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وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرينَ

Wain AAaqabtum faAAaqiboo bimithli ma AAooqibtum bihi walain sabartum lahuwa khayrun lilssabireena

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Yoruba Translation

Hausa Translation

Kuma idan kuka sãka(7) wa uƙũba to ku sãka wa uƙũba da misãlin abin da aka yi muku uƙũbar da shi. Kuma idan kun yi haƙuri, lalle shĩ ne mafi alhħri ga mãsu haƙuri.

And if ye do catch them out, catch them out no worse than they catch you out: But if ye show patience, that is indeed the best (course) for those who are patient.
And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient.
If ye punish, then punish with the like of that wherewith ye were afflicted. But if ye endure patiently, verily it is better for the patient.

Asbabu n-Nuzuul (Occasions of Revelation)

(Call unto the way of thy Lord with wisdom and fair exhortationナ) [16:125-127]. Abu Mansur Muhammad
ibn Muhammad al-Mansuri informed us> Ali ibn Umar al-Hafiz> Abd Allah ibn Muhammad ibn Abd al-
Aziz> al-Hakam ibn Musa> Ismail ibn Ayyash> Abd al-Malik ibn Abi Ghaniyyah> al-Hakam ibn Utaybah> Mujahid> Ibn Abbas who said: モWhen the idolaters retreated from those who were killed at the Battle of Uhud, The Messenger of Allah, Allah bless him and give him peace, went there and saw a scene which he strongly disliked.
And he also saw Hamzah with his stomach ripped open, nose burnt and ears cut off. He said: If it were not for the fear of causing more grief to the women or that it becomes a followed practice after me, I would leave him until Allah, exalted is He, resurrect him from the bellies of predatory animals and birds.
I shall kill seventy men of them [of the disbelievers of Quraysh] in revenge, He then asked for a mantle to cover him with it. When he covered his face, his feet remained uncovered and so he covered them with some Bulrush. He then placed him forward and said Allah is the greatest ten times. Then, all those Muslim dead were brought, one by one, while the body of Hamzah was unmoved from its place, and the Prophet, Allah bless him and give him peace, prayed on them.
And so He performed seventy prayers on Hamzah. There were seventy Muslims who died in this battle. When they were buried and finished with, Allah, exalted is He, revealed (Call unto the way of thy Lord with wisdom and fair exhortation) up to His words (Endure thou patiently (O Muhammad). Thine endurance is only by (the help of) Allahナ) [16:127].
And so, he was patient and did not mutilate any oneヤ. Ismail ibn Ibrahim al-Waiz informed us> Abul-Abbas Ahmad ibn Muhammad ibn Isa al-Hafiz> Abd Allah ibn Muhammad ibn Abd al-Aziz> Bishr ibn al-Walid al-Kindi> Salih al-Murri> Sulayman al-Taymi> Abu Uthman al-Nahdi> Abu Hurayrah who said: モWhen the Prophet, Allah bless him and give him peace, got closer to Hamzah, he saw that he was dead. Nothing that he ever saw was more painful to his heart than that sight. He said: モBy Allah, I will kill seventy of them in return!ヤ This verse was then revealed (If ye punish, then punish with the like of that wherewith ye were afflicted.
But if ye endure patiently, verily it is better for the patient) [16:126]. Abu Hassan al-Muzakki informed us> Abul-Abbas Muhammad ibn Ishaq> Musa ibn Ishaq> Yahya ibn Abd al-Hamid al-Humani> Qays ibn Abi Layla> al-Hakam> Muqassim> Ibn Abbas who reported that, on the day Hamzah was killed and mutilated, the Messenger of Allah, Allah bless him and give him peace, said: モIf I get my hand on the Quraysh I will mutilate seventy men of them. Allah, exalted is He, then revealed (If ye punish, then punish with the like of that wherewith ye were afflicted.
But if ye endure patiently, verily it is better for the patient), upon which the Messenger of Allah, Allah bless him and give him peace, said: I would rather be patient, O Lord! ヤ The commentators of the Quran said: モWhen the Muslims saw what the idolaters did to their dead at the Battle of Uhud in terms of ripping open their stomachs, cutting off their male organs and mutilating them in the most ugly way, they said: If Allah gives us a chance to get our hands on them, we will mutilate them even worse than what they did; we shall maim them in a way that none of the Arabs did before to any other Arab; and we shall do this and we shall do that.
