Alhassanain(p) Network for Heritage and Islamic Thought

Section 1: The Battle of Badr

Surah Al-Anfal - Verse 1

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يَسْأَلُونَكَ عَنِ الْأَنفَالِ قُلِ الْأَنفَالُ لِلَّهِ وَالرَّسُولِفَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْوَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِن كُنتُم مُّؤْمِنِينَ

In The Name of Allah, The Beneficent, The Merciful

1. “They ask you about ‘Anfal’. Say: ‘Anfal’, belong to Allah and the Messenger; so be in awe of Allah, and set aright the relations between yourselves, and obey Allah and His Messenger if you do believe’.”

The Arabic word /su’ al (question) and its derivations have been mentioned about130 times in the Qur'an, where the Arabic phrase /yas' alunaka/ (they ask you) is found in its 15 occurrences.

The Arabic term /' anfal/ is the plural form of /nafl/ with the sense of ‘excessive’ and ‘remission’. A gracious man who remits very much is called in Arabic /nufil/.The progeny which was remitted to Abraham (as) has been counted as a superervogation. The Qur'an says:

“And We gave him Isac, and Jacob, as a further gift…” (Surah Al-‘Anbiya, No. 21, verse 72).

In technical terminology of the Islamic jurisprudence, the meaning of the Arabic word ‘anfal’ encompasses: natural resources’ public wealth, the spoils of war, the wealth whose owner is unknown, like a land whose owner has left it out, the properties of the heirless dead, forests, valleys, reed-beds, unprofitable lands, mines, and so on.

According to what the history denotes, when the Battle of Badr was ended, there remained some spoils of war for the Muslims. The opinions were divided that what should be done with the spoils, to whom they belonged, and who were the first that had precedence.

Then, the Prophet of Allah (S) himself began dividing the spoils of the war. He gave them to all concerning persons justly and equally in order to remove the undue discriminations of the Age of Ignorance, and to support the oppressed, though some individuals were annoyed of that equality.

Since the Surah is wholly about the Battle of Badr, this verse refers to the spoils of war, too, but it does not exclusively belong to it.1

Explanations

1- Public wealth should be in the authority of the most sacred and the most beloved persons.

“They ask you about ‘Anfal’. Say: ‘Anfal’ belong to Allah and the Messenger...”

2- An Islamic system, or an Islamic government, needs an economical support, and ‘Anfal’ are considered as this support.

3 - In an Islamic Community, the source of answering and stating all the public questions and economical affairs is the divine leader. In the societies before Islam, the method of dividing spoils of war was arranged upon the basis of some undue discrimination.

Therefore, in the Battle of Badr, which was the first occasion where the Muslims obtained some spoils of war, they asked this question from the Messenger of Allah (S).

4 - In Islam, there are laws for everything, even for the unprofitable deserts.

5 - Whatever the Messenger of Allah (S) spends is around the pivot of the divine aims:

“...the ‘Anfal’ belong to Allah and the Messenger...”

Imam Sadiq (as) said:

“The share of Allah is spent under the control of the Messenger of Allah (S).”

6- The protection of public wealth needs Purity and piety. The verse continues saying:

“...so be in awe of Allah...”

7- To observe the unity and to make peace between people are obligatory for all believers. The Qur'an says:

“...and set aright the relations between yourselves...”

8- Belief not only exists in the heart, but also has an outward manifestation and practical obedience. The verse says:

“...and obey Allah and His Messenger if you do believe’.”

9- Only taking part in fight is not the sign of Faith. It’s necessary conditions are also to give up hope unto the spoils of war, and observing brotherhood and submission before the divine leader.

“...if you do believe.”

10. Some persons may pass the examination of giving soul by attending the Holy Struggle, but sometimes they fail in the trial of spending wealth and in the trial of division of the spoils of war as well. For, the main principal in the Holy Struggle is the triumph of the Truth against the falsehood. Then, the question of ‘the spoils of war’ is of the secondary importance.

11 - The person who wishes and intends to improve his society must himself be of the pious ones:

“...So be in awe of Allah and set aright...”

Basically, among the most important actions in Islam are reconciliation, creation of good relation, wiping out the annoyances and enmities and changing them into sincerity and friendship.

This subject has been taken so important in the Islamic teachings that it has been introduced as one of the most exalted practices.

When Amir-ul-Mu'mineen Ali (as) was in the bed of martyrdom, as his last testaments to his children, he said:

“Verily I heard from your ancestor, the Prophet (S) who said: ‘Reconciliation is better than the kinds of recommended prayer and fasting’.”2

Some Islamic traditions indicate that the reward of reconciliation between people is much more than that of the recommended prayer and fasting. Imam Sadiq (as) told Mufaddal:

“If there happens a conflict between two persons of our followers, spend out of my wealth and produce reconciliation between them.”3

Surah Al-Anfal - Verses 2-3

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

2. “Verily believers are only those who, when Allah is mentioned, their hearts quake, and when His Signs are recited to them, it increases them in faith, and in their Lord (alone) do they trust.”

3. “Those who keep up prayer, and spend (benevolently) out of what We have provided them.”

The true believers are those who are in owe of Allah (s.w.t) because of His glorification and veneration. That is, when the speech is delivered upon Allah's justice, retribution, and power, they dread, and when the speech is about His bounties, kindnesses, graces, and rewards, they feel peace in themselves; as the Qur'an says:

“... now surely by Allah's remembrance are the hearts set at rest.” (Surah Ar-Ra'd, No. 13, verse 28).

Thus, there is no contrast between these two verses, because fear relates to the remembrance of Allah's retribution and peace, but peace and rest relates to the remembrance of Allah's forgiveness and kindness.

Moreover, whenever a believer remembers the Divine bounties and forgiveness of Allah, he obtains a favorable opinion and he rests, but when he remembers his own sins, he becomes inconvenient and anxious. The verse says:

“Verily believers are only those who, when Allah is mention, their hearts quake...”

The Arabic term /wajila/ means ‘to fear, apprehend’ which is accompanied with sadness.

Then the verse continues saying:

“...and when His Signs are recited to them, it increases them in faith...”

In that circumstance, their faith and their certainty will be increased.

“...and in their Lord (alone) do they trust.”

Such people trust in Allah in any conditions and they rely on Him for the affairs of their lives.

Again, believers are those who establish prayer (which is the manifestation of the relation with Allah) and spend in charity and benevolently out of what Allah has given them as their sustenance.

The phrase ‘they keep up prayer’ mentioned in the verse, instead of saying ‘they recite prayer’, points to this fact that not only they themselves keep up prayer but also they behave so that this firm relation with Allah will be kept always and everywhere. Here is the verse:

“Those who keep up prayer, and spend (benevolently) out of what We have provided them.”

Surah Al-Anfal - Verse 4

أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

4. “These are the believers in truth; they have ranks with their Lord, and forgiveness, and a noble sustenance.”

Allah, the Exalted, implies that those who have such qualities are indeed eligible to be called ‘believers’. The verse says:

“These are the believers in truth; they have ranks with their Lord, and forgiveness, and a noble sustenance.”

