Appearance
Verses 81–84
The verses are not without some connection with the preceding ones. Apparently, they supplement the previous talk which had admonished the Muslims of weak faith. It aims at exhorting them in a manner that would open their eyes, if they pondered and reflected.
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِنْدِكَ بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُ ۖ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا ٨١
(4:81) And they say: “Obedience.” But when they go out from your presence, a party of them hatch by night a plan other than what you say; and Allah writes down what they hatch by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector
Obedience is predicate of a deleted subject, as the scholars have said; and the full sentence is, ‘Our business is obedience’, that is, ‘We obey you totally.’ al-Burūz (to go out); al-Tabyīt (to hatch an evil plan by night); the phrase translated here as, other than what you say, may also be rendered as, other than what they say.
The verse says—and God knows better: When you call them to jihād, they say to you that they will obey you totally in all matters. But when they go out of your presence, they plan at night to do opposite of what they had told you or opposite of what you had told them. It is reflection on their determination to act against the orders of the Messenger of God. Then God tells His Messenger to turn aside from them and have trust in God, as He says: therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector.
There is no proof that the verse speaks about the hypocrites, as some exegete have claimed; the continuation of the context shows that the talk is about the same believers of weaker faith mentioned above.
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا ٨٢
(4:82) Do they not then meditate on the Qur’an? And if it were from any other than Allah, they would have found in it many a discrepancy
It is an exhortation in the form of ‘question’. al-Tadabbur (translated here as meditation) literally means to take one thing after another. In this verse it may mean to ponder on one verse after another; or, to ponder on a verse repeatedly. However, as it aims at showing that there was no discrepancy in the Qur’an, and it naturally means looking at more than one verse, the former explanation (pondering on one verse after another) seems more appropriate, although the latter cannot be ruled out completely.
It is an exhortation for them to ponder on the Qur’anic verses. Whenever they want to look at a revealed order, an expanded wisdom, a story, an admonition or any other themes, they must look at all the relevant verses, of the Meccan period or Medinite, the decisive and the ambiguous ; then they should put them all together to realize that there was no discrepancy or contradiction at all. Rather it will be seen that the earlier verses verify the later ones, and each confirms the other without a trace of any imaginable discrepancy. There is no contradiction: nowhere a verse negates another, nor do they oppose one another. There is no disharmony: no two verses are asymmetrical in beauty of style or firmness of meanings and themes, because no part of it is weaker or less perfect than the other. It is a Book confirming in its various parts, oft-repeating, whereat do shudder the skins.
This total absence of discrepancy will make them believe that the Qur’an is a Book revealed by God, and no one else. If it were from someone else, it could not avoid a lot of discrepancy. Every thing found in this universe—and especially man, who the doubters allege, has written this Book—in its very existence and by its nature is founded on constant movement and change; is always in pursuit of perfection. Every single entity in this world in its life’s journey passes through different stages and acquires varying dimensions.
It is hard to find a man who does not think that today he is wiser than he was yesterday. Everyone believes that the work he has done or the opinion he has formed lately is much better and reasonable than the one he had earlier. Even you ponder on a single but prolonged work, like a book written, a poem composed or a lecture delivered, you will find that its last portion is better than the first, or that some parts excel the others in quality.
No man is free from discrepancy and difference in his work, or even in his own self; and it is not one or two differences or contradictions, but a lot. This is a common trend running throughout the world (including man) which is governed by the laws of gradual change and general advancement towards perfection. Nothing in this creation remains in one condition for two consecutive moments; its specificity and situation constantly change.
This shows the true significance of the word ‘many’ in many a discrepancy. It is an explanatory adjective, not a restrictive one. It says: If this Qur’an were from someone other than God, they would have found discrepancy in it, and those discrepancies would have been in a large quantity, because it is the intrinsic nature of every thing which emanates from other than God. In other words, the verse negates all discrepancies, whether a few or many; not that it denies only ‘numerous discrepancies’ leaving the door open for a few contradictions.
