

قال الواقدي و لما تهيئوا للخروج‏ و أخرج عتبة و شيبة دروعا لهما فنظر إليهما مولاهما عداس و هما يصلحان دروعهما و آلة حربهما فقال ما تريدان فقالا أ لم تر إلى الرجل الذي أرسلناك إليه بالعنب في كرمنا بالطائف‏ قال نعم قالا نخرج فتقاتله فبكى و قال لا تخرجا فو الله إنه لنبي فأبيا فخرجا و خرج معهما فقتل ببدر معهما

Al-Waqidi said, ‘And when they prepared for going out, and Utba and Shayba came out from their houses, their slave Adas looked at them, and they were correcting their shields and their weapons of war. He said, ‘What are you both intending?’ They said, ‘Didn’t you see the man whom we sent you to with the grapes in our vineyard at Al-Taif?’ He said, ‘Yes’. They said: ‘We are going out to kill him^-saww’. He wept and said, ‘Do not go out, for by Allah^-azwj, he^-saww is a Prophet^-saww’. But they refused and went out, and he went out with them and was killed at Badr along with them.

قال و استقسمت قريش بالأزلام‏ عند هبل للخروج فاستقسم أمية بن‏ خلف و عتبة و شيبة بالآمر و الناهي فخرج القدح الناهي فأجمعوا المقام حتى أزعجهم أبو جهل فقال ما استقسمت و لا نتخلف عن عيرنا

He said, ‘And Quraysh divined with the arrows for the going out, and Amiya Bin Khalaf and Utba and Shayba with the ‘yes’ and the ‘no’, and the mug brought out the ‘no’, and they gathered in the place until Abu Jahl^-la bothered them. He^-la said, ‘Why are you divining and we cannot stay behind from our caravan?’

و روي عن حكيم بن حزام قال ما توجهت وجها قط كان أكره إلي من مسيري إلى بدر و لا بان لي في وجه قط ما بان لي قبل أن أخرج

And it is reported from Hakeem Bin Hazam who said, ‘I did not head towards any heading at all which was more abhorrent to me than my travelling to Badr, nor manifested to me in a direction at all what manifested to me before I went out’.

قال قدم ضمضم فصاح بالنفير فاستقسمت بالأزلام كل ذلك يخرج الذي أكره ثم خرجت على ذلك حتى نزلنا مر الظهران فنحر ابن الحنظلية جزورا منها بها حياة فما بقي خبأ من أخبية العسكر إلا أصابه من دمها فكان هذا بينا ثم هممت بالرجوع ثم أذكر ابن الحنظلية و شومه فيردني حتى مضيت لوجهي و لقد رأيت حين بلغنا الثنية البيضاء إذا عداس جالس عليها و الناس يمرون إذ مر علينا ابنا ربيعة فوثب عليهما و أخذ بأرجلهما في غرزهما و هو يقول بأبي أنتما و أمي إنه لرسول الله و ما تساقان إلا إلى مصارعكما و إن عينيه لتسيلان دمعا على خديه

He said, ‘Zamzam proceeded and shouted at Al-Nufeir and divined with the arrows; all that came out was what he disliked. Then he went out against that until we descended at Mar Al-Zahran. Ibn Al-Hanza slaughtered a camel from it having life for it. So, there did not remain any stash from the stashed of the soldiers except its blood hit him. This was clear. Then he thought of returning. Then Ibn Al-Hanzala remembered its inauspiciousness and returned me until he came in my direction, and I had seen, when we reached Al-Saniya Al-Bayza’a, there was Adas seated at it, and the people were passing by, when two sons of Rabie passed by us. He leapt to them and grabbed their feet to stop them, and he was saying, ‘May my father and my mother be sacrificed for both of you; he^-saww is indeed a Rasool^-saww of Allah^-azwj, and you are not going except to your death places’, and his eyes were flowing with tears rolling down his cheeks.

فأردت أن أرجع أيضا ثم مضيت فمر به العاص بن منبه بن الحجاج فوقف عليه حين ولى عتبة و شيبة فقال ما يبكيك قال يبكيني سيداي و سيدا أهل الوادي يخرجان إلى مصارعهما و يقاتلان رسول الله فقال العاص و إن محمدا لرسول الله ص

I hesitated in returning as well. Then I continued and passed by Al-Aas Bin Manbah Bin Al-Hajjaj, and paused to him, when he followed Utba and Shayba. He said, ‘What makes you cry?’ He said, ‘My two masters make me cry, and they are masters of the people of the valley going out to their death places and fighting against Rasool-Allah^-saww’. Al-Aas said, ‘And even though Muhammad^-saww is Rasool^-saww of Allah^-azwj.

فانتفض عداس انتفاضة و اقشعر جلده ثم بكى و قال إي و الله إنه رسول الله إلى الناس كافة قال فأسلم العاص بن منبه و مضى و هو على الشك حتى قتل مع المشركين على شك و ارتياب و يقال رجع عداس و لم يشهد بدرا و يقال شهد بدرا و قتل قال الواقدي و القول الأول أثبت عندنا

Adas trembled with a trembling and his skin chilled, then he cried and said, ‘Yes, by Allah^-azwj, he^-saww is indeed Rasool^-saww of Allah^-azwj to all the people. He said, ‘Al-Aas Bin Manbah became a Muslim and he went on and he was upon the doubt until he was killed along with the Polytheists upon a doubt and suspicion. And it is said Adas returned and did not attend Badr, and it is said he did attend Badr and was killed. Al-Waqidi said, ‘And the (final) word is the first one proved with us’.

قال‏ فلما أجمعوا على المسير ذكروا الذي بينهم و بين بني بكر من العداوة و خافوهم على من يخلفونه فتصور لهم إبليس في صورة سراقة فقال يا معشر قريش قد عرفتم شرفي و مكاني في قومي أنا لكم جار إن يأتيكم كنانة بشي‏ء تكرهونه فخرجوا سراعا بالقيان و الدفوف يتغنين في كل منهل

He said, ‘When they gathered upon the travelling, they recalled that enmity which was between them and the clan of bakr and they feared them upon the one who stayed behind.  Iblees^-la resembled them in the image of Suraqa and said, ‘O community of Quraysh! You have recognised my nobility and my position in my people. I am a neighbour of yours, and Kanana has come to you with something you dislike. Go out quickly with the singers and the tambourines singing in every watering place.

و ينحرون الجزر و خرجوا بتسعمائة و خمسين مقاتلا و قادوا مائة فرس‏ بَطَراً وَ رِئاءَ النَّاسِ‏ و كانت الإبل سبعمائة بعير و كان أهل الخيل كلهم دارعا و كانوا مائة و كان في الرجالة دروع سوى ذلك

And they were slaughtering the camels and going out with nine hundred and fifty fighters and they were led by one hundred horsemen, boastfully and showing off to the people, and the camels were seven hundred camels, and the people of the cavalry, all of them had shields and they were one hundred, and there were shields among the men besides that. 

فلما انتهوا إلى الجحفة رأى جهيم بن الصلت بين النوم و اليقظة رجل أقبل على فرس معه بعير له حتى وقف عليه فقال قتل عتبة بن ربيعة و شيبة بن ربيعة و زمعة بن الأسود و أمية بن خلف و أبو البختري و أبو الحكم و نوفل بن خويلد في رجال سماهم من أشراف قريش و أسر سهيل بن عمرو و فر الحارث بن هشام عن أخيه

When they ended up to Al-Juha, Jaheem Bin Al-Salt saw between sleep and wakefulness a man coming upon a horse having a camel of his with him until he paused to him. He said, ‘Utba Bin Rabie, and Shayba Bin Rabie, and Zam’a Bin Al-Aswad, and Amiya Bin Khalaf, and Abu Al-Bakhtari, and Abu Al-hakam, and Nowfal Bin Khuweylid will be killed among the men he named from the noblemen of Quraysh, and Saheyl bin Amro will be captured, and Al-Hais Bin Hisham will flee from his brother’.

قال و كأن قائلا يقول و الله إني لأظنهم الذين يخرجون إلى مصارعهم قال ثم أراه ضرب في لبة بعيره فأرسله في العسكر فقال أبو جهل و هذا نبي آخر من بني عبد مناف ستعلم غدا من المقتول نحن أو محمد و أصحابه

He said, ‘And it is as if a speaker was saying, ‘By Allah^-azwj! I think those ones are going to their dying places’. Then I saw him strike the chest of his camel and sent it among the soldiers. Abu Jahl^-la said, ‘And this is another Prophet^-saww from the Prophets of the clan of Abd Manaf. We will know tomorrow from the killed ones, whether it is us or Muhammad^-saww and his^-saww companions’.

قال فلما أفلت أبو سفيان بالعير أرسل يأمرهم بالرجوع فأبوا و ردوا القيان و أما رسول الله ص فكان صبيحة أربع عشرة من شهر رمضان بعرق الظبية فجاء أعرابي قد أقبل من تهامة فقال له أصحاب النبي ص هل لك علم بأبي سفيان قال ما لي بأبي سفيان علم قالوا تعال فسلم على رسول الله ص

He said, ‘When Abu Sufyan escaped with the caravan, he sent a message instructing them to return. They refused and returned the singers, and as for Rasool-Allah^-saww, on the morning of the fourteenth of the Month of Ramazan, he was in a state of perspiration. A Bedouin came from Tahama, and the companions of the prophet^-saww said to him, ‘Is there any knowledge with you about Abu Sufyan?’ he said, ‘There is no knowledge with me of Abu Sufyan’. They said, ‘Come, and greet to Rasool-Allah^-saww’.

قال أ و فيكم رسول الله قالوا نعم قال فأيكم رسول الله قالوا هذا فقال أنت رسول الله قال نعم قال فما في بطن ناقتي هذه إن كنت صادقا فقال سلمة بن سلامة بن وقش‏ نكحتها فهي حبلى منك فكره رسول الله ص مقالته و أعرض عنه

He said, ‘And Rasool-Allah^-saww is among you?’ They said, ‘Yes’. He said, ‘Which one of you is Rasool-Allah^-saww?’ They said, ‘This one’. He said, ‘You^-saww are Rasool-Allah^-saww?’ He^-saww said: ‘Yes’. He said, ‘What is in the belly of this camel of mine if you^-saww are truthful?’ Salma Bin Salama Bin Waqash said, ‘You had a union with it, so it is pregnant from you’. Rasool-Allah^-saww disliked speaking to him and turned away from him’.

قال الواقدي و سار رسول الله ص حتى أتى الروحاء ليلة الأربعاء للنصف من شهر رمضان فقال لأصحابه هذا أفضل أودية العرب و صلى فلما رفع رأسه من الركعة الأخيرة من وتره لعن الكفرة و دعا عليهم فقال اللهم لا تفلتن أبا جهل بن هشام فرعون هذه الأمة اللهم لا تفلتن زمعة بن الأسود اللهم أسخن عين أبي زمعة اللهم أعم بصر أبي زمعة اللهم لا تفلتن سهيل بن عمر

Al-Waqidi (Wahabi imam) said, ‘And Rasool-Allah^-saww travelled until he^-saww came to Al-Rawha on the night of Wednesday of the Month of Ramazan. He^-saww said to his^-saww companions: ‘This is a superior valley of the Arabs’, and he^-saww prayed Salat. When he^-saww raised his^-saww head from the last Ruku’u from his (Salat) Wit’r, cursed the Kafirs and supplicated against them saying: ‘O Allah^-azwj! Do not Let Abu Jahl^-laBin Hisham^-la Pharaoh of this community escape. O Allah^-azwj! Do not Let Zam’a bin Al-Aswad escape. O Allah^-azwj! Heat up the eyes of Abu Zam’a. O Allah^-azwj! Blind the sigh of Abu Zam’a. O Allah^-azwj! Do not Let Suheyl Bin Umar escape’.

ثم دعا لقوم من قريش فقال اللهم أنج سلمة بن هشام و عياش بن أبي ربيعة و المستضعفين من المؤمنين

Then he^-saww supplicated for a group of Qureys saying: ‘O Allah^-azwj! Rescue Salma Bin Hisham, and Ayyash bin Abu Rabie, and the weak ones from the Momineen’.

قال و نزل رسول الله ص وادي بدر عشاء ليلة الجمعة لسبع عشرة مضت من شهر رمضان فبعث عليا عليه السلام و الزبير و سعد بن أبي وقاص و بسبس بن عمرو يتجسسون على الماء فوجدوا روايا قريش فيها سقاؤهم فأسروهم و أفلت بعضهم و أتي‏ بهم النبي ص و هو قائم يصلي

He said, ‘And Rasool-Allah^-saww descended in the valley of Badr in the evening of the night of Friday of the seventeenth passed from the Month of Ramazan. He^-saww sent Ali^-asws and Al-Zubeyr and Sa’ad Bin Abu Waqas and Bisbis Bin Amro to spy upon the water. They found some water-fetchers of Quraysh drinking, so they captured them, and one of them escaped, and they came with them to the Prophet^-saww, and he^-saww was standing praying Salat.

فسألهم المسلمون فقالوا نحن سقاء قريش بعثونا نسقيهم من الماء فضربوهم فلما أن لقوهم بالضرب‏ قالوا نحن لأبي سفيان و نحن في العير و هذا العير بهذا الفوز فكانوا إذا قالوا ذلك يمسكون عن ضربهم فسلم رسول الله ص من صلاته ثم قال إن صدقوكم ضربتموهم و إن كذبوكم تركتموهم

The Muslims asked them, they said, ‘We are water-fetchers of Quraysh. They sent us to quench them from the water’. They hit them. When they exaggerated in their beatings, they said, ‘We are for Abu Sufyan and were in the caravan, and this caravan is by this dune’. When they said that, they withheld from beating them. Rasool-Allah^-saww completed his^-saww Salat, then said: ‘When they are being truthful you are beating them, and when they are belying you, you are leaving them’.

فلما أصبحوا عدل رسول الله ص الصفوف و خطب المسلمين فحمد الله و أثنى عليه ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنِّي أَحُثُّكُمْ عَلَى مَا حَثَّكُمُ اللَّهُ عَلَيْهِ وَ أَنْهَاكُمْ عَمَّا نَهَاكُمُ اللَّهُ عَنْهُ فَإِنَّ اللَّهَ عَظِيمٌ شَأْنُهُ يَأْمُرُ بِالْحَقِّ وَ يُحِبُّ الصِّدْقَ وَ يُعْطِي عَلَى الْخَيْرِ أَهْلَهُ عَلَى مَنَازِلِهِمْ عِنْدَهُ بِهِ يُذْكَرُونَ وَ بِهِ يَتَفَاضَلُونَ وَ إِنَّكُمْ قَدْ أَصْبَحْتُمْ بِمَنْزِلٍ مِنْ مَنَازِلِ الْحَقِّ لَا يَقْبَلُ اللَّهُ فِيهِ مِنْ أَحَدٍ إِلَّا مَا ابْتَغَى بِهِ وَجْهَهُ

When it was morning, Rasool-Allah^-saww evened out the rows and addressed the Muslims. He^-saww praised Allah^-azwj and extolled upon Him^-azwj, then said: ‘As for afterwards, I^-saww urge you upon what Allah^-azwj has Urged you upon, and forbid you from what Allah^-azwj has Forbidden you from. Allah^-azwj, Magnificent is His^-azwj Glory, Commands you to be truthful and Loves the truthfulness, and Gives upon the good of its people upon their status with Him^-azwj. By it they are mentioned and by it they are being preferred accordingly. And You this morning you have come with a status from the statuses of the Truth. Allah^-azwj will not Accept in it from anyone except what he seeks His^-azwj Face with it.

وَ إِنَّ الصَّبْرَ فِي مَوَاطِنِ الْبَأْسِ مِمَّا يُفَرِّجُ اللَّهُ بِهِ الْهَمَّ وَ يُنْجِي بِهِ مِنَ الْغَمِّ تُدْرِكُونَ بِهِ النَّجَاةَ فِي الْآخِرَةِ فِيكُمْ نَبِيُّ اللَّهِ يُحَذِّرُكُمْ وَ يَأْمُرُكُمْ فَاسْتَحْيُوا الْيَوْمَ أَنْ يَطَّلِعَ اللَّهُ عَلَى شَيْ‏ءٍ مِنْ أَمْرِكُمْ يُمْقِتُكُمْ عَلَيْهِ فَإِنَّهُ تَعَالَى يَقُولُ‏ لَمَقْتُ اللَّهِ أَكْبَرُ مِنْ مَقْتِكُمْ‏ أَنْفُسَكُمْ‏

And patience in the places of difficulties is from what Allah^-azwj Grants relief with it from the stress and Rescued by it from the grief. You will come across salvation by it in the Hereafter. Among you is a Prophet^-saww of Allah^-azwj cautioning you and instructing you; therefore, be embarrassed today from Allah^-azwj Noticing upon anything from your affairs which is abhorrent to Him^-azwj, for the Exalted is Saying: Your despising Allah when you were called to the Eman is greater than your despising yourselves [40:10].

انْظُرُوا إِلَى الَّذِي أَمَرَكُمْ بِهِ مِنْ كِتَابِهِ وَ أَرَاكُمْ مِنْ آيَاتِهِ وَ مَا أَعَزَّكُمْ‏ بِهِ بَعْدَ الذِّلَّةِ فَاسْتَمْسِكُوا بِهِ لَهُ يَرْضَ رَبُّكُمْ عَنْكُمْ وَ أَبْلُوا رَبَّكُمْ فِي هَذِهِ الْمَوَاطِنِ أَمْراً تَسْتَوْجِبُوا بِهِ الَّذِي وَعَدَكُمْ مِنْ رَحْمَتِهِ‏ وَ مَغْفِرَتِهِ فَإِنَّ وَعْدَهُ حَقٌّ وَ قَوْلَهُ صِدْقٌ وَ عِقَابَهُ شَدِيدٌ

Look at that which I^-saww am instructing you with from His^-azwj Book and showing you from His^-azwj Signs and what I^-saww have honoured you with after the disgrace, therefore hold fast to Him^-azwj with it, your Lord^-azwj would be Pleased from you, and your Lord^-azwj is Testing you all in these places with a matter by which it will be Obligated for you that which He^-azwj Promised you of His^-azwj Mercy and His^-azwj Forgiveness, for His^-azwj Promise is true, and His^-azwj Words true, and His^-azwj Punishment is severe.

وَ إِنَّمَا أَنَا وَ أَنْتُمْ بِاللَّهِ الْحَيِّ الْقَيُّومِ إِلَيْهِ أَلْجَأْنَا ظُهُورَنَا وَ بِهِ اعْتَصَمْنَا وَ عَلَيْهِ تَوَكَّلْنا وَ إِلَيْهِ الْمَصِيرُ وَ يَغْفِرُ اللَّهُ لِي وَ لِلْمُسْلِمِينَ

And rather I^-saww and you are with Allah^-azwj the Living, the Eternal. To Him^-azwj we turn our support and with Him^-azwj we hold fast, and upon Him^-azwj do we rely, and to Him^-azwj is the final destination, and may Allah^-azwj forgive me and the Muslims’.

قَالَ الْوَاقِدِيُ وَ لَمَّا رَأَى رَسُولُ اللَّهِ قُرَيْشاً تَصَوَّبُ مِنَ الْوَادِي قَالَ اللَّهُمَّ إِنَّكَ أَنْزَلْتَ عَلَيَّ الْكِتَابَ وَ أَمَرْتَنِي بِالْقِتَالِ وَ وَعَدْتَنِي‏ إِحْدَى الطَّائِفَتَيْنِ‏ وَ إِنَّكَ‏ لا تُخْلِفُ الْمِيعادَ اللَّهُمَّ هَذِهِ قُرَيْشٌ قَدْ أَقْبَلَتْ بِخُيَلَائِهَا وَ فَخْرِهَا تُحَادُّكَ‏ وَ تُكَذِّبُ رَسُولَكَ اللَّهُمَّ نَصَرَكَ الَّذِي وَعَدْتَنِي اللَّهُمَّ أَحِنْهُمُ الْغَدَاةَ

Al-Waqidi said, ‘And when Rasool-Allah^-saww saw Quraysh aiming from the valley, said: ‘O Allah^-azwj! You^-azwj Revealed the Book unto me^-saww and Commanded me^-saww with the fighting, and Promised me one of the two parties, and you do not Break the Promises. O Allah^-azwj! This Quraysh have come with their cavalry and its pride-worthy ones to confront You^-azwj and belie Your^-azwj Rasool^-saww. O Allah^-azwj! Your^-azwj Help which You^-azwj Promised me^-saww. O Allah^-azwj! Defeat them tomorrow’.

ثم قال قال الواقدي ثم قال عتبة لابنه قم يا وليد فقام الوليد و قام إليه علي عليه السلام و كانا أصغر النفر فاختلفا ضربتين فقتله علي عليه السلام ثم قام عتبة و قام إليه حمزة فاختلفا ضربتين فقتله حمزة رضي الله عنه ثم قام شيبة و قام إليه عبيدة و هو يومئذ أسن أصحاب رسول الله فضرب شيبة رجل عبيدة بذباب السيف فأصاب عضلة ساقه‏ فقطعها و كر حمزة و علي عليهما السلام على شيبة فقتلاه و نزلت فيهم هذه الآية هذانِ خَصْمانِ اخْتَصَمُوا فِي رَبِّهِمْ‏

Then he said, ‘Al-Waqidi said, ‘Then Utba said to his son, ‘Arise O Waleed!’ Al-Waleed stood up and Ali^-asws stood up to him, and he^-asws was the youngest of the persons (in duel). They exchanged strikes and Ali^-asws killed him. Then Utba stood up and Hamza^-asws stood up to him. They exchanged strikes and Hamza^-asws killed him. Then Shayba stood up and Ubeyda stood up to him, and on that day he was the oldest companion of Rasool-Allah^-saww. Shayba hit a leg of Ubeyda with the sharp end of the sword and it hit the muscles of his leg and cut it. And Hamza^-asws and Ali^-asws leapt upon Shayba and killed him, and this Verse was Revealed regarding them: These are two disputants disputing regarding their Lord. [22:19].

و روى محمد بن إسحاق‏ أن عتبة بارز عبيدة و شيبة حمزة فقتل حمزة شيبة لم يمهله أن قتله و لم يمهل علي عليه السلام الوليد أن قتله و اختلف عبيدة و عتبة بينهما ضربتين كلاهما أثبت صاحبه و كر حمزة و علي على عتبة بأسيافهما حتى دففا عليه و احتملا صاحبهما إلى الصف

And it is reported by Muhammad Bin Is’haq that Utba duelled Ubeyda, and Shayba (duelled) Hamza^-asws, so Hamza^-asws killed Shayba, not respiting him in killing him, and Ali^-asws did not respite Al-Waleed in killing him, and Ubeyda and Utba exchanged strikes between them, each one hitting his counterpart; and Hamza^-asws and Ali^-asws leapt upon Utba with their swords until they killed him, and carried their companion to the rows.

