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Volume 7: Surah Ale-Imran,
Verses 172-175
(As for) those who responded (at Ohud) to the call of Allah and
the Messenger after the wound had befallen them, those among them who do
good (to others) and guard (against evil)shall have a great reward. (172)
Those to whom the people said: Surely men have gathered against you,
therefore fear them, but this increased their faith, and they said: Allah
is sufficient for us and most excellent is the Protector. (173) So they
returned with favor from Allah and (His) grace, no evil touched them and
they followed the pleasure of Allah; and Allah is the Lord of mighty
grace. (174) It is only the Shaitan that causes you to fear from his
friends, but do not fear them, and fear Me if you are believers.
(175)
COMMENTARY
These verses have connection with those revealed about
the battle of Uhud, as may be understood from the clause, “after the
wound had afflicted them”, when read in conjunction with the preceding
words; “If a wound has afflicted you (at Uhud), a wound like it
has also afflicted the (unbelieving) people”.
QUR’AN: (As for) those who responded to the
call of Allah and the Messenger. . . shall have a great reward:
“al-Istijabah” and "al-ijabah" both
reportedly have the same meaning: You ask for something and get positive
response.
Allah and His Messenger both have been mentioned here,
although either word would have sufficed. Perhaps it is because the
Muslims in Uhud disobeyed Allah and the Prophet both. They disobeyed Allah
by fleeing and retreating from the battlefield, while Allah had ordered
them to fight and forbidden them to flee. They disobeyed the Prophet when
the archers violated his order not to leave their post in any case, and
when the rest of the Muslims ran off precipitately and did not respond to
his call although he was calling them from their rear. Now that they did
respond positively on this later occasion, they were described as
responding to Allah and the Messenger both, to set the matter in
parallel.
The clause, “those among them who do good (to
others) and guard (against evil) shall have a great reward”,
restricts the promise to only a group among those who had responded.
It is because the response is an external action, which does not
necessarily spring from the reality of doing good and guarding against
evil - on which the great reward depends. It is an amazing
watchfulness of the Qur’an that one topic does not distract it from
other realities. It is evident from above that not all of the responders
were sincere to Allah in this matter; some of them were not true doers of
good to others nor did they sincerely guard, themselves against evil - and
these are the important characteristics, which make one eligible for great
reward from Allah.
Some people have
said that “min” (= from, among) in ‘minhum”
(among them), is not here to indicate a portion; rather it is explanatory, in the same way as
it is in verse 48:29, where it says: Muhammad is the Messenger of Allah;
and those with him are severe against the unbelievers. . . Allah has
promised those among them who believe and do good, forgiveness and a great
reward. But it is an interpretation, which does not agree with the
context.
Also, it is clear that their praise contained in later
verses, “Those to whom the people said ...’, is intended for a
selected band of them although in wordings it is attributed to the whole
group.
QUR’AN: Those to whom the people said:
“Surely men have gathered against you ... and-Allah is the Lord of
mighty grace:
“an-Nas” (people, men) is used for human beings
when no distinguishing factor (to separate one from another) is taken into
account. The first an-nas (translated here as “people”) is
different from the second (translated as “men”); the latter
refers to the enemy that was gathering army to fight the believers, while
the former were those who had forsaken the believers in Uhud and held back
from them and were now talking with them in this way to keep them back, so
that they (the believers) would not proceed forth to fight the
polytheists. In other words, the latter refers to the polytheists and the
former to their agents within the Muslim camp who insidiously worked
against the believers. The verse manifestly shows that they were a group
not one person. It supports the report that the verses were revealed not
about the events of the lesser Badr, but about the Prophet’s campaign
when, after Uhud, he went forth with the remnants of his companions in
pursuit of the polytheists. Both events will be narrated in the coming
“Traditions”.
“Surely men have gathered against you”, that
is, they have gathered to attack you again. (And Allah knows better.)
“but this (only) increased their faith”: It is but natural
that when a man intends to do something, and someone whom he does not
trust - advises him not to do it, then that prohibition gives an impetus
to do it by all means; his powers and faculties become geared to do that
work, and his intention becomes firmer.
The more the said advisor persists in prohibition, the
more determined the man becomes to do it. This effect is even more
stronger when the man so advised believes that he is on right and that he
must do what his duty requires him to do. That is why whenever someone
blamed the believers regarding some divine orders or put hindrance in
their way, their belief increased even more and their determination and
courage became much more stronger.
