Tafsir al-Baghawi - Al-Baghawi - (4/310)

Tafsir al-BaghawiAl-Baghawi

“Those who fulfil the covenant of Allah and do not break their pledge; and those who maintain what Allah has commanded to be maintained, fear their Lord, and dread the evil reckoning.” (20–21)

His saying, Most High: “Those who fulfil the covenant of Allah”: that is, they fulfil what Allah, Most High, has commanded them and made obligatory upon them, and they do not go against it. “And do not break their pledge.” It was also said that this refers to the covenant He took from the descendants of Adam, peace be upon him, when He brought them forth from his loins.

“And those who maintain what Allah has commanded to be maintained.” It was said that this means believing in all the Scriptures and Messengers, without distinguishing between any of them. Most scholars, however, hold that it refers to maintaining ties of kinship (1) (2).

Abd al-Wahid al-Mulayhi informed us; Abu Mansur Muhammad ibn Muhammad ibn Saman informed us; Abu Jafar Muhammad ibn Ahmad ibn Abd al-Jabbar al-Rayani informed us; Humayd ibn Zanjawayh narrated to us; Ibn Abi Shaybah narrated to us; Sufyan ibn Uyaynah narrated to us, from al-Zuhri, from Abu Salamah: Abd al-Rahman ibn Awf visited Abu al-Darda and said—meaning Abd al-Rahman—“I heard the Messenger of Allah, may Allah’s peace and blessings be upon him, say, relating from his Lord, the Exalted: ‘I am Allah, and I am al-Rahman (the Most Merciful). It is al-rahim (the womb), and I derived for it a name from My Name. Whoever maintains it, I shall maintain him; and whoever severs it, I shall utterly sever him.’” (3)

Abd al-Wahid al-Mulayhi informed us; Abu Mansur al-Samani informed us; Abu Jafar al-Rayani informed us; Humayd ibn Zanjawayh narrated to me; Ibn Abi Uways narrated to us, who said: Sulayman ibn Bilal narrated to me, from Muawiyah ibn Abi Muzarrad, from Said ibn Yasar, from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, may Allah’s peace and blessings be upon him, said: “Allah created the creation, and when He had finished creating them, the womb rose up and seized hold of the loins of the Most Merciful. He said, ‘Stop.’ It said, ‘This is the station of one seeking refuge in You from severance.’ He said, ‘Would you not be pleased that I maintain whoever maintains you, and sever whoever severs you?’ It said, ‘Indeed, O my Lord.’ He said, ‘Then that is yours.’” Then

(1) The phrase “he intended by it” is omitted in manuscript B. (2) Al-Tabari mentioned no other interpretation. Ibn Atiyyah said: “Maintaining what Allah has commanded to be maintained plainly refers to kinship ties, though it also encompasses all acts of obedience.” Al-Muharrar al-Wajiz, 8:160. Accordingly, the meaning of the verse also includes belief in all the Books and Messengers, and everything else that must be believed. (3) Reported by Ibn Abi Shaybah, al-Musannaf, 8:536; Abd al-Razzaq, al-Musannaf, 11:172; Abu Dawud, Zakat, chapter on maintaining kinship ties, 2:262; and al-Tirmidhi, Birr wa al-Silah, chapter on severing kinship ties, 6:33, who declared it a sahih hadith. Al-Mundhiri said: “His declaring it sahih is open to question, for Yahya ibn Ma'in said that Abu Salamah ibn Abd al-Rahman heard nothing from his father. Others, however, stated that Abu Salamah and his brother did hear from their father.” It was also authenticated by al-Hakim, al-Mustadrak, 4:157-158, and Ibn Hibban, Mawarid al-Zam'an, pp. 498-499. It was also reported by Imam Ahmad, al-Musnad, 1:194, and by the compiler of Sharh al-Sunnah, 13:22. See Majma al-Zawa'id, 8:149. (4) In manuscript B: Aws.

