جزء 11
سورة التوبة
The verse of Allah, "The Bedouins are more severe in disbelief and hypocrisy, and more likely to not know the limits of what Allah has revealed to His Messenger. And Allah is Knowing and Wise."
The verse of Allah, "The Bedouins are harder in disbelief and hypocrisy..." has two issues:
The first: When the Exalted mentioned the conditions of the hypocrites in Medina, He also mentioned those who were outside of it and distanced from it, from the Bedouins; He said their disbelief is more severe. Qatadah said: This is because they are further away from knowing the traditions. It was said: This is because they have harder hearts, harsher speech, coarser nature, and are further away from hearing the revelation.
And for this reason, Allah, the Exalted, said regarding them: ( And more deserving ) meaning more worthy. ( Do they not know ) ( that ) is in the accusative case by omitting the preposition; you say: you are worthy of doing and to do; if you omit the preposition, it only works with ( that ), and if you brought the preposition, it works with ( that ) and others; you say: you are worthy to stand, and worthy of standing. If he said: you are worthy standing, it would be a mistake. It only works with ( that ) because ( that ) indicates the future, as if it were a substitute for what was omitted. ( The limits of what Allah has revealed ) meaning the obligatory laws of Sharia. It is also said: the proofs of Allah in Lordship and the sending of the messengers due to their lack of insight. And when this was the case and indicated their deficiency and lowered them from the complete status compared to others, three judgments were established as a result: the first is: they have no right to the spoils and the booty; as the Prophet (peace be upon him) said in Sahih Muslim from the narration of Buraydah, in which he said: Then call them to relocate from their land to the land of the Emigrants and inform them that if they do so, they will have what the Emigrants have and upon them will be what is upon the Emigrants. If they refuse to relocate from it, inform them that they will be like the Bedouin Muslims, and the ruling of Allah that applies to the believers will apply to them, and they will have nothing in the booty and spoils unless they struggle alongside the Muslims.
The second is: the annulment of the testimony of the people of the desert regarding the townsfolk; due to the realization of suspicion in that. Abu Hanifa permitted it, saying: because not every suspicion is taken into account, and all Muslims are regarded as just in his view. Al-Shafi'i permitted it if the person is just and acceptable; and this is the correct view as we clarified in ( Al-Baqarah ). Allah the Almighty described the Arabs here with three attributes: the first: with disbelief and hypocrisy. The second: that he takes what he spends as a burden and awaits misfortune for you. The third: with faith in Allah and the Day of Judgment and takes what he spends as acts of nearness to Allah and the prayers of the Messenger; so whoever has these attributes, it is far-fetched that his testimony would not be accepted, and he follows that of the second and the first, which is false. The discussion on this has already occurred in ( An-Nisa ). The third is: that their leadership over the townspeople is prohibited due to their ignorance of the Sunnah and their abandonment of Friday prayers. Abu Mujliz disliked the leadership of the Bedouin. Malik said: he should not lead even if he is the most knowledgeable of them. Sufyan Al-Thawri, Al-Shafi'i, Ishaq, and the people of opinion said: praying behind the Bedouin is permissible. Ibn Al-Mundhir preferred it if he established the conditions of prayer.
The verse of Allah, the Exalted: ( Most intense ) its origin is "more intense"; and it has been previously mentioned. ( disbelief ) is in the accusative as a clarification. ( and hypocrisy ) is attached to it. ( more deserving ) is attached to ( most intense ), and its meaning is more fitting; it is said: such-and-such is deserving of so-and-so, meaning it is appropriate for it, and you deserve to do such-and-such. The plural forms are جدراء and جديرون. Its origin is from جدر الحائط, which means raising it in construction. Thus, saying: he is more deserving of so-and-so means he is closer to it and more entitled to it.
( Do they not know ) meaning that they do not know.
The Arabs: a generation of people, and the reference to them is Arab among the Arabs, and they are the people of the cities. The Bedouins among them are the residents of the desert specifically. In classical poetry, there are expressions referring to the Bedouins. The reference to the Bedouins is Bedouin because there is no singular form for it, and the Bedouins are not a plural for the Arabs just as the Nabataeans are not a plural for Nabataean; rather, Arabs is a term for a kind. The pure Arabs are those who are of the purest stock among them, derived from the term and affirmed; like saying: a night that is dark. They may also say: the Arabs and to Arabize means to become like the Arabs. To Arabize after his migration means he became a Bedouin. The Arabized are those who are not pure, as well as the Arabizing; and the Arabic language is this language. Ya'rab bin Qahṭān is the first to speak Arabic, and he is the father of all Yemen. The Arabs and the Arabs are one; like the non-Arabs and the non-Arabs. The term 'Arab' is a diminutive of Arabs; said the poet:
And the fog has made the food of the stranger accessible, yet the souls of the non-Arabs do not desire it.
Indeed, their diminishment is in glorification; as it was said: "I am its most polished and its most substantial." All are from Al-Juhari. Al-Qushayri narrated that the plural of "Arab" is "Arabs," while the plural of "A'rabi" is "A'rab" and "A'arib." An A'rabi, when called "O Arab," feels joyful, and an Arab, when called "O A'rabi," feels angry. The Emigrants (Muhajirun) and the Supporters (Ansar) are Arabs, not A'rab. Arabs are called "Arabs" because the children of Ishmael were raised from "Arab," which is from Tihama, so they were attributed to it. Quraish settled in "Arab," which is Mecca, and the rest of the Arabs spread throughout its peninsula.