Possibly one factor that helped to increase their
faith was the confirmation that such news produced of the revealed
information that they had had in advance that they would have to suffer
trouble, harm and damage in the divine cause until their affairs were
favorably settled by Allah’s permission. Allah had promised to help them,
and naturally that type of help presupposes fighting and war. “and they
said: ‘Allah is sufficient for us and most excellent Protector is
(He)’ “: 'hasbuna (sufficient for us); this word is derived
from al-hisab (to count, to reckon), because sufficiency is
reckoned, vis-à-vis, the need. The sentence portrays their total
dependence on Allah, because of their faith - without caring, about
external causes, which the divine system has created in the world.
al-Wakil (= agent, manager, representative) refers to one who
manages the affairs on behalf of someone. The connotation of the verse is
therefore similar to that of the verse 65:3: and whoever trusts in
Allah, He is sufficient for him; surely Allah attains His purpose.
That is why this clause (and they said: “Allah is sufficient for us
and most excellent Protector is (He) “) has been followed by the
words, “So they returned with favor from Allah and (His) grace;
no evil touched them.” Therefore, when they followed His pleasure, He
praised them in these words, “and they followed the pleasure of Allah;
and Allah is the Lord of mighty grace”.
TRUST IN ALLAH
The fact is that fulfillment of desire and success of
design in this material world depends on some material and other
psychological causes. When man intends to do something and produces
its necessary material causes, then the only thing that can prevent his
realization of his wishes is some, shortcoming in its psycho-logical
causes, in his mental attitude; like weakness of will-power, fear or
sorrow, recklessness or covetousness, foolishness or distrust, and
things like that - and they are important and common factors. But when a
man relies on Allah, he is connected to the unconquerable cause that can
never fail - the cause above all the causes. This connection strengthens
his will to such an extent that no adverse psychological cause can
overpower it - and it spells success and triumph.
There is another aspect to the trust in Allah which in
effect joins it to super-natural miraculous phenomena, as is evident from
the words of Allah: and whoever trusts in Allah, He is sufficient for
him; surely Allah attains His purpose (65:3). Some aspects of this
subject have already been described under the topic of “Miracle”. (In
English volume 1)
QUR’AN: That is only the Satan that
frightens... and fear Me if you are believers: Evidently the
demonstrative pronoun “dhaalikum” (that) refers to the people who
had brought the quoted news. It is therefore one of the occasions where
the Qur’an has used the word, “Satan”, for man; as is apparent also
from the verses: . . . from the evil of the whispering of the slinking
(Satan), who whispers into the hearts of men, from among the
jinn and the men. (114:4-6). This explanation is supported by
the next sentence, “So do not fear them”, that is, do not fear the
people who have spoken to you in that manner, because they are only
Satans. (We shall later on explain this matter, unveiling the reality
behind it, if Allah so wills.)
TRADITIONS
Innumerable traditions have been, narrated concerning
the battle of Uhud; but there is so much contradiction and conflict among
them - about various aspects of the event - that it. is difficult to trust
all of them. The most glaring contradictions are
seen
in those traditions which try to explain the reasons of revelation of
most of the verses (there are nearly sixty verses in all). One is amazed
to look at those traditions; a contemplating reader finds himself bound to
decide that various sectarian inclinations have filled them with their own
spirits - making them to speak what would benefit narrators in their
sectarian causes. That is why we have not quoted them in this discourse;
whoever is interested, should consult various collections of traditions
and bigger books of exegesis.
Ibn
Abl Hatim narrates from Abu ‘d-Duha that he said: “The verse was revealed:
and take “ash-shuhadaa" witnesses from among you
(3:140); so seventy of them were martyred on that day: four from the
Emigrants - Hamzah ibn ‘Abdi ‘1-Muttalib, Mus’ab ibn ‘Umayr (from Banu
‘Abdu’d-Dar), ash-Shammas ibn ‘Uthman al-Makhzumi and ‘Abdullah ibn Jahsh
al-Asadi - and the rest were from the Helpers.” (ad-Durru
‘l-manthur)
The author says: The tradition shows that Abu
‘a-Duha has taken the word ash-shuhada” for ‘martyrs’; and an
overwhelming majority of the exegetes has followed suit. But we have
explained in the relevant Commentary that apparently no proof can be found
in the Book for this meaning; evidently the word refers to the witnesses
of the deeds.
as-Sadiq (a.s.) said about the words of Allah, Do
you think that you will enter the Garden while Allah has not yet known
those who strive hard from among you . . . : “Certainly Allah did know
what He was going to create before He created it, when they were tiny
particles; (likewise) He knew who would strive and who would not, as He
knew that He would give death to His creatures (even) before He caused
their death - while their death was not yet seen, (and) they were still
alive.” {at-Tafslr, al-‘Ayyashi)
The author says: The tradition points to what
has been explained earlier that there is a difference between knowledge
before creation and the factual knowledge which is the same as the action.
