Tafsir al-BaghawiAl-Baghawi

‘Abd Allah ibn ‘Amr ibn al-‘As, Sa‘id ibn al-Musayyib, and Zayd ibn Aslam said: “This verse was revealed concerning Umayyah ibn Abi al-Salt al-Thaqafi. His story was that he had read the Scriptures and knew that Allah would send a messenger, so he hoped that he himself would be that messenger. But when Muhammad, peace and blessings be upon him, was sent, he envied him and disbelieved in him. He was a man of wisdom and sound admonition. He had gone to visit some kings, and when he returned, he passed by those slain at Badr. He asked about them, and was told, ‘Muhammad killed them.’ He said, ‘Had he been a prophet, he would not have killed his own kinsmen.’

“When Umayyah died, his sister, Fari‘ah, came to the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, asked her about the circumstances of her brother’s death. She said: ‘While he was asleep, two visitors came to him. They uncovered the roof of the house and descended. One of them sat by his feet and the other by his head. The one by his feet said to the one by his head, “Did he understand?” He said, “Has he been purified?” He said, “He refused.” I asked him about this, and he said, “Good was intended for me, but it was turned away from me.” Then he fainted. When he regained consciousness, he said:

“Every life, though its span may be prolonged,
Must one day come to an end.

Would that, before what has now become clear to me,
I had been among the mountain peaks, herding ibexes.

The Day of Reckoning is indeed a tremendous day,
A weighty day on which even the child will turn gray.”

Then the Messenger of Allah, peace and blessings be upon him, said to her, “Recite to me some of your brother’s poetry.” So she recited to him some of his odes, and the Messenger of Allah, peace and blessings be upon him, said to her: “His poetry believed, but his heart disbelieved.” Then Allah Most High revealed: “Recite to them the account of the one to whom We gave Our signs, but he cast them off”—the verse. (1)

In one narration from Ibn ‘Abbas, it is reported that it was revealed concerning al-Basus, a man from the Children of Israel, who had been granted three answered supplications. He had a wife, by whom he had children, and she said, “Give me one of them.” He said, “You may have one of them; what do you wish for?” She said, “Supplicate to Allah to make me the most beautiful woman among the Children of Israel.” So he supplicated for her, and she was made the most beautiful of the women among the Children of Israel. When she realized that there was no one among them like her, she no longer desired him. The husband became angry and supplicated against her, and she became a barking she-dog. Thus two of the supplications were spent on her.

Then his sons came and said, “We cannot bear this situation: our mother has become a barking she-dog, and people taunt us because of her. Supplicate to Allah to restore her to the condition she was in before.” So he supplicated to Allah, and she returned to how she had been. Thus all the supplications were spent on her. (2) The first two views are more apparent. (3)

