Tafseer of The Women · An-Nisaa · 4:99
For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving.
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
Allah, exalted be His praise, says: "As for those, it may be that Allah will pardon them," meaning by this those oppressed ones (al-mustaḍʿafīn). He says: perhaps Allah will pardon them, on account of the excuse in which they find themselves while being believers, so that He shows them favor by remitting their failure to emigrate (hijra), since they did not fail to do so out of choice, nor out of a preference on their part for the land of unbelief over the land of Islam, but on account of the incapacity in which they found themselves to depart from it = "and Allah is ever Pardoning, Forgiving": He says: and Allah has ever been "Pardoning," that is to say: possessor of pardon through His grace for the sins of His servants, in that He refrains from punishment for them = "Forgiving," covering their sins for them through His pardoning of them for them.
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It was mentioned that these two verses and the verse that follows them were revealed concerning groups of people from among the inhabitants of Mecca who had embraced Islam and believed in Allah and His Messenger, but who lagged behind from emigrating with the Messenger of Allah ﷺ when he emigrated. Some of them were exposed to the trial (fitna) and succumbed under it, and together with the polytheists (mushrikīn) took part in the war against the Muslims. Allah refused to accept their excuse with which they excused themselves, which He set forth in His statement in which He reports about them: "They said: We were oppressed in the land."
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Mention of the narrations that confirm the correctness of what we have stated: that the verse was revealed concerning those about whom we have mentioned that it was revealed concerning them.
10259 — Abū Hishām al-Rifāʿī related to us, saying: Ibn Fuḍayl related to us, saying: Ashʿath related to us, on the authority of ʿIkrima: "Indeed, those whom the angels take while they were wronging themselves," he said: There were people from among the inhabitants of Mecca who embraced Islam; whoever of them died there was lost. Allah said: فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا * إِلا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ ("As for those, their abode is Hell (jahannam), and an evil destination is that * except the oppressed among the men, the women, and the children") up to His statement: "Pardoning, Forgiving." Ibn ʿAbbās said: I was among them, and my mother was among them. ʿIkrima said: And al-ʿAbbās was among them.
10260 — Aḥmad ibn Manṣūr al-Ramādī related to us, saying: Abū Aḥmad al-Zubayrī related to us, saying: Muḥammad ibn Shurayk related to us, on the authority of ʿAmr ibn Dīnār, on the authority of ʿIkrima, on the authority of Ibn ʿAbbās, he said: There was a people from among the inhabitants of Mecca who had embraced Islam, and they kept their Islam concealed. The polytheists took them out with them on the day of Badr, and some of them were killed. The Muslims said: "These companions of ours were Muslims, and they were coerced!" and they asked forgiveness for them. Then there was revealed: "Indeed, those whom the angels take while they were wronging themselves, they (the angels) said: In what condition were you?" — the verse. He said: And they wrote this verse to whoever remained of the Muslims in Mecca: there is no excuse for them. He said: Thereupon they set out, and the polytheists overtook them and exposed them to the trial. Then there was revealed concerning them: وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ ("And among the people is he who says: We believe in Allah, but when he is harmed for the sake of Allah...") [Sūrat al-ʿAnkabūt: 10], to the end of the verse. The Muslims wrote that to them, whereupon they grieved and despaired of all good. Thereafter there was revealed concerning them: إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ ("Indeed, your Lord, for those who emigrated after they had been persecuted, and then strove and were patient — indeed, your Lord, after that, is surely Forgiving, Merciful") [Sūrat al-Naḥl: 110]. Then they wrote that to them: "Indeed, Allah has made a way out for you." Thereupon they set out, and the polytheists overtook them and fought them, until whoever was saved was saved, and whoever was killed was killed.
10261 — Yūnus ibn ʿAbd al-Aʿlā related to me, saying: Ibn Wahb informed us, saying: Ḥaywa informed me = or: Ibn Lahīʿa, the doubt is from Yūnus =, on the authority of Abū al-Aswad: that he heard a freed slave (mawlā) of Ibn ʿAbbās say, on the authority of Ibn ʿAbbās: There were Muslim people who were with the polytheists and who swelled the ranks of the polytheists against the Prophet ﷺ, and then an arrow would come that was shot and strike one of them and kill him, or he would be struck and killed. Then Allah revealed concerning them: "Indeed, those whom the angels take while they were wronging themselves," until He reached: "so that you might emigrate therein."
