Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (228)

Al-Tafsīr al-QayyimIbn al-Qayyim

both groups have been promised the finest reward, saying, “To each Allah has promised the finest reward”—meaning those who strive and those who remain behind because of disabilities, since both share in faith.

They said: This is evidence that a wealthy person who spends is superior to a poor person, for Allah declared that one who strives with his wealth and his life is superior to one who remains behind, and mentioned striving with wealth before striving with one’s life. As for the poor, He absolved them of blame, saying:

9:92 “Nor is there blame on those who, when they came to you for mounts, you said, ‘I can find no mounts for you.’”

How can the standing of someone declared superior be compared with that of someone merely absolved of blame?

They said: This, then, is the ruling concerning those who remain behind because of disabilities and those who strive. As for those who remain behind without disabilities:

[Surah al-Nisāʾ (4): verse 96]
“Ranks bestowed by Him, and forgiveness and mercy. And Allah is All-Forgiving, Most Merciful.” (96)

Regarding His word “ranks,” some say that it is in the accusative as an appositional substitute for “a great reward.” Others say that it reinforces that phrase, although expressed in different words, since the meaning is the same.

Qatādah said: It used to be said, “Islam is one rank; migration as a Muslim is another; striving as an emigrant is another; and being killed while striving is another.”

Ibn Zayd said: The ranks by which Allah has favoured those who strive over those who remain behind are seven. They are those Allah Most High mentioned in Surah Barāʾah, where He says:

9:120 “That is because no thirst, fatigue or hunger afflicts them in Allah’s cause, nor do they tread any ground that enrages the disbelievers, nor inflict any loss upon an enemy, without a righteous deed being recorded for them on that account. Indeed, Allah does not let the reward of those who do good go to waste.”

These are five. Then He said:

9:121 “Nor do they spend any amount, small or large, nor cross any valley, without it being recorded for them.”

These are the remaining two.

الفريقين كليهما موعود بالحسنى، فقال وَكُلًّا وَعَدَ اللَّهُ الْحُسْنى أي المجاهد والقاعد المضرور لاشتراكهم في الإيمان. قالوا: وفي هذا دليل على تفضيل الغني المنفق على الفقير. لأن الله أخبر أن المجاهد بماله ونفسه أفضل من القاعد، وقدم الجهاد بالمال على الجهاد بالنفس. وأما الفقير فنفى عنه الحرج بقوله ٩: ٩٢ وَلا عَلَى الَّذِينَ إِذا ما أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لا أَجِدُ ما أَحْمِلُكُمْ عَلَيْهِ. فأين مقام من حكم له بالتفضيل إلى مقام من نفى عنه الحرج؟. قالوا: فهذا حكم القاعد من أولي الضرر والمجاهد. وأما القاعد من غير أولي الضرر: [سورة النساء (٤) : آية ٩٦] دَرَجاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكانَ اللَّهُ غَفُوراً رَحِيماً (٩٦) وقوله «درجات» قيل: هو نصب على البدل من قوله «أجرا عظيما» وقيل: تأكيد له، وإن كان بغير لفظه. لأنه هو هو في المعنى. قال قتادة: كان يقال: الإسلام درجة، والهجرة في الإسلام درجة، والجهاد في الهجرة درجة، والقتل في الجهاد درجة. وقال ابن زيد: الدرجات التي فضل الله بها المجاهد على القاعد سبع. وهي التي ذكرها الله تعالى في براءة، إذ يقول تعالى: ٩: ١٢٠ ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَلا نَصَبٌ وَلا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ، وَلا يَطَؤُنَ مَوْطِئاً يَغِيظُ الْكُفَّارَ، وَلا يَنالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ، إِنَّ اللَّهَ لا يُضِيعُ أَجْرَ الْمُحْسِنِينَ فهذه خمس. ثم قال ٩: ١٢١ وَلا يُنْفِقُونَ نَفَقَةً صَغِيرَةً، وَلا كَبِيرَةً، وَلا يَقْطَعُونَ وادِياً، إِلَّا كُتِبَ لَهُمْ فهاتان اثنتان.