ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “This is concerning my question before abu ‘ Abd Allah (a.s.), ‘What is the meaning of the words of the Holy Prophet, . . commitment of a person of the lowest position among them becomes a commitment of all of them (Muslims)?’” He (the Imam) replied, ‘It means, if the Muslim army surrounds a stronghold of the pagans and a man comes up saying, “Grant me immunity so I can debate your man.” If a man of the lowest position in the Muslim army grants him immunity, it becomes obligatory for all of them to fulfill that commitment.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Ali has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a.s.), has said that Amir al-Mu’minin (a.s.), once honored the immunity granted by a Muslim slave to the people of a fortress, saying, ‘He is of the believing people.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. Ali ibn Ibrahim has narrated from his father from Yahya ibn ‘Imran from Yunus from ‘Abd Allah ibn Sulayman who has said the following: “I heard abu Ja‘far (a.s.), saying, ‘Whoever provides a commitment of immunity to someone but then kills him, he on the Day of Judgment will come, carrying the banner of betrayal.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn al-Hakam from abu ‘Abd Allah, or abu al- Hassan, recipients of divine supreme covenant, who has said the following: “If a people surrounds a city and the people of the city ask for immunity and they reply negatively to their request but they think it is a positive response and came out of their fortress, such people are entitled to a binding commitment of immunity.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “Abu ‘Abd Allah (a.s.), has said that he has read in the book of Ali (a.s.), that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, wrote the following in a letter for al-Muhajirun, al- Ansar and those who join them from the people of Yathrib: ‘Every mobilization that is arranged for an armed confrontation must be continued step by step with legitimacy and justice among the Muslims. It is not permissible to start a war without the permission of the people (who will maintain it). The rights of neighbors are just like one’s soul that must be held harmless and sinless. The respect and honor of a neighbor is like the honor and respect of a mother and father. A believing person does not make peace just for himself, ignoring the other believer during a war for the cause of Allah, except on the basis of justice and equality.’”
[1]تأنيثها باعتبار انها صفة للجماعة أو الطائفة اي كل جماعة غازية. و قوله:« غزت بما يعقب» لعل قوله:« بما» زيد من النسّاخ و في التهذيب« غزت معنا» فقوله:« يعقب» خبر و على ما في النسخ لعل قوله:« بالمعروف» بدل أو بيان لقوله:« بما يعقب» و قوله« فانه» خبر، أي كل طائفة غازية بما يعزم أن يعقب و يتبع بعضها بعضا فيه و هو المعروف و القسط بين المسلمين فانه لا يجوز له حرب إلّا باذن أهلها أي أهل الغازية أو فليعلم هذا الحكم.( آت)ص 31
[2]في بعض النسخ[ لا تجار حرمة] كما في أكثر نسخ التهذيب أي لا ينبغي أن تجار حرمة كافر الا باذن أهل الغازية أي لا يجير أحدا الا بمصلحة سائر الجيش.( آت)ص 31
[3]قوله:« غير مضار» اما حال من المجير على صيغة الفاعل أي يجب أن يكون المجير غير مضار و لا آثم في حقّ المجار. أو حال عن المجار فيحتمل بناء المفعول أيضا.( آت) و السلم و السلام لغتان في الصلح كما في النهاية و قال: منه كتابه بين قريش و الأنصار:« ان سلم المؤمنين واحد لا يسالم مؤمن دون مؤمن» أي لا يصالح واحد دون أصحابه. و انما يقع الصلح بينهم و بين عدوهم باجتماع ملائهم على ذلك.ص 31
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “I heard abu ‘ Abd Allah (a.s.), saying, ’My father would say, “There are two laws about war: (1) During an ongoing war when the enemy is not defeated about the prisoners of war the Imam has the choice to execute, cut off their hands and legs, one of each of the opposite side, without (doing something to) stopping blood flow so that the victim dies by bleeding. This is stated in words of Allah, the Most Majestic, the Most Glorious: ‘The only proper punishment for those who fight against Allah and His Messenger and try to spread evil in the land is to be killed, crucified, or either to have one of their hands and feet cutoff from the opposite sides or to be sent into exile. These are to disgrace them in this life and they will suffer a great torment in the life hereafter.’ (5:33) “Of the choices that Allah has given to the Imam is one and that is execution. There are no different choices.’” “I then asked abu ‘Abd Allah (a.s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘. . . or that they are exiled. . . .’ He (the Imam) said it is up to the search and pursuit of the troops until he flees. If the troops capture him certain of the rules that I just describe will be executed in his case. “The other law about war (2) is when it is over and the enemy is defeated. About every prisoner of war that is captured, the Imam has the choice to set them free as favor to them or they pay ransom to set themselves free. The Imam may also decide to keep them as slaves.’”