The Messenger of Allah, Allah bless him and give him peace, stopped at the body of his paternal uncle Hamzah with his nose and ears amputated, his male organs cut off and his stomach ripped open. Hind bint Utbah had taken a piece of his liver, chewed it and swallowed it but her stomach could not take it and she threw it up. When the Prophet, Allah bless him and give him peace, heard of this, he said: She would have never entered hell if she did digest it; Hamzah is too noble in the sight of Allah to allow any part of his body to enter hell. When the Messenger of Allah, Allah bless him and give him peace, saw Hamzah [lying dead and mutilated], he had never seen, before that, anything which was more painful to his heart.
And so he said: May Allahs mercy be on you; you were, as far as I know, someone who kept his ties of kinship and did always good deeds. Had it not been for the grieving of those who survived of your family, it would have pleased me to leave you as you are until you are resurrected [on the Day of Judgement] from different bellies. By Allah, if Allah, exalted is He, gives me the opportunity to lay my hand on them, I will mutilate seventy men of them, for what they did to you. But Allah, exalted is He, revealed (If ye punish, then punish with the like of that wherewith ye were afflicted.
But if ye endure patiently, verily it is better for the patient) and so the Prophet, Allah bless him and give him peace, said: I would rather be patient, and then he made amends for the oath he had madeヤ. Here, we need to mention how Hamzah was killed. Amr ibn Abi Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Ismail al-Jufi> Abu Jafar Muhammad ibn Abd Allah> Hujayn ibn al-Muthanna> Abd al-Aziz ibn Abd Allah ibn Abi Salamah. And we were informed by Muhammad ibn Ibrahim ibn Muhammad ibn Yahya> his father> Muhammad ibn Ishaq al-Thaqafi> Said ibn Yahya al-Umawi> his father> Muhammad ibn Ishaq> Abd Allah ibn al-Fadl ibn Ayyash ibn Abi Rabiah> Sulayman ibn Yasar> Jafar ibn Amr ibn Umayyah al-Damri who said: モI travelled with Ubayd Allah ibn Adiyy ibn al-Khiyar through Hums. While we were there Ubayd Allah said to me: Do you wish to go to visit Wahshiyy to ask him how he killed Hamzah.
I said: If you want to. A man said to us: You will find him in the courtyard of his house; he is a man who is always drunk. However, if he is sober, he will speak in Arabic and you might find what you are after. When we got to him, we greeted him and he raised his head. We said: We have come to you to tell us about your killing of Hamzah, may Allah have mercy on him. He said: I will relate to you exactly what I related to the Messenger of Allah, Allah bless him and give him peace, when he asked me about the same. I was a slave of Jubayr ibn Mutim ibn Adiyy ibn Nawfal whose uncle Tuaymah ibn Adiyy was killed at the Battle of Badr. When the Quraysh marched toward Uhud, Jubayr ibn Mutim said to me: You are free if you kill Hamzah, Muhammads uncle, as a revenge for the killing of my uncle Tuaymah.
I went out with them. It is to be remembered that I am an Abyssinian who is expert in throwing spears, like all Abyssinians, and I never missed my target. When the two sides met, I went looking for Hamzah until I saw him in the middle of the army, like a white-and-black camel, slaughtering people with his sword such that nothing stood in his way. By Allah, I was waiting for my moment, hiding behind a rock or
tree, so that he drew closer to me, when Siba ibn Abd al-Uzza passed me and went toward him.
When Hamzah, may Allah have mercy on him, saw him, he called him: Here, O son of a cutter of clitoris! Then he struck him on the head and, by Allah, he did not miss. I moved my spear about until I felt comfortable and threw it at him. It caught him in the lower abdomen and the spear came out from his feet. He made a move toward me and then collapsed and I left him to die. I went toward him, retrieved my spear and joined the people at the camp. I did not want to kill anyone else, for I only killed him to gain my freedom. When I went back to Mecca, I was emancipated.
I stayed there until Islam spread throughout it upon which I travelled to al-Taif. In Taif, they sent emissaries to the Messenger of Allah, Allah bless him and give him peace, and mentioned that he does not harm emissaries. And so I went with them to the Messenger of Allah, Allah bless him and give him peace. When he saw me, he said: Are you Wahshiyy? and when I answered in the affirmative, he asked again: You are the one who killed Hamzah? I said: What happened is exactly as it was related to you. He said: Could you keep your face away from me? I left. When the Messenger of Allah, Allah bless him and give him peace, died and Musaylimah the liar emerged to the people, I thought to go and kill Musaylimah to cancel out my killing of Hamzah. I went out with people, and what happened to him is now known ヤ.

