Tafsir al-Baghawi - Al-Baghawi - (5/111)

Tafsir al-BaghawiAl-Baghawi

Some reciters pronounced these two words with an inclined vowel, while others pronounced both with an open vowel. Abu ‘Amr pronounced the first with an i-vowel and the second with an a-vowel. Thus, he will be more severely blind in the Hereafter, as indicated by His words, “and further astray from the way.”

“And they had almost lured you away from what We revealed to you, so that you might fabricate something else against Us; then they would surely have taken you as a close friend.” (73)

His words, exalted is He: “And they had almost lured you away from what We revealed to you”—the verse. Scholars differed concerning the reason for its revelation.

Sa‘id ibn Jubayr said: The Prophet, peace and blessings be upon him, used to touch the Black Stone, but Quraysh prevented him and said, “Do not approach [it] (1) until you approach our gods and touch them.” He then thought to himself, “There is no harm in my doing so, for Allah Most High knows that I detest them, provided that they let me touch the Black Stone.” (2)

It was also said: They asked him to touch their gods so that they would accept Islam and follow him. He considered this to himself, and Allah revealed this verse. (3)

Ibn ‘Abbas said: A delegation of Thaqif came to the Prophet, peace and blessings be upon him, and said, “We shall pledge allegiance to you on the condition that you grant us three concessions.” He said, “What are they?” They said, “That we not bow down—that is, in prayer—that we not break our idols with our own hands, and that you allow us to retain al-Lat for one year without worshipping it.”

The Prophet, peace and blessings be upon him, said, “There is no good in a religion in which there is neither bowing nor prostration. As for breaking your idols with your own hands, that is up to you. But as for the false deity—meaning al-Lat and al-‘Uzza—I will not allow you to retain them.”

They said, “O Messenger of Allah, we would like the Arabs to hear that you have granted us what you have not granted anyone else. If you fear that the Arabs will say, ‘You granted them what You did not grant us,’ then say, ‘Allah commanded me to do so.’” The Messenger of Allah, peace and blessings be upon him, remained silent, and the people hoped from his silence that he would grant them this. Then Allah, exalted is He, revealed this verse. (4)

“And they had almost lured you away”: that is, they sought to turn you away. “From what We revealed to you”: “so that you might fabricate”: that is, invent, “something else against Us. Then,” had you done what they called you to do, “they would surely have taken you as a close friend”: that is, they would have befriended you and dealt with you sincerely.

(1) In manuscript B: “We would not leave you.” (2) Reported by al-Tabari, 15:130, and Ibn Abi Hatim; see al-Durr al-Manthur, 5:318. It was also mentioned by al-Wahidi in Asbab al-Nuzul, p. 335; see also Tafsir al-Qurtubi, 10:299. Ibn al-Jawzi said in Zad al-Masir, 5:67-68: “This is false. It is impermissible to suppose such a thing of the Messenger of Allah, peace and blessings be upon him, or to accept what is related from Atiyyah, namely, that he considered granting them respite for a year. All of this is impossible with regard to him, and with regard to the Companions having narrated it.” (3) Al-Suyuti attributed it to Ibn Abi Hatim, Ibn Ishaq, and Ibn Mardawayh, from Ibn Abbas and Jabir, through the route of al-Kalbi, which is weak. See al-Durr al-Manthur, 5:318; cf. the preceding note. (4) Al-Hafiz Ibn Hajar said in al-Kafi al-Shaf, p. 100: “I did not find it. Al-Tha'labi mentioned it from Ibn Abbas without a chain of transmission.” Al-Wahidi also mentioned it in Asbab al-Nuzul, p. 335. Al-Hafiz Ibn Kathir, may Allah have mercy on him, disregarded all of these reports and did not mention them in his tafsir.