10262 — Muḥammad ibn ʿAbdullāh ibn ʿAbd al-Ḥakam related to me, saying: Abū ʿAbd al-Raḥmān al-Muqriʾ related to us, saying: Ḥaywa informed us, saying: Muḥammad ibn ʿAbd al-Raḥmān ibn Nawfal al-Asadī informed us, saying: A military expedition to Yemen was imposed upon the inhabitants of Medina, and I was enrolled for it. Then I met ʿIkrima, the freed slave (mawlā) of Ibn ʿAbbās, and he forbade me that with the strictest forbidding. Then he said: Ibn ʿAbbās informed me that there were Muslim people who were with the polytheists = then he mentioned the same as the narration of Yūnus, on the authority of Ibn Wahb.
10263 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning his statement: "Indeed, those whom the angels take while they were wronging themselves," they are folk who lagged behind after (the departure of) the Prophet ﷺ and failed to set out with him. Whoever of them died before he could join the Prophet ﷺ, the angels struck his face and his backside.
10264 — al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, on the authority of ʿIkrima, concerning his statement: "Indeed, those whom the angels take while they were wronging themselves, they said: In what condition were you?", up to His statement: "and an evil destination is that," he said: It was revealed concerning Qays ibn al-Fākih ibn al-Mughīra, al-Ḥārith ibn Zamʿa ibn al-Aswad, Qays ibn al-Walīd ibn al-Mughīra, Abū al-ʿĀṣ ibn Munabbih ibn al-Ḥajjāj, and ʿAlī ibn Umayya ibn Khalaf. He said: When the polytheists of Quraysh and their followers set out to protect Abū Sufyān ibn Ḥarb and the caravan of Quraysh against the Messenger of Allah ﷺ and his companions, and to take vengeance for what had been taken from them on the day of Nakhla, there set out with them young men who were averse to it — they had embraced Islam and came together without appointment at Badr — and they were killed at Badr as unbelievers and turned away from Islam. Those are the ones whom we have named. Ibn Jurayj said: And Mujāhid said: This verse was revealed concerning whoever was killed on the day of Badr from among the weak ones among the unbelievers of Quraysh. Ibn Jurayj said: And ʿIkrima said: When the Qurʾān was revealed concerning this group, up to His statement: وَسَاءَتْ مَصِيرًا * إِلا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ ("and an evil destination is that * except the oppressed among the men, the women, and the children"), he said: By this are meant the very aged man, the old woman, the little girls, and the boys.
10265 — Muḥammad ibn al-Ḥusayn related to us, saying: Aḥmad ibn al-Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "Indeed, those whom the angels take while they were wronging themselves," up to His statement: "and an evil destination is that," he said: When al-ʿAbbās, ʿAqīl, and Nawfal had been taken captive, the Messenger of Allah ﷺ said to al-ʿAbbās: Ransom yourself and the two sons of your brother. He said: O Messenger of Allah, did we not pray toward your prayer direction and bear witness to your testimony of faith? He said: O ʿAbbās, you (people) advanced (a dispute) and you were overcome in the dispute! Then he recited this verse: "Was the earth of Allah not spacious enough so that you might emigrate therein? As for those, their abode is Hell (jahannam), and an evil destination is that." On the day that this verse was revealed, whoever had embraced Islam but had not emigrated was an unbeliever (kāfir) until he should emigrate, except the oppressed who could not find any means (ḥīla) and could not find any way — a means in possession, and "the way" (al-sabīl) is the route. Ibn ʿAbbās said: I was among them, among the children.
