Tafsir al-Baghawi - Al-Baghawi - (2/134)

Tafsir al-BaghawiAl-Baghawi

Abd al-Wahid al-Mulayhi informed us; Ahmad ibn Abdullah al-Nu'aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma'il informed us; Abd al-A'la ibn Hammad informed us; Yazid ibn Zuray' informed us; Sa'id informed us, from Qatadah, from Anas ibn Malik:

“Ri'l, Dhakwan, Usayyah, and Banu Lihyan asked the Messenger of Allah, may Allah bless him and grant him peace, for reinforcements against an enemy of theirs, so he sent them seventy men from among the Ansar. In their time, we used to call them the Quran reciters. By day, they gathered firewood, and by night, they prayed. When they reached Bi'r Ma'unah, those people killed them and betrayed them. When news of this reached the Prophet, may Allah bless him and grant him peace, he recited the qunut supplication in the dawn prayer for a month, invoking against clans of the Arabs: Ri'l, Dhakwan, Usayyah, and Banu Lihyan.”

Anas, may Allah be pleased with him, said: “We used to recite a Quranic passage concerning them, which was then removed: ‘Convey to our people that we have met our Lord, and He is pleased with us and has made us content.’” (1) It was then abrogated—removed after we had recited it for some time (2)—and Allah Most High revealed: “Do not think of those who have been slain in the way of Allah as dead,” to the end of the verse.

It was also said that, whenever the families of the martyrs received some blessing, they would grieve for the martyrs and say, “We are enjoying blessings, while our fathers, sons, and brothers are in their graves.” So Allah Most High revealed this to comfort them and inform them of the state of those who had been killed. (3)

“Do not think”—that is, do not suppose—“those who have been slain in the way of Allah...” Ibn Amir read it in the intensive form, “those who were slain repeatedly,” whereas the others read it in the simple form, “those who were slain”; “as dead,” like those who were not slain in the way of Allah. “Rather, they are alive with their Lord.” It was said that they are alive in faith; and it was said, in remembrance. It was also said that this is because they are provided for, eat, and enjoy themselves like the living. And it was said that their souls bow and prostrate beneath the Throne every night until the Day of Resurrection. It was also said that the martyr does not decay in the grave, nor does the earth consume him.

Ubaydah ibn Umayr said: When the Messenger of Allah, may Allah bless him and grant him peace, returned from Uhud, he passed by Mus'ab ibn Umayr, who had been killed. He stood over him and prayed for him. ⦗73/a⦘ He then recited: “Among the believers are men who have been true to their covenant with Allah.” The Messenger of Allah, may Allah bless him and grant him peace, then said: “I bear witness that these are martyrs before Allah on the Day of Resurrection. Come to them, visit them, and greet them with peace. By Him in whose Hand is my soul, no one greets them with peace until the Day of Resurrection except that they return the greeting to him.” (4)

“They are provided for” from the fruits and gifts of Paradise.

“Rejoicing in the bounty Allah has bestowed upon them, and rejoicing for those who have not yet joined them and were left behind: no fear shall come upon them, nor shall they grieve.” (170)

“Rejoicing in the bounty Allah has bestowed upon them”: that is, His provision and reward. “And rejoicing”: that is, taking delight “in those who have not yet joined them and were left behind.”

(1) Reported by al-Bukhari in Kitab al-Maghazi, chapter: “The Expedition of al-Raji, Ril, Dhakwan, and Bi'r Ma'unah,” 7:385; and by Muslim in Kitab al-Masajid, chapter: “The Recommendation of qunut in all prayers when a calamity befalls the Muslims,” in an abbreviated form, no. 677, 1:468. Also reported by the author of Sharh al-Sunnah, 13:395-396. (2) In manuscript A, the wording appears as follows: “Then it was raised after we had recited it.” (3) See al-Wahidi, Asbab al-Nuzul, p. 163. (4) Reported by al-Hakim in al-Mustadrak, 2:248. He said: “This hadith is authentic according to the criteria of the two shaykhs, although they did not record it.” Al-Dhahabi commented: “That is what he said, but I consider it fabricated. Al-Bukhari did not narrate from Qatan, and neither of the two narrated from Abd al-Ala.” Al-Tabarani also narrated it in al-Awsat from Jabir ibn Abd Allah. Al-Haythami said: “Its chain contains Abd al-Ala ibn Abd Allah ibn Abi Farwah, who is abandoned.” Majma al-Zawa'id, 6:123.

أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمُلَيْحِيُّ، أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ، أَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، أَنَا عَبْدُ الْأَعْلَى بْنُ حَمَّادٍ، أَنَا يَزِيدُ بْنُ زُرَيْعٍ، أَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ: "أَنَّ رِعْلًا وَذَكْوَانَ وَعُصَيَّةَ وَبَنِي لَحْيَانَ اسْتَمَدُّوا رَسُولَ اللَّهِ ﷺ عَلَى عَدُوٍّ لَهُمْ فَأَمَدَّهُمْ بِسَبْعِينَ مِنَ الْأَنْصَارِ كُنَّا نُسَمِّيهِمُ الْقُرَّاءَ فِي زَمَانِهِمْ، وَكَانُوا يَحْتَطِبُونَ بِالنَّهَارِ وَيُصَلُّونَ بِاللَّيْلِ، حَتَّى كَانُوا بِبِئْرِ مَعُونَةَ قَتَلُوهُمْ وَغَدَرُوا بِهِمْ فَبَلَغَ النَّبِيَّ ﷺ فَقَنَتَ شَهْرًا يَدْعُو فِي الصُّبْحِ عَلَى أَحْيَاءٍ مِنْ أَحْيَاءِ الْعَرَبِ عَلَى رِعْلٍ وَذَكْوَانَ وَعُصَيَّةَ وَبَنِي لَحْيَانَ. قَالَ أَنَسٌ ﵁: فَقَرَأْنَا، فِيهِمْ قُرْآنًا، ثُمَّ إِنَّ ذَلِكَ رُفِعَ: "بَلِّغُوا عَنَّا قَوْمَنَا أَنَّا لَقِينَا رَبَّنَا فَرَضِيَ عَنَّا وَأَرْضَانَا" (١) ثُمَّ نُسِخَتْ (فَرُفِعَ بَعْدَمَا قَرَأْنَاهُ) (٢) زَمَانًا وَأَنْزَلَ اللَّهُ تَعَالَى: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا﴾ الْآيَةَ. وَقِيلَ: إِنَّ أَوْلِيَاءَ الشُّهَدَاءَ كَانُوا إِذَا أَصَابَتْهُمْ نِعْمَةٌ تَحَسَّرُوا عَلَى الشُّهَدَاءِ، وَقَالُوا: نَحْنُ فِي النِّعْمَةِ وَآبَاؤُنَا وَأَبْنَاؤُنَا وَإِخْوَانُنَا فِي الْقُبُورِ، فَأَنْزَلَ اللَّهُ تَعَالَى تَنْفِيسًا عَنْهُمْ وَإِخْبَارًا عَنْ حَالِ قَتْلَاهُمْ (٣) ﴿وَلَا تَحْسَبَنَّ﴾ وَلَا تَظُنَّنَّ ﴿الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ﴾ قَرَأَ ابْنُ عَامِرٍ "قُتِّلُوا") بِالتَّشْدِيدِ، وَالْآخَرُونَ بِالتَّخْفِيفِ "أَمْوَاتًا ") كَأَمْوَاتِ مَنْ لَمْ يُقْتَلْ فِي سَبِيلِ اللَّهِ ﴿بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ﴾ قِيلَ أَحْيَاءٌ فِي الدِّينِ وَقِيلَ: فِي الذِّكْرِ، وَقِيلَ: لِأَنَّهُمْ يُرْزَقُونَ وَيَأْكُلُونَ وَيَتَمَتَّعُونَ كَالْأَحْيَاءِ، وَقِيلَ: لِأَنَّ أَرْوَاحَهُمْ تَرْكَعُ وَتَسْجُدُ كُلَّ لَيْلَةٍ تَحْتَ الْعَرْشِ إِلَى يَوْمِ الْقِيَامَةِ، وَقِيلَ: لِأَنَّ الشَّهِيدَ لَا يَبْلَى فِي الْقَبْرِ وَلَا تَأْكُلُهُ الأرض. وقال عبيدة بْنُ عُمَيْرٍ: مَرَّ رَسُولُ اللَّهِ ﷺ حِينَ انْصَرَفَ مِنْ أُحُدٍ عَلَى مُصْعَبِ بْنِ عُمَيْرٍ وَهُوَ مَقْتُولٌ فَوَقَفَ عَلَيْهِ ودعا له ٧٣/أثُمَّ قَرَأَ ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: "أَشْهَدُ أَنَّ هَؤُلَاءِ شُهَدَاءُ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ، أَلَا فَأْتُوهُمْ وَزُورُوهُمْ وَسَلِّمُوا عَلَيْهِمْ فَوَالَّذِي نَفْسِي بِيَدِهِ لَا يُسَلِّمُ عَلَيْهِمْ أَحَدٌ إِلَى يَوْمِ الْقِيَامَةِ إِلَّا رَدُّوا عَلَيْهِ" (٤) . ﴿يُرْزَقُونَ﴾ مِنْ ثِمَارِ الْجَنَّةِ وَتُحَفِهَا. ﴿فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (١٧٠) ﴾ ﴿فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ رِزْقِهِ وَثَوَابِهِ، ﴿وَيَسْتَبْشِرُونَ﴾ وَيَفْرَحُونَ ﴿بِالَّذِينِ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ﴾

(١) أخرجه البخاري في المغازي باب غزوة الرجيع ورعل وذكوان وبئر معونة: ٧ / ٣٨٥ ومسلم في المساجد باب استحباب القنوت في جميع الصلوات إذا نزلت بالمسلمين نازلة مختصرا برقم (٦٧٧) : ١ / ٤٦٨. والمصنف في شرح السنة: ١٣ / ٣٩٥ - ٣٩٦. (٢) في "أ" جاءت العبارة هكذا: (فرفعت بعد ما قرأناها) . (٣) انظر: أسباب النزول للواحدي ص (١٦٣) . (٤) أخرجه الحاكم في المستدرك: ٢ / ٢٤٨ وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه وتعقبه الذهبي فقال: كذا قال وأنا أحسبه موضوعا وقطن لم يرو له البخاري وعبد الأعلى: لم يخرجا له. ورواه الطبراني في الأوسط عن جابر بن عبد الله. قال: الهيثمي: وفيه عبد الأعلى بن عبد الله بن أبي فروة؛ وهو متروك. مجمع الوائد: ٦ / ١٢٣.