Tafsir al-Baghawi - Al-Baghawi - (4/11)

Tafsir al-BaghawiAl-Baghawi

months; only a believing soul shall enter Paradise; and after this year of theirs, the polytheists and the Muslims shall not gather together. (1)

Then, in the tenth year, the Prophet, peace and blessings be upon him, performed the Farewell Pilgrimage.

If someone should ask: How could the Messenger of Allah, peace and blessings be upon him, appoint Abu Bakr, may Allah be pleased with him, and then remove him and send Ali, may Allah ennoble his face?

We reply: The scholars have stated that the Messenger of Allah did not remove Abu Bakr, may Allah be pleased with him; rather, he remained the commander. He only sent Ali, may Allah ennoble his face, to proclaim these verses. The reason for this was that the Arabs had an established custom among themselves regarding the making and annulment of treaties: no one undertook this except their chief or a man from his clan. Thus, he sent Ali, may Allah ennoble his face, to remove any grounds for objection, lest they say, “This contradicts what we know,” and thus challenge the annulment of the treaty.

The evidence that Abu Bakr, may Allah be pleased with him, was the commander is what Abd al-Wahid al-Mulayhi informed us: Ahmad ibn Abd Allah al-Nuaymi informed us; Muhammad ibn Yusuf related to us; Muhammad ibn Ismail related to us; Ishaq related to us; Yaqub ibn Ibrahim related to us; the nephew of Ibn Shihab related to us from his uncle, who said: Humayd ibn Abd al-Rahman informed me that Abu Hurayrah said: “Abu Bakr, may Allah be pleased with him, sent me during that pilgrimage among announcers on the Day of Sacrifice, proclaiming in Mina: ‘Let it be known that no polytheist may perform the pilgrimage after this year, and no naked person may circumambulate the House.’”

Humayd ibn Abd al-Rahman said: Then the Messenger of Allah, peace and blessings be upon him, sent Ali after him and commanded him to make the proclamation of disavowal. Abu Hurayrah said: “Ali proclaimed along with us among the people of Mina on the Day of Sacrifice: ‘Let it be known that no polytheist may perform the pilgrimage after this year, and no naked person may circumambulate the House.’” (2)

“And a proclamation from Allah and His Messenger to the people on the day of the greater pilgrimage: Allah and His Messenger are free of all obligation to the polytheists. So if you repent, it is better for you; but if you turn away, then know that you cannot escape Allah. And give glad tidings to those who disbelieve of a painful punishment.” (3)

His statement, exalted is He, “and a proclamation,” is connected to His statement, “a declaration of disavowal”; that is, an announcement. From it comes the call to prayer. One says, “I informed him, and he came to know”; that is, “I made it known to him.” Its origin is from the word for “ear,” meaning: I caused it to reach his ear.

“From Allah and His Messenger to the people on the day of the greater pilgrimage.” They differed concerning the day of the greater pilgrimage. Ikrimah narrated from Ibn Abbas that it is the Day of Arafah. This was also narrated from Umar ibn al-Khattab and Ibn al-Zubayr, and it was the view of Ata and Tawus

(1) Tafsir al-Tabari, 14:106. It was also narrated by al-Tirmidhi in Kitab al-Hajj, 3:610, and in Kitab al-Tafsir, 8:488, where he said: “This is a sound, authentic hadith (hasan sahih).” It was also recorded by Imam Ahmad in al-Musnad, nos. 4 and 594, edited by Shaykh Ahmad Shakir. See also Fath al-Bari, 8:319. (2) Recorded by al-Bukhari in Kitab al-Salah, chapter: “What covers the awrah (private parts),” 1:477-478; and by Muslim in Kitab al-Hajj, chapter: “No polytheist may perform pilgrimage to the House,” no. 1347, 2:982.

