Tafsir al-Baghawi - Al-Baghawi - (6/95)

Tafsir al-BaghawiAl-Baghawi

Others said: “Extravagance is to exceed the proper limits in spending, to the point that it becomes wastefulness; while miserliness is to fall short of what is indispensable.” This is the meaning of Ibrahim’s statement: “He neither leaves them hungry nor unclothed, nor does he spend in such a way that people say, ‘He has been extravagant.’” (1)

“And they maintain a just balance between the two”: that is, a moderate course between extravagance and miserliness, a virtue between two vices. Yazid ibn Abi Habib said concerning this verse: “They were the Companions of Muhammad, peace and blessings be upon him. They did not eat food for luxury and enjoyment, nor did they wear clothing for adornment; rather, they sought from food that which would ward off hunger and strengthen them in the worship of their Lord, and from clothing that which would cover their private parts and protect them from heat and cold.” (2)

‘Umar ibn al-Khattab said: “It is sufficient extravagance for a man to buy and eat whatever he desires whenever he desires it.” (3)

(1) Al-Tabari, 19:37-38; al-Qurtubi, 13:73. Al-Tabari said: “The sound view is that the extravagance in spending meant by Allah here is that which exceeds the limit Allah has permitted for His servants, while miserliness is that which falls short of what Allah has commanded. Proper moderation lies between the two ...” (2) Al-Tabari narrated it from him, 19:38. See also al-Qurtubi, 13:73. (3) Abd al-Razzaq narrated it in al-Tafsir from Ibn Uyaynah, from a man, from al-Hasan, from Umar ibn al-Khattab. This chain is disconnected. Al-Tha'labi also narrated it, as did Ahmad in al-Zuhd, from Isma'il, from Yunus, from al-Hasan. Ibn Majah, Abu Ya'la, and al-Bayhaqi in al-Shu'ab also narrated it through Nuh ibn Dhakwan, from al-Hasan, from Anas, ascribed to the Prophet. The first report is more authentic. See Ibn Hajar, al-Kafi al-Shaf, p. 122.

وَقَالَ قَوْمٌ: "الْإِسْرَافُ": مُجَاوَزَةُ الْحَدِّ فِي الْإِنْفَاقِ، حَتَّى يَدْخُلَ فِي حَدِّ التَّبْذِيرِ، وَ"الْإِقْتَارُ": التَّقْصِيرُ عَمَّا لَا بُدَّ مِنْهُ، وَهَذَا مَعْنَى قَوْلِ إِبْرَاهِيمَ: لَا يُجِيعُهُمْ وَلَا يُعَرِّيهِمْ وَلَا يُنْفِقُ نَفَقَةً يَقُولُ النَّاسُ قَدْ أَسْرَفَ (١) . ﴿وَكَانَ بَيْنَ ذَلِكَ قَوَامًا﴾ قَصْدًا وَسَطًا بَيْنَ الْإِسْرَافِ وَالْإِقْتَارِ، حَسَنَةً بَيْنَ السَّيِّئَتَيْنِ. قَالَ يزيد بن ٤٨/أأَبِي حَبِيبٍ فِي هَذِهِ الْآيَةِ: أُولَئِكَ أَصْحَابُ مُحَمَّدٍ ﷺ، كَانُوا لَا يَأْكُلُونَ طَعَامًا لِلتَّنَعُّمِ وَاللَّذَّةِ، وَلَا يَلْبَسُونَ ثَوْبًا لِلْجَمَالِ، وَلَكِنْ كَانُوا يُرِيدُونَ مِنَ الطَّعَامِ مَا يَسُدُّ عَنْهُمُ الْجُوعَ وَيُقَوِّيهِمْ عَلَى عِبَادَةِ رَبِّهِمْ، وَمِنَ الثِّيَابِ مَا يَسْتُرُ عَوَرَاتِهِمْ وَيُكِنُّهُمْ مِنَ الْحَرِّ وَالْقَرِّ (٢) . قَالَ عُمَرُ بْنُ الْخَطَّابِ: كَفَى سَرَفًا أَنْ لَا يَشْتَهِيَ الرَّجُلُ شَيْئًا إِلَّا اشْتَرَاهُ فَأَكَلَهُ (٣)

(١) الطبري: ١٩ / ٣٧-٣٨، القرطبي: ١٣ / ٧٣، قال الطبري: "والصواب من القول في ذلك، قول من قال: الإسراف في النفقة الذي عناه الله في هذا الموضع: ما جاوز الحد الذي أباحه الله لعباده إلى ما فوقه، والإقتار: ما قصر عما أمر الله به. والقوام: بين ذلك ... ". (٢) أخرجه عنه الطبري: ١٩ / ٣٨، وانظر القرطبي: ١٣ / ٧٣. (٣) أخرجه عبد الرزاق في التفسير عن ابن عيينة عن رجل عن الحسن عن عمر بن الخطاب، وهذا منقطع من طريقه، رواه الثعلبي، وأحمد في الزهد عن إسماعيل عن يونس عن الحسن كذلك، وراه ابن ماجه وأبو يعلى والبيهقي في الشعب من طريق نوح بن ذكوان عن الحسن عن أنس ﵁ مرفوعا. والأول أصح". انظر: الكافي الشاف لابن حجر ص (١٢٢) .