When this verse says, Allah has not yet known those who strive . .
. it does not speak about the knowledge before creation.
as-Sadiq (a.s.) said about the words of Allah, And
certainly you desired death before you met it, so indeed you have seen it
(even) while you look (at it): “When Allah, the High, informed
the believers what (favor) He had done to their martyrs of Badr in their
abodes in the Garden, they coveted that (honor), and said: ‘O Allah, show
us (i.e. provide for us) a fighting in which we should be martyred.’
Therefore Allah showed it to them on the day of Uhud; but they did not
remain firm except him whom Allah wished among them. So this is the word
of Allah, And certainly you desired death ...” (at-Tafsir,
al-Qummi)
The author says: This meaning has been narrated
in ad-Durru ‘l-manthur from Ibn ‘Abbas, Mujahid, Qatadah, al-Hasan
and as-Suddi.
The Imam said: “Surely the Messenger of Allah
(s.a.w.a.) was wounded on the day of Uhud, and observers saw him in that
condition; then they started telling whomever they met, ‘Certainly the
Messenger of Allah has been killed; (look for) safety.’ So when they
returned to Medina, Allah revealed: And Muhammad is no more than a
Messenger, the messengers have already passed away before him; if then he
dies or is killed, will you then turn back upon your heels? (He means:
to the disbelief?) And whoever turns back upon his heels, he will by no
means do harm to Allah in “the least.” (ibid.)
Ibn Jarir and Ibn Abu Hatim have narrated from
ar-Rabi’ about the above verse; “It was on the day of Uhud when they were
afflicted with what afflicted them of slaughter and injury, and they
talked among themselves about the Prophet of Allah; they said: ‘He has
been killed.’ Others among them said: ‘Had he been a- prophet he would not
have been killed.’ But some high-ranking Companions of the Prophet said:
‘Fight for what your Prophet had fought for, until Allah gives you victory
or you join him (after
martyrdom).1 And we have been told that an Emigrant passed by a
Helper who was struggling in his blood, and said: ‘O so-and-so! do you
know that Muhammad has been killed?’ The Helper said: ‘If Muhammad has
been killed, then surely he had (already) conveyed (the divine message);
so fight in the cause of your religion.’ Then Allah revealed: And
Muhammad is
no more than a Messenger, the messengers have already passed away before
him; if then he dies or is killed, will you then turn back upon your
heels? He
means: Will you then turn back to disbelief after
believing?” (ad-Durru
‘l-manthur)
Ibn Jarir has
narrated from as-Suddi that he said: “(A rumour) spread among the people
on the day of Uhud that the Messenger of Allah (s.a.w.a.) was killed. Then
some Companions of the rock (i.e. the people who had fled on the
mountains) said: ‘Would that we had a messenger to ‘Abdullah ibn Ubayy so
that he could obtain protection for us from Abu Sufyan. O people! Muhammad
has been killed; so return back to your people (to polytheism), before
they come to you and kill you.’ (Hearing this) Anas ibn an-Nadr said: ‘O
people! If Muhammad has been killed, the Lord of Muhammad has not been
killed. Fight therefore for what Muhammad had fought for. O Allah! I
apologize to Thee from what these people say, and disavow before Thee what
they have brought.’ (Saying this) he drew his sword and fought until he
was martyred. Then Allah revealed: And Muhammad is no more then a Messenger.
. .” (ibid,)
The author says: This theme has been
narrated through numerous other chains of narrators.
al-Baqir (a.s.) said: “Surely
‘Ali was afflicted with sixty wounds. The Prophet told Umm ‘Salama and Umm
‘Atiyyah .to treat him. They said: ‘No sooner do we dress him (his wounds)
in one place than another place is torn apart; and we are afraid about him
(his life).’ Then the Messenger of Allah (s.a.w.a.) entered, and the
Muslims were visiting him (‘Ali) - and he (his body) was one (big) wound.