That is, these persons have some high ranks and degrees of honor in Heaven, and the Lord will provide them with His forgiveness and a great and permanent sustenance. That is why some commentators have said that ‘a noble sustenance’ means a permanent sustenance which is vast and pure, and is given them without any reproach. In Hereafter, this noble sustenance will be the eternal Heaven.

By the way, it should be said that these qualities belong to some distinguished and notable believers, not to the totality of the believers. As if it wants to say that the distinguished and chosen believers are those who have these qualities.

Thus, there is no problem that believing persons be equal from the point of Faith, but different from the point of worship. The evidence of this meaning is that the heartily fear is not enjoined, but it is recommended.

The prayer and spending out of sustenance, mentioned in the previous holy verse, are irrespective of the obligatory and recommended ones. Then, it is clear that the verses refer to some distinguished and chosen believers, not to all of the believers.

However, Faith should be accompanied with love and piety; and a humble heart is the source of virtues. It is the heart which trembles and quakes first, and, thereafter, the increase of Faith, keeping up prayer and trusting in Allah come forth.

Surah Al-Anfal - Verse 5

كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ

5. “Just as your Lord caused you to go forth from your house with the truth, through a party of the believers were certainly averse (to it).”

As the scarcity of forces and possibilities caused some early Muslims to feel difficult and heavy to go to Holy War against the enemy, dividing the spoils of the Battle of Badr was heavy, too. These annoyances pass away, of course, The Messenger of Allah. However, must think of the real interests and the fulfillment of Allah’s command, else, the dislike of this and that always exists.

The verse says:

“Just as your Lord caused you to go forth from your house with the truth, through a party of the believers were certainly averse (to it).”

Surah Al-Anfal - Verse 6

يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنْظُرُونَ

6 . “They dispute with you about the truth after it became clear, as if they see they are being driven unto death. “

The dispute of a group of Muslims with the Prophet (S) was alongside the Battle of Badr. They said that since they had not enough possibilities and troops, they could go out for taking possession of the properties of the merchants of Quraysh, not for fighting against the forces of Quraysh.

Some of them delivered some reasons for the lack of conflict, while some others, like Miqdad, said that they would not treat like the people of Moses (as), sitting and saying that you go for fighting, but they themselves were fighters and whatever the Prophet (S) commanded they would accept.

But, in this course, the coward persons, who were not ready to fight, disputed with the Prophet (S).

However, not the whole companions of the Prophet (S) were just and obedient to the command of the Prophet (S) as the verse says:

“They dispute with you about the truth after it became clear...”

In order to flee from taking part in fight, always the coward and self-indulgent persons attack to dispute and justification, and they seek for excuses.

Therefore, if the spirits end motives are not safe and sound, the march of such soldiers towards fight is not more than carrying corpse. The verse says:

“...as if they see they are being driven unto death.”

Surah Al-Anfal - Verse 7

وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ

7. “And (remember) when Allah promised you one of the two parties should be yours, and you loved that the one unarmed should be yours; but Allah desires to verify the truth by His words and to cut off the roots of infidels.”

The Arabic term /saukat/ means ‘thorn and bayonet’, and it is the symbol of an armed group. The objective of the Qur'anic phrase /qayra oati-sh-saukat/ is the very unarmed merchants. The verse says:

“And (remember) when Allah promised you one of the two parties should be yours, and you loved that the one unarmed should be yours...”

It happened that once Abu Sufyan, as the chief of a commercial caravan, set out to travel. Before that, tile pagans of Mecca had confiscated the properties of the immigrant Muslims. So in order to weaken the power of the pagans and to recompense that transgression, the Prophet (S) made some Muslims prepared to attack the commercial caravan.

Abu Sufyan was informed of the matter and immediately made the people of Mecca aware of it. There were gathered about one thousand equipped fighters to defend that commercial group which consisted of forty people.

In the desert, at a place located between Mecca and Medina, three groups met face to face, (Muslims, the pagan troops, and the merchants). In spite of the fact that Muslims had not come out with the aim of fighting and they had not any martial equipment with them, but Allah assisted them with some unseen helps and, finally, the Muslims won the battle.

In the Battle of Badr, which occurred on seventeenth of Ramadhan in the second year of Hijrat, the numbers of Muslims were313 strivers while the number of pagans was thrice as much they were, where Abujahl and seventy other pagans were killed, and, also, seventy pagans, together with him, were taken as captives.

Thus, sometimes the Divine Will may be fulfilled by the (hands of the believers, and the fact is that the remembrance of the divine helps can be a factor in strengthening the Faith.

We must also know that the victory of the truth over falsehood is more magnificent than the economical income, and triumph is not only that which comes forth with some fighters and war equipments, the main factor is Allah's Will.

So, the aim of Holy Struggle in Islam is the manifestation of the truth and destruction of falsehood. And, it also should be known that the manifestation of the truth can be done by means of the Divine Statements, the Divine saints, and Allah's laws, agents and ways of treatment.

Therefore, victory and honor may be obtained under the shade of Holy Struggle and (self -sacrifice, not with political discussions and collusions; which are performed by the help of deceits and trickeries. The verse says:

“...but Allah desires to verify the truth by His words and to cut off the roots of infidels.”

Surah Al-Anfal - Verse 8

لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ

8. “That He might verify the truth and bring vanity to naught, though the guilty were averse (to it).”

This verse works as the most important encouragement for Muslims. The Divine promises are not for the sake of personal material interests of the individuals, but they have been decreed for the verification of the truth and the destruction of falsehood. The verse says:

“That He might verify the truth and bring vanity to naught...”

You should not think of the hate and the wrath of the disbelieving enemy. Allah will verify His Will, although the sinners do not like it. The verse says:

“...though the guilty were averse (to it).”

Surah Al-Anfal - Verse 9

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ

9. “(Remember) when you were calling upon your Lord for succor, and He answered you (saying): ‘I shall assist you with a thousand of the angels following one another’.”

The Qur'anic term /murdif/, mentioned at the end of the verse, is derived from the Arabic term /'irdaf/ in the sense of ‘row’, and ‘following one after another’. Here in this verse, it means that these helps are continued. These very helps are also referred to in Surah Al-i-‘Imran, verse124 as ‘three thousand of angels’ and in its following verse, the words about the Divine help are said:

“with five thousand of angels distinguished”.

Perhaps, these divine helps had been bestowed upon them because of their perseverance. That is, the more Muslims persevered in that Battle, the more unseen helps were added for them.

As it was said before, (verse 7 of the current Surah), the number of Muslim strivers in the Battle of Badr was one third of that of pagans. Moreover, their war-equipments as well as their spiritual preparation were very little. Therefore, the Messenger of Allah (S) invoked, saying:

“O’ Allah! do manifest whatever You promised me. O’ Allah! If this group (of Muslims) be killed, You will not be worshipped in the earth.”

Explanations

This holy verse attracts our attention to several points as follows:

1 - Allah (s.w.t) is the key of answering supplications. The verse says:

“(Remember) when you were calling upon your Lord for succor, and He answered you…”

2- Allah may remit without any invocation, but invocation is one training way out of divine ways.

