Tafsir al-Baghawi - Al-Baghawi - (3/210)

Tafsir al-BaghawiAl-Baghawi

and the worst matters are those newly introduced.” (1) Jābir also narrated it as traced back to the Messenger of Allah, peace and blessings be upon him. (2)

Regarding His saying, exalted is He: “You have nothing to do with them”: It was said, “You have nothing to do with fighting them”; this was abrogated by the verse commanding fighting. (3) This is according to those who hold that the verse refers to the Jews and Christians. Those who say that the verse refers to the adherents of deviant desires say that the meaning of His words, “You have nothing to do with them,” is: you are free of them, and they are free of you. The Arabs say, “If you do such-and-such, then you are not of me, nor am I of you,” meaning that each of us is free of the other. “Their matter is only for Allah,” meaning, with regard to recompense and reward. “Then He will inform them of what they used to do,” when they come for the Resurrection.

“Whoever comes with a good deed shall have ten like it; but whoever comes with an evil deed shall not be recompensed except with its like, and they will not be wronged. (160) Say, ‘Indeed, my Lord has guided me to a straight path: an upright religion, the way of Abraham, inclining toward truth; and he was not among the polytheists. (161) Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. (162) He has no partner. This is what I have been commanded, and I am the first of those who submit.’ (163)”

Regarding His saying, exalted is He: “Whoever comes with a good deed shall have ten like it”: that is, he shall have ten good deeds like it. Ya‘qub read “ten” as indefinite, and “its like” in the nominative case. “But whoever comes with an evil deed shall not be recompensed except with its like, and they will not be wronged.”

Hassan ibn Sa‘id al-Mani‘i informed us; Abu Tahir Muhammad ibn Muhammad ibn Mahmash al-Ziyadi narrated to us; Abu Bakr Muhammad ibn al-Hasan al-Qattan narrated to us; Muhammad ibn Yusuf al-Qattan narrated to us; Muhammad ibn Yusuf al-Sulami narrated to us; ‘Abd al-Razzaq narrated to us; Ma‘mar informed me, from Hammam ibn Munabbih, who narrated to us from Abu Hurayrah, may Allah be pleased with him, who said: The Messenger of Allah, peace and blessings be upon him, said: “When one of you perfects his Islam, every good deed he performs is recorded for him tenfold, up to seven hundred times over; and every evil deed he performs is recorded against him as one like it.”

(1) Narrated by al-Bukhari in al-I'tisam, chapter: Following the Sunnahs, 13:251; and by the author in Sharh al-Sunnah, 1:211. Ibn Hajar said in Fath al-Bari: “The apparent wording of the hadith indicates that it is mawquf (stopping at the Companion). However, the portion that carries the ruling of a marfu report (attributed to the Prophet) is the statement, ‘The best guidance is Muhammad’s guidance,’ for it conveys information about one of his qualities, and this is one of the categories of marfu reports. Few have drawn attention to this. It is virtually agreed upon, since compilers who restrict themselves to marfu reports have included reports concerning his shamail (characteristics). Most of these concern his physical features and appearance, such as his face and hair, as well as his moral qualities, such as his forbearance and pardon. This falls under the same category. Moreover, the hadith is also narrated from Ibn Mas'ud through another route in which it is explicitly attributed to the Prophet, as recorded by the compilers of the Sunan; however, it does not meet al-Bukhari’s criteria.” (2) This version was narrated by Muslim in Kitab al-Jumu'ah, chapter: Keeping the Prayer and Sermon Brief, no. 867, 2:592; and by the author in Sharh al-Sunnah, 1:211. See Fath al-Bari, 13:253. (3) See the preceding commentary on the explanation of verse 13 of Surat al-Ma'idah in this volume, pp. 32-33.

وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا" (١) . وَرَوَاهُ جَابِرٌ مَرْفُوعًا إِلَى رَسُولِ اللَّهِ ﷺ (٢) . قَوْلُهُ ﷿: ﴿لَسْتَ مِنْهُمْ فِي شَيْءٍ﴾ قبل: لَسْتَ مِنْ قِتَالِهِمْ فِي شَيْءٍ، نَسَخَتْهَا آيَةُ الْقِتَالِ (٣) وَهَذَا عَلَى قَوْلِ مَنْ يَقُولُ: الْمُرَادُ فِي الْآيَةِ الْيَهُودُ وَالنَّصَارَى، وَمَنْ قَالَ: أَرَادَ بِالْآيَةِ أَهْلَ الْأَهْوَاءِ قَالَ: الْمُرَادُ مِنْ قَوْلِهِ: "لَسْتَ مِنْهُمْ فِي شَيْءٍ" أَيْ أَنْتَ مِنْهُمْ بَرِيءٌ وَهُمْ مِنْكَ بُرَآءُ، تَقُولُ الْعَرَبُ: إِنْ فَعَلْتَ كَذَا فَلَسْتَ مِنِّي وَلَسْتُ مِنْكَ أَيْ: كُلُّ وَاحِدٍ مِنَّا بَرِيءٌ مِنْ صَاحِبِهِ، ﴿إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ﴾ يَعْنِي: فِي الْجَزَاءِ وَالْمُكَافَآتِ، ﴿ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ﴾ إِذَا وَرَدُوا لِلْقِيَامَةِ. ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ (١٦٠) قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَى صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (١٦١) قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ (١٦٢) لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ (١٦٣) ﴾ قَوْلُهُ ﷿: ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ أَيْ: لَهُ عَشْرُ حَسَنَاتٍ أَمْثَالِهَا، وَقَرَأَ يَعْقُوبُ "عَشَرٌ" مُنَوَّنٌ، "أَمْثَالُهَا" بِالرَّفْعِ، ﴿وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ﴾ أَخْبَرَنَا حَسَّانُ بْنُ سَعِيدٍ الْمَنِيعِيُّ ثَنَا أَبُو طَاهِرٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ مَحْمَشٍ الزِّيَادِيُّ ثَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحَسَنِ الْقَطَّانُ ثَنَا مُحَمَّدُ بْنُ يُوسُفَ الْقَطَّانُ ثَنَا مُحَمَّدُ بْنُ يُوسُفَ السُّلَمِيُّ ثَنَا عَبْدُ الرَّزَّاقِ أَنَا مَعْمَرٌ عَنْ هَمَّامِ بْنِ مُنَبِّهٍ ثَنَا أَبُو هُرَيْرَةَ ﵁ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِذَا أَحْسَنَ أَحَدُكُمْ إِسْلَامَهُ فَكُلُّ حَسَنَةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ، وَكُلُّ سَيِّئَةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بِمِثْلِهَا

(١) أخرجه البخاري في الاعتصام، باب الاقتداء بالسنن: ١٣ / ٢٥١. والمصنف في شرح السنة ١ / ٢١١. قال ابن حجر في الفتح: "ظاهر سياق الحديث أنه موقوف، لكن القدر الذي له حكم الرفع منه، قوله: "وأحسن الهدي هدي محمد ﷺ" فإن فيه إخبارا عن صفة من صفاته ﷺ، وهو أحد أقسام المرفوع، وقلّ من نبه على ذلك. وهو كالمتفق عليه لتخريج المصنفين المقتصرين على الأحاديث المرفوعة - الأحاديث الواردة في شمائله ﷺ، فإن أكثرها يتعلق بصفة خلقه وذاته، كوجهه وشعره، وكذا بصفة خلقه كحلمه وصفحه. وهذا مندرج في ذلك، مع أن الحديث جاء عن ابن مسعود مصرحا فيه بالرفع من وجه آخر أخرجه أصحاب السنن، ولكنه ليس على شرط البخاري". (٢) هذه الرواية أخرجها مسلم في كتاب الجمعة، باب تخفيف الصلاة والخطبة برقم (٨٦٧) : ٢ / ٥٩٢. والمصنف في شرح السنة: ١ / ٢١١. وانظر فتح الباري: ١٣ / ٢٥٣. (٣) انظر فيما سبق التعليق على تفسير الآية (١٣) من سورة المائدة في هذا الجزء. ص (٣٢-٣٣) .