10266 — al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Ibn ʿUyayna informed us, on the authority of ʿAmr ibn Dīnār, he said: I heard ʿIkrima say: There were people in Mecca who had borne witness that there is no god but Allah. When the polytheists set out to Badr, they took them out with them, and they were killed. Then there was revealed concerning them: "Indeed, those whom the angels take while they were wronging themselves," up to His statement: "As for those, it may be that Allah will pardon them, and Allah is ever Pardoning, Forgiving." Then the Muslims who were in Medina wrote this to the Muslims who were in Mecca. He said: Thereupon a number of the Muslims set out, and when they were on part of the road, the polytheists sought them out and overtook them. Some of them succumbed to the trial (fitna), whereupon Allah revealed concerning them: وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ ("And among the people is he who says: We believe in Allah, but when he is harmed for the sake of Allah, he makes the persecution by people equal to the punishment of Allah") [Sūrat al-ʿAnkabūt: 10]. The Muslims who were in Medina wrote this to the Muslims in Mecca, and Allah revealed concerning those who had succumbed to the trial: ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا ("Then, indeed, your Lord, for those who emigrated after they had been persecuted, and then strove") up to لَغَفُورٌ رَحِيمٌ ("surely Forgiving, Merciful") [Sūrat al-Naḥl: 110].
= Ibn ʿUyayna said: Muḥammad ibn Isḥāq informed me, concerning His statement: "Indeed, those whom the angels take," he said: They are five young men from Quraysh: ʿAlī ibn Umayya, Abū Qays ibn al-Fākih, Zamʿa ibn al-Aswad, Abū al-ʿĀṣ ibn Munabbih, and the fifth I have forgotten.
10267 — Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning his statement: "Indeed, those whom the angels take while they were wronging themselves" — the verse. We were told that this verse was revealed concerning people from among the inhabitants of Mecca who had pronounced Islam, and then set out with the enemy of Allah Abū Jahl and were killed on the day of Badr. They excused themselves with an invalid excuse, and Allah refused to accept it from them. And His statement: "except the oppressed among the men, the women, and the children who cannot find any means and cannot find any way" — those are people from among the inhabitants of Mecca whom Allah excused and excepted, when He said: "As for those, it may be that Allah will pardon them, and Allah is ever Pardoning, Forgiving." He said: And Ibn ʿAbbās used to say: I and my mother were among those who could not find any means and could not find any way.
10268 — It was related to me on the authority of al-Ḥusayn ibn al-Faraj, he said: I heard Abū Muʿādh say: ʿUbayd ibn Sulaymān related to us, saying: I heard al-Ḍaḥḥāk say, concerning His statement: "Indeed, those whom the angels take while they were wronging themselves" — the verse, he said: They are people from among the hypocrites (munāfiqīn) who lagged behind from the Messenger of Allah ﷺ and did not set out with him to Medina, but set out with the polytheists of Quraysh to Badr, and who were struck on that day among those who were struck. Then Allah revealed concerning them this verse.
10269 — Yūnus related to me, saying: Ibn Wahb informed us, saying: I asked him = that is, Ibn Zayd = about the statement of Allah: "Indeed, those whom the angels take while they were wronging themselves," and he read on until he reached: "except the oppressed among the men, the women, and the children," and he said: When the Prophet ﷺ was sent and he prevailed, and faith (īmān) welled up, hypocrisy (nifāq) welled up with it. Then men came to the Messenger of Allah ﷺ and said: O Messenger of Allah, were it not that we fear that this people would punish us and do such and such, we would embrace Islam; but we bear witness that there is no god but Allah and that you are the Messenger of Allah. Thus they used to say that to him. When the day of Badr came, the polytheists arose and said: No one may lag behind among us, or else we destroy his house and declare his property lawful as spoils! Thereupon those who used to say that word to the Prophet ﷺ set out with them, and a group of them was killed and a group was taken captive. He said: As for those who were killed, they are the ones concerning whom Allah said: "Indeed, those whom the angels take while they were wronging themselves" — the entire verse = "Was the earth of Allah not spacious enough so that you might emigrate therein" and leave behind these oppressed whom you oppress = "As for them, their abode is Hell (jahannam), and an evil destination is that." He said: Then Allah excused the people of sincerity and said: "except the oppressed among the men, the women, and the children who cannot find any means and cannot find any way" whither they might betake themselves — had they set out, they would have perished = "As for those, it may be that Allah will pardon them" for their remaining in the midst of the polytheists. And those who had been taken captive said: O Messenger of Allah, you know that we came to you and bore witness that there is no god but Allah and that you are the Messenger of Allah, and that we set out with this people out of fear! Then Allah said: يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الأَسْرَى إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَيَغْفِرْ لَكُمْ ("O Prophet, say to the captives who are in your hands: If Allah knows any good in your hearts, He will give you something better than what was taken from you, and He will forgive you") — your deed which you committed by setting out with the polytheists against the Prophet ﷺ = وَإِنْ يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ ("And if they intend treachery toward you, they have already betrayed Allah before") — they set out with the polytheists = فَأَمْكَنَ مِنْهُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ ("whereupon He gave power over them; and Allah is All-Knowing, All-Wise") [Sūrat al-Anfāl: 70, 71].
