Tafsir al-Baghawi - Al-Baghawi - (4/54)

Tafsir al-BaghawiAl-Baghawi

in wealth, and heavily equipped: those in hardship. It was also said: lightly equipped with weapons—that is, possessing few of them—and heavily equipped—that is, possessing many of them. Al-Hakam ibn Utaybah said: those occupied and those unoccupied. Murrah al-Hamadhani said: the healthy and the sick. Yaman ibn Rabab said: the unmarried and the married. It was also said: lightly equipped with few attendants and followers, and heavily equipped with many of them. And it was said: lightly equipped, meaning those who hasten forth as soon as they hear the call to mobilize; and heavily equipped, meaning those who go forth after considering the matter and preparing for it.

“And strive with your wealth and your lives in the way of Allah. That is better for you, if only you knew.” Al-Zuhri said: Sa‘id ibn al-Musayyib set out for battle after losing one of his eyes. It was said to him, “You are infirm and afflicted.” He replied, “Allah has summoned both the lightly and the heavily equipped. If I am unable to fight, I will add to the ranks and guard the equipment.”

Ata al-Khurasani narrated from Ibn Abbas that he said: This verse was abrogated by His saying, “It is not for the believers to go forth all together” (1).

Al-Suddi said: When this verse was revealed, its command weighed heavily upon the people. So Allah, exalted is He, abrogated it and revealed: “There is no blame upon the weak, nor upon the sick” (2)—to the end of the verse.

Then there was revealed concerning the hypocrites who stayed behind from the expedition of Tabuk: (3)

“If there had been a near gain and an easy journey, they would have followed you. But the distance was too far for them. Yet they will swear by Allah, ‘Had we been able, we would certainly have gone forth with you,’ thereby ruining themselves. And Allah knows that they are surely liars. (42) May Allah pardon you! Why did you grant them leave before it became clear to you which of them were truthful and you came to know the liars? (43) Those who believe in Allah and the Last Day do not ask your permission to refrain from striving with their wealth and their lives. And Allah knows best those who are mindful of Him. (44) Only those who do not believe in Allah and the Last Day ask your permission, and whose hearts are filled with doubt, so that they waver in their doubt. (45) Had they intended to go forth, they would have made preparations for it. But Allah disliked their going forth, so He held them back, and it was said, ‘Remain behind with those who remain behind.’ (46)”

His saying, “If there had been a near gain”: the subject of “had been” is implied; that is, had that to which you were calling them been a near gain—meaning, booty that was easily obtainable—and an easy journey, meaning one that was near and effortless, “they would have followed you,” that is, they would have gone forth with you. “But the distance was too far for them,” meaning the distance itself. The term denotes a long journey, because it is arduous for a person. It was also said that it means the destination they were seeking. “Yet they will swear by Allah, ‘Had we been able, we would certainly have gone forth with you,’ thereby ruining themselves,” meaning through their false oaths. “And Allah knows that they are surely liars”—in their oaths and in their faith—because they were indeed able to go forth.

“May Allah pardon you!” Amr ibn Maymun said: There were two things which the Messenger of Allah, may Allah bless him and grant him peace, did without having been commanded to do them: granting permission to the hypocrites and accepting ransom from the captives of Badr. Thus Allah reproached him, as you have heard.

(1) See: Ibn Salamah, al-Nasikh wa al-Mansukh, p. 52; al-Wahidi, Asbab al-Nuzul, pp. 283-284; Ibn Kathir, 2:360. (2) Reported by Ibn Abi Hatim and Abu al-Shaykh from al-Suddi. Al-Durr al-Manthur, 4:208. (3) Al-Wahidi, Asbab al-Nuzul, p. 284.

