Tafsir al-BaghawiAl-Baghawi

Wahb said: “He gave him the elder of the two in marriage.” (1)

It is narrated from Shaddad ibn Aws, in a report traced back to the Prophet, peace and blessings be upon him: Prophet Shu'ayb wept out of love for Allah (2) until he became blind, and Allah restored his sight. Then he wept until he became blind, and Allah restored his sight. Then he wept until he became blind, and Allah restored his sight. Allah said, “What is this weeping? Is it longing for Paradise or fear of the Fire?” He replied, “No, my Lord; rather, it is longing to meet You.” So Allah revealed to him: ⦗63/a⦘ “If that is so, then blessed is your meeting with Me, O Shu'ayb.” (3) “For that reason, I made Moses—he to whom I spoke—serve you.” (4)

When they had concluded this agreement between them, Shu'ayb instructed his daughter to give Moses a staff with which he could ward off wild beasts from his sheep. They differed concerning that staff. Ikrimah said: “Adam brought it out with him from Paradise. After Adam’s death, Gabriel took it, and it remained with him until he met Moses one night and handed it over to him.” (5)

Others said: It was made of myrtle from Paradise. Adam carried it out of Paradise, and the Prophets inherited it in succession. No one other than a Prophet could take hold of it without being consumed by it. Thus, it passed from Adam to Noah, then to Abraham, until it reached Shu'ayb. The staff of the Prophets was in his possession, and he gave it to Moses.

Al-Suddi said: That staff had been entrusted to Shu'ayb by an angel who had appeared in the form of a man. Shu'ayb instructed his daughter to bring Moses a staff. She went inside, took that staff, and brought it to him. When Shu'ayb saw it, he said to her, “Return this staff, and bring him another one.” She put it down and tried to take another, but no staff would come into her hand except that one. She did this three times, and then gave it to Moses.

