Tafsir al-Baghawi - Al-Baghawi - (4/86)

Tafsir al-BaghawiAl-Baghawi

“They swear to you so that you may be pleased with them. But even if you are pleased with them, Allah is not pleased with the defiantly disobedient people.” (1)

“The Bedouins are more intense in disbelief and hypocrisy, and more likely not to know the limits of what Allah has revealed to His Messenger. Allah is All-Knowing, All-Wise. (97)

“Among the Bedouins are those who regard what they spend as a burden and await turns of misfortune to befall you. Upon them shall be the evil turn of fortune. Allah is All-Hearing, All-Knowing. (98)

“And among the Bedouins are those who believe in Allah and the Last Day, and regard what they spend as means of drawing near to Allah and of attaining the Messenger’s prayers. Indeed, it is a means of nearness for them. Allah will admit them into His mercy. Surely Allah is All-Forgiving, Most Merciful. (99)”

“The Bedouins,” that is, the desert-dwellers, “are more intense in disbelief and hypocrisy” than the settled people, and “more likely”—that is, more apt and more liable—“not to know the limits of what Allah has revealed to His Messenger.” This is because they are far removed from hearing the Quran and knowing the sunnahs. “Allah is All-Knowing” of what lies within the hearts of His creatures, “All-Wise” in the duties He has ordained.

“Among the Bedouins are those who regard what they spend as a burden.” Ata said: He does not hope for reward for what he gives (2), nor fear punishment for withholding it. Rather, he spends only out of fear or ostentation. A burden is the undertaking of something one is not obligated to undertake. “And they await turns of misfortune to befall you,” meaning, the vicissitudes of time, which bring good at one time and evil at another.

Yaman ibn Riab said: This means that they await time to turn against you, so that the Messenger dies and the idolaters prevail. “Upon them shall be the evil turn of fortune”: upon them (3) shall come calamity and grief. They see nothing in Muhammad and his religion except what displeases them.

Ibn Kathir and Abu Amr recited “the evil turn of fortune” here and in Surah al-Fath with the sin pronounced with a damma, giving the meaning of harm, calamity, and what is disliked. The other reciters read it with the sin pronounced with a fathah, as a verbal noun. It has also been said that, with a fathah, it means apostasy and corruption, while with a damma it means harm and what is disliked.

“Allah is All-Hearing, All-Knowing.” This was revealed concerning the Bedouins of Asad, Ghatafan, and Tamim (4). Then He made an exception, saying:

“And among the Bedouins are those who believe in Allah and the Last Day.” Mujahid said: They were the Banu Muqarrin of Muzaynah. Al-Kalbi said: They were Aslam, Ghifar, and Juhaynah.

(1) See al-Bahr al-Muhit, 4:89-90. (2) In manuscript B: “they hope ... they fear.” (3) Omitted from manuscript A. (4) See al-Wahidi, Asbab al-Nuzul, p. 297; al-Durr al-Manthur, 4:266.

﴿يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ﴾ (١) . ﴿الْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ مَا أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ (٩٧) وَمِنَ الْأَعْرَابِ مَنْ يَتَّخِذُ مَا يُنْفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ الدَّوَائِرَ عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَاللَّهُ سَمِيعٌ عَلِيمٌ (٩٨) وَمِنَ الْأَعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَتَّخِذُ مَا يُنْفِقُ قُرُبَاتٍ عِنْدَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ أَلَا إِنَّهَا قُرْبَةٌ لَهُمْ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (٩٩) ﴾ . ﴿الْأَعْرَابُ﴾ أَيْ: أَهْلُ الْبَدْوِ، ﴿أَشَدُّ كُفْرًا وَنِفَاقًا﴾ مِنْ أَهْلِ الْحَضَرِ، ﴿وَأَجْدَرُ﴾ أَخْلَقُ وَأَحْرَى، ﴿أَلَّا يَعْلَمُوا حُدُودَ مَا أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ﴾ وَذَلِكَ لِبُعْدِهِمْ عَنْ سَمَاعِ الْقُرْآنِ وَمَعْرِفَةِ السُّنَنِ، ﴿وَاللَّهُ عَلِيمٌ﴾ بِمَا فِي قُلُوبِ خَلْقِهِ ﴿حَكِيمٌ﴾ فِيمَا فَرَضَ مِنْ فَرَائِضِهِ. ﴿وَمِنَ الْأَعْرَابِ مَنْ يَتَّخِذُ مَا يُنْفِقُ مَغْرَمًا﴾ قَالَ عَطَاءٌ: لَا يَرْجُو (٢) عَلَى إِعْطَائِهِ ثَوَابًا، وَلَا يَخَافُ عَلَى إِمْسَاكِهِ عِقَابًا، إِنَّمَا يُنْفِقُ خَوْفًا أَوْ رِيَاءً وَالْمَغْرَمُ الْتِزَامُ مَا لَا يُلْزَمُ. ﴿وَيَتَرَبَّصُ﴾ وَيَنْتَظِرُ ﴿بِكُمُ الدَّوَائِرَ﴾ يَعْنِي: صُرُوفَ الزَّمَانِ، الَّتِي تَأْتِي مَرَّةً بِالْخَيْرِ وَمَرَّةً بِالشَّرِّ. وَقَالَ يَمَانُ بْنُ رِئَابٍ: يَعْنِي يَنْقَلِبُ الزَّمَانُ عَلَيْكُمْ فَيَمُوتُ الرَّسُولُ وَيَظْهَرُ الْمُشْرِكُونَ، ﴿عَلَيْهِمْ دَائِرَةُ السَّوْءِ﴾ [عَلَيْهِمْ] (٣) يَدُورُ الْبَلَاءُ وَالْحَزَنُ. وَلَا يَرَوْنَ فِي مُحَمَّدٍ وَدِينِهِ إِلَّا مَا يَسُوءُهُمْ. وَقَرَأَ ابْنُ كَثِيرٍ وَأَبُو عَمْرٍو: ﴿دَائِرَةُ السَّوْءِ﴾ ها هنا وَفِي سُورَةِ الْفَتْحِ، بِضَمِّ السِّينِ، مَعْنَاهُ: الضُّرُّ وَالْبَلَاءُ وَالْمَكْرُوهُ. وَقَرَأَ الْآخَرُونَ بِفَتْحِ السِّينِ عَلَى الْمَصْدَرِ. وَقِيلَ: بِالْفَتْحِ الرِّدَّةُ وَالْفَسَادُ، وَبِالضَّمِّ الضُّرُّ وَالْمَكْرُوهُ. ﴿وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾ نَزَلَتْ فِي أَعْرَابِ أَسَدٍ وغَطَفَانَ وَتَمِيمٍ (٤) . ثُمَّ اسْتَثْنَى فَقَالَ: ﴿وَمِنَ الْأَعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾ قَالَ مُجَاهِدٌ: هُمْ بَنُو مُقَرِّنٍ مِنْ مُزَيْنَةَ. وَقَالَ الْكَلْبِيُّ: أَسْلَمُ وَغِفَارٌ وَجُهَيْنَةُ.

(١) انظر: البحر المحيط: ٤ / ٨٩-٩٠. (٢) في "ب": (يرجون ... يخافون) . (٣) ساقط من "أ". (٤) انظر: أسباب النزول للواحدي ص (٢٩٧) ، الدر المنثور: ٤ / ٢٦٦.