مِنَ الْمَالِ، وَثِقَالًا أَهْلُ الْعَسْرَةِ. وَقِيلَ: خِفَافًا مِنَ السِّلَاحِ، أَيْ: مُقِلِّينَ مِنْهُ، وَثِقَالًا أَيْ: مُسْتَكْثِرِينَ مِنْهُ. وَقَالَ الْحَكَمُ بْنُ عُتَيْبَةَ: مَشَاغِيلُ وَغَيْرُ مَشَاغِيلَ. وَقَالَ مُرَّةُ الْهَمَذَانِيُّ: أَصِحَّاءُ وَمَرْضَى. وَقَالَ يَمَانُ بْنُ رَبَابٍ: عُزَّابًا وَمُتَأَهِّلِينَ. وَقِيلَ: خِفَافًا مِنْ حَاشِيَتِكُمْ وَأَتْبَاعِكُمْ، وَثِقَالًا مُسْتَكْثِرِينَ بِهِمْ. وَقِيلَ: خِفَافًا مُسْرِعِينَ خَارِجِينَ سَاعَةَ سَمَاعِ النَّفِيرِ، وَثِقَالًا بَعْدَ التَّرَوِّي فِيهِ وَالِاسْتِعْدَادِ لَهُ. ﴿وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ﴾ قَالَ الزُّهْرِيُّ: خَرَجَ سَعِيدُ بْنُ الْمُسَيَّبِ إِلَى الْغَزْوِ وَقَدْ ذَهَبَتْ إِحْدَى عَيْنَيْهِ، فَقِيلَ لَهُ: إِنَّكَ عَلِيلٌ صَاحِبُ ضُرٍّ، فَقَالَ: اسْتَنْفَرَ اللَّهُ الْخَفِيفَ وَالثَّقِيلَ، فَإِنْ لَمْ يُمْكِنِّي الْحَرْبَ كَثَّرْتُ السَّوَادَ وَحَفِظْتُ الْمَتَاعَ. وَقَالَ عَطَاءٌ الْخُرَاسَانِيُّ عَنْ ابْنِ عَبَّاسٍ: نُسِخَتْ هَذِهِ الْآيَةُ بِقَوْلِهِ: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً﴾ (١) . وَقَالَ السُّدِّيُّ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ اشْتَدَّ شَأْنُهَا عَلَى النَّاسِ فَنَسَخَهَا اللَّهُ تَعَالَى وَأَنْزَلَ: ﴿لَيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَى﴾ (٢) الْآيَةَ. ثُمَّ نَزَلَ فِي الْمُنَافِقِينَ الَّذِينَ تَخَلَّفُوا عَنْ غَزْوَةِ تَبُوكَ: (٣) . ﴿لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَاتَّبَعُوكَ وَلَكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ (٤٢) عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ (٤٣) لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ (٤٤) إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ (٤٥) وَلَوْ أَرَادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً وَلَكِنْ كَرِهَ اللَّهُ انْبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُوا مَعَ الْقَاعِدِينَ (٤٦) ﴾ . ﴿لَوْ كَانَ عَرَضًا قَرِيبًا﴾ وَاسْمُ كَانَ مُضْمَرٌ، أَيْ: لَوْ كَانَ مَا تَدْعُونَهُمْ إِلَيْهِ عَرَضًا قَرِيبًا، أَيْ: غَنِيمَةً قَرِيبَةَ الْمُتَنَاوَلِ، ﴿وَسَفَرًا قَاصِدًا﴾ أَيْ قَرِيبًا هَيِّنًا، ﴿لَاتَّبَعُوكَ﴾ لَخَرَجُوا مَعَكَ، ﴿وَلَكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ﴾ أَيِ: الْمَسَافَةُ، وَالشُّقَّةُ: السَّفَرُ الْبَعِيدُ، لِأَنَّهُ يَشُقُّ عَلَى الْإِنْسَانِ. وَقِيلَ: الشُّقَّةُ الْغَايَةُ الَّتِي يَقْصِدُونَهَا، ﴿وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ﴾ يَعْنِي بِالْيَمِينِ الْكَاذِبَةِ، ﴿وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ﴾ فِي أَيْمَانِهِمْ وَإِيمَانِهِمْ، لِأَنَّهُمْ كَانُوا مُسْتَطِيعِينَ. ﴿عَفَا اللَّهُ عَنْكَ﴾ قَالَ عَمْرُو بْنُ مَيْمُونٍ: اثْنَانِ فَعَلَهُمَا رَسُولُ اللَّهِ ﷺ وَلَمْ يُؤْمَرْ بِهِمَا: إِذْنُهُ لِلْمُنَافِقِينَ، وَأَخْذُهُ الْفِدْيَةَ مِنْ أُسَارَى بَدْرٍ، فَعَاتَبَهُ اللَّهُ كَمَا تَسْمَعُونَ.

(١) انظر: الناسخ والمنسوخ لابن سلامة ص (٥٢) ، أسباب النزول (٢٨٣-٢٨٤) ابن كثير: ٢ / ٣٦٠. (٢) أخرجه ابن أبي حاتم وأبو الشيخ عن السدي. الدر المنثور: ٤ / ٢٠٨. (٣) أسباب النزول للواحدي ص (٢٨٤) .