Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/347)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

Allah showed them of triumph over the polytheists and victory, and warn their people when they returned to them. It has also been said that the verse was revealed concerning people whom the Prophet—peace and blessings be upon him—used to send into the desert to teach people Islam. When Allah revealed:

“It was not for the people of Medina and the Bedouins around them to remain behind the Messenger of Allah, nor to prefer their own lives to his.” [al-Tawbah: 120]

they returned from the desert to the Prophet—peace and blessings be upon him—fearing that they were among those who had remained behind him and were intended by the verse. Allah then revealed the verse in question, disapproving of their all returning from the desert to the Prophet—peace and blessings be upon him. The interpretation of Ibn ‘Abbās—may Allah Most High be pleased with him—is the preferred explanation.

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Jihad is now a communal obligation, discharged by those who undertake it, according to the consensus of the scholars. Once the enemy is fought, Muslim territories are protected, and their frontiers secured, the obligation of jihad is lifted from the remaining Muslims. For them, it becomes a voluntary act and an encouraged means of drawing near to Allah. An exception is a case of necessity, such as when the enemy invades a Muslim land: everyone must then come to their aid and obey the ruler’s summons to march to their assistance.

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In the early days of Islam, Allah had obliged the Muslims not to flee from the disbelievers, whether their numbers were few or many. He Most High said:

“Whoever turns his back on them that day—unless maneuvering for battle or joining another company—has incurred Allah’s wrath. His refuge is Hell—what an evil destination!” [al-Anfāl: 16]

He then abrogated this obligation for His servants through His words:

“If there are twenty steadfast among you, they will overcome two hundred; and if there are a hundred among you, they will overcome a thousand of those who disbelieve, because they are a people who do not understand.” [al-Anfāl: 65]

It has also been said that this verse does not abrogate the earlier one, but rather clarifies it and qualifies its general scope, and that Allah did not

يريهم الله من الظهور على المشركين والنصر وينذروا قومهم إذا رجعوا إليهم. وقيل إن الآية نزلت في قوم كان يبعثهم النبي ﷺ إلى البادية ليعلموا الناس الإسلام فلما أنزل الله: ﴿مَا كَانَ لأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ وَلا يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ﴾ [التوبة: ١٢٠] انصرفوا من البادية إلى النبي ﷺ خشية أن يكونوا ممن تخلف عنه وممن عني بالآية، فأنزل الله الآية وكره انصراف جميعهم من البادية إلى النبي ﷺ. وقول ابن عباس - رَضِيَ اللَّهُ تَعَالَى عَنْهُ - هو المختار من التفسير. فصل فالجهاد الآن فرض على الكفاية يحمله من قام به بإجماع أهل العلم، فإذا جوهد العدو وحميت أطراف المسلمين وسدت ثغورهم سقط فرض الجهاد عن سائر المسلمين وكان لهم نافلة وقربة مرغبا فيها، إلا أن تكون ضرورة مثل أن ينزل العدو ببلد من بلاد المسلمين فيجب على الجميع إغاثتهم وطاعة الإمام في النفير إليهم. فصل وقد كان الله أوجب في أول الإسلام على المسلمين أن لا يفروا عن الكفار قل عددهم أو كثر، فقال تعالى: ﴿وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَى فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ﴾ [الأنفال: ١٦] ثم نسخ ذلك عن عباده بقوله تعالى: ﴿إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لا يَفْقَهُونَ﴾ [الأنفال: ٦٥]، وقد قيل إن هذه الآية ليست بناسخة للأولى ولكنها مبينة لها ومخصصة لعمومها، وأن الله لم