Tafsir al-Baghawi - Al-Baghawi - (4/269)

Tafsir al-BaghawiAl-Baghawi

“O Jacob, do you complain of Me to My creation?” He said, “My Lord, it was a sin that I committed, so forgive it for me.” He said, “I have forgiven it for you.” Thereafter, whenever he was asked, he would say: “I complain of my anguish and sorrow only to Allah.” (1)

It is related that he was asked, “O Jacob, what took away your sight and bent your back?” He replied, “My sight was taken away by my weeping for Joseph, and my back was bent by my grief for his brother.” Then Allah revealed to him, “Do you complain of Me? By My might and majesty, I shall not remove what has afflicted you until you call upon Me.”

At that, he said, “I complain of my anguish and sorrow only to Allah.” Allah then revealed to him, “By My might and majesty, if they were both dead, I would bring them forth for you. I was only displeased with you because you slaughtered a sheep, 186/a and a poor man stood at your door, yet you gave him nothing of it to eat. The most beloved of My creatures to Me are the Prophets, then the poor. So prepare food and invite the poor to it.”

So he prepared food and then said, “Whoever is fasting, let him break his fast tonight with the family of Jacob.” (2)

It is also related that thereafter, whenever he ate his midday meal, he would order someone to announce, “Whoever wishes to have lunch, let him come to Jacob”; and whenever he broke his fast, he would order someone to announce, “Whoever wishes to break his fast, let him come to Jacob.” Thus, he would eat his midday and evening meals with the poor. (3)

Wahb ibn Munabbih said: Allah Most High revealed to Jacob, “Do you know why I punished you and withheld Joseph from you for eighty years?” He said, “No, my God.” He said, “Because you roasted a young goat, were miserly toward your neighbour, and ate without feeding him.”

It is also related that the reason for Jacob’s trial was that he slaughtered a calf before its mother while she was lowing. (4)

Wahb, al-Suddi, and others said: Gabriel, peace be upon him, came to Joseph in prison and said, “Do you recognize me, O truthful one?”

(1) Al-Tabari narrated it in his Tafsir, 16:227-228, from Talhah ibn Musarrif al-Yami, as a mawquf report (one ending with the narrator himself). The original reads al-Iyami, but al-Yami is confirmed in Tahdhib al-Tahdhib, which includes his biographical entry and describes him as a Kufan, virtuous Quran reciter of the fifth generation. (2) Al-Hakim narrated it in al-Mustadrak from Anas ibn Malik, 2:348, and said: “This is how it appears in my audition copy, in the handwriting of Hafs ibn Umar ibn al-Zubayr. I believe that ‘al-Zubayr’ is an error by the narrator, for he is Hafs ibn Umar ibn Abd Allah ibn Abi Talhah al-Ansari, the nephew of Anas ibn Malik. If so, the hadith is authentic.” He then said: “Imam Abu Yaqub Ishaq ibn Ibrahim also transmitted this hadith in his Tafsir as a mursal report (with a missing link in its chain).” Al-Haythami cited it on the authority of Anas and then said: “Al-Tabarani narrated it in al-Saghir and al-Awsat through his shaykh Muhammad ibn Ahmad al-Bahili al-Basri, who is very weak.” See Majma al-Zawaid, 7:40. Ibn Kathir mentioned it in his Tafsir, 2:488-489, through Ibn Abi Hatim, and said: “This is an unfamiliar hadith containing objectionable material.” Al-Suyuti further attributed it to Ibn Abi al-Dunya in al-Faraj bada al-Shiddah, Abu al-Shaykh, Ibn Mardawayh, and al-Bayhaqi in Shuab al-Iman. See al-Durr al-Manthur, 4:574. (3) See the previous note. (4) See Zad al-Masir by Ibn al-Jawzi, 4:275.