(The Prophet) started wiping him (‘Ali’s body) with his hand; and was
saying: ‘Certainly a man who met
this (much affliction) in (the way of) Allah, has proved himself brave and
is absolved (from every blame).’ And no sooner did the Messenger of Allah
(s.a.w.a.) touch a wound than it was healed. Then ‘Ali said: ‘Praise be to
Allah as I did not flee and did not turn (my) back.’ So Allah thanked him
for it in two places in the Qur’an; and it is His word, and Allah will
reward the grateful, and, We will reward the grateful.”
(al-Kafi)
The author says: It means that Allah thanked
‘Ali’s steadfastness and firmness, not his words, ‘Praise be to
Allah.’
as-Sadiq (a.s.) recited, “And how many a prophet
has fought with whom were myriads of Godly men”, and said: “Thousands
and thousands.” Then he said: “Yes, by Allah, they were martyred.”
(at-Tafsir, al-‘Ayyashi)
The author says: This recitation and meaning
has been reported in ad-Durru ‘l-manthur from Ibn Mas’ud and
others; and it has been narrated that Ibn ‘Abbas was asked about this word
and he said: “gatherings.”
‘Abd ibn Hamid and Ibn Abu Hatim have narrated from
Mujahid that he said about the words of Allah, after He had shown you
that which you loved: “Allah helped the believers against the
polytheists until the women of the polytheists rode every spirited and
feeble (camel). After that the polytheists were let to triumph over them
because of their (the Muslims’) disobedience of the Prophet.” (ad-Durru
‘l-manthur)
Ibn Ishaq, Ibn Rahwayh, ‘Abd ibn Hamid, Ibn Jarir, Ibn
al-Mundhir, Ibn Abi Hatim and al-Bayhaqi (in his Dala’ilu ‘n-nubuwwah)
have narrated from az-Zubayr that he said: “You would have seen me
with the Messenger of Allah (s.a.w.a.); when the fear overwhelmed us,
Allah sent sleep on us; then there was not a man among us but his chin was
on his breast. Then, by Allah, I was hearing the talk of Mu’tab ibn
Qushayr - and I heard it as if it were in a dream - ‘Had we any hand in
the affair, we would not have been slain here.’ So I remembered it from
him; and it was about it that Allah revealed: Then after sorrow He sent
down security upon you, a slumber coming upon a party of you,… we would
not have been slain here, because of the talk of Mu’tab ibn Qushayr.”
(ibid.)
The Author says: This information has been narrated from
az-Zubayr ibn al-‘Awwam through numerous chains of narrators.
Ibn
Mandah has narrated in, Ma’rifatu ‘s-sahdbah, from Ibn ‘Abbas that
the verse, “ (As for) those of you who turned back on the day when the
two armies met. . ., was revealed about ‘Uthman, Rafi’ ibn
al-Mu’alla and Harithah ibn Zayd.” (ibid.)
The author says: Nearly similar traditions have
been narrated through several chains from ‘Abdu ‘r-Rahman ibn ‘Awf,
‘Ikrimah and Ibn Ishaq. In some of them the names of Abu Hudhayfah ibn
‘Aqabah, al-Walid ibn ‘Aqabah, Sa’d ibn ‘Uthman and ‘Aqabah ibn ‘Uthman,
have been added.
In any case, the names of ‘Uthman and others have been
mentioned in these traditions as examples only. Otherwise, the verse
covers all those Companions who had fled away and disobeyed the
Messenger of Allah (s.a.w.a.). Of course, there is a reason why ‘Uthman
has especially been mentioned in the traditions: He and those who fled
with him continued running away until they reached al-Jal’ab (a mountain
in the region of Medina near al-Aghwas), and they remained there for three
days; then they came back to the Messenger of Allah (s.a.w.a.), who said
to them: “You had indeed gone very far in it!”
As for the Companions of the Prophet in general, there
are numerous traditions that all of them had fled; and there was none left
with the Messenger of Allah (s.a.w.a.) except two persons from the
Emigrants and seven from the Helpers; then the polytheists attacked the
Messenger of Allah (s.a.w.a.) and all the Helpers, one after the other,
gave their lives defending the Prophet; none of them survived.
