The Romans, The Byzantines — Verse 5

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Foretelling the Victory of the Romans These Ayat were revealed about the victory of Sabur, the king of Persia, over Ash-Sham (Greater Syria), the adjoining partisan states of the Arabian Peninsula, and the outlying regions of the land of the Romans. Heraclius, the emperor of the Romans, was forced to flee to Constantinople where he was besieged for a lengthy period. Then Heraclius regained the upper hand. Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, commented on this Ayah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ (Alif Lam Mim. The Romans have been defeated. In the nearest land,) He said, "They were defeated and then they were victorious." He said, "The idolators wanted the Persians to prevail over the Romans, because they were idol worshippers, and the Muslims wanted the Romans to prevail over the Persians, because they were People of the Book. This was mentioned to Abu Bakr, who mentioned it to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: «أَمَا إِنَّهُمْ سَيَغْلِبُون» (They will certainly prevail.) Abu Bakr mentioned this to the idolators, and they said, "Set a time limit for that, and if we prevail, we will get such and such; and if you prevail, you will get such and such." So he set a limit of five years, and they (the Romans) did not prevail. Abu Bakr mentioned that to the Messenger of Allah ﷺ and he said: «أَلَا جَعَلْتَهَا إِلَى دُونَ أُرَاهُ قَالَ: الْعَشْرِ » (Why do you not make it less than) I (the narrator) think he meant less than ten. Sa`id bin Jubayr said: "Bid` means less than ten." Then the Romans were victorious, and he said, "That is what Allah said: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ- فِي بِضْعِ سِنِينَ لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ يَنصُرُ مَن يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِي (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid`i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice -- with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) This was also recorded by At-Tirmidhi and An-Nasa'i. At-Tirmidhi said: "Hasan Gharib." Another Hadith Abu `Isa At-Tirmidhi recorded that Niyar bin Mukram Al-Aslami said: "When the following Ayat were revealed: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid` years.) on the day they were revealed, the Persians were prevailing over the Romans. The Muslims wanted the Romans to prevail over them (the Persians), because they were both people who followed a Book. Concerning this Allah said: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ يَنصُرُ مَن يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice -- with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) The Quraysh, on the other hand, wanted the Persians to prevail, because neither of them were people who followed a Book and neither of them believed in the Resurrection. When Allah revealed these Ayat, Abu Bakr went out proclaiming throughout Makkah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid` years.) Some of the Quraysh said to Abu Bakr: `This is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians within three to nine years, so why not have a bet on that between us and you' Abu Bakr said, `Yes.' This was before betting had been forbidden. So, Abu Bakr and the idolators made a bet, and they said to Abu Bakr: `What do you think, Bid` means something between three and nine years, so let us agree on the middle.' So they agreed on six years. Then six years passed without the Romans being victorious, so the idolators took what they had bet with Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing on six years. He said: `Because Allah said: "In Bid` years."' At that time, many people became Muslim." This is how it was narrated by At-Tirmidhi, then he said, "This is a Hasan Hadith." Who were the Romans الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ (Alif Lam Mim. The Romans have been defeated.) We have already discussed the separate letters which appear at the beginning of some Surahs in the beginning of our Tafsir of Surat Al-Baqarah. With regard to the Romans (Ar-Rum), they are the descendents of Al-`Iys bin Ishaq bin Ibrahim. They are the cousins of the Children of Isra'il, and are also known as Bani Al-Asfar. They used to followed the religion of the Greeks, who were descendents of Yafith bin Nuh, the cousins of the Turks. They used to worship the seven planets, and they prayed facing the direction of the North Pole. It is they who founded Damascus and built its temple in which there is a prayer niche facing north. The Romans followed this religion until approximately three hundred years after the time of the Messiah. The king who ruled Greater Syria along with the Fertile Crescent (semicircle of