قَالَ ابْنُ أَبِي الْحَدِيدِ هَذِهِ الرِّوَايَةُ تُوَافِقُ مَا يَذْكُرُهُ: أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فِي كَلَامِهِ‏ إِذْ يَقُولُ لِمُعَاوِيَةَ وَ عِنْدِي السَّيْفُ الَّذِي أَعْضَضَتُ بِهِ أَخَاكَ وَ خَالَكَ وَ جَدَّكَ يَوْمَ بَدْرٍ وَ يَقُولُ فِي مَوْضِعٍ آخَرَ قَدْ عَرَفْتُ مَوَاضِعَ‏ نِصَالِهَا فِي أَخِيكَ وَ خَالِكَ وَ جَدِّكَ‏ وَ ما هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

Ibn Abu Al-Hadeed said, ‘These reports are in accordance with what Amir Al-Momineen^-asws mentioned in his^-asws speech, when he^-asws said to Muawiya: ‘And with me^-asws is the sword which I^-asws hit your brother and your maternal uncle and your grandfather with it on the day of Badr’. And he^-asws said in another place: ‘I^-asws have recognised the places of its hits in your brother and your maternal uncle and your grandfather, and it is not far from the unjust ones’.

و اختار البلاذري رواية الواقدي و قال هذا هو المناسب لأحوالهم من طريق السن لأن شيبة أسن الثلاثة فجعل بإزاء عبيدة و هو أسن الثلاثة.

And Al-Balazury chose a report of Al-Waqidi and said, ‘This is reasonable of their situation from the way of the age because Shayba was the oldest of the three, and made to be parallel to Ubeyda and he was the oldest of the three’.

قال الواقدي روى عروة عن عائشة أن النبي ص جعل شعار المهاجرين يوم بدر يا بني عبد الرحمن و شعار الخزرج يا بني عبد الله و شعار الأوس يا بني عبيد الله

Al-Waqidi imam said, ‘It is reported by Urwa, from Ayesha that the Prophet^-saww made the slogan of the Emigrant on the day of Badr to be, ‘O clan of Abdul Rahman!’, and the slogan of Al-Khazraj, ‘O clan of Abdullah’, and the slogan of Al-Aws, ‘O clan of Ubeydullah’’.

قال و روى زيد بن علي بن الحسين عليهم السلام‏ أن شعار رسول الله ص كان يوم بدر يا منصور أمت

He said, ‘And it is reported by Zayd son of Ali^-asws Bin Al-Husayn^-asws that the slogan of Rasool-Allah^-saww on the day of Badr was: ‘O Helped community!

قال الواقدي‏ و نهى رسول الله ص عن قتل أبي البختري و قد مر ذكره و عن قتل الحارث بن عامر بن نوفل و كان كارها للخروج إلى بدر فلقيه خبيب بن يساف فقتله و لا يعرفه و عن قتل زمعة بن الأسود فقتله ثابت بن الجذع و لا يعرفه

Al-Waqidi said, ‘And Rasool-Allah^-saww prohibited from killing Abu Al-Bakhtary, and his mention has passed, and from killing Al-Haris Bin Aamir Bin Nowfal, and he was unwilling to go out to Badr. Khabeeb Bin Yasaf came across him and killed him and did not recognise him, and from killing Zam’a Bin Al-Aswad, but Sabit Bin Al-Jaz’a killed him and did not recognise him’.

قال الواقدي‏ و كان عقبة بن أبي معيط قال شعرا بعد هجرة النبي ص إلى المدينة فبلغ النبي ص ذلك فقال اللهم أكبه لمنخره و اصرعه فجمح‏ به فرسه‏ يوم بدر فأخذه عبد الله بن سلمة أسيرا فأمر النبي ص عاصم بن الأفلح فضرب عنقه صبرا

Al-Waqidi (Wahabi imam) said, ‘And Uqba Bin Abu Mueet had said, a poem after emigration of the Prophet^-saww to Al-Medina, and that reached the Prophet^-saww. He^-saww said: ‘O Allah^-azwj! Catch him by his nostrils and fling him’. His horse bolted with him on the day of Badr and Abdullah Bin Salma seized him as a captive. The Prophet^-saww instructed Aasim Bin Al-Aflah and he struck off his neck obediently’.

قال و كان عبد الرحمن بن عوف يحدث و يقول إني لأجمع أدراعا يوم بدر بعد أن ولى الناس فإذا أمية بن خلف و كان لي صديقا في الجاهلية و معه ابنه علي فناداني مرتين فأجبته فقال نحن خير لك من أدراعك هذه فقلت امضيا فجعلت أسوقهما أمامي و قد رأى أمية أنه قد أمن بعض الأمن إذ بصر به بلال فنادى يا معشر الأنصار أمية بن خلف رأس الكفر لا نجوت إن نجوت قال لأنه كان يعذبه بمكة

He said, ‘And Abdul Rahman Bin Awf narrated and said, ‘I was gathering the shields on the day of Badr after the turning back by the people, and there was Amiya Bin Khalaf, and he used to be a friend of mine during the Pre-Islamic period, and with him was his son Ali. He called me twice and I answered him. He said, ‘We are better for you than these shields of yours’. I said, ‘Leave!’ And I went on pushing them in front of me, and Amiya had seen that he has secured some of the security, when Bilal saw him, and he called out, ‘O community of Helpers! Amiya Bin Khalaf, chief of the Kafirs, there is no safety if he is safe!’ Because he had tormented him in Makkah.

فأقبلت الأنصار كأنهم عوذ حنت إلى أولادها حتى طرحوا أمية على ظهره فحميته فلم ينفع فأقبل إليه خبيب بن يساف فضربه حتى قتله و قد كان أمية ضرب خبيبا حتى قطع يده من المنكب فأعادها النبي ص

The Helpers came, and if they were eagles arrived at its children, until they dropped Amiya upon his back. He tried to protect himself but was of no benefit. Khabeeb Bin Yasaaf came to him and struck him until he killed him, and Amiya had struck Khabeeb until his hand was cut-off from the shoulder, and the Prophet^-saww had returned (healed) it, so it was stuck back and evened.

و أقبل علي بن أمية فعرض‏ له الخباب بن المنذر فقطع رجله فصاح صيحة ما سمع مثلها قط و لقيه عمار فضربه ضربة فقتله

And Ali Bin Amiya came, and Al-Khaba Bin Al-Manzar presented to him and cut off his leg, and he screamed with such a scream the like of it had not been heard at all, and Amar came across him and struck him with a strike and killed him.

و روي في قتل أمية وجوه أخر قال و كان الزبير بن عوام يقول لقيت يومئذ عبيدة بن سعيد بن العاص على فرس عليه لأمة كاملة لا يرى منه إلا عيناه فطعنت في عينه فوقع فوطئت برجلي على خده حتى أخرجت العنزة مع حدقته و أخذ رسول الله ص تلك العنزة فكانت تحمل بين يديه

And it is reported regarding the killing of Amiya in another aspect. He said, ‘And Al-Zubeyr Bin Awam was saying, ‘On that day I met Ubeyda Bin Saeed Bin Al-Aas upon a horse having a cloth upon him; nothing could be seen from him except his eyes. I stabbed him in his eyes and he fell and folded his legs upon his cheek until I extracted the stick from his pupil, and Rasool-Allah^-saww took that walking stick and used it to carry it in front of him^-saww.

قال و أقبل عاصم بن أبي عوف السهمي لما جال الناس و اختلطوا كأنه ذئب و هو يقول يا معشر قريش عليكم بالقاطع مفرق الجماعة الآتي بما لا يعرف محمد لا نجوت إن نجا فاعترضه أبو دجانة فقتله

He said, ‘And Aasim bin Abu Awf Al-Sahmy came when the people wandered and he mingled as if he were a wolf, and he was saying, ‘O community of Quraysh! Upon you is with cutting-off the separate groups which Muhammad^-saww does not recognise. There is no safety if he^-saww is safe’. Abu Dajjana presented to him and killed him.

فأقبل معبد بن وهب فضرب أبا دجانة ضربة برك منها أبو دجانة ثم انتهض و أقبل‏ على معبد فضربه ضربات لم يصنع سيفه شيئا حتى وقع معبد لحفرة أمامه لا يراها و نزل عليه أبو دجانة فذبحه ذبحا و أخذ سلبه

Ma’bad Bin Wahab came and struck Abu Dajjana with a strike Abu Dajjana knelt from it. Then he got up and came to Ma’bad and struck him with strikes, his sword could do nothing until Ma’bad fell down in a hole in front of him, he did not see, and Abu Dajjana descended to him and slaughtered him with a slaughter and plundered him.

قال الواقدي‏ و لما رأت بنو مخزوم مقتل من قتل قالوا أبو الحكم لا يخلص‏ إليه فاجتمعوا و أحدقوا به و أجمعوا أن يلبسوا لأمة أبي جهل رجلا منهم فألبسوها عبد الله بن المنذر فصمد له علي عليه السلام فقتله و مضى عنه و هو يقول أنا ابن عبد المطلب

Al-Waqidy imam said, ‘And when the clan of Makhzum saw the killing of the ones killed, they said, ‘Abu Al-Hakam, the enemy has not reached him (yet)’. They gathered and gazed at him, and they united upon armouring for the community of Abu Jahl^-la, and man from them, and they armoured Abdullah Bin Al-Manzar. Ali^-asws blocked him and killed him, and went away from him, and he^-asws was saying: ‘I^-asws am a son^-asws of Abdul Muttalib^-asws’.

ثم ألبسوها أبا قيس بن الفاكه فصمد له حمزة و هو يراه أبا جهل فضربه فقتله و هو يقول خذها و أنا ابن عبد المطلب

Then Abu Qays Bin Al-Fakah wore it, and Hamza^-asws blocked him and Abu Jahl^-la saw him. He^-asws struck him and killed him and he^-asws was saying, ‘Take it, and I^-asws am a son^-asws of Abdul Muttalib^-asws!’

ثم ألبسوها حرملة بن عمرو فصمد له علي عليه السلام فقتله ثم أرادوا أن يلبسوها خالد بن الأعلم فأبى قال معاذ بن عمرو بن الجموح فنظرت يومئذ إلى أبي جهل في مثل الحرجة و هم يقولون أبو الحكم لا يخلص إليه فعرفت أنه هو فقلت و الله لأموتن دونه اليوم أو لأخلصن إليه فصمدت له حتى إذا أمكنتني منه غرة حملت عليه فضربته ضربة طرحت رجله من الساق فشبهتها النواة تنزو من تحت المراضح

Then Hurmala Bin Amro wore it, and Ali^-asws blocked him and killed him. Then they wanted Khalid Bin Al-A’alam to wear it, but he refused. Muaz Bin Amro Bin Al-Jamouh said, ‘On that day I looked at Abu Jahl^-la among (soldiers) like thick impenetrable trees and they were saying, ‘Abu Al-Hakam, (the enemy) cannot get to him’. Then I recognised that it was him^-la, so I said, ‘By Allah^-azwj! Either I will die besides him^-la today, or I will get to him^-la’. I blocked him^-la until when I was able upon him^-la, I attacked him^-la and struck him^-la with such a strike, his^-la leg fell off from the thigh, and it resembled the husk from under the stick.

فأقبل ابنه عكرمة علي فضربني على عاتقي فطرح يدي من العاتق إلا أنه بقيت جلدة فذهبت أسحب يدي بتلك الجلدة خلفي فلما آذتني وضعت عليها رجلي ثم تمطيت عليها فقطعتها ثم لاقيت عكرمة و هو يلوذ كل ملاذ فلو كانت يدي معي لرجوت يومئذ أن أصيبه و مات معاذ في زمن عثمان

His son Ikrima came to me and struck me upon my shoulder and my hand fell down from the shoulder, except the skin remained. I went pulling my hand with that skin behind me. When it hurt me, I placed my leg upon it then stretched upon it and cut it. Then I met Ikrima and he was sheltering in every shelter, and if I had my hand with me, I would have returned on that day and hit him’. And Muaz died during the era of Usman.

فروي أن رسول الله ص نفل معاذ بن عمرو سيف أبي جهل و أنه عند آل معاذ اليوم و به فل و قيل قتل أبا جهل ابنا الحارث

It is reported that Rasool-Allah^-saww gifted to Muaz Bin Amro the sword of Abu Jahl^-la, and it was with the family of Muaz today, and by him it was marked, and it is said, ‘The sons of Al-Haris killed Abu Jahl^-la’. 

قال وَ فَرِحَ رَسُولُ اللَّهِ ص بِقَتْلِ أَبِي جَهْلٍ وَ قَالَ اللَّهُمَّ إِنَّكَ قَدْ أَنْجَزْتَ مَا وَعَدْتَنِي فَتَمِّمْ عَلَيَّ نِعْمَتَكَ

He said, ‘And Rasool-Allah^-saww rejoiced at the killing of Abu Jahl^-la and said: ‘O Allah^-azwj! You^-saww have Fulfilled what You^-azwj Promised me^-saww, so Complete Your^-azwj Favours upon me^-saww’’.

قَالَ الْوَاقِدِيُّ وَ حَدَّثَنِي مَعْمَرٌ عَنِ الزُّهْرِيُّ قَالَ: قَالَ رَسُولُ اللَّهِ ص يَوْمَ بَدْرٍ اللَّهُمَّ اكْفِنِي نَوْفَلَ بْنَ الْعَدَوِيَّةِ و هو نوفل بن خويلد من بني أسد و أقبل نوفل يومئذ يصيح و هو مرعوب قد رأى قتل أصحابه و كان في أول ما التقى‏ هم و المسلمون يصيح بصوت له زجل‏ رافعا عقيرته‏ يا معشر قريش إن هذا اليوم العلا و الرفعة

Al-Waqidi said, ‘And it is narrated to me by Ma’mar from Al-Zuhry who said, ‘Rasool-Allah^-saww said on the day of Badr: ‘O Allah^-azwj! Suffice me^-saww from Nowfal Bin Al-Adwiya’, and he is Nowfal bin Khuweylid from the clan of Asad. And on that day Nowfal came shouting, and he was awed, and he had seen his companions killed, and he was among the first ones to confront (in battle), and the Muslims were shouting with thunderous voices rising high: ‘O community of Quraysh! This day is the high and the lofty!’

فلما رأى قريشا قد انكشفت جعل يصيح بالأنصار ما حاجتكم إلى دمائنا أ ما ترون من تقتلون أ ما لكم في اللبن من حاجة فأسره جبار بن صخر فهو يسوقه أمامه فجعل نوفل يقول لجبار و رأى عليا عليه السلام مقبلا نحوه يا أخا الأنصار من هذا و اللات و العزى إني لأرى رجلا إنه ليريدني قال جبار هذا علي بن أبي طالب

When a Quraysh man saw to have been uncovered, he went on to shout at the Helpers, ‘What is your need to our blood? Are you not seeing the ones you killed? But there is a need for you regarding the milk’. Jabbar Bin Sakhar captured him, and he was ushering him in front of him. Nowfal went on to say to Jabbar, and he had seen Ali^-asws facing towards him, ‘O brother Helper! Who is this? By Al-Laat and Al-Uzza! I see a man who wants (to kill) me’. Jabbar said, ‘This is Ali^-asws Bin Abu Talib^-asws’.

قال نوفل تالله ما رأيت كاليوم رجلا أسرع في قومه فصمد له علي عليه السلام فضربه فنشب سيفه‏ في جحفته ساعة ثم نزعه فضرب به ساقيه و درعه مشمرة فقطعهما ثم أجهز عليه فقتله فقال رسول الله ص من له علم بنوفل بن خويلد قال علي عليه السلام أنا قتلته فكبر رسول الله ص و قال الحمد لله الذي أجاب دعوتي فيه

Nowfal said, ‘By Allah^-azwj! I have not seen like today any man quicker among his people’. Ali^-asws blocked him and struck him, and his^-asws sword was stuck inside him for a while. Then he^-asws removed it and struck by it his leg and his shield was shattered into pieces. Then he^-asws leapt on him and killed him. Rasool-Allah^-saww said: ‘Who is the one who has knowledge of Nowfal Bin Khuweylid with him?’ Ali^-asws said: ‘I^-asws killed him’. Rasool-Allah^-saww exclaimed Takbeer and said: ‘The praise is for Allah^-azwj Who Answered my^-saww supplication regarding him’’.

قال الواقدي و أقبل العاص بن سعيد بن العاص يبحث للقتال فالتقى هو و علي فقتله علي عليه السلام قال الواقدي و كان علي عليه السلام يحدث فيقول إني يومئذ بعد ما متع النهار و نحن و المشركون قد اختلطت صفوفنا و صفوفهم خرجت في أثر رجل منهم فإذا رجل من المشركين على كثيب رمل و سعد بن خيثمة و هما يقتتلان حتى قتل المشرك سعدا و المشرك مقنع في الحديد و كان فارسا فاقتحم عن فرسه فعرفني و هو معلم

Al-Waqidi said, ‘And Al-Aas Bin Saeed Bin Al-Aas came seeking the fighting. He met Ali^-asws (in battle)’. Al-Waqidi said, ‘And Ali^-asws narrated saying: ‘On that day, after the day had moved on and us and the Polytheists, our rows and their rows had mingled, I^-asws went out in pursuit of a man from them, and there was a man from the Polytheists upon a dune of sand and Sa’ad Bin Khaysama fighting until the Polytheist killed Sa’ad. And the Polytheists were covered in iron, and he was a horseman. He stormed on his horse and recognised me^-asws and he was an instructor.

فناداني هلم يا ابن أبي طالب إلى البراز فعطفت عليه فانحط إلي مقبلا و كنت‏ رجلا قصيرا فانحططت راجعا لكي ينزل إلي كرهت أن يعلوني‏ فقال يا ابن أبي طالب فررت فقلت قريب مفر ابن الشتراء

He called out to me^-asws, ‘Come to the duel O son^-asws of Abu Talib^-asws!’ I^-asws turned towards him, and he moved towards me^-asws facing, and I^-asws was a short man (than him), so I^-asws drew back retreating lest he descend to me^-asws, I^-asws disliked that he be higher than me^-asws. He said, ‘O son^-asws of Abu Talib^-asws! You^-asws are fleeing?’ I^-asws said, ‘Very soon the son of Al-Shatra’a will flee’.

فلما استقرت قدماي و ثبت أقبل فلما دنا مني ضربني فاتقيت بالدرقة فوقع سيفه فلحج‏ فضربته على عاتقه و هي ذارع‏ فارتعش و لقد قط سيفي درعه فظننت أن سيفي سيقتله فإذا بريق سيف من ورائي فطأطأت رأسي و وقع‏ السيف فأطن قحف رأسه بالبيضة و هو يقول خذها و أنا ابن عبد المطلب فالتفت فإذا هو حمزة عمي و المقتول طعيمة بن عدي

When my^-asws feet settled and were affirmed, I turned. When He was near me^-asws he struck at me^-asws, and I^-asws warded it off by the shield and his sword fell and got stuck (in the shield), so I^-asws struck him upon his neck, and it was armoured. He trembled and my^-asws sword had cut into his armour. I^-asws thought that my^-saww (strike) had killed him, but there was a little of his sword behind me^-asws. I^-asws lowered my^-asws head and the sword fell and I^-asws stabbed the skull of his head with the bayonet, and someone^-asws was saying, ‘Take it, and I^-asws am a son^-asws of Abdul Muttalib^-asws’. I^-asws turned and there it was Hamza^-asws my^-asws uncle^-asws, and the killed one was Taeema Bin Uday’.

قال في رواية محمد بن إسحاق إن طعيمة قتله علي بن أبي طالب عليه السلام و قيل قتله حمزة

He said, ‘In a report of Muhammad Bin Is’haq – Taeema was killed by Ali^-asws Bin Abu Talib^-asws, and it is (also) said, Hamza^-asws killed him’.

و روى محمد بن إسحاق قال‏ و خرج النبي ص من العريش إلى الناس فينظر القتال فحرض المسلمين و قال كل امرئ بما أصاب و قال و الذي نفسي بيده لا يقاتلهم اليوم‏ في حمله فيقتل صابرا محتسبا مقبلا غير مدبر إلا أدخله الله الجنة

And in a report of Muhammad Bin Is’haq he said, ‘And the Prophet^-saww went out from Al-Areysh to the people and he^-saww looked at the battleground, and the Muslims surrounded, and he^-saww said: ‘Each person is with what he achieved’. And he^-saww said: ‘By the One^-azwj in Whose Hand is my^-saww soul! No man has fought today in his attack, and he was killed patiently, in anticipation, facing (the enemy), without turning back, except Allah^-azwj will enter him into Paradise’.

فقال عمر بن حمام الجويني‏ و في يده تمرات يأكلهن بخ بخ أ فما بيني و بين أن أدخل الجنة إلا أن يقتلني هؤلاء ثم قذف التمرات من يده و أخذ سيفه فقاتل القوم حتى قتل

Umar Bin Hamam Al-Jowny said, and in his hand were dates he was eating one by one, ‘There is nothing between me and my entering Paradise except that they kill me’. Then he threw the dates from his hand and grabbed his sword and fought the people until he was killed.

قال محمد بن إسحاق و حدثني عاصم بن عمرو بن قتادة أن عوف بن الحارث و هو ابن عفراء قال لرسول الله ص يوم بدر يا رسول الله ما يضحك الرب من عبده قال غمسه يده في العدو حاسرا فنزع عوف درعا كانت عليه و قذفها ثم أخذ سيفه فقاتل القوم حتى قتل

Muhammad Bin Is’haq said, ‘And it is narrated to me by Aasim Bin Amro bin Qatada that Awf Bin Al-Haris, and he was a son of Afra’a, said to Rasool-Allah^-saww on the day of Badr, ‘O Rasool-Allah^-saww! What would make the Lord^-azwj Smile from His^-azwj servant?’ He^-saww said: ‘(When) he inserts his hand among the enemy unarmoured’. Awf removed the shield which was upon him and threw it away, then grabbed his sword and fought the people until he was killed’.

قَالَ الْوَاقِدِيُّ وَ ابْنُ إِسْحَاقَ‏ وَ أَخَذَ رَسُولُ اللَّهِ ص كَفّاً مِنَ الْبَطْحَاءِ فَرَمَاهُمْ بِهَا وَ قَالَ شَاهَتِ الْوُجُوهُ اللَّهُمَّ أَرْعِبْ قُلُوبَهُمْ وَ زَلْزِلْ أَقْدَامَهُمْ فَانْهَزَمَ الْمُشْرِكُونَ لَا يَلْوُونَ عَلَى شَيْ‏ءٍ وَ الْمُسْلِمُونَ يَتْبَعُونَهُمْ يَقْتُلُونَ وَ يَأْسِرُونَ

Al-Waqidi, and Ibn Is’haq, ‘And Rasool-Allah^-saww grabbed a handful from (the ground of) Al-Bat’ha and pelted them with it, and said: ‘May the faces be ugly! O Allah^-azwj! Frighten their hearts and Shake their feet and Defeat the Polytheists!’ They were not higher upon anything and the Muslims were pursuing them, killing and capturing.

قال الواقدي و حدثني عمر بن عثمان عن عكاشة بن محصن قال‏ انقطع سيفي يوم بدر فأعطاني رسول الله ص عودا فإذا هو سيف أبيض طويل فقاتلت به حتى هزم الله المشركين و لم يزل ذلك السيف عند عكاشة حتى هلك

Al-Waqidi – ‘And it is narrated to me by Umar Bin Usman, from Akasha Bin Mohsin who said, ‘My sword broke on the day of Badr, so Rasool-Allah^-saww gave me a replacement. It was a white long sword. I fought with it until Allah^-azwj Defeated the Polytheists’. And that sword did not cease to be with Akasha until he died’.

قال و قد روى رجال من بني عبد الأشهل عدة قالوا انكسر سيف سلمة بن أسهل‏ بن جريش يوم بدر فبقي أعزل لا سلاح معه فأعطاه رسول الله ص قضيبا كان في يده من عراجين ابن طاب‏ فقال اضرب به فإذا سيف جيد فلم يزل عنده حتى قتل يوم جسر أبي عبيد

He said, ‘And men from the clan of Abdul Ash’al a number of them reported saying, ‘The sword of Salma Bin As’hal Bin Jareysh broke on the day of Badr, and he remained weapon-less, there being no weapon with him. Rasool-Allah^-saww gave him a stick which was in his^-saww hand, from a date tree. He^-saww said: ‘Strike with it’. And there it had become a new sword. It did not cease to be with him until he was killed on the day of the bridge of Abu Ubeyd (13 AH)’.

قال الواقدي‏ و أصاب حارثة بن سراقة و هو يكرع في الحوض سهم من المشركين فوقع في نحره فمات فلقد شرب القوم آخر النهار من دمه و بلغ أمه و أخته و هما بالمدينة مقتله فقالت أمه و الله لا أبكي عليه حتى يقدم رسول الله ص فأسأله فإن كان في الجنة لم أبك عليه و إن كان في النار بكيته‏ لعمر و الله‏ [لعمر الله‏] فأعولته

Al-Waqidi said, ‘And Haris Bin Suraqa was injured, and he was sipping in the fountain, and an arrow from the Polytheists came and fell into his throat, and he died. The people drank at the end of the day from his blood, and news of his death reached his sister and his mother, and they were in Al-Medina. His mother said, ‘By Allah^-azwj! I will not cry upon him until Rasool-Allah^-saww arrives, and I ask him^-saww. If he is in Paradise, I will not cry upon him, and if he is in the Fire, I will cry over him for a lifetime and howl’.

فلما قدم رسول الله ص من بدر جاءت أمه إليه فقالت يا رسول الله ص قد عرفت موضع حارثة من قلبي‏ فأردت أن أبكي عليه ثم قلت لا أفعل حتى أسأل رسول الله ص عنه فإن كان في الجنة لم أبكه و إن كان في النار بكيته فأعولته

When Rasool-Allah^-saww arrive from Badr, his mother came to him^-saww and she said, ‘O Rasool-Allah^-saww said, ‘O Rasool-Allah^-saww! You do know of the place of Haris in my heart, but I have hesitated on crying upon him. Then I said, ‘I will not do so until I ask Rasool-Allah^-saww about him. If he was in Paradise, I will not cry and if he was in the Fire, I will cry and howl’.

فقال النبي ص هبلت أ جنة واحدة إنها جنان كثيرة و الذي نفسي بيده إنه لفي الفردوس الأعلى قالت لا أبكي عليه أبدا قال و دعا رسول الله ص حينئذ بماء في إناء فغمس يده فيه و مضمض فاه ثم ناول أم حارثة بن سراقة فشربت ثم ناولت ابنتها فشربت ثم أمرهما فنضحتا في جيوبهما ثم رجعتا من عند النبي ص و ما بالمدينة امرأتان أقر عينا منهما و لا أسر

The Prophet^-saww said: ‘Do you think there is one Garden? There are many Gardens. By the One^-azwj in Whose Hand is my^-saww soul! He is in Al-Firdows the high’. She said, ‘I will not cry upon him, ever!’ And Rasool-Allah^-saww immediately called for water in a container. He^-saww washed his^-saww hands in it and rinsed his^-saww mouth, then gave it to the mother of Haris Bin Suraqa. She drank. Then he^-saww gave it to her daughter. She drank. Then he^-saww instructed them, so they sprinkled in their pockets, then return from the presence of the Prophet^-saww, and there were no women in Al-Medina of more delightful eyes nor more cheerful than them’.

قال الواقدي فلما رجعت قريش إلى مكة قام فيهم أبو سفيان بن حرب فقال يا معشر قريش لا تبكوا على قتلاكم و لا تنح عليهم نائحة و لا يندبهم شاعر و أظهروا الجلد و العزاء فإنكم إذا نحتم عليهم نائحة و بكيتموهم بالشعر أذهب ذلك غيظكم فأكلكم عن عداوة محمد و أصحابه مع أن محمدا و أصحابه إن بلغهم ذلك شمتوا بكم فتكون أعظم المصيبتين و لعلكم تدركون ثاركم فالدهن و النساء علي حرام حتى أغزو محمدا

Al-Waqidi said, ‘When Quraysh returned to Makkah, Abu Sufyan Bin Harb stood among them and said, ‘O community of Quraysh! Do not cry over your killed ones, nor lament upon them with a lamentation, nor poems, and expose the skin, and the solace, for when you lament upon them with lamentation, and cry over them with the poems, that anger of yours will go away, and you will be consumed from the enmity of Muhammad^-saww and his^-saww companions. Along with it, when that reaches Muhammad^-saww and his^-saww companions, they will gloat over you, and you will be with two great calamities, and perhaps you will realise your revolt. The oiling and the women are prohibited unto me until I battle Muhammad^-saww!’

فمكث‏ قريش شهرا لا يبكيهم شاعر و لا تنوح عليهم نائحة و مشت نساء من قريش إلى هند بنت عتبة فقلن أ لا تبكين على أبيك و أخيك و عمك و أهل بيتك فقالت حلاقي أنا أبكيهم فيبلغ محمدا و أصحابه فيشمتوا بنا و نساء بني الخزرج لا و الله حتى أثار محمدا و أصحابه و الدهن علي حرام إن دخل رأسي حتى نغزو محمدا

Quraysh remained for a month without crying over them with poems, nor lamenting upon them with lamentation, and women of Quraysh walked to Hind Bint Utba and said, ‘Will you not cry upon your father, and your brother, and your uncle and your family?’ She said, ‘I swear to cry for them, but it would reach Muhammad^-saww and his^-saww companions and they will gloat with us, and (so will) the womenfolk of the clan of Khazraj. No, by Allah^-azwj! Until I revolt against Muhammad^-saww and his^-saww companions, and the oiling is prohibited unto me to enter into my head until we battle Muhammad^-saww.

و الله لو أعلم أن الحزن يذهب من قلبي لبكيت و لكن لا يذهبه إلا أن أرى ثاري بعيني من قتلة الأحبة فمكثت على حالها لا تقرب الدهن و لا قربت فراش‏ أبي سفيان من يوم حلفت حتى كانت وقعة أحد

By Allah^-azwj! If I knew that the grief would go away from my heart, I would cry, but it will not go away, except if I see my revolt with my own eyes, from killing his^-saww loved ones’. She remained upon her state, not going near the oils, not letting Abu Sufyan near the bed, from the day she vowed, until the event of Ohad transpired’.

و الواقدي بإسناده عن ابن عباس قال‏ لما تواقف الناس أغمي على رسول الله ص ساعة ثم كشف عنه فبشر المؤمنين بجبرئيل في جند من الملائكة في ميمنة الناس و ميكائيل في جند آخر في ميسرة الناس و إسرافيل في جند آخر خلف الناس

And Al-Waqidi by his chain from Ibn Abbas said, ‘When the people fought each other, there was fainting upon Rasool-Allah^-saww for a while, then it was gone, and he^-saww gave glad tidings to the Momineen of Jibraeel^-as among an army of the Angels on the right of the people, and Mikaeel^-as in another army in the left of the people, and Israfeel^-as in another army behind the people.

و كان إبليس قد تصور للمشركين في صورة سراقة بن جعشم يذمر المشركين و يخبرهم أنه لا غالب لكم من الناس فلما أبصر عدو الله الملائكة نَكَصَ عَلى‏ عَقِبَيْهِ وَ قالَ إِنِّي بَرِي‏ءٌ مِنْكُمْ إِنِّي أَرى‏ ما لا تَرَوْنَ‏ فتشبث به الحارث بن هشام و هو يرى أنه سراقة لما سمع من كلامه فضرب صدر الحارث فسقط الحارث و انطلق إبليس لا يرى حتى وقع في البحر و رفع يديه قائلا يا رب موعدك الذي وعدتني

And Iblees^-la had imaged to the Polytheism in the image of Surqa Bin Ja’sham grumbled to the Polytheists and informed them, ‘There will be no overcomer to you from the people’. When the enemy of Allah^-azwj saw the Angels, he^-la turned back upon his^-la heels and said, ‘I am disavowed from you. Surely I can see what you are not seeing [8:48]. Al-Haris Bin Hisham clung to him^-la, and he was seeing that he^-la was Suraqa, when he heard from his^-la speech. He^-la hit the chest of Al-Haris, and Al-Haris fell down, and Iblees^-la went away, not seen until he^-la fell into the sea and raised his^-la hands saying, ‘O Lord^-azwj! Your^-azwj Appointment which You^-azwj Promised me^-la!’

و أقبل أبو جهل على أصحابه يحضهم على القتال و قال لا يغرنكم خذلان سراقة إياكم فإنما كان على ميعاد من محمد و أصحابه سيعلم إذا رجعنا إلى قديد ما نصنع بقومه و لا يحولنكم مقتل عتبة و شيبة و الوليد فإنهم عجلوا و بطروا حين قاتلوا

And Abu Jahl^-la came to his^-la companions exhorting them upon the fighting, and said, ‘Do not let the abandonment of Suraqa deceive you. Beware, for rather he was upon an appointment from Muhammad^-saww and his^-saww companions, so he^-saww would know when we return to Qadeed. What have we to do with his^-saww people, and do not let the killing of Utba, and Shayba, and Al-Waleed terrify you, for they were hasty and rushed when they fought.

و ايم الله لا نرجع اليوم حتى نقرن محمدا و أصحابه في الحبال فلا ألفين أحدا منكم قتل أحدا منهم و لكن خذوهم أخذا نعرفهم بالذي صنعوا لمفارقتهم دينكم و رغبتهم عما كان يعبد آباؤهم

And I swear by Allah^-azwj! We will not return today until we tie up Muhammad^-saww and his^-saww companions in the ropes. Not one of you will kill one of them, but we will seize them with a seizing to make them recognise that which they have done, their separating from your religion and their turning away from what their forefathers had worshipped’.

قال الواقدي و حدثني عتبة بن يحيى عن معاذ بن رفاعة بن رافع عن أبيه قال‏ إن كنا لنسمع لإبليس يومئذ خوارا و دعاء بالثبور و التصور في صورة سراقة بن جعشم حتى هرب فاقتحم البحر و رفع يديه مادا لهما يقول يا رب ما وعدتني و لقد كانت قريش بعد ذلك تعير سراقة بما صنع يومئذ فيقول و الله ما صنعت شيئ

Al-Waqidi said, ‘And Utba Bin Yahya narrated to me from Muaz Bin Rafa’at Bin Rafie, from his father who said, ‘We used to listen to Iblees^-la on that day roaring and calling for the perdition, and the imaging in the image of Suraqa Bin Ja’sham until he^-la fled and plunged into the sea, and he^-la raised his^-la hands extending them saying, ‘O Lord^-azwj! What You^-azwj Promised me^-la’. And Quraysh used to fault Suraqa after that for what he had supposedly done on that day, and he said, ‘By Allah^-azwj! I did not do anything’’.

فروي عن عمارة الليثي قال حدثني شيخ صياد من الحي كان يومئذ على ساحل البحر قال سمعت صياحا يا ويلاه يا ويلاه قد ملأ الوادي يا حرباه يا حرباه فنظرت فإذا سراقة بن جعشم فدنوت منه فقلت ما لك فداك أبي و أمي‏ فلم يرجع إلي شيئا ثم أراه اقتحم البحر و رفع يديه مادا يقول يا رب ما وعدتني فقلت في نفسي جن و بيت الله سراقة و ذلك حين زاغت الشمس و ذاك عند انهزامهم يوم بدر

It is reported from Amara Al-Laysi who said, ‘It is narrated to me by an old fisherman who was at the coast of the sea on that day. He said, ‘I heard a shriek, ‘O woe! O woe!’, to have filled the valley, O war! O war!’ I looked and there was Suraqa Bin Ja’sham approaching me. I said, ‘What is the matter with you? May my father and my mother be sacrificed for you’. But he did not respond anything to me. Then I saw him plunge into the sea and raise his hands extending, saying, ‘O Lord^-azwj! What You^-azwj promised me!’ I said within myself, ‘By the House of Allah^-azwj, Suraqa is a Jinn’, and that was when the sun declined, and that was during their defeat on the day of Badr’.

قال الواقدي قالوا كان سيماء الملائكة عمائم قد أرخوها بين أكتافهم خضرا و صفرا و حمرا من نور و الصوف في نواصي خيلهم

Al-Waqidi said, ‘They said, ‘The marks of the Angels were their turbans they had dropped between their shoulders, green, and yellow, and red, from Light, and the was in the forelocks of their horses’.

وَ عَنْ مَحْمُودِ بْنِ لَبِيدٍ قَالَ: قَالَ رَسُولُ اللَّهِ ص يَوْمَ بَدْرٍ إِنَّ الْمَلَائِكَةَ قَدْ سَوَّمَتْ فَسَوِّمُوا فَأَعْلَمَ الْمُسْلِمُونَ بِالصُّوفِ فِي مَغَافِرِهِمْ وَ قَلَانِسِهِمْ

And from Mahmoud Bin Labeyd, who said, ‘Rasool-Allah^-saww said on the day of Badr: The Angels were turbaned, so the Muslims knew (them) by the wool in their horses and their caps’.

قال الواقدي فروي عن سهل بن عمرو قال لقد رأيت يوم بدر رجالا بيضا على خيل بلق بين السماء و الأرض معلمين يقتلون و يأسرون

Al-Waqidi said, ‘It is reported from Sahl Bin Amro and said, ‘I had seen on the day of Badr white men upon spotted horses between the sky and the earth, killing and capturing’.

و حدثني عبد الرحمن بن الحارث عن أبيه عن جده عبيد عن أبي رهم الغفاري عن ابن عم له قال‏ بينا أنا و ابن عم لي على ماء بدر فلما رأينا قلة من مع محمد و كثرة قريش قلنا إذا التقت الفئتان عمدنا إلى عسكر محمد و أصحابه فانتهبناه

And it is narrated to me by Abdul Rahman Bin Al-Haris, from his father, from his grandfather Ubeyd, from Abu Rahm Al-Ghafari, from a cousin of his who said, ‘While my cousin and I were upon the water of Badr, we saw the few numbers which were with Muhammad^-saww and the large number of Quraysh. We said, ‘When the two parties meet (in battle) we will deliberate to the soldiers of Muhammad^-saww and his^-saww companions and loot him^-saww’.

فانطلقنا نحو المجنبة اليسرى من أصحاب محمد و نحن نقول هؤلاء ربع قريش فبينا نحن نمشي في الميسرة إذ جاءت سحابة فغشيتنا فرفعنا أبصارنا لها و سمعنا أصوات الرجال و السلاح و سمعنا قائلا يقول لفرسه أقدم حيزوم و سمعناهم يقولون رويدا تتام أخراكم

We went around the left flank from the companions of Muhammad^-saww, and we were saying, ‘They are a quarter of Quraysh’. While we were walking on the left flank when a cloud came and overwhelmed us, and we raised our sights towards it, and we heard sounds of the men and the weapons, and we heard a speaker saying to his horse: ‘Go ahead Hayzoum!’, and we heard them saying: ‘Slowly we will integrate in others’.

فنزلوا على ميمنة رسول الله ص ثم جاءت أخرى مثل تلك فكانت مع النبي ص فنظرنا إلى أصحاب محمد و إذا هم على الضعف من قريش فمات ابن عمي و أما أنا فتماسكت و أخبرت النبي ص بذلك و أسلمت

They descended upon the right flank of Rasool-Allah^-saww. Then another came like that one, and it came to be with the Prophet^-saww. We looked at the companions of Muhammad^-saww, and there they were upon the double than Quraysh’. My cousin died and as for I, I withheld and informed the Prophet^-saww of that and became a Muslim’.

و عن حمزة بن صهيب عن أبيه قال‏ ما أدري كم يد مقطوعة و ضربة جائفة لم يدم كلمها يوم بدر قد رأيتها

And from Hamza Bin Saheyb, from his father, who said, ‘I don’t know how many hands were cut and wounds were struck, not lasting even the blink of an eye on the day of Badr, I had seen these.

قال و روى أبو بردة قال جئت يوم بدر بثلاثة أرؤس فوضعتها بين يدي رسول الله فقلت يا رسول الله أما اثنان فقتلتهما و أما الثالث‏ فإني رأيت رجلا طويلا أبيض ضربه فتدهدى‏ أمامه فأخذت رأسه فقال رسول الله ص ذاك فلان من الملائكة

He said, ‘And it is reported by Abu Barda who said, ‘I came on the day of Badr with three heads and placed them in front of Rasool-Allah^-saww and said, ‘O Rasool-Allah^-saww! As for two, I killed them, and as for the third, I saw a tall white man strike him and his turban touched me, and I took his head. Rasool-Allah^-saww said: ‘That is so and so from the Angels’.

قال الواقدي و كان ابن عباس يقول لم يقاتل الملائكة إلا يوم بدر و قال كان الملك يتصور في صورة من يعرفه المسلمون من الناس ليثبتهم فيقول إني قد دنوت من المشركين فسمعتهم يقولون لو حملوا علينا ما ثبتنا لهم و ليسوا بشي‏ء فاحملوا عليهم و ذلك قول الله تعالى‏ إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا الآية

Al-Waqidi said, ‘And Ibn Abbas was saying, ‘The Angels did not fight except on the day of Badr’. And said, ‘The Angel had imaged in the image of the one whom the Muslims could recognise from the people in order to affirm them. I went near the Polytheists and heard them saying, ‘If they attack upon us, we will not be able to withstand them, and they are not with anything’. They attacked upon them, and that is the Word of Allah^-azwj the Exalted: When your Lord Revealed to the Angels: “I am with you, therefore affirm those who believe. [8:12] – the Verse’’.

وَ رُوِيَ أَنَّ السَّائِبَ بْنَ أَبِي جَيْشٍ الْأَسَدِيَّ كَانَ يُحَدِّثُ فَيَقُولُ‏ وَ اللَّهِ مَا أَسَرَنِي يَوْمَ بَدْرٍ أَحَدٌ مِنَ النَّاسِ وَ لَمَّا انْهَزَمَتْ قُرَيْشٌ انْهَزَمْتُ مَعَهَا فَأَدْرَكَنِي رَجُلٌ أَبْيَضُ طَوِيلٌ عَلَى فَرَسٍ أَبْلَقَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ فَأَوْثَقَنِي رِبَاطاً وَ جَاءَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ فَوَجَدَنِي مَرْبُوطاً وَ كَانَ عَبْدُ الرَّحْمَنِ يُنَادِي فِي الْعَسْكَرِ مَنْ أَسَرَ هَذَا

And it is reported that Al-Saib Bin Abu Jaysh Al-Asady was narrating, saying, ‘By Allah^-azwj! No one from the people captured me on the day of Badr, and when Quraysh were defeated, I was defeated with them. A tall white man upon a spotted horse came across me, between the sky and the earth, and bound me in a bond, and Abdul Rahman Bin Awf came and found me tied up, and Abdul Rahman called out among the soldiers, ‘Who captured this one?’

فَلَيْسَ أَحَدٌ يَزْعُمُ أَنَّهُ أَسَرَنِي حَتَّى انْتَهَى بِي إِلَى رَسُولِ اللَّهِ ص فَقَالَ لِي رَسُولُ اللَّهِ ص يَا ابْنَ أَبِي جَيْشٍ‏ مَنْ أَسَرَكَ قُلْتُ لَا أَعْرِفُهُ وَ كَرِهْتُ أَنْ أُخْبِرَهُ بِالَّذِي رَأَيْتُ فَقَالَ رَسُولُ اللَّهِ ص أَسَرَهُ مَلَكٌ مِنَ الْمَلَائِكَةِ كَرِيمٌ اذْهَبْ يَا ابْنَ عَوْفٍ بِأَسِيرِكَ فَذَهَبَ بِي عَبْدُ الرَّحْمَنِ

But there wasn’t anyone who claimed that he had captured me until he ended with me to Rasool-Allah^-saww. Rasool-Allah^-saww said to me: ‘O Ibn Abu Jaysh! Who captured you?’ I said, ‘I do not recognise him’, and I disliked to inform him^-saww with that which I had seen. Rasool-Allah^-saww said: ‘An Angel from the honourable Angels captured him. Go, O Ibn Awf, with your captive’. Abdul Rahman went with me’’.

و عن حكيم بن حزام قال‏ التقينا فاقتتلنا فسمعت صوتا وقع من السماء إلى الأرض مثل وقع الحصاة في الطست و قبض النبي ص القبضة فرمى بها فانهزمنا

And from Hakeem Bin Hazam who said, ‘We met and fought, and I heard a sound occurring from the sky to the earth like the pebbles falling in the tray, and the Prophet^-saww grabbed a handful and threw it and defeated us’.

و قال نوفل بن معاوية انهزمنا يوم بدر و نحن نسمع كوقع الحصى في الطساس بين أيدينا و من خلفنا فكان ذلك أشد الرعب علينا

And Nowfal Bin Muawiya said, ‘We were defeated on the day of Badr and we heard like the pebbles falling in the tray in front of us, and from behind us, so that was the severest of the fear upon us’.

و روى الواقدي عن سعيد بن المسيب قال‏ أمن رسول الله ص من الأسرى‏ يوم بدر أبا غرة عمرو بن عبد الله الجمحي و كان شاعرا فأعتقه رسول الله ص قال له إن لي خمس بنات ليس لهن شي‏ء فتصدق بي عليهن يا محمد ففعل رسول الله ص ذلك و قال أبو غرة أعطيت موثقا أن لا أقاتلك و لا أكثر عليك أبدا فأرسله رسول الله ص‏

And it is reported by Al-Waqidi, from Saeed Bin Al-Musayyab who said, ‘Rasool-Allah^-saww granted safety on the day of Badr from the captives, Abu Gurra Amro Bin Abdullah Al-Jamhy, and he was a poet. Rasool-Allah^-saww let him go. He said to him^-saww, ‘There are five daughters for me; there isn’t anything for them, so give charity with me upon them, O Muhammad^-saww!’ Rasool-Allah^-saww did that, and Abu Gurra said, ‘I give you a pact that I will neither fight against you^-saww nor increase against you (the numbers), ever!’ Rasool-Allah^-saww sent him’.

فلما خرجت قريش إلى أحد جاء صفوان بن أمية فقال اخرج معنا قال إني قد أعطيت محمدا موثقا أن لا أقاتله و لا أكثر عليه أبدا و قد من علي و لم يمن على غيري حتى قتله أو أخذ منه الفداء

When Quraysh came out to Ohad, Safwan Bin Amiya came and said, ‘Come with us’. He said, ‘I have given Muhammad^-saww a pact that I will neither kill him^-saww nor increase (the numbers) against him, ever, and he^-saww has conferred upon me, and did not confer upon anyone other than me until he^-saww killed him or took the ransom from him’.