The verse of Allah, "The Bedouins are harder in disbelief and hypocrisy..." has two issues:
The first: When the Exalted mentioned the conditions of the hypocrites in Medina, He also mentioned those who were outside of it and distanced from it, from the Bedouins; He said their disbelief is more severe. Qatadah said: This is because they are further away from knowing the traditions. It was said: This is because they have harder hearts, harsher speech, coarser nature, and are further away from hearing the revelation.
And for this reason, Allah, the Exalted, said regarding them: ( And more deserving ) meaning more worthy. ( Do they not know ) ( that ) is in the accusative case by omitting the preposition; you say: you are worthy of doing and to do; if you omit the preposition, it only works with ( that ), and if you brought the preposition, it works with ( that ) and others; you say: you are worthy to stand, and worthy of standing. If he said: you are worthy standing, it would be a mistake. It only works with ( that ) because ( that ) indicates the future, as if it were a substitute for what was omitted. ( The limits of what Allah has revealed ) meaning the obligatory laws of Sharia. It is also said: the proofs of Allah in Lordship and the sending of the messengers due to their lack of insight. And when this was the case and indicated their deficiency and lowered them from the complete status compared to others, three judgments were established as a result: the first is: they have no right to the spoils and the booty; as the Prophet (peace be upon him) said in Sahih Muslim from the narration of Buraydah, in which he said: Then call them to relocate from their land to the land of the Emigrants and inform them that if they do so, they will have what the Emigrants have and upon them will be what is upon the Emigrants. If they refuse to relocate from it, inform them that they will be like the Bedouin Muslims, and the ruling of Allah that applies to the believers will apply to them, and they will have nothing in the booty and spoils unless they struggle alongside the Muslims.
The second is: the annulment of the testimony of the people of the desert regarding the townsfolk; due to the realization of suspicion in that. Abu Hanifa permitted it, saying: because not every suspicion is taken into account, and all Muslims are regarded as just in his view. Al-Shafi'i permitted it if the person is just and acceptable; and this is the correct view as we clarified in ( Al-Baqarah ). Allah the Almighty described the Arabs here with three attributes: the first: with disbelief and hypocrisy. The second: that he takes what he spends as a burden and awaits misfortune for you. The third: with faith in Allah and the Day of Judgment and takes what he spends as acts of nearness to Allah and the prayers of the Messenger; so whoever has these attributes, it is far-fetched that his testimony would not be accepted, and he follows that of the second and the first, which is false. The discussion on this has already occurred in ( An-Nisa ). The third is: that their leadership over the townspeople is prohibited due to their ignorance of the Sunnah and their abandonment of Friday prayers. Abu Mujliz disliked the leadership of the Bedouin. Malik said: he should not lead even if he is the most knowledgeable of them. Sufyan Al-Thawri, Al-Shafi'i, Ishaq, and the people of opinion said: praying behind the Bedouin is permissible. Ibn Al-Mundhir preferred it if he established the conditions of prayer.
The verse of Allah, the Exalted: ( Most intense ) its origin is "more intense"; and it has been previously mentioned. ( disbelief ) is in the accusative as a clarification. ( and hypocrisy ) is attached to it. ( more deserving ) is attached to ( most intense ), and its meaning is more fitting; it is said: such-and-such is deserving of so-and-so, meaning it is appropriate for it, and you deserve to do such-and-such. The plural forms are جدراء and جديرون. Its origin is from جدر الحائط, which means raising it in construction. Thus, saying: he is more deserving of so-and-so means he is closer to it and more entitled to it.
( Do they not know ) meaning that they do not know.
The Arabs: a generation of people, and the reference to them is Arab among the Arabs, and they are the people of the cities. The Bedouins among them are the residents of the desert specifically. In classical poetry, there are expressions referring to the Bedouins. The reference to the Bedouins is Bedouin because there is no singular form for it, and the Bedouins are not a plural for the Arabs just as the Nabataeans are not a plural for Nabataean; rather, Arabs is a term for a kind. The pure Arabs are those who are of the purest stock among them, derived from the term and affirmed; like saying: a night that is dark. They may also say: the Arabs and to Arabize means to become like the Arabs. To Arabize after his migration means he became a Bedouin. The Arabized are those who are not pure, as well as the Arabizing; and the Arabic language is this language. Ya'rab bin Qahṭān is the first to speak Arabic, and he is the father of all Yemen. The Arabs and the Arabs are one; like the non-Arabs and the non-Arabs. The term 'Arab' is a diminutive of Arabs; said the poet:
And the fog has made the food of the stranger accessible, yet the souls of the non-Arabs do not desire it.
Indeed, their diminishment is in glorification; as it was said: "I am its most polished and its most substantial." All are from Al-Juhari. Al-Qushayri narrated that the plural of "Arab" is "Arabs," while the plural of "A'rabi" is "A'rab" and "A'arib." An A'rabi, when called "O Arab," feels joyful, and an Arab, when called "O A'rabi," feels angry. The Emigrants (Muhajirun) and the Supporters (Ansar) are Arabs, not A'rab. Arabs are called "Arabs" because the children of Ishmael were raised from "Arab," which is from Tihama, so they were attributed to it. Quraish settled in "Arab," which is Mecca, and the rest of the Arabs spread throughout its peninsula.