It has variously been reported
that eleven persons remained with
the Prophet, or eighteen or even thirty - but this tradition is the
weakest of all.
Perhaps, this difference emanates from different
information reaching the narrators, or for some other reasons. The
traditions which describe how Nasibah al-Maziniyyah defended the Messenger
of Allah (s.a.w.a.) prove that at that particular time nobody was with the
Prophet and that those who had remained steadfast - had not fled away
- were busy in fighting the polytheists. The only person who, the
traditions unanimously say, had not fled was ‘Ali; and probably Abu
Dujanah al-Ansari, Simak ibn Kharashah also comes into this category; but
he fought with the sword of the Messenger of Allah (s.a.w.a.), thereafter
when the Companions left the Prophet alone, Abu Dujanah continued
shielding him with his own body, deflecting the arrows from him with his
shield until he fell down seriously wounded. May Allah be pleased with
him.
As for the rest of the Companions, some returned to
the Prophet when they recognized him and realized that he was not killed;
some others came back after sometime. It was these returning Companions on
whom Allah had sent the slumber. However, Allah pardoned all of them. You
have seen in the preceding Commentary what pardon means. Some exegetes
have said that pardon in this verse means that Allah diverted the
polytheists from them, so that they (the polytheists) did not exterminate
them (the Muslims) completely.
Ibn ‘Adiyy and al-Bayhaqi (in his Shu’abu ‘l-fmdn)
have narrated through good chain from Ibn ‘Abbas that he said: “When
the verse (and take counsel with them in the affair) was revealed,
the Messenger of Allah (s.a.w.a.) said: ‘As for Allah and His Messenger,
they are in no need of it (counsel); but Allah has made it a mercy for my
ummah; therefore whoever among them shall consult (others) will not
be deprived of guidance, and whoever leaves it will not avoid
misguidance.’ “ (ibid.)
at-Tabaranl has narrated in his,
al-Awsat} from Anas that he said: “the Messenger of
Allah (s.a.w.a.) said: ‘He who asks (Allah) for good, does not go wrong;
and he who takes counsel does not regret.’” (ibid.)
”He
who proceeds independently in his opinion is destroyed, and he who seeks
advice of men becomes partner in their wisdom.” (Nahju
‘l-balaghah)
“To seek advice is the guidance itself; and he who
proceeds independently with his opinion incurs the danger.”
(ibid.)
The Prophet said: “There is no solitude more dreary
than pride; and no support stronger than consultation.” (at-Tafsir
as-Safi)
The author says: There are numerous traditions
about consultation. The consultation is valid in those matters where
one has the choice of doing or not doing a thing as would seem more
preferable. As far as the definite divine rules and laws are
concerned, there is no question of consultation about them, as no one has
got any authority to change them. Otherwise, it would be as though current
events and new trends would abrogate the words of Allah!
as-Sadiq (a.s.) said: “People’s pleasure cannot be
controlled, and their tongue cannot be restrained. Did not they accuse him
(i.e., the Prophet) on the day of Badr that he had taken for himself
a red velvet from the war booty? Until Allah informed him of (the
whereabouts of) the velvet and absolved His Prophet from (embezzlement
and) faithlessness; and revealed in His Book: And it is not
attributable to a prophet that he should defraud.. .”
(al-Majalis)
The author says: al-Qummi has reported it in
his, at-Tafsir; and there it says: “Then a man came to the
Messenger of Allah (s.a.w.a.) and said: ‘Surely so-and-so has fraudulently
taken a red velvet and has buried it in that place.’ So the Messenger of
Allah (s.a.w.a.) ordered to dig that place; and the velvet was found
out.”
This and nearly similar meanings have been narrated hi
ad-Durr ‘l-manthur through numerous chains. Perhaps when the
traditions say that this verse was revealed about that event, they mean
that it points to that; otherwise, as we have already explained, the
context shows that it was revealed after the battle of Uhud.
al-Baqir (a.s.) said: “He who defrauds something will
see it on the Day of Resurrection in the Fire; then he will be charged to
enter therein and take it out of the Fire.” (at-Tafsir,
al-Qummi)
The author says: It is a fine inference from
the words of Allah: “and he who defrauds shall bring (with him)
that which he has defrauded.”