In short, a meditator on the Qur’an will at once realize that it is a book which deals with all the affairs related to humanity. It expounds the knowledge of genesis and resurrection; creation and existence; it explains the general human virtues, and lays down the social and personal laws which encompass the whole human species and guide them in all big and small affairs; then there are stories, lessons and sermons. And all this in such an excellent and succinct style that it challenged the whole world to bring its like. [Then, this book was not written all together in a short period;] it is made up of verses which were revealed piece-meal in a long period of twenty three years, in [different times and] various conditions: at night and in day time, in heat of war and tranquility of peace, in good days and bad, in hardship and ease; [but its excellence remained unaffected]. There never was any change in its miraculous and supernatural rhetorics, nor any discrepancy in its excellent knowledge and sublime wisdom, nor in its social and personal laws. Its later parts agree with what its earlier parts had established, and its details and branches are consistent with its roots and stems.
Analyze its laws and rules and you will find them firmly based on pristine monotheism; and that monotheism when looked vis-à-vis divinely gifted wisdom appears in the details of sharīʾah. So this is the Qur’an.
A man, pondering on it in this manner, is bound to admit—because of his vital intelligence and natural discernment—that this book was not written by someone who was subject to change and gradual development which permeate the universe, nor was he affected by passage of time. This is nothing but the speech of God, the One, the Subduer.
The verse shows that the Qur’an is within the reach of the normal understanding; The Qur’an is a Book which is not liable to abrogation or nullification; it does not need any completion or refinement; no one has any authority to judge or control it. Because, it is subject to these things, naturally it will have to undergo change and alternation; but inasmuch as the Qur’an is free from discrepancy, it cannot admit any change or alternation. Consequently, it is not liable to abrogation, nullification, etc. It follows that the sharīʾah of Islam will continue up to the Day of Resurrection.
وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا ٨٣
(4:83) And when there comes to them news of security or fear, they spread it; and if they had referred it to the Messenger and to those in authority among them, those among them who (can) draw out the truth in it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Satan, save a few.
al-Idhāʾah (to publish, to spread, to announce). The verse contains a sort of condemnation and reproach to them for this rumor-mongering. The following sentence, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Satan, save a few, clearly shows that the believers were in danger of going astray because of this adverse propaganda. The danger was of disobeying the Prophet; because this is the theme of these verses. This view is supported by the next verse where the Prophet is ordered to fight the disbelievers even if he remained alone without any helper.
All this together proves that the “news of security or fear” refers to the false rumors which the disbelievers’ agents used to bring to Medina for creating disharmony and discord among the believers; and the believers of weaker faith spread it without thinking over it. This in its turn caused loss of courage and vigor in the believers. However, God saved them from following those Satans who had brought such news for discouraging the believers.
These verses fit completely on the events of the Lesser Badr, which was described in the chapter of “The House of ʿImrān”. The verses agree in theme with those in that chapter, as will be clear on meditation. God says there: (As for) those who responded to the call of Allah and the Messenger (even) after the wound had afflicted them, those among them who do good (to others) and guard (against evil) shall have a great reward. Those to who the people said: “Surely men have gathered against you, therefore fear them”; but this (only) increased their faith, and they said: “Allah is sufficient for us and most excellent Protector is (He)”. So they returned with favor from Allah and (His) grace; no evil touched them and they followed the pleasure of Allah; and Allah is the Lord of the mighty grace. That is only the Satan that frightens his friends; so do not fear them, and fear Me if you are Believers (3:172–5).
As you see, these verses describe how the Messenger of God was calling the people, “after the wound had afflicted them” in the calamity of Uhud, to come with him to meet the disbelievers, and how some people were demoralizing the believers, trying to turn them away from the Prophet and frightening them that the polytheists were gathered together against the believers. Then, the verses assert that all this was a plan of the Satan who spoke through his friends; and exhort the believers not to fear the Satan and his friends; rather they should fear God if they were believers.