﴿الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنْقُضُونَ الْمِيثَاقَ (٢٠) وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ (٢١) ﴾ . ﴿الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ﴾ بِمَا أَمَرَهُمُ اللَّهُ تَعَالَى بِهِ وَفَرَضَهُ عَلَيْهِمْ فَلَا يُخَالِفُونَهُ، ﴿وَلَا يَنْقُضُونَ الْمِيثَاقَ﴾ وَقِيلَ: أَرَادَ الْعَهْدَ الَّذِي أَخَذَهُ عَلَى ذُرِّيَّةِ آدَمَ ﵇ حِينَ أَخْرَجَهُمْ مِنْ صُلْبِهِ. ﴿وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ﴾ قِيلَ: أَرَادَ بِهِ الْإِيمَانَ بِجَمِيعِ الْكُتُبِ وَالرُّسُلِ وَلَا يُفَرِّقُونَ بَيْنَهُمَا. وَالْأَكْثَرُونَ عَلَى أَنَّهُ أَرَادَ بِهِ (١) صِلَةَ الرَّحِمِ (٢) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَبُو مَنْصُورٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ سَمْعَانَ، أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ الرَّيَانِيُّ، حَدَّثَنَا حُمَيْدُ بْنُ زَنْجَوَيْهِ، حَدَّثَنَا ابْنُ أَبِي شَيْبَةَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ عَادَ أَبَا الدَّرْدَاءِ فَقَالَ -يَعْنِي عَبْدَ الرَّحْمَنِ-: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: فِيمَا يَحْكِي عَنْ رَبِّهِ ﷿: "أَنَا اللَّهُ، وَأَنَا الرَّحْمَنُ، وَهِيَ الرَّحِمُ، شَقَقْتُ لَهَا مِنِ اسْمِي اسْمًا، فَمَنْ وَصَلَهَا وَصَلْتُهُ وَمَنْ قَطَعَهَا بَتَتُّهُ" (٣) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَنْبَأَنَا أَبُو مَنْصُورٍ السَّمْعَانِيُّ، أَخْبَرَنَا أَبُو جَعْفَرٍ الرَّيَانِيُّ، حَدَّثَنِي حُمَيْدُ بْنُ زَنْجَوَيْهِ، حَدَّثَنَا ابْنُ أَبِي أُوَيْسٍ (٤) ، قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ بِلَالٍ عَنْ مُعَاوِيَةَ بْنِ أَبِي مُزَرِّدٍ، عَنْ سَعِيدِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ ﵁ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "خَلَقَ اللَّهُ الْخَلْقَ فَلَمَّا فَرَغَ مِنْهُ قَامَتِ الرَّحِمُ فَأَخَذَتْ بِحَقْوَيِ الرَّحْمَنِ، فَقَالَ: مَهْ، قَالَتْ: هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ الْقَطِيعَةِ، قَالَ: أَلَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ وَصَلَكِ وَأَقْطَعَ مَنْ قَطَعَكِ؟ قَالَتْ: بَلَى يَا رَبِّ، قَالَ: فَذَلِكَ لَكِ"، ثُمَّ

(١) جملة "أراد به" ساقطة من "ب". (٢) ولم يذكر الطبري غيره، وأما ابن عطية فقال: "ووصل ما أمر الله به أن يوصل، ظاهرة في القرابات، وهو مع ذلك يتناول جميع الطاعات". المحرر الوجيز ٨ / ١٦٠. وعلى ذلك فيدخل في معنى الآية أيضا الإيمان بجميع الكتب والرسل وسائر ما يجب الإيمان به. (٣) أخرجه ابن أبي شيبة في المصنف: ٨ / ٥٣٦، وعبد الرزاق في مصنفه: ١١ / ١٧٢، وأخرجه أبو داود في الزكاة، باب صلة الرحم: ٢ / ٢٦٢، والترمذي في البر والصلة، باب ما جاء في قطيعة الرحم: ٦ / ٣٣، وقال: حديث صحيح. قال المنذري: وفي تصحيحه نظر، فإن يحيى بن معين قال: أبو سلمة بن عبد الرحمن لم يسمع من أبيه شيئا، وذكر غيره أن أبا سلمة وأخاه لهما سماع من أبيهما. وصححه الحاكم في المستدرك: ٤ / ١٥٧-١٥٨، وابن حبان ص (٤٩٨-٤٩٩) من موارد الظمآن، وأخرجه الإمام أحمد في المسند: ١ / ١٩٤، والمصنف في شرح السنة: ١٣ / ٢٢. وانظر: مجمع الزوائد: ٨ / ١٤٩. (٤) في "ب": أوس.