أَشْهُرٍ، وَلَا يَدْخُلُ الْجَنَّةَ إِلَّا نَفْسٌ مُؤْمِنَةٌ، وَلَا يَجْتَمِعُ الْمُشْرِكُونَ وَالْمُسْلِمُونَ بَعْدَ عَامِهِمْ هَذَا (١) . ثُمَّ حَجَّ النَّبِيُّ ﷺ سَنَةَ عَشْرٍ حَجَّةَ الْوَدَاعِ. فَإِنْ قَالَ قَائِلٌ: كَيْفَ بَعَثَ رَسُولُ اللَّهِ ﷺ أَبَا بَكْرٍ ﵁ ثُمَّ عَزَلَهُ وَبَعَثَ عَلِيًّا ﵁؟. قُلْنَا: ذَكَرَ الْعُلَمَاءُ أَنَّ رَسُولَ اللَّهِ لَمْ يَعْزِلْ أَبَا بَكْرٍ ﵁، وَكَانَ هُوَ الْأَمِيرَ، وَإِنَّمَا بَعَثَ عَلِيًّا ﵁ لِيُنَادِيَ بِهَذِهِ الْآيَاتِ، وَكَانَ السَّبَبُ فِيهِ: أَنَّ الْعَرَبَ تَعَارَفُوا فِيمَا بَيْنَهُمْ فِي عَقْدِ الْعُهُودِ وَنَقْضِهَا، أَنْ لَا يَتَوَلَّى ذَلِكَ إِلَّا سَيِّدُهُمْ، أَوْ رَجُلٌ مِنْ رَهْطِهِ، فَبَعَثَ عَلِيًّا ﵁ إِزَاحَةً لِلْعِلَّةِ، لِئَلَّا يَقُولُوا: هَذَا خِلَافُ مَا نَعْرِفُهُ فَيُنَافِي نَقْضَ الْعَهْدِ. وَالدَّلِيلُ عَلَى أَنَّ أَبَا بَكْرٍ ﵁ كَانَ هُوَ الْأَمِيرَ: مَا أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ، عَنْ عَمِّهِ، أَخْبَرَنِي حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا هُرَيْرَةَ قَالَ: بَعَثَنِي أَبُو بَكْرٍ ﵁ فِي تِلْكَ الْحَجَّةِ فِي مُؤَذِّنِينَ يَوْمَ النَّحْرِ نُؤَذِّنُ بِمِنًى: أَلَا لَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ. قَالَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ: ثُمَّ أَرْدَفَ رَسُولُ اللَّهِ ﷺ عَلِيًّا فَأَمَرَهُ أَنْ يُؤَذِّنَ بِبَرَاءَةَ. قَالَ أَبُو هُرَيْرَةَ فَأَذَّنَ مَعَنَا عَلِيٌّ فِي أَهْلِ مِنًى يَوْمَ النَّحْرِ: أَلَا لَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ (٢) . ﴿وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ (٣) ﴾ . قَوْلُهُ ﷿: ﴿وَأَذَانٌ﴾ عَطْفٌ عَلَى قَوْلِهِ: "بَرَاءَةٌ" أَيْ: إِعْلَامٌ. وَمِنْهُ الْأَذَانُ بِالصَّلَاةِ، يُقَالُ: آذَنْتُهُ فَأَذِنَ، أَيْ: أَعْلَمْتُهُ. وَأَصْلُهُ مِنَ الْأُذُنِ، أَيْ: أَوْقَعْتُهُ فِي أُذُنِهِ. ﴿مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ﴾ وَاخْتَلَفُوا فِي يَوْمِ الْحَجِّ الْأَكْبَرِ: رَوَى عِكْرِمَةُ عَنْ ابْنِ عَبَّاسٍ: أَنَّهُ يَوْمُ عَرَفَةَ، وَرُوِيَ ذَلِكَ عَنْ عُمَرَ بْنِ الْخَطَّابِ وَابْنِ الزُّبَيْرِ. وَهُوَ قَوْلُ عَطَاءٍ وَطَاوُسٍ

(١) تفسير الطبري: ١٤ / ١٠٦، ورواه الترمذي في الحج: ٣ / ٦١٠، وفي التفسير: ٨ / ٤٨٨ وقال: هذا حديث حسن صحيح، وأخرجه الإمام أحمد في المسند برقم (٤) ورقم (٥٩٤) بتحقيق الشيخ أحمد شاكر. وانظر: فتح الباري: ٨ / ٣١٩. (٢) أخرجه البخاري في الصلاة، باب ما يستر من العورة: ١ / ٤٧٧-٤٧٨، ومسلم في الحج، باب لا يحج بالبيت مشرك.. برقم (١٣٤٧) : ٢ / ٩٨٢.