Tafsir al-Baghawi - Al-Baghawi - (3/352)

Tafsir al-BaghawiAl-Baghawi

and Uqbah ibn Abi Mu'ayt and al-Nadr ibn al-Harith. (1)

Anas, may Allah be pleased with him, narrated that it was Abu Jahl who said this.

Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn Abdullah al-Na'imi informed us; Muhammad ibn Yusuf related to us; Muhammad ibn Isma'il related to us; Muhammad ibn al-Nadr related to us; Ubaydullah ibn Mu'adh related to us; my father related to us; Shu'bah related to us, from Abd al-Hamid, the associate of al-Ziyadi, who heard Anas ibn Malik say: Abu Jahl said: “O Allah, if this is indeed the truth from You, then rain down upon us stones from the sky or bring upon us a painful punishment.” Then there was revealed: “But Allah would not punish them while you are among them, nor would Allah punish them while they seek forgiveness. But why should Allah not punish them?” (2)

The saying of the Exalted: “But Allah would not punish them while you are among them”—they differed regarding the meaning of this verse. Muhammad ibn Ishaq said: This reports what the idolaters themselves said, and it is connected to the preceding verse. They used to say: Allah will not punish us while we seek His forgiveness, nor does He punish a community while its Prophet is among them. So Allah, Exalted is He, said to His Prophet, peace and blessings be upon him, recounting their ignorance, delusion, and their invocation of judgment against themselves: “And when they said, ‘O Allah, if this is indeed the truth from You’”—to the end of the verse. And they said: “But Allah would not punish them while you are among them, nor would Allah punish them while they seek forgiveness.” Then, in reply to them, He said: “But why should Allah not punish them?”—even if you are in their midst and even if they seek forgiveness—“while they bar others from the Sacred Mosque.” (3) (4)

Others said: This is an independent statement in which Allah, Glorified and Exalted is He, speaks of Himself: “But Allah would not punish them.”

They also differed regarding its interpretation. Al-Dahhak and a group said: Its meaning is that Allah would not punish them while you remained among them in their midst. They said: This verse was revealed to the Messenger of Allah, peace and blessings be upon him, while he was residing in Makkah. Then he departed from their midst, but a remnant of the Muslims remained there, seeking forgiveness. So Allah, Exalted is He, revealed: “Nor would Allah punish them while they seek forgiveness.” Then those people departed from their midst, and they were punished. Allah then granted permission for the conquest of Makkah, and that was the punishment He had promised them. (5)

(1) Ibn Abi Shaybah transmitted it in al-Musannaf, 14:372, and Abu Ubayd in al-Amwal, no. 154 (Qatar edition), through Hushaym from Abu Bishr. In this version, Mutim ibn Adi is mentioned in place of Tuaymah. Abu Ubayd then said: This is how Hushaym narrated it. However, authorities on the campaigns deny that Mutim ibn Adi was killed, stating that he died a natural death in Mecca before Badr. Rather, it was his brother Tuaymah ibn Adi who was killed; he was not executed after capture, but was killed in battle. Supporting their view is the hadith previously cited from al-Zuhri, in which the Prophet, peace and blessings be upon him, said to Jubayr ibn Mutim, when he spoke to him concerning the captives: "Had that old man come to us, we would have accepted his intercession" - meaning his father, Mutim ibn Adi. How, then, could he have been killed on that day when the Prophet, peace and blessings be upon him, made this statement about him? As for the killing of Uqbah and al-Nadr, there is no disagreement concerning it. (Abu Ubayd, al-Amwal, pp. 154-155.) (2) Al-Bukhari, Book of Tafsir, chapter: "And when they said, 'O Allah, if this is indeed the truth...'" 8:308. (3) The wording in al-Tabari is as follows: "And when He reproached them for their evil deeds, [He said]: 'But Allah would not punish them ...'" This is more complete. (4) Al-Tabari, Tafsir, 13:512-513. (5) Al-Tabari, 13:510-511.

