Tafsir al-Baghawi - Al-Baghawi - (6/248)

Tafsir al-BaghawiAl-Baghawi

The intended meaning of the verse is: except those who wrong you, for all of them are wrongdoers by virtue of their disbelief. Sa'id ibn Jubayr said: They are the people at war and those with whom there is no covenant. Qatada and Muqatil said that it was abrogated (1) by His saying: “Fight those who do not believe in Allah” (al-Tawbah 9:29).

“And say, ‘We believe in what has been revealed to us and what has been revealed to you.’” This means that if one of those among them who accepts the jizya tells you something from what is in their books, do not dispute with them over it; neither affirm them nor deny them. Rather, say: “We believe in what has been revealed to us and what has been revealed to you.”

“And our God and your God is one, and to Him we submit.” Abd al-Wahid al-Mulayhi informed us; Muhammad ibn Abd Allah al-Nu'aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma'il informed us; Muhammad ibn Bashshar informed us; Uthman ibn Umar informed us; Ali ibn al-Mubarak informed us, from Yahya ibn Abi Kathir, from Abu Salamah, from Abu Hurayrah, who said: The People of the Book used to read the Torah in Hebrew and interpret it in Arabic for the Muslims. So the Messenger of Allah, peace and blessings be upon him, said: “Do not affirm the People of the Book, nor deny them. Rather, say: ‘We believe in Allah and in what has been revealed to us and what has been revealed to you.’” (2)

Abu Sa'id Abd Allah ibn Ahmad al-Tahiri informed us; Abd al-Samad ibn Abd al-Rahman al-Bazzaz informed us; Muhammad ibn Zakariyya al-Udhafiri informed us; Ishaq ibn Ibrahim al-Dabari informed us; Abd al-Razzaq informed us; Ma'mar informed us, from al-Zuhri; Ibn Abi Namlah al-Ansari informed us that his father, Abu Namlah al-Ansari, told him that, while he was sitting with the Messenger of Allah, peace and blessings be upon him, a Jewish man came to him, and a funeral procession passed by. He said, “O Muhammad, does this deceased person speak?” The Messenger of Allah, peace and blessings be upon him, replied, “Allah knows best.” The Jew said, “Indeed, it speaks.” Thereupon the Messenger of Allah, peace and blessings be upon him, said: “When the People of the Book relate something to you, neither affirm them nor deny them. Say instead: ‘We believe in Allah, His Books, and His messengers.’ For if it is false, you will not have affirmed it; and if it is true, you will not have denied it.” (3)

(1) See above, 3/32, note (1); Zad al-Masir, 6/277. Al-Tabari (21/2-3) held that the verse is definitive and not abrogated, since no ruling of Allah in His Book may be judged abrogated without proof that must be accepted, whether from transmitted evidence or reason. (2) Recorded by al-Bukhari in Kitab al-Tawhid, chapter: “What is permissible regarding the interpretation of the Torah and other scriptures,” 13/516; and by the author of Sharh al-Sunnah, 1/268. See also al-Durr al-Manthur, 6/469. (3) Recorded by Abd al-Razzaq in al-Musannaf, 11/110; Abu Dawud in Kitab al-Ilm, chapter: “Narrating reports from the People of the Book,” 5/245; and authenticated by Ibn Hibban, p. 58 of Mawarid al-Zaman. It was also recorded by al-Tabarani in al-Kabir, 22/349-351; al-Bayhaqi in al-Sunan, 2/10; Imam Ahmad in al-Musnad, 4/136; as well as Ibn Sad, Ibn Abi Shaybah, and Ishaq. Its abbreviated basis is found in al-Bukhari through the hadith of Abu Hurayrah (the preceding note). See also al-Kafi al-Shaf, p. 128; al-Fath al-Samawi, 2/898-899; and al-Durr al-Manthur, 6/469. Ibn Kathir also made scattered remarks throughout his Tafsir concerning Israiliyyat (reports of Israelite origin) and narrations from the People of the Book. Shaykh Ahmad Muhammad Shakir collected these in the introduction to his abridgment, Umdat al-Tafsir, 1/14-19, which should be consulted.

وَمَجَازُ الْآيَةِ: إِلَّا الَّذِينَ ظَلَمُوكُمْ، لِأَنَّ جَمِيعَهُمْ ظَالِمٌ بِالْكُفْرِ. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: هُمْ أَهْلُ الْحَرْبِ وَمَنْ لَا عَهْدَ لَهُ. قَالَ قَتَادَةُ وَمُقَاتِلٌ: صَارَتْ مَنْسُوخَةً (١) بِقَوْلِهِ: "قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ" (التَّوْبَةِ-٢٩) . ﴿وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ﴾ يُرِيدُ إِذَا أَخْبَرَكُمْ وَاحِدٌ مِنْهُمْ مَنْ قَبِلَ الْجِزْيَةَ بِشَيْءٍ مِمَّا فِي كُتُبِهِمْ فَلَا تُجَادِلُوهُمْ عَلَيْهِ، وَلَا تُصَدِّقُوهُمْ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا: آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ. ﴿وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ﴾ أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ النَّعِيمِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، أَخْبَرَنَا مُحَمَّدُ بْنُ بَشَّارٍ، أَخْبَرَنَا عُثْمَانُ بْنُ عُمَرَ، أَخْبَرَنَا عَلِيُّ بْنُ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ أَهْلُ الْكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بِالْعِبْرَانِيَّةِ وَيُفَسِّرُونَهَا بِالْعَرَبِيَّةِ لِأَهْلِ الْإِسْلَامِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا: آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَيْكُمْ" (٢) . أَخْبَرَنَا أَبُو سَعِيدٍ عَبْدُ اللَّهِ بْنُ أَحْمَدَ الطَّاهِرِيُّ، أَخْبَرَنَا عَبْدُ الