2- وَبِإِسْنَادِهِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ سَأَلَ رَجُلٌ أَبِي (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَنْ حُرُوبِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَكَانَ السَّائِلُ مِنْ مُحِبِّينَا فَقَالَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) بَعَثَ اللهُ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِخَمْسَةِ أَسْيَافٍ ثَلاثَةٌ مِنْهَا شَاهِرَةٌ فَلا تُغْمَدُ حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا وَلَنْ تَضَعَ الْحَرْبُ أَوْزَارَهَا حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتِ الشَّمْسُ مِنْ مَغْرِبِهَا آمَنَ النَّاسُ كُلُّهُمْ فِي ذَلِكَ الْيَوْمِ فَيَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً وَسَيْفٌ مِنْهَا مَكْفُوفٌ وَسَيْفٌ مِنْهَا مَغْمُودٌ سَلُّهُ إِلَى غَيْرِنَا وَحُكْمُهُ إِلَيْنَا وَأَمَّا السُّيُوفُ الثَّلاثَةُ الشَّاهِرَةُ فَسَيْفٌ عَلَى مُشْرِكِي الْعَرَبِ قَالَ اللهُ عَزَّ وَجَلَّ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تابُوا يَعْنِي آمَنُوا وَأَقامُوا الصَّلاةَ وَآتَوُا الزَّكاةَ فَإِخْوانُكُمْ فِي الدِّينِ فَهَؤُلاءِ لا يُقْبَلُ مِنْهُمْ إِلا الْقَتْلُ أَوِ الدُّخُولُ فِي الإسْلامِ وَ أَمْوَالُهُمْ وَذَرَارِيُّهُمْ سَبْيٌ عَلَى مَا سَنَّ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنَّهُ سَبَى وَعَفَا وَقَبِلَ الْفِدَاءَ وَالسَّيْفُ الثَّانِي عَلَى أَهْلِ الذِّمَّةِ قَالَ اللهُ تَعَالَى وَقُولُوا لِلنَّاسِ حُسْناً نَزَلَتْ هَذِهِ الآيَةُ فِي أَهْلِ الذِّمَّةِ ثُمَّ نَسَخَهَا قَوْلُهُ عَزَّ وَجَلَّ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللهِ وَلا بِالْيَوْمِ الآخِرِ وَلا يُحَرِّمُونَ ما حَرَّمَ اللهُ وَرَسُولُهُ وَلا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صاغِرُونَ فَمَنْ كَانَ مِنْهُمْ فِي دَارِ الإسْلامِ فَلَنْ يُقْبَلَ مِنْهُمْ إِلا الْجِزْيَةُ أَوِ الْقَتْلُ وَمَالُهُمْ فَيْءٌ وَذَرَارِيُّهُمْ سَبْيٌ وَإِذَا قَبِلُوا الْجِزْيَةَ عَلَى أَنْفُسِهِمْ حُرِّمَ عَلَيْنَا سَبْيُهُمْ وَحُرِّمَتْ أَمْوَالُهُمْ وَحَلَّتْ لَنَا مُنَاكَحَتُهُمْ وَمَنْ كَانَ مِنْهُمْ فِي دَارِ الْحَرْبِ حَلَّ لَنَا سَبْيُهُمْ وَأَمْوَالُهُمْ وَلَمْ تَحِلَّ لَنَا مُنَاكَحَتُهُمْ وَلَمْ يُقْبَلْ مِنْهُمْ إِلا الدُّخُولُ فِي دَارِ الإسْلامِ أَوِ الْجِزْيَةُ أَوِ الْقَتْلُ وَالسَّيْفُ الثَّالِثُ سَيْفٌ عَلَى مُشْرِكِي الْعَجَمِ يَعْنِي التُّرْكَ وَالدَّيْلَمَ وَالْخَزَرَ قَالَ اللهُ عَزَّ وَجَلَّ فِي أَوَّلِ السُّورَةِ الَّتِي يَذْكُرُ فِيهَا الَّذِينَ كَفَرُوا فَقَصَّ قِصَّتَهُمْ ثُمَّ قَالَ فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها فَأَمَّا قَوْلُهُ فَإِمَّا مَنًّا بَعْدُ يَعْنِي بَعْدَ السَّبْيِ مِنْهُمْ وَإِمَّا فِداءً يَعْنِي الْمُفَادَاةَ بَيْنَهُمْ وَبَيْنَ أَهْلِ الإسْلامِ فَهَؤُلاءِ لَنْ يُقْبَلَ مِنْهُمْ إِلا الْقَتْلُ أَوِ الدُّخُولُ فِي الإسْلامِ وَلا يَحِلُّ لَنَا مُنَاكَحَتُهُمْ مَا دَامُوا فِي دَارِ الْحَرْبِ وَأَمَّا السَّيْفُ الْمَكْفُوفُ فَسَيْفٌ عَلَى أَهْلِ الْبَغْيِ وَالتَّأْوِيلِ قَالَ اللهُ عَزَّ وَجَلَّ وَإِنْ طائِفَتانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُما فَإِنْ بَغَتْ إِحْداهُما عَلَى الأخْرى فَقاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلى أَمْرِ اللهِ فَلَمَّا نَزَلَتْ هَذِهِ الآيَةُ قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ بَعْدِي عَلَى التَّأْوِيلِ كَمَا قَاتَلْتُ عَلَى التَّنْزِيلِ فَسُئِلَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ هُوَ فَقَالَ خَاصِفُ النَّعْلِ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ عَمَّارُ بْنُ يَاسِرٍ قَاتَلْتُ بِهَذِهِ الرَّايَةِ مَعَ رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثَلاثاً وَهَذِهِ الرَّابِعَةُ وَاللهِ لَوْ ضَرَبُونَا حَتَّى يَبْلُغُوا بِنَا السَّعَفَاتِ مِنْ هَجَرَ لَعَلِمْنَا أَنَّا عَلَى الْحَقِّ وَأَنَّهُمْ عَلَى الْبَاطِلِ وَكَانَتِ السِّيرَةُ فِيهِمْ مِنْ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَا كَانَ مِنْ رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي أَهْلِ مَكَّةَ يَوْمَ فَتْحِ مَكَّةَ فَإِنَّهُ لَمْ يَسْبِ لَهُمْ ذُرِّيَّةً وَقَالَ مَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ وَمَنْ أَلْقَى سِلاحَهُ فَهُوَ آمِنٌ وَكَذَلِكَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَوْمَ الْبَصْرَةِ نَادَى فِيهِمْ لا تَسْبُوا لَهُمْ ذُرِّيَّةً وَلا تُجْهِزُوا عَلَى جَرِيحٍ وَلا تَتْبَعُوا مُدْبِراً وَمَنْ أَغْلَقَ بَابَهُ وَأَلْقَى سِلاحَهُ فَهُوَ آمِنٌ وَأَمَّا السَّيْفُ الْمَغْمُودُ فَالسَّيْفُ الَّذِي يَقُومُ بِهِ الْقِصَاصُ قَالَ اللهُ عَزَّ وَجَلَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ فَسَلُّهُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ وَحُكْمُهُ إِلَيْنَا فَهَذِهِ السُّيُوفُ الَّتِي بَعَثَ اللهُ بِهَا مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَمَنْ جَحَدَهَا أَوْ جَحَدَ وَاحِداً مِنْهَا أَوْ شَيْئاً مِنْ سِيَرِهَا وَأَحْكَامِهَا فَقَدْ كَفَرَ بِمَا أَنْزَلَ اللهُ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه).
2. Through the same chain of narrator he has narrated from al-Minqariy from Hafs ibn Ghiyath who has said the following: “Abu ‘Abd Allah (a.s.), has said that once a man asked my father (a.s.), about the wars in which Amir al-Mu’minin, had taken part. The man asking the question was of our followers. Abu Ja‘far (a.s.), replied, ‘Allah sent Muhammad (a.s.), with five swords. Three of them are taken out of their sheath and they are not sheathed until war is no more. The day without war will not come until the sun rises from the west. When the sun rises from its westerly direction all people will enjoy peace on that day. On that day a soul’s belief will be of no benefit if it did not exist before or has not gained any good thereby. One of those swords is withheld and the other one remains in its sheath and he has uncovered it on people other than us but it is up to us to decide. ‘Allah, the Most Majestic, the Most Glorious has said, “Destroy the pagans wherever you find them; capture, detain them and set up surveillance over their activities. If they repent (accept the faith), perform Salat (prayer) and pay Zakat, they are your brothers in religion.” (9:11) The choice for such people is only acceptance of al-Islam or destruction. Their properties and offspring are held and detained and are dealt with in the way the Messenger of Allah had done. He detained, forgave or released them in exchange for ransom. ‘The second sword is in matters of dealing with the taxpayers. Allah, the most Blessed, the most High, has said, “Speak to people good words.” (2:83). This verse was revealed about the tax payers. Later it was amended by the following verse, “Fight those, who do not believe in Allah and in the Day of Judgment and do not consider unlawful what Allah and His Messenger have made unlawful. Thus, they do not follow the true religion. However, they are of the followers of the book. (This is the case) until they agree to pay taxes by their own hands with humbleness.” (9:30) Those of them who live in the Muslims lands must pay taxes or be destroyed, their offspring detained and no Fay ’ (ransom) is accepted from them. But if they agree to pay taxes it becomes unlawful for us to detain them or touch their properties. It becomes lawful to marry from them. Those of such people who live in the war zones can be detained and their properties withheld. It is not lawful to marry from them and they are given the choices of either moving to the lands of the Muslims, pay taxes or be destroyed. ‘The third sword is to deal thereby with non- Arab pagans, such as al-Turk, al-Daylam and al-Khazar. Allah, the Most Majestic, the Most Glorious, in the beginning of the Chapter that speaks of “those who disbelieve” has stated their story and said, “It, then, is to strike their necks until they are subdued and captured, thereafter either freed as a favor or in exchange for ransom until the war is no more.” (47:4) His words, “freed as a favor” means after they are detained and His words, “or in exchange for ransom” means in exchange for protection of the interests of the Muslim people. In the case of such people the choice is either destruction or acceptance of al-Islam. It is not lawful for us to marry from them as long as they live in the war zone. ‘The withheld sword is to deal thereby with the rebels and people who raise the issue of interpretations of the texts of the law. Allah, the Most Majestic, the Most Glorious, has said, “If two groups of believers fight each other, you must establish reconciliation between them. If one group rebels against the other then you must fight the rebellious one until it submits to the command of Allah.” (49:9) When this was revealed the Messenger of Allah said, “Among you there will be those who fight to establish proper interpretation of (the text of law) just as their fighting to establish the revelation of the text of the law.” The Holy Prophet then was asked, “Who will be such fighters?” He (the Messenger of Allah) replied, “One who is stitching his shoes”, meaning thereby Amir al-Mu’minin (a.s.). ‘Ammar ibn Yasar has said, “I have fought under this banner alongside the Messenger of Allah three times and this is the fourth time. I swear by Allah, if they beat us to make us retreat even all the way to the twigs of Bahrain, we will still remain certain of our truthfulness and their following falsehood. Dealings by ’Amir al-Mu’minin ‘Alayhi al-Salam, with them were just like those of the Holy Prophet toward the people of Makkah on the day of its conquest. Their offspring were not detained, and he said, ‘Those who keep their doors closed are protected.’ Those who put down their arms are protected. So also did Amir al-Mu’minin (a.s.), on the day of Basra. He announced among them, ‘You must not detain any of their offspring, you must not attack the wounded, you must not pursue the fleeing and those who close their doors and put down their arms are all protected.’” ‘The sword in the sheath is the sword whereby retaliation for a slain person takes place. Allah, the Most Majestic, the Most Glorious, has said, “A soul for a soul and an eye for an eye . . .” (5:45) He has made it ready for the heirs of the slain person but the application of its rule is left up to us to decide. These are the swords that Allah sent to Muhammad. Whoever rejects them or anyone of them or anything of their characteristics or rules has rejected what Allah has revealed to Muhammad (SAW).’”
1- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَخْبِرْنِي عَنِ الدُّعَاءِ إِلَى اللهِ وَالْجِهَادِ فِي سَبِيلِهِ أَهُوَ لِقَوْمٍ لا يَحِلُّ إِلا لَهُمْ وَلا يَقُومُ بِهِ إِلا مَنْ كَانَ مِنْهُمْ أَمْ هُوَ مُبَاحٌ لِكُلِّ مَنْ وَحَّدَ اللهَ عَزَّ وَجَلَّ وَآمَنَ بِرَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَنْ كَانَ كَذَا فَلَهُ أَنْ يَدْعُوَ إِلَى اللهِ عَزَّ وَجَلَّ وَإِلَى طَاعَتِهِ وَأَنْ يُجَاهِدَ فِي سَبِيلِهِ فَقَالَ ذَلِكَ لِقَوْمٍ لا يَحِلُّ إِلا لَهُمْ وَلا يَقُومُ بِذَلِكَ إِلا مَنْ كَانَ مِنْهُمْ قُلْتُ مَنْ أُولَئِكَ قَالَ مَنْ قَامَ بِشَرَائِطِ اللهِ عَزَّ وَجَلَّ فِي الْقِتَالِ وَالْجِهَادِ عَلَى الْمُجَاهِدِينَ فَهُوَ الْمَأْذُونُ لَهُ فِي الدُّعَاءِ إِلَى اللهِ عَزَّ وَجَلَّ وَمَنْ لَمْ يَكُنْ قَائِماً بِشَرَائِطِ اللهِ عَزَّ وَجَلَّ فِي الْجِهَادِ عَلَى الْمُجَاهِدِينَ فَلَيْسَ بِمَأْذُونٍ لَهُ فِي الْجِهَادِ وَلا الدُّعَاءِ إِلَى اللهِ حَتَّى يَحْكُمَ فِي نَفْسِهِ مَا أَخَذَ اللهُ عَلَيْهِ مِنْ شَرَائِطَ الْجِهَادِ قُلْتُ فَبَيِّنْ لِي يَرْحَمُكَ اللهُ قَالَ إِنَّ اللهَ تَبَارَكَ وَتَعَالَى أَخْبَرَ [نَبِيَّهُ] فِي كِتَابِهِ الدُّعَاءَ إِلَيْهِ وَوَصَفَ الدُّعَاةَ إِلَيْهِ فَجَعَلَ ذَلِكَ لَهُمْ دَرَجَاتٍ يُعَرِّفُ بَعْضُهَا بَعْضاً وَيُسْتَدَلُّ بِبَعْضِهَا عَلَى بَعْضٍ فَأَخْبَرَ أَنَّهُ تَبَارَكَ وَتَعَالَى أَوَّلُ مَنْ دَعَا إِلَى نَفْسِهِ وَدَعَا إِلَى طَاعَتِهِ وَاتِّبَاعِ أَمْرِهِ فَبَدَأَ بِنَفْسِهِ فَقَالَ وَاللهُ يَدْعُوا إِلى دارِ السَّلامِ وَيَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ ثُمَّ ثَنَّى بِرَسُولِهِ فَقَالَ ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ يَعْنِي بِالْقُرْآنِ وَلَمْ يَكُنْ دَاعِياً إِلَى اللهِ عَزَّ وَجَلَّ مَنْ خَالَفَ أَمْرَ اللهِ وَيَدْعُو إِلَيْهِ بِغَيْرِ مَا أُمِرَ [بِهِ] فِي كِتَابِهِ وَالَّذِي أَمَرَ أَنْ لا يُدْعَى إِلا بِهِ وَقَالَ فِي نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّكَ لَتَهْدِي إِلى صِراطٍ مُسْتَقِيمٍ يَقُولُ تَدْعُو ثُمَّ ثَلَّثَ بِالدُّعَاءِ إِلَيْهِ بِكِتَابِهِ أَيْضاً فَقَالَ تَبَارَكَ وَتَعَالَى إِنَّ هذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ أَيْ يَدْعُو وَيُبَشِّرُ الْمُؤْمِنِينَ ثُمَّ ذَكَرَ مَنْ أَذِنَ لَهُ فِي الدُّعَاءِ إِلَيْهِ بَعْدَهُ وَبَعْدَ رَسُولِهِ فِي كِتَابِهِ فَقَالَ وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولئِكَ هُمُ الْمُفْلِحُونَ ثُمَّ أَخْبَرَ عَنْ هَذِهِ الأمَّةِ وَمِمَّنْ هِيَ وَأَنَّهَا مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَمِنْ ذُرِّيَّةِ إِسْمَاعِيلَ مِنْ سُكَّانِ الْحَرَمِ مِمَّنْ لَمْ يَعْبُدُوا غَيْرَ اللهِ قَطُّ الَّذِينَ وَجَبَتْ لَهُمُ الدَّعْوَةُ دَعْوَةُ إِبْرَاهِيمَ وَإِسْمَاعِيلَ مِنْ أَهْلِ الْمَسْجِدِ الَّذِينَ أَخْبَرَ عَنْهُمْ فِي كِتَابِهِ أَنَّهُ أَذْهَبَ عَنْهُمُ الرِّجْسَ وَطَهَّرَهُمْ تَطْهِيراً الَّذِينَ وَصَفْنَاهُمْ قَبْلَ هَذَا فِي صِفَةِ أُمَّةِ إِبْرَاهِيمَ (عَلَيْهِ السَّلام) الَّذِينَ عَنَاهُمُ اللهُ تَبَارَكَ وَتَعَالَى فِي قَوْلِهِ أَدْعُوا إِلَى اللهِ عَلى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي يَعْنِي أَوَّلَ مَنِ اتَّبَعَهُ عَلَى الإيمَانِ بِهِ وَالتَّصْدِيقِ لَهُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللهِ عَزَّ وَجَلَّ مِنَ الأمَّةِ الَّتِي بُعِثَ فِيهَا وَمِنْهَا وَإِلَيْهَا قَبْلَ الْخَلْقِ مِمَّنْ لَمْ يُشْرِكْ بِاللهِ قَطُّ وَلَمْ يَلْبِسْ إِيمَانَهُ بِظُلْمٍ وَهُوَ الشِّرْكُ ثُمَّ ذَكَرَ أَتْبَاعَ نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَتْبَاعَ هَذِهِ الأمَّةِ الَّتِي وَصَفَهَا فِي كِتَابِهِ بِالأمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ وَجَعَلَهَا دَاعِيَةً إِلَيْهِ وَأَذِنَ لَهَا فِي الدُّعَاءِ إِلَيْهِ فَقَالَ يا أَيُّهَا النَّبِيُّ حَسْبُكَ اللهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ ثُمَّ وَصَفَ أَتْبَاعَ نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الْمُؤْمِنِينَ فَقَالَ عَزَّ وَجَلَّ مُحَمَّدٌ رَسُولُ اللهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَماءُ بَيْنَهُمْ تَراهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلا مِنَ اللهِ وَرِضْواناً سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذلِكَ مَثَلُهُمْ فِي التَّوْراةِ وَمَثَلُهُمْ فِي الإنْجِيلِ وَقَالَ يَوْمَ لا يُخْزِي اللهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعى بَيْنَ أَيْدِيهِمْ وَبِأَيْمانِهِمْ يَعْنِي أُولَئِكَ الْمُؤْمِنِينَ وَقَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ ثُمَّ حَلاهُمْ وَوَصَفَهُمْ كَيْ لا يَطْمَعَ فِي اللِّحَاقِ بِهِمْ إِلا مَنْ كَانَ مِنْهُمْ فَقَالَ فِيمَا حَلاهُمْ بِهِ وَوَصَفَهُمْ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ إِلَى قَوْلِهِ أُولئِكَ هُمُ الْوارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيها خالِدُونَ وَقَالَ فِي. صِفَتِهِمْ وَحِلْيَتِهِمْ أَيْضاً الَّذِينَ لا يَدْعُونَ مَعَ اللهِ إِلهاً آخَرَ وَلا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلا بِالْحَقِّ وَلا يَزْنُونَ وَمَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَيَخْلُدْ فِيهِ مُهاناً ثُمَّ أَخْبَرَ أَنَّهُ اشْتَرَى مِنْ هَؤُلاءِ الْمُؤْمِنِينَ وَمَنْ كَانَ عَلَى مِثْلِ صِفَتِهِمْ أَنْفُسَهُمْ وَأَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا فِي التَّوْراةِ وَالإنْجِيلِ وَالْقُرْآنِ ثُمَّ ذَكَرَ وَفَاءَهُمْ لَهُ بِعَهْدِهِ وَمُبَايَعَتِهِ فَقَالَ وَمَنْ أَوْفى بِعَهْدِهِ مِنَ اللهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بايَعْتُمْ بِهِ وَذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ فَلَمَّا نَزَلَتْ هَذِهِ الآيَةُ إِنَّ اللهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ قَامَ رَجُلٌ إِلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا نَبِيَّ اللهِ أَرَأَيْتَكَ الرَّجُلُ يَأْخُذُ سَيْفَهُ فَيُقَاتِلُ حَتَّى يُقْتَلَ إِلا أَنَّهُ يَقْتَرِفُ مِنْ هَذِهِ الْمَحَارِمِ أَشَهِيدٌ هُوَ فَأَنْزَلَ اللهُ عَزَّ وَجَلَّ عَلَى رَسُولِهِ التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْحافِظُونَ لِحُدُودِ اللهِ وَبَشِّرِ الْمُؤْمِنِينَ فَفَسَّرَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُجَاهِدِينَ مِنَ الْمُؤْمِنِينَ الَّذِينَ هَذِهِ صِفَتُهُمْ وَحِلْيَتُهُمْ بِالشَّهَادَةِ وَالْجَنَّةِ وَقَالَ التَّائِبُونَ مِنَ الذُّنُوبِ الْعَابِدُونَ الَّذِينَ لا يَعْبُدُونَ إِلا اللهَ وَلا يُشْرِكُونَ بِهِ شَيْئاً الْحَامِدُونَ الَّذِينَ يَحْمَدُونَ اللهَ عَلَى كُلِّ حَالٍ فِي الشِّدَّةِ وَالرَّخَاءِ السَّائِحُونَ وَهُمُ الصَّائِمُونَ الرَّاكِعُونَ السَّاجِدُونَ الَّذِينَ يُوَاظِبُونَ عَلَى الصَّلَوَاتِ الْخَمْسِ وَالْحَافِظُونَ لَهَا وَالْمُحَافِظُونَ عَلَيْهَا بِرُكُوعِهَا وَسُجُودِهَا وَفِي الْخُشُوعِ فِيهَا وَفِي أَوْقَاتِهَا الآمِرُونَ بِالْمَعْرُوفِ بَعْدَ ذَلِكَ وَالْعَامِلُونَ بِهِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْمُنْتَهُونَ عَنْهُ قَالَ فَبَشِّرْ مَنْ قُتِلَ وَهُوَ قَائِمٌ بِهَذِهِ الشُّرُوطِ بِالشَّهَادَةِ وَالْجَنَّةِ ثُمَّ أَخْبَرَ تَبَارَكَ وَتَعَالَى أَنَّهُ لَمْ يَأْمُرْ بِالْقِتَالِ إِلا أَصْحَابَ هَذِهِ الشُّرُوطِ فَقَالَ عَزَّ وَجَلَّ أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللهَ عَلى نَصْرِهِمْ لَقَدِيرٌ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ بِغَيْرِ حَقٍّ إِلا أَنْ يَقُولُوا رَبُّنَا اللهُ وَ ذَلِكَ أَنَّ جَمِيعَ مَا بَيْنَ السَّمَاءِ وَالأرْضِ للهِ عَزَّ وَجَلَّ وَلِرَسُولِهِ وَلأتْبَاعِهِمَا مِنَ الْمُؤْمِنِينَ مِنْ أَهْلِ هَذِهِ الصِّفَةِ فَمَا كَانَ مِنَ الدُّنْيَا فِي أَيْدِي الْمُشْرِكِينَ وَالْكُفَّارِ وَالظَّلَمَةِ وَالْفُجَّارِ مِنْ أَهْلِ الْخِلافِ لِرَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْمُوَلِّي عَنْ طَاعَتِهِمَا مِمَّا كَانَ فِي أَيْدِيهِمْ ظَلَمُوا فِيهِ الْمُؤْمِنِينَ مِنْ أَهْلِ هَذِهِ الصِّفَاتِ وَغَلَبُوهُمْ عَلَيْهِ مِمَّا أَفَاءَ اللهُ عَلَى رَسُولِهِ فَهُوَ حَقُّهُمْ أَفَاءَ اللهُ عَلَيْهِمْ وَرَدَّهُ إِلَيْهِمْ وَإِنَّمَا مَعْنَى الْفَيْءِ كُلُّ مَا صَارَ إِلَى الْمُشْرِكِينَ ثُمَّ رَجَعَ مِمَّا كَانَ قَدْ غُلِبَ عَلَيْهِ أَوْ فِيهِ فَمَا رَجَعَ إِلَى مَكَانِهِ مِنْ قَوْلٍ أَوْ فِعْلٍ فَقَدْ فَاءَ مِثْلُ قَوْلِ اللهِ عَزَّ وَجَلَّ لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فاؤُ فَإِنَّ اللهَ غَفُورٌ رَحِيمٌ أَيْ رَجَعُوا ثُمَّ قَالَ وَإِنْ عَزَمُوا الطَّلاقَ فَإِنَّ اللهَ سَمِيعٌ عَلِيمٌ وَقَالَ وَإِنْ طائِفَتانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُما فَإِنْ بَغَتْ إِحْداهُما عَلَى الأخْرى فَقاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلى أَمْرِ اللهِ أَيْ تَرْجِعَ فَإِنْ فاءَتْ أَيْ رَجَعَتْ فَأَصْلِحُوا بَيْنَهُما بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللهَ يُحِبُّ الْمُقْسِطِينَ يَعْنِي بِقَوْلِهِ تَفِيءَ تَرْجِعَ فَذَلِكَ الدَّلِيلُ عَلَى أَنَّ الْفَيْءَ كُلُّ رَاجِعٍ إِلَى مَكَانٍ قَدْ كَانَ عَلَيْهِ أَوْ فِيهِ وَيُقَالُ لِلشَّمْسِ إِذَا زَالَتْ قَدْ فَاءَتِ الشَّمْسُ حِينَ يَفِيءُ الْفَيْءُ عِنْدَ رُجُوعِ الشَّمْسِ إِلَى زَوَالِهَا وَكَذَلِكَ مَا أَفَاءَ اللهُ عَلَى الْمُؤْمِنِينَ مِنَ الْكُفَّارِ فَإِنَّمَا هِيَ حُقُوقُ الْمُؤْمِنِينَ رَجَعَتْ إِلَيْهِمْ بَعْدَ ظُلْمِ الْكُفَّارِ إِيَّاهُمْ فَذَلِكَ قَوْلُهُ أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا مَا كَانَ الْمُؤْمِنُونَ أَحَقَّ بِهِ مِنْهُمْ وَإِنَّمَا أُذِنَ لِلْمُؤْمِنِينَ الَّذِينَ قَامُوا بِشَرَائِطِ الإيمَانِ الَّتِي وَصَفْنَاهَا وَذَلِكَ أَنَّهُ لا يَكُونُ مَأْذُوناً لَهُ فِي الْقِتَالِ حَتَّى يَكُونَ مَظْلُوماً وَلا يَكُونُ مَظْلُوماً حَتَّى يَكُونَ مُؤْمِناً وَلا يَكُونُ. مُؤْمِناً حَتَّى يَكُونَ قَائِماً بِشَرَائِطِ الإيمَانِ الَّتِي اشْتَرَطَ اللهُ عَزَّ وَجَلَّ عَلَى الْمُؤْمِنِينَ وَالْمُجَاهِدِينَ فَإِذَا تَكَامَلَتْ فِيهِ شَرَائِطُ اللهِ عَزَّ وَجَلَّ كَانَ مُؤْمِناً وَإِذَا كَانَ مُؤْمِناً كَانَ مَظْلُوماً وَإِذَا كَانَ مَظْلُوماً كَانَ مَأْذُوناً لَهُ فِي الْجِهَادِ لِقَوْلِهِ عَزَّ وَجَلَّ أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللهَ عَلى نَصْرِهِمْ لَقَدِيرٌ وَإِنْ لَمْ يَكُنْ مُسْتَكْمِلا لِشَرَائِطِ الإيمَانِ فَهُوَ ظَالِمٌ مِمَّنْ يَبْغِي وَيَجِبُ جِهَادُهُ حَتَّى يَتُوبَ وَلَيْسَ مِثْلُهُ مَأْذُوناً لَهُ فِي الْجِهَادِ وَالدُّعَاءِ إِلَى اللهِ عَزَّ وَجَلَّ لأنَّهُ لَيْسَ مِنَ الْمُؤْمِنِينَ الْمَظْلُومِينَ الَّذِينَ أُذِنَ لَهُمْ فِي الْقُرْآنِ فِي الْقِتَالِ فَلَمَّا نَزَلَتْ هَذِهِ الآيَةُ أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا فِي الْمُهَاجِرِينَ الَّذِينَ أَخْرَجَهُمْ أَهْلُ مَكَّةَ مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ أُحِلَّ لَهُمْ جِهَادُهُمْ بِظُلْمِهِمْ إِيَّاهُمْ وَأُذِنَ لَهُمْ فِي الْقِتَالِ فَقُلْتُ فَهَذِهِ نَزَلَتْ فِي الْمُهَاجِرِينَ بِظُلْمِ مُشْرِكِي أَهْلِ مَكَّةَ لَهُمْ فَمَا بَالُهُمْ فِي قِتَالِهِمْ كِسْرَى وَقَيْصَرَ وَمَنْ دُونَهُمْ مِنْ مُشْرِكِي قَبَائِلِ الْعَرَبِ فَقَالَ لَوْ كَانَ إِنَّمَا أُذِنَ لَهُمْ فِي قِتَالِ مَنْ ظَلَمَهُمْ مِنْ أَهْلِ مَكَّةَ فَقَطْ لَمْ يَكُنْ لَهُمْ إِلَى قِتَالِ جُمُوعِ كِسْرَى وَقَيْصَرَ وَغَيْرِ أَهْلِ مَكَّةَ مِنْ قَبَائِلِ الْعَرَبِ سَبِيلٌ لأنَّ الَّذِينَ ظَلَمُوهُمْ غَيْرُهُمْ وَإِنَّمَا أُذِنَ لَهُمْ فِي قِتَالِ مَنْ ظَلَمَهُمْ مِنْ أَهْلِ مَكَّةَ لإخْرَاجِهِمْ إِيَّاهُمْ مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ بِغَيْرِ حَقٍّ وَلَوْ كَانَتِ الآيَةُ إِنَّمَا عَنَتِ الْمُهَاجِرِينَ الَّذِينَ ظَلَمَهُمْ أَهْلُ مَكَّةَ كَانَتِ الآيَةُ مُرْتَفِعَةَ الْفَرْضِ عَمَّنْ بَعْدَهُمْ إِذَا لَمْ يَبْقَ مِنَ الظَّالِمِينَ وَالْمَظْلُومِينَ أَحَدٌ وَكَانَ فَرْضُهَا مَرْفُوعاً عَنِ النَّاسِ بَعْدَهُمْ [إِذَا لَمْ يَبْقَ مِنَ الظَّالِمِينَ وَالْمَظْلُومِينَ أَحَدٌ] وَلَيْسَ كَمَا ظَنَنْتَ وَلا كَمَا ذَكَرْتَ وَلَكِنَّ الْمُهَاجِرِينَ ظُلِمُوا مِنْ جِهَتَيْنِ ظَلَمَهُمْ أَهْلُ مَكَّةَ بِإِخْرَاجِهِمْ مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ فَقَاتَلُوهُمْ بِإِذْنِ اللهِ لَهُمْ فِي ذَلِكَ وَظَلَمَهُمْ كِسْرَى وَقَيْصَرُ وَمَنْ كَانَ دُ��نَهُمْ مِنْ قَبَائِلِ الْعَرَبِ وَالْعَجَمِ بِمَا كَانَ فِي أَيْدِيهِمْ مِمَّا كَانَ الْمُؤْمِنُونَ أَحَقَّ بِهِ مِنْهُمْ فَقَدْ قَاتَلُوهُمْ بِإِذْنِ اللهِ عَزَّ وَجَلَّ لَهُمْ فِي ذَلِكَ وَبِحُجَّةِ هَذِهِ الآيَةِ يُقَاتِلُ مُؤْمِنُو كُلِّ زَمَانٍ وَإِنَّمَا أَذِنَ اللهُ عَزَّ وَجَلَّ لِلْمُؤْمِنِينَ الَّذِينَ قَامُوا بِمَا وَصَفَهَا اللهُ عَزَّ وَجَلَّ مِنَ الشَّرَائِطِ الَّتِي شَرَطَهَا اللهُ عَلَى الْمُؤْمِنِينَ فِي الإيمَانِ وَالْجِهَادِ وَمَنْ كَانَ قَائِماً بِتِلْكَ الشَّرَائِطِ فَهُوَ مُؤْمِنٌ وَهُوَ مَظْلُومٌ وَمَأْذُونٌ لَهُ فِي الْجِهَادِ بِذَلِكَ الْمَعْنَى وَمَنْ كَانَ عَلَى خِلافِ ذَلِكَ فَهُوَ ظَالِمٌ وَلَيْسَ مِنَ الْمَظْلُومِينَ وَلَيْسَ بِمَأْذُونٍ لَهُ فِي الْقِتَالِ وَلا بِالنَّهْيِ عَنِ الْمُنْكَرِ وَالأمْرِ بِالْمَعْرُوفِ لأنَّهُ لَيْسَ مِنْ أَهْلِ ذَلِكَ وَلا مَأْذُونٍ لَهُ فِي الدُّعَاءِ إِلَى اللهِ عَزَّ وَجَلَّ لأنَّهُ لَيْسَ يُجَاهِدُ مِثْلُهُ وَأُمِرَ بِدُعَائِهِ إِلَى اللهِ وَلا يَكُونُ مُجَاهِداً مَنْ قَدْ أُمِرَ الْمُؤْمِنُونَ بِجِهَادِهِ وَحَظَرَ الْجِهَادَ عَلَيْهِ وَمَنَعَهُ مِنْهُ وَلا يَكُونُ دَاعِياً إِلَى اللهِ عَزَّ وَجَلَّ مَنْ أُمِرَ بِدُعَاءِ مِثْلِهِ إِلَى التَّوْبَةِ وَالْحَقِّ وَالأمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ وَلا يَأْمُرُ بِالْمَعْرُوفِ مَنْ قَدْ أُمِرَ أَنْ يُؤْمَرَ بِهِ وَلا يَنْهَى عَنِ الْمُنْكَرِ مَنْ قَدْ أُمِرَ أَنْ يُنْهَى عَنْهُ فَمَنْ كَانَتْ قَدْ تَمَّتْ فِيهِ شَرَائِطُ اللهِ عَزَّ وَجَلَّ الَّتِي وُصِفَ بِهَا أَهْلُهَا مِنْ أَصْحَابِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ مَظْلُومٌ فَهُوَ مَأْذُونٌ لَهُ فِي الْجِهَادِ كَمَا أُذِنَ لَهُمْ فِي الْجِهَادِ لأنَّ حُكْمَ اللهِ عَزَّ وَجَلَّ فِي الأوَّلِينَ وَالآخِرِينَ وَفَرَائِضَهُ عَلَيْهِمْ سَوَاءٌ إِلا مِنْ عِلَّةٍ أَوْ حَادِثٍ يَكُونُ وَالأوَّلُونَ وَالآخِرُونَ أَيْضاً فِي مَنْعِ الْحَوَادِثِ شُرَكَاءُ وَالْفَرَائِضُ عَلَيْهِمْ وَاحِدَةٌ يُسْأَلُ الآخِرُونَ عَنْ أَدَاءِ الْفَرَائِضِ عَمَّا يُسْأَلُ عَنْهُ الأوَّلُونَ وَيُحَاسَبُونَ عَمَّا بِهِ يُحَاسَبُونَ وَمَنْ لَمْ يَكُنْ عَلَى صِفَةِ مَنْ أَذِنَ اللهُ لَهُ فِي الْجِهَادِ مِنَ الْمُؤْمِنِينَ فَلَيْسَ مِنْ أَهْلِ الْجِهَادِ وَلَيْسَ بِمَأْذُونٍ لَهُ فِيهِ حَتَّى يَفِيءَ بِمَا شَرَطَ اللهُ عَزَّ وَجَلَّ عَلَيْهِ فَإِذَا تَكَامَلَتْ فِيهِ شَرَائِطُ اللهِ عَزَّ وَجَلَّ عَلَى الْمُؤْمِنِينَ وَالْمُجَاهِدِينَ فَهُوَ مِنَ الْمَأْذُونِينَ لَهُمْ فِي الْجِهَادِ فَلْيَتَّقِ اللهَ عَزَّ وَجَلَّ عَبْدٌ وَلا يَغْتَرَّ بِالأمَانِيِّ الَّتِي نَهَى اللهُ عَزَّ وَجَلَّ عَنْهَا مِنْ هَذِهِ الأحَادِيثِ الْكَاذِبَةِ عَلَى اللهِ الَّتِي يُكَذِّبُهَا الْقُرْآنُ وَيَتَبَرَّأُ مِنْهَا وَمِنْ حَمَلَتِهَا وَرُوَاتِهَا وَلا يَقْدَمُ عَلَى اللهِ عَزَّ وَجَلَّ بِشُبْهَةٍ لا يُعْذَرُ بِهَا فَإِنَّهُ لَيْسَ وَرَاءَ الْمُتَعَرِّضِ لِلْقَتْلِ فِي سَبِيلِ اللهِ مَنْزِلَةٌ يُؤْتَى اللهُ مِنْ قِبَلِهَا وَهِيَ غَايَةُ الأعْمَالِ فِي عِظَمِ قَدْرِهَا فَلْيَحْكُمِ امْرُؤٌ. لِنَفْسِهِ وَلْيُرِهَا كِتَابَ اللهِ عَزَّ وَجَلَّ وَيَعْرِضُهَا عَلَيْهِ فَإِنَّهُ لا أَحَدَ أَعْرَفُ بِالْمَرْءِ مِنْ نَفْسِهِ فَإِنْ وَجَدَهَا قَائِمَةً بِمَا شَرَطَ اللهُ عَلَيْهِ فِي الْجِهَادِ فَلْيُقْدِمْ عَلَى الْجِهَادِ وَإِنْ عَلِمَ تَقْصِيراً فَلْيُصْلِحْهَا وَلْيُقِمْهَا عَلَى مَا فَرَضَ اللهُ عَلَيْهَا مِنَ الْجِهَادِ ثُمَّ لْيُقْدِمْ بِهَا وَهِيَ طَاهِرَةٌ مُطَهَّرَةٌ مِنْ كُلِّ دَنَسٍ يَحُولُ بَيْنَهَا وَبَيْنَ جِهَادِهَا وَلَسْنَا نَقُولُ لِمَنْ أَرَادَ الْجِهَادَ وَهُوَ عَلَى خِلافِ مَا وَصَفْنَا مِنْ شَرَائِطِ اللهِ عَزَّ وَجَلَّ عَلَى الْمُؤْمِنِينَ وَالْمُجَاهِدِينَ لا تُجَاهِدُوا وَلَكِنْ نَقُولُ قَدْ عَلَّمْنَاكُمْ مَا شَرَطَ اللهُ عَزَّ وَجَلَّ عَلَى أَهْلِ الْجِهَادِ الَّذِينَ بَايَعَهُمْ وَاشْتَرَى مِنْهُمْ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِالْجِنَانِ فَلْيُصْلِحِ امْرُؤٌ مَا عَلِمَ مِنْ نَفْسِهِ مِنْ تَقْصِيرٍ عَنْ ذَلِكَ وَلْيَعْرِضْهَا عَلَى شَرَائِطِ اللهِ فَإِنْ رَأَى أَنَّهُ قَدْ وَفَى بِهَا وَتَكَامَلَتْ فِيهِ فَإِنَّهُ مِمَّنْ أَذِنَ اللهُ عَزَّ وَجَلَّ لَهُ فِي الْجِهَادِ فَإِنْ أَبَى أَنْ لا يَكُونَ مُجَاهِداً عَلَى مَا فِيهِ مِنَ الإصْرَارِ عَلَى الْمَعَاصِي وَالْمَحَارِمِ وَالإقْدَامِ عَلَى الْجِهَادِ بِالتَّخْبِيطِ وَالْعَمَى وَالْقُدُومِ عَلَى اللهِ عَزَّ وَجَلَّ بِالْجَهْلِ وَالرِّوَايَاتِ الْكَاذِبَةِ فَلَقَدْ لَعَمْرِي جَاءَ الأثَرُ فِيمَنْ فَعَلَ هَذَا الْفِعْلَ إِنَّ اللهَ عَزَّ وَجَلَّ يَنْصُرُ هَذَا الدِّينَ بِأَقْوَامٍ لا خَلاقَ لَهُمْ فَلْيَتَّقِ اللهَ عَزَّ وَجَلَّ امْرُؤٌ وَلْيَحْذَرْ أَنْ يَكُونَ مِنْهُمْ فَقَدْ بَيَّنَ لَكُمْ وَلا عُذْرَ لَكُمْ بَعْدَ الْبَيَانِ فِي الْجَهْلِ وَلا قُوَّةَ إِلا بِاللهِ وَحَسْبُنَا اللهُ عَلَيْهِ تَوَكَّلْنَا وَإِلَيْهِ الْمَصِيرُ.
1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd from abu ‘ Amr al-Zubayriy who has said the following: “This is concerning my question before abu ‘ Abd Allah (a.s.), ‘Instruct me about calling to Allah and Jihad for His cause. Is it only for a certain group besides whom for others it is not permissible or it is permissible for all who believe in Allah, the Most Majestic, the Most Glorious and in the Messenger of Allah? Whoever is as such has permission to call to Allah, the Most Majestic, the Most Glorious, to His obedience and do Jihad for His cause? “He (the Imam) replied, ‘It is for a certain people only. It is not lawful for others beside them. No one other than one who is of these certain people has the right to do Jihad? I then asked, ‘Who are these people?’ He (the Imam) replied, ‘They are those who stand by the stipulations of Allah, the Most Majestic, the Most Glorious during the war and Jihad is done by the army. Such people have permission to call to Allah, the Most Majestic, the Most Glorious. Those who do not stand up to the stipulations of Allah, the Most Majestic, the Most Glorious, in war about the soldiers, do not have permission for Jihad and calling to Allah until they make Allah’s stipulations about Jihad rule and govern them? I then said, ‘Explain it to me. I pray to Allah to grant you favors? “He (the Imam) said, ‘Allah, the most Blessed, the most High, informed His prophet in His book how to call people to Him and has described it therein. He has made Jihad of degrees, which can be understood by means of one another and one leads to the other. He, the most Blessed, the most High, has informed that He Himself calls to His own-self and to His obedience and to following His commands. He has begun with Himself saying, “Allah calls to the house of peace and guides whomever He wants to the right path.” (10:25) He then has enjoined upon His Messenger and has said, “O Muhammad, call to the path of your Lord with wisdom, good advice and reason with them with that which is good.” (16:125) It means that he should reason with them by means of the Holy Quran. One who opposes the commands of Allah, the Most Majestic, the Most Glorious, is not calling to Allah. He only calls to Allah by that which is other than with which He has commanded in His book to call thereby and it is that in which He has commanded not to call by any means other than this (book). About His Holy Prophet He has said, “You certainly guide to the right path.” (42:52) It “guide” means you call to the right path. He, the most Blessed, the most High, has joined a third party for this task which is His book saying, “This Quran guides (calls) to that which is upright and gives glad news to the believers.” (17:9) “He then has mentioned those who after His own self, His prophet and His book have permission to call to Him saying, ‘Among you there must exist people who call to goodness, command (people) to do what is good and prohibit (people) from committing evil deeds; such are the successful ones? (3:104) He has given more information about who this ’Ummah (nation) is that it is of the offspring of Ibrahim and Isma’il, of the residents of the sacred land, of the ones who never worshipped anyone besides Allah. They are those on whom it is obligatory to call. It is the call of Ibrahim and Isma’il of the people of al-Masjid about whom Allah has spoken in His book that He has removed from them all rijs and has cleansed them thoroughly. They are those whom we have mentioned when speaking of the followers of Ibrahim (a.s.) who are meant to be the ones about whom Allah, the most Blessed, the most High, speaks in the following verse, “I call to Allah with awareness on my part as well as those who follow me.” (12:108) It is a reference to those who followed him in belief in him and affirmation of his truthfulness about whatever he had brought from Allah, the Most Majestic, the Most Glorious. They are of the ‘Ummah in whom he was sent and to whom he belonged and to whom he was sent before the creation of those who never considered anyone as partner of Allah and who never mixed their belief with injustice which is paganism. He then has mentioned the followers of His prophet and the followers of this ’Ummah which He has described in His book as the ones who command people to do good and prohibit them from committing evil and has considered them as the callers to Him and has given them permission to call to Him saying, “O prophet, Allah is sufficient (support for you) and those who follow you of the believers.” (8:64) He then has described the followers of His prophet of the believers and He, the Most Majestic, the Most Glorious, has said, “Muhammad is the Messenger of Allah and those who are with him are stern against the unbelievers. They are compassionate to each other. You can see them performing Ruku’s and Sajdah, to seek extra favors from Allah, and pleasure. Their marks are found on their faces because of frequent Sajdah. This is how they are described in the Torah and their description in the bible is. . . .” (48:29) ‘He has also said, “On the day when Allah will not fail the prophet and the believers. They will have their light run in front of them and on their right sides.” (66:8) It is a reference to the believers. Allah has said, “Believers are indeed successful.” (23:2) He then has praised and described them in a very special way so that no one other than those who are like them can consider themselves as one of them. In their praise and in their description He has said, “They are those who are khashV (very humble) in their Salat (prayer), those who stay away from useless matters. . . . they are the ones who inherit, those who inherit paradise wherein they live forever.” (23:3-11) He has also said in their praise and in their description, “They are those who do not pray to anyone besides Allah as the Lord and who do not destroy any soul that Allah has prohibited to destroy except for a truthful purpose, who do not commit fornication and those who do so have committed a sin. His punishment, on the Day of Judgment, will double and they live therein forever in humiliation. ”(24: 68-69) ‘He then has said that He has purchased from these believers their souls and those who possess likewise of their qualities, “Their souls and properties in exchange for paradise; They fight for the cause of Allah so they destroy the enemy and themselves become martyrs. It is a promise to them in all truth in the Torah, the bible and al-Quran.” He then has mentioned their standing by their promise and covenant and their pledging allegiance saying, “Who is more firm in his promise than Allah? Your deal of selling (your souls) is glad news for you and this is the great success.” (9:111) ‘When this verse (9:111) was revealed a man stood up before the Holy Prophet and said, “O Holy Prophet of Allah, do you think, a man who takes up his sword and fights until he is killed, is considered a martyr?” Allah, the Most Majestic, the Most Glorious, then revealed the following verse to His prophet, “The repenting, those who praise (Allah) who fast, perform Ruku’ and Sajdah, who command people to do good and prohibit them from committing evil, who protect the laws of Allah, (you can) give glad news to the believing people.” (9:112) The Holy Prophet (a.s.), then interpreted it as a reference to those of the believers who possess such qualities and praise as martyrs deserving paradise. He said that it means repenting from sins, the worshippers who worship only Allah without considering anything as His partner. Praising (Allah) are those who praise Allah in all conditions; in hardships and in ease. Sa’ihun are those who fast. Performing Ruku ’ and Sajdah are those who regularly perform their five times’ daily Salat (prayer), who protect them and safe guard Ruku’, Sajdah in proper humbleness in their proper times. They thereafter command people to do good and prohibit from committing evil and themselves stay away there-from. He said, “Give glad news of paradise and martyrdom to those who are killed while they stand by these conditions.” He, the most Blessed, the most High, then has informed that He has not commanded anyone who does not possess these qualities to do Jihad. ‘He, the Most Majestic, the Most Glorious, said, “Those who are