The Command for Equality in Punishment

Allah says:

وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرينَ ﴿١٢٦﴾

And if you punish them, then punish them with the like of that with which you were afflicted. But if you have patience with them, then it is better for those who are patient.

Allah commands justice in punishment and equity in settling the cases of rights.

Abdur-Razzaq recorded that Ibn Sirin said concerning the Ayah, عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ (then punish them with the like of that with which you were afflicted),

"If a man among you takes something from you, then you should take something similar from him.''

This was also the opinion of Mujahid, Ibrahim, Al-Hasan Al-Basri, and others.

Ibn Jarir also favored this opinion.

Ibn Zayd said:

"They had been commanded to forgive the idolators, then some men became Muslim who were strong and powerful. They said, `O Messenger of Allah, if only Allah would give us permission, we would sort out these dogs!'

Then this Ayah was revealed, then it was latter abrogated by the command to engage in Jihad.'

يأمر تعالى بالعدل في القصاص والمماثلة في استيفاء الحق كما قال عبد الرزاق عن الثوري عن خالد عن ابن سيرين أنه قال في قوله تعالى " فعاقبوا بمثل ما عوقبتم به " إن أخذ منكم رجل شيئا فخذوا مثله وكذا قال مجاهد وإبراهيم والحسن البصري وغيرهم واختاره ابن جرير . وقال ابن زيد كانوا قد أمروا بالصفح عن المشركين فأسلم رجال ذوو منعة فقالوا يا رسول الله لو أذن الله لنا لانتصرنا من هؤلاء الكلاب فنزلت هذه الآية ثم نسخ ذلك بالجهاد . وقال محمد بن إسحاق عن بعض أصحابه عن عطاء بن يسار قال نزلت سورة النحل كلها بمكة وهي مكية إلا ثلاث آيات من آخرها نزلت بالمدينة بعد أحد حين قتل حمزة رضي الله عنه ومثل به فقال رسول الله صلى الله عليه وسلم " لئن أظهرني الله عليهم لأمثلن بثلاثين رجلا منهم " فلما سمع المسلمون ذلك قالوا والله لئن ظهرنا عليهم لنمثلن بهم مثلة لم يمثلها أحد من العرب بأحد قط فأنزل الله " إن عاقبتم فعاقبوا بمثل ما عوقبتم به " إلى آخر السورة وهذا مرسل وفيه رجل مبهم لم يسم وقد روي هذا من وجه آخر متصل فقال الحافظ أبو بكر البزار حدثنا الحسن بن يحيى حدثنا عمرو بن عاصم حدثنا صالح المري عن سليمان التيمي عن أبي عثمان عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم وقف على حمزة بن عبد المطلب رضي الله عنه حين استشهد فنظر إلى منظر لم ينظر إلى منظر أوجع للقلب منه أو قال لقلبه فنظر إليه وقد مثل به فقال " رحمة الله عليك إن كنت ما علمتك إلا وصولا للرحم فعولا للخيرات والله لولا حزن من بعدك عليك لسرني أن أتركك حتى يحشرك الله من بطون السباع - أو كلمة نحوها - أما والله على ذلك لأمثلن بسبعين كمثلتك " فنزل جبريل عليه السلام على محمد صلى الله عليه وسلم بهذه السورة وقرأ " وإن عاقبتم فعاقبوا بمثل ما عوقبتم به " إلى آخر الآية فكفر رسول الله صلى الله عليه وسلم يعني عن يمينه وأمسك عن ذلك وهذا إسناد فيه ضعف لأن صالحا هو ابن بشير المري ضعيف عند الأئمة وقال البخاري هو منكر الحديث وقال الشعبي وابن جريج نزلت في قول المسلمين يوم أحد فيمن مثل بهم لنمثلن بهم فأنزل الله فيهم ذلك وقال عبد الله بن الإمام أحمد في مسند أبيه حدثنا هدبة بن عبد الوهاب المروزي حدثنا الفضل بن موسى حدثنا عيسى بن عبيد عن الربيع بن أنس عن أبي العالية عن أبي بن كعب قال : لما كان يوم أحد قتل من الأنصار ستون رجلا ومن المهاجرين ستة فقال أصحاب رسول الله صلى الله عليه وسلم لئن كان لنا يوم مثل هذا من المشركين لنمثلن بهم . فلما كان يوم الفتح قال رجل لا تعرف قريش بعد اليوم فنادى مناد : أن رسول الله صلى الله عليه وسلم قد أمن الأسود والأبيض إلا فلانا وفلانا - ناسا سماهم - فأنزل الله تبارك وتعالى " وإن عاقبتم فعاقبوا بمثل ما عوقبتم به " إلى آخر السورة فقال رسول الله صلى الله عليه وسلم " نصبر ولا نعاقب " وهذه الآية الكريمة لها أمثال في القرآن فإنها مشتملة على مشروعية العدل والندب إلى الفضل كما في قوله " وجزاء سيئة سيئة مثلها " ثم قال " فمن عفا وأصلح فأجره على الله " الآية . وقال " والجروح قصاص " ثم قال " فمن تصدق به فهو كفارة له " وقال في هذه الآية " وإن عاقبتم فعاقبوا بمثل ما عوقبتم به " ثم قال " ولئن صبرتم لهو خير للصابرين " .

"وإن عاقبتم فعاقبوا بمثل ما عوقبتم به ولئن صبرتم" عن الانتقام "لهو" أي الصبر "خير للصابرين" فكف صلى الله عليه وسلم وكفر عن يمينه رواه البزار