10270 — Muḥammad ibn Khālid ibn Khidāsh related to me, saying: my father related to me, on the authority of Ḥammād ibn Zayd, on the authority of Ayyūb, on the authority of ʿAbdullāh ibn Abī Mulayka, on the authority of Ibn ʿAbbās, that he said: I and my mother were among those whom Allah excused: "except the oppressed among the men, the women, and the children who cannot find any means and cannot find any way."
10271 — Abū Kurayb related to us, saying: Yaḥyā ibn Ādam related to us, on the authority of Sharīk, on the authority of ʿAṭāʾ ibn al-Sāʾib, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās, concerning his statement: "except the oppressed among the men, the women, and the children," Ibn ʿAbbās said: I am among the oppressed.
10272 — Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning his statement: "while they were wronging themselves, they said: In what condition were you?", he said: They are those who were killed on the day of Badr from among the weak ones among the unbelievers of Quraysh.
10273 — al-Muthannā related to us, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, something similar.
10274 — al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Ibn ʿUyayna informed us, on the authority of ʿUbaydullāh ibn Abī Yazīd, he said: I heard Ibn ʿAbbās say: I and my mother were among the oppressed among the women and the children.
10275 — al-Muthannā related to me, saying: Ḥajjāj related to us, saying: Ḥammād related to us, on the authority of ʿAlī ibn Zayd, on the authority of ʿAbdullāh — or: Ibrāhīm ibn ʿAbdullāh al-Qurashī — on the authority of Abū Hurayra: that the Messenger of Allah ﷺ used to supplicate after the noon prayer (al-ẓuhr): "O Allah, save al-Walīd, Salama ibn Hishām, ʿAyyāsh ibn Abī Rabīʿa, and the weak ones among the Muslims from the hands of the polytheists, those who cannot find any means and cannot find any way."
10276 — Muḥammad ibn ʿAmr related to us, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning his statement: "who cannot find any means and cannot find any way," he said: They are believers who were oppressed in Mecca, and the companions of Muḥammad ﷺ said concerning them: They are in the same position as those who were killed at Badr as weak ones together with the unbelievers of Quraysh. Then Allah revealed concerning them: "who cannot find any means and cannot find any way" — the verse.
10277 — al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, something similar.
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As for His statement: "who cannot find any means," its meaning is as follows:
10278 — al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Ibn ʿUyayna informed us, on the authority of ʿAmr, on the authority of ʿIkrima, concerning his statement: "who cannot find any means," he said: a rising to go to Medina = "and cannot find any way," a route to Medina.
10279 — Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: "and cannot find any way," a route to Medina.
10280 — al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the same.
10281 — Muḥammad ibn al-Ḥusayn related to me, saying: Aḥmad ibn al-Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "the means" (al-ḥīla) is wealth = and "the way" (al-sabīl) is the route to Medina.
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As for His statement: "Indeed, those whom the angels take," therein are two possibilities:
The first: that "tawaffā-hum" is in the position of naṣb (accusative/fatḥa), with the meaning of the past, because the verb (in the perfect tense) is in any case built upon the fatḥa.