Ponder on these verses and then again on the verses under discussion (And when there comes to them news of security or fear…). You will find no room for doubt that the verses under discussion too describe the same episode of the Lesser Badr. The Qur’an includes that episode in the list of the behaviors for which it blames the believers of the weaker faith. For example: but when fighting was prescribed for them… ; “Our Lord! Why hast Thou ordained fighting for us”… and if a benefit comes to them; And they say: “Obedience”. And then it goes on to say in the same tone: “And when there comes to them news of security or fear, they spread it.”
…and if they had referred it to the Messenger and to those in authority among them, those among them who (can) draw out the truth of it, would have known it: Here they are not required to refer it to God as was done in the preceding verse 59: then if you quarrel about anything, refer it to Allah and the Messenger if you believe in Allah and the last day. It is because in that verse the talk was about a disputed legislative order; and no one has any authority in that field except God and His Messenger. But in the verse under discussion they are told to refer a news of security or fear, and such a news cannot be referred to God and His book; the people who could decide about it were the Messenger and those in authority among them. If the news were referred to them they could find out its reality and explain to the believers whether it was true or false, right or wrong.
The knowledge [in “would have known”] means distinguishing truth from falsehood and right from wrong; it is the same connotation as is found in the verses: that Allah might know who fears Him in secret (); And most certainly Allah will know those who believe, and most certainly He will know the hypocrites ().
Istinbāt (to draw out a talk from ambiguity to distinctness and knowledge); it is derived from al-nabt (to gush out, to stream forth). The phrase, “those among them who (can) draw out the truth of it”, may point to the Messenger of God and those in authority; that they may investigate the matter and find out the truth. Or, it may point to those who are required to refer it to the Messenger and the people of authority; in that case, it would mean that the believers would know the truth as shown by the Messenger of God and those in authority.
According to the former interpretation (which is the obvious meaning of the verse), the verse says that the Messenger and the people of authority will distinguish the truth if they draw out the reality, that is, if they think that doing so is in the interest of the religion and society. According to the second interpretation, it will mean: Those believers who ask and are eager to know the truth of the matter will know it [from the Messenger and the people of authority].
The phrase, ulu al-amr (those vested with authority; those in authority) has the same connotations in the preceding verse 59: O you who believe! obey Allah and obey the Messenger and those vested with authority from among you. As described there, the exegetes have differed much in the explanation of this phrase; however mainly there are five interpretations. The meaning which we have mentioned here is more obvious from this verse [as is explained below].
The view that ulu al-amr means the leaders of the fighting detachments is not relevant here. Those leaders had no authority except over a particular band of fighters in a particular combat; they had no knowledge or authority beyond that. But the verse here talks about something much bigger and more important: Disturbance of security, spreading of fear and general fright which the polytheists caused by infiltrating spies and secret agents who spread rumors to demoralize the believers. What concern the leaders of fighting bands had with such matters? How could they explain the truth or otherwise of such news if the people referred it to them?
The opinion that ulu al-amr means scholars is equally irrelevant. The scholars—and in that era they were the narrators of traditions, jurisprudents, reciters of Qur’an and theologians—had expertise in tradition, jurisprudence, etc. But this verse speaks about matters of security and general feeling of terror; it is concerned with such news which was deeply connected with political affairs, which if ignored or wrongly handled could disturb the Muslims’ lives and result in such sociological calamities which no reformer could ever put right. It could nullify the nation’s endeavours in the path of its felicity; or could rob them of their supremacy and make them prey of humiliation and degradation, or leave them to be killed or imprisoned. What expertise did the scholars—in their capacity as narrators of traditions, experts of jurisprudence or reciters of Qur’an and so on—have in these matters, that God would order the people to refer such news to them? How could they solve such problems in the political arena?
The opinion that it refers to the ‘rightly guided’ caliphs (Abū Bakr, ʿUmar, ʿUthmān and ʿAlī) is more baseless. First of all, there is no proof for it in the Book of God or a definitely accepted tradition. Secondly, we have a right to ask: Was the order given in this verse limited to the time of the Prophet? Or, was it general—for his time as well as after him? If it was meant for his time only, then the four personalities should have been known as the people of authority to all the people and particularly to the Companions of the Prophet; but the history and traditions do not record any such especial status for them at all. In case it was valid for the post-Prophetic era too, then its validity was bound to expire after those four caliphs had passed away. If so, then the verse should have contained some indication to that effect as is the case with other verses which announce some especial rules for the Prophet; but the verse does not hint at any such limitation.