fertile land from Syrian Desert to Persian Gulf) was called Caesar. The first of them to enter the Christian religion was Constantine the son of Costas, whose mother was Maryam Al-Hilaniyyah Ash-Shadqaniyyah, from the land of Harran. She had become Christian before him, and she invited him to her religion. Before that he had been a philosopher, then he followed her. It was said that this was merely an outward show of belief. Then the Christians met with him. During his time they debated with `Abdullah bin Ariyus (Arius) and great differences arose which could not be reconciled. Then a gathering of three hundred and eighteen bishops reached an agreement, and presented their creed to Constantine. This is what they call the Great Trust, but in fact it is the Worst Betrayal. They presented to him their laws, i.e., books of rulings on what was lawful and prohibited, and other things that they needed. They changed the religion of the Messiah (peace be upon him), adding some things and taking some things away. They began praying towards the East, and changed the Sabbath (Saturday) rites to Sunday. They worshipped the cross, permitted eating of pigs, adopted innovated observances such as the festival of the cross, Mass, baptism, etc., Palm Sunday and other occasions. They appointed a pope, as their leader, and patriarchs, metropolitans, bishops, priests and deacons, and they invented monasticism. The king built churches and places of worship for them, and he founded the city which is named after him, Constantinople. It was said that during his time twelve thousand churches were built, three places of prayer in Bethlehem, and that his mother built the Church of the Holy Sepulchre. These are the ones who followed the religion of the kings. Then after them came the Jacobites, followers of Ya`qub Al-Askaf, then the Nestorians, the followers of Nestorius. There are many groups and sects among them, as the Messenger of Allah ﷺ said: «إِنَّهُمْ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَة» (They split into seventy two sects.) The point here is that they continued to follow Christianity. Every time one Caesar died, another succeeded him, until the last of them, Heraclius, came to power. He was a wise man, one of the most astute and intelligent of kings, who had deep insight and well-formed opinions. His was a great and glorious reign. He was opposed by Chosroes, the king of Persia and of regions such as Iraq, Khurasan, Ar-Riy and all the lands of the Persians. His name was Sabur Dhul-Aktaf, and his kingdom was greater than the kingdom of Caesar. He was the leader of the Persians and was as stubborn as the Persians who were Zoroastrian fire worshippers. How Caesar defeated Chosroes (Kisra) It was previously reported that `Ikrimah said: "Chosroes sent his deputy and his army against Caesar, and they fought." It is well-known that Chosroes himself fought in the army that invaded his land, and he defeated Caesar and overwhelmed him until he had nothing left except the city of Constantinople, where Chosroes besieged him for a long time, until things became very difficult for him. He was highly venerated among the Christians, and Chosroes was not able to conquer the city because it was well fortified, and half of it faced the land while the other half faced the sea, from where supplies were able to reach them. After this had gone on for a long time, Caesar thought of a clever trick. He asked Chosroes to let him leave his city in return for money given as a peace-offering, on whatever terms he (Chosroes) wanted. Chosroes agreed to that and asked for a huge amount of wealth -- gold, jewels, fabric, servant-women, servants, and much more -- such that no king on earth could ever pay. Caesar went along with that and gave him the impression that he had all that he had asked for, although he thought he was crazy for asking for such a thing, because even if the two of them were to combine all of their wealth, it would not amount to even one-tenth of that. He asked Chosroes to let him go out of the city to Ash-Sham and the other regions of his kingdom, so that he could gather that from his storehouses and places where his wealth was buried. Chosroes let him go, and when Caesar was about to leave Constantinople, he gathered his people together and told them: "I am going out on a mission I have decided to do so with some soldiers I have selected from my army; if I come back to you before one year passes, I will still be your king but if I do not come back after that, you will have the choice. Then, if you wish, you may remain loyal to me, or if you wish you may appoint someone instead of me. Signs of Tawhid Allah tells us that pondering His creation will show that He exists and that He is Unique in creating it, and that there is no god nor lord besides Him. So He says:

in God’s help to them against the Persians. They the believers indeed rejoiced in this as they came to know of it on the day that it took place on the day of the battle of Badr when Gabriel came down with this news thereon in addition to their rejoicing in their victory over the idolaters on that same day. He helps whomever He will; and He is the Mighty the Victor the Merciful to believers.

To God belongs the command, before and after. And on that day the faithful will rejoice in God's help. Here before is the Beginningless, and after is the Endless. The meaning is that the beginningless command belongs to God and the endless command belongs to God, because the beginningless Lord and the endless Master is God. In the Beginningless and the Endless it is God who is one and unique. In the command He is without end, in knowledge He is without limit, and in decree He is without why. He is before when and in place before place. Before us He was there for Us in the Beginningless, and without us He will be our portion in the Endless. This is the intimation that He voiced to the paragon of the world on the night of the miʿrāj: “O MuḤammad, be for Me as if you were not, and I will be for you as I have always been.” The Pir of the Tariqah said, “Look at proximity so that intimacy may be born, look at tremen- dousness so that veneration may increase. Wait and see between this and that what indeed will be displayed by the precedent solicitude. To God belongs the command, before and after.” In another place He says, “Surely His are the creation and the command” [7:54]. The world of the creation comes to an end, but the world of the command has no end. It is permissible for the world of the creation to disappear, but the world of the command is necessarily permanent. As long as a man does not pass beyond the world of the creation, he is not allowed to enter the world of the command. He must become naked of his own makeup and cut off the relation of createdness from the innate disposition of recognition. If you want to pass into the world of the command, to rise up from your ungrateful makeup, and to cut away your ascription to great wrongdoing and deep ignorance, you can only do so by lingering and passing time. Just as you must linger in coming, so also you must linger in leav- ing. Just as the sperm-drop is held back for a while before it becomes a clot-and so on with the clot until it becomes bones, the bones until it becomes flesh, which is then kept for a time until it comes into movement-so also in the measure that a man comes up from under his own hand he becomes familiar with the command of the Real.

To God belongs the command, before and after. And on that day the faithful will rejoice in God's help. Here before is the Beginningless, and after is the Endless. The meaning is that the beginningless command belongs to God and the endless command belongs to God, because the beginningless Lord and the endless Master is God. In the Beginningless and the Endless it is God who is one and unique. In the command He is without end, in knowledge He is without limit, and in decree He is without why. He is before when and in place before place. Before us He was there for Us in the Beginningless, and without us He will be our portion in the Endless. This is the intimation that He voiced to the paragon of the world on the night of the miʿrāj: “O MuḤammad, be for Me as if you were not, and I will be for you as I have always been.” The Pir of the Tariqah said, “Look at proximity so that intimacy may be born, look at tremen- dousness so that veneration may increase. Wait and see between this and that what indeed will be displayed by the precedent solicitude. To God belongs the command, before and after.” In another place He says, “Surely His are the creation and the command” [7:54]. The world of the creation comes to an end, but the world of the command has no end. It is permissible for the world of the creation to disappear, but the world of the command is necessarily permanent. As long as a man does not pass beyond the world of the creation, he is not allowed to enter the world of the command. He must become naked of his own makeup and cut off the relation of createdness from the innate disposition of recognition. If you want to pass into the world of the command, to rise up from your ungrateful makeup, and to cut away your ascription to great wrongdoing and deep ignorance, you can only do so by lingering and passing time. Just as you must linger in coming, so also you must linger in leav- ing. Just as the sperm-drop is held back for a while before it becomes a clot-and so on with the clot until it becomes bones, the bones until it becomes flesh, which is then kept for a time until it comes into movement-so also in the measure that a man comes up from under his own hand he becomes familiar with the command of the Real.

To God belongs the command, before and after. And on that day the faithful will rejoice in God's help. Here before is the Beginningless, and after is the Endless. The meaning is that the beginningless command belongs to God and the endless command belongs to God, because the beginningless Lord and the endless Master is God. In the Beginningless and the Endless it is God who is one and unique. In the command He is without end, in knowledge He is without limit, and in decree He is without why. He is before when and in place before place. Before us He was there for Us in the Beginningless, and without us He will be our portion in the Endless. This is the intimation that He voiced to the paragon of the world on the night of the miʿrāj: “O MuḤammad, be for Me as if you were not, and I will be for you as I have always been.” The Pir of the Tariqah said, “Look at proximity so that intimacy may be born, look at tremen- dousness so that veneration may increase. Wait and see between this and that what indeed will be displayed by the precedent solicitude. To God belongs the command, before and after.” In another place He says, “Surely His are the creation and the command” [7:54]. The world of the creation comes to an end, but the world of the command has no end. It is permissible for the world of the creation to disappear, but the world of the command is necessarily permanent. As long as a man does not pass beyond the world of the creation, he is not allowed to enter the world of the command. He must become naked of his own makeup and cut off the relation of createdness from the innate disposition of recognition. If you want to pass into the world of the command, to rise up from your ungrateful makeup, and to cut away your ascription to great wrongdoing and deep ignorance, you can only do so by lingering and passing time. Just as you must linger in coming, so also you must linger in leav- ing. Just as the sperm-drop is held back for a while before it becomes a clot-and so on with the clot until it becomes bones, the bones until it becomes flesh, which is then kept for a time until it comes into movement-so also in the measure that a man comes up from under his own hand he becomes familiar with the command of the Real.