3 - The supplications and invocations which are offered by strivers in the midst of battlefields are effective, because their invocations will be answered.

4 - Do not forget the days of affliction and the helps of Allah (s.w.t), since; the remembrance of Allah's bounties elevates the spirit of thanksgiving in man. The verse concludes:

“… (saying): ‘I shall assist you with a thousand of the angels following one another’.”

Surah Al-Anfal - Verse 10

وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

10. “And Allah did not appoint it, save as good tidings and that your hearts thereby might be at rest; and no victory is there save from Allah, surely Allah is the Mighty the Wise.”

The descent of the assisting angels for helping the believers has been repeatedly mentioned in the Qur’an. Even at the time of death and giving soul, Allah sends an angel to protect the believers from the satanic temptations by inspiring the Truth to them.

There are two kinds of inspiration in the creation of Allah. One of them is from the side of Allah's angels, which inspires calmness, like the current Surah,verse 12 , which says:

“(And remember) when your Lord revealed unto the angels, (saying): ‘Verily I am with you, so confirm those who believe. I will cast fear into the hearts of those who disbelieve...’”.

Another kind is the inspiration of dread which is done by Satan. For example, the Quran says:

“It is only Satan that causes his friends to fear...” (Surah’ Al-i- Imran, No. 3, verse 175).

Explanations

The assisting angels came down to increase spiritualities of the believers, not to destroy the pagans. The verse says:

“And Allah did not appoint it, save as good tidings...”

(Historically, it is clear who was killed and who was the killer of the slaughtered, but, in the Battle of Badr, the majority of the slaughtered among the pagans were killed by the sword of Ali-ibn-Abitalib (as) ).

The victory of the believers in the Battle of Badr was obtained neither as a result of their originative faculty and martial design, nor for their arms, nor because of the angels, but it was only from the side of Allah. The verse says:

“and that your hearts thereby might be at rest; and no victory is there save from Allah, surely Allah is the Mighty the Wise.”

Notes

1. Al-Mizan, the commentary.

2. Nahj-ul-Balaghah

3. Usul-I-Kafi, Chapter ‘Reconciliation’, tradition No.2

Section 2: The Battle of Badr

Surah Al-Anfal - Verse 11

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ

11 . (Remember) when He made the slumber fall upon you as a security from Him and sent down water from the sky upon you to purify you with it and take away from you the uncleanness of Satan and to fortify your hearts, and to steady (your) footsteps thereby.

When the Battle of Badr occurred, at first the wells of drinking water were under the control of the enemy and the Muslims were terrified. After that, it rained and the land under their feet became firm so that they would not slip, and it used them to be encouraged.

Maybe, the purpose of the Qur'anic phrase: “to steady roar footsteps” is the very ‘perseverance’, not to steady feet on the land drenched by rain.

During the war, the ability of having a slumber for a striver is a great bounty of Allah. It both removes the occasional fatigue and does not let the enemy have the opportunity of a light attack.

By the help of Allah's Will, it is also possible for a striver to have a calm-giving sleep while confronting the mass of armed enemies. But, if He does not please, there will not be a comfortable sleep possible in the best gardens either, or the sleep may not be a calm-giving one.

Surah Al-Anfal - Verse 12

إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ

12. “(And remember) when your Lord revealed unto the angels, (saying): ‘Verily I am with you, so confirm those who believe. Soon I will cast fear into the hearts of those who disbelieve. Therefore smite above the necks, and smite every finger of them’.”

One of other divine bounties upon the Muslim strivers in the Battle of Badr was the horror that Allah cast into the hearts of the pagan enemies and terribly weakened their spirits. In this regard, the verse says:

“(And remember) when your Lord revealed unto the angels, (saying): ‘Verily I am with you, so confirm those who believe...”

Allah said that soon He would cast fear and horror into the hearts of the infidels. The verse says:

“…Soon I will cast fear into the hearts of those who disbelieve…”

This fact was truly wonderful that the powerful troops of Quraysh were so frightened that some of them were in terrible horror to combat with the small number of Muslim strugglers in the Battle.

Then the verse reminds them the command that He had ordained upon the Muslims in the battle-field of the Battle of Badr by the way of the Prophet (S).

The command was that, at the time of fighting against those pagans, they should avoid striking some uneffective blows and not to spend their strength in that state, but they should smite severely upon the entity of the opposite party, upon above their necks; that is, upon their brains and heads. The verse says:

“...Therefore smite above the necks...”

And, by smiting their fingers, they should cause the enemies’ hands and feet to become inactive. The holy verse continues saying:

“...and smite every finger of them'.”

Surah Al-Anfal - Verses 13-14

ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ

13. “That is because they opposed Allah and His Messenger; and whoever opposes Allah and His Messenger, then verily Allah is severe in retribution.”

14. “That (is your award), therefore taste it, and (know) that for the disbelievers is the chastisement of the (Hell) Fire.”

They were deserving of that Punishment so that their heads and their fingers should be smited, because they had raised to fight against Allah (s.w.t) and His Messenger (S). The verse says:

“That is because they opposed Allah and His messenger...”

Then, the holy verse threatens the opponents of Allah and His Messenger, when it says:

“...and whoever opposes Allah and His Messenger, then verily Allah is severe in retribution.”

Those who stand to fight against Allah and His Messenger (S), will be destroyed in the world and, in Hereafter, they will abide in an eternal and severe chastisement.

Through the second verse, the Quran says Allah has provided the punishment of destruction and captivity for them to taste in this world. The verse says:

“That (is your award), therefore taste it...”

That is, this is the decree of Allah. Then, they should examine the taste of the decree of Allah in this world, and know that in other world both they and the totality of infidels will be involved with the divine painful punishment. The verse says:

“...and (know) that for the disbelievers is the chastisement of the (Hell) Fire.”

Surah Al-Anfal - Verse 15

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ

15. “O’ you who have Faith! when you meet those who disbelieve (to attack) in battle, then do not turn your backs to them.”

The Arabic word /zahf/ means: ‘to crawl, creep’ and ‘to drug on the ground. Since the movement and advance of a large army from the distance seems that it crawls and proceeds, it is called such.

The abundance of the forces of the enemy cannot be taken is an allowance to flee from the battle-field.

The verse says:

“O’ you who have Faith! when you meet those who disbelieve (to attack) in battle, then do not turn your backs to them.”

Imam Rida (as), upon the philosophy of the banning of escape (from the battle-field), in a tradition has said:

“Flight is the weakness of religion, contempt of the leader of the Truth, encouraging the enemy, and wiping out the school of law.”1

Among the advantages that Ali-ibn-Abitalib (as) had, and to which as an example he himself sometimes referred, was the very matter of flight from the battle-field. He has said:

“Verily I have never fled from (the abundance of enemy in) any battle (although I have participated in many battle-fields), and none combated me save that I satiated the earth from his blood.”

Surah Al-Anfal - Verse 16

وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ

16. “And whoever turns his back to them on that day, unless withdrawing to fight again or removing to join another troop, he has incurred wrath from Allah, and his abode is Hell; and an evil destination it is.”