The other: that it is in the position of rafʿ (nominative) with the meaning of the future, by which is meant: indeed, those whom the angels will take (tatawaffā-hum), with one of the two tāʾ letters of "tatawaffā-hum" being omitted while it is intended in the word. For the Arabs do that: when two tāʾ letters come together at the beginning of the word, they sometimes omit one of the two and retain the other, and sometimes retain them both.
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Footnotes:
(34) In the printed edition it reads "fa-yatafaḍḍalu," and I have adopted what is in the manuscript.
(35) In the manuscript it reads "wa-lākin al-ʿajz," and what is in the printed edition is better.
(36) See the explanation of "pardon" (ʿafw) and "Forgiving" (ghafūr) in the linguistic indexes of the preceding volumes.
(37) "The trial" (al-fitna) is the severe punishment with which the believers were tried.
(38) In the printed edition it reads "wa-annahu lā ʿudhra lahum" with the addition of "wa-annahu," and I have adopted what is in the manuscript, and that agrees with what is in the tafsīr of Ibn Kathīr.
(39) The narration 10260 — "Aḥmad ibn Manṣūr ibn Sayyār ibn al-Maʿārik al-Ramādī," the teacher of al-Ṭabarī, trustworthy (thiqa), provided with a biography in al-Tahdhīb. And "Abū Aḥmad al-Zubayrī" has already passed many times. And "Muḥammad ibn Shurayk al-Makkī" Abū ʿUmāra; Aḥmad and Ibn Maʿīn said: "trustworthy (thiqa)," provided with a biography in al-Tahdhīb. This narration Ibn Kathīr rendered in his tafsīr 2: 552 from the tafsīr of Ibn Abī Ḥātim, on the authority of Aḥmad ibn Manṣūr al-Ramādī, and al-Suyūṭī rendered it in al-Durr al-Manthūr 2: 205 and extended the attribution to Ibn al-Mundhir, Ibn Mardawayh, and al-Bayhaqī in his Sunan. It is found in al-Sunan al-Kubrā 9: 14, via the way of Saʿdān ibn Naṣr, on the authority of Sufyān, on the authority of ʿAmr, on the authority of ʿIkrima, with a wording different from this. And his statement "fa-aʿṭawhum al-fitna" ("they exposed them to the trial") reads thus in all the sources, except in the tafsīr of Ibn Kathīr, in which it reads "fa-aʿṭawhum al-taqiyya," and that is an error; the correct reading is what is in the tafsīr and the sources. Its meaning is: they became unbelievers after their Islam. See the note on the following narration number 10266.
(40) The two narrations 10261, 10262 — al-Bukhārī narrated it (al-Fatḥ 8: 197, 198) with the second isnād 10262: "on the authority of ʿAbdullāh ibn Yazīd al-Muqriʾ, on the authority of Ḥaywa and another, both of them said: Muḥammad ibn ʿAbd al-Raḥmān, Abū al-Aswad, related to us." And al-Bayhaqī narrated it in the Sunan 9: 12 via the way of "Muḥammad ibn Maslama al-Wāsiṭī, on the authority of ʿAbdullāh ibn Yazīd al-Muqriʾ, Ḥaywa and a man related to us, both of them said: Muḥammad ibn ʿAbd al-Raḥmān ibn Nawfal al-Asadī related to us," and he said: "al-Bukhārī narrated it in the Ṣaḥīḥ." It appears that the unnamed man in the isnād of al-Bukhārī and al-Bayhaqī is "Ibn Lahīʿa," as occurs in the first isnād. The ḥāfiẓ conveyed in al-Fatḥ (8: 198) that al-Ṭabarānī said: "No one narrated it on the authority of Abū al-Aswad except al-Layth and Ibn Lahīʿa," whereupon the ḥāfiẓ Ibn Ḥajar said: "The narration of al-Bukhārī via the way of Ḥaywa refutes him. And the narration of Ibn Lahīʿa, Ibn Abī Ḥātim likewise rendered it." "Abū ʿAbd al-Raḥmān al-Muqriʾ" is "ʿAbdullāh ibn Yazīd al-ʿAdawī," already passed under number 318, 5451, 6743. And "Abū al-Aswad" is "Muḥammad ibn ʿAbd al-Raḥmān ibn Nawfal al-Asadī," and he is "the