[1]الحسم: الكى بعد قطع العرق لئلا يسيل دمه. و التشحط: التخبط و التمرغ في الدم.ص 32
[2]المائدة: 33.ص 32
[3]المراد بالكفر هاهنا الاهلاك بحيث لا يرى أثره قال في الصحاح: الكفر- بالفتح-: التغطية و كفرت الشيء- بالفتح- كفرا إذا سترته. اه و روى الشيخ هذا الخبر بإسناده في التهذيب و فيه مكان الكفر الكل- باللام المشددة- و هو كما في القاموس: السيف و على كلا التقديرين فالامر واضح( رفيع) كذا في هامش المطبوع.ص 32
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. Ali ibn Ibrahim has narrated from his father, from al-Qasim ibn Muhammad from Sulayman ibn af-Minqariy from Hafs ibn Ghiyath who has said the following: “This is concerning my question before abu ‘Abd Allah (a.s.), about the two groups of whom one is rebellious and the other deals with justice and the latter group defeats the rebellious group. He (the Imam) replied, ‘People of justice must not pursue the fleeing ones, kill the prisoner or hurt the wounded. This is when the rebellious ones do not have a group around to whom then they can return, but if they have such a group, then the prisoners are executed, the fleeing ones are persued and the wounded ones are eliminated.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. AI-Husayn ibn Muhammad af-‘Ash’ariy has narrated from Mu’alfa’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from abu Hamzah al-Thumaliy who has said the following: “I once said to Ali ibn al-Husayn (a.s.), ‘The way Ali (a.s.), dealt with people of Qiblah was different from the way the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, dealt with the pagans.’ He the narrator has said, ‘He (the Imam) became angry and sat in his place;’ then said, ‘He by Allah, did deal with them according to the method of the Messenger of Allah on the day of victory. On the day of al- Basra, Ali (a.s.), wrote to Malik who was on the front line, and commanded him, “You must not hit anyone except advancing attackers, you must not kill the fleeing, you must not hurt the wounded and those who close their doors have immunity.” Malik received the letter of commandment but he placed it in front of himself on the saddle before reading. He then ordered them to fight and they fought until they were pushed into the alleys of al-Basra. He then opened the letter of commandment and ordered to announce the contents of the letter of commandment.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
4. Ali ibn Ibrahim has narrated from his father from Isma’if ibn Marrar from Yunus from abu Bakr al-Hadramiy who has said the following: “I heard abu ‘Abd Allah (a.s.), saying, ‘In the ways of the dealings of Ali (a.s.), with the people of al-Basra, the benefit for the Shi ‘ah was greater than all things on which the sun shines. He (a.s.), knew that those people will become dominant. Were he to make them prisoners his followers would have been made prisoners likewise.’ I then asked, ‘Will al-Qa’im (a.s.), deal with people like his dealings?’ He (the Imam) replied, ‘No, Ali (a.s.), dealt with them with favors due to his knowledge of their domination. Al-Qa’im will deal with them differently because they will not have any domination.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
5. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Muhammad ibn ‘Adhafir from ‘Uqbah ibn Bashir from ‘ Abd Allah ibn Sharik from his father who has said the following: “When people on the day of camel were defeated, Amir al-Mu’minin (a.s.), said, ‘You must not pursue the fleeing, you must not hurt the wounded, and those who close their door are granted immunity.’ On the day of Siffin he eliminated the attackers and the fleeing and gave permission about the wounded. Aban ibn Taghlib said to “Abd Allah ibn Sharik, ‘These are two different ways of dealings.’ He (the Imam) said, ‘On the day of al-Basra people killed Talhah and al- Zubayr. Mu‘awiyah was alive and he was the commander.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from al-Hassan ibn Salih who has said the following: “Abu ‘Abd Allah (a.s.), would say, ‘If one, when advancing against the enemy after facing two men, flees, he is considered fleeing; however one who in such condition on facing three men flees, he is not considered fleeing. 5 ”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al-Rahman al-Asamm from Misma’ ibn ‘Abd al-Malik who has said the following: “Abu ‘Abd Allah (a.s.), has said that when the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, sent through Ali (a.s.), the declaration of the abrogation of peace treaty to be announce in Makkah, he sent along with him a group of people. The Messenger of Allah then said (to them), ‘Those who turn themselves into captivity without having sustained a disabling wound are not of our people.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy, from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that one who turns himself into captivity without suffering a disabling wound is not ransomed on the expenses of public treasury. He however may be ransomed with payment from his own properties.”