فضمن له صفوان أن يجعل بناته مع بناته إن قتل و إن عاش أعطاه مالا كثيرا لا يأكله عياله فخرج أبو غرة يدعو العرب و يحشرها ثم خرج مع قريش يوم أحد فأسرو لم يؤسر غيره من قريش فقال يا محمد إنما خرجت كرها و لي بنات فامنن علي

Safwan guaranteed for him that he will make his daughters to be with his daughters if he is killed, and if he lives, he would give him a lot of wealth; his dependants will not be able to eat it’. Abu Gurra went out calling the Arabs and urging them, then he went out with Quraysh on the day of Ohad. He was captured, and no one other than him from the Quraysh was captured. He said, ‘O Muhammad^-saww! I came out unwillingly, and there are daughters for me, so grant safety to me’.

فَقَالَ رَسُولُ اللَّهِ ص أَيْنَ مَا أَعْطَيْتَنِي مِنَ الْعَهْدِ وَ الْمِيثَاقِ لَا وَ اللَّهِ لَا تَمْسَحُ عَارِضَيْكَ‏ بِمَكَّةَ تَقُولُ سَخِرْتُ بِمُحَمَّدٍ مَرَّتَيْنِ فَقَتَلَهُ: فَقَالَ ص يَوْمَئِذٍ إِنَّ الْمُؤْمِنَ لَا يُلْدَغُ مِنْ جُحْرٍ مَرَّتَيْنِ

Rasool-Allah^-saww said: ‘Where is the pact and the covenant which you gave me^-saww? No, by Allah^-azwj I^-saww will not wipe your request at Makkah, saying, mocking Muhammad^-saww twice’. He^-saww killed him. He^-saww said on that day, ‘The Momin does not get bitten twice from a hole.

قال الواقدي‏ و أمر رسول الله ص يوم بدر بالقليب أن تعور ثم أمر بالقتلى فطرحوا فيها كلهم إلا أمية بن خلف فإنه كان مسمنا انتفخ من يومه فلما أرادوا أن يلقوه تزايل لحمه فقال النبي ص اتركوه فأقروه و ألقوا عليه من التراب و الحجارة ما غيبه

Al-Waqidi said, ‘And on the day of Badr Rasool-Allah^-saww instructed with the well to be dried up, then instructed that the killed ones be thrown into it, all of them, except Amiya Bin Khalaf, for he was fat, swollen from his day. When they wanted to throw him, his flesh broke up. The Prophet^-saww said: ‘Leave him’, they accepted it and threw upon him from the soil and the stones what would hide him.

ثم وقف على أهل القليب فناداهم رجلا رجلا هل‏ وَجَدْتُمْ ما وَعَدَ رَبُّكُمْ حَقًّا فإني قد وجدت ما وعدني ربي حقا بئس القوم كنتم لنبيكم‏ كذبتموني و صدقني الناس و أخرجتموني و آواني الناس و قاتلتموني و نصرني الناس

Then he^-saww paused at the people of the well and called out to them, man after man: ‘Did you find what your Lord^-azwj Promised you as being true, for I^-saww have found what my^-saww Lord^-azwj Promised me as true! You were an evil people to your Prophet^-saww. You belied me^-saww and the (other) people ratified me^-saww, and you expelled me^-saww and the (other) people sheltered me^-saww, and you^-saww fought against me^-saww, and the (other) people helped me^-saww!’

فقالوا يا رسول الله ص أ تنادي قوما قد ماتوا فقال لقد علموا أن ما وعدهم ربهم حق

They (Muslims) said, ‘O Rasool-Allah^-saww! Are you^-saww calling out to a people who have died?’ He^-saww said: ‘Know that what their Lord^-azwj Promised them is true’.

وَ فِي رِوَايَةٍ أُخْرَى فَقَالَ ص مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ وَ لَكِنَّهُمْ لَا يَسْتَطِيعُونَ أَنْ يُجِيبُونِي

And in another report, he^-saww said: ‘You are not listening from them to what I^-saww am saying, but they are not able to answer me^-saww.

قال الواقدي‏ و كان انهزام قريش حين زالت الشمس فأقام رسول الله ص ببدر و أمر عبد الله بن كعب بقبض الغنائم و حملها و أمر نفرا من أصحابه أن يعينوه فصلى العصر ببدر ثم راح فمر بالأثيل‏ قبل غروب الشمس فنزل به و بات‏ و بأصحابه جراح و ليست بالكثيرة و أمر ذكوان بن عبد قيس أن يحرس المسلمين حتى كان آخر الليل فارتحل

Al-Waqidi (Wahabi imam) said, ‘And Quraysh were defeated when the sun declined (midday), and Rasool-Allah^-saww stood at Badr and instructed Abdullah Bin Ka’ab with capturing the war booty and carry it, and instructed a number of his^-saww companions to assist him. He^-saww prays Al-Asr Salat at Badr, then rested. He^-saww passed by Al-Aseyl before the setting of the sun. He^-saww descended at it and spent the night at it, and with his^-saww companions there were injuries, and they weren’t many, and he^-saww instructed Zakwan Bin Abd Qays to protect the Muslims until when it was the end of the night, he^-saww (afterwards) departed’.

و روي‏ أنه ص صلى العصر بالأثيل فلما صلى ركعة تبسم فلما سلم سئل عن تبسمه فقال مر بي ميكائيل و على جناحه النقع فتبسم إلي و قال‏ إنني كنت في طلب القوم و أتاني جبرئيل على فرس أنثى معقود الناصية قد عصم ثنيته‏ الغبار فقال يا محمد إن ربي بعثني إليك و أمرني أن لا أفارقك حتى ترضى فهل رضيت فقلت نعم

And it is reported that he^-saww prayed Al-Asr Salat. When he^-saww had prayed one Cycle, he^-saww smiled. Then, when he^-saww had completed, he^-saww was asked about his^-saww smile. He^-saww said: ‘Mikaeel^-as passed by me^-saww and there was dust upon his^-as wing. He^-as smiled at me^-saww and said: ‘I^-as was in search of people and Jibraeel^-as came to me^-as upon a female horse or knotted mare, having dust tucked in. He^-as said: ‘O Muhammad^-saww! My^-as Lord^-azwj sent me^-as to you^-saww and Commanded me^-saww not to separate from you^-saww until you^-saww are pleased. Are you^-saww pleased?’ I^-saww said: ‘Yes’’.

قال الواقدي‏ و أقبل رسول الله بالأسرى حتى إذا كان بعرق الظبية أمر عاصم بن ثابت بن أبي الأفلح أن يضرب عنق عقبة بن أبي معيط و كان أسره عبد الله بن سلمة فجعل عقبة يقول يا ويلي علام أقتل يا معشر قريش من بين من هاهنا قال رسول الله ص لعداوتك لله و لرسوله

Al-Waqidi said, ‘And Rasool-Allah^-saww came with the captives until when he^-saww was at Arq Al-Zabie, instructed Aasim Sabit bin Abu Al-Aflah to strike off the neck of Uqba Bin Abu Mueet, and Abdullah Bin Salma had captured him. Uqba went on to say, ‘O woe is to me! What am I being killed for, O community of Quraysh, in front of the ones over here?’ Rasool-Allah^-saww said: ‘Due to your enmity to Allah^-azwj and to His^-azwj Rasool^-saww’.

فقال يا محمد منك أفضل‏ فاجعلني كرجل من قومي إن قتلتهم قتلتني و إن مننت عليهم مننت علي و إن أخذت منهم الفداء كنت كأحدهم يا محمد من للصبية

He said, ‘O Muhammad^-saww! Let there be grace from you^-saww. Make me to be like the man from my people. If you^-saww kill them, then kill me, and if you^-saww confer upon them then confer upon me, and if you^-saww take the ransom from them. I was like one of them, O Muhammad^-saww, from the boys’.

فقال النار قدمه يا عاصم فاضرب عنقه فقدمه عاصم فضرب عنقه‏ فقال النبي ص بئس الرجل كنت و الله ما علمت كافرا بالله و برسوله و بكتابه مؤذيا لنبيه فأحمد الله الذي قتلك و أقر عيني منك

He^-saww said: ‘The Fire! Bring him forward, O Aasim and strike off his neck’. Aasim brought him forward and struck off his neck. Then Prophet^-saww said: ‘You were an evil man. By Allah^-azwj! I^-saww do not know of any disbeliever in Allah^-azwj and in His^-azwj Rasool^-saww and in His^-azwj Book more harmful to His^-azwj Prophet^-saww. I^-saww praise Allah^-azwj Who Killed you and Delighted my^-saww eyes from you (you being killed)’’.

و قال الواقدي‏ و قدم رسول الله ص من الأثيل زيد بن حارثة و عبد الله بن رواحة يبشران الناس بالمدينة فقدم رسول الله ص بالأسرى و عليهم شقران و هم تسعة و أربعون رجلا الذين أحصوا و هم سبعون في الأصل مجمع عليه لا شك فيه إلا أنه لم يحص سائرهم و لقي الناس رسول الله ص بالروحاء يهنئونه بفتح الله عليه

And Al-Waqidi said, ‘And Rasool-Allah^-saww sent ahead from Al-Aseyl, Zayd Bin Haris and Abdullah Bin Rawaha to give good news to the people at Al-Medina. Rasool-Allah^-saww brought forwards the captives and Shaqran was in charge of them, and they were forty-nine men, those who had been counted, and they were seventy originally; there is a consensus upon it, there is no doubt in it, except that he did not count the rest of them. And the people (of Al-Medina) met Rasool-Allah^-saww at Al-Rawha congratulating him^-saww on the victory of Allah^-azwj to him^-saww.

و قال محمد بن إسحاق‏ كان أبو العاص بن الربيع ختن رسول الله ص زوج ابنته زينب و كان أبو العاص من رجال مكة المعدودين مالا و أمانة و تجارة و كانت خديجة خالته فسألت رسول الله ص أن يزوجه زينب و كان ص لا يخالف خديجة و ذلك قبل أن ينزل عليه الوحي فزوجه إياها فكان أبو العاص من خديجة بمنزلة ولدها

And Muhammad Bin Is’haq said, ‘Abu Al-Aas Bin Al-Rabie was a son-in-law of Rasool-Allah^-azwj, husband of his^-saww daughter Zainab, and Abu Al-Aas was from the men of Makkah, reckoned as wealthy and trustworthy and a businessman, and (Syeda) Khadeeja^-asws was his maternal aunt. Khadeeja^-asws asked Rasool-Allah^-saww to get him married to Zainab, and he^-saww did not use to oppose (Syeda) Khadeeja^-asws, and that was before the descent of the Revelation unto him^-saww. He^-saww got him married to her. And, Abu Al-Aas was from Khadeeja^-asws with the status of her^-asws son.

فلما أكرم الله رسوله بنبوته آمنت به خديجة و بناته كلهن و صدقنه و شهدن أن ما جاء به حق و دن بدينه و ثبت أبو العاص على شركه و كان رسول الله ص قد زوج عتبة بن أبي لهب إحدى ابنتيه رقية أو أم كلثوم و ذلك قبل أن ينزل عليه

When Allah^-azwj Honoured His^-azwj Rasool^-saww with His^-azwj Prophet-hood, (Syeda) Khadeeja^-asws believed him^-saww, and so did his^-saww daughters, all of them, and ratified him^-saww, and testified that whatever he^-saww had come with was true, and made it a Religion with his^-saww Religion, and Abu Al-Aas was steadfast upon his Shirk. And Rasool-Allah^-saww had married Utba Bin Abu Lahab to one of his^-saww (step) daughters Ruqayya, or Umm Kulsoom, and that was before the descent (of the Revelation) unto him^-saww.

فلما أنزل عليه الوحي و بارى‏ قومه بأمر الله باعدوه فقال بعضهم لبعض إنكم قد فرغتم محمدا من همه أخذتم عنه بناته و أخرجتموهن من عياله فردوا عليه بناته فأشغلوه بهن

When the Revelation descended unto him^-saww and he^-saww invited his^-saww people with the Command of Allah^-azwj, they distanced (from) him^-saww. They said to each other, ‘You have freed Muhammad^-saww from his^-saww worries, taking his^-saww daughters away from him^-saww and taking them out from his^-saww dependency, so return his^-saww daughters back to him^-saww and preoccupy him^-saww with them’.

فمشوا إلى أبي العاص فقالوا فارق صاحبتك بنت محمد ص و نحن ننكحك أي امرأة شئت من قريش فقال لاها الله إذن لا أفارق صاحبتي و ما أحب أن لي بها امرأة من قريش فكان رسول الله ص إذا ذكره يثني عليه خيرا في صهره

They walked to Abu Al-Aas and said, ‘Separate (divorce) the daughter of Muhammad^-saww and we will get you married to whichever woman you desire from Quraysh’. He said, ‘No, by Allah^-azwj! I will not separate my spouse and I do not like it that there should be a wife from Quraysh for me’. Rasool-Allah^-saww, whenever he was mentioned, would praise goodly upon him regarding his son-in-law.

ثم مشوا إلى الفاسق عتبة بن أبي لهب فقالوا له طلق بنت محمد و نحن ننكحك أي امرأة شئت من قريش فقال إن أنتم زوجتموني ابنة أبان بن سعيد بن العاص أو ابنة سعيد بن العاص فارقتها فزوجوه ابنة سعيد بن العاص ففارقها و لم يكن دخل بها فأخرجها الله من يده كرامة لها و هوانا له

Then they walked to the mischief-maker Utba Bin Abu Lahab and said to him, ‘Divorce the daughter of Muhammad^-saww, and we will get you married to whichever woman from Quraysh you desire’. He said, ‘If you get me married to the daughter of Aban Bin Saeed Bin Al-Aas, or the daughter of Saeed Bin Al-Aas, I will divorce her’. They married him to the daughter of Saeed Bin Al-Aas, and he divorced her, without going near her. Allah^-azwj Extracted her from his hands as a prestige for her and a despising for him.

ثم خلف عليها عثمان بن عفان بعده و كان رسول الله ص مغلوبا على أمره بمكة لا يحل و لا يحرم و كان الإسلام فرق بين زينب و أبي العاص إلا أن رسول الله ص كان لا يقدر و هو بمكة أن يفرق بينهما فأقامت معه على إسلامها و هو على شركه حتى‏ هاجر رسول الله ص إلى المدينة و بقيت زينب بمكة مع أبي العاص

Then Usman Bin Affan replaced her after him, and Rasool-Allah^-saww was overcome upon his matter at Makkah, neither permitting nor prohibiting, and Al-Islam effected separation between Zainab and Abu Al-Aas except that Rasool-Allah^-saww was not able while he^-saww was in Makkah to effect separation between them. She stayed with him upon her Islam, and he was upon his Shirk until Rasool-Allah^-saww emigrated to Al-Medina, and Zainab remained at Makkah with Abu Al-Aas.

فلما سارت قريش إلى بدر سار أبو العاص معهم فأصيب في الأسرى يوم بدر فأتي به النبي ص فكان عنده مع الأسارى فلما بعث أهل مكة في فداء أساراهم بعثت زينب في فداء أبي العاص بعلها بمال و كان فيما بعثت به قلادة كانت خديجة أمها أدخلتها بها على أبي العاص ليلة زفافها عليه

When Quraysh came to Badr, Abu Al-Aas came with them, and he was afflicted to be among the captive on the day of Badr. The Prophet^-saww came to him, and he was with him^-saww with the captives. When the people of Makkah sent the ransom of their captives, Zainab sent the wealth regarding the ransom of Abu Al-Aas, her husband, and among what she sent with was a necklace which used to be for (Syeda) Khadeeja^-asws, her mother^-saww, she had entered her with to Abu Al-Aas on the night of her marriage to him.

فلما رآها رسول الله ص رق لها شديدة و قال للمسلمين إن رأيتم أن تطلقوا لها أسيرها و تردوا عليها ما بعثت به من الفداء فافعلوا فقالوا نعم يا رسول الله نفديك بأنفسنا و أموالنا فردوا عليها ما بعثت به و أطلقوا لها أبا العاص بغير فداء

When Rasool-Allah^-saww saw it, softened to her intensely, and said to the Muslims: ‘If you see fit, you free her captive for her and return to her whatever she has sent with of the ransom, then do so’. They said, ‘Yes, O Rasool-Allah^-saww! We will ransom with ourselves and our wealth for you^-saww’. They returned to her what she had sent with and freed Abu Al-Aas for her without any ransom’.

قال ابن أبي الحديد قرأت على النقيب‏ أبي جعفر يحيى بن أبي زيد البصري العلوي هذا الخبر فقال أ ترى أبا بكر و عمر لم يشهدا هذا المشهد أ ما كان يقتضي التكرم‏ و الإحسان أن يطيب قلب فاطمة عليها السلام و يستوهب لها من المسلمين أ تقصر منزلتها عند رسول الله ص من منزلة زينب أختها و هي سيدة نساء العالمين هذا إذا لم يثبت لها حق لا بالنحلة و لا بالإرث

Ibn Abu Al Hadeed said, ‘It was read out to Abu Ja’far Yahya Bin Abu Zayd Al Basry Al Alawy this Hadeeth, and he said, ‘Do you see Abu Bakr and Umar did not attend this scenery (Badr)? Does it not require the honour and the favour that would make good the heart of Fatima^-asws, and a gift to her^-asws from the Muslims? Is her^-asws status in the presence of Rasool-Allah^-saww lower than the status of Zainab her^-asws sister, and she^-asws is the Chieftess of women of the worlds? This is when a right was not affirmed for her^-asws, neither by the gifting nor by the inheritance’.

فقلت له فدك بموجب الخبر الذي رواه أبو بكر قد صار حقا من حقوق المسلمين فلم يجز له أن يأخذه منهم فقال و فداء أبي العاص قد صار حقا من حقوق المسلمين و قد أخذه رسول الله ص منهم

I said to him, ‘(The estate of) Fadak was in accordance with the Hadeeth which Abu Bakr reported, that is, had become to be a right from the rights of the Muslims, therefore, it is not allowed for him^-saww to take it from them’. He said, ‘And the ransom of Abu Al-Aas had become a right from the rights of the Muslims, and Rasool-Allah^-saww had taken it from them’.

فقلت رسول الله ص صاحب الشريعة و الحكم حكمه و ليس أبو بكر كذلك فقال ما قلت هلا أخذه أبو بكر من المسلمين قهرا فدفعه إلى فاطمة عليها السلام و إنما قلت هلا استنزل المسلمين عنه و استوهب‏ منهم لها كما استوهب رسول الله ص فداء أبي العاص أ تراه لو قال هذه بنت نبيكم ص قد حضرت لطلب هذه النخلات أ فتطيبون عنها نفسا كانوا منعوها ذلك

I said, ‘Rasool-Allah^-saww is in charge of the Law, and the decision is his^-saww decision, and Abu Bakr isn’t like that’. He said, ‘Why didn’t Abu Bakr take it from the Muslims by force which was handed over to (Syeda) Fatima^-asws (by Rasool Allah^-saww) and rather I say, ‘Why didn’t the Muslims get down from it and gift it from them to her^-asws just as Rasool-Allah^-saww had gifted the ransom of Abu Al-Aas. Do you see that, if he had said, ‘This is a daughter^-asws of your Prophet^-saww who has presented to seek these palm trees, are you good of self about it?’, would they have refused her^-asws that?’

فقلت له قد قال قاضي القضاة أبو الحسن عبد الجبار بن أحمد نحو ذلك قال إنهما لم يأتيا بحسن في شرع التكرم و إن كان ما أتياه حسنا في الدين

I said to him, ‘The chief judge Abu Al Hassan Abdul Jabbar Bin Ahmad had said approximately that. He said, ‘Those two (Abu Bakr and Umar) did not come to her^-asws with goodness in commencement of the respect, and even though what they had come with was goodness in the Religion’.

قال محمد بن إسحاق و كان رسول الله ص لما أطلق سبيل أبي العاص أخذ عليه فيما نرى أو شرط عليه في إطلاقه أو إن أبا العاص وعد رسول الله ص ابتداء بأن يحمل زينب إليه إلى المدينة

Muhammad Bin Is’haq said, ‘And when Rasool-Allah^-saww had freed the way of Abu Al-Aas, took (a condition) upon him regarding what we see, or stipulated upon him regarding his freedom, that Abu Al-Aas would promise Rasool-Allah^-azwj that he would begin by bringing Zainab to him^-saww to Al-Medina.

أو لم يظهر ذلك من أبي العاص و لا من رسول الله ص إلا أنه لما خلى سبيله و خرج إلى مكة بعث رسول الله ص بعده زيد بن حارثة و رجلا من الأنصار و قال لهما كونا بمكان كذا حتى تمر بكما زينب فتصحبانها حتى تأتياني بها فخرجا نحو مكة و ذلك بعد بدر بشهر فلما قدم أبو العاص مكة أمرها باللحوق بأبيها فأخذت تتجهز

Or that did not appear from Abu Al-Aas nor from Rasool-Allah^-saww except that when he^-saww freed his way and he went to Makkah, after it Rasool-Allah^-saww sent Zainab Bin Haris and a man from the Helpers and said to them, ‘Be in such and such place until Zainab passed by you, and accompany her until you come to me^-saww with her’. They went out to Makkah, and that was after Badr by a month. When Abu Al-Aas arrived at Makkah, he ordered her to go to her father^-saww, and she began her preparations.

قال محمد بن إسحاق فحدثت عن زينب أنها قالت بينا أنا أتجهز للحوق بأبي إذ لقيتني هند بنت عتبة فقالت أ لم تبلغني يا بنت محمد أنك تريدين اللحوق بأبيك فقلت ما أردت ذلك فقالت أي بنت عم لا تفعلي إن كانت لك حاجة في متاع أو فيما يرفق‏ بك في سفرك أو مال تبلغين به إلى أبيك فإن عندي حاجتك فلا تضطني مني فإنه لا يدخل بين النساء ما يدخل بين الرجال

Muhammad Bin Is’haq said, ‘It is narrated from Zainab, she said, ‘While I was preparing to be with my father, Hind Bint Utba met me, and she said, ‘You did not tell me, O daughter of Muhammad^-saww, that you want to be with your father^-saww’. I said, ‘I did not want that’. She said, ‘Yes cousin, do not do it. If there was any need for you regarding chattels or regarding what you can be comforted with during your journey, or wealth you can reach to your father^-saww with, then your need is with me; therefore, do not feel shy from me, for it does not enter between the women what would enter between the men’.

قالت و ايم الله إني لأظنها حينئذ صادقة ما أظنها قالت حينئذ إلا لتفعل و لكني خفتها فأنكرت أن أكون أريد ذلك قالت و تجهزت حتى فرغت من جهازي فحملني أخو بعلي و هو كنانة بن الربيع.

I said, ‘And I swear by Allah^-azwj! I do not think she spoke then without intending to act upon it—but I was afraid of her, so I denied wanting to do such a thing. She said: “I made preparations until I had finished getting everything ready, and then my husband’s brother—Kinana bin al-Rabi‘—took me along.

قال محمد بن إسحاق قدم لها كنانة بن الربيع بعيرا فركبته و أخذ قوسه و كنانته و خرج بها نهارا يقود بعيرها و هي في هودج لها و تحدث بذلك الرجال من‏ قريش و النساء و تلاومت في ذلك و أشفقت‏ أن تخرج ابنة محمد من بينهم على تلك الحال

Muhammad Bin Is’haq said, ‘Kanana Bin Al Rabie brought a camel for her and rode it, and took his bow and his quiver, and went out with her at daytime, guiding her camel and she was in a carriage of hers, and the men and the women from Quraysh talked about that and blamed regarding that and pitied that a daughter of Muhammad^-saww should exit from between them upon that state.

