Tafsir al-Baghawi - Al-Baghawi - (3/324)

Tafsir al-BaghawiAl-Baghawi

from them. Sa‘id said, “O Messenger of Allah, the people are many, while the spoils are less than that. If you give those whom you mentioned what you promised them, there will be little left for your Companions.” Then the verse was revealed: “They ask you about the spoils.” (2)

Ibn Ishaq said: The Messenger of Allah, peace and blessings be upon him, ordered that whatever was in the camp be gathered, and it was collected. The Muslims then differed concerning it. Those who had gathered it said, “It belongs to us, for the Messenger of Allah, peace and blessings be upon him, had allotted each man an additional share of what he acquired.” Those who had fought the enemy said, “Had it not been for us, you would not have acquired it.” And those who had guarded the Messenger of Allah, peace and blessings be upon him, said, “We considered killing the enemy and taking the goods, but we feared that the enemy might return against the Messenger of Allah, peace and blessings be upon him, so we stood in his defense. You have no greater right to it than we do.” (3)

Makhul narrated from Abu Umamah al-Bahili that he said: “I asked ‘Ubadah ibn al-Samit about the spoils. He replied, ‘It was revealed concerning us, the people of Badr, when we differed over the additional shares and our conduct toward one another became ugly. So Allah removed it from our hands and placed it under the authority of the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, then distributed it among us equally—meaning, on an equal basis. In that was the fear of Allah, obedience to His Messenger, and the reconciliation of mutual relations.’” (4)

Sa‘d ibn Abi Waqqas, may Allah be pleased with him, said: “On the day of Badr, my brother ‘Umayr was killed, and I killed Sa‘id ibn al-‘As ibn Umayyah and took his sword, which was called Dhu al-Kathifah. I liked it, so I brought it to the Prophet, peace and blessings be upon him, and said, ‘O Messenger of Allah, Allah has avenged me against the polytheists, so grant me this sword.’ He replied, ‘It belongs neither to me nor to you. Go and put it with the collected spoils.’ So I put it down and returned, feeling such grief over my brother’s death and the loss of my weapon as none knows but Allah. I thought, ‘Perhaps this sword will be given to someone who has not endured what I have endured.’

“I had gone only a short distance when the Messenger came to me, after Allah, Exalted is He, had revealed: ‘They ask you about the spoils,’ the verse. I feared that something had been revealed concerning me. But when I came to the Messenger of Allah, peace and blessings be upon him, he said, ‘O Sa‘d, you asked me for the sword when it was not mine to give; now it has become mine. Go and take it, for it is yours.’” (5)

(1) In manuscript B: “which.” (2) This occasion for the revelation of the verse is found among a group of hadiths compiled by the author, may Allah have mercy on him. Al-Tabari narrates them through several chains with an authentic chain to Ibn Abbas, may Allah be pleased with him. See: al-Tabari’s Tafsir, 13:367-369; al-Mustadrak, 2:326-327; al-Bayhaqi’s al-Sunan al-Kubra, 6:315. See also: al-Durr al-Manthur, 4:6; Ibn Kathir’s Tafsir, 2:283-284. (3) Ibn Hisham’s Sirah, 1:641-642, Halabi edition. (4) See: al-Tabari’s Tafsir, 13:370-371; al-Mustadrak, 2:326; al-Bayhaqi, 6:292; Imam Ahmad’s Musnad, 5:322; Ibn Hisham’s Sirah, 1:642. After attributing it to Imam Ahmad, al-Haythami stated: “The narrators in both chains are trustworthy.” See also Shaykh Mahmud Shakir’s annotation to al-Tabari’s Tafsir at the cited passage, and Ibn Kathir, 2:284. (5) Al-Tabari, 13:373, through several chains. It was also narrated by Imam Ahmad, Abu Dawud, and Abu Ubayd in al-Amwal, and authenticated by al-Hakim, 2:132, with al-Dhahabi concurring. See Mahmud Shakir’s annotation to al-Tabari. Al-qabad, with the first two consonants vowelled, means that which has been collected from the spoils before they are divided.