The interpretation of ulu al-amr as the people who ‘tie and open’, the influential persons, is equally out of place. Such exegetes know that there was no group, in the days of the Prophet, known as ahl al-halli wa al-ʾaqd, like other civilized societies which do have well-defined committees and councils, e.g. cabinet of ministers, delegations sent to conferences, etc. At that time the only rule implemented in the ummah was of God and His Messenger. This difficulty compelled him to say that ulu al-amr were those Companions whose advice was sought and whom the Prophet consulted.
But, the fact remains that the Prophet included in his consultations not only the believers but even hypocrites like ʿAbdullāh b. Abī and his band. The story of his consultation in the battle of Uhud is well-known. How can God order the believers to refer such sensitive news to such people?
Moreover, no one denies that ʿAbdu al-Rahmān b. ʿAwf was among those who had this status in the life of the Prophet and even after him. And these verses, which admonish the believers of weaker faith and put them to shame for what they had done, have begun with exposing him and his group in these words: Have you not seen those to whom it was said: “Withhold your hands…” This tradition has been narrated by al-Nasāī (in his Sahīh), al-Hākim (in his al-Mustadrak, declaring that it is a correct tradition) and al-Tabarī and others in their books of tafsīr. And the said traditions have been given under “Traditions” under the preceding verses. Keeping this in view, how can one say that the believers were ordered to refer this matter to such people?
Now, remains only the fifth interpretation which we had preferred under the verse: obey Allah and obey the Messenger and those vested with authority from among you… (). [That is: The ulu al-amr are the Twelve sinless successors of the Holy Prophet]
…and were it not for the grace of Allah upon you and his mercy, you would have certainly followed the Satan save a few: As stated earlier, the verses apparently point to the events of the Lesser Badr when Abū Sufyān had sent Naʾīm b. Masʾūd al-Ashjaʾī to Medina to spread fear and fright among the people in order that they should not go forth to Badr. Hence, following of Satan means acceptance of the said news and failure to go to Badr.
In that case, the exception, “save a few”, is quite in place; there is no need to strive artfully and stretch its meaning. Naʾīm had informed the Muslims that Abū Sufyān had gathered many groups and readied a huge armies; therefore the Muslims should not go out to fight against them, otherwise they (the Muslims) would be annihilated. This rumor demoralized the people and they offered many excuses for not going to Badr. Only the Prophet and a few persons nearest to him remained steadfast, and it is they who are mentioned in the exception phrase, “save a few”. Most of the people had wavered and tried to avoid going out, except a few steadfast ones; then some more joined them and the group proceeded out.
This interpretation of the exception clause is supported by the earlier-mentioned context and association, and the meaning is quite clear.
The exegetes have, however, interpreted this clause in various artful ways, none of them free from distortion or misrepresentation. For example:
(1) The grace and mercy of God points to the divine guidance which led them to the obedience of God, His Messenger and those in authority; and the excepted ‘few’ refers to the good-natured pure-hearted believers. Thus, the verse means: If God had not guided you to the obedience by ordering you to refer the matter to those in authority, you would certainly have followed the Satan by falling into error and going astray, except a few good-natured believers among you who would not have deviated from truth and goodness.
Comment: This interpretation confines the divine grace and mercy to a certain order while there is no reason for such restriction. It is not in keeping with the Qur’anic style. Moreover, the verse apparently describes God’s favor for something which had already passed and was completed.
(2) The verse means what it apparently says. The believers of weaker faith need extra grace and mercy from God, although the sincere ones too cannot manage without divine care.
Comment: If it is its apparent meaning, then the Qur’an, in its sublime literary style, must have rebutted it here and now. But it has not. God says: and were it not for Allah’s grace upon you and His mercy, not one of you would have ever been pure (); and He says to His Prophet who was the best of the human beings: And had it not been that We had already established you, you would certainly have been near to incline to them a little; in that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death ().