To God belongs the command, before and after. And on that day the faithful will rejoice in God's help. Here before is the Beginningless, and after is the Endless. The meaning is that the beginningless command belongs to God and the endless command belongs to God, because the beginningless Lord and the endless Master is God. In the Beginningless and the Endless it is God who is one and unique. In the command He is without end, in knowledge He is without limit, and in decree He is without why. He is before when and in place before place. Before us He was there for Us in the Beginningless, and without us He will be our portion in the Endless. This is the intimation that He voiced to the paragon of the world on the night of the miʿrāj: “O MuḤammad, be for Me as if you were not, and I will be for you as I have always been.” The Pir of the Tariqah said, “Look at proximity so that intimacy may be born, look at tremen- dousness so that veneration may increase. Wait and see between this and that what indeed will be displayed by the precedent solicitude. To God belongs the command, before and after.” In another place He says, “Surely His are the creation and the command” [7:54]. The world of the creation comes to an end, but the world of the command has no end. It is permissible for the world of the creation to disappear, but the world of the command is necessarily permanent. As long as a man does not pass beyond the world of the creation, he is not allowed to enter the world of the command. He must become naked of his own makeup and cut off the relation of createdness from the innate disposition of recognition. If you want to pass into the world of the command, to rise up from your ungrateful makeup, and to cut away your ascription to great wrongdoing and deep ignorance, you can only do so by lingering and passing time. Just as you must linger in coming, so also you must linger in leav- ing. Just as the sperm-drop is held back for a while before it becomes a clot-and so on with the clot until it becomes bones, the bones until it becomes flesh, which is then kept for a time until it comes into movement-so also in the measure that a man comes up from under his own hand he becomes familiar with the command of the Real.

To God belongs the command, before and after. And on that day the faithful will rejoice in God's help.Here before is the Beginningless, and after is the Endless. The meaning is that the beginningless command belongs to God and the endless command belongs to God, because the beginningless Lord and the endless Master is God.In the Beginningless and the Endless it is God who is one and unique. In the command He is without end, in knowledge He is without limit, and in decree He is without why. He is before when and in place before place. Before us He was there for Us in the Beginningless, and without us He will be our portion in the Endless. This is the intimation that He voiced to the paragon of the world on the night of the miʿrāj: �O MuḤammad, be for Me as if you were not, and I will be for you as I have always been.�The Pir of the Tariqah said, �Look at proximity so that intimacy may be born, look at tremen- dousness so that veneration may increase. Wait and see between this and that what indeed will be displayed by the precedent solicitude. To God belongs the command, before and after.�In another place He says, �Surely His are the creation and the command� [7:54]. The world of the creation comes to an end, but the world of the command has no end. It is permissible for the world of the creation to disappear, but the world of the command is necessarily permanent. As long as a man does not pass beyond the world of the creation, he is not allowed to enter the world of the command. He must become naked of his own makeup and cut off the relation of createdness from the innate disposition of recognition.If you want to pass into the world of the command, to rise up from your ungrateful makeup, and to cut away your ascription to great wrongdoing and deep ignorance, you can only do so by lingering and passing time. Just as you must linger in coming, so also you must linger in leav- ing. Just as the sperm-drop is held back for a while before it becomes a clot-and so on with the clot until it becomes bones, the bones until it becomes flesh, which is then kept for a time until it comes into movement-so also in the measure that a man comes up from under his own hand he becomes familiar with the command of the Real.

غَلَبت فارسُ الرومَ في أدنى أرض "الشام" إلى "فارس"، وسوف يَغْلِب الرومُ الفرسَ في مدة من الزمن، لا تزيد على عشر سنوات ولا تنقص عن ثلاث. لله سبحانه وتعالى الأمر كله قبل انتصار الروم وبعده، ويوم ينتصر الروم على الفرس يفرح المؤمنون بنصر الله للروم على الفرس. والله سبحانه وتعالى ينصر من يشاء، ويخذل من يشاء، وهو العزيز الذي لا يغالَب، الرحيم بمن شاء من خلقه. وقد تحقق ذلك فغَلَبَت الرومُ الفرسَ بعد سبع سنين، وفرح المسلمون بذلك؛ لكون الروم أهل كتاب وإن حرَّفوه.

قوله تعالى: "لله الأمر من قبل ومن بعد" أي من قبل ذلك ومن بعده فبنى على الضم لما قطع المضاف وهو قوله قبل عن الإضافة ونويت "ويومئذ يفرح المؤمنون بنصر الله" أي للروم أصحاب قيصر ملك الشام على فارس أصحاب كسرى وهم المجوس وكانت نصرة الروم على فارس يوم وقعة بدر في قول طائفة كثيرة من العلماء كابن عباس والثوري والسدي وغيرهم. وقد ورد في الحديث الذي رواه الترمذي وابن جرير وابن أبي حاتم والبزار من حديث الأعمش عن عطية عن أبي سعيد قال: لما كان يوم بدر ظهرت الروم على فارس فأعجب ذلك المؤمنين ففرحوا به وأنزل الله "ويومئذ يفرح المؤمنون بنصر الله ينصر من يشاء وهو العزيز الرحيم" وقال الآخرون بل كان نصر الروم على فارس عام الحديبية. قاله عكرمة والزهري وقتادة وغير واحد ووجه بعضهم هذا القول بأن قيصر كان قد نذر لئن أظفره الله بكسرى ليمشين من حمص إلى إيليا وهو بيت المقدس شكرا لله تعالى ففعل فلما بلغ بيت المقدس لم يخرج منه حتى وافاه كتاب رسول الله صلى الله عليه وسلم الذي بعثه مع دحية بن خليفة فأعطاه دحية لعظيم بصرى فدفعه عظيم بصرى إلى قيصر فلما وصل إليه سأل من بالشام من عرب الحجاز فأحضر له أبو سفيان صخر بن حرب الأموي في جماعة من كبار قريش وكانوا بغزة فجيء بهم إليه فجلسوا بين يديه فقال أيكم أقرب نسبا بهذا الرجل الذي يزعم أنه نبي؟ فقال أبو سفيان أنا فقال لأصحابه وأجلسهم خلفه إني سائل هذا عن هذا الرجل فإن كذب فكذبوه فقال أبو سفيان فوالله لولا أن يأثروا علي الكذب لكذبت فسأله هرقل عن نسبه وصفته فكان فيما سأله أن قال: فهل يغدر؟ قال قلت لا ونحن منه في مدة لا ندري ما هو صانع فيها يعني بذلك الهدنة التي كانت قد وقعت بين رسول الله صلى الله عليه وسلم وكفار قريش عام الحديبية على وضع الحرب بينهم عشر سنين فاستدلوا بهذا على أن نصر الروم على فارس كان عام الحديبية لأن قيصر إنما وفى بنذره بعد الحديبية والله أعلم. ولأصحاب القول الأول أن يجيبوا عن هذا بأن بلاده كانت قد خربت وتشعبت فما تمكن من وفاء نذره حتى أصلح ما ينبغي له إصلاحه وتفقد بلاده ثم بعد أربع سنين من نصرته وفى بنذره والله أعلم. والأمر في هذا سهل قريب إلا أنه لما اقتصرت فارس على الروم ساء ذلك المؤمنين فلما انتصرت الروم على فارس فرح المؤمنون بذلك لأن الروم أهل كتاب في الجملة فهم أقرب إلى المؤمنين من المجوس كما قال تعالى: "لتجدن أشد الناس عداوة للذين آمنوا اليهود والذين أشركوا ولتجدن أقربهم مودة للذين آمنوا الذين قالوا إنا نصارى - إلى قوله - ربنا آمنا فاكتبنا مع الشاهدين" وقال تعالى ههنا "ويومئذ يفرح المؤمنون بنصر الله ينصر من يشاء وهو العزيز الرحيم". وقال ابن أبي حاتم حدثنا أبو زرعة حدثنا صفوان حدثنا الوليد حدثني أسيد الكلابي قال سمعت العلاء بن الزبير الكلابي يحدث عن أبيه قال رأيت غلبة فارس الروم ثم رأيت غلبة الروم فارس. ثم رأيت غلبة المسلمين فارس والروم كل كذلك في خمسة عشر سنة. وقوله تعالى: "وهو العزيز" أي في انتصاره وانتقامه من أعدائه "الرحيم" بعباده المؤمنين.