(1) See Tafsir al-Tabari, 13:255-257; Asbab al-Nuzul, p. 261; al-Durr al-Manthur, 3:609. (2) Asbab al-Nuzul, pp. 261-262; al-Durr al-Manthur, 3:608; al-Bahr al-Muhit, 4:422. (3) Abu Hayyan states in al-Bahr al-Muhit, 4:423: “When such reports are transmitted from the exegetes, the preferable approach is to understand their statements as illustrative examples, rather than as restricting the meaning to a particular individual. Otherwise, this leads to confusion and contradiction.” The Imam of the exegetes, al-Tabari, may Allah have mercy on him, said: “The sound view on this matter is to say that Allah commanded His Prophet to recite to his people the account of a righteous man to whom Allah had given His proofs and evidences—the ‘signs’ ... It is possible that the one to whom Allah gave this was Balaam, and it is possible that he was Umayyah. Yet there is no report that establishes which of the two men was intended, nor is there any rational indication as to which one was meant. Therefore, the correct approach is to say what Allah has said and to affirm the apparent meaning of the revelation, as conveyed by Allah’s revelation.” Tafsir, 13:259-260.
وَقَالَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ، وَسَعِيدُ بْنُ الْمُسَيِّبِ، وَزَيْدُ بْنُ أَسْلَمَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي أُمَيَّةَ بْنِ أَبِي الصَّلْتِ الثَّقَفِيِّ، وَكَانَتْ قِصَّتُهُ: أَنَّهُ كَانَ قَدْ قَرَأَ الْكُتُبَ وَعَلِمَ أَنَّ اللَّهَ مُرْسِلٌ رَسُولًا فَرَجَا أَنْ يَكُونَ هُوَ ذَلِكَ الرَّسُولَ، فَلَمَّا أُرْسِلَ مُحَمَّدٌ ﷺ حَسَدَهُ وَكَفَرَ بِهِ، وَكَانَ صَاحِبَ حِكْمَةٍ وَمَوْعِظَةٍ حَسَنَةٍ، وَكَانَ قَصَدَ بَعْضَ الْمُلُوكِ فَلَمَّا رَجَعَ مَرَّ عَلَى قَتْلَى بَدْرٍ، فَسَأَلَ عَنْهُمْ فَقِيلَ: قَتَلَهُمْ مُحَمَّدٌ، فَقَالَ: لَوْ كَانَ نَبِيًّا مَا قَتَلَ أَقْرِبَاءَهُ، فَلَمَّا مَاتَ أُمَيَّةُ أَتَتْ أُخْتُهُ فَارِعَةُ إِلَى رَسُولِ اللَّهِ ﷺ، فَسَأَلَهَا رَسُولُ اللَّهِ ﷺ عَنْ وَفَاةِ أَخِيهَا فَقَالَتْ: بَيْنَمَا هُوَ رَاقِدٌ أَتَاهُ آتِيَانِ فَكَشَفَا سَقْفَ الْبَيْتِ، فَنَزَلَا فَقَعَدَ أَحَدُهُمَا عِنْدَ رِجْلَيْهِ وَالْآخَرُ عِنْدَ رَأْسِهِ، فَقَالَ الَّذِي عِنْدَ رِجْلَيْهِ لِلَّذِي عِنْدَ رَأْسِهِ: وَعَى؟ قَالَ أَزْكَى؟ قَالَ: أَبَى، قَالَتْ: فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ: خَيْرٌ أُرِيدَ بِي، فَصَرَفَ عَنِّي فَغَشِيَ عَلَيْهِ، فَلَمَّا أَفَاقَ قَالَ: كُلُّ عَيْشٍ وَإِنْ تَطَاوَلَ دَهْرًا ... صَائِرٌ مَرَّةً إِلَى أَنْ يَزُولَا لَيْتَنِي كُنْتُ قَبْلَ مَا قَدْ بَدَا لِي ... فِي قِلَالِ الْجِبَالِ أَرْعَى الْوُعُولَا إِنَّ يَوْمَ الْحِسَابِ يَوْمٌ عَظِيمٌ ... شَابَ فِيهِ الصَّغِيرُ يَوْمًا ثَقِيلًا ثُمَّ قَالَ لَهَا رَسُولُ اللَّهِ ﷺ: أَنْشِدِينِي مِنْ شِعْرِ أَخِيكِ، فَأَنْشَدَتْهُ بَعْضَ قَصَائِدِهِ، فَقَالَ لَهَا رَسُولُ اللَّهِ ﷺ: "آمَنَ شِعْرُهُ وَكَفَرَ قَلْبُهُ"، فَأَنْزَلَ اللَّهُ ﷿ ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا﴾ الْآيَةَ (١) . وَفِي رِوَايَةٍ عَنِ ابْنِ عَبَّاسٍ: أَنَّهَا نَزَلَتْ فِي الْبَسُوسِ، رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ وَكَانَ قَدْ أُعْطِيَ لَهُ ثَلَاثُ دَعَوَاتٍ مُسْتَجَابَاتٍ، وَكَانَتْ لَهُ امْرَأَةٌ لَهُ مِنْهَا وَلَدٌ، فَقَالَتْ: اجْعَلْ لِي مِنْهَا دَعْوَةً، فَقَالَ لَكِ مِنْهَا وَاحِدَةٌ فَمَا تُرِيدِينَ؟ قَالَتْ: ادْعُ اللَّهَ أَنْ يَجْعَلَنِي أَجْمَلَ امْرَأَةٍ فِي بَنِي إِسْرَائِيلَ، فَدَعَا لَهَا فَجُعِلَتْ أَجْمَلَ النِّسَاءِ فِي بَنِي إِسْرَائِيلَ، فَلَمَّا عَلِمَتْ أَنَّهُ لَيْسَ فِيهِمْ مِثْلُهَا رَغِبَتْ عَنْهُ، فَغَضِبَ الزَّوْجُ وَدَعَا عَلَيْهَا فَصَارَتْ كَلْبَةً نَبَّاحَةً، فَذَهَبَتْ فِيهَا دَعْوَتَانِ، فَجَاءَ بَنُوهَا وَقَالُوا: لَيْسَ لَنَا عَلَى هَذَا قَرَارٌ، قَدْ صَارَتْ أُمُّنَا كَلْبَةً نَبَّاحَةً، وَالنَّاسُ يُعَيِّرُونَنَا بِهَا، ادْعُ اللَّهَ أَنْ يَرُدَّهَا إِلَى الْحَالِ الَّتِي كَانَتْ عَلَيْهَا، فَدَعَا اللَّهَ فَعَادَتْ كَمَا كَانَتْ، فَذَهَبَتْ فِيهَا الدَّعَوَاتُ كُلُّهَا (٢) . وَالْقَوْلَانِ الْأَوَّلَانِ أَظْهَرُ (٣) .
(١) انظر: تفسير الطبري: ١٣ / ٢٥٥-٢٥٧، أسباب النزول ص٢٦١، الدر المنثور: ٣ / ٦٠٩. (٢) أسباب النزول (٢٦١-٢٦٢) ، الدر المنثور ٣ / ٦٠٨، البحر المحيط: ٤ / ٤٢٢. (٣) قال أبو حيان في البحر المحيط: ٤ / ٤٢٣: "والأولى في مثل هذا إذا ورد عن المفسرين أن تُحمل أقاويلهم على التمثيل، لا على الحصر في معين. فإنه يؤدي إلى الاضطراب والتناقض". وقال إمام المفسرين، الطبري ﵀: "والصواب من القول في ذلك أن يقال: إن الله تعالى ذكره أمر نبيه ﷺ أن يتلو على قومه خبر رجل كان صالحا آتاه الله حججه وأدلته، وهي "الآيات" ... وجائز أن يكون الذي آتاه الله ذلك: "بلعم"، وجائز أن يكون "أمية" ولا خبر بأي الرجلين المعنيّ - يوجب الحجة، ولا في العقل دلالة على أي ذلك، المعنيّ به من أيٍّ. فالصواب أن يقال فيه ما قال الله، ونقرّ بظاهر التنزيل، على ما جاء به الوحي من الله" التفسير ١٣ / ٢٥٩-٢٦٠.

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