Tafsir al-Baghawi - Al-Baghawi - (4/7)

Tafsir al-BaghawiAl-Baghawi

Surah al-Tawbah (Repentance)

Muqatil said: This surah was revealed in Medina, except for two verses at its end.

Sa‘id ibn Jubayr said: I asked Ibn ‘Abbas, “What of Surah al-Tawbah?” He replied, “It is the exposer of shame. It continued to be revealed: ‘And among them …,’ ‘And among them …,’ until they thought that it would leave none of them without mentioning him.” He said: I asked, “What of Surah al-Anfal?” He replied, “That is the surah of Badr.” He said: I asked, “What of Surah al-Hashr?” He replied, “Call it Surah Banu al-Nadir.” (1)

Abu Sa‘id Ahmad ibn Ibrahim al-Shurayhi informed us; Abu Ishaq Ahmad ibn Muhammad Ibrahim al-Tha‘labi informed us; Abu al-Husayn ‘Ali ibn Muhammad ibn al-Husayn al-Jurjani informed us; Abu Ahmad ‘Abd Allah ibn ‘Adi, the hadith master, informed us; Ahmad ibn ‘Ali ibn al-Muthanna informed us; ‘Ubayd Allah al-Qawariri related to us; Yazid ibn Zuray‘ related to us; ‘Awf ibn Abi Jamilah al-A‘rabi related to us; Yazid al-Farisi related to me; Ibn ‘Abbas, may Allah be pleased with him, related to me that he said:

I said to ‘Uthman ibn ‘Affan, may Allah be pleased with him, “What led you to place al-Anfal, which belongs to the Mathani category, alongside Bara’ah, which belongs to the Mi’un category, joining the two without writing between them, ‘In the name of Allah, the Most Compassionate, the Most Merciful,’ and placing them among the Seven Long Surahs?”

‘Uthman replied: “At times, surahs containing numerous verses would be revealed to the Messenger of Allah, peace and blessings be upon him. Whenever something was revealed to him, he would summon one of those who wrote for him and say, ‘Place this verse in the surah in which such-and-such is mentioned.’ Al-Anfal was among what was revealed in Medina, while Bara’ah was among the last revelations. Their subject matter was similar, and the Messenger of Allah, peace and blessings be upon him, passed away without clarifying to us whether it was part of it. Therefore, I joined them together, did not write between them the line, ‘In the name of Allah, the Most Compassionate, the Most Merciful,’ and placed them among the Seven Long Surahs.” (2)

(1) Al-Suyuti attributed it, in al-Durr al-Manthur, 4:120, in abridged form, to Abu Ubayd, Ibn al-Mundhir, and Ibn Mardawayh. (2) Reported by Abu Dawud in al-Salah, the chapter on those who recite “Bismillah al-Rahman al-Rahim” (In the name of Allah, the Most Merciful, the Compassionate) aloud, 1:380; and by al-Tirmidhi in al-Tafsir, 8:477-480. He said: “This is a hasan hadith” - and in another version, “hasan sahih” - “which we know only through the narration of Awf from Yazid al-Farisi, from Ibn Abbas. Yazid al-Farisi narrated more than one hadith from Ibn Abbas, and it is said that he was Yazid ibn Hurmuz.” It was also reported by Ibn Hibban, p. 125 of Mawarid al-Zam'an; al-Hakim, 2:221, 330, who said, “Its chain is sahih, though the two Shaykhs did not report it,” and al-Dhahabi concurred; and Imam Ahmad in al-Musnad, 1:57, 69. Ibn Kathir attributed it to al-Nasai (Tafsir Ibn Kathir, 4:588). Al-Hafiz Ibn Hajar transmitted it in Muwafaqat al-Khabar al-Khabar, pp. 68-69, with his chain back to Abu Dawud, and graded it hasan. He said: “Its narrators are the narrators of the Sahih, except Yazid al-Farisi.” Ahmad Shakir, however, declared the hadith weak in his commentary on al-Musnad, 1:329, stating: “It is a weak hadith; rather, it is a hadith with no basis. In all its narrations, it revolves around Yazid al-Farisi, who narrated it from Ibn Abbas; Awf ibn Abi Jamilah al-A'rabi alone narrated it from him, and he is trustworthy.” Earlier, Ibn Atiyyah had also declared it weak, saying: “This view is weakened by the consideration that there should be such disagreement concerning the Book of Allah.” See al-Muharrar al-Wajiz, 6:398. See also: Tafsir Ibn Kathir, 2:332; 4:106, 588; Fada'il al-Quran, appended to Ibn Kathir's Tafsir, pp. 17-18; Sharh al-Sunnah by al-Baghawi, 4:518; al-Durr al-Manthur, 4:119; and Fath al-Qadir by al-Shawkani, 2:331-332.

