Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

revolves around its underlying cause; therefore, if some means now exists that strikes greater fear into the enemy than horses do in combat, the harm it inflicts is correspondingly more serious and it becomes the object of the divine command. Muslims must strive to obtain it; and if it can be had only by learning the relevant craft, then mastering that craft is obligatory, for whatever is indispensable to the fulfilment of a duty is itself a duty.

8 – Sayyid Qutb said: The verse singles out “tethered horses” because that was the conspicuous weapon available to those whom the Qur’an first addressed. Had they been ordered to prepare instruments whose very nature they could not yet conceive—things that would only appear with the passage of time—the command would have bewildered them with unknowns. What matters is the general directive.

9 – As for his ﷺ words, “Verily, power is marksmanship—verily, power is marksmanship,” this emphatic repetition is his ﷺ own explanation that the “power” mentioned in Allah’s words, “And prepare for them whatever power you can” (al-Anfāl 60), refers to marksmanship. Allah the Exalted also says, “It was not you who killed them; it was Allah who killed them. And it was not you who launched when you launched; it was Allah who launched” (al-Anfāl 17).

10 – Regarding the reports: The compilers of the Sunan relate, on the authority of ʿUqbah ibn ʿĀmir, that the Prophet ﷺ said: “Allah admits into Paradise three people because of a single arrow: the maker, who seeks reward through its manufacture; the one who hands it over in the path of Allah; and the one who shoots it in the path of Allah.” He also said: “Shoot and ride, but shooting is better for you than riding.”

The Five—Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah, and Aḥmad—narrate from ʿAmr ibn ʿAbasah that he heard the Messenger of Allah ﷺ say: “Whoever shoots an arrow in the path of Allah receives a reward equivalent to freeing a slave.” The term “muḥarrarah” denotes a liberated neck.

Imam Muslim records from ʿUqbah ibn ʿĀmir that the Messenger of Allah ﷺ said: “Whoever learns archery and then abandons it is not one of us.”

11 – Al-Qurṭubī said: Since arrows are among the most effective implements employed in warfare,

يدور مع علته، فإذا كان شيء موجودًا أكثر إرهابًا منها في القتال، فإنَّ النكاية فيها أشد، وكانت مأمورًا بها، والسَّعي في تحصيلها، حتى إذا لم توجد إلاَّ بتعلم الصنعة وجب ذلك؛ لأنَّ ما لا يتم الواجب إلاَّ به فهو واجب. ٨ - وقال سيد قطب: ويخص "رباط الخيل"؛ لأنَّه الأداة التي كانت بارزة عند من كان يخاطبهم بهذا القرآن أول مرة، ولو أمرهم بإعداد أسباب لا يعرفونها في ذلك العين مما سيجد مع الزمن، لخاطبهم بمجهولات محيرة، والمهم هو عموم التوجيه. ٩ - وأما قوله ﷺ: "ألا إنَّ القوة الرمي، ألا إنَّ القوَّة الرَّمي"، فهذا التأكيد تفسير منه ﷺ بأنَّ القوَّة المذكورة في قوله تعالى: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾ [الأنفال: ٦٠] هي الرمي، قال الله تعالى: ﴿فَلَمْ تَقْتُلُوهُمْ وَلَكِنَّ اللَّهَ قَتَلَهُمْ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى﴾ [الأنفال: ١٧]. ١٠ - وأما الأحاديث: فقد روى أصحاب السنن من حديث عقبة بن عامر؛ أنَّ النَّبيَّ ﷺ قال: "إنَّ الله يدخل في السهم الواحد ثلاثة نفر في الجنة، صانعه الذي يحتسب في صنعه الخير، والذي يجوز به في سبيل الله، والذي يرمي به في سبيل الله، وقال: ارموا واركبوا، وأن ترموا خير لكم من أن تركبوا". وروى الخمسة من حديث عمرو بن عبسة قال: سمعت رسول الله ﷺ يقول: "ومن رمى بسهم في سبيل الله، فهو عدلُ محررةٍ" والمحررة: الرقبة المعتقة. وروى الإِمام مسلم عن عقبة بن عامر قال؛ قال رسول الله ﷺ: "من علِم الرمي ثم تركه، فليس منَّا". ١١ - قال القرطبي: ولما كانت السهام من أنجع ما يتعاطى في الحروب،

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