subjected to injustice are given permission to fight and Allah has the power to help them, those who are expelled from their towns without any good reason, except their saying that Allah is our Lord.” (22:39-40) ‘This is because everything between the earth and the sky belongs to Allah, the Most Majestic, the Most Glorious, His Messenger and their believing followers who have these qualities. Whatever of the worldly things exist in the hands of the pagans, unbelievers, unjust people and sinful people of those opposing the Messenger of Allah and who turn to disobey them, whatever is found in their hands is because of their doing injustice to the believers who possess those qualities. They have suppressed them (the believers) in matters of what Allah has returned (granted) to His Messenger. Thus, it is of their (believers’) rights that Allah has returned to them as Fay ’. The meaning of al-Fay’ is whatever goes in the hands of the pagans and then returns whatever, through their suppression of others, they had taken. So whatever of words or deeds returns back to its place is in the condition of al-Fay’ as it is mentioned in the words of Allah, the Most Majestic, the Most Glorious, “Those who swear to stay away from their women must wait for four months but if they go back Allah is forgiving and merciful.” (2:226) The word “fa”u” signifies “to return”. He then has said, “If they decide to divorce, Allah is hearing and knowledgeable.” (2:227) He has also said, “If two groups of believing people fight each other you must arrange reconciliation between them. If one group rebels against the other you must fight the rebellious ones until they “tafi’u” (go back) to submit themselves to the command of Allah. If they submitted (returned) then arrange reconciliation between them with justice; Allah loves those who practice justice.” (49:10) He by his word “tafi’u” has meant “return”. This is proof that al-Fay’ is whatever returns to the place where it was or it belonged. It then is said about the sun when it declines toward the west, “fa” at al-Shams”. It is said so when the shadow of an object goes back to increase after decreasing. So also is what returns to the believing people from the unbelievers. It is so because of being of the rights of the believing people, which is returned to them after injustice was done to them by the unbelievers. Of such issues are His words, “Permission is granted to the fighters because of injustice done to them.” Believers in general do not qualify for such permission. Such permission is given to those believers who stand by the conditions of their faith and belief, which we already have described. This is because a believer does not have such permission unless injustice is done to him and he cannot be an oppressed one unless he is a believer. He cannot be a believer unless he stands by the stipulations of his belief and faith which Allah, the Most Majestic, the Most Glorious, has set upon the believers and those who do Jihad. When the stipulations of Allah, the Most Majestic, the Most Glorious, are accomplished in him, he becomes a believer. When he is considered a believer he is oppressed and when he becomes oppressed, permission is given to him to do Jihad because of the words of Allah, the Most Majestic, the Most Glorious, “Permission to fight is given to them because of injustice done to them and Allah has the power to help them.” If he is not up to the stipulations of belief, he is unjust, and of those against whom doing Jihad is obligatory until he repents. He does not have permission to do Jihad or call to Allah, the Most Majestic, the Most Glorious; he is not of the believers to whom injustice is done and to whom permission to fight is given in the al-Quran. When this verse, “permission to fight . . .” was revealed about Muhajirin (immigrants) who were expelled from Makkah, their homeland and their properties it became lawful, He made it lawful for them to fight.’” “I then said, ‘This was revealed about Muhajirin because of the injustice of the pagans of Makkah. On what basis did they fight Kisra’ and Qaysar (Persians and Romans) and others such as pagan Arab tribes?’ “He (the Imam) replied, ‘If permission to fight was given only because of the injustice done to them by the pagans of Makkah, they then had no reason to fight such multitudes like Kisra’, Qaysar and people other than the people of Makkah of the Arab tribes. This is because those who did injustice to them (al-Muhajirun) were not these people. Instead they were the people of Makkah who had expelled them (al-Muhajirun) from their homeland and had dispossessed them of their properties without good reason. If the verse applied only to al-Muhajirun who were oppressed by the people of Makkah, this verse would remain without any applicable effect to others thereafter al-together; no one of the oppressors and the oppressed would have existed anymore. The obligation mentioned in it would have been lifted entirely after those people; the oppressed and the oppressors would have ceased to exist. In fact, it is not the way you thought it was and not the way I mentioned either. However, al-Muhajirun were oppressed in two ways. People of Makkah oppressed them by expelling them from their homeland and dispossessed them of their properties. Thus, they fought them by the permission of Allah. Kisra’ and Qaysar and others besides such people as the Arab and non- Arab tribes who oppressed them by keeping what rightfully belonged to the believing people. They fought them by the permission of Allah, the Most Majestic, the Most Glorious, in this matter. Based on the authority of this verse (22:39), the