سُورَةُ التَّوْبَةِ قَالَ مُقَاتِلٌ: هَذِهِ السُّورَةُ مَدَنِيَّةٌ إِلَّا آيَتَيْنِ مِنْ آخِرِ السُّورَةِ. قَالَ سَعِيدُ بْنُ جُبَيْرٍ: قُلْتُ لِابْنِ عَبَّاسٍ: سُورَةُ التَّوْبَةِ؟ قَالَ: هِيَ الْفَاضِحَةُ مَا زَالَتْ تَنْزِلُ: "وَمِنْهُمْ.."، "وَمِنْهُمْ.." حَتَّى ظَنُّوا أَنَّهَا لَمْ تُبْقِ أَحَدًا مِنْهُمْ إِلَّا ذُكِرَ فِيهَا، قَالَ: قُلْتُ سُورَةُ الْأَنْفَالِ؟ قَالَ: تِلْكَ سُورَةُ بَدْرٍ، قَالَ: قُلْتُ: سُورَةُ الْحَشْرِ؟ قَالَ: قُلْ سُورَةُ بَنِي النَّضِيرِ (١) . أَخْبَرَنَا أَبُو سَعِيدٍ أَحْمَدُ بْنُ إِبْرَاهِيمَ الشُّرَيْحِيُّ، أَنَا أَبُو إِسْحَاقَ أَحْمَدُ بْنُ مُحَمَّدٍ إِبْرَاهِيمَ الثَّعْلَبِيُّ، أَنْبَأَنَا أَبُو الْحُسَيْنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ الْجُرْجَانِيُّ، أَنْبَأَنَا أَبُو أَحْمَدَ عَبْدُ اللَّهِ بْنُ عُدَيٍّ الْحَافِظُ، أَنْبَأَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ الْمُثَنَّى، حَدَّثَنَا عُبَيْدُ اللَّهِ الْقَوَارِيرِيُّ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا عَوْفُ بْنُ أَبِي جَمِيلَةَ الْأَعْرَابِيُّ، حَدَّثَنِي يَزِيدُ الْفَارِسِيُّ، حَدَّثَنِي ابْنُ عَبَّاسٍ ﵄ قَالَ: قُلْتُ لِعُثْمَانَ بْنِ عَفَّانَ ﵁: مَا حَمَلَكُمْ عَلَى أَنْ عَمَدْتُمْ إِلَى الْأَنْفَالِ وَهِيَ مِنَ الْمَثَانِي، وَإِلَى بَرَاءَةَ، وَهِيَ مِنَ الْمِئِينِ، فَقَرَنْتُمْ بَيْنَهُمَا وَلَمْ تَكْتُبُوا بَيْنَهُمَا "بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ" وَوَضَعْتُمُوهَا فِي السَّبْعِ الطِّوَالِ؟. فَقَالَ عُثْمَانُ: إِنَّ رَسُولَ اللَّهِ ﷺ كَانَ مِمَّا يَأْتِي عَلَيْهِ الزَّمَانُ، وَهُوَ يَنْزِلُ عَلَيْهِ السُّوَرُ ذَوَاتُ الْعَدَدِ، فَإِذَا نَزَلَ عَلَيْهِ الشَّيْءُ يَدْعُو بَعْضَ مَنْ يَكْتُبُ عِنْدَهُ، فَيَقُولُ: ضَعُوا هَذِهِ الْآيَةَ فِي السُّورَةِ الَّتِي يُذَكَرُ فِيهَا كَذَا وَكَذَا، وَكَانَتِ الْأَنْفَالُ مِمَّا نَزَلَ بِالْمَدِينَةِ، وَكَانَتْ بَرَاءَةُ مِنْ آخِرِ مَا نَزَلَ، وَكَانَتْ قِصَّتُهَا شَبِيهَةً بِقِصَّتِهَا، وَقُبِضَ رَسُولُ اللَّهِ ﷺ وَلَمْ يُبَيِّنْ لَنَا أَنَّهَا مِنْهَا، فَمِنْ ثَمَّ قَرَنْتُ بَيْنَهُمَا وَلَمْ أَكْتُبْ بَيْنَهُمَا سَطْرَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَوَضَعْتُهَا فِي السَّبْعِ الطِّوَالِ (٢) .

(١) عزاه السيوطي في الدر المنثور: (٤ / ١٢٠) لأبي عبيد وابن المنذر وابن مردويه، مختصرا. (٢) أخرجه أبو داود في الصلاة، باب من جهر بها (بسم الله الرحمن الرحيم) : ١ / ٣٨٠، والترمذي في التفسير: ٨ / ٤٧٧-٤٨٠، وقال: هذا حديث حسن (وفي نسخة: حسن صحيح) لا نعرفه إلا من حديث عوف عن يزيد الفارسي عن ابن عباس، ويزيد الفارسي روى عن ابن عباس غير حديث، ويقال: هو يزيد بن هرمز. وأخرجه ابن حبان ص (١٢٥) من موارد الظمآن، والحاكم: ٢ / ٢٢١، ٣٣٠، وقال: صحيح الإسناد ولم يخرجاه، ووافقه الذهبي. والإمام أحمد في المسند: ١ / ٥٧، ٦٩. وعزاه ابن كثير للنسائي (تفسير ابن كثير: ٤ / ٥٨٨) ورواه الحافظ ابن حجر في "موافقة الخبر الخبر ص٦٨، ٦٩" بإسناده إلى أبي داود وحسنه، وقال: رجاله رجال الصحيح إلا يزيد الفارسي، وضعف أحمد شاكر هذا الحديث في تعليقه على المسند: ١ / ٣٢٩، وقال: هو حديث ضعيف، بل هو حديث لا أصل له، يدور في كل رواياته على يزيد الفارسي الذي رواه عن ابن عباس، تفرد به عنه عوف بن أبي جميلة الأعرابي وهو ثقة. ومن قبل: ضعفه ابن عطية فقال: هذا القول يضعفه النظر أن يختلف في كتاب الله هكذا. انظر: المحرر الوجيز: ٦ / ٣٩٨. وانظر أيضا: تفسير ابن كثير: ٢ / ٣٣٢، ٤ / ١٠٦، ٥٨٨، فضائل القرآن (الملحق بالتفسير) لابن كثير: ص (١٧-١٨) ، شرح السنة للبغوي: ٤ / ٥١٨، والدر المنثور: ٤ / ١١٩، فتح القدير للشوكاني: ٢ / ٣٣١-٣٣٢.