In Islam, it is unlawful to flee from battle-fields, but there are two exceptions mentioned in this verse for it. One of them is that the escape is done with the purpose of renewing the equipments and the situation and the second is to remove in order to join another group of Muslims, so that they attack wholly with together.

In some commentary books, there have also been mentioned some other instances. For example: flight with the aim of giving information to Muslims, or protecting some more important entrenchments.2

These examples are also some extentions of the first aspect.

The Arabic term /mutuharrifan/, mentioned in the verse, is derived from /harrafa/ (to pervert), and means ‘one who turns aside’ in order to make the enemy tired and to pervert him and, then, to strike.

The Qur’anic word /mutuhayyizan/, also mentioned in this verse, means: ‘one who goes aside’ in order to join to another group of Muslim strivers when the striver feels lonely and is unable to continue fighting.

However, flight from the battle-field is one of the great sins for which Allah has warned His wrath and punishment.

The verse says:

“And whoever turns his back to them on that day, unless withdrawing to fight again or removing to join another troop, he has incurred wrath from Allah, and his abode is Hell; and an evil destination it is.”

Surah Al-Anfal - Verse 17

فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰوَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

17. “You did not slay them, but Allah slew them; and you (O’ Muhammad) did not throw when you did throw, but Allah threw, that He might test the believers by a gracious trial from Himself. Verily Allah is All-Hearing, All-Knowing.”

In order that Muslims might not be proud of the victory in the Battle of Badr and that they would not rely on their own bodily power alone, but they should make their minds and spirits clear and encouraged with the remembrance of Allah and His helps, the Quran says:

“You did not slay them, but Allah slew them...”

Then, it addresses the Holy Prophet (S) saying that it was not he who threw dust and sand unto the faces of them in that battle, but Allah (s.w.t) threw. The verse immediately after that continues saying:

“...and you (O' Muhammad) did not throw when you did throw, but Allah threw.”

In the continuation of the verse, the Qur’an points to another important matter. The fact is that the battle-field in the Battle of Badr was a trial place for Muslims from the side of Allah. The verse says:

“...that He might test the believers by a gracious trial from Himself...”

Then, the verse is concluded with this holy, phrase:

“...Verily Allah is All-Hearing, All-Knowing.”

That is, Allah has heard the invocations of the Prophet (S) and the believers, and He was aware of the truthfulness of their intention and of their sincerity. That was why that He bestowed His grace upon all of them and made them victorious over their enemy.

In future, too, Allah (s.w.t) will treat Muslim believers according to the intention and standard of the sincerity and level of perseverance that they will show.

Surah Al-Anfal - Verse 18

ذَٰلِكُمْ وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ

18. “That (was the grace of Allah) for you, and that Allah weakens the plan of disbelievers.”

The beginning word of the verse /oalikum/ (that) points to the situation of the Muslims in the circumstances of the Battle of Badr. It reminds them the divine helps, which were sent from heaven to the earth, and the honor and victory bestowed upon the Prophet of Islam (S). As if, the holy verse would have said: ‘That was the grace of Allah upon you’. The verse says:

“That (was the grace of Allah) for you...”

Thus, if the strivers act according to their duty in battle- fields against the enemy, and obey the divine leader, Allah will also nullify the enemy's plots against them. The verse continues saying:

“...and that Allah weakens the plan of disbelievers.”

Surah Al-Anfal - Verse 19

إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ وَإِنْ تَنْتَهُوا فَهُوَ خَيْرٌ لَكُمْوَإِنْ تَعُودُوا نَعُدْ وَلَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ

19. “(O' infidels!) If (Islam's) victory you are seeking, the victory has already come upon you, and if you desist, it will be better for you. But if you return, We (too) shall return, and your forces shall avail you nothing though they may be many, and (know) that Allah is with the believers.”

The addressee of this verse may be either the pagans who were defeated in the Battle of Badr, or the Muslims who disputed upon the division of the spoils of war. The evidence for the first meaning is the connection of this verse with the previous one which says:

“...and that Allah weakens the plan of disbelievers...”

Also, it was the expression of Abujah, the commander of pagan troops, which he uttered when he was going to come out of Mecca. He held the curtain of Ka'ba, and said:

“O' God! make victorious of these two groups the one that is more guided.”

When he said this sentence, he was sure of his own victory, but later he defeated.

And, if it addresses the Muslims, it is a warning to them, saying that after that victory they would leave put their protests. Therefore, if they had returned to their murmurs and protests, Allah would have also withheld His grace from them again. In that case, the enemies would be delivered and overcome them.

However, Allah's wrath and grace depend on our choice and our treatment. Allah has completed the argument and has shut all the doors of seeking excuses and pretexts. The verse says:

“(O' infidels!) If (Islam's) victory you are seeking, the victory has already come upon you, and if you desist, it will be better for you...”

The largeness of population has no role or function before Allah's wrath, and certainly Allah is with the believers. The verse says:

“...But if you return, We (too) shall return, and your forces shall avail you nothing though they maybe many, and (know) that Allah is with the believers.”

Notes

1. Recorded in Nur-uth-Thaqalayn.

2. Narrated from the of Fi-zilal-il-Qur'an

Section 17: The Physical Eyes Can Never See Allah

Surah al-‘Araf - Verse 142

وَوَاعَدْنَا مُوسَى ثَلاَثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَقَالَ مُوسَى لاَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلاتَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ

142. “And We made an appointment with Moses for thirty nights, and completed them with ten (more),so the appointed time of his Lord was completed forty nights. And (before going there) Moses said to his brother Aaron: ‘Be my successor among people, and set the (people’s) affairs right and do not follow the way of mischief-makers’.”

In Surah Al-Baqarah,No. 2 ,verse 50 , the statement denotes that Allah (s.w.t.) appointed forty nights for Moses (as): “And (remember) when We appointed forty nights for Moses…”, but here, in this verse, the appointment is thirty nights added with ten more nights.

As Imam Bāqir (as) said:

“The philosophy of that manner was to try the Children of Israel”.1

The length of this time has been forty nights and days, yet the reason that the verse says ‘forty nights’, maybe, is that supplications are often performed at night. Or, perhaps, its reason is that in old times the formation of calendar was based on the appearance of the moon at night. The number of nights has also been used in counting days. The verse says:

“And We made an appointment with Moses for thirty nights, and completed them with ten (more), so the appointed time of his Lord was completed forty nights…”

There are some secrets hidden in this figure, i.e. ‘forty’. This figure has a special position in the cultures of different religions. The Messenger of Allah, Muhammad (S), was appointed to prophethood when he was forty years old. He kept aloof from Khadijah for forty nights in order that the heavenly food to be sent down and the preparation of the birth of Hazrat Zahrā (as) to be supplied.

The descent of Divine revelation unto the Holy Prophet (S) was ceased for forty days.

The people of Moses (as) were wandering bewildered in the deserts for forty years.

At the time of Noah, it rained for forty days.

To learn forty Islamic traditions by heart causes this person to be raised among the experts of Muslim law in Hereafter.

