Tafsir al-Uthaymin Juz Amma - Ibn al-'Uthaymin - (211)

Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

mankind—may Allah’s blessings and peace be upon him. This secure city is therefore worthy of being sworn by. Yet we do not swear by it, because it is a created thing, and we have no right to swear by anything created. The Prophet—may Allah bless him and grant him peace—said: “Whoever swears by other than Allah has committed disbelief or associated partners with Him.” (1) As for Allah, Glorious and Exalted, He swears by whatever He wills. Thus, He swore here by Makkah: “Indeed, I swear by this city, while you are free of restriction in this city.” One interpretation is: “I swear by this city while you reside in it,” because the Prophet’s residence in Makkah—may Allah bless him and grant him peace—adds further honor to its existing honor.

Another interpretation is: “while this city is lawful for you.” Thus, Allah Most High swore by Makkah when it was made lawful for the Messenger—may Allah bless him and his family and grant them peace. This occurred in the year of the Conquest, for Makkah was made lawful for the Messenger—may Allah bless him and grant him peace—in that year, though it had not been made lawful for anyone before him and would never be made lawful for anyone after him. As he said: “Today its sanctity has returned to what it was yesterday.” (2) On this interpretation, Allah Most High’s oath by this city is restricted to the time when it was lawful for the Messenger—may Allah bless him and grant him peace—during the year of the Conquest. On that day, its existing honor was further increased: it was cleansed of idols, the polytheists were defeated, and their land was conquered by force. This city, after having been a land of disbelief, became a land of faith; after having been a land of polytheism, it became a land devoted to the worship of Allah alone; and after having been a land of defiance, it became a land of Islam. Makkah’s most honored state was therefore at the time of the Conquest.

“By the begetter and what he begot”—that is, “And I swear by the begetter and what he begot.” Who, then, is meant by the begetter, and who is meant by what he begot?

It has been said that the begetter is Adam and that his offspring are the children of Adam. Under this interpretation, (mā) would be

(1) Its source citation was given above, p. 125. (2) Al-Bukhārī recorded it in the Book of the Penalty for Hunting, chapter “The Trees of the Sacred Precinct Must Not Be Cut Down” (1832); and Muslim in the Book of Pilgrimage, chapter “The Sanctity of Mecca” (1354) (446).

البشر صلوات الله وسلامه عليه، فجدير بهذا البلد الأمين أن يقسم به. ولكن نحن لا نقسم به، لأنه مخلوق، وليس لنا الحق أن نقسم بمخلوق. كما قال النبي ﷺ: «من حلف بغير الله فقد كفر أو أشرك» (١) ، أما الله ﷿ فإنه سبحانه يقسم بما شاء، ولهذا أقسم هنا بمكة ﴿لا أقسم بهذا البلد وأنت حل بهذا البلد﴾ قيل المعنى: أقسم بهذا البلد حال كونك حالاًّ فيه، لأن حلول النبي ﷺ في مكة يزيدها شرفاً إلى شرفها. وقيل المعنى: وأنت تستحل هذا البلد، فيكون إقسام الله تعالى بمكة حال كونها حلاًّ للرسول صلى الله عليه وعلى آله وسلم، وذلك عام الفتح؛ لأن مكة عام الفتح أُحلت للرسول ﵊ ولم تحل لأحد قبله، ولا تحل لأحد بعد ذلك، كما قال ﵊: «وقد عادت حرمتها اليوم كحرمتها بالأمس» (٢) ، فيكون إقسام الله تعالى بهذا البلد مقيداً بما إذا كانت حلاًّ للرسول ﷺ عام الفتح؛ لأنها في ذلك اليوم تزداد شرفاً إلى شرفها، حيث طُهِّرت من الأصنام وهزم المشركون، وفتحت عليهم بلادهم عنوة، وصارت هذه البلد بعد أن كانت بلد كفر صارت بلاد إيمان، وبعد أن كانت بلاد شرك صارت بلاد توحيد، وبعد أن كانت بلاد عناد صارت بلاد إسلام، فأشرف حال لمكة كانت عند الفتح. ﴿ووالد وما ولد﴾ يعني وأقسم بالوالد وما ولد، فمن المراد بالوالد ومن المراد بالولد؟ قيل: المراد بالوالد آدم، وبالولد بنو آدم وعلى هذا تكون (ما)

(١) تقدم تخريجه ص (١٢٥) . (٢) أخرجه البخاري كتاب جزاء الصيد باب لا يعضد شجر الحرم (١٨٣٢) ومسلم كتاب الحج باب تحريم مكة (١٣٥٤) (٤٤٦) .