فيها مسائل : [ الأولى ] أطبق جمهور أهل التفسير أن هذه الآية مدنية , نزلت في شأن التمثيل بحمزة في يوم أحد , ووقع ذلك في صحيح البخاري وفي كتاب السير . وذهب النحاس إلى أنها مكية , والمعنى متصل بما قبلها من المكي اتصالا حسنا ; لأنها تتدرج الرتب من الذي يدعى ويوعظ , إلى الذي يجادل , إلى الذي يجازى على فعله . ولكن ما روى الجمهور أثبت . روى الدارقطني عن ابن عباس قال : لما انصرف المشركون عن قتلى أحد انصرف رسول الله صلى الله عليه وسلم فرأى منظرا ساءه رأى حمزة قد شق بطنه , واصطلم أنفه , وجدعت أذناه , فقال : ( لولا أن يحزن النساء أو تكون سنة بعدي لتركته حتى يبعثه الله من بطون السباع والطير لأمثلن مكانه بسبعين رجلا ) ثم دعا ببردة وغطى بها وجهه , فخرجت رجلاه فغطى رسول الله صلى الله عليه وسلم وجهه وجعل على رجليه من الإذخر , ثم قدمه فكبر عليه عشرا , ثم جعل يجاء بالرجل فيوضع وحمزة مكانه , حتى صلى عليه سبعين صلاة , وكان القتلى سبعين , فلما دفنوا وفرغ منهم نزلت هذه الآية : " ادع إلى سبيل ربك بالحكمة والموعظة الحسنة - إلى قوله - واصبر وما صبرك إلا بالله " فصبر رسول الله صلى الله عليه وسلم ولم يمثل بأحد . خرجه إسماعيل بن إسحاق من حديث أبي هريرة , وحديث ابن عباس أكمل . وحكى الطبري عن فرقة أنها قالت : إنما نزلت هذه الآية فيمن أصيب بظلامة ألا ينال من ظالمه إذا تمكن إلا مثل ظلامته لا يتعداه إلى غيره . وحكاه الماوردي عن ابن سيرين ومجاهد . [ الثانية ] واختلف أهل العلم فيمن ظلمه رجل في أخذ مال ثم ائتمن الظالم المظلوم على مال , هل يجوز له خيانته في القدر الذي ظلمه ; فقالت فرقة : له ذلك ; منهم ابن سيرين وإبراهيم النخعي وسفيان ومجاهد ; واحتجت بهذه الآية وعموم لفظها . وقال مالك وفرقة معه : لا يجوز له ذلك ; واحتجوا بقول رسول الله صلى الله عليه وسلم : ( أد الأمانة إلى من ائتمنك ولا تخن من خانك ) . رواه الدارقطني . وقد تقدم هذا في " البقرة " مستوفى ووقع في مسند ابن إسحاق أن هذا الحديث إنما ورد في رجل زنى بامرأة آخر , ثم تمكن