Tafsir al-Baghawi - Al-Baghawi - (8/508)

Tafsir al-BaghawiAl-Baghawi

“By the steeds that strike sparks, (2) then raid at dawn, (3) stirring up thereby clouds of dust, (4) then charging thereby into the midst of a host.” (5)

Concerning His words, “By the steeds that strike sparks,” Ikrimah, Ata, al-Dahhak, Muqatil, and al-Kalbi said: They are the horses that strike fire with their hooves when they travel over stones. That is, they strike sparks with their hooves.

Qatadah said: They are the horses that kindle warfare and the fire of hostility among their horsemen.

Sa'id ibn Jubayr narrated from Ibn Abbas: They are the horses that go forth to fight in the path of Allah, then return by night to their resting place, (1) where they kindle their fire and prepare their food.

Mujahid and Zayd ibn Aslam said: They refer to the plotting of men—that is, men of war. When a man intends to plot against his companion, the Arabs say, “By Allah, I shall strike sparks for you, then I shall kindle a fire for you.”

Muhammad ibn Kab said: They are fires brought together. (2)

Concerning His words, “Then raid at dawn”: They are the horses that, with their riders, raid the enemy at daybreak. This is the view of most Quran commentators. Al-Qurazi said: They are the camels that hasten with their riders on the Day of Sacrifice from Muzdalifah to Mina. The sunnah is that they should not set off with their riders on the Day of Sacrifice until morning. To raid means to travel swiftly. Hence their saying: “Thabir, shine forth, so that we may hasten on.”

Concerning His words, “Stirring up thereby”: that is, they raise up dust at the place of their travel. This is a reference to something left unstated, since the meaning is understood. “Clouds of dust” means dust; naq' means dust.

Concerning His words, “Then charging thereby into the midst of a host”: that is, they enter into the midst of the enemy host, namely the battalion. The expressions wasattu al-qawma, wassattuhum, and tawassutuhum all carry the same meaning. Al-Qurazi said: They are the camels entering into the midst of the people—that is, the gathering at Mina. This is the point at which the oath ends. (7) Allah swore by these things.

(1) Omitted from manuscript B. (2) Al-Tabari, 30/273-274, cited these statements and then gave preference to the following: “The soundest view is that Allah, exalted is He, swore by the al-muriyat (those that strike fire and produce sparks). Horses produce sparks with their hooves; people produce them with a fire-stick; the tongue, for example, kindles [matters] through speech; and men kindle [them] through guile. Likewise, horses stir up war among their people when they meet in battle. Allah has not provided any indication that one of these, to the exclusion of the others, is intended. Thus, everything that produces fire by striking is included in that by which He swore, on account of the apparent generality of the expression.” (3) Muzdalifah. (4) The text within parentheses is omitted from manuscript B. (5) In manuscript B: “its course.” (6) The text within parentheses is omitted from manuscript B. (7) The text within parentheses is omitted from manuscript B.