The preparation of spiritual perfection of man develops until the person becomes forty years old. After that the affairs are more difficult and the accounts are more delicate.

The recitation of Surah Al-Hamd done for forty times unto a sick person can be effective in his healing.

Whoever drinks wine, his prayers will not be accepted for forty days, though the one must establish those prayers.

Allah may forgive a person upon whose dead body forty believers testify that he has been a good person.2

However, the explanation of forty nights of the appointed tryst of Moses is referred to in the Turah, Exedus.

Some Islamic literature denotes that thirty nights out of this forty nights were the whole nights of Zilqa‘dah, and the added ten nights happened at the beginning nights of Zil-Hajjah.3

In any case, the event of the tryst of Moses (as) was as follows:

“…And (before going there) Moses said to his brother Aaron: ‘Be my successor among people, and set the (people’s) affairs right and do not follow the way of mischief-makers’.”

The Tradition of Rank

A large number of commentators from both great Islamic sects have referred to the known ‘Tradition of Rank’ when explaining the verse under discussion. There is a difference, of course, that Shi‘ite commentators have taken it as one of the reputable proofs for the immediate vicegerency of Ali (as).

The text of the tradition denotes that many of the companions of the Prophet (S) have detailed the process of the Battle of Tabūk as follows:

The Prophet (S) set out towards Tabūk when he appointed Ali-ibn-Abitālib (as) in his place. Ali (as) said to the Porphet (S) whether he left him among children and women (and did not let him go with him (S) to the battle-field to struggle).

The Messenger of Allah (S) answered him whether he was not content to be in the same rank to him (S) as Aaron was to Moses except that there would be no prophet after him.

It was not only in the Battle of Tabūk that the Prophet (S) expressed this meaning, but also in several occasions, other than that, this statement was heard from him, (S) including the followings:

1 - One day, the Prophet (S) told ’Umm-us-Salamah:

“O’ ’Umm-us-Salamah! Ali’s tissue is the same as my tissue and, his blood is the same as my blood. The example of him unto me is like the example of Aaron unto Moses.”

2- Ibn-‘Abbas says that one day ‘Umar-ibn-Khattāb said that once he was in the presence of the Prophet (S) accompanied with Abū-Bakr and some of the companions of the Prophet (S). The Prophet (S) was leaning on Ali (as) when he touched Ali’s shoulder and said:

“O” Ali! you are the first man who believed (in Allah) and you are the first person who accepted Islam.”

Then he (S) said:

“The example of you unto me is like the example of Aaron unto Moses ”.

However, if we impartially examine the above-mentioned tradition, it can be understood from it that Ali (as) had been given all the positions that Aaron had unto Moses (as) and among the Children of Israel, except prophethood.

This meaning mentioned about the Tradition of Rank has been cited in the Sunnite sources such as: Sahih-i-Bukhāri, vol. 6, p. 3; Sahih-i-Muslim, vol. 4, p.187 ; Sunan-i-Ibn-i-Mājid, vol. 1, p. 42; Musnad-i-Ahmad-ibn-Hanbal, vol. 1, pp.173 ,175 ,177 ,179 ,182 .

But the very tradition, ‘the Tradition of Rank’, is widely transmitted with Shi‘ites and it is available in the authentic books of traditions, including:

1 ) ‘Abaqāt, in book of Muhammad and Ali’.

2 ) The tradition of Thaqalayn, by Najmiddin ‘Askary, pp.105 -127 ;

3 ) Safinat-ul-Bihār, vol. 21, p.209 ;

4 ) Bihār-ul-’Anwār, vol. 37, p.254 ;

5 ) Kanz-ul-Kirāchi, pp.282 ,283 ;

6 ) An-Nihāyah, vol. 2, p.172 ;

7 ) Kashf-ul-Qummah, p. 44;

8 ) Manāqib, Ibn-Abi-Tālib;

9 ) Al-Yaghin;

10 ) Al-Kharā’ij-wal-Jarāyih;

11 ) Kāmil-ut-Tawārikh, by Ibn-’Athir;

12 ) At-Tarā’if.

Surah al-‘Araf - Verse 143

وَلَمَّا جَآءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمّا تَجَلّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكّاً وَخَرَّ مُوسَى صَعِقاً فَلَمّآ اَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَاَنَاْ اَوَّلُ الْمُؤْمِنِينَ

143. “And when Moses came to Our appointed tryst and his Lord spoke with him, he said: ‘My Lord, show me (Yourself), that I may look towards You!’ He (Allah) said: ‘Never shall you see Me, but look towards the mountain: if it remains firm in its place, then you will see Me.’ So when his Lord manifested (His) glory to the mountain, He sent it crashing down, and Moses fell down senseless. Then when he recovered, he said: ‘Glory be to You! I turn to You (repentant), and I am the first of the believers’.”

The Qur’ānic word /dakkah/ means ‘a level land’, and, therefore, in this verse the text means that the mountain was turned into dust so that it became level as the land.

That Divine Power, whatever it was, pounded the mountain into dust. Was it the great atomic power, or the power of waves, or some other mystic power? It is unknown.

There were two times that observing Allah was asked for. One time Moses (as) himself asked Allah to see His True Essense. Then, in answer to him (as), this very current verse was revealed and manifested that Moses (as) had not its capacity. The verse says:

“And when Moses came to Our appointed tryst and his Lord spoke with him, he said: ‘My Lord, show me (Yourself), that I may look towards You!’ He (Allah) said: ‘Never shall you see Me, but look towards the mountain: if it remains firm in its place, then you will see Me.’ So when his Lord manifested (His) glory to the mountain, He sent it crashing down, and Moses fell down senseless. Then when he recovered, he said: ‘Glory be to You! I turn to You (repentant), and I am the first of the believers’.”

Another time was when the Children of Israel were seeking the pretext, and ignorantly asked Moses to see Allah by the eyes of head. This meaning has been referred to in verse No.155 of the current Surah, which will be explained later.

This fact should be noted that Allah can never be seen by the outword eyes, neither in this world nor in the Hereafter. As the verse says:

“…‘Never shall you see Me,’…”

But He must be known by means of His effects, where His manifestations can be looked at. The verse says:

“…so when his Lord manifested (His) glory to the mountain, He sent it crashing down…”

Surah al-‘Araf - Verse 144

قَالَ يَا مُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى الْنَّاسِ بِرِسَالاَتِي وَبِكَلاَمِي فَخُذْ مَآءَاتَيْتُكَ وَكُنْ مِنَ الشَّاكِرِينَ

144. “He said: ‘O’ Moses! verily I have chosen you above the people by My Messages and by My speaking (unto you). So take what I have given you, and be of the grateful ones’.”