الآخر من زوجة الثاني بأن تركها عنده وسافر ; فاستشار ذلك الرجل رسول الله صلى الله عليه وسلم في الأمر فقال له : ( أد الأمانة إلى من ائتمنك ولا تخن من خانك ) . وعلى هذا يتقوى قول مالك في أمر المال ; لأن الخيانة لاحقة في ذلك , وهي رذيلة لا انفكاك عنها , فينبغي أن يتجنبها لنفسه ; فإن تمكن من الانتصاف من مال لم يأتمنه عليه فيشبه أن ذلك جائز وكأن الله حكم له ; كما لو تمكن الأخذ بالحكم من الحاكم . وقد قيل : إن هذه الآية منسوخة , نسختها " واصبر وما صبرك إلا بالله " . [ الثالثة ] في هذه الآية دليل على جواز التماثل في القصاص ; فمن قتل بحديدة قتل بها . ومن قتل بحجر قتل به , ولا يتعدى قدر الواجب , وقد تقدم هذا المعنى في " البقرة " مستوفى والحمد لله [ الرابعة ] سمى الله تعالى الإذايات في هذه الآية عقوبة , والعقوبة حقيقة إنما هي الثانية , وإنما فعل ذلك ليستوي اللفظان وتتناسب دباجة القول , وهذا بعكس قوله : " ومكروا ومكر الله " [ آل عمران : 54 ] وقوله : " الله يستهزئ بهم " [ البقرة : 15 ] فإن الثاني هنا هو المجاز والأول هو الحقيقة ; قاله ابن عطية .

I'raab - grammatical analysis of the Qur'an

«وَإِنْ» الواو استئنافية وإن حرف شرط جازم.
«عاقَبْتُمْ» ماض وفاعله وهو فعل الشرط وجملته لا محل لها.
«فَعاقِبُوا» الفاء رابطة للجواب وأمر مبني على حذف النون والواو فاعل والجملة في محل جزم جواب الشرط.
«بِمِثْلِ» متعلقان بعاقبوا.
«ما» موصولية في محل جر مضاف إليه.
«عُوقِبْتُمْ» ماض مبني للمجهول والتاء نائب الفاعل والجملة صلة.
«وَلَئِنْ» الواو عاطفة واللام موطئة للقسم وإن شرطية.
«صَبَرْتُمْ» ماض وفاعله وجملة الشرط ابتدائية «فهو».
«خَيْرٌ» الفاء رابطة للجواب ومبتدأ وخبر والجملة في محل جزم جواب الشرط.
«لِلصَّابِرِينَ» متعلقان بخير.

5vs45

وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالأَنفَ بِالأَنفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ
,

42vs40

وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