orphan of ʿUrwa," already passed under number 2891. His statement "quṭiʿa ʿalā ahl al-Madīna baʿth" — the ḥāfiẓ Ibn Ḥajar said: "that is to say: an army, and the meaning is that they were obligated to send out an army to fight the inhabitants of al-Shām (Syria). That was during the caliphate of ʿAbdullāh ibn al-Zubayr over Mecca." And as for "uktutibtu," it is in the passive form. And what was in the printed edition was with the omission of "to Yemen," but it is established without doubt in the manuscript; it is, however, not present in the remaining narrations of the report. And it indicates that the ḥāfiẓ erred in his judgment, when he claimed that the army set out to fight the inhabitants of al-Shām. It appears that he deduced that by inference in order to absolve ʿIkrima of what is ascribed to him of the opinion of the Khawārij. He said in al-Fatḥ (8: 198): "And in this story is an indication of the innocence of ʿIkrima from what is ascribed to him of the opinion of the Khawārij, because he was excessively severe in forbidding the fighting of the Muslims and the declaring as unbelievers of the multitude who fight them." This is a place that requires further investigation. Written by Maḥmūd Muḥammad Shākir.
(41) Thus their names have come in the manuscript and the printed edition and al-Durr al-Manthūr 2: 295, and their complete agreement made me hesitant to establish what I know to be correct. These ones who were killed at Badr, their names are known in the biographical literature (al-siyar), and this is the correct form of them from the Sīra of Ibn Hishām 2: 295 and Imtāʿ al-Asmāʿ 1: 20: "Abū Qays ibn al-Fākih ibn al-Mughīra," "Abū Qays ibn al-Walīd ibn al-Mughīra," "al-ʿĀṣ ibn Munabbih ibn al-Ḥajjāj." And my strongest supposition is that this is an error of the copyists, not an error in the narration. See the following narration number 10266.
(42) "The day of Nakhla" — by it is meant the expedition (sariyya) of ʿAbdullāh ibn Jaḥsh ibn Riʾāb al-Asadī to Baṭn Nakhla between Mecca and al-Ṭāʾif. ʿAbdullāh and his companions set out thither until they arrived at Nakhla, where a caravan of Quraysh passed them in which ʿAmr ibn al-Ḥaḍramī was present. They killed ʿAmr and took captive whoever they captured of the polytheists. Then ʿAbdullāh ibn Jaḥsh returned with his companions with the caravan and the two captives, until they arrived at the Messenger of Allah ﷺ in Medina. When they arrived at him, he said: "I did not command you to fight in the sacred month." See the Sīra of Ibn Hishām 2: 252-256 and Imtāʿ al-Asmāʿ 1: 55-58.
(43) In the printed edition and al-Durr al-Manthūr 2: 205, 206: "bi-shubbān kārihīn," and I have adopted what is in the manuscript, and that is purely correct.
(44) By it are meant: al-ʿAbbās ibn ʿAbd al-Muṭṭalib, the uncle of the Messenger of Allah ﷺ, and the two sons of his two brothers: ʿAqīl ibn Abī Ṭālib ibn ʿAbd al-Muṭṭalib and Nawfal ibn al-Ḥārith ibn ʿAbd al-Muṭṭalib.
(45) In the printed edition and the manuscript it read "wa-ibn akhīka" in the singular, and it appears that the correct reading is the dual as I have established it; and the singular "akhīka" while they are the two sons of his two brothers Abū Ṭālib and al-Ḥārith, is likewise correct.
(46) "Khuṣima" in the passive form: that is to say, he was overcome in the dispute, and that is the quarreling and arguing.
(47) "Aʿṭaw al-fitna" ("they succumbed to the trial"), that is to say: they became unbelievers after their Islam. See the note on the preceding narration number 10260.
(48) See the preceding narration number 10260.