as-Sadiq (a.s.) said about the words of Allah, They
are of (diverse) grades with Allah: “Those who follow the
pleasure of Allah are the Imams, and they are, by Allah, of grades with
Allah for the believers; and through their love and devotion to us, Allah
increases then deeds for them, and Allah enhances (their) high grades for
them; and those who have brought upon themselves the wrath from Allah are
those who rejected the right of ‘Ali (a.s.) and the right of the Imams
from us, Ahlu 'l-bayt; so in this way they brought upon
themselves Allah’s wrath.” (at-Tafsfr, al-‘Ayyashi)
The author says: It is based on the ‘flow’ of
the Qur’an, and applies the verse to its most prominent
example.
ar-Rida (a.s.) said: “The ‘grade’ is (the distance)
between the heaven and the earth.” (ibid.)
as-Sadiq (a.s.) said about the words of Allah,
What! when a misfortunate befell you while you had certainly afflicted
(the unbelievers) with twice as much .... “The Muslims had
afflicted at Badr one hundred and forty (unbelievers) people - they had
killed seventy men and imprisoned seventy. When there came the day of
Uhud, the Muslims were afflicted with seventy men, and they were grieving
for them; so (this verse) was revealed.” {ibid.)
Ibn Abu Shaybah, at-Tirmidhi (who said that this
tradition is good), Ibn Jarir and Ibn Marduwayh have narrated from ‘Ali
(a.s.) that he said: “Jibreel came to the Prophet and said: ‘O
Muhammad! Surely Allah is displeased with what your people have done
in taking the prisoners; and He has ordered you to give them option
between two things: Either they (the prisoners) are brought forward and
beheaded; or they (the Muslims) take ransom (for the prisoners) on the
condition that an equal number from among them (the Muslims) shall be
killed (later).’ So the Messenger of Allah, (s.a.w.a.) called the people
and explained the matter to them. They said: ‘O Messenger of Allah! (they
are) our clans and our people; we shall take their ransom and shall
strengthen ourselves by it for fighting against our enemy; and there shall
be martyred from among us equal to their number but it is not something
that we might be displeased with.’ Thus were martyred seventy men from
among them on the day of Uhud - the number of the prisoners of Badr.”
(ad-Durru l-manthur)
The author says: (at-Tabrisi) has narrated it
in Majma’u l-bayan from ‘Ali (a.s.); and also al-Qummi has quoted
it in his at-Tafsir.
al-Baqir (a.s.) has said about the verse, And
reckon not those who are killed in Allah’s way as dead..., that it was
revealed about the martyrs of Badr and Uhud together. (Majma’u
‘l-bayan)
The author says: Numerous traditions of the
same meaning have been narrated in ad-Durru ‘l-manthur and other
books. But you have seen that the verses are general and cover everyone
who is actually martyred in the way of Allah or is counted as a
martyr.
Sometimes it is said that these verses were revealed
about the martyrs of Bi’r (i.e. Well of) Ma’unah. They were seventy or
forty Companions of the Prophet whom he had sent to call ‘Amir ibn
at-Tufayl and his people to Islam; and they were near that water. (The
Companions) sent Abu Milhan al-Ansari ahead to convey the message; but
they killed him, then they attacked the rest of the Companions of the
Prophet and fought them until they (the enemy) killed all of them. May
Allah be pleased with them.
as-Sadiq (a.s.) said about this verse our Shi’ahs.
When their souls enter the Garden and they receive the honor from Allah,
the Mighty, the Great, they acquire knowledge and certainty that surely
they were on the truth and on the religion of Allah, the Mighty, the
Great; so they rejoice on account of those who have not yet joined them,
from among their brothers, who are behind them from among the believers.”
(at-Tafsir, al-‘Ayyashi)
The author says: It is based on the “flow” of
the Qur’an. That they would acquire knowledge and certainty of their being
on the truth, means that they would perceive it by the eye of certainty,
after they had known it in this world by knowledge of certainty. It does
not mean that before that they had any doubt or uncertainty about
it.
Ahmad, Hannad, ‘Abd ibn Hamid, Abu Dawud, Ibn Jarir,
Ibn al-Mundhir, al-Hakim (who said that this tradition is correct) and
al-Bayhaqi (in his Dala’ilu ‘n-nubuwwah) have narrated from Ibn
‘Abbas that he said: “The Messenger of Allah (s.a.w.a.) said: ‘When your
brethren were afflicted (i.e. martyred) in Uhud, Allah put their souls
inside the green birds, who come to the Garden’s rivers, and eat from its
fruits and lodge in golden candelabra suspended in shadow of the
Throne.