وقوله - سبحانه - : ( يَنصُرُ مَن يَشَآءُ وَهُوَ العزيز الرحيم ) مؤكد لما قبله . أى : ينصر - سبحانه - من يريد نصره ، ويهزم من يريد هزيمته ، وهو ، العزيز الذى لا يغلبه غالب ، الرحيم الذى وسعت رحمته كل شئ .

فذلك قول الله: ( وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ ) يوم أديلت الروم على فارس.حدثنا ابن وكيع، قال: ثنا معاوية بن عمرو، عن أبي إسحاق الفزاري، عن سفيان، عن حبيب بن أبي عمرة، عن سعيد بن جُبَير، عن ابن عباس ( الم غُلِبَتِ الرُّومُ ) قال: غُلبت وغَلبت؛ فأما الذين قرءوا ذلك: (غَلَبَتِ الرُّومُ) بفتح الغين، فإنهم قالوا: نـزلت هذه الآية خبرا من الله نبيه صلى الله عليه وسلم عن غلبة الروم.* ذكر من قال ذلك:حدثنا نصر بن عليّ، قال: ثنا المعتمر بن سليمان، عن أبيه، عن سليمان -يعني الأعمش- عن عطية، عن أبي سعيد، قال: لما كان يوم ظهر الروم على فارس، فأعجب ذلك المؤمنين، فنـزلت (الم غُلِبَتِ الرُّومُ ) على فارس.حدثنا محمد بن المثنى، قال: ثنا يحيى بن حماد، قال: ثنا أبو عوانة، عن سليمان، عن عطية، عن أبي سعيد، قال: لما كان يوم بدر، غلبت الروم على فارس، ففرح المسلمون بذلك، فأنـزل الله (الم غُلِبَتِ الرُّومُ ...) إلى آخر الآية.حدثنا يحيى بن إبراهيم المسعودي، قال: ثنا أبي، عن أبيه، عن جدّه، عن الأعمش، عن عطية، عن أبي سعيد، قال: لما كان يوم بدر، ظهرت الروم على فارس، فأعجب ذلك المؤمنين؛ لأنهم أهل كتاب، فأنـزل الله ( الم غُلِبَتِ الرُّومُ فِي أَدْنَى الأرْضِ ) قال: كانوا قد غلبوا قبل ذلك، ثم قرأ حتى بلغ ( وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ ).وقوله: (فِي أَدْنَى الأرْضِ) قد ذكرت قول بعضهم فيما تقدّم قبل، وأذكر قول من لم يذكر قوله.حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس قوله: (فِي أَدْنَى الأرْضِ) يقول: في طرف الشام. ومعنى قوله أدنى: أقرب، وهو أفعل من الدنوّ والقرب. وإنما معناه: في أدنى الأرض من فارس، فترك ذكر فارس استغناء بدلالة ما ظهر من قوله: (فِي أَدْنَى الأرْضِ) عليه منه. وقوله: (وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ) يقول: والروم من بعد غلبة فارس إياهم سيغلبون فارس.وقوله: (مِنْ بَعْدِ غَلَبِهِمْ) مصدر من قول القائل: غلبته غلبة، فحذفت الهاء من الغلبة. وقيل: من بعد غلبهم، ولم يقل: من بعد غلبتهم للإضافة، كما حذفت من قوله: وَإِقَامَ الصَّلاةِ للإضافة. وإنما الكلام: وإقامة الصلاة.وأما قوله: (سَيَغْلِبُونَ) فإن القرّاء أجمعين على فتح الياء فيها، والواجب على قراءة من قرأ: (الم غَلَبَتِ الرُّومُ) بفتح الغين، أن يقرأ قوله: (سَيُغْلَبُونَ) بضم الياء، فيكون معناه: وهم من بعد غلبتهم فارس سيغلبهم المسلمون، حتى يصحّ معنى الكلام، وإلا لم يكن للكلام كبير معنى إن فتحت الياء، لأن الخبر عما قد كان يصير إلى الخبر عن أنه سيكون، وذلك إفساد أحد الخبرين بالآخر.وقوله: (فِي بضْعِ سِنِينَ) قد ذكرنا اختلاف أهل التأويل في معنى البضع فيما مضى، وأتينا على الصحيح من أقوالهم، بما أغنى عن إعادته في هذا الموضع.وقد حدثنا ابن حميد، قال: ثنا الحكم بن بشير، قال: ثنا خلاد بن أسلم الصفار، عن عبد الله بن عيسى، عن عبد الرحمن بن الحارث، عن أبيه، عن عبد الله بن عمرو، قال: قلت له: ما البضع؟ قال: زعم أهل الكتاب أنه تسع أو سبع.وأما قوله: ( لِلَّهِ الأمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ) فإن القاسم حدثنا، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج قوله: (لِلهِ الأمْرُ مِنْ قَبْلُ) دولة فارس على الروم، (وَمِنْ بَعْدُ) دولة الروم على فارس.وأما قوله: ( وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ ) فقد ذكرنا الرواية في تأويله قبل، وبيَّنا معناه.

