Ibn Abbas, may Allah be pleased with him, said: The Messenger of Allah, blessings and peace be upon him, stood at a gathering of some of the Ansar while he was on a donkey. The donkey urinated, so Abdullah ibn Ubayy held his nose and said: Let your donkey go, for its smell has harmed us. Abdullah ibn Rawahah said: By Allah, the urine of his donkey is better smelling than your musk. [I have not seen this from Ibn Abbas. It is in the two Sahihs from the hadith of Anas. In it, it is mentioned: 'We were informed that it was revealed: And if two factions among the believers... the verse. Without the urine of the donkey. And his saying: 'By Allah, the urine of his donkey is better smelling than your musk.' It is also not mentioned: 'And he, blessings and peace be upon him, went on. Then the verse was revealed.'] And it was narrated: His donkey is better than you, and the urine of his donkey is better than your musk. [I have not seen it like this, and the hadith of Anas is in the two Sahihs: 'By Allah, the donkey of the Messenger of Allah, blessings and peace be upon him, has a better scent than you.'] The Messenger of Allah, blessings and peace be upon him, went on, and the discussion between them continued until they exchanged harsh words and fought. Their people, the Aws and Khazraj, came, and they fought with sticks, and it was said with hands, sandals, and palm fronds. The Messenger of Allah, blessings and peace be upon him, returned to them and reconciled between them, and the verse was revealed.

And from Muqatil: He recited it to them, and they reconciled. And al-baghy: is the act of exceeding and injustice and refusing reconciliation. And al-fay' (the return): is the return, and it has been named after shade and booty, because shade returns after the sun has set, and booty is what returns from the wealth of the disbelievers to the Muslims. And from Abu Amr: until it returns, without hamzah, and its meaning is that Abu Amr softened the first of the two hamzah letters that meet, so the narrator was misled by that slip. [The saying 'that slip' in the dictionaries: to take something stealthily, and the name of it is khalsah - with a dhammah.] If you say: What is the reason for his saying: 'They fought' while the analogy is 'they fought each other'? [Mahamud said: 'Why did he say they fought, deviating...'] Ahmad said: It has been previously mentioned in places where grammarians deny carrying on the word 'min' after carrying on its meaning, and in this verse, it was carried on the meaning by saying: 'They fought' and then on the wording by saying: 'between them.' So it should not be thought that what is said in 'maq' is consistent in this, because the obstacle is the necessity of ambiguity and vagueness after explanation, and here that is not necessary, as there is no ambiguity in the faction, rather its wording is always singular, and its meaning is always plural. And it was so due to the differing conditions in terms of meaning, sometimes plural and sometimes singular, so reflect on it, and Allah is the Grantor of success.] Or they fought, as read by Ubaid ibn Umayr on the interpretation of the two groups or the two individuals? I say: It is something that was carried on the meaning without the wording, because the two factions are in the meaning of the people and the men. And in the reading of Abdullah: until they return to the command of Allah, and if they return, then judge between them with justice. And the ruling regarding the rebellious faction: is the obligation to fight it as long as it fights. And from Ibn Umar: I have not found in myself anything that I found regarding this verse, if I do not fight this rebellious faction as Allah, the Exalted, commanded me. He said this after he had withdrawn, and if it refrains and withdraws its hands from fighting, it is left alone. And if it turns away, it is acted upon what has been narrated from the Prophet, blessings and peace be upon him, that he said: 'O son of Umm Abd, do you know how Allah ruled regarding those who rebelled from this nation? He said:

Allah and His Messenger know best. He said: Do not kill the wounded among them, do not kill their captives, do not pursue their fugitives, and do not divide their spoils." [[Narrated by Al-Hakim in Al-Mustadrak, Al-Bazzar, Al-Harith, and Ibn Adi from the narration of Kawthar ibn Hakim Al-Nafi from Nafi from Ibn Umar. Kawthar is considered unreliable; Ahmad said: His narrations are false.]] Neither of the two factions of Muslims is free from fighting each other: either they fight out of mutual aggression, in which case it is obligatory to mediate between them in a way that reconciles and fosters peace. If they do not hold back and do not reconcile, and they persist in aggression, then it is necessary to fight them. Or the fighting may occur between them due to a misunderstanding that has arisen, with both believing themselves to be right. In this case, it is obligatory to remove the misunderstanding with clear arguments and decisive evidence, and to guide them towards the truth. If they persist in their stubbornness and do not act according to what they have been guided to and advised to follow after the truth has become clear to them, they have joined the two aggressive factions. Or one of them may be the aggressor against the other, in which case it is obligatory to fight the aggressive faction until they cease and repent. If they do so, reconcile between them and the one who has been wronged with fairness and justice. There are details in this: if the aggressor is few in number and has no strength, they are liable for what they have committed after the reconciliation. If they are numerous and strong, they are only liable according to Muhammad ibn Al-Hasan, may Allah have mercy on him, who used to rule that liability applies if they repent. As for before gathering and mobilizing, or when they disperse after the war has ceased, whatever they have committed is liable according to all. The obligation of reconciliation with justice in His saying, 'So reconcile between them with justice,' is clear and aligns with the wording of the revelation. According to the view of others, it is understood as applying to a situation where the faction is small in number. What they mentioned about the aim being to eliminate grudges and remove animosities without liability for offenses is not a good interpretation of the command for acts of justice and consideration of fairness. If you say: Why was justice mentioned in the second reconciliation and not in the first? I say: Because the fighting in the first part of the verse refers to both factions being aggressive together or having a misunderstanding. Regardless of which it is, what Muslims must adhere to regarding them is the reconciliation of relations and calming the masses [[The term 'masses' refers to the group. (A)]] by showing the truth and providing healing advice, and dispelling misunderstandings, unless they insist, in which case fighting becomes obligatory. As for liability, it is not applicable in this case. However, if one of them is aggressive, then liability applies in both mentioned scenarios. 'And be just' is a command to practice justice in general after being commanded to reconcile relations, and the statement regarding it is similar to the command to fear Allah following the prohibition against placing oneself before Him. Justice - with a fathah - refers to injustice from fairness: it is a deviation in the legs [[The phrase 'it is a deviation in the legs' refers to the definition in the lexicon: fairness - with a movement - means standing straight in the legs of the animal, which is a defect, as it is preferable for them to bend and show respect. (A)]] . A 'qasit' is dry. The winds have been just to it. As for fairness meaning justice, the action of it is: 'aqsata,' and its hamzah is for negation, meaning: it removed injustice, which is wrongdoing.