(3) The divine grace and mercy means the Qur’an and the Prophet. It means the victory. The exception then is perfectly in place; because the majority stands firm on truth only when their hearts are happy as a result of victory and similar [worldly] benefits, which prove to them that God cares for them. Otherwise, if they were to taste bitter truth, then only a few believers would submit to it, that is, those only who might be having deep insight of the religion.
The exception, “save a few”, is related to the verb, “they spread it”.
No. It is related to the verb, “who (can) draw out the truth of it”. The exception is in word only; it actually has the connotation of comprehensiveness. Thus the verse actually means, ‘and were it not for the divine grace and mercy, all of you would have certainly followed the Satan’. It is not unlike the verse: We will make you recite so you shall not forget, except what Allah pleases (). Because in this case too, the exception emphasizes the comprehensiveness of “not forgetting”.
Comment: All these explanations are merely literary affection and trickery.
فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ أَنْ يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا ۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنْكِيلًا ٨٤
(4:84) Fight then in Allah’s way; this is not imposed on you except in relation to yourself, and rouse the believers to ardor; maybe Allah will restrain the fighting of those who disbelieve, and Allah is strongest in prowess and strongest to give an exemplary punishment
al-Taklīf is derived from al-kulfah (discomfort, hardship) and means imposition of duty and responsibility, because the person concerned undergoes hardship in discharging his duties. al-Tankīl is derived from al-nakāl (exemplary punishment). According to Majmaʾ al-bayān, it means: a punishment which discourages the guilty from committing that error again and makes him into a lesson to others; in short, a punishment, the fear of which prevents people from doing such mischief in future.
“Fa” (then, so) in “Fight then in God’s way” signifies that the order to fight, [even alone, if necessary] is based on the sum-total of the preceding verses, that is, the people’s apathy and lethargy in going forth to face the enemy. It is clearly reflected in the sentences that follow: “this is not imposed on you except in relation to yourself… “ The meaning, therefore, is as follows: As they are lethargic concerning jihād and are unwilling to fight, then you, O Messenger of God! should fight the unbelievers on your own; do not be disheartened because of their apathy and disobedience of the divine command; you will no be asked about their obligation, you are responsible only for your own duties. As for the others, your only responsibility is to exhort and rouse them to fight. Therefore, you go forth for fighting and at the same time rouse the believers to ardor. May be, in this way God will prevent the unbelievers from fighting. The sentence, “this is not imposed on you except in relation to yourself”, actually means, ‘except concerning your own deed’. In other words, there is in this excepted clause a deleted first construct of possessive case.
“maybe Allah will restrain…”: It was mentioned that ʿasā (maybe) expressed hope. That hope can be found in the mind of the speaker, or the addressee, or it may arise because of the situation. As such, there is no need to assert that ‘may be’, when used by God, denotes certainty.
Through this verse, God further reviles those people who showed apathy towards jihād until God ordered His Prophet to go forth for fighting alone; and told him to turn aside from those sluggish people. He should not exhort them to answer the call for jihād; rather he should leave them alone. He should not be discouraged by their behavior. His only responsibility is in relation to his own self; apart from that, he should rouse the believers to ardor—and then let him who wants to answer the call, and him who wants to disobey God and His Prophet.
Examining Narrations
- [al-Kulaynī narrates] through his chains from Muhammad b. ʿAjlān that he said: “I heard Abū ʿAbdillāh saying: ‘God had put some people to shame because of their spreading [rumors], as He, the Mighty, the Great, says: And when there comes to them news of security or fear, they spread it. Therefore, take care not to spread [rumors].’ “ (al-Kāfī)
- Also he narrates from ʿAbdul-Hamīd b. Abid-Daylam from Abū ʿAbdillāh that he said: “God, the Mighty, the Great, has said: Obey Allah and the Messenger and those vested with authority from among you; also He has said: and if they had referred it to the Messenger and to those in authority among them, those among them who (can) draw out the truth in it would have known it. Thus He has returned the people to ulu al-amr from among them, ordering them (the people) to obey them (ulu al-amr) and refer all affairs to them.” (ibid.)