(بنصر الله ) الروم على فارس . قال السدي : فرح النبي - صلى الله عليه وسلم - والمؤمنون بظهورهم على المشركين يوم بدر ، وظهور أهل الكتاب على أهل الشرك ( ينصر من يشاء وهو العزيز ) الغالب ) ( الرحيم ) بالمؤمنين .

بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ (5)* بِنَصْرِ الله يَنصُرُ مَن يَشَآءُ وَهُوَ العزيز الرحيم }عطف على جملة { وهُمْ مِن بعد غلبهم الخ أي : ويوم إذ يغلبون يفرح المؤمنون بنصر الله أي بنصر الله إياهم على الذين كانوا غلبوهم من قبل ، وكان غلبهم السابق أيضاً بنصر الله إياهم على الروم لحكمة اقتضت هذا التعاقب وهي تهيئة أسباب انتصار المسلمين على الفريقين إذا حاربوهم بعد ذلك لنشر دين الله في بلاديْهم ، وقد أومأ إلى هذا قوله لله الأمْرُ مِنْ قَبْلُ ومِنْ بَعْدُ } .والجملة المضافة إلى { إذ } في قوله { ويَوْمَئِذٍ } محذوفة عوض عنها التنوين . والتقدير : ويوم إذ يغلبون يفرحُ المؤمنون ، ف { يومَ } منصوب على الظرفية وعامله { يَفْرَحُ المُؤْمِنُون . وأضيف النصر إلى اسم الجلالة للتنويه بذلك النصر وأنه عناية لأجل المسلمين .وجملة ينصر من يشاء } تذييل لأن النصر المذكور فيها عامّ بعموم مفعوله وهو { من يشاء } فكل منصور داخل في هذا العموم ، أي من يشاء نصره لحِكَم يعلمها ، فالمشيئة هي الإرادة ، أي : ينصر من يريد نصره ، وإرادته تعالى لا يُسأل عنها ، ولذلك عُقب بقوله { وَهُوَ العَزِيزُ } فإن العزيز المطلق هو الذي يغلب كل مغالب له ، وعقبه ب { الرَّحِيم } للإشارة إلى أن عزّته تعالى لا تخلو من رحمة بعباده ولولا رحمته لما أدال للمغلوب دولة على غالبه مع أنه تعالى هو الذي أراد غلبة الغالب الأول ، فكان الأمر الأول بعزته والأمر الثاني برحمته للمغلوب المنكوب وترتيب الصفتين العليتين منظور فيه لمقابلة كل صفة منهما بالذي يناسب ذكره من الغلبين ، فالمراد رحمته في الدنيا .

}بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ } أي: يفرحون بانتصارهم على الفرس وإن كان الجميع كفارا ولكن بعض الشر أهون من بعض ويحزن يومئذ المشركون.{ وَهُوَ الْعَزِيزُ } الذي له العزة التي قهر بها الخلائق أجمعين يؤتي الملك من يشاء وينزع الملك ممن يشاء ويعز من يشاء ويذل من يشاء. { الرَّحيم } بعباده المؤمنين حيث قيض لهم من الأسباب التي تسعدهم وتنصرهم ما لا يدخل في الحساب.