‘So when they found the goodness of their food and
drink, and beauty of their resting place, they said: “Would that our
brothers knew what Allah has done for us.” ‘ Another narration says.:
‘They said: “(Would that our brothers knew that) we are alive in the
Garden, getting sustenance, so that they would not abandon jihad
and would not shrink from fighting” Thereupon, Allah said: “I
shall convey to them (this message) on your behalf.” So Allah sent down
these verses: And reckon not those who are killed . . .’
“ (ad-Durru ‘l-manthur)
The author says: There are numerous traditions
of this theme, narrated from Abu Sa’id al-Khudri, ‘Abdullah ibn Mas’ud,
Abu ‘l-‘Aliyah, Ibn Abbas and others. Some of these traditions,
like
that of Abu ‘l-‘Aliyah, use the phrase, ‘in the forms of green birds’;
others like that of Abu Sa’id say, ‘in the green birds’; yet others like
that of Ibn Mas’ud say, ‘like green birds’; but all the wordings convey
almost similar meanings.
It has come to us through the chains reaching to the
Imams of the Ahlu ‘l-bayt that the above tradition was put before
them and they denied that it was said by the Prophet; some traditions say
that they interpreted that tradition in some other way; and there is no
doubt that - keeping in view the confirmed and accepted principles - that
tradition has to be interpreted away, if it is not rejected
altogether.
In any case, those traditions do not purport to
describe the martyrs’ condition in the Garden of the hereafter; rather
they refer to the Garden of al-Barzakh. It is proved by the
tradition of Ibn Jarir from Mujahid in which he says: “They are given
sustenance from the fruit of the Garden and feel its scent but they are
not in it.’ Also, Ibn Jarir narrates from as-Suddi in which he says:
‘Surely the souls of the martyrs are inside the green birds in golden
candelabra hanging from the Throne; so they pick then-food in the Garden
in morning and evening, and lodge at night in the candelabra.’ As you have
seen in the earlier discourse on al-Barzakh that these themes may
fit the Garden of this world, but not on that of the hereafter.
As regards the verses: (As for) those who responded
to the call of Allah and the Messenger . . . Ibn Ishaq, Ibn Jarir and
al-Bayhaqi (in his ad-Dala’il) have narrated from ‘Abdullah ibn Abi
Bakr ibn Muhammad ibn Amr ibn Hazm that he said: “The Messenger of Allah
(s.a.w.a.) came out (proceeding) towards Hamra’u ‘l-Asad; and Abu Sufyan
(and his retreating army) had unanimously decided to return to (re-attack)
the Messenger of Allah (s.a.w.a.) and his Companions. They said (to each
other): ‘We have returned before annihilating them (i.e. the Muslims);
certainly we must attack their remnants again.’ Then news reached him
(i.e. Abu Sufyan) that the Prophet had come out with his Companions in his
pursuit. This (news) dissuaded Abu Sufyan and his army (from pursuing
their plan); Some riders from the
tribe of ‘Abdu ‘l-Qays passed them; so Abu Sufyan said
to them: ‘Give the news to Muhammad that we (the Quraysh) have decided to
re-attack his Companions aiming at their annihilation.’ The riders met the
Messenger of Allah (s.a.w.a.) at Hamra’u’1-Asad, and informed him as Abu
Sufyan had asked them to do. But the Messenger of Allah and the believers
with him said: ‘Allah is sufficient for us and most excellent Protector is
He/ Thereupon Allah revealed about it: (As for) those who responded to
the call of Allah and the Messenger . . . (ad-Durru
‘l-manthur)
The author says: al-Qummi has narrated it in
his at-Tafsir in detail; he reports, inter alia, that the
Prophet had taken with him to Hamra’u ‘l-Asad only those of the Companions
who had been wounded (at Uhud). Some other traditions say that he had
taken only those who were with him at Uhud. Practically the import of both
reports is the same.
Musa ibn Aqabah (in his al-Maghazi) and
al-Bayhaqi (in his al-Dala’il) have narrated from Ibn Shahab that
he said: “Surely the Messenger of Allah (s.a.w.a.) called the Muslims
together to be at the appointed time at Badr for (fighting) Abu Sufyan
(about a year after the battle of Badr). The Satan thereupon instigated
his friends among the men who went to the people frightening them and
saying: ‘We have been informed that they (the polytheists) have gathered
for fighting you an army like the (dark) night, they hope to attack you
and plunder you. Therefore, beware, beware.’ But Allah protected the
Muslims from the frightening (campaign) of the Satan; and they responded
to the call of Allah and His Messenger, and came out with their (trade)
articles; they said: ‘If we meet Abu Sufyan, then it is for what we have
come forth; and if we did not meet him then we would sell our articles.’