وَأَمَالَ بَعْضُ الْقُرَّاءِ هَذَيْنِ الْحَرْفَيْنِ وَفَتْحَهُمَا بَعْضُهُمْ وَكَانَ أَبُو عَمْرٍو يَكْسِرُ الْأَوَّلَ وَيَفْتَحُ الثَّانِيَ فَهُوَ فِي الْآخِرَةِ أَشَدُّ عَمًى لِقَوْلِهِ "وَأَضَلُّ سَبِيلًا". ﴿وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذًا لَاتَّخَذُوكَ خَلِيلًا (٧٣) ﴾ قَوْلُهُ ﷿: ﴿وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ﴾ الْآيَةَ اخْتَلَفُوا فِي سَبَبِ نُزُولِهَا: قَالَ سَعِيدُ بْنُ جُبَيْرٍ: كَانَ النَّبِيُّ ﷺ يَسْتَلِمُ الْحَجَرَ الْأَسْوَدَ فَمَنَعَتْهُ قُرَيْشٌ وَقَالُوا: [لَا تُلِمُّ] (١) حَتَّى تُلِمَّ بِآلِهَتِنَا وَتَمَسَّهَا فَحَدَّثَ نَفْسَهُ: مَا عَلَيَّ أَنْ أَفْعَلَ ذَلِكَ وَاللَّهُ تَعَالَى يَعْلَمُ أَنِّي لَهَا كَارِهٌ بَعْدَ أَنْ يَدَعُونِي حَتَّى أَسْتَلِمَ الْحَجَرَ الْأَسْوَدَ (٢) . وَقِيلَ: طَلَبُوا مِنْهُ أَنْ يَمَسَّ آلِهَتَهُمْ حَتَّى يُسَلِمُوا وَيَتَّبِعُوهُ فَحَدَّثَ نَفْسَهُ بِذَلِكَ فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ (٣) . قَالَ ابْنُ عَبَّاسٍ: قَدِمَ وَفْدُ ثَقِيفٍ عَلَى النَّبِيِّ ﷺ فَقَالُوا: نُبَايِعُكَ عَلَى أَنْ تُعْطِيَنَا ثَلَاثَ خِصَالٍ قَالَ: وَمَا هُنَّ؟ قَالُوا: أَنْ لَا نَنْحَنِي -أَيْ فِي الصَّلَاةِ-وَلَا نَكْسِرُ أَصْنَامَنَا بِأَيْدِينَا وَأَنَّ تُمَتِّعَنَا بِاللَّاتَ سَنَةً مِنْ غَيْرِ أَنْ نَعْبُدَهَا. فَقَالَ النَّبِيُّ ﷺ: "لَا خَيْرَ فِي دِينٍ لَا رُكُوعَ فِيهِ وَلَا سُجُودَ وَأَمَّا أَنْ تَكْسِرُوا أَصْنَامَكُمْ بِأَيْدِيكُمْ فَذَاكَ لَكُمْ وَأَمَّا الطَّاغِيَةُ -يَعْنِي اللَّاتَ وَالْعُزَّى-فَإِنِّي غَيْرُ مُمَتِّعِكُمْ بِهَا" فَقَالُوا: يَا رَسُولَ اللَّهِ إِنَّا نُحِبُّ أَنْ تَسْمَعَ الْعَرَبُ أَنَّكَ أَعْطَيْتَنَا مَا لَمْ تُعْطِ غَيْرَنَا فَإِنْ خَشِيتَ أَنْ تَقُولَ الْعَرَبُ أَعْطَيْتَهُمْ مَا لَمْ تُعْطِنَا فَقُلْ: اللَّهُ أَمَرَنِي بِذَلِكَ؟ فَسَكَتَ رَسُولُ اللَّهِ ﷺ فَطَمَعَ الْقَوْمُ فِي سُكُوتِهِ أَنْ يُعْطِيَهُمْ ذَلِكَ فَأَنْزَلَ اللَّهُ ﷿ هَذِهِ الْآيَةَ (٤) . ﴿وَإِنْ كَادُوا لَيَفْتِنُونَكَ﴾ لَيَصْرِفُونَكَ ﴿عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ﴾ ﴿لِتَفْتَرِيَ﴾ لِتَخْتَلِقَ ﴿عَلَيْنَا غَيْرَهُ وَإِذًا﴾ لو فلعت مَا دَعَوْكَ إِلَيْهِ ﴿لَاتَّخَذُوكَ خَلِيلًا﴾ أَيْ: وَالَوْكَ وَصَافَوْكَ.

(١) في "ب": لا ندعك. (٢) أخرجه الطبري: ١٥ / ١٣٠ وابن أبي حاتم (الدر المنثور: ١٥ / ٣١٨) وذكره الواحدي في أسباب النزول ص (٣٣٥) وانظر: القرطبي: ١٠ / ٢٩٩. قال ابن الجوزي في "زاد المسير": (٥ / ٦٧-٦٨) : وهذا باطل لا يجوز أن يظن برسول الله ﷺ ولا ما ذكر عن عطية من أنه هم أن ينظرهم سنة وكل ذلك محال في حقه وفي حق الصحابة أنهم رووا ذلك. (٣) عزاه السيوطي لابن أبي حاتم وابن إسحاق وابن مردويه عن ابن عباس وعن جابر من طريق الكلبي وهو ضعيف. انظر: الدر المنثور ٥ / ٣١٨ وراجع التعليق السابق. (٤) قال الحافظ ابن حجر في "الكافي الشاف" ص (١٠٠) : "لم أجده، وذكره الثعلبي عن ابن عباس من غير سند" وذكره الواحدي أيضا في أسباب النزول ص (٣٣٥) وهذه الروايات كلها أعرض عنها الحافظ ابن كثير ﵀ ولم يذكرها في تفسيره.