Tafsir al-Baghawi - Al-Baghawi - (4/110)

Tafsir al-BaghawiAl-Baghawi

by hardships, choosing instead comfort and ease while the Messenger of Allah, peace and blessings be upon him, endures the hardship of travel and the strain of fatigue.

“That is because no thirst afflicts them” on their journey, “nor fatigue,” meaning weariness, “nor hunger,” meaning famine, “in the cause of Allah; nor do they tread any ground”—that is, any land—“that angers the disbelievers by their treading upon it; nor do they inflict any loss upon an enemy”: that is, they do not inflict upon their enemy any killing, capture, seizure of spoils, or defeat, “but a righteous deed is recorded for them thereby. Surely Allah does not allow the reward of those who do good to be lost.”

Abd al-Wahid al-Malihi informed us; Ahmad ibn Abd Allah al-Nu'aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma'il related to us; Ali ibn Abd Allah related to us; al-Walid ibn Muslim related to us; Yazid ibn Abi Maryam related to us; and Abayah ibn Rifa'ah related to us, saying: Abu Abs met me while I was on my way to the Friday prayer and said: “I heard the Messenger of Allah, peace and blessings be upon him, say: ‘Whoever’s feet become dusty in the cause of Allah, Allah has forbidden them to the Fire.’” (1)

They differed concerning the ruling of this verse. Qatadah said: “This applies specifically to the Messenger of Allah, peace and blessings be upon him: whenever he himself went forth on a campaign, no one was permitted to remain behind except with an excuse. As for other leaders and governors, any Muslim may remain behind them, provided that the Muslims have no need of him.” (2)

Al-Walid ibn Muslim said: “I heard al-Awza'i, Ibn al-Mubarak, Ibn Jabir, and Umar (3) ibn Abd al-Aziz say concerning this verse: ‘It applies to the first generations of this ummah and its last.’” (4)

Ibn Zayd said: “This was when the people of Islam were few. Then, when they became numerous, Allah the Exalted abrogated it and permitted whomever He willed to remain behind, saying: ‘It is not for the believers to go forth all together.’” (5)

“Nor do they spend any expenditure, small or great, nor cross any valley, but it is recorded for them, so that Allah may reward them according to the best of what they used to do.” (121)

His saying, Exalted is He, “Nor do they spend any expenditure,” means in the cause of Allah, “small or great,” even if it is only a whip-thong; (6) “nor cross any valley”: that is, they do not pass beyond a valley in the course of their journey, whether advancing or returning. “But it is recorded for them”: meaning their tracks and their footsteps, “so that Allah may reward them according to the best of what they used to do.” It is narrated from Khuraym ibn Fatik that he said: The Messenger of Allah

(1) Narrated by al-Bukhari in the Book of Friday Prayer, chapter: Walking to the Friday Prayer..., 2/390; and by the author of Sharh al-Sunnah, 10/353. (2) See: al-Tabari, 14/562; al-Muharrar al-Wajiz, 7/76; al-Bahr al-Muhit, 5/112. (3) In al-Tabari: “Sa'id ibn Abd al-Aziz.” (4) Al-Tabari, 14/563; and the previous references. (5) The previous references. Al-Tabari, may Allah have mercy on him, refuted the claim of abrogation. See his Tafsir, 14/563-564. (6) Al-ilaqah: that by which a sword or the like is suspended.