أَتَشْكُونِي إِلَى خَلْقِي؟ فَقَالَ: يَا رَبِّ خَطِيئَةٌ أَخْطَأْتُهَا فَاغْفِرْهَا لِي، فَقَالَ: قَدْ غَفَرْتُهَا لَكَ، فَكَانَ بَعْدَ ذَلِكَ إِذَا سُئِلَ قَالَ: إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ (١) . وَرُوِيَ أَنَّهُ قِيلَ لَهُ: يَا يَعْقُوبُ مَا الَّذِي أَذْهَبَ بَصَرَكَ وَقَوَّسَ ظَهْرَكَ؟ قَالَ: أَذْهَبَ بَصَرِي بُكَائِي عَلَى يُوسُفَ، وَقَوَّسَ ظَهْرِي حُزْنِي عَلَى أَخِيهِ. فَأَوْحَى اللَّهُ إِلَيْهِ: أَتَشْكُونِي؟ فَوَعِزَّتِي وَجَلَالِي لَا أَكْشِفُ مَا بِكَ حَتَّى تَدْعُوَنِي. فَعِنْدَ ذَلِكَ قالإنما أَشْكُو بَثِّي وَحُزْنِي إِلَى الله، فأوحى اللَّهُ إِلَيْهِ: وَعِزَّتِي وَجَلَالِي لَوْ كَانَا مَيِّتَيْنِ لَأَخْرَجْتُهُمَا لَكَ، وَإِنَّمَا وَجَدْتُ عَلَيْكُمْ لِأَنَّكُمْ ذبحتم شاة ١٨٦/أفَقَامَ بِبَابِكُمْ مِسْكِينٌ فَلَمْ تُطْعِمُوهُ مِنْهَا شَيْئًا، وَإِنَّ أَحَبَّ خَلْقِي إِلَيَّ الْأَنْبِيَاءُ، ثُمَّ الْمَسَاكِينُ، فَاصْنَعْ طَعَامًا وَادْعُ إِلَيْهِ الْمَسَاكِينَ. فَصَنَعَ طَعَامًا ثُمَّ قَالَ: مَنْ كَانَ صَائِمًا فَلْيُفْطِرِ اللَّيْلَةَ عِنْدَ آلِ يَعْقُوبَ (٢) . وَرُوِيَ أَنَّهُ كَانَ بَعْدَ ذَلِكَ إِذَا تَغَدَّى أَمَرَ مَنْ يُنَادِي: مَنْ أَرَادَ الْغَدَاءَ فَلْيَأْتِ يَعْقُوبَ، وَإِذَا أَفْطَرَ أَمَرَ مَنْ يُنَادِي: مَنْ أَرَادَ أَنْ يُفْطِرَ فَلْيَأْتِ يَعْقُوبَ، فَكَانَ يَتَغَدَّى وَيَتَعَشَّى مَعَ الْمَسَاكِينِ (٣) . وَعَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى يَعْقُوبَ: أَتَدْرِي لِمَ عَاقَبْتُكَ وَحَبَسْتُ عَنْكَ يُوسُفَ ثَمَانِينَ سَنَةً؟ قَالَ: لَا يَا إِلَهِي، قَالَ: لِأَنَّكَ قَدْ شَوَيْتَ عَنَاقًا وَقَتَرْتَ عَلَى جَارِكَ، وَأَكَلْتَ وَلَمْ تُطْعِمْهُ. وَرُوِيَ: أَنَّ سَبَبَ ابْتِلَاءِ يَعْقُوبَ أَنَّهُ ذَبَحَ عِجَلًا بَيْنَ يَدَيْ أُمِّهِ وَهِيَ تَخُورُ (٤) . وَقَالَ وَهْبٌ وَالسُّدِّيُّ وَغَيْرُهُمَا: أَتَى جِبْرِيلُ يُوسُفَ ﵇ فِي السِّجْنِ فَقَالَ: هَلْ تَعْرِفُنِي أَيُّهَا الصِّدِّيقُ؟

(١) أخرجه الطبري في التفسير: ١٦ / ٢٢٧-٢٢٨ عن طلحة بن مصرّف اليامي موقوفا عليه، (وفي الأصل الإيامي) والمثبت من تهذيب التهذيب، فقد ترجم له وقال: كوفي، فاضل قارئ، من الخامسة. (٢) أخرجه الحاكم في المستدرك عن أنس بن مالك: ٢ / ٣٤٨، وقال: "هكذا في سماعي بخط يد حفص بن عمر بن الزبير. وأظن "الزبير" وهما من الراوي، فإنه حفص بن عمر بن عبد الله بن أبي طلحة الأنصاري، ابن أخي أنس بن مالك، فإن كان كذلك فالحديث صحيح. ثم قال: وقد أخرج الإمام أبو يعقوب إسحاق بن إبراهيم هذا الحديث في التفسير مرسلا. وساقه الهيثمي من رواية أنس ثم قال: "رواه الطبراني في الصغير والأوسط عن شيخه محمد بن أحمد الباهلي البصري وهو ضعيف جدا". انظر: مجمع الزوائد: (٧ / ٤٠) . وذكره ابن كثير في التفسير: (٢ / ٤٨٨-٤٨٩) من رواية ابن أبي حاتم: وقال: "هذا حديث غريب فيه نكارة". وزاد السيوطي نسبته لابن أبي الدنيا في الفرج بعد الشدة، وأبي الشيخ، وابن مردويه، والبيهقي في شعب الإيمان. انظر: الدر المنثور: ٤ / ٥٧٤. (٣) انظر التعليق السابق. (٤) انظر: زاد المسير لابن الجوزي: ٤ / ٢٧٥.