Moses is Allah’s chosen servant. So, different demands, to become senseless, repentence and the like of them do not hinder him to be chosen. The verse says:

“He said: ‘O’ Moses! verily I have chosen you above the people by My Messages and by My speaking (unto you)…”

Imam Sādiq (as) says:

“Allah told Moses (as): ‘Do you know why did I choose you? It was because your humbleness and submission was matchless. Whenever you established prayer, you put your cheeks on the soil’.”4

After the removal of Tāqūt (deity) and formation of a godly society, the turn is for the execution of law and divine ordinances. Allah commands Moses:

“…So take what I have given you…”

The bounties of Allah must be thanked for. The godly leading and religious responsibilities are amongst the bounties of Allah, for which we must thank. The verse says:

“…and be of the grateful ones’.”

Surah al-‘Araf - Verse 145

وَكَتَبْنَا لَهُ فِي الاَلْوَاحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَتَفْصِيلاً لِكُلِّ شَيْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِاَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَاسِقِينَ

145. “And We wrote for him in the Tablets of everything an admonition, and the explanation of all things; so, (O’ Moses!) take hold of them with firmness and bid your people to take hold of the best of them. Soon I will show you the abode of the transgressors.”

The verse indicates that, in the Tablets, Allah explained of everything some advices and admonitions sufficiently for Moses (as), and He detailed the necessary affairs of the life and religion needed for individuals and the society of his time. The verse says:

“And We wrote for him in the Tablets of everything an admonition, and the explanation of all things...”

Then, He commanded Moses to take those commandments with utmost effort and with a strong and earnest will. The verse says:

“…so, (O’ Moses!) take hold of them with firmness…”

Moses (as) was also ordered to bid his people to act according to the best of them. The verse continues saying:

“…and bid your people to take hold of the best of them…”

Alongside this subject, Moses (as) was commanded to warn his people that opposing those commandments, and escaping from responsibilities and fulfilling the duties, would bring a dreadful result and, finally, Hell for them. Therefore, at the end of the verse, Allah says:

“…Soon I will show you the abode of the transgressors.”

It is understood from the holy phrase: “…of every thing an admonition…” that there were not mentioned all the admonitions, advices, and necessary subjects in the Tablets of Moses. At that time, the divine ordinances were revealed according to the capacity and talents of those people.

But, when the people of the world reached the last stage of the prophets’ training, the last command, which enveloped the whole material and spiritual necessities of human beings, was revealed unto the Prophet of Islam (S).

The apparent meaning of the phrase: “…Soon I will show you the abode of the transgressors.” is that the abode of those who have gone out from the obedience of Allah in doing their duties is Hell.

Surah al-‘Araf - Verse 146

سَاَصْرِفُ عَنْ ءَايَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الاَرْضِ بِغَيْرِ الْحَقِّ وإِن يَرَوْا كُلَّ ءَايَةٍ لاَيُؤْمِنُوا بِهَا وَإِن يَرَوْا سَبِيلَ الرُّشْدِلاَ يَتَّخِذُوهُ سَبِيلاً وإِن يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلاً ذَلِكَ بِاَنَّهُمْ كَذَّبُوا بِاَيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ

146. “Soon I will (allow to) turn away from My signs those who are arrogant in the earth unjustly; while (even) if they see any sign, they will not believe in it, and if they see the way of rectitude they do not take it for a way, and if they see the way of perverseness they take it for a way. This is because they belied Our signs and were heedless of them.”

The statements, which have formed this verse and the verse after it, are indeed a conclusion drawn from the previous verses upon the fate of Pharaoh and his people, and also the arrogant persons of the Children of Israel. At first, the verse says:

“Soon I will (allow to) turn away from My signs those who are arrogant in the earth unjustly...”

Then the Qur’ān points to three parts of the qualities of these proud and arrogant people and that how they were dispossessed of the success of the truth. It says:

“…while (even) if they see any sign, they will not believe in it…”

And, also, if they see the straight path and the right way, they do not choose it as their own way. The verse says:

“…and if they see the way of rectitude they do not take it for a way…”

After mentioning these three qualities, all of which denote to their arrogance against the truth, the Qur’ān points to the reason of them and says:

“…This is because they belied Our signs and were heedless of them.”

Surah al-‘Araf - Verse 147

وَالَّذِينَ كَذَّبُوا بِاَيَاتِنَا وَلِقَآءِ الاَخِرَةِ حَبِطَتْ أَعْمَالُهُمْ هَلْ يُجْزَوْنَ إِلاَّ مَاكَانُوا يَعْمَلُونَ

147. “And those who belie Our signs and the meeting of the Hereafter, their (good) deeds are null. Shall they be recompensed except for what they used to do?”

This verse refers to the punishment of such arrogant people. It says:

“And those who belie Our signs and the meeting of the Hereafter, their (good) deeds are null…”

And at the end of the verse, the Qur’ān implies that this fate is not as a vengeance for them. It is the fruit of their own deeds, or it is the embodiment of their exact deeds that has been encarnated before them. Thus, the verse says:

“…Shall they be recompensed except for what they used to do?”

This holy verse is one of the verses which are taken as the evidence for proving the embodiment of actions, and the presence of the deeds themselves, good and evil, in the Hereafter.

Notes

1. Nūr-uth-Thaqalayn, the commentary, vol. 2, p. 61.

2. Safinat-ul-Bihār, vol. 1, p. 505

3. Nūr-uth-Thaqalayn, the commentary

4. Tafsir-us-Sāfi, and’Usūl-i-Kāfi

Section 18: The Israelites Started Calf Worshipping

Surah al-‘Araf - Verse 148

وَاتَّخَذَ قَوْمُ مُوسَىٰ مِن بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ أَلَمْ يَرَوْا أَنَّهُ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًااتَّخَذُوهُ وَكَانُوا ظَالِمِينَ

148. “And the people of Moses made of their ornaments a calf after him, a (mere) body that lowed. Did they not see that it did not speak to them, nor did it guide them to any way? They took it (for worship) and they were unjust.”

Through these verses one of the lamentable and surprising events has been referred to. It happened among the Children of Israel after going Moses (as) to the tryst. That event was their worshipping Calf, which was arranged by a person called ‘Sāmiri’ and by means of some golden ornaments offered by the Children of Israel.

The verse implies that after going Moses to the tryst, his people made a calf out of their ornaments which was only a lifeless body with the mooing sound of a cow which they worshipped. At first, it says:

“And the people of Moses made of their ornaments a calf after him, a (mere) body that lowed…”

Then the Qur’ān, scorning them, says:

“…Did they not see that it did not speak to them, nor did it guide them to any way?…”

The objective meaning of this question is that a true deity should recognize the right and wrong and be able to guide his followers. He should save the ability of speaking with his worshippers and guide them to the straight way, and teach them the way of worship.

In fact, they were unjust to their own selves. That is why the verse says:

“…They took it (for worship) and they were unjust.”

Surah al-‘Araf - Verse 149

وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِن لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

149. “And when they smote their hands and saw that they had gone astray, they said: ‘Should our Lord have not mercy on us and forgive us (not), we shall certainly be of the losers’,”

When Moses (as) came back from the mountain, the Children of Israel realized that they had made mistake and were of the losers. The verse says:

“And when they smote their hands and saw that they had gone astray, they said: ‘Should our Lord have not mercy on us and forgive us (not), we shall certainly be of the losers’,”

Some of the commentators believe that Sāmeri, with the information he had, had set some special pipes in the breast of a golden calf through which some pressed air could pass out and a sound, similar to the sound of a cow, was heard from the mouth of that calf.