عَنْهُمَا رَسُولُ اللَّهِ ﷺ. وَقَالَ سَعِيدٌ: يَا رَسُولَ اللَّهِ إِنَّ النَّاسَ كَثِيرٌ وَالْغَنِيمَةَ دُونَ ذَلِكَ، فَإِنْ تُعْطَ هَؤُلَاءِ [الَّذِينَ] (١) ذَكَرْتَ لَا يَبْقَى لِأَصْحَابِكَ كَبِيرُ شَيْءٍ، فَنَزَلَتْ: "يَسْأَلُونَكَ عَنِ الْأَنْفَالِ" (٢) . وَقَالَ ابْنُ إِسْحَاقَ: أَمَرَ رَسُولُ اللَّهِ ﷺ بِمَا فِي الْعَسْكَرِ فَجُمِعَ فَاخْتَلَفَ الْمُسْلِمُونَ فِيهِ، فَقَالَ مَنْ جَمَعَهُ: هُوَ لَنَا، قَدْ كَانَ رَسُولُ اللَّهِ ﷺ نَفَّلَ كُلَّ امْرِئٍ مَا أَصَابَ، وَقَالَ الَّذِينَ كَانُوا يُقَاتِلُونَ الْعَدُوَّ: لَوْلَا نَحْنُ مَا أَصَبْتُمُوهُ، وَقَالَ الَّذِينَ كَانُوا يَحْرُسُونَ رَسُولَ اللَّهِ ﷺ: لَقَدْ رَأَيْنَا أَنْ نَقْتُلَ الْعَدُوَّ وَأَنْ نَأْخُذَ الْمَتَاعَ وَلَكِنَّا خِفْنَا عَلَى رَسُولِ اللَّهِ ﷺ كَرَّةَ الْعَدُوِّ، وَقُمْنَا دُونَهُ فَمَا أَنْتُمْ بِأَحَقَّ بِهِ مِنَّا (٣) . وَرَوَى مَكْحُولٌ عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ قَالَ: سَأَلْتُ عُبَادَةَ بْنَ الصَّامِتِ عَنِ الْأَنْفَالِ، قَالَ: فِينَا مَعْشَرَ أَصْحَابِ بَدْرٍ نَزَلَتْ، حِينَ اخْتَلَفْنَا فِي النَّفْلِ وَسَاءَتْ فِيهِ أَخْلَاقُنَا، فَنَزَعَهُ اللَّهُ مِنْ أَيْدِينَا، فَجَعَلَهُ إِلَى رَسُولِ اللَّهِ ﷺ، فَقَسَمَهُ رَسُولُ اللَّهِ ﷺ بَيْنَنَا عَنْ بَوَاءٍ -يَقُولُ عَلَى السَّوَاءِ -وَكَانَ فِي ذَلِكَ تَقْوَى اللَّهِ وَطَاعَةُ رَسُولِهِ وَصَلَاحُ ذَاتِ الْبَيْنِ (٤) . وَقَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ ﵁: لَمَّا كَانَ يَوْمُ بَدْرٍ قُتِلَ أَخِي عُمَيْرٌ، وَقَتَلْتُ سَعِيدَ بْنَ الْعَاصِ بْنِ أُمَيَّةَ، وَأَخَذْتُ سَيْفَهُ، وَكَانَ يُسَمَّى ذَا الْكَثِيفَةِ، فَأَعْجَبَنِي فَجِئْتُ بِهِ إِلَى النَّبِيِّ ﷺ، فَقُلْتُ: يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ قَدْ شَفَى صَدْرِي مِنَ الْمُشْرِكِينَ فَهَبْ لِي هَذَا السَّيْفِ. فَقَالَ: لَيْسَ هَذَا لِي وَلَا لَكَ، اذْهَبْ فَاطْرَحْهُ فِي الْقَبَضِ، فَطَرَحْتُهُ وَرَجَعْتُ، وَبِي مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ مِنْ قَتْلِ أَخِي وَأَخْذِ سِلَاحِي، وَقُلْتُ: عَسَى أَنْ يُعْطَى هَذَا السَّيْفَ مَنْ لَمْ يُبْلِ بَلَائِي فَمَا جَاوَزْتُ إِلَّا قَلِيلًا حَتَّى جَاءَنِي الرَّسُولُ، وَقَدْ أَنْزَلَ اللَّهُ ﷿: "يَسْأَلُونَكَ عَنِ الْأَنْفَالِ"، الْآيَةَ. فَخِفْتُ أَنْ يَكُونَ قَدْ نَزَلَ فِيَّ شَيْءٌ، فَلَمَّا انْتَهَيْتُ إِلَى رَسُولِ اللَّهِ ﷺ قَالَ: "يَا سَعْدُ إِنَّكَ سَأَلْتَنِي السَّيْفَ وَلَيْسَ لِي، وَإِنَّهُ قَدْ صَارَ لِي الْآنَ فَاذْهَبْ فَخُذْهُ فَهُوَ لَكَ" (٥) .

(١) في "ب": (الذي) . (٢) جاء هذا السبب في نزول الآية، في جملة أحاديث جمع بينها المصنف، ﵀، وهي عند الطبري من طرق، بسند صحيح إلى ابن عباس ﵄. انظر: تفسير الطبري: ١٣ / ٣٦٧-٣٦٩، المستدرك: ٢ / ٣٢٦-٣٢٧، السنن الكبرى للبيهقي: ٦ / ٣١٥. وانظر: الدر المنثور: ٤ / ٦، تفسير ابن كثير: ٢ / ٢٨٣-٢٨٤. (٣) سيرة ابن هشام: ١ / ٦٤١-٦٤٢ (طبع الحلبي) . (٤) انظر: تفسير الطبري: ١٣ / ٣٧٠-٣٧١، والمستدرك: ٢ / ٣٢٦، والبيهقي: ٦ / ٢٩٢، المسند للإمام أحمد: ٥ / ٣٢٢، سيرة ابن هشام: ١ / ٦٤٢. وقال الهيثمي بعدما عزاه للإمام أحمد: "ورجال الطريقين ثقات". وانظر تعليق الشيخ محمود شاكر على تفسير الطبري في الموضع السابق، وابن كثير: ٢ / ٢٨٤. (٥) الطبري: ١٣ / ٣٧٣ من طرق عدة، وأخرجه الإمام أحمد، وأبو داود، وأبو عبيد في الأموال، وصححه الحاكم: ٢ / ١٣٢ ووافقه الذهبي. انظر: تعليق محمود شاكر على الطبري. والقَبَضُ،: - بالتحريك - بمعنى المقبوض، وهو ما جمع من الغنيمة قبل أن تُقْسم.