Tafsir al-Baghawi - Al-Baghawi - (6/102)

Tafsir al-BaghawiAl-Baghawi

Surah al-Shu‘ara’

Meccan, except for four verses at the end of the surah, beginning with His words: “And the poets are followed by the misguided.”

It has been related to us from Ibn Abbas that the Prophet, peace and blessings be upon him, said: “I was given Ta Ha and the Tawasin from [the Preserved Tablet].”

In the name of Allah, the Most Compassionate, the Most Merciful.

“Ta Sin Mim. These are the verses of the clear Book.” (1–2)

Regarding “Ta Sin Mim”: Hamzah, al-Kisa’i, and Abu Bakr recited Ta Sin Mim, Ta Sin, Ha Mim, and Ya Sin with a kasrah on the ta’, ya’, and ha’. The people of Madinah recited them with a pronunciation intermediate between fathah and kasrah, while the others recited them with fathah and emphatic pronunciation. Abu Ja‘far and Hamzah pronounced the nun of Sin distinctly before the mim in Ta Sin Mim, whereas the others concealed it.

It is narrated from Ikrimah, from Ibn Abbas, that he said: “Ta Sin Mim is beyond the ability of the scholars to interpret.” Ali ibn Abi Talhah al-Walibi narrated from Ibn Abbas that it is an oath and one of the names of Allah Most High. Qatadah said: “It is one of the names of the Quran.” Mujahid said: “It is a name of the surah.” Muhammad ibn Ka‘b al-Qurazi said: “Allah swore by His length, His radiance, and His dominion.” (1) (2)

(1) The divine name is omitted in manuscript “A.” (2) The discussion of the disjointed letters at the beginning of the surahs has preceded; see above, 1:58-59. Ibn Kathir cited the various views concerning the disjointed letters, the scholars’ disagreement over their interpretation, and the wisdom behind their inclusion. He dismissed those views unsupported by evidence and said: “Others said that these letters were mentioned at the beginning of the surahs in which they occur to demonstrate the Quran’s inimitability and that creation is incapable of producing anything like it, despite its being composed of these very disjointed letters with which they communicate. Al-Razi related this view in his Tafsir from al-Mubarrad and a group of leading scholars. Al-Qurtubi similarly related it from al-Farra and Qutrub. Al-Zamakhshari affirmed and strongly defended it in his al-Kashshaf. It was also the view of the eminent scholar Abu al-Abbas Ibn Taymiyyah and our teacher, the hadith master Abu al-Hajjaj al-Mizzi, who related it to me from Ibn Taymiyyah.” See: Ibn Kathir, Tafsir, 1:36-39.

سُورَةُ الشُّعَرَاءِ مَكِّيَّةٌ إِلَّا أَرْبَعَ آيَاتٍ مِنْ آخَرِ السُّورَةِ مِنْ قَوْلِهِ ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ﴾ وَرُوِّينَا عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ﷺ قَالَ:"أُعْطِيتُ طه وَالطَّوَاسِينَ مِنْ [اللَّوْحِ الْمَحْفُوظِ] " ﷽ ﴿طسم (١) تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ (٢) ﴾ ﴿طسم﴾ قَرَأَ حَمْزَةُ، وَالْكِسَائِيُّ، وَأَبُو بَكْرٍ: طسم، وطس، وحم، ويس بِكَسْرِ الطَّاءِ وَالْيَاءِ وَالْحَاءِ، وَقَرَأَ أَهْلُ الْمَدِينَةِ بَيْنَ الْفَتْحِ وَالْكَسْرِ، وَقَرَأَ الْآخَرُونَ بِالْفَتْحِ عَلَى التَّفْخِيمِ، وَأَظْهَرَ النُّونَ فِي يس عِنْدَ الْمِيمِ فِي "طسم": أَبُو جَعْفَرٍ، وَحَمْزَةُ، وَأَخْفَاهَا الْآخَرُونَ. وَرُوِيَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: "طسم" عَجَزَتِ الْعُلَمَاءُ عَنْ تَفْسِيرِهَا. وَرَوَى عَلِيُّ بْنُ أَبِي طَلْحَةَ الْوَالِبِيُّ عَنِ ابْنِ عَبَّاسٍ: أَنَّهُ قَسَمٌ، وَهُوَ مِنْ أَسْمَاءِ اللَّهِ تَعَالَى، وَقَالَ قَتَادَةُ: اسْمٌ مِنْ أَسْمَاءِ الْقُرْآنِ. وَقَالَ مُجَاهِدٌ: اسْمٌ لِلسُّورَةِ. قَالَ مُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ: أَقْسَمَ اللَّهُ (١) بِطَوْلِهِ وَسَنَائِهِ وَمُلْكِهِ (٢) .

(١) لفظ الجلالة ساقط من "أ". (٢) تقدم الكلام على الحروف المقطعة في أوائل السور، انظر فيما سبق: ١ / ٥٨-٥٩، وساق الحافظ ابن كثير الأقوال في الحروف المقطعة وخلاف العلماء في تفسيرها والحكمة التي اقتضت إيرادها، واستبعد ما لا يساعده الدليل، وقال: "وقال آخرون: بل إنما ذكرت هذه الحروف في أوائل السور التي ذكرت فيها بيانا لإعجاز القرآن، وأن الخلق عاجزون عن معارضته بمثله، هذا مع أنه مركب من هذه الحروف المقطعة التي يتخاطبون بها، وقد حكى هذا المذهب الرازي في تفسيره عن المبرد وجمع من المحققين، وحكى القرطبي عن الفراء وقطرب نحو هذا، وقرره الزمخشري في كشافه ونصره أتم نصر، وإليه ذهب الشيخ الإمام العلامة أبو العباس ابن تيمية، وشيخنا الحافظ أبو الحجاج المزي، وحكاه لي عن ابن تيمية". انظر: تفسير ابن كثير: ١ / ٣٦-٣٩.