بنصر الله تقدم ذكره . ينصر من يشاء يعني من أوليائه ; لأن نصره مختص بغلبة أوليائه لأعدائه ، فأما غلبة أعدائه لأوليائه فليس بنصره ؛ وإنما هو ابتلاء ، وقد يسمى ظفرا . وهو العزيز في نقمته ، الرحيم لأهل طاعته .

At the time of the advent of Islam, there were two very great empires in the world —the Christian Roman Empire and the Zoroastrian Persian Empire. There were constant clashes between these two. In the year 603 A.D., Iran (Persia) attacked the Roman Empire, taking advantage of certain weaknesses in the latter. The Romans suffered defeat after defeat, so much so that by the year 616 A.D., a large part of the Roman Empire, including Jerusalem, had been captured by the Iranians. The Prophet received the prophethood in the year 610 A.D. and he started upon the task of explaining the Oneness of God in Makkah. This was the period of the struggle between monotheism and polytheism in that city. The polytheists of Makkah, taking their cue from the events on the border, told the Muslims that their polytheist brothers, the fire-worshipping Zoroastrians, had defeated the possessors of the Book and brothers of the Muslims (namely, the Christians) and that in the same manner they (the polytheists of Makkah) would finally overwhelm the Muslims. At that time, completely against the prevailing trend, the Quran predicted that within ten years, the Romans would regain supremacy over the Iranians. Roman historians say that immediately thereafter the vanquished King of the Romans, Heraclius, started undergoing a mysterious change, so much so that in the year 623 A.D., he led a retaliatory attack on Iran. In the year 624 A.D., he achieved a decisive victory over Iran. By the year 627 A.D., he had recovered all his occupied territories from the Iranians. Thus it was proved that the Quran was a revelation from God, as nobody else except God could have made such statements about the future so accurately. Moreover, these events indicate that victory or defeat are directly in the hands of God. It is according to His decision who gains and who loses power. The downfall of a nation and the rise of another nation, to all appearances seem to be ordinary, normal, worldly events, but appearances have an inner aspect to it. Every event is caused by a number of angels of God, though they are not visible to ordinary human eyes. Similarly, there is an invisible aspect of the present, outward world and it is the world of the Hereafter.

وَيَوْمَئِذٍ يَفْرَ‌حُ الْمُؤْمِنُونَ بِنَصْرِ‌ اللَّـهِ (And on that day the believers will rejoice with Allah's help - 30:4). The wording of the text apparently implies that "Allah's help" in this verse refers to His help for the people of Rum. Although they too were disbelievers, yet compared to others, their kufr was light. Therefore, their being helped by Allah Ta’ ala was not a far-fetched thing, especially when it was a matter of happiness for the Muslims. The other possibility is that "Allah's help" in the above sentence means Allah's help for the Muslims, for which two explanations could be assigned. First, that Muslims had presented the victory of Rum as a sign of the truthfulness of the Holy Qur'an and the veracity of Islam. Hence, the victory of the Romans was in fact the victory of Muslims. The second reason for the help of Muslims could be that, there were two big powers of the disbelievers at that time - Persia and Rum. By making them fight with each other, Allah Ta’ ala made them weak, which helped the Muslims defeat them later. (Ruh).(1) 1. There is yet another explanation of this verse offered by Sayyidna Ibn ` Abbas ؓ etc.They say that the news of the victory of Romans reached the Muslims the very day in which they defeated the pagans of Makkah in the battle of Badr. Therefore, the Muslims were delighted on their own victory when the news of the victory of the Romans added to their delight. According to this interpretation, "rejoicing of the believers with Allah's help" in the present verse refers to the victory of the Muslims in the battle of Badr, and the good news given by this verse is twofold; one, in relation to the Romans, and the other in relation to the Muslims themselves. (Muhammad Taqi ` Usmani)

In Allah's help to victory) for Muhammad (pbuh) against his enemies and giving the upper hand to the Romans over the Persians. (He helpeth to victory whom He will) i.e. Muhammad (pbuh). (He is the Mighty) in retribution against Abu Jahl and his host on the Day of Badr, (the Merciful) towards the believers in Muhammad (pbuh) and his Companions.