Surah al-‘Araf - Verse 150

وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْوَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ

150. “And when Moses returned (from the Mountain) unto his people, wrathful (and) grieved, he said: ‘Evil it is that you have done in my place after me. Did you hasten on the bidding of your Lord?’ And, he dropped the Tablets and seized his brother by the head, dragging him toward himself. He (Aaron) said: ‘O son of my mother! verily the people judged me weak and had well-nigh slain me. So do not let the enemies gloat over me, and do not count me among the unjust people.”

In this verse and the verse after it, the event of the conflict of Moses (as) with calf-worshippers, when he returned from the tryst, has been explained. This event was only hinted out in the previous verse.

This is an explanation upon the hideous and hateful scene of the calf-worshipping of the people of Moses who had spoilt his religion when Moses came back from the Mountain. The verse says:

“And when Moses returned (from the Mountain) unto his people, wrathful (and) grieved, he said: ‘Evil it is that you have done in my place after me…”

Then, Moses (as) added telling them:

“…Did you hasten on the bidding of your Lord?’…”

The objective meaning of this phrase is that, due to the command of Allah concerning the length of the appointment of Moses (as) from thirty nights to forty nights, the people of Moses hastened and judged over it hurriedly.

They took the absence of Moses (as) as a reason for his death or breach of promises. In that circumstance, Moses had to manifest an intensive wrath, otherwise their return to the truth was not easily possible.

The harsh reaction of Moses against this scene and in that moment has been stated by the Qur’ān as follows:

“…And, he dropped the Tablets and seized his brother by the head, dragging him toward himself…”

In fact, this reaction illustrated, on one side, the inward conditions of Moses (as) and his intensive annoyance for the idolatry and aberration of those people, and, on the other side, it was an effective means for moving the minds of the Children of Israel and making them attentive to the extraordinary obscenity of their deeds.

Then, the Qur’ān, referring to the manner of Aaron for exciting the sympathy of Moses (as) and stating his sinlessness, says:

“…He (Aaron) said: ‘O son of my mother! verily the people judged me weak and had well-nigh slain me. So do not let the enemies gloat over me, and do not count me among the unjust people.”

Surah al-‘Araf - Verse 151

قَالَ رَبِّ اغْفِرْ لِي وَلاَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

151. “He (Moses) said (praying): ‘O’ Lord! forgive me and my brother and admit us into Your Mercy, and You are the most merciful of the merciful ones’.”

When the fire of the wrath of Moses (as) was rather quenched, he refuged to Allah (s.w.t.) and invoked Him as follows:

“He (Moses) said (praying): ‘O’ Lord! forgive me and my brother and admit us into Your Mercy, and You are the most merciful of the merciful ones’.”

Moses (as) asked Allah to forgive him and his brother not for the sake that they had committed any sin, but it was a kind of humility and submission unto Allah for returning to Him and in order to express his hatred upon the hideous actions of the idol-worshippers.

It is also a lesson for others to learn and contemplate where Moses and his brother (as), who had no perversion, asked Allah for such a remission, they must certainly be aware of their own reckonings.

Section 19: Mercy Promised to Those Who Accept the Apostle (Muhammad)

Surah al-‘Araf - Verse 152

إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِن رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا وَكَذلِكَ نَجْزِي الْمُفْتَرِينَ

152. “Verily those who adopted (worshipping) the Calf soon shall reach them a wrath from their Lord and abasement in the life of the world. And thus do We recompense the forgers of lies.”

Finally, that intensive harsh reaction of Moses (as) brought forth its own effect and the calf-worshippers from the Children of Israel, who formed the majority of the people of Moses, showed regret for their treatment. But, in order that none consider that this mere regret and remorse was enough for their repentance from such a great fault, the Qur’ān adds the statement as follows:

“Verily those who adopted (worshipping) the Calf soon shall reach them a wrath from their Lord and abasement in the life of the world…”

Again, in order that none imagine that this law is allocated only to those people, it is added at the end of the verse:

“…And thus do We recompense the forgers of lies.”

Surah al-‘Araf - Verse 153

وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا مِن بَعْدِهَا وءَامَنُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَحِيمٌ

153. “And those who commit evil deeds, then repent thereafter and believe, verily, after that (repentance), your Lord is certainly Forgiving, Merciful. ”

This verse has completed the previous meaning. As a general rule, it implies that those who do some wrong actions and, under the presence of all conditions of repentance, repent thereafter and renew their belief in Allah, so that they return from any polytheism and disobedience, after that the Lord will forgive them, for Allah (s.w.t.) is Forgiving, Merciful. The holy verse says:

“And those who commit evil deeds, then repent thereafter and believe, verily, after that (repentance), your Lord is certainly Forgiving, Merciful. ”

Surah al-‘Araf - Verse 154

وَلمَّا سَكَتَ عَن مُوسَى الْغَضَبُ أَخَذَ الأَلْوَاحَ وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ

154. “And when Moses’ anger calmed, he took up the Tablets, and in the inscriptions of them was guidance and mercy for those who are in awe of their Lord. ”

In this verse, the Qur’ān informs that when the fire of the anger of Moses (as) quenched and he got the result he expected, he stretched his hand and took up the Tablets from the ground. The records of those Tablets were wholly guidance and mercy. That very guidance and mercy was for those who felt responsibility and were in awe of Allah and submitted to His command.

The verse says:

“And when Moses’ anger calmed, he took up the Tablets, and in the inscriptions of them was guidance and mercy for those who are in awe of their Lord. ”

Surah al-‘Araf - Verse 155

وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً لِمِيقَاتِنَا فَلَمَّآ أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِن قَبْلُ وَإِيَّايَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ إِنْ هِيَ إلاَّ فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهْدِي مَن تَشَآءُ أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الْغَافِرِينَ

155. “And Moses chose seventy men from his people for Our tryst, and when the earthquake overtook them, he said: ‘O’ Lord! had You pleased, You could have destroyed them and me before. Will You destroy us because of what the fools of us have done? It is naught but Your trial, wherebyYou cause to stray whomever You wish and guide whomever You wish. You are our master, so forgive us and have mercy on us, for You are the best of the forgivers.”

Once more, in this verse and the next one, the Qur’ān refers to a part of the story of Moses (as) when he, accompanying with a group of the Children of Israel, went to the tryst of Tūr.

At first, the Qur’ān says:

“And Moses chose seventy men from his people for Our tryst…”

But when those men of the Children of Israel heard the word of the Lord, they demanded Moses (as) to ask Allah to show Himself. At that time a great earthquake occurred and caused those people to pass away and Moses (as) fell down senseless. When he recovered his senses he said to the Lord that if He had wished He could have destroyed them and him before that. The verse says:

“…and when the earthquake overtook them, he said: ‘O’ Lord! had You pleased, You could have destroyed them and me before.

That is, Moses (as) meant how could he answer his people whose representatives became like that?