believing people of all times have the permission to fight. Allah, the Most Majestic, the Most Glorious, however, has given permission to the believing people who stand up to the stipulations which Allah, the Most Majestic, the Most Glorious, has described and fulfill the requirements they need to have in belief and Jihad. Whoever then stands up to such stipulations is a believer, an oppressed and has permission to do Jihad in the sense mentioned. Those otherwise are oppressors and are not oppressed ones. Such ones do not have the permission to fight, to prohibit from committing evil or command people to do good. It is because they are not qualified for such tasks and do not have the permission to call to Allah, the Most Majestic, the Most Glorious. He cannot do Jihad against people like his own-self or call to Allah. One against whom believing people are commanded to do Jihad is not the one who does Jihad; he is prohibited to do Jihad due to lack of qualification. Such people the like of whom is commanded to repent cannot call to Allah, the Most Majestic, the Most Glorious, call to the truth, command others to do good or prohibit others from committing evil. One about whom a command to command him to do good is issued or a command to prohibit him from committing evil is issued cannot prohibit others against evil. ‘Only those in whom the stipulations of Allah, the Most Majestic, the Most Glorious, which He has described as the qualified ones among the companions of the Holy Prophet, are complete, are of the oppressed ones. They have the permission to do Jihad just as they (al-Muhajirun) were given permission for Jihad. This is because the commands of Allah, the Most Majestic, the Most Glorious, are the same for the earlier and later generations, unless there is good reason or cause. People of the past generation or those of the coming generations are the same in matters of prohibitions also. People of the earlier generation were held responsible for a duty and so also is true of the people of the later generations who will be held accountable like those before them. One who does not have the qualification of those believing people to whom Allah has given permission to do Jihad is not qualified to do Jihad and does not have permission to do so until his return to the stipulation of Allah, the Most Majestic, the Most Glorious, upon him. When the stipulations of Allah, the Most Majestic, the Most Glorious, upon believing people and those who can do Jihad are found in him in complete form he then is one of those permitted to do Jihad. ‘A servant (of Allah) must maintain piety before Allah, the Most Majestic, the Most Glorious, and must not allow himself to be deceived by wishes which Allah, the Most Majestic, the Most Glorious, has prohibited to cherish in the form of the false Ahadith against Allah. It is of the kind of Ahadith, which is falsified by the Holy Quran. It denounces them and the carriers of such Ahadith as well as the narrators. (A servant of Allah) must not act before Allah, the Most Majestic, the Most Glorious, upon a doubtful matter in which he is not excused. In matters of lives involved for the cause of Allah, there is no position that can come in the presence of Allah before such matter. It is the ultimate act in greatness of value. One must have control over his ownself. One must show to himself the book of Allah, the Most Majestic, the Most Glorious, and examine it by means of the book of Allah; no one knows better about a person than his own self. If he finds it up to the stipulations of Allah in matters of Jihad, he then should proceed for Jihad. If he finds shortcomings he must reform them and make himself to stand up to what Allah has made obligatory upon him in the form of Jihad. Thereafter he must take steps for Jihad with a soul clean and cleansed of all filthy matters that come between him and his Jihad. We do not say to those who intend to do Jihad - and he is not up to what we described of the stipulations of Allah, the Most Majestic, the Most Glorious, upon the believing people and those who do Jihad - we do not say to them, “You must not do Jihad.” However, we do say to them that we have taught you the stipulations that Allah, the Most Majestic, the Most Glorious, has set upon the people of Jihad with whom He has made a deal and a contract of purchasing their souls and properties in exchange for paradise. ‘Therefore, one must reform the shortcomings that he finds in his self in matters of Allah’s stipulation. He must examine his soul in matters of the stipulations of Allah, the Most Majestic, the Most Glorious. If he finds that he is true to the stipulations and has completed them in himself, then he is of those whom Allah, the Most Majestic, the Most Glorious, has given permission to do Jihad. I swear by my life that there is Hadith about one who does not find his soul up to the stipulations of Allah. There is Hadith about one who instead finds his soul persisting in disobedience of Allah and in committing unlawful acts and in involvement in Jihad with confusion and ignorance and in acting against Allah, the Most Majestic, the Most Glorious, ignorantly and on the basis of false Ahadith. Allah, the Most Majestic, the Most Glorious, gives victory to this religion through such people who has no share or interest in it. One must maintain piety before Allah, the Most Majestic, the Most Glorious, and be cautious about becoming as one of them. It is explained to you and now you have no excuse for ignorance after explanation. There is no power without Allah. Allah is sufficient for us. With Him we place our trust and to Him is the destination.’”