Author’s Comments: This hadīth supports the explanation given by us that ulu al-amr in this verse refers to the same Imāms who were mentioned in the 59th verse (of this chapter).
- ʿAbdullāh b. ʿAjlān narrates from Abū Jaʾfar about the words of God: and if they had referred it to the Messenger and to those in authority among them, that he (the Imām) said: “They are the Imāms.” (al-Tafsīr, al-ʿAyyāshī)
Author’s Comments: This meaning has also been narrated from ʿAbdullāh b. Jundab from al-Ridā in a letter which the Imām had written about the al-Wāqifiyyah. The same meaning is narrated by al-Mufīd in al-Ikhtisās from Isḥāq b. ʿAmmār from al-Ṣādiq, inter alia, in a long tradition.
- Muhammad b. al-Fudayl narrates from Abu al-Hasan about the word of God: and were it not for the grace of Allah upon you and His mercy, that [the Imām] said: “Grace is the Messenger of God and His mercy is the Commander of the Believers.” (al-Tafsīr, al-ʿAyyāshī)
- Zurārah has narrated from Abū Jaʾfar, and Humrān from Abū ʿAbdillāh, that they said: “God’s grace is His Messenger and His mercy is al-wilāyah (love and obedience) of the Imāms.” (ibid.)
- Muhammad b. al-Fudayl narrates from al-ʿAbdu al-Sālih [the 7th Imām] that he said: “The mercy is the Messenger of God and the grace, ʿAlī b. Abī Tālib.” (ibid.)
Author’s comment: These traditions are based on the flow of the Qur’an; and they explain the divine grace and mercy in terms of messengership and imāmat. These are the two connected ropes with which God has rescued us from the pit of straying and the trap of the Satan. One of them is the source of bringing the Truth, while the other is the means of keeping it alive. The last tradition is more in keeping with the Qur’anic point of view, because God has named His Messenger ‘Mercy’, as He says in His book: And We have not sent you but as a mercy to the world ().
- ʿAlī b. Hadīd narrates through Murāzim from Abū ʿAbdillāh that he said: “God imposed a duty on the Messenger of God which He had not imposed on anyone before him; then he imposed on him to go forth all alone against all the people, even if he did not find any group to stand by him; and He had not obliged anyone before or after him to do so.” Then he recited this verse: Fight then in Allah’s way; this is not imposed on you except in relation to yourself. Then the Imām said: “And God granted him to take for himself what God has taken for himself. Thus God, the Mighty, the Great, says: Whoever brings a good deed, he shall have ten like it.” And likewise He has made Salawāt for the Messenger of God (equal to) ten good deeds.” (al-Kāfī )
- Sulaymān b. Khālid says: “I informed Abū ʿAbdillāh about what the people said concerning ʿAlī: ‘If he had any right then what prevented him from standing up for it’ (The Imām) said: ‘Verily God has not imposed such duty to anyone except the Messenger of God as He says: Fight then in Allah’s way; this is not imposed on you except in relation to yourself, and rouse the believers to ardor. So, this is not except for the Messenger; and He has said about the others: [And whoever shall turn his back to them on that day] unless he turns aside for the sake of fighting or withdraws to a company; and at that time there was no group to support him (ʿAlī) in his affair.” (al-Tafsīr, al-ʿAyyāshī)
- Zayd al-Shahhām narrates from Jaʾfar b. Muhammad (peace be on both) that he said: “The Messenger of God never said ‘No’ when he was asked for anything. If he had it, he gave it; if he did not have it, he said: ‘It will be if God so wishes’; and he never took revenge of any evil (done to him); and he never met any expedition but he himself was on head of it—ever since the verse was revealed to him: Fight then in Allah’s way; this is not imposed on you except in relation to yourself. (ibid.)
Author’s comment: There are other traditions too of the same meaning.