وَعُقْبَةَ بْنَ أَبِي مُعَيْطٍ، وَالنَّضْرَ بْنَ الْحَارِثِ (١) . وَرَوَى أَنَسٌ ﵁ أَنَّ الَّذِي قَالَهُ أَبُو جَهْلٍ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ، أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النَّعِيمِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، ثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، ثَنَا مُحَمَّدُ بْنُ النَّضْرِ، ثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ، ثَنَا أَبِي، ثَنَا شُعْبَةُ، عَنْ عَبْدِ الْحَمِيدِ صَاحِبِ الزِّيَادِيِّ، سَمِعَ أَنَسَ بْنَ مَالِكٍ قَالَ: قَالَ أَبُو جَهْلٍ: اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ، فَنَزَلَتْ: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ وَمَا لَهُمْ أَلَّا يُعَذِّبُهُمُ اللَّهُ﴾ (٢) . قَوْلُهُ تَعَالَى: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾ اخْتَلَفُوا فِي مَعْنَى هَذِهِ الْآيَةِ، فَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: هَذَا حِكَايَةٌ عَنِ الْمُشْرِكِينَ أَنَّهُمْ قَالُوهَا وَهِيَ مُتَّصِلَةٌ بِالْآيَةِ الْأُولَى، وَذَلِكَ أَنَّهُمْ كَانُوا يَقُولُونَ إِنَّ اللَّهَ لَا يُعَذِّبُنَا وَنَحْنُ نَسْتَغْفِرُهُ، وَلَا يُعَذِّبُ أُمَّةً وَنَبِيُّهَا مَعَهَا، فَقَالَ اللَّهُ تَعَالَى لِنَبِيِّهِ ﷺ يَذْكُرُ جَهَالَتَهُمْ وَغَرَّتَهُمْ وَاسْتِفْتَاحَهُمْ عَلَى أَنْفُسِهِمْ: "وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ" الْآيَةَ، وَقَالُوا (٣) "وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ" ثُمَّ قَالَ رَدًّا عَلَيْهِمْ: "وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ"؟ وَإِنْ كُنْتَ بَيْنَ أَظْهُرِهِمْ وَإِنْ كَانُوا يَسْتَغْفِرُونَ "وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ" (٤) . وَقَالَ الْآخَرُونَ: هَذَا كَلَامٌ +مُسْتَأْنَفٌ يَقُولُ اللَّهُ ﷿ إِخْبَارًا عَنْ نَفْسِهِ: "وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ". وَاخْتَلَفُوا فِي تَأْوِيلِهَا، فَقَالَ الضَّحَّاكُ وَجَمَاعَةٌ: تَأْوِيلُهَا وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ مُقِيمٌ بَيْنَ أَظْهُرِهِمْ، قَالُوا: أُنْزِلَتْ هَذِهِ الْآيَةُ عَلَى رَسُولِ اللَّهِ ﷺ وَهُوَ مُقِيمٌ بِمَكَّةَ، ثُمَّ خَرَجَ مِنْ بَيْنِ أَظْهُرِهِمْ وَبَقِيَتْ بِهَا بَقِيَّةٌ مِنَ الْمُسْلِمِينَ يَسْتَغْفِرُونَ، فَأَنْزَلَ اللَّهُ تَعَالَى: "وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ"، ثُمَّ خَرَجَ أُولَئِكَ مِنْ بَيْنِهِمْ فَعُذِّبُوا، وَأَذِنَ اللَّهُ فِي فَتْحِ مَكَّةَ، فَهُوَ الْعَذَابُ الَّذِي وَعَدَهُمْ (٥) .

(١) أخرجه ابن أبي شيبة في المصنف: ١٤ / ٣٧٢، وأبو عبيد في الأموال (١٥٤) (طبع قطر) من طريق هشيم عن أبي بشر، وفيه: مطعم ابن عدي بدلا من طعيمة ثم قال: هكذا حديث هشيم، فأما أهل العلم بالمغازي فينكرون مقتل مطعم بن عدي، يقولون: مات بمكة موتا قبل بدر، وإنما قتل أخوه طعيمة بن عدي، ولم يقتل صبرا، قتل في المعركة. ومما يصدِّق قولهم الحديث الذي ذكرناه عن الزهري أن النبي ﷺ قال لجبير بن مطعم - حين كلمه في الأسارى -: شيخ لو كان أتانا لشفعناه - يعني أباه مطعم بن عدي - فكيف يكون مقتولا يومئذ، والنبي ﷺ يقول فيه هذه المقالة؟ وأما مقتل عقبة والنضر: فلا يختلفون فيه. (الأموال لأبي عبيد ص ١٥٤ - ١٥٥) . (٢) أخرجه البخاري في التفسير، باب: وإذا قالوا اللهم إن كان هذا هو الحق ٨ / ٣٠٨. (٣) جاء السياق في الطبري هكذا: "وقال حين نعى عليهم سوء أعمالهم: "وما كان الله ليعذبهم. . " وهو أتم. (٤) أخرجه الطبري في التفسير: ١٣ / ٥١٢ - ٥١٣. (٥) الطبري: ١٣ / ٥١٠ - ٥١١.