(49) See the preceding narration number 10264, and here "Abū Qays ibn al-Fākih" came in the correct form; see the note on the preceding narration. But here also came "Abū al-ʿĀṣ ibn Munabbih," and the correct reading is "al-ʿĀṣ ibn Munabbih" as I mentioned earlier in the note on the preceding narration. And as for their fifth in the narration of Ibn Isḥāq, that is Abū Qays ibn al-Walīd as before. The report of Ibn Isḥāq is in the Sīra of Ibn Hishām 2: 294, 295.
(50) "Nabaʿa" comes from his statement: "the water welled up (nabaʿa al-māʾ)," when it flows and bubbles up from the interior of the earth.
(51) The narration 10270 — "Muḥammad ibn Khālid ibn Khidāsh ibn ʿAjlān al-Muhallabī." He narrated on the authority of his father; they said: "and sometimes he rendered strange narrations on the authority of his father." Ibn Ḥibbān mentioned him among the trustworthy (al-thiqāt), provided with a biography in al-Tahdhīb. He has already been mentioned under number 2378. And his father: "Khālid ibn Khidāsh ibn ʿAjlān al-Muhallabī." He narrated on the authority of Ḥammād ibn Zayd, and he is truthful (ṣadūq), provided with a biography in al-Tahdhīb. This narration al-Bukhārī narrated (al-Fatḥ 8: 192) via the way of Sulaymān ibn Ḥarb, on the authority of Ḥammād ibn Zayd, then via the way of Abū al-Nuʿmān, on the authority of Ḥammād ibn Zayd (al-Fatḥ 8: 198), and al-Bayhaqī in the Sunan 9: 13.
(52) The narration 10274 — "ʿUbaydullāh ibn Abī Yazīd al-Makkī," already passed under number 20, 3778. And in the printed edition and the manuscript it read "ʿAbdullāh," and that is without doubt an error. The narration al-Bukhārī narrated (al-Fatḥ 8: 192) via the way of ʿAbdullāh ibn Muḥammad, on the authority of Sufyān ibn ʿUyayna, on the authority of ʿUbaydullāh ibn Abī Yazīd. And al-Bayhaqī in the Sunan 9: 13.
(53) The narration 10275 — "ʿAlī ibn Zayd ibn ʿAbdullāh ibn Abī Mulayka al-Taymī." He narrated on the authority of Anas, Saʿīd ibn al-Musayyab, and others. From him narrated: the two Ḥammāds, the two Sufyāns, and others. He had many narrations, but in him is weakness, and one does not argue with it. Aḥmad said: "he is nothing." Provided with a biography in al-Tahdhīb. And "ʿAbdullāh" is "ʿAbdullāh ibn Ibrāhīm ibn Qāriẓ al-Kinānī," ally of the Banū Zuhra, and it is said that he is "Ibrāhīm ibn ʿAbdullāh ibn Qāriẓ"; he narrates on the authority of Abū Hurayra, provided with a biography in al-Tahdhīb. The disagreement over his name is mentioned. And in the printed edition and the manuscript it read "ʿUbaydullāh," and that is an error. And in the tafsīr of Ibn Kathīr "ʿAbdullāh al-Qurashī," and he did not mention the disagreement, although he narrated it on the authority of Ibn Jarīr. This ḥadīth is weak, but Ibn Kathīr said in his tafsīr 2: 554: "and this ḥadīth has a witness (shāhid) in the Ṣaḥīḥ via a way other than this," by which he means what al-Bukhārī narrated (al-Fatḥ 8: 198).
(54) See the explanation of "the way" (al-sabīl) earlier in 1: 497 and the remaining linguistic indexes in the preceding volumes, lemma (s-b-l).
(55) Al-Ṭabarī, contrary to his custom, in this passage of his discourse, shifted it from its place, as I have mentioned in another place.
(56) By his statement "al-naṣb" he means the fatḥa, that is to say: that it is built upon the fatḥa because it is a verb in the perfect tense. And his statement "fiʿl" means: the verb in the perfect tense.
(57) See all this in Maʿānī al-Qurʾān of al-Farrāʾ 1: 284.