(1) No sound hadith is established from the Prophet concerning which of the two daughters he married, the younger or the elder. It is sufficient for us that the Book of Allah states that he wished to marry him to one of his two daughters. Had there been any benefit in knowing her name, Allah would have named her in His Book. And Allah knows best. (2) This is absent from both manuscripts. It has been supplied from Tarikh Baghdad, where al-Khatib cited it, with his chain of transmission, from Shaddad ibn Aws as a report traceable to the Prophet. (3) The text within the brackets is omitted in manuscript A. (4) Narrated by al-Khatib in Tarikh Baghdad, 6/315. Al-Muttaqi attributed it in Kanz al-Ummal, 11/498-499, to al-Khatib and Ibn Asakir, from Shaddad ibn Aws, and stated: “Its chain contains Ismail ibn Ali ibn al-Hasan ibn Bandar ibn al-Muthanna al-Istarabadhi, Abu Sa'id, the preacher. Al-Khatib said: ‘He was not reliable in transmission, and the hadith is objectionable.’ Al-Dhahabi said in al-Mizan, 1/329: ‘This is a false hadith with no basis.’ Ibn Asakir said: ‘Al-Wahidi narrated it from Ibn al-Fath Muhammad ibn Ali al-Kufi, from Ali ibn al-Hasan ibn Bandar, just as his son Ismail narrated it from him; thus Ismail is not responsible for it. Al-Khatib mentioned it only because it reflects upon Ismail.’” Ibn al-Jawzi also cited it in al-Ilal al-Mutanahiyah, 1/49, and al-Albani in al-Silsilah al-Da'ifah, 2/425, where he judged it “very weak.” (5) Narrated by al-Tabari from Ikrimah, 20/67.
وَقَالَ وَهْبٌ: أَنْكَحَهُ الْكُبْرَى (١) . وَرُوِيَ عَنْ شَدَّادِ بْنِ أَوْسٍ مَرْفُوعًا: بَكَى شُعَيْبٌ النَّبِيُّ ﷺ [مِنْ حُبِّ اللَّهِ ﷿] (٢) حَتَّى عُمِيَ فَرَدَّ اللَّهُ عَلَيْهِ بَصَرَهُ، ثُمَّ بَكَى حَتَّى عُمِيَ فَرَدَّ اللَّهُ عَلَيْهِ بَصَرَهُ، ثُمَّ بَكَى حَتَّى عُمِيَ فَرَدَّ اللَّهُ عَلَيْهِ بَصَرَهُ، فَقَالَ اللَّهُ: مَا هَذَا الْبُكَاءُ؟ أَشَوْقًا إِلَى الْجَنَّةِ أَمْ خَوْفًا مِنَ النَّارِ؟ قَالَ: لَا يَا رَبِّ، وَلَكِنْ شَوْقًا إِلَى لِقَائِكَ، فَأَوْحَى الله إليه ٦٣/أإِنْ يَكُنْ ذَلِكَ فَهَنِيئًا لَكَ لِقَائِي [يَا شُعَيْبُ] (٣) ، لِذَلِكَ أَخْدَمْتُكَ مُوسَى كَلِيمَيَ (٤) . وَلَمَّا تَعَاقَدَا هَذَا الْعَقْدَ بَيْنَهُمَا أَمَرَ شُعَيْبٌ ابْنَتَهُ أَنْ تُعْطِيَ مُوسَى عَصًا يَدْفَعُ بِهَا السِّبَاعَ عَنْ غَنَمِهِ، وَاخْتَلَفُوا فِي تِلْكَ الْعَصَا؛ قَالَ عِكْرِمَةُ: خَرَجَ بِهَا آدَمُ مِنَ الْجَنَّةِ فَأَخَذَهَا جِبْرِيلُ بَعْدَ مَوْتِ آدَمَ فَكَانَتْ مَعَهُ حَتَّى لَقِيَ بِهَا مُوسَى لَيْلًا فَدَفَعَهَا إِلَيْهِ (٥) . وَقَالَ آخَرُونَ: كَانَتْ مِنْ آسِ الْجَنَّةِ، حَمَلَهَا آدَمُ مِنَ الْجَنَّةِ فَتَوَارَثَهَا الْأَنْبِيَاءُ، وَكَانَ لَا يَأْخُذُهَا غَيْرُ نَبِيٍّ إِلَّا أَكَلَتْهُ، فَصَارَتْ مِنْ آدَمَ إِلَى نُوحٍ، ثُمَّ إِلَى إِبْرَاهِيمَ حَتَّى وَصَلَتْ إِلَى شُعَيْبٍ، فَكَانَتْ عَصَا الْأَنْبِيَاءِ عِنْدَهُ فَأَعْطَاهَا مُوسَى. وَقَالَ السُّدِّيُّ: كَانَتْ تِلْكَ الْعَصَا اسْتَوْدَعَهَا إِيَّاهُ مَلَكٌ فِي صُورَةِ رَجُلٍ، فَأَمَرَ ابْنَتَهُ أَنْ تَأْتِيَهُ بِعَصَا فَدَخَلَتْ فَأَخَذَتِ الْعَصَا فَأَتَتْهُ بِهَا، فَلَمَّا رَآهَا شُعَيْبٌ قَالَ لَهَا: رُدِّي هَذِهِ الْعَصَا، وَأْتِيهِ بِغَيْرِهَا، فَأَلْقَتْهَا وَأَرَادَتْ أَنْ تَأْخُذَ غَيْرَهَا فَلَا يَقَعُ فِي يَدِهَا إِلَّا هِيَ، حَتَّى فَعَلَتْ ذَلِكَ ثَلَاثَ مَرَّاتٍ فَأَعْطَاهَا مُوسَى
(١) لم يصح عن النبي ﷺ حديث في أيهما تزوج، الصغرى أم الكبرى، وحسبنا ما جاء في كتاب الله تعالى من أنه أراد أن ينكحه إحدى ابنتيه، ولو كان في معرفة اسمها فائدة لسماها الله تعالى في كتابه. والله أعلم. (٢) ليست في المخطوطتين، وأثبتها من "تاريخ بغداد" حيث ساق الخطيب بسنده عن شداد بن أوس مرفوعا. (٣) ما بين القوسين ساقط من "أ". (٤) أخرجه الخطيب في تاريخ بغداد: ٦ / ٣١٥. وعزاه المتقي في كنز العمال: ١١ / ٤٩٨-٤٩٩ للخطيب وابن عساكر عن شداد بن أوس، وقال: "وفيه إسماعيل بن علي بن الحسن بن بندار بن المثنى الإستراباذي الواعظ، أبو سعيد، قال الخطيب: لم يكن موثوقا به في الرواية، والحديث منكر. وقال الذهبي في الميزان (١ / ٣٢٩) : هذا حديث باطل لا أصل له. وقال ابن عساكر: رواه الواحدي عن ابن الفتح محمد بن علي الكوفي عن علي بن الحسن بن بندار كما رواه ابنه إسماعيل عنه، فقد برئ من عهدته، والخطيب إنما ذكره لأنه حمل فيه على إسماعيل". وذكره ابن الجوزي في "العلل المتناهية": (١ / ٤٩) ، والألباني في "الضعيفة": (٢ / ٤٢٥) وقال: "ضعيف جدا". (٥) أخرجه الطبري عن عكرمة: ٢٠ / ٦٧.

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