مِنَ الشَّدَائِدِ فَيَخْتَارُوا الْخَفْضَ وَالدَّعَةَ، وَرَسُولُ اللَّهِ ﷺ فِي مَشَقَّةِ السَّفَرِ وَمُقَاسَاةِ التَّعَبِ. ﴿ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ﴾ فِي سَفَرِهِمْ، ﴿ظَمَأٌ﴾ عَطَشٌ، ﴿وَلَا نَصَبٌ﴾ تَعَبٌ، ﴿وَلَا مَخْمَصَةٌ﴾ مَجَاعَةٌ، ﴿فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا﴾ أَرْضًا، ﴿يَغِيظُ الْكُفَّارَ﴾ وَطْؤُهُمْ إِيَّاهُ ﴿وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا﴾ أَيْ: لَا يُصِيبُونَ مِنْ عَدُوِّهِمْ قَتْلًا أَوْ أَسْرًا أَوْ غَنِيمَةً أَوْ هَزِيمَةً، ﴿إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ﴾ . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ، أَنْبَأَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا عَبَايَةُ بْنُ رِفَاعَةَ قَالَ: أَدْرَكَنِي أَبُو عَبْسٍ وَأَنَا ذَاهِبٌ إِلَى الْجُمُعَةِ فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "مَنِ اغْبَرَّتْ قَدَمَاهُ فِي سَبِيلِ اللَّهِ حَرَّمَهُمَا اللَّهُ عَلَى النَّارِ" (١) . وَاخْتَلَفُوا فِي حُكْمِ هَذِهِ الْآيَةِ، قَالَ قَتَادَةُ: هَذِهِ خَاصَّةٌ لِرَسُولِ اللَّهِ ﷺ، إِذَا غَزَا بِنَفْسِهِ لَمْ يَكُنْ لِأَحَدٍ أَنْ يَتَخَلَّفَ عَنْهُ إِلَّا بِعُذْرٍ، فَأَمَّا غَيْرُهُ مِنَ الْأَئِمَّةِ وَالْوُلَاةِ فَيَجُوزُ لِمَنْ شَاءَ مِنَ الْمُسْلِمِينَ أَنْ يَتَخَلَّفَ عَنْهُ إِذَا لَمْ يَكُنْ بِالْمُسْلِمِينَ إِلَيْهِ ضَرُورَةٌ (٢) . وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ: سَمِعْتُ الْأَوْزَاعِيَّ، وَابْنَ الْمُبَارَكِ، وَابْنَ جَابِرٍ، وَعُمَرَ (٣) بْنَ عَبْدِ الْعَزِيزِ يَقُولُونَ فِي هَذِهِ الْآيَةِ: إِنَّهَا لأَوَّلِ هَذِهِ الْأُمَّةِ وَآخِرِهَا (٤) . وَقَالَ ابْنُ زَيْدٍ: هَذَا حِينَ كَانَ أَهْلُ الْإِسْلَامِ قَلِيلًا فَلَمَّا كَثُرُوا نَسَخَهَا اللَّهُ تَعَالَى وَأَبَاحَ التَّخَلُّفَ لِمَنْ يَشَاءُ، فَقَالَ: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً﴾ (٥) . ﴿وَلَا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ (١٢١) ﴾ . قَوْلُهُ تَعَالَى: ﴿وَلَا يُنْفِقُونَ نَفَقَةً﴾ أَيْ: فِي سَبِيلِ اللَّهِ، ﴿صَغِيرَةً وَلَا كَبِيرَةً﴾ وَلَوْ عِلَاقَةَ (٦) سَوْطٍ، ﴿وَلَا يَقْطَعُونَ وَادِيًا﴾ لَا يُجَاوِزُونَ وَادِيًا فِي مَسِيرِهِمْ مُقْبِلِينَ أَوْ مُدْبِرِينَ. ﴿إِلَّا كُتِبَ لَهُمْ﴾ يَعْنِي: آثَارَهُمْ وَخُطَاهُمْ، ﴿لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ﴾ رُوِيَ عَنْ خُرَيْمِ بْنِ فَاتِكٍ قَالَ: قَالَ رَسُولُ

(١) أخرجه البخاري في الجمعة، باب المشي إلى الجمعة ... : ٢ / ٣٩٠، والمصنف في شرح السنة: ١٠ / ٣٥٣. (٢) انظر: الطبري: ١٤ / ٥٦٢، المحرر الوجيز: ٧ / ٧٦، البحر المحيط: ٥ / ١١٢. (٣) في الطبري: "سعيد بن عبد العزيز". (٤) الطبري: ١٤ / ٥٦٣، والمراجع السابقة. (٥) المراجع السابقة. وقد رد الطبري ﵀ دعوى النسخ. انظر: التفسير: ١٤ / ٥٦٣-٥٦٤. (٦) العِلاقة: ما يعلق به السيف ونحوه.