Then he said to the Lord that that undue request was the utterance of some fools of those people. Then he questioned Allah whether He destroyed them for what their fools had done. The verse says:

“…Will You destroy us because of what the fools of us have done?…”

Next to this supplication and request, he said to Him:

“…It is naught but Your trial, whereby You cause to stray whomever You wish and guide whomever You wish…”

And the statement of Moses (as) to the Lord, mentioned at the end of the verse, continued as follows:

“…You are our master, so forgive us and have mercy on us, for You are the best of the forgivers.”

From the totality of the verses of the Qur’ān and the Islamic traditions, it is understood that, at last, the people who were destroyed thereby were restored to life again and returned to the Children of Israel with Moses (as). They detailed for them what they had seen and began preaching those unaware people.

Surah al-‘Araf - Verse 156

وَاكْتُبْ لَنَا فِي هَذِهِ الدُّنْيَا حَسَنَةً وَفِي الاَخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ قَالَ عَذَابِي اُصِيبُ بِهِ مَنْ أَشَآءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَاَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِاَيَاتِنَا يُؤْمِنُونَ

156. “And prescribe goodness for us in this world and in the Hereafter, (for) verily we have come back to You (repentantly). He (the Lord) said: ‘My chastisement, I will afflict with it whom I please, but My mercy embraces all things. Soon I shall prescribe it for those who keep from evil and pay the alms and those who believe in Our signs.”

Following to the request of Moses (as) from Allah and the completion of the subject of repentance, which was referred to through the previous verse, in this verse, the continuation of supplication of Moses (as) to the Lord (s.w.t.) is announced as follows:

“And prescribe goodness for us in this world and in the Hereafter…”

Then, he states the reason of this request unto Allah and that he has asked forgiveness for the undue words that those fools had said. Here is his reason:

“…(for) verily we have come back to You (repentantly)…”

At last, Allah answered the invocation of Moses (as) and accepted his repentance, but with some conditions which are stated at the end of this very verse. The verse says:

“…He (the Lord) said: ‘My chastisement, I will afflict with it whom I please, but My mercy embraces all things…”

But, in order that some persons do not imagine that the acceptance of repentance, together with the vast mercy of Allah and its generality, is not given undue and with no condition, at the end of the verse, He adds that His mercy is prescribed for those who fulfil the following three things. The verse says:

“…Soon I shall prescribe it for those who keep from evil and pay the alms and those who believe in Our signs.”

Surah al-‘Araf - Verse 157

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الاُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوباً عِندَهُمْ فِي التَّورَاةِ وَالإِنْجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَآئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاَغْلاَلَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ ءَامَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي اُنْزِلَ مَعَهُ اُوْلَئِكَ هُمُ الْمُفْلِحُونَ

157. “(And also for) those who follow the Messenger, the unschooled Prophet, whose explanation they find written with them in the Turah and the Evangel. He enjoins on them what is right and forbids them what is wrong, and he makes lawful for them the good things and prohibits for them the corrupt things; and he removes from them their burden and the bondages that were upon them. Then, those who believe in him, and honour him, and help him, and follow the light which has been sent down with him, these are they that are the prosperous ones’.”

The Arabic word /’ummi/ is derived from /’Umm/ which means ‘mother’. It is also used for a person who has not learnt to read and write. In this regard, he is like a new born child.

Some commentators have said that the term /’ummi/ means a person who is from among the ummah and common people, not from among notables. Some other commentators of the Qur’ān consider that the word is related to the term /’umm-ul-qurā/ which is an appellation for Mecca, and it, therefore, means Meccan.

Basing on some evidences, we count the existing Turah and the Bible perverted. Yet, there are some hints and glad tidings in both of them about the Prophet of Islam (S) which indicate that the People of the Book knew the Prophet of Allah so much so that a father knows his child.

Some of these references are as follows: the Turah, Genesis,Chapter 17 ,verses 18 ,20 and 21; Genesis,Chapter 49 ,verse 10 : the Bible, John,Chapter 14 ,verse 15 ; andChapter 15 ,verse 26 .

At the time of the advent of Islam, there were only 17 men and one woman in Mecca who could read and write. Thus, if the Prophet (S) had studied and learnt even one word before a person, he could not be called /’ummi/ among those people.1

The verse says:

“(And also for) those who follow the Messenger, the unschooled Prophet, whose explanation they find written with them in the Turah and the Evangel…”

The Qur’ānic term /’aqlāl/ (chains), used in this verse, had been applied for the false notions, superstitions, idolatry, and some troublesome customs mainly remained from the Age of Ignorance.

Therefore, false customs and habits are as chains on the thoughts of people. Thus human beings who do not believe in any prophet are always dependant and they live as captives. The verse says:

“…He enjoins on them what is right and forbids them what is wrong, and he makes lawful for them the good things and prohibits for them the corrupt things; and he removes from them their burden and the bondages that were upon them…”

A mere belief in the Prophet (S) of Islam is not enough, helping him and supporting him is also necessary. The holy verse says:

“…Then, those who believe in him, and honour him, and help him…”

However, we must know that the Qur’ān is a light which enlightens the hearts and thoughts of its believers. The verse continues saying:

“…and follow the light which has been sent down with him…”

The help and respect to the Prophet (S), like belief in him, is not allocated to a particular time. Therefore, honouring the grave of the Prophet (S) and his effects is also the extention of that help and respect.

In any case, felicity comes into being under the shade of following the prophets. The verse concludes:

“…Then, those who believe in him, and honour him, and help him, and follow the light which has been sent down with him, these are they that are the prosperous ones’.”

Some Traditions

The Holy Prophet (S) said:

“He who enjoins right and prohibits wrong is the vicegerent of both Allah and His Messenger on the earth.”2

Imam Bāqir (as) said:

“Verily, enjoining what is right and forbidding what is wrong is the way of prophets and the method of good doers. It is such a great obligatory deed (wājib) by which other obligatory deeds can survive, other creeds can be saved, bargains are lawful, injustices are warded off, and prosperity can be filled in the earth…”3

Imam Amir-ul-Mu’mineen Ali (as) said:

“The firmness of the religion is due to enjoining what is right and forbidding what is wrong, and observing the limits of Allah.”4

Imam Amir-ul-Mu’mineen Ali (as) said to Imam al-Hassan and Imam al-Husayn (as) when Ibn-Muljam (the curse of Allah be upon him) struck him (fatally with a sword):

“…Fear Allah (and again) fear Allah in the matter of Jihād, (struggle for the Holy War), with the help of your property, lives and speech in the way of Allah…”

“Do not give up bidding for good and forbidding from evil lest the mischievous gain positions over you, and then (in that case) when you pray, your invocations will not be granted to you…”5

Notes

1. Narrated from Futūh-ul-Baladān Bilāthari, p. 459.

2. Mustadrak-ul-Wasā’il, vol. 12, p. 179

3. Al-Kāfi, vol. 5, p. 56

4. Qurar-ul-Hikam, p. 236

5. Nahjul-Balaqah, Letter 47, p. 422