﴿فَالْمُورِيَاتِ قَدْحًا (٢) فَالْمُغِيرَاتِ صُبْحًا (٣) فَأَثَرْنَ بِهِ نَقْعًا (٤) فَوَسَطْنَ بِهِ جَمْعًا (٥) ﴾ ﴿فَالْمُورِيَاتِ قَدْحًا﴾ قَالَ عِكْرِمَةُ، وَعَطَاءٌ، وَالضَّحَّاكُ، وَمُقَاتِلٌ، وَالْكَلْبِيُّ،:هِيَ الْخَيْلُ تُورِي النَّارَ بِحَوَافِرِهَا إِذَا سَارَتْ فِي الْحِجَارَةِ. يَعْنِي: وَالْقَادِحَاتِ قَدْحًا يَقْدَحْنَ بِحَوَافِرِهِنَّ. وَقَالَ قَتَادَةُ: هِيَ الْخَيْلُ تُهَيِّجُ الْحَرْبَ وَنَارَ الْعَدَاوَةِ بَيْنَ فُرْسَانِهَا. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ: هِيَ الْخَيْلُ تَغْزُو فِي سَبِيلِ اللَّهِ ثُمَّ تَأْوِي بِاللَّيْلِ [إِلَى مَأْوَاهَا] (١) فَيُوَرُّونَ نَارَهُمْ، وَيَصْنَعُونَ طَعَامَهُمْ. وَقَالَ مُجَاهِدٌ، وَزَيْدُ بْنُ أَسْلَمَ: هِيَ مَكْرُ الرِّجَالِ، يَعْنِي رِجَالَ الْحَرْبِ، وَالْعَرَبُ تَقُولُ إِذَا أَرَادَ الرَّجُلُ أَنْ يَمْكُرَ بِصَاحِبِهِ: أَمَا وَاللَّهِ لِأَقْدَحَنَّ لَكَ ثُمَّ لْأُوَرِّيَنَّ لَكَ. وَقَالَ مُحَمَّدُ بْنُ كَعْبٍ: هِيَ النِّيرَانُ تَجْتَمِعُ (٢) . ﴿فَالْمُغِيرَاتِ صُبْحًا﴾ هِيَ الْخَيْلُ تُغِيرُ بِفُرْسَانِهَا، عَلَى الْعَدُوِّ عِنْدَ الصَّبَاحِ، هَذَا قَوْلُ أَكْثَرِ الْمُفَسِّرِينَ. وَقَالَ الْقُرَظِيُّ: هِيَ الْإِبِلُ تَدْفَعُ بِرُكْبَانِهَا يَوْمَ النَّحْرِ مِنْ جَمْعٍ (٣) إِلَى مِنًى، وَالسُّنَّةُ أَنْ لَا تَدْفَعُ [بَرُكْبَانِهَا يَوْمَ النَّحْرِ] (٤) حَتَّى تُصْبِحَ وَالْإِغَارَةُ سُرْعَةُ السَّيْرِ، وَمِنْهُ قَوْلُهُمْ: أَشْرَقَ ثَبِيرٌ كَيْمَا نُغِيرُ. ﴿فَأَثَرْنَ بِهِ﴾ أَيْ هَيَّجْنَ بِمَكَانِ [سَيْرِهِنَّ] (٥) كِنَايَةٌ عَنْ غَيْرِ مَذْكُورٍ، لِأَنَّ الْمَعْنَى مَفْهُومٌ، ﴿نَقْعًا﴾ غُبَارًا، وَالنَّقْعُ: الْغُبَارُ. ﴿فَوَسَطْنَ بِهِ جَمْعًا﴾ أَيْ دَخَلْنَ بِهِ وَسَطَ جَمْعِ الْعَدُوِّ، وَهُمُ الْكَتِيبَةُ يُقَالُ: وَسَطْتُ، الْقَوْمَ بِالتَّخْفِيفِ، وَوَسَّطْتُهُمْ، بِالتَّشْدِيدِ، وَتَوَسَّطُّهُمْ بِالتَّشْدِيدِ، كُلُّهَا بِمَعْنًى وَاحِدٍ. قَالَ الْقُرَظِيُّ: [هِيَ الْإِبِلُ تَوَسَّطُ بِالْقَوْمِ] (٦) يَعْنِي جَمْعَ مِنًى، [هَذَا مَوْضِعُ الْقَسَمِ] ، (٧) أَقْسَمَ اللَّهُ بِهَذِهِ الْأَشْيَاءِ.

(١) ساقط من"ب". (٢) ذكر الطبري: ٣٠ / ٢٧٣ - ٢٧٤، هذه الأقوال ثم قال مرجحا: "وأولى الأقوال في ذلك بالصواب أن يقال: إن الله تعالى ذكره أقسم بالموريات التي توري النيران قدحا، فالخيل توري بحوافرها، والناس يورونها بالزند، واللسان مثلا يوري بالمنطق، والرجال يورون بالمكر مثلا، وكذلك الخيل تهيج الحرب بين أهلها إذا التقت في الحرب، ولم يضع الله دلالة على أن المراد من ذلك بعض دون بعض، فكل ما أورت النار قدحا، فداخلة فيما أقسم به لعموم ذلك بالظاهر". (٣) مزدلفة. (٤) ما بين القوسين ساقط من "ب". (٥) في "ب" سيرها. (٦) ما بين القوسين ساقط من "ب". (٧) ما بين القوسين ساقط من "ب".