Volume 7: Surah Ale-Imran, Verses 172-175
الَّذِينَ اسْتَجَابُوا لِلَّـهِ وَالرَّسُولِ مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْحُۚ
لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ ﴿١٧٢﴾ الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ ﴿١٧٣﴾ فَانقَلَبُوا بِنِعْمَةٍ مِّنَ اللَّـهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّـهِۗ
وَاللَّـهُ ذُو فَضْلٍ عَظِيمٍ ﴿١٧٤﴾ إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ ﴿١٧٥﴾
(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”.
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.
THE MARTYRS OF UHUD
Seventy Muslims were martyred on the day of Uhud, the list of their names being as follows:
1. Hamzah ibn ‘Abdi ’1-Muttalib ibn Hāshim.
2. ‘Abdullāh ibn Jahsh.
3. Mus‘ab ibn ‘Umayr.
4. Shammās ibn ‘Uthmān. (These four martyrs were from the
Emigrants.)
5. ‘Amr ibn Mu‘ādh ibn an-Nu‘mān.
6. al-Hārith ibn Anas ibn Rāfi‘.
7. ‘Ummārah ibn Ziyād ibn as-Sakan.
8. Salamah ibn Thābit ibn Waqsh.
9. ‘Amr ibn Thābit ibn Waqsh.
10. Thābit ibn Waqsh.
11. Rifā‘ah ibn Waqsh.
12. Husayl ibn Jābir (alias al-Yamān [father of Hudhayfah]).
13. Sayfī ibn Qayzī.
14. Habāb ibn Qayzī.
15. ‘Abbād ibn Sahl.
16. al-Hārith ibn Aws ibn Mu‘ādh.
17. Iyās ibn Aws.
18. ‘Ubayd ibn at-Tayyihān.
19. Habīb ibn Yazīd ibn Taym.
20. Yazīd ibn Hātib ibn Umayyah ibn Rāfi‘.
21. Abū Sufyān ibn al-Hārith ibn Qays ibn Zayd.
22. Hanzalah ibn Abī ‘Āmir (the one washed by the angels).
23. Unays ibn Qatādah.
24. Abū Hayyah ibn ‘Amr ibn Thābit.
25. ‘Abdullāh ibn Jubayr ibn an-Nu‘mān (the Commander of the archers).
26. Khaythamah (the father of Sa‘d ibn Khaythamah).
27. ‘Abdullāh ibn Salamah.
28. Subay‘ ibn al-Hātib ibn al-Hārith.
29. ‘Amr ibn Qays.
30. Qays ibn ‘Amr ibn Qays
31. Thābit ibn ‘Amr ibn Zayd.
32. ‘Āmir ibn Makhlad.
33. Abū Hubayrah ibn al-Hārith ibn ‘Alqamah ibn ‘Amr.
34. ‘Amr ibn Mutarrif ibn ‘Alqamah ibn ‘Amr.
35. Aws ibn Thābit ibn al-Mundhir (brother of Hassān ibn Thābit).
36. Anas ibn an-Nadr (uncle of Anas ibn Mālik, the servant of the Holy
Prophet).
37. Qays ibn Mukhallad.
38. Kaysān (slave of Banū Māzin ibn an-Najjār).
39. Sulaym ibn al-Hārith.
40. Nu‘mān ibn ‘Abd ‘Amr.
41. Khārijah ibn Zayd ibn Abī Zuhayr.
42. Sa‘d ibn ar-Rabī‘ ibn ‘Amr ibn Abī Zuhayr (these two [Khārijah
and Sa‘d] were buried in one grave).
43. Aws ibn al-Arqam.
44. Mālik ibn Sinān al-Khudrī (father of Abū Sa‘īd al-Khudrī).
45. Sa‘īd ibn Suwayd.
46. ‘Utbah ibn Rabī‘.
47. Tha‘labah ibn Sa‘d ibn Mālik.
48. Thaqf ibn Farwah ibn al-Badiyy.
49. ‘Abdullāh ibn ‘Amr ibn Wahb.
50. Damrah (an ally of Banū Tarīf).
51. Nawfal ibn ‘Abdillāh.
52. ‘Abbās ibn ‘Ubādah.
53. Nu‘mān ibn Mālik ibn Tha‘labah.
54. al-Mujadhdhar ibn Ziyād.
55. ‘Ubādah ibn al-Hashās (these three [Nu‘mān, al-Mujadhdhar and
‘Ubādah] were buried in one grave).
56. Rifā‘ah ibn ‘Amr.
57. ‘Abdullāh ibn ‘Amr (from Banū Harām).
58. ‘Amr ibn al-Jamūh (from Banū Harām).
59. Khallād ibn ‘Amr ibn al-Jamūh.
60. Abū Ayman (slave of ‘Amr ibn al-Jamūh).
61. Sulaym ibn ‘Amr ibn Hadīdah.
62. ‘Antarah (slave of Sulaym).
63. Sahl ibn Qays ibn Abī Ka‘b.
64. Dhakwān ibn ‘Abd Qays.
65. ‘Ubayd ibn al-Mu‘allā.
66. Mālik ibn Numaylah.
67. Hārith ibn ‘Abdī ibn Kharashah.
68. Mālik ibn Iyās.
69. Iyās ibn ‘Adī.
70. ‘Amr ibn Iyās.
This list of the seventy martyrs has been taken from as-Sīrah of Ibn Hishām.
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Author: Allamah Sayyid Muhammad Husayn Tabatabai