(Badr was the site of an annual trade-fare.) So, they went forth until
they reached the fare-ground of Badr, and they fulfilled their needs
there; while Abu Sufyan failed to reach the rendezvous - neither he nor
his companions did come forth. Meanwhile, Ibn Hamam passed from near them
(the Muslims) and asked: ‘Who are these?’ People told him: ‘(They
are)
the Messenger of Allah and his Companions (who are)
waiting for Abu Sufyan and his group of the Quraysh.’ He then went to the
Quraysh and told them the news. This frightened Abu Sufyan who went back
to Mecca. And the Messenger of Allah (s.a.w.a.) returned to Medina with
Allah’s favour and grace. This al-ghazwah is called the Expedition
of the army of as-sawiq; and it was in Sha’ban, the third year of
hijrah.” (ad-Durru ‘l-manthur)
The author says: (as-Suyuti) has narrated it
from another chain too. (at-Tabrisi) has narrated it in Majma’u
‘l-bayan, in detail, from al-Baqir (a.s.), in which he, inter alia,
says that the verses were revealed about the ghazwah of lesser
Badr; and that the army of sawiq refers to that of Abu Sufyan,
because he had come out from Mecca with an army of the Quraysh; and they
had with them loads of sawiq (as provision). They camped out of
Mecca and sustained themselves with the sawiq, and then they
returned to Mecca because they became frightened of meeting the Muslims at
Badr. Therefore, the people called them the “army of sawiq”, in
mockery and derision.
an-Nasa’f, Ibn Abl Hatim and at-Tabarani have narrated
through correct chain from Tkrimah from Ibn ‘Abbas that he said: “When the
polytheists returned from Uhud, they said (to each other): ‘Neither you
killed Muhammad, nor you took buxom girls with you (as captives) on the
camels. Wretched is what you have done! Return (to attack the Muslims).’
The Messenger of Allah (s.a.w.a.) heard the news; so he called the Muslims
and they gathered until he reached Hamra’u ‘l-Asad or the Well of Abu
‘Utbah. (The doubt is from Sufyan, (one of the narrators) ). Then the
polytheists said: ‘We shall come back next year.’ Therefore, the Messenger
of Allah (s.a.w.a.) too returned.
So it was counted as al-ghazwah. Thereupon
Allah revealed, (As for) those who responded to the call of Allah and
the Messenger . . . Indeed Abu Sufyan said to the Prophet: ‘Your
appointed place and time is the fare of Badr where you had slain our
companions. ‘ So as for the coward, he returned, and as for the brave, he
took (his) fighting arms and trade-articles; then they came there.(i.e.
Badr) but did not find anyone there; so they sold and bought (at the
fare); then Allah revealed: So they returned with favor from Allah and
(His) grace . . .” (ad-Durru’l-manthur)
The author says: We have quoted this tradition
here although it goes against the principle of brevity and abridgement
which we generally observe in the traditions. We have quoted here
comprehensive examples of every theme, in order that a discerning research
scholar may understand that what the scholars have written regarding the
causes of revelation is - all or most of it - based on personal views;
that is, generally they would describe historical events, then write after
it the Qur’anic verses which would correspond with the theme; and then
they would count that event as the cause of that verse’s revelation. Often
this results in fragmentation of a single verse, or a set of verses of a
single context, and then they ascribe each part to an independent cause of
revelation - even if it disturbs the verse’s structure or negates its
context. It is one of the causes of weakness in those traditions that are
narrated about the occasions of revelation.
Add to it what we have mentioned in the beginning of
this topic that sectarian differences and inclinations have greatly
influenced the style and tone of these traditions as everyone has tried to
pull them in the direction of his particular belief and view.
Moreover, political environment and ruling atmosphere
has in every era strongly put its stamp on the realities either by hiding
it completely or covering it in ambiguity. Therefore, a thinking scholar
should never close his eyes from these factors which have utmost relevance
to the understanding of realities. And Allah is the Guide.
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