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الفتح الربانی
Fath al-Rabbani
تفسير من سورة الأنفال إلى سورة الرعدInterpretation from Surah Al-Anfal to Surah Ar-Ra'd
بَابُ: «وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً»Chapter: "And fear a trial which will not strike those who have wronged among you exclusively"
Hadith 8609
اُردوEn
عَنْ مُطَرِّفٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قُلْنَا لِلزُّبَيْرِ رَضِيَ اللَّهُ عَنْهُ يَا أَبَا عَبْدِ اللَّهِ مَا جَاءَ بِكُمْ ضَيَّعْتُمْ الْخَلِيفَةَ حَتَّى قُتِلَ ثُمَّ جِئْتُمْ تَطْلُبُونَ بِدَمِهِ قَالَ الزُّبَيْرُ رَضِيَ اللَّهُ عَنْهُ إِنَّا قَرَأْنَاهَا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ رَضِيَ اللَّهُ عَنْهُمْ وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً [سورة الأنفال: ٢٥] لَمْ نَكُنْ نَحْسَبُ أَنَّا أَهْلُهَا حَتَّى وَقَعَتْ مِنَّا حَيْثُ وَقَعَتْ
Mutarrif says: We said to Sayyiduna Zubair (may Allah be pleased with him): O Abu Abdullah! What has brought you here? You have neglected the rightly guided Caliph, until he was wrongfully martyred. And now you have sat down to demand retribution for his blood? Sayyiduna Zubair (may Allah be pleased with him) said: During the Prophetic era, and the caliphates of Sayyiduna Abu Bakr, Sayyiduna Umar, and Sayyiduna Uthman, we used to recite this verse: {وَاتَّقُوْا فِتْنَۃً لَا تُصِیبَنَّ الَّذِینَ ظَلَمُوْا مِنْکُمْ خَاصَّۃً} … Fear the trial which will not only afflict those among you who have done wrong. We never even imagined that we would be caught in its reach, but it happened, and it happened to us.
وَمِنْ طَرِيقٍ ثَانٍ حَدَّثَنَا جَرِيرٌ رَضِيَ اللَّهُ عَنْهُ قَالَ سَمِعْتُ الْحَسَنَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ الزُّبَيْرُ بْنُ الْعَوَّامِ رَضِيَ اللَّهُ عَنْهُ نَزَلَتْ هَذِهِ الْآيَةُ وَنَحْنُ مُتَوَافِرُونَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً [سورة الأنفال: ٢٥] فَجَعَلْنَا نَقُولُ مَا هَذِهِ الْفِتْنَةُ وَمَا نَشْعُرُ أَنَّهَا تَقَعُ حَيْثُ وَقَعَتْ
(Second chain) Hasan Basri says: Sayyiduna Zubair bin ‘Awwam (may Allah be pleased with him) said: When this verse was revealed, we were present in considerable number with the Messenger of Allah (peace and blessings be upon him): {وَاتَّقُوْا فِتْنَۃً لَا تُصِیبَنَّ الَّذِینَ ظَلَمُوْا مِنْکُمْ خَاصَّۃً} … And beware of a trial which will not only afflict those among you who have done wrong. At that time we asked: What is this trial? Then we did not even realize, but this trial did occur.
Brief Explanation
Benefits: … Not forbidding evil becomes a cause of Allah’s punishment.
Allah Ta’ala is warning His servants to fear that trial, that hardship, and that tribulation which will not remain confined only to the sinners and the wicked, but the calamity’s affliction will become widespread. By this is meant either the domination of people over one another, whereby oppression is committed indiscriminately upon both the common and the elite; or those general punishments which come in the form of excessive rain, floods, or other terrestrial and celestial disasters, and both the righteous and the wicked are affected by them; or, as mentioned in some ahadith, the warning of punishment due to abandoning the enjoining of good and forbidding of evil is what is intended.
Allah Ta’ala is warning His servants to fear that trial, that hardship, and that tribulation which will not remain confined only to the sinners and the wicked, but the calamity’s affliction will become widespread. By this is meant either the domination of people over one another, whereby oppression is committed indiscriminately upon both the common and the elite; or those general punishments which come in the form of excessive rain, floods, or other terrestrial and celestial disasters, and both the righteous and the wicked are affected by them; or, as mentioned in some ahadith, the warning of punishment due to abandoning the enjoining of good and forbidding of evil is what is intended.