فخرجوا في طلبها سراعا حتى أدركوها بذي طوى فكان أول من سبق إليها هبار بن الأسود بن المطلب بن أسد و نافع بن عبد القيس الفهري فروعها هبار بالرمح و هي في الهودج و كانت حاملا فلما رجعت طرحت ذا بطنها و كانت من خوفها رأت دما و هي في الهودج فلذلك أباح رسول الله ص يوم فتح مكة دم هبار بن الأسود.

So, they went out seeking her quickly until they came across her at Zi Tuwa, and the first one to precede her was Hibar bin Al-Aswad Bin Al-Muttalab Bin Asad, and Nafau Abdul Qays Al-Fahry. Hibar scared her with a spear while she was in the carriage, and she was pregnant. When she returned, she miscarried, and she had seen blood out of fear while she was in the carriage. So, due to that, on the day of the conquest of Makkah Rasool-Allah^-saww legalised the blood of Hibar Bin Al-Aswad’.

قال ابن أبي الحديد و هذا الخبر أيضا قرأته على النقيب أبي جعفر فقال إذا كان رسول الله ص أباح دم هبار لأنه روع زينب فألقت ذا بطنها و ظاهر الحال أنه لو كان لأباح دم من روع فاطمة عليها السلام حتى ألقت ذا بطنها

Ibn Abu Al Hadeed said, ‘And this Hadeeth as well, I read it to Abu Ja’far (Yahya Bin Abu Zayd Al Basry Al Alawy), and he said, ‘When Rasool-Allah^-saww had legalised the blood of Hibar because he had scared Zainab, and she miscarried, and apparently the state that if that was the case, it legalises the blood of the one who scared (Syeda) Fatima^-asws until she^-asws lost the child’.

فقلت أروي عنك ما يقوله قوم إن فاطمة روعت فألقت المحسن‏ فقال لا تروه عني و لا ترو عني بطلانه فإني متوقف في هذا الموضع لتعارض الأخبار عندي فيه‏.

I said, ‘Shall I report from you to the people that (Syeda) Fatima^-asws was scared into losing Al-Mohsin^-asws?’ He said, ‘Do not report it, nor report from me its invalidation, for I am pausing in this place, due to the conflicting Ahadeeth which are with me’.

ثم قال قال الواقدي فبرك حموها كنانة بن الربيع و نثل‏ كنانته بين يديه‏ ثم أخذ منها سهما فوضعه في كبد قوسه و قال أحلف بالله لا يدنو اليوم منها رجل إلا وضعت فيه سهما فتكركر الناس عنه

Then he said, ‘Al-Waqidi said, ‘Kanana Bin Al-Rabie knelt (his camel) to protect her, and raised his quiver in front of him, then took an arrow from it and placed it in the middle of his bow and said, ‘I swear by Allah^-azwj! No man will come near her today except I will place an arrow in him’. The people were in dread of him.

قال و جاء أبو سفيان بن حرب في جلة قريش فقالوا أيها الرجل اكفف عنا نبلك حتى نكلمك فكف فأقبل أبو سفيان حتى وقف عليه فقال إنك لم تحسن و لم تصب خرجت بالمرأة على رءوس الناس علانية جهارا و قد عرفت مصيبتنا و نكبتنا و ما دخل علينا من محمد أبيها

He said, ‘And Abu Sufyan Bin Harb came among a number of Quraysh, and they said, ‘O you man! Restrain your arrow from us until we speak to you’. He restrained. Abu Sufyan came until he paused to him and said, ‘You did not do good, and we do not like you going out with the woman over the heads of the people publicly, vocally, and you do know of our calamity and our catastrophe and what has entered upon us from Muhammad^-saww, her father^-saww.

فيظن الناس إذا أنت خرجت بابنته جهارا أن ذلك عن ذل أصابنا و أن ذلك منا وهن و ضعف لعمري ما لنا في حبسها عن أبيها من حاجة و ما فيها من ثار و لكن ارجع بالمرأة حتى إذا هدأت الأصوات و تحدث الناس بردها سلها سلا خفيا فألحقها بأبيها

The people think that when you are going out with his^-saww daughter openly, that is from the disgrace hitting us, and that is frustration and weakness from us. By my life! There is no need for us in withholding her from her father^-saww, and there is no rebellion in it, but return with the woman until the voices subside and the people discuss her return, submit her with a concealed submission (secretly), and adhere her with her father^-saww’.

فردها كنانة إلى مكة فأقامت بها ليالي حتى إذا هدأ الصوت عنها حملها بعيرها و خرج بها ليلا حتى سلمها إلى زيد بن حارثة و صاحبه فقدما بها على رسول الله ص.

Kanana returned her to Makkah, and she stayed at it for a few nights until when the voices about her subsided, he loaded her on a camel and went out with her at night until he submitted her to Zayd Bin Haris and his companion, and they proceeded with her to Rasool-Allah^-saww’.

قال البلاذري روي‏ أن هبار بن الأسود كان ممن عرض لزينب بنت رسول الله ص حين حملت من مكة إلى المدينة فكان رسول الله ص يأمر سراياه إن ظفروا به أن يحرقوه بالنار ثم قال لا يعذب بالنار إلا رب النار و أمرهم إن ظفروا به أن يقطعوا يديه و رجليه و يقتلوه‏

Al-Balazury said, ‘It is reported that Hibar Bin Al-Aswad was from the ones who had presented to Zainab Bint Rasool-Allah^-saww when she was carried from Makkah to Al-Medina. Rasool-Allah^-saww ordered a battalion to overcome him and burn him with fire. Then he^-saww said: ‘No one punishes with the fire except Lord^-azwj of the Fire’, and ordered them that if they were to be victorious over him, they should cut off his hands and his legs and kill him.

فلم يظفروا به حتى إذا كان يوم الفتح هرب هبار ثم قدم على رسول الله ص بالمدينة و يقال أتاه بالجعرانة حين فرغ من أمر حنين فمثل بين يديه و هو يقول أشهد أن لا إله إلا الله و أنك رسول الله ص فقبل إسلامه

But they were not victorious with him until when it was the day of the conquest (of Makkah), Hibar fled, then arrived to Rasool-Allah^-saww at Al-Medina, and it is said he came to him^-saww with the injury when he was free from the matter (battle) of Hunayn, and he knelt in front of him^-saww and he was saying, ‘I testify that there is no god except Allah^-azwj and you^-saww are Rasool^-saww’. He^-saww accepted his Islam’.

قال محمد بن إسحاق‏ فأقام أبو العاص بمكة على شركه و أقامت زينب عند أبيها ص بالمدينة قد فرق بينهما الإسلام حتى إذا كان الفتح خرج أبو العاص تاجرا إلى الشام بمال له و أموال لقريش أبضعوا بها معه‏ و كان رجلا مأمونا فلما فرغ من تجارته و أقبل قافلا لقيته سرية لرسول الله فأصابوا ما معه و أعجزهم هو هاربا

Muhammad Bin Is’haq said, ‘Abu Al-Aas stayed in Makkah upon his Shirk, and Zainab stayed with her father^-saww in Al-Medina, Al-Islam having effected a separation between them, until when it was the conquest (of Makkah), Abu Al-Aas came out as a trader to Syria with some wealth of his and wealth of Quraysh, mixing it with his, and he was a trusted person. When he was free from his trading and the caravan returned, a battalion of Rasool-Allah^-saww met him, and they attained what was with him, and he frustrated them by fleeing.

فخرجت السرية بما أصابت من ماله حتى قدمت به على رسول الله ص و خرج أبو العاص تحت الليل حتى دخل على زينب منزلها فاستجار بها فأجارته و إنما جاء في طلب ماله الذي أصابته تلك السرية

The battalion went out with what it had attained from his wealth until it arrived with it to Rasool-Allah^-saww, and Abu Al-Aas went out under (the cover of) the night until he entered Zainab’s house and sought refuge with her. She sheltered him, and he had come seeking the wealth that the battalion had attained.

فلما كبر رسول الله ص في صلاة الصبح و كبر الناس معه‏ صرخت زينب من صفة النساء أيها الناس إني قد آجرت أبا العاص بن الربيع فصلى رسول الله ص بالناس الصبح فلما سلم من الصلاة أقبل عليهم فقال أيها الناس هل سمعتم ما سمعت قالوا نعم

When Rasool-Allah^-saww exclaimed takbeer in the morning Salat and the people exclaimed Takbeer with him^-saww, Zainab shouted from the rows of the women, ‘O you people! I have sheltered Abu Al-Aas Bin Al Rabie!’ Rasool-Allah^-saww prayed the morning Salat with the people. When he^-saww greeted (finished) from the Salat, turned towards them and said: ‘O you people! Did you hear what I^-saww heard?’ They said, ‘Yes’.

قال أما و الذي نفس محمد بيده ما علمت بشي‏ء مما كان حتى سمعتم‏ أنه يجير على الناس‏ أدناهم ثم انصرف فدخل على ابنته زينب فقال أي بنية أكرمي مثواه و أحسني قراه و لا يصلن إليك فإنك لا تحلين له

He^-saww said: ‘But, by the One^-azwj in Whose Hand is my^-saww soul! I^-saww did not know anything from what happened until I^-saww heard that he has been sheltered against the people’. Then he^-saww left and entered to see his^-saww daughter Zainab. He^-saww said: ‘Which building is honourable to me^-saww as a resting place, and its town is good to me^-saww, and I^-saww cannot reach you? You are not Permissible for him’.

ثم بعث إلى تلك السرية الذين كانوا أصابوا ماله فقال لهم إن هذا الرجل منا بحيث‏ علمتم و قد أصبتم له مالا فإن تحسنوا و تردوا عليه الذي له فإنا نحب ذلك و إن أبيتم فهو في‏ء الله الذي أفاءه عليكم و أنتم‏ أحق به

Then he sent a message to that battalion, those who had attained his wealth and said to them: ‘This is the man from us with respect to you what you know, and you have attained wealth of his, so if you do good and return to him what is for him, we would love that, and if you refuse, then it is ‘Fey’ of Allah^-azwj which He^-azwj had Legalised to you, and you are more rightful with it’.

فقالوا يا رسول الله بل‏ نرده عليه فردوا عليه ماله و متاعه حتى أن الرجل كان يأتي بالحبل و يأتي الآخر بالشنة و يأتي الآخر بالإداوة و الآخر بالشظاظ حتى ردوا ماله و متاعه بأسره من عند آخره و لم يفقد منه شيئا ثم احتمل إلى مكة

They said, ‘O Rasool-Allah^-saww! But we shall return it to him’. They returned his wealth to him and his merchandise, to the extent that a man was coming with the rope, and another was coming with the water container, and another with the washing bowl, and another with the wooden plank, until they had returned (all of) his wealth, and his merchandise, whole of it to the last, and he did not miss anything from it. Then he carried it to Makkah.

فلما قدمها أدى إلى كل ذي مال من قريش ماله ممن كان بضع معه بشي‏ء حتى إذا فرغ من ذلك قال لهم يا معشر قريش هل بقي لأحد منكم عندي مال لم يأخذه قالوا لا فجزاك الله خيرا لقد وجدناك وفيا كريما

Then he went ahead and returned to each one from Quraysh his wealth, from the ones who had sent it with him with anything, until when he was free from that, he said to them, ‘O community of Quraysh! Does there remain for anyone from you any wealth with me he had not taken it?’ They said, ‘No, may Allah^-azwj Recompense you goodly. We have found you to be loyal, honourable’.

قال فإني أشهد أن لا إله إلا الله و أن محمدا رسول الله و الله ما منعني من الإسلام عنده إلا تخوفا أن تظنوا أني أردت أن آكل أموالكم و أذهب بها فإذا سلمها الله لكم و أداها إليكم فإني أشهدكم أني قد أسلمت و اتبعت دين محمد ثم خرج سريعا حتى قدم على رسول الله المدينة

He said, ‘I hereby testify that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj. By Allah^-azwj! Nothing prevented me from (professing) Al-Islam in his^-saww presence except fear that you will think that I wanted to devour your wealth and go away with it. When Allah^-azwj has Submitted it to you, then I testify that I have become a Muslim, and will follow the Religion of Muhammad^-saww’. Then he went out quickly until he arrived at Rasool-Allah^-saww at Al-Medina’.

قال محمد بن إسحاق فحدثني داود بن الحصين‏ عن عكرمة عن ابن عباس‏ أن رسول الله ص رد زينب بعد ست سنين على أبي العاص بالنكاح الأول لم يحدث شيئا

Muhammad Bin Is’haq said, ‘It was narrated to me by Dawood Bin Al Haseyn, from Ikrima, from Ibn Abbas that Rasool-Allah^-saww returned Zainab after six years to Abu Al-Aas with the former marriage, not doing anything new (marriage)’.

قال الواقدي حدثني إسحاق بن يحيى قال سألت نافع بن جبير كيف كان الفداء قال أرفعهم أربعة آلاف إلى ثلاثة آلاف إلى ألفين إلى ألف إلى‏ قوم‏ لا مال لهم‏ من عليهم رسول الله‏ ص.

Al-Waqidi said, ‘It is narrated to me by Is’haq Bin Yahya, who said, ‘I asked Nafau bin Jubeyr, ‘How much was the ransom?’ He said, ‘The highest of them was four thousand, then three thousand, then two thousand, then a thousand, then a people who had no wealth for them; Rasool-Allah^-saww conferred upon them’.

و أما أسماء أسارى بدر و من أسرهم فقال الواقدي أسر من بني هاشم العباس بن عبد المطلب أسره أبو اليسر كعب بن عمرو و عقيل بن أبي طالب و أسره عبيد بن‏ أوس الظفري و نوفل بن الحارث بن عبد المطلب أسره جبار بن صخر و أسر حليف لبني هاشم من بني فهر اسمه عتبة فهؤلاء أربعة.

And as for the names of the captives of Badr, and the ones who captured them, Al-Waqidi said, ‘The captives from the clan of Hashim^-as were Al Abbas son of Abdul Muttalib^-asws captured by Abu Al Yaser ka’ab Bin Amro; and Aqeel son of Abu Talib^-asws, and he was captured by Ubeyd Bin Aws Al Zafary; and Nowfal Bin Al Haris son of Abdul Muttalib^-asws captured by Jabar bin Sakhar. And the captives of allies of the clan of Hashim^-as, from the clan of Fahr, his name was Utba. These are four.

و من بني المطلب بن عبد مناف السائب بن عبيد و عبيد بن عمرو بن علقمة أسرهما سلمة بن أسلم و كانا لا مال لهما ففك رسول الله ص عنهما لغير فدية.

And from the clan of Muttalib bin Abdul Mana  – Al Saib Bin Ibeyd, and Ubeyd Bin Amro Bin Alqama, captured by Salma Bin Aslam, and both of them did not have any wealth for them, so Rasool-Allah^-saww released them without (taking) any ransom.

و من بني عبد شمس عقبة بن أبي معيط المقتول صبرا على يد عاصم بن ثابت بأمر رسول الله ص أسره عبد الله بن سلمة العجلاني و الحارث بن وحرة بن أبي عمرو بن أمية أسره سعد بن أبي وقاص فقدم في فدائه الوليد بن عقبة فافتداه بأربعة آلاف و عمرو بن أبي سفيان أسره علي بن أبي طالب عليه السلام و صار بالقرعة في سهم رسول الله ص فأطلقه بغير فدية

And from the clan of Abd Shams – Uqba Bin Abu Mueet, the one killed patiently at the hands of Aasim Bin Sabit by the order of Rasool-Allah^-saww. Abdullah Bin Salma Al-Ajlani captured him, and Al-Haris bin Wahra Bin Abu Amro Bin Amiya captured him; Sa’ad Abu Waqas captured him. Al-Waleed Bin Utba came ahead with his ransom, and he was released for four thousand; and Amro Bin Abu Sufyan, captured by Ali^-asws Bin Abu Talib^-asws, came to be in the lot of Rasool-Allah^-saww, so he^-saww released him without any ransom.

أطلقه بسعد بن النعمان من بني معاوية خرج معتمرا فحبس بمكة فلم يطلقه المشركون حتى أطلق رسول الله ص عمرو بن أبي سفيان و أبو العاص بن الربيع أسره خراش بن الصمة فقدم في فدائه عمرو بن الربيع أخوه و حليف لهم يقال له أبو ريشة افتداه عمرو بن الربيع أيضا و عمرو بن الأزرق افتكه عمرو بن الربيع أيضا و كان قد صار في سهم تميم مولى خراش بن الصمة

He was freed with Sa’ad Bin al Numan from the clan of Muawiya. He had gone out for Umrah and was imprisoned at Makkah, and the Polytheists would not free him until Rasool-Allah^-saww frees Amro Bin Abu Sufyan, and Abu Al-Aas Bin Al Rabie, having been captured by Kharash Bin Al Samah. Amro Bin Al Rabie his brother and an ally of theirs called Abu Raysha came ahead with the ransom. Amro Bin Al Rabie redeemed him as well, and Amr Bin Al-Arzaq was let go by Amro Bin Al-Rabie as well, and he had come to be in the lot of Tameem, a slave of Kharash Bin Al Sama.

و عقبة بن الحارث‏ الحضرمي أسره عمارة بن حزم فصار في القرعة لأبي بن كعب افتداه عمرو بن أبي سفيان و أبو العاص بن نوفل أسره عمار بن ياسر قدم في فدائه ابن عمه فهؤلاء ثمانية.

And Uqba Bin Al-Haris Al-Hazramy was captured by Amar bin Hazam, and he came to be in the lot of Abay Bin Ka’ab. Amr Bin Abu Sufyan redeemed him; and Abu Al-Aas Bin Nowfal was captured by Amar bin Yasser^-ra, his cousin came ahead in ransoming him. So these are eight.

و من بني نوفل بن عبد مناف عدي بن الخيار أسره خراش بن الصمة و عثمان بن عبد شمس حليفهم أسره حارثة بن النعمان و أبو ثور أسره أبو مرثد الغنوي فهؤلاء ثلاثة افتداهم جبير بن مطعم.

And from the clan of Nowfal Bin Abd Manaf Uday Bin Al Khayar was captured by Kharash bin Al-Samah; and Usman Bin Abd Shams was their ally, who was captured by Haris Bin Al-Numan; and Abu Sowr was captured by Abu Marsad Al-Ghanawy. So these are three. Jubeyr Bin Mat’am redeemed them.

و من بني عبد الدار أبو عزيز بن عمير أسره أبو اليسر ثم صار بالقرعة لمحرز بن نضلة قال الواقدي أبو عزيز هذا هو أخو مصعب بن عمير لأبيه و أمه و قال مصعب لمحرز بن نضلة اشدد يديك به فإن له أما بمكة كثيرة المال فقال له أبو عزيز هذه وصايتك بي يا أخي قال مصعب إنه أخي دونك فبعثت فيه أمه أربعة آلاف‏ و الأسود بن عامر أسره حمزة رضي الله عنه فهذان اثنان قدم في فدائهما طلحة بن أبي طلحة.

And from the clan of Abdul Dar – Abu Uzeyr Bin Umeyr was captured by Abu Al Yaser, then he came to be in the lot of Mahraz Bin Nazalah. Al-Waqidi (Wahhabi imam) said, ‘Abu Uzeyr, this one is a brother of Mas’ab Bin Umey of his father and his mother’. And Mas’ad said to Mahraz Bin Mazala, ‘I will tie up your hands with him, for there is a lot of wealth for him in Makkah’. Abu Uzeyr said to him, ‘This your advice with me, O my brother’. Mas’ab said, ‘He is my brother besides you’. His mother sent four thousand regarding him; and Al Aswad Bin Aamir captured by Hamza^-asws. These two, Talha Bin Abu Talha came ahead in ransoming them.

و من بني أسد بن عبد العزى السائب بن أبي حبيش‏ أسره عبد الرحمن بن عوف و عثمان بن الحويرث‏ أسره حاطب بن أبي بلتعة و سالم بن شماخ أسره سعد بن أبي وقاص فهؤلاء ثلاثة قدم في فدائهم عثمان بن أبي حبيش‏ بأربعة آلاف لكل رجل منهم.

And from the clan of Asad bin Abdul Azy – Al Saib Bin Abu Habeysh captured by Abdul Rahman Bin Awf; and Usman Bin Al Huweyris captured by Hatib Bin Abu Baltah; and Salim Bin Shamakh captured by Sa’ad bin Abu Waqas. So these three, Usman Bin Abu Habeysh came ahead in ransoming them with a thousand for each man from them.

و من بني تميم بن مرة مالك بن عبد الله بن عثمان أسره قطبة بن عامر فمات في المدينة أسيرا.

And from the clan of Tameem Bin Murra – Malik Bin Abdullah bin Usman was captured by Qataba Bin Aamir, and he died in Al-Medina as a captive.

و من بني مخزوم خالد بن هشام أسره سواد بن غزية و أمية بن أبي حذيفة أسره بلال و عثمان بن عبد الله و كان أفلت يوم نخلة أسره واقد بن عبد الله يوم بدر فقدم في فداء هؤلاء الثلاثة عبد الله بن أبي ربيعة افتدى كل واحد منهم بأربعة آلاف و الوليد بن الوليد بن المغيرة أسره عبد الله بن جحش فقدم في فدائه أخواه خالد

And from the clan of Makhzoum – Khalid Bin Hisham captured by Suwad Bin Aziya; and Amiya Bin Abu Huzeyfa captured by Bilal; and Usman Bin Abdullah and he had escaped on the day (battle of) Nakhla captured by Waqid Bin Abdullah on the day of Badr. There came ahead for these three Abdullah Bin Abu Rabie to ransom each one from them with four thousand; and Al-Waleed Bin Al-Waleed Bin Al Mugheira was captured by Abdullah Bin Jahash, and there came ahead in ransoming him his brother Khalid.

و هشام فتمتنع [فتمنع‏] عبد الله حتى افتكاه بأربعة آلاف فلما افتدياه خرجا به حتى بلغا به ذا الحليفة فأفلت فأتى النبي ص فأسلم فقيل أ لا أسلمت قبل أن تفتدى قال كرهت أن أسلم حتى أكون أسوة بقومي و يقال أسره سليط بن قيس و قيس بن السائب أسره عبدة بن الحسحاس‏ فحبسه عنده حينا حتى فداه أخوه فروة بأربعة آلاف.

And Hisham, was withheld by Abdullah until he was ransomed by four thousand. When he was ransomed he went out with him until they reached Zul Haleefa, and he escaped and came to the Prophet^-saww and became a Muslim. It was said, ‘Why didn’t you become a Muslim before you were ransomed?’ He said, ‘I disliked becoming a Muslim until I happened to be equal with my people’. And it is said he was captured by Saleet Bin Qays; and Qays Bin Al Saib was captured by Abdah Bin al Hashaas. He withheld him with him until his brother Furwa ransomed him with four thousand.

و من بني أبي رفاعة صيفي بن أبي رفاعة و كان لا مال له أسره رجل من المسلمين فمكث عنده ثم أرسله و أبو المنذر بن أبي رفاعة افتدى بألفين و عبد الله بن السائب‏ افتدى بألف درهم أسره سعد بن أبي وقاص و المطلب بن حنطب أسره أبو أيوب الأنصاري و لم يكن له مال فأرسله بعد حين و خالد بن الأعلم حليف لبني مخزوم.

And from the clan of Abu Rafa’at – Sayfi Bin Abu Rafa’at, and there was no wealth for him, was captured by a man from the Muslims. He remained with him, then he sent him, and Abu Al Manza Bin Abu Rafa’at ransomed him with two thousand; and Abdullah Bin Al Saib was ransomed by a thousand Dirhams, having been captured by Sa’ad bin Abu Waqas; and Al Matlab Bin Hantab captured by Abu Ayoub Al Ansary, and there did not happen to be any wealth for him, so he sent him after a while; and Khalid bin Al A’alam an ally of the clan of Makhzoum.

و قال محمد بن إسحاق و روي أنه كان أول المنهزمين من أسره الخباب بن المنذر و قدم في فدائه عكرمة بن أبي جهل فهؤلاء عشرة.

And Muhammad Bin Is’haq said, ‘And it is reported that he was the first of the defeated ones, captured by Al Khabab bin Al Manzar, and Ikrima Bin Abu Jahl^-la came ahead in ransoming him. These are ten.

و من بني جمح عبد الله بن أبي بن خلف أسره فروة بن عمرو قدم في فدائه أبوه فتمتنع [فتمنع‏] به فروة حينا و أبو غرة عمرو بن عبد الله أطلقه النبي ص بغير فدية و وهب بن عمير أسره رفاعة بن رافع و قدم أبوه عمير في فدائه فأسلم فأرسل النبي ص له ابنه بغير فداء و ربيعة بن دراج و كان لا مال له فأخذ منه‏ بشي‏ء يسير و أرسل و الفاكه مولى أمية بن خلف أسره سعد بن أبي وقاص فهؤلاء خمسة

And from the clan of Jam’h – Abdullah Bin Abay Bin Khalaf captured by Furwa Bin Amro, his father came ahead in ransoming him, but Furwah refused for a while; and Abu Ghurra Amro Bin Abdullah, the Prophet^-saww feed him without any ransom; and Wahab Bin Umeyr captured by Rafa’at Bin Rafie and his father Umeyr came ahead in ransoming him, but he became a Muslim and the Prophet^-saww sent his son to him without any ransom; and Rabie Bin Daraj, and he was with not wealth for him, so something little was taken from him, and he was sent; and Al Fakah a slave of Amiya Bin Khalaf captured by Sa’ad Bin Abu Waqas. These are five.

و من بني سهم بن عمرو أبو وداعة بن صبيرة فداه ابنه المطلب بأربعة آلاف و فروة بن حنيس أسره ثابت بن أقزم و فداه عمرو بن قيس بأربعة آلاف و حنظلة بن قبيصة أسره عثمان بن مظعون و الحجاج بن الحارث أسره عبد الرحمن بن عوف فأفلت فأخذه أبو داود المازني فهؤلاء أربعة.

And from the clan of Sahm Bin Amro – Abu Wada’at Bin Sabeyra, his son Al Muttalib ransomed him with four thousand; and Furwah Bin Haneys captured by Sabit Bin Aqzam and he was ransomed by Amro Bin Qays with four thousand; and Hanzala Bin Qabeysa captured by Usman Bin Mazoun; and Al Hajjaj Bin Al Haris captured by Abdul Rahman Bin Awf, but he escaped and was seized by Abu Dawood Al Mazany. These are four.

و من بني مالك‏ سهيل بن عمرو أسره مالك بن الدخشم و فداه مكرز بن حفص بأربعة آلاف و عبد بن زمعة أسره عمير بن عوف و عبد العزى بن مشنوء سماه رسول الله ص بعد إسلامه عبد الرحمن أسره النعمان بن مالك فهؤلاء ثلاثة.

And from the clan of Malik – Saheyl Bin Amro captured by Malik Bin Al Dakhsham and was ransomed by Makraz Bin Hafs with four thousand; and Abdu Bin Zam’ah captured by Umeyr Bin Awf; and Abdul Uzza Bin Mashnou, Rasool-Allah^-saww named him after his Islam as Abdul Rahman, was captured by Al Numan Bin Malik. So these are three.

و من بني فهر الطفيل بن أبي قبيع‏ فهؤلاء ستة و أربعون أسيرا

And from the clan of Fahr – Al Tufeyl Bin Abu Qabeeh. So these are forty-six captives.

و في كتاب الواقدي أنه كان الأسارى الذين أحصوا و عرفوا تسعة و أربعين و روى الواقدي عن سعيد بن المسيب قال كانت الأسارى سبعين و أن القتلى كانوا زيادة على سبعين إلا أن المعروفين من الأسرى هم الذين ذكرناهم و الباقون لم يذكر المؤرخون أسماءهم.

And in the book of Al-Waqidi – The captives, those who had been counted and recognised were forty-nine’. And Al-Waqidi (Wahhabi imam) reported from Saeed Bin Al Musayyab saying, ‘The captives were seventy, and that the ones killed were more than seventy, except that the recognised ones from the captives, they are whom we mentioned, and the rest, their names are not mentioned by the historians’.

قال ابن أبي الحديد القول فيمن استشهد من المسلمين ببدر قال الواقدي حدثني عبد الله بن جعفر قال سألت الزهري كم استشهد من المسلمين ببدر قال‏ أربعة عشر ستة من المهاجرين و ثمانية من الأنصار.

And Ibn Abu Al Hadeed – ‘The (final) word regarding the ones from the Muslims who were martyred at Badr, Al Waqidy (Wahabi imam) said, ‘It is narrated to me by Abdullah Bin Ja’far who said, ‘I asked Al-Zuhry, ‘How many from the Muslims were martyred at Badr?’ He said, ‘Fourteen, six from the Emigrants and eight from the Helpers’.

قال فمن بني المطلب بن عبد مناف عبيدة بن الحارث قتله شيبة و في رواية الواقدي قتله عتبة فدفنه النبي ص بالصفراء.

He said, ‘From the clan of Al Muttalib Bin Abd Manaf – Ubeyda Bin Al Haris, killed by Shayba’. And in a report of Al-Waqidi (Wahabi imam), he was killed by Utba, and the Prophet^-saww buried him at Al Safra’a.

و من بني زهرة عمير بن أبي وقاص قتله عمرو بن عبد فارس الأحزاب و عمير بن عبد ود ذو الشمالين حليف لبني زهرة قتله أبو أسامة الجشمي‏.

And from the clan of Zuhra – Umeyr Bin Abu Waqas, killed by Amro bin Abdu Faras Al Ahzab; and Umeyr Bin Abd Wad Zul Shamaleyn, an ally of the clan of Zuhra, killed aby Abu Asama Al Jashmy.

و من بني عدي عاقل بن أبي البكير حليف لهم من بني سعد قتله مالك بن زهير و مهجع مولى عمر بن الخطاب قتله عامر بن الحضرمي و يقال إن مهجعا أول من قتل من المهاجرين.

And from the clan of Uday – Aaqil Bin Abu al Bakeyr, an ally of theirs from the clan of Sa’ad killed by Malik Bin Zuheyr; and Mahja’a a slave of Umar Bin Al Khattab killed by Aamir Bin Al Hazramy, and it is said that he was the first one to be killed from the Emigrants.

و من بني الحارث بن فهر صفوان بن بيضاء قتله طعيمة بن عدي.

And from the clan of Al Haris Bin Fahr – Safwan Bin Bayza’a, killed by Taeema Bin Uday.

و من الأنصار ثم من بني عمرو بن عوف مبشر بن عبد المنذر قتله أبو ثور و سعد بن خيثمة قتله عمرو بن عبد ود و يقال طعيمة بن عدي.

And from the Helpers – Then from the clan of Amro Bin Awf – Mabshar Bin Abdul Manzar killed by Abu Sowr; and Sa’ad Bin Khaysama killed by Amro Bin Abd Wad, and is said Taeema Bin Uday.

و من بني عدي بن النجار حارثة بن سراقة رماه جنان‏ بن العرقة بسهم فأصاب حنجرته فقتله.

And from the clan of Uday bin Al Najar – Haris Bin Suraqa, shot by an arrow by Janan Bin Al Arqah, and it his throat and killed him.

و من بني مالك بن النجار عوف‏ و معوذ ابنا عفراء قتلهما أبو جهل‏

And from the clan of Malik Bin Al-Najar – Awf and Muaz, two sons of Afra’a, both killed by Abu Jahl^-la.

و من بني سلمة عمير بن الحمام بن الجموح قتله خالد بن الأعلم و يقال إنه أول قتيل قتل من الأنصار و قد روي أن أول قتيل منهم حارثة بن سراقة.

And from the clan of Salma – Umeyr Bin Al-Hamam Bin Al-Jamouh was killed by Khalid Bin Al-A’alam, and it is said he was the first one to be killed from the Helpers. And it has been reported that he was the first one to be killed from them by Haris Bin Surawa.

و من بني زريق‏ رافع بن المعلى قتله عكرمة بن أبي جهل.

And from the clan of Zareeq – Rafie Bin Al Moala killed by Ikrima Bin Abu Jahl^-la.

و من بني الحارث بن الخزرج يزيد بن الحارث قتله نوفل بن معاوية فهؤلاء الثمانية من الأنصار

And from the clan of Al-Haris Bin Al-Khazraj – Yazeed Bin Al-Haris killed by Nowfal Bin Muawiya. So these are the eight from the Helpers.

و روي عن ابن عباس أن آنسة مولى النبي ص قتل ببدر و روي أن معاذ بن ماعص‏ جرح ببدر فمات من جراحته بالمدينة و أن عبيد بن السكن جرح فاشتكى جرحه فمات منه‏.

And it is reported from Ibn Abbas that Anasa, a slave of the Prophet^-saww was killed at Badr. And it is reported that Muaz Bin Ma’as was injured at Badr, and he died from his injury at Al-Medina; and that Ubeyd Bin Al Sakn was injured, and he complained of his injury, and he died from it.

القول فيمن قتل من المشركين و أسماء قاتليهم.

The Word regarding the ones from the Polytheists who were killed and the names of their killers : –

قال الواقدي فمن بني عبد شمس حنظلة بن أبي سفيان قتله علي عليه السلام و الحارث بن الحضرمي قتله عمار بن ياسر و عامر بن الحضرمي قتله عاصم بن ثابت‏ و عمير بن أبي عمير و ابنه موليان لهم قتل سالم مولى حذيفة الأب و لم يذكر من قتل الابن و عبيدة بن سعيد بن العاص قتله الزبير بن العوام و العاص بن سعيد بن العاص قتله علي عليه السلام و عقبة بن أبي معيط قتله عاصم بن ثابت‏ صبرا بالسيف بأمر النبي ص و روى البلاذري أن رسول الله ص صلبه بعد قتله فكان أول مصلوب في الإسلام.

Al-Waqidi said, ‘From the claim of Abd Shams – Hanzala Bin Abu Sufyan, killed by Ali Bin Abu Talib^-asws; and Al Haris bin Al Hazramy killed by Ammar Bin Yasser^-ra; and Aamir Bin Al Hazramy killed by Aasim Bin Sabit; and Umeyr Bin Abu Umeyr and his son and their two slaves killed by Salim a slave of Huzeyfa the father, and did not mention who killed the son; and Ubeyda Bin Saeed Bin Al-Aas killed by Al Zubeyr Bin Al Awam; and Al-Aas Bin Saeed Bin Al-Aas killed by Ali^-asws; and Uqba Bin Abu Mueet killed by Aasim Bin Sabit, injured by the sword of the Prophet^-saww. And it is reported by Al Balazury that Rasool-Allah^-saww crucified him after him being killed, and he was the first one to be crucified in Al-Islam.

و عتبة بن ربيعة قتله حمزة رضي الله عنه و شيبة قتله‏ عبيدة بن الحارث و حمزة و علي الثلاثة اشتركوا في قتله و الوليد بن عتبة قتله علي عليه السلام و عامر بن عبد الله حليف لهم قتله علي عليه السلام و قيل قتله سعد بن معاذ فهؤلاء اثنا عشر.

And Utba Bin Rabie killed by Hamza^-asws, and Shayba killed by Ubeyda Bin Al Haris and Hamza^-asws and Ali^-asws, the three having participated in killing him; and Al-Waleed killed by Ali^-asws; and Aamir bin Abdullah who was an ally of theirs, was killed by Ali^-asws, and it is said he was killed by Sa’ad bin Muaz. So these are twelve.

و من بني نوفل بن عبد مناف الحارث بن نوفل‏ قتله خبيب بن يساف‏ و طعيمة بن عدي يكنى أبا الريان قتله حمزة في رواية الواقدي و قتله علي عليه السلام في رواية محمد بن إسحاق و روى البلاذري أنه أسر فقتله النبي ص صبرا على يد حمزة فهؤلاء اثنان.

And from the clan of Nowfal Bin Abd Manaf – Al Haris Bin Nowfal killed by Khabeeb Bin Yasaf; and Taeeman Bin Uday teknonymed as Abu Al Rayan killed by Hamza^-asws. In a report of Al-Waqidy (Wahabi imam), and he was killed by Ali^-asws. And in a report of Muhammad Bin Is’haq. And in a report of Al-Balazury he was a captive, and the Prophet^-saww killed him, having been injured at the hands of Hamza^-asws. These are two.

و من بني أسد زمعة بن الأسود قتله أبو دجانة و قيل قتله ثابت بن الجذع‏ و الحارث بن زمعة قتله علي عليه السلام و عقيل بن الأسود قتله علي و حمزة ع و قال الواقدي حدثني أبو معشر قال قتله علي عليه السلام وحده.

And from the clan of Asad – Zam’a Bin Al Aswad killed by Abu Dajjana, and it is said killed by Sabit Bin Al Jaz’a; and Al Haris Bin Zam’a killed by Ali^-asws; and Aqeel Bin Al Aswad killed by Ali^-asws and Hamza^-asws. And Al-Waqidi said, ‘It is narrated to me by Abu Ma’shar saying he was killed by Ali^-asws alone.

و أبو البختري العاص بن هشام قتله المجذر بن زياد و قيل أبو داود المازني و قيل أبو اليسر و نوفل بن خويلد قتله علي عليه السلام فهؤلاء خمسة.

And Abu Al Bakhtary Al-Aas Bin Hisham was killed by Al-Majzar Bin Ziyad, and it is said Abu Dawood Al-Mazny, and it is said Abu Al-Yasar; and Nowfal Bin Khuweylid was killed by Ali^-asws. So these are five.

و من بني عبد الدار النضر بن الحارث قتله علي عليه السلام صبرا بالسيف بأمر رسول الله ص و زيد بن مليص مولى عمر بن هاشم‏ من بني عبد الدار قتله علي‏ عليه السلام و قيل بلال فهؤلاء اثنان‏.

And from the clan of Abdul Dar – Al Nazar Bin Al Haris killed by Ali^-asws, injured by the sword by the order of Rasool-Allah^-saww; and Zayd Bin Maleys a slave of Umar Bin Hashim from the clan of Abdul Dar killed by Ali^-asws, and it is said Bilal^-ra. These are two.

و من بني تيم بن مرة عمير بن عثمان قتله علي عليه السلام و عثمان بن مالك قتله صهيب فهؤلاء اثنان‏ و لم يذكر البلاذري عثمان.

And from the clan of Taym Bin Murra – Umeyr Bin Usman killed by Ali^-asws; and Usman Bin Malik killed by Saheyb. So these are two, and Al Balazury did not mention Usman.

و من بني مخزوم ثم من بني المغيرة أبو جهل عمرو بن هشام ضربه معاذ بن عمرو و معوذ و عوف ابنا عفراء و دفف‏ عليه عبد الله بن مسعود و العاص بن هاشم خال عمر بن الخطاب قتله عمر و يزيد بن تميم حليف لهم‏ قتله عمار بن ياسر و قيل قتله علي عليه السلام.

And from the clan of Makzoum – Then from the clan of Al Mugheira – Abu Jahl^-laAmro Bin Hisham^-la, struck by Muaz Bin Amro; and Mauz and Awf two sons of Afra’a and Abdullah Bin Masoud had pounced upon him; and Al-Aas Bin Hashim maternal uncle of Umar Bin Al-Khattab killed by Umar Bin Yazeed Bin Tameem an ally of theirs, was killed by Ammar bin Yasser^-ra, and it is said killed by Ali^-asws.

و من بني الوليد بن المغيرة أبو قيس بن الوليد أخو خالد قتله علي عليه السلام‏.

And from the clan of Al-Waleed Bin Al-Mugheira – Abu Qays Bin Al-Waleed brother of Khalid killed by Ali^-asws.

و من بني الفاكه بن المغيرة أبو قيس بن الفاكه قتله حمزة و قيل الخباب بن المنذر.

And from the clan of Al Fakah Bin Al Mugheira – Abu Qays Bin Al Fakah killed by Hamza^-asws, and it is said Al Khabab Bin Al Manzar.

و من بني أمية بن المغيرة مسعود بن أبي أمية قتله علي عليه السلام.

And from the clan of Amiya Bin Al Mugheira – Masoud bin Abu Amiya was killed by Ali^-asws.

و من بني عائذ بن عبد الله ثم من بني رفاعة أمية بن عائذ قتله سعد بن الربيع و أبو المنذر بن أبي رفاعة قتله معن بن عدي و عبد الله بن أبي رفاعة قتله‏ علي عليه السلام و زهير بن أبي رفاعة قتله أبو أسيد الساعدي و السائب بن أبي رفاعة قتله عبد الرحمن بن عوف.

And from the clan of Aiz Bin Abdullah, then from the clan of Rafa’at – Amiya Bin Aiz killed by Sa’ad Bin Al Rabie; and Abu Al Manzar Bin Abu Rafa’at killed by Ma’an Bin Uday; and Abdullah Bin Abay Rafa’at killed by Ali^-asws; and Zaheer bin Abu Rafa’at killed by Abu Aseyd Al Sa’ady; and Al Saib Bin Abu Rafa’at killed by Abdul Rahman Bin Awf.

و من بني أبي السائب المخزومي سائب‏ بن أبي السائب قتله الزبير و الأسود بن عبد الأسد قتله حمزة و حليف لهم من طي‏ء و هو عمرو بن شيبان‏ قتله يزيد بن رقيش‏ و حليف آخر و هو جبار بن سفيان‏ قتله أبي بردة بن نيار.

And from the clan of Abu Al Saib Al Makhzumy – Saib Bin Abu Al Saib killed by Al Zubeyr; and Al Aswad Bin Abdul Asad killed by Hamza^-asws; and an ally of theirs, from Tayy and he is Amro Bin Shayban killed by Yazeed Bin Raqeysh, and another ally, and he is Jabbar Bin Sufyan killed by Abu Barda Bin Nayar.

و من بني عمران بن مخزوم حاجز بن‏ السائب قتله علي عليه السلام و روى البلاذري أن حاجزا هذا و أخاه عويمرا قتلهما علي و عويمر بن عمرو قتله النعمان بن أبي مالك فهؤلاء تسعة عشر.

And from the clan of Umran Bin Makhzum – Hajaz Bin Al-Saib killed by Ali^-asws. And it is reported by Al-Balazury that this Hajaz and his brother Uweymara were both killed by Ali^-asws, and Uweymi Bin Amro was killed by Al Numan Bin Abu Malik. So these are nineteen.

و من بني جمح بن عمرو أمية بن خلف قتله خبيب بن يساف‏ و بلال شركا فيه و قيل بل قتله رفاعة بن رافع‏ و علي بن أمية قتله عمار بن ياسر و أوس بن المغيرة قتله علي عليه السلام و عثمان بن مظعون شركا فيه فهؤلاء ثلاثة.

And from the clan of Jamh Bin Amro – Amiya Bin Khalaf killed by Khabeeb bin Yasaf, and Bilal participated in it, and it is said but he was killed by Rafa’at Bin Rafie;  and Ali Bin Amiya was killed by Ammar Bin Yasser^-ra; and Aws Bin Al-Mugheira killed by Ali^-asws; and Usman Bin Masun participated in it. So these are three.

و من بني سهم منبه بن الحجاج قتله أبو اليسر و قيل علي و قيل أبو أسيد و نبيه بن الحجاج قتله علي عليه السلام‏ و العاص بن منبه بن الحجاج قتله علي عليه السلام و أبو العاص بن قيس قتله أبو دجانة قال الواقدي و حدثني أبو معشر عن أصحابه قالوا قتله علي عليه السلام‏ و عاصم بن أبي عوف قتله أبو دجانة فهؤلاء خمسة.

And from the clan of Sahm – Manbah Bin Al-Hajjaj was killed by Abu Al-Yasar, and it is said Ali^-asws, and it is said Abu Aseyd; and Nabeeh Bin Al Hajjaj was killed by Ali^-asws; and Al-Aas Bin Manbah Bin Al Hajjaj was killed by Ali^-asws; and Abu Al-Aas Bin Qays was killed by Abu Dajjana. And Al-Waqidy said, ‘And it is narrated to me by Abu Ma’shar, from his companions. They said Ali^-asws killed him; and Aasim Bin Abu Awf was killed by Abu Dajjana. These are five.

و من بني عامر ثم من بني مالك معاوية بن عبد قيس حليف لهم قتله عكاشة بن محصن‏ و سعيد بن وهب حليف لهم من كلب قتله أبو دجانة فهؤلاء اثنان.

And from the clan of Aamir, then from the clan of Malik – Muawiya Bin Abd Qays, an ally of theirs, killed by Akasha Bin Mohsin; and Saeed Bin Wahab an ally of theirs from Kalb was killed by Abu Dajjan. These are two.

فجميع من قتل ببدر في رواية الواقدي من المشركين في الحرب و صبرا اثنان و خمسون قتل علي عليه السلام منهم مع الذين شرك في قتلهم أربعة و عشرين رجلا و قد كثرت الرواية أن المقتولين ببدر كانوا سبعين و لكن الذين عرفوا و حفظت أسماؤهم من ذكرناه

The entirety of the ones from the Polytheists killed at Badr in the report of Al Waqidy in the war and injury were fifty-two. From them Ali^-asws killed, along with those he participated in their killing, were twenty-four men; and the reports are numerous that the killed ones at Badr were seventy, but those who were recognised and whose names were preserved by the ones who mentioned it.

و في رواية الشيعة أن زمعة بن الأسود قتله علي عليه السلام‏ و الأشهر في الرواية أنه قتل الحارث بن زمعة و أن زمعة قتله أبو دجانة انتهى ما أردنا إيراده من كلام ابن أبي الحديد.

And in a report of Al-Shayba – Zam’a Bin Al-Aswad was killed by Ali^-asws; and Al Ash’har in the report he was killed by Al-Haris Bin Zam’a, and that Zam’a was killed by Abu Dajana. It ends with what we wanted: its purpose from the speech of Ibn Abu Al-Hadeed. [81]

 

إلى هنا انتهى الجزء التاسع عشر من كتاب بحار الأنوار

Up to here completes the nineteenth volume from the book Bihar Al Anwaar

 

 

 

 

APPENDIX:

THE ALTERED VERSE

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا (عليه السلام) فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَ أَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا قُلْتُ هَكَذَا قَالَ هَكَذَا نَقْرَؤُهَا وَ هَكَذَا تَنْزِيلُهَا

Muhammad, from Ahmad, from Ibn Fazzaal, who has said:

Al-Reza^-asws regarding: Then Allah Send down His Tranquillity upon His Rasool and Aided him with armies you did not see [9:40]. I said, ‘Like this?’ He^-asws said: ‘Like this is how we^-asws recite it, and this (is how) it was Revealed’.[82]

قال زرارة: قال أبو جعفر (عليه السلام): «فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى رَسُولِهِ ألا ترى أن السكينة إنما نزلت على رسوله وَ جَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلى- فقال:- هو الكلام الذي تكلم به عتيق».

Zarara said,

‘Abu Ja’far^-asws said: ‘Then Allah Send down His Tranquillity upon His Rasool [9:40]. He (Abu Bakr) did not see the tranquillity. But rather, it descended upon Rasool-Allah^-saww and He Made the words of the one who committed Kufr to be the lowest [9:40]. He^-asws said: ‘It is the speech which Ateeq (Abu Bakr) spoke with’.[83]

العياشي: عن عبد الله بن محمد الحجال، قال: كنت عند أبي الحسن الثاني (عليه السلام) و معي الحسن بن الجهم، فقال له الحسن: إنهم يحتجون علينا بقول الله تبارك و تعالى: ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ قال: «و ما لهم في ذلك، فو الله لقد قال الله: فأنزل الله سكينته على رسوله. و ما ذكره فيها بخير»

Al Ayyashi, from Abdullah Bin Muhammad al Hajaal who said,

‘I was in the presence of Abu Al Hassan^-asws the 2^nd, and with me was Al Hassan Bin Al Jaham, and Al Hassan said to him^-asws, ‘The (general Muslims) are arguing against us by the Words of Allah^-azwj Blessed and Exalted: him being the second of the two when they were both in the cave [9:40]’. He^-asws said: ‘And what is for them in that? By Allah^-azwj! Allah^-azwj has Said: ‘Then Allah Send down His Tranquillity upon His Rasool [9:40]. And he (Abu Bakr) has not been Mentioned with goodness’.

قال: قلت له أنا: جعلت فداك، و هكذا تقرؤنها؟ قال: «هكذا قرأتها»

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! And are you^-asws reciting like this?’ He^-asws said: ‘Like this is how I^-asws am reciting’’.[84]

THE EVENTS IN THE CAVE

حُمَيْدُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ يُوسُفَ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عليه السلام) يَقُولُ إِنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) أَقْبَلَ يَقُولُ لِأَبِي بَكْرٍ فِي الْغَارِ اسْكُنْ فَإِنَّ اللَّهَ مَعَنَا وَ قَدْ أَخَذَتْهُ الرِّعْدَةُ وَ هُوَ لَا يَسْكُنُ فَلَمَّا رَأَى رَسُولُ اللَّهِ (صلى الله عليه وآله) حَالَهُ قَالَ لَهُ تُرِيدُ أَنْ أُرِيَكَ أَصْحَابِي مِنَ الْأَنْصَارِ فِي مَجَالِسِهِمْ يَتَحَدَّثُونَ فَأُرِيَكَ جَعْفَراً وَ أَصْحَابَهُ فِي الْبَحْرِ يَغُوصُونَ قَالَ نَعَمْ فَمَسَحَ رَسُولُ اللَّهِ (صلى الله عليه وآله) بِيَدِهِ عَلَى وَجْهِهِ فَنَظَرَ إِلَى الْأَنْصَارِ يَتَحَدَّثُونَ وَ نَظَرَ إِلَى جَعْفَرٍ (عليه السلام) وَ أَصْحَابِهِ فِي الْبَحْرِ يَغُوصُونَ فَأَضْمَرَ تِلْكَ السَّاعَةَ أَنَّهُ سَاحِرٌ.

Humeyd Bin Ziyad, from Muhammad Bin Ayyub, from Ali Bin Asbaat, from Al-Hakam Bin Muskaan, from Yusuf Bin Suheyb, who has said:

Abu Abdullah^-asws having said: ‘I heard Abu Ja’far saying that: ‘Rasool-Allah^-saww said while turning to Abu Bakr in the cave: ‘Calm down, for Allah^-azwj is with us’. And he had been taken over by the trepidation, and he was not calm. When the Rasool-Allah^-saww saw his state, he^-saww said to him: ‘Would you like me^-saww to show you my^-saww companions from the Helpers discussing in their gathering? And shall I^-saww show you Ja’far^-as and his^-as companions floating in the sea?’ He said, ‘Yes’. Rasool-Allah^-saww wiped his^-saww hand upon his face. He visualised the Helpers discussing, and visualised Ja’far^-as and his^-as companions floating in the sea. He avouched in that very moment that he^-saww was a sorcerer’.[85]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) أَنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) لَمَّا خَرَجَ مِنَ الْغَارِ مُتَوَجِّهاً إِلَى الْمَدِينَةِ وَ قَدْ كَانَتْ قُرَيْشٌ جَعَلَتْ لِمَنْ أَخَذَهُ مِائَةً مِنَ الْإِبِلِ فَخَرَجَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ فِيمَنْ يَطْلُبُ فَلَحِقَ بِرَسُولِ اللَّهِ (صلى الله عليه وآله) فَقَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) اللَّهُمَّ اكْفِنِي شَرَّ سُرَاقَةَ بِمَا شِئْتَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, who has said:

Abu Abdullah^-asws said: ‘When the Rasool-Allah^-saww came out of the cave, he^-saww turned his direction towards Al-Medina, and the Quraysh had placed a reward of one hundred camels for anyone who could capture him^-saww. Suraqat Bin Malik Bin Jo’sham went out in search. He met up with the Rasool-Allah^-saww, and Rasool-Allah^-saww said: ‘O Allah^-azwj! Suffice me^-saww from the evil of Suraqat by whatever You^-azwj so Desire to’.

فَسَاخَتْ قَوَائِمُ فَرَسِهِ فَثَنَى رِجْلَهُ ثُمَّ اشْتَدَّ فَقَالَ يَا مُحَمَّدُ إِنِّي عَلِمْتُ أَنَّ الَّذِي أَصَابَ قَوَائِمَ فَرَسِي إِنَّمَا هُوَ مِنْ قِبَلِكَ فَادْعُ اللَّهَ أَنْ يُطْلِقَ لِي فَرَسِي فَلَعَمْرِي إِنْ لَمْ يُصِبْكُمْ مِنِّي خَيْرٌ لَمْ يُصِبْكُمْ مِنِّي شَرٌّ فَدَعَا رَسُولُ اللَّهِ (صلى الله عليه وآله) فَأَطْلَقَ اللَّهُ عَزَّ وَ جَلَّ فَرَسَهُ

The legs of his horse bent and got stuck in the soil. He said, ‘O Muhammad^-saww! I know that you^-saww are the one who made the legs of my horse to be stuck, so call upon Allah^-azwj that He^-azwj should Release my horse. If you^-saww do not face goodness from me, you^-saww will not face evil from me either’. The Rasool-Allah^-saww supplicated and Allah^-azwj Mighty and Majestic Released his horse.

فَعَادَ فِي طَلَبِ رَسُولِ اللَّهِ (صلى الله عليه وآله) حَتَّى فَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتٍ كُلَّ ذَلِكَ يَدْعُو رَسُولُ اللَّهِ (صلى الله عليه وآله) فَتَأْخُذُ الْأَرْضُ قَوَائِمَ فَرَسِهِ فَلَمَّا أَطْلَقَهُ فِي الثَّالِثَةِ قَالَ يَا مُحَمَّدُ هَذِهِ إِبِلِي بَيْنَ يَدَيْكَ فِيهَا غُلَامِي فَإِنِ احْتَجْتَ إِلَى ظَهْرٍ أَوْ لَبَنٍ فَخُذْ مِنْهُ وَ هَذَا سَهْمٌ مِنْ كِنَانَتِي عَلَامَةً وَ أَنَا أَرْجِعُ فَأَرُدُّ عَنْكَ الطَّلَبَ فَقَالَ لَا حَاجَةَ لَنَا فِيمَا عِنْدَكَ

But he resumed in pursuing Rasool-Allah^-saww, until he did that three times during each of which the Rasool-Allah^-saww supplicated and the earth seized the legs of his horse. When it was Released for the third time, he said, ‘O Muhammad^-saww! This is my camel in front of you along with my slave. If you^-saww need to ride upon it or its milk, then take from it. And this is an arrow from my quiver as a sign, and I am returning and will not be pursuing you^-saww’. He^-saww said: ‘There is no need for us with regards to what is in your possession’.[86]

السيد الرضي في (الخصائص): بإسناد مرفوع، قال: قال ابن الكواء لأمير المؤمنين (عليه السلام): أين كنت حيث ذكر الله تعالى نبيه و أبا بكر فقال: ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ إِذْ يَقُولُ لِصاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا؟

Al Seyyid Al Razy in ‘ Al Ikhtisas’, by an unbroken chain, said,

‘Ibn Al-Kawa said to Amir Al-Momineen^-asws! Where were you^-asws when Allah^-azwj the Exalted Mentioned His^-azwj Prophet^-saww and Abu Bakr, so He^-azwj Said: ‘him being the second of the two when they were both in the cave, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ [9:40]?’

فقال أمير المؤمنين (عليه السلام): «ويحك يا بن الكواء، كنت على فراش رسول الله (صلى الله عليه و آله) و قد طرح علي ريطته، فأقبلت قريش مع كل رجل منهم هراوة فيها شوكها، فلم يبصروا رسول الله (صلى الله عليه و آله) حيث خرج، فأقبلوا علي يضربونني بما في أيديهم حتى تنفط جلدي و صار مثل البيض، ثم انطلقوا بي يريدون قتلي، فقال بعضهم: لا تقتلوه الليلة، و لكن أخروه و اطلبوا محمدا

Amir Al-Momineen^-asws said: ‘Woe be unto you, O Ibn Al-Kawa! I^-asws was upon a bed of Rasool-Allah^-saww, and I^-asws had covered upon me^-asws a soft, thin cloth. Quraysh came, and with each man from them was a cudgel with a fork in it. But they did not see Rasool-Allah^-saww when he^-saww went out, and they came towards me^-asws in order to strike me^-asws with whatever was in their hands until my^-asws skin was blistered and became like the (cracked) egg. Then they went with me^-asws intending to kill me^-asws. One of them said, ‘Do not kill him^-asws tonight, but delay it and seek Muhammad^-saww’.

– قال- فأوثقوني بالحديد، و جعلوني في بيت، و استوثقوا مني و من الباب بقفل، فبينا أنا كذلك إذ سمعت صوتا من جانب البيت، يقول: يا علي، فسكن الوجع الذي كنت أجده، و ذهب الورم الذي كان في جسدي، ثم سمعت صوتا آخر يقول: يا علي، فإذا الحديد الذي في رجلي قد تقطع، ثم سمعت صوتا آخر يقول: يا علي. فإذا الباب قد تساقط ما عليه و فتح،

He^-asws said: ‘They bound me^-asws with the iron (chains) and made me^-asws to be in a room, and they bound between me^-asws and the door with a lock. While I^-asws was like that, when I^-asws heard a voice from the side of the room saying: ‘O Ali^-asws!’ The pain which I^-asws was experiencing, settled down, and the bruise which was in my^-asws body went away. Then I^-asws heard another voice saying: ‘O Ali^-asws!’ And the iron (fetter) which was in my^-asws legs had broken. Then I^-asws heard another voice saying: ‘O Ali^-asws!’ And the door had dropped what was upon it and opened up.

فقمت و خرجت، و قد كانوا جاءوا بعجوز كمهاء لا تبصر و لا تنام، تحرس الباب، فخرجت عليها و هي لا تعقل».

I^-asws stood up and went out, and they had become frustrated like the one blinded at birth, neither seeing nor sleeping, guarding the door. I^-asws went out and they were unconscious’’.[87]

و روى صاحب كتاب (سير الصحابة)، قال: حدثنا أبو عبد الله الحسين بن أحمد بن موسى الهمداني، عن محمد بن علي الطالقاني، عن جعفر الكناني، عن أبان بن تغلب، قال: قلت لسيدي جعفر الصادق (عليه السلام): جعلت فداك، هل في أصحاب رسول الله (صلى الله عليه و آله) من أنكر على أبي بكر؟

And the author of the book Seera Al Sahaba reported saying, ‘It was narrated to us by Abu Abdullah Al-Husayn Bin Ahmad Bin Musa Al Hamdany, from Muhammad Bin Al Talaqany, from Ja’far Al Kanany, from Aban Bin Taghlub who said,

‘I said to my Master^-asws Ja’far Al-Sadiq^-asws, ‘May I be sacrificed for you^-asws! Were there among the companions of Rasool-Allah^-saww, one who rejected upon Abu Bakr (of his Caliphate)?’

قال: «نعم- يا أبان- الذي أنكر على الأول اثنا عشر رجلا: ستة من المهاجرين، و ستة من الأنصار، و هم: خالد ابن سعيد بن العاص الأموي، و سلمان الفارسي، و أبو ذر الغفاري، و عمار بن ياسر، و المقداد بن الأسود الكندي، و بريدة الأسلمي. و من الأنصار: قيس بن سعد بن عبادة، و خزيمة بن ثابت ذو الشهادتين، و سهل بن حنيف، و أبو الهيثم بن التيهان، و أبي بن كعب، و أبو أيوب الأنصاري

He^-asws said: ‘Yes, O Aban! Those who denied at first were twelve men – six from the Emigrants and six from the Helpers, and (from the Emigrants) they were – Khalid Ibn Saeed Bin Al-Aas Al-Amwy, and Salman Al-Farsy^-ra, and Abu Zarr^-ra Al-Ghafary^-ra, and Ammar Bin Yasser^-ra, and Al-Miqdad Bin Al-Aswad Al-Kindy^-ra, and Bureyda Al-Aslamy. And from the Helpers were: – Qays Bin Sa’ad Bin Abada, and Khuzeyma Bin Sabit Zul Shahadatayn, and Sahl Bin Huneyf, and Abu Al-Haysam Bin Al-Tayhan, and Abayy Bin Ka’ab, and Abu Ayoub Al Ansary’.

– و ساق الحديث- و إنهم استأذنوا أمير المؤمنين (عليه السلام) في إقامة الحجة على أبي بكر، و إن الحق لعلي دونه، فاحتج كل واحد منهم على أبي بكر مما سمع من رسول الله (صلى الله عليه و آله) في إقامة علي (عليه السلام) خليفة من بعده (صلى الله عليه و آله)

And the base of the Hadeeth – ‘And they sought permission of Amir Al-Momineen^-asws in establishing the argument against Abu Bakr, and that the right was for Ali^-asws besides him. Each one of them argued against Abu Bakr from what he had heard from Rasool-Allah^-saww in having established Ali^-asws as a Caliph from after him^-saww.

و بعد احتجاج الاثني عشر عليه، قال أبو بكر: لست بخيركم. فقالوا له: إن كنت صادقا فانزل عن المنبر، و لا تعد. فنزل، فقال عمر بن الخطاب: و الله ما أقلناك و لا استقلناك. ثم أخذ عمر بن الخطاب بيد أبي بكر و انطلق به و الناس قد ثاروا عليهم، فجاءوا إلى منزل أبي بكر

And after the arguments of the twelve men against him, Abu Bakr said, ‘I am not the best one of you’. They said to him, ‘If you were truthful, then descend from the Pulpit, and do not infringe’. He descended. Then Umar Bin Al-Khattab said, ‘By Allah^-azwj! We have not protected you nor will we continue protecting you’. Then he grabbed the hand of Abu Bakr and went with him, and the people had revolted against them, and they came to the house of Abu Bakr.

هذا ما جرى لهم من الأمور حيث صعد أبو بكر المنبر، و مكث أبو بكر في منزله ثلاثة أيام لم يظهر إلى الناس، فلما كان في اليوم الرابع دخل عليه عمر، و قال: ما الذي يقعدك، إن أصلع قريش قد طمع فيها؟ فقال أبو بكر: إليك عني- يا عمر- إني لفي شغل عنها، أما رأيت ما فعل بي الناس

This is what had come out from the affair when Abu Bakr ascended the Pulpit. And Abu Bakr remained in his house for three day, not appearing to the people. So when it was during the fourth (day) Umar came over to him and said, ‘What is that which makes you to sit. Surely the short-haired one of Quraysh had coveted with regards to it (Caliphate)?’ Abu Bakr said, ‘Away from me, O Umar. I am too busy from it. But, did you not see what the people did with me?’

فدخل عليه عثمان بن عفان في ألف رجل، و قال: ما يقعدكم عنها، و الله لقد طمعت فيها بنو هاشم؟ و جاء معاذ بن جبل في ألف رجل، و قال: ما يقعدكم عنها، و قد طمع أصلع قريش فيها؟ و جاء سالم مولى حذيفة في ألف رجل، و ما زالوا يجتمعون حتى صاروا في أربعة آلاف رجل، و جاءوا شاهرين أسيافهم يقدمهم عمر حتى توسطوا مسجد رسول الله (صلى الله عليه و آله)، و أمير المؤمنين (عليه السلام) في نفر من أصحابه،

Then Usman Bin Affan came over to him among a thousand men, and said, ‘What makes is paralysing you all from it, and the short-haired one of Quraysh has coveted with regards to it?’ And Saalim Mawla Huzeyfa came over among a thousand men, and they did not cease to be gathering until they became four thousand men, and they had come brandishing their swords. Umar was in front of them until they were in the middle of the Masjid of Rasool-Allah^-saww, and Amir Al-Momineen^-asws was among a number of his^-asws companions.

فقال عمر: يا أصحاب علي، لئن تكلم اليوم أحد منكم ما تكلم به بالأمس لنأخذن ما فيه عيناه. فقام إليه خالد بن سعيد بن العاص الأموي، فقال: يا بن الخطاب، أ بأسيافكم تهددوننا، و أسيافنا أحد منها، و منها ذو الفقار؟! و بجمعكم تفزعونا، و بقتلنا- و الله- مدحنا و ذمكم، و فينا من هو أكبر منكم: حجة الله، و وصي رسول الله؟!

Umar said, ‘O companions of Ali^-asws! If any one of you were to speak today what he spoke with yesterday, we will take out whatever is in his eyes’. So Khalid Bin Saeed Bin Al-Aas al-Amwy stood up and he said, ‘O son of Al-Khattab! Is it due to your (many) swords you are restricting us, and our swords are sharper than yours, and from these is Zulfiqar! And by your gathering you are scaring us, and by killing us, by Allah^-azwj, we would be praised and you would be condemned, and among us is one who is greater than you all, a Divine Authority of Allah^-azwj and a successor^-asws of Rasool-Allah^-saww!?

و لولا أني أمرت بطاعة إمامي لشهرت سيفي و جاهدتكم في سبيل الله، و قد قال الله تعالى: كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَ اللَّهُ مَعَ الصَّابِرِينَ فقال له أمير المؤمنين (عليه السلام): شكر الله مقامك

And had I not been ordered with obedience to my Imam^-asws, I would have unsheathed my sword and fought you all in the Way of Allah^-azwj. And Allah^-azwj the Exalted has Said: ‘How many times a small group has overcome a numerous group by the Permission of Allah, and Allah is with the patient ones [2:249]’. Amir Al-Momineen^-asws said to him: ‘I^-asws thank Allah^-azwj for your position’.

ثم قال سلمان: الله أكبر، سمعت رسول الله (صلى الله عليه و آله) يقول: بينا أخي و ابن عمي في مسجدي و هو في جماعة من أصحابه إذ نكبت عنهم جماعة من كلاب أهل النار، يريدون قتله و قتل من معه، و لست أشك أنكم هم

Then Salman^-ra, ‘Allah^-azwj is the Greatest! I^-ra heard Rasool-Allah^-saww saying: ‘While my^-saww brother^-asws and cousin^-asws (Ali^-asws) was in my^-saww Masjid, and he^-asws was among a group of his^-asws companions, when there were averted from them a group from the dogs of the inhabitants of the Fire, intending to kill him^-asws and kill the ones with him^-asws’. And I am in no doubt that you all were them’.

فهم به عمر بن الخطاب. فنهض علي (عليه السلام) فتناول أثياب عمر بن الخطاب و خناقه، و جلد به الأرض، و وضع رجله على صدره، و قال: يا بن صهاك، لولا كتاب من الله سبق، و عهد من رسول الله، لأهرقت دمك، أنت أقل صبرا و أضعف ناصرا

Umar Bin Al-Khattab aimed for him^-ra, and Ali^-asws arose and grabbed the clothes of Umar Bin Al Khattab and choked him and forced him on to the ground, and placed his^-asws leg upon his chest, and said: ‘O son of Zahak! Had the Book from Allah^-azwj not preceded, and (had there not been) a Covenant from Rasool-Allah^-saww, I would have spilt your blood. You are of little patience and (with) weaker helpers’.

ثم أقبل على أصحابه، و قال: انصرفوا- يرحمكم الله- فو الله إن رفع أحدهم عليكم سيفا أو طرفا لألحقن آخرهم بأولهم. فنكسوا رؤوسهم جميعا، ثم قال: و الله لأدخلن هذا المسجد كما دخل أخواي موسى و هارون، إذ قال له قومه: فَاذْهَبْ أَنْتَ وَ رَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ و الله لا أدخلنه إلا لزيارة رسول الله (صلى الله عليه و آله) أو لقضية أقضيها، فإنه لا يجوز لحجة الله و وصي رسول الله (صلى الله عليه و آله) أن يترك من يسترشده. ثم رفع رجله عن صدر عمر و ركله، و قال له: اذهب، فإن لله فيك أمرا هو بالغه»

Then he^-asws turned towards his^-asws companions and said: ‘Disperse, may Allah^-azwj have Mercy on you, for by Allah^-azwj, if one of them raises a sword upon you or (even) blinks, I^-asws will join the last of them with their first ones!’ They all hanged their heads. Then he^-asws said: ‘By Allah^-azwj! We did not enter it except for a visitation to Rasool-Allah^-saww or to sort out an issue, for it is not allowed for a Divine Authority of Allah^-azwj and a successor^-asws of Rasool-Allah^-saww that he^-asws neglects to show someone the right way’. Then he^-asws raised his^-asws leg from the chest of Umar and kicked him, and said to him: ‘Go, for Allah^-azwj has a Command regarding you He^-azwj will Accomplish!’

قال أبان: قال الصادق جعفر بن محمد (عليهما السلام): «فما دخله إلا كما قال (عليه السلام)، ثم خرج و أصحابه و دخل أبو بكر و جمعه، ثم ارتقى المنبر دون مقام رسول الله (صلى الله عليه و آله) بدرجة، ثم حمد الله و أثنى عليه، و ذكر النبي (صلى الله عليه و آله)، فقال في الجماعة رجل: كيف يصلي عليه و قد خالف أمره الذي جاء من الله تعالى!

Aban said, ‘Al-Sadiq Ja’far^-asws Bin Muhammad^-asws said: ‘He^-asws did not enter it (Masjid) except for what he^-asws said. Then he^-asws and his^-asws companions exited, and Abu Bakr and his group entered. Then he climbed upon the Pulpit to below the place of Rasool-Allah^-saww by one step. Then he praised Allah^-azwj and extolled upon Him^-azwj, and mentioned the Prophet^-saww. A man among the congregation said, ‘How can he send Salawat upon him^-saww and he has opposed his^-saww command which came from Allah^-azwj the Exalted!?’

ثم بدأ أبو بكر بنفسه، فساعة ما ذكر نفسه انتقض عليه عقبه الذي لدغه فيه الحريش، فقصر قامته، و أسبل ثوبه على عقبه، و أوجز في كلامه، و نزل عن المنبر، و أسرع إلى منزله يستقيم حاله، فتبعه أبو ذر مسرعا، فلما دخل أبو بكر منزله هجم عليه، و دخل خلفه،

Then Abu Bakr began with himself, and for a while he did not mention himself of the wound which had recurred upon his heels which the insect had bit him. His stature was shortened, and he threw his clothes upon his shoulder and was brief in his speech, and descended from the Pulpit, and hastened to his house to straighten his state. Abu Zarr^-ra pursued him hastily. When Abu Bakr entered his house, he^-ra attacked upon him, and he had come up from behind him.

ثم قال له: يا أبا بكر، بالله عليك هل انتقض عليك عقبك الذي ضربك فيه الحريش في الغار، و قال لك رسول الله (صلى الله عليه و آله): ويلك، لا تحزن. فقلت: أخاف الموت؟ فقال: لا تموت، إنما ينتقض عليك ساعة تنقض عهدي و تظلم وصيي؟

Then he^-ra said to him, ‘O Abu Bakr! By Allah^-azwj upon you! Did your heel break upon you which the insect had bitten you in the cave, and Rasool-Allah^-saww said to you: ‘Woe be unto you! Do not grieve!’ So you said, ‘I fear the death’?’ He^-saww said: ‘You will not be dying. But rather, a time would pass upon you whereby you will break my^-saww Covenant and oppress my^-saww successor^-asws?’

فقال له أبو بكر: من أين لك ذلك، و ما كنت معنا في الغار؟ فقال: إن أمير المؤمنين علي (عليه السلام) قال: اذهب فانظر إلى أبي بكر، فإنه يبلغ إلى داره فينتقض عليه عقبه الذي لدغه فيه الحريش. فأتيتك كما أخبرني المظلوم الصادق، ثم دخل عمر و خرج أبو ذر مسرعا»

Abu Bakr said to him^-ra, ‘From where is that for you^-ra and you^-ra were not with us in the cave?’ He^-ra said: ‘Amir Al-Momineen Ali^-asws said: ‘Go, look at Abu Bakr, for he has reached his house, for his heel has been broken in which the insect had bitten him’. I^-ra came to you just as he^-asws, the oppressed, the truthful informed me^-ra’. Then Umar entered and Abu Zarr^-ra exited hastily’.[88]

المفيد في (الاختصاص): عن إبراهيم بن محمد الثقفي، عن عمرو بن سعيد الثقفي، عن يحيى ابن الحسن بن فرات، عن يحيى بن مساور، عن أبي الجارود المنذر بن الجارود، عن أبي جعفر (عليه السلام)، قال: «لما صعد رسول الله (صلى الله عليه و آله) الغار طلبه علي بن أبي طالب (عليه السلام)، و خشي أن يغتاله المشركون، و كان رسول الله (صلى الله عليه و آله) على حراء و علي (عليه السلام) بثبير، فبصر به النبي (صلى الله عليه و آله) فقال: مالك، يا علي؟

Al Mufeed in ‘ Al Ikhtisas’, from Ibrahim Bin Muhammad Al Saqafy, from Amro Bin Saeed Al saqafy, from Yahya Ibn Al Hassan Bin Furat, from Yahya Bin Masawir, from Abu Al Jaroud Al Munzar Bin Al Jaroud,

‘From Abu Ja’far^-asws having said: ‘When Rasool-Allah^-saww ascended to the cave, Ali^-asws Bin Abu Talib^-asws sought him^-saww, and he^-asws feared that the Polytheists might assassinate him^-saww, and Rasool-Allah^-saww was upon (mount) Hira and Ali^-asws Bin Abu Talib^-asws was at (mount) Subeyr. The Prophet^-saww saw him^-asws and he^-saww said: ‘What is the matter, O Ali^-asws?’

فقال: بأبي أنت و امي، خشيت أن يغتالك المشركون، فطلبتك. فقال رسول الله (صلى الله عليه و آله): ناولني يدك، يا علي. فرجف الجبل حتى تخطى برجله إلى الجبل الآخر، ثم رجع الجبل إلى قراره»

He^-asws said: ‘May my^-asws father^-asws and my^-asws mother^-asws be sacrificed for you^-saww! I^-asws feared that the Polytheists might assassinate you^-saww, therefore I^-asws sought you^-saww’. Rasool-Allah^-saww said: ‘Give me^-saww your^-asws hand, O Ali^-asws!’ So the mountain quivered until his^-asws foot surpassed to the other mountain, then the mountain returned to its calmness’’.[89]

و روى الحسين بن حمدان الخصيبي، بإسناده، عن جعفر بن محمد الصادق (عليه السلام)، عن أبيه محمد بن علي الباقر (عليه السلام)، عن أبيه علي بن الحسين (عليه السلام)، قال: «لما لقنه جابر بن عبد الله الأنصاري رسالة جده رسول الله (صلى الله عليه و آله) إلى ابنه الباقر (عليه السلام) قال له علي بن الحسين (عليه السلام): يا جابر، أ كنت شاهدا حديث جدي رسول الله (صلى الله عليه و آله) يوم الغار؟

And it is reported by Al-Husayn Bin Hamdan Al Haseybi, by his chain,

‘From Ja’far^-asws Bin Muhammad Al-Sadiq^-asws, from his^-asws father^-asws Muhammad^-asws Bin Ali Al-Baqir^-asws, from his^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws having said: ‘When Jabir Bin Abdullah Al-Ansary^-ar delivered the message of his^-asws grandfather^-saww to his^-asws son^-asws Al-Baqir^-asws, Ali^-asws Bin Al-Husayn^-asws said to him: ‘O Jabir^-ar! Are you a witness of the Hadeeth of my^-asws grandfather^-saww of the day of the cave?’

قال جابر: لا، يا بن رسول الله. قال: إذن أحدثك، يا جابر؟ قال: حدثني، جعلت فداك، فقد سمعته من جدك (صلى الله عليه و آله)

Jabir^-ar said, ‘No, O son^-asws of Rasool-Allah^-saww!’ He^-asws said: ‘Then, shall I^-asws narrate to you, O Jabir^-ar?’ He said, ‘Narrate to me, may I be sacrificed for you^-asws, although I have heard it from your^-asws grandfather^-saww’.

فقال: إن رسول الله (صلى الله عليه و آله) لما هرب إلى الغار من مشركي قريش حيث كبسوا داره لقتله، و قالوا: اقصدوا فراشه حتى نقتله فيه. فقال رسول الله (صلى الله عليه و آله) لأمير المؤمنين (صلوات الله عليه): يا أخي، إن مشركي قريش يكبسوني في هذه الليلة، و يقصدون فراشي، فما أنت صانع يا علي؟

He^-asws said: ‘Rasool-Allah^-saww, when he^-saww fled to the cave from the Polytheists of Quraysh when they attacked his^-saww house to kill him^-saww, and they said, ‘Aim for his^-saww bed until we kill him^-saww in it’. Rasool-Allah^-saww said to Amir Al-Momineen^-asws: ‘O my^-saww brother^-asws! The Polytheists of Quraysh would be attacking me^-saww during this night, and they would be aiming for my^-saww bed, so what shall I^-saww do, O Ali^-asws?’

قال له أمير المؤمنين: أنا- يا رسول الله- اضطجع في فراشك، و تكون خديجة في موضع من الدار، و اخرج و استصحب الله حيث تأمن على نفسك

Amir Al-Momineen^-asws said to him^-saww: ‘I^-asws, O Rasool-Allah^-saww, shall lie down in your^-saww bed, and (Syeda) Khadeeja^-asws would happen to be in another place in the house, and go out and Allah^-azwj would Accompany you^-saww where there would be safety upon yourself^-saww’.

فقال له رسول الله (صلى الله عليه و آله): فديتك- يا أبا الحسن- أخرج لي ناقتي العضباء حتى أركبها، و أخرج إلى الله هاربا من مشركي قريش، و افعل بنفسك ما تشاء، و الله خليفتي عليك و على خديجة

Rasool-Allah^-saww said: ‘May I^-saww be your^-asws ransom, O Abu Al-Hassan^-asws! Bring out my^-saww she-camel Al-Azba’a for me^-saww until I^-saww ride it, and go out fleeing to Allah^-azwj from the Polytheists of Quraysh, and deal with yourself^-asws whatever you^-asws so desire to, and Allah^-azwj is my^-saww Caliph upon you^-asws and upon (Syeda) Khadeeja^-asws’.

فخرج رسول الله (صلى الله عليه و آله) و ركب الناقة و سار، و تلقاه جبرئيل (عليه السلام) فقال: يا رسول الله، إن الله أمرني أن أصحبك في مسيرك و في الغار الذي تدخله و أرجع معك إلى المدينة إلى أن تنيخ ناقتك بباب أبي أيوب الأنصاري

Rasool-Allah^-saww went out and rode the she-camel and travelled, and Jibraeel^-as met him^-saww and he^-as said: ‘O Rasool-Allah^-saww! Allah^-azwj Commanded me^-as that I^-as should accompany you in your^-saww journey and in the cave in which you^-saww shall enter, and return with you^-saww to Al-Medina, until your^-saww she-camel stops at the door of Abu Ayoub Al Ansary’.

فسار (صلى الله عليه و آله) فتلقاه أبو بكر، فقال له: يا رسول الله، أصحبك؟ فقال ويحك- يا أبا بكر- ما أريد أن يشعر بي أحد، فقال: فأخشى- يا رسول الله- أن يستخلفني المشركون على لقائي إياك، و لا أجد بدا من صدقهم

He^-saww went, and Abu Bakr met him^-saww and said to him^-saww, ‘O Rasool-Allah^-saww! Can I accompany you^-saww?’ He^-saww said: ‘Woe be unto you, O Abu Bakr! I^-saww do not want anyone to publicise me^-saww’. He said, ‘But I fear, O Rasool-Allah^-saww, that I would be left behind with the Polytheist (they would question me) of my meeting you^-saww, and I will find no escape from ratifying them’.

فقال له (عليه السلام): ويحك- يا أبا بكر- أو كنت فاعلا ذلك؟ فقال: إي و الله، لئلا أقتل، أو أحلف فأحنث

Rasool-Allah^-saww said to him: ‘Woe be unto you, O Abu Bakr! Or will you do that?’ He said, ‘Yes, by Allah^-azwj! Perhaps I would be killed, or made to swear (an oath) so I would tell them’.

فقال (صلى الله عليه و آله): ويحك- يا أبا بكر- فما صحبتك إياي بنافعتك. فقال له أبو بكر: و لكنك تستغشني و تخشى أن انذر بك المشركين. فقال له (عليه السلام): سر إذا شئت. فتلقاه الغار، فنزل عن ناقته العضباء و أبركها بباب الغار، و دخل و معه جبرئيل و أبو بكر

Rasool-Allah^-saww said: ‘Woe be unto you, O Abu Bakr! But your accompanying me^-saww is of no benefit to me^-saww’. Abu Bakr said to him^-saww, ‘But you^-saww are deceiving me and you^-saww are afraid I would warn the Polytheists about you^-saww’. He^-saww said to him: ‘Come if you so like’. They arrived at the cave, and he^-saww descended from his^-saww she-camel Al-Azba’a, and kneel it at the entrance of the cave, and he^-saww entered and with him^-saww were Jibraeel^-as and Abu Bakr.

و قامت خديجة في جانب الدار باكية على رسول الله (صلى الله عليه و آله)، و اضطجع أمير المؤمنين (عليه السلام) على‏ فراش رسول الله (صلى الله عليه و آله) ليفديه بنفسه، و وافى المشركون الدار ليلا فتسوروا عليها و دخلوا، و قصدوا إلى فراش رسول الله (صلى الله عليه و آله)، فوجدوا أمير المؤمنين (عليه السلام) مضطجعا فيه، فضربوا بأيديهم إليه، و قالوا: يا بن أبي كبشة، لم ينفعك سحرك و لا كهانتك و لا خدمة الجان لك، اليوم نسقي أسلحتنا من دمك

And Khadeeja^-asws stood in the side of the house weeping upon Rasool-Allah^-saww, and Amir Al-Momineen^-asws lied down upon the bed of Rasool-Allah^-saww to ransom him^-saww with himself^-asws, and the Polytheists came to the house at night. They climbed over the wall and entered, and aimed for the bed of Rasool-Allah^-saww. But they found Amir Al-Momineen^-asws (instead) lying in it. They struck with their hands towards him^-asws and said, ‘O son of Abu Kabasha! Neither will your sorcery benefit you^-saww, nor will your^-saww soothsaying, nor the service of the Jinn. Today we will quench our weapons with your^-saww blood’.

فنفض أمير المؤمنين أيديهم عنه، فكأنهم لم يصلوا إليه، و جلس في الفراش، و قال: ما بالكم- يا مشركي قريش- أنا علي بن أبي طالب! قالوا له: و أين محمد، يا علي؟ قال: حيث يشاء الله. قالوا: و من في الدار؟ قال: خديجة

Amir Al-Momineen^-asws pushed away their hands from him^-asws, and it was as if they did not arrive to him^-asws, and he^-asws sat up in the bed and said: ‘What is the matter with you all, O Polytheists of Quraysh? I^-asws am Ali^-asws Bin Abu Talib^-asws!’ They said to him, ‘And where is Muhammad^-saww, O Ali^-asws?’ He^-asws said: ‘Wherever Allah^-azwj so Desires (him^-saww to be)’. They said, ‘And who (else) is in the house?’ He^-asws said: (Syeda) ‘Khadeeja^-asws’.

قالوا: الحبيبة الكريمة لولا تبعلها بمحمد. يا علي، و حق اللات و العزى لولا حرمة أبيك أبي طالب و عظم محله في قريش لأعملنا أسيافنا فيك

They said, ‘The beloved, the honourable. If only she^-asws was not married to Muhammad^-saww! O Ali^-asws! By the right of Al Laat, and Al Uzza (two idols), had it not been for the sanctity of your^-asws father Abu Talib^-asws, and the greatness of his^-asws position among Quraysh, we would have used our swords regarding you^-asws’.

فقال أمير المؤمنين (عليه السلام): يا مشركي قريش، أعجبتكم كثرتكم، و فالق الحب، و بارئ النسمة، ما يكون إلا ما يريد الله، و لو شئت أن أفني جمعكم، كنتم أهون علي من فراش السراج، فلا شي‏ء أضعف منه. فتضاحك القوم المشركون، و قال بعضهم لبعض: خلوا عليا لحرمة أبيه و اقصدوا الطلب لمحمد

Amir Al-Momineen^-asws said: ‘O Polytheists of Quraysh! Your large numbers are fascinating you. By the One^-azwj Who Split the seed and Formed the person! Nothing happens except what Allah^-azwj Wants, and if He^-azwj so Desires to, He^-azwj would Destroy your community. You are lesser upon me^-asws than the light mattress, and there is nothing weaker than it’. The Polytheist group laughed and said to each other, ‘Leave Ali^-asws alone due to the sanctity of his^-asws father^-asws, and aim in seeking Muhammad^-saww’.

و رسول الله (صلى الله عليه و آله) في الغار، و جبرئيل (عليه السلام) و أبو بكر معه، فحزن رسول الله (صلى الله عليه و آله) على علي (عليه السلام) و خديجة فقال جبرئيل (عليه السلام): لا تحزن إن الله معنا. ثم كشف له فرأى عليا و خديجة (عليهما السلام) و رأى سفينة جعفر بن أبي طالب (عليه السلام) و من معه تعوم في البحر،

And Rasool-Allah^-saww was in the cave, and Jibraeel^-as and Abu Bakr were with him^-saww. Rasool-Allah^-saww grieved upon Ali^-asws and (Syeda) Khadeeja^-asws, and Jibraeel^-as said: ‘Do not grieve, Allah^-azwj is with us’. Then he^-as uncovered for him^-saww, and he^-saww saw Ali^-asws and (Syeda) Khadeeja^-asws, and saw the ship of Ja’far^-asws Bin Abu Talib^-asws and the ones with him^-asws, floating in the sea.

فأنزل الله سكينته على رسوله، و هو الأمان مما خشيه على علي و خديجة، فأنزل الله الآية ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ يريد جبرئيل (عليه السلام) إِذْ يَقُولُ لِصاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ الآية. و لو كان الذي حزن أبو بكر لكان أحق بالأمان من رسول الله (صلى الله عليه و آله)، لو لم يحزن

Allah^-azwj Send down His^-azwj Tranquillity upon His^-azwj Rasool^-saww, and it is the security from what he^-saww feared upon Ali^-asws and Khadeeja^-asws, and Allah^-azwj Revealed the Verse: him being the second of the two when they were both in the cave – Intending Jibraeel^-as, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ Then Allah Send down His Tranquillity upon him [9:40] – the Verse. And if it was such that the one who grieved was Abu Bakr, he would be more rightful with the security from Rasool-Allah^-azwj, if he^-saww had not grieved.

ثم إن رسول الله (صلى الله عليه و آله) قال لأبي بكر: يا أبا بكر، إني أرى عليا و خديجة، و مشركي قريش و خطابهم و سفينة جعفر بن أبي طالب و من معه تعوم في البحر، و أرى الرهط من الأنصار مجلبين في المدينة

Then Rasool-Allah^-saww said to Abu Bakr: ‘O Abu Bakr! I^-saww saw Ali^-asws and (Syeda) Khadeeja^-asws, and the Polytheists of Quraysh and their address, and the ship of Ja’far^-asws Bin Abu Talib^-asws and the ones with him^-asws, floating in the sea, and I^-saww saw a group of the Helpers discussing in Al-Medina’.

فقال أبو بكر: و تراهم- يا رسول الله- في [هذه الليلة، و في هذه الساعة، و أنت في‏] الغار و في هذه الظلمة، و ما بينهم و بينك من بعد المدينة عن مكة؟!

Abu Bakr said, ‘And you^-saww saw them, O Rasool-Allah^-saww, in this night and in this moment, and you^-saww are in the cave, and in this darkness, and how distant it is between them and you^-saww, and Al-Medina and Makkah!?’

فقال رسول الله (صلى الله عليه و آله): إني أريك- يا أبا بكر- حتى تصدقن. و مسح يده على بصره، فقال: انظر- يا أبا بكر- إلى مشركي قريش، و إلى أخي على الفراش و خطابه لهم، و خديجة في جانب الدار، و انظر إلى سفينة جعفر تعوم في البحر

Rasool-Allah^-saww said: ‘I^-saww will show you, O Abu Bakr, until you ratify’. And he^-saww wiped his^-saww hand upon his eyes and he^-saww said: ‘Look, O Abu Bakr, at the Polytheists of Quraysh, and to my^-saww brother^-asws upon the bed and his^-asws addressing to them, and (Syeda) Khadeeja^-asws in the side of the house; and look at the ship of Ja’far^-asws floating in the sea!’

فنظر أبو بكر إلى الكل، ففزع و رعب، و قال: يا رسول الله، لا طاقة لي بالنظر إلى ما رأيته، فرد علي غطائي، فمسح على بصره فحجب عما أراه رسول الله

Abu Bakr looked at it all, and he panicked and was scared, and said, ‘O Rasool-Allah^-saww! There is no strength with me with the looking at what you^-saww are showing, therefore return my covering upon me’. He^-saww wiped his^-saww had upon his eyes and he was veiled from what Rasool-Allah^-saww showed him.

و قصد المشركون في الطلب ليقفوا أثر رسول الله (صلى الله عليه و آله) [حتى‏] جاءوا إلى باب الغار، و حجب الله عنهم الناقة و لم يروها، و قالوا: هذا أثر ناقة محمد و مبركها في باب الغار. فدخلوا فوجدوا على باب الغار نسجا قد أظله، فقالوا: ويحكم ما ترون إلى نسج هذه العنكبوت على باب الغار، فكيف دخله محمد؟! فصدهم الله عنه و رجعوا

And the Polytheists aimed in seeking the tracks of Rasool-Allah^-saww until they came over to the entrance of the cave, and Allah^-azwj Veiled the she-camel from them and they did not see it, and they said, ‘These are the tracks of the she-camel of Muhammad^-saww and its kneeling at the entrance of the cave’. They entered and they found a cobweb having been spun at the entrance of the cave, and they said, ‘Woe be unto you! Are you not seeing this web of this spider at the entrance of the cave? How could Muhammad^-saww have entered it?’ Thus, Allah^-azwj Blocked them from him^-saww and they returned.

و خرج رسول الله (صلى الله عليه و آله) من الغار و هاجر إلى المدينة، و خرج أبو بكر فحدث المشركين بخبره مع  رسول الله (صلى الله عليه و آله) و قال لهم: لا طاقة لكم بسحر محمد». و قصص يطول شرحها

And Rasool-Allah^-saww exited from the cave and fled to Al-Medina, and Abu Bakr went out (as well) and narrated to the Polytheists of his being with Rasool-Allah^-saww and said to them, ‘There is no strength for you all against the sorcery of Muhammad^-saww’. And the story has lengthy explanations’.

قال جابر: هكذا و الله- يا بن رسول الله- حدثني جدك رسول الله (صلى الله عليه و آله) ما زاد و لا نقص حرفا واحدا»

Jabir said, ‘Like this, by Allah^-azwj, O son^-asws of Rasool-Allah^-saww, is how your^-asws grandfather^-saww Rasool-Allah^-saww narrated to me, neither increasing nor decreasing one letter’.[90]

 

[1] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 1

[2] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 2

[3] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 3

[4] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 4

[5] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 5

[6] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 6

[7] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 7

[8] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 8

[9] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 9

[10] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 10

[11] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 11

[12] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 12

[13] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 13

[14] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 14

[15] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 16

[16] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 17

[17] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 18

[18] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 19

[19] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 20

[20] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 21

[21] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 22

[22] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 23

[23] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 24

[24] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 25

[25] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 26

[26] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 27

[27] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 28

[28] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 29

[29] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 30

[30] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 31

[31] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 32

[32] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 33

[33] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 34

[34] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 35

[35] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 36

[36] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 37

[37] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 38

[38] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 39

[39] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 40

[40] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 41

[41] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 42

[42] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 43

[43] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 44

[44] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 45

[45] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 46

[46] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 47

[47] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 48

[48] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 49

[49] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 50

[50] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 51

[51] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 52

[52] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 53

[53] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 54

[54] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 55

[55] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 56

[56] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 57

[57] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 58

[58] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 59

[59] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 60

[60] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 61

[61] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 62

[62] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 63

[63] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 64

[64] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 65

[65] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 67

[66] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 68

[67] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 69

[68] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 70

[69] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 71

[70] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 72

[71] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 73

[72] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 74

[73] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 75

[74] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 76

[75] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 77

[76] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 78

[77] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 79

[78] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 80

[79] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 81

[80] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 82

[81] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 83

[82] Al Kafi – H 15018

[83] تفسير العيّاشي 2: 88

[84] تفسير العيّاشي 2: 88/ 58.

[85] Al kafi – H 14825

[86] Al Kafi – H 14826

[87] خصائص الأئمّة: 58

[88] الاحتجاج: 186

[89] الاختصاص: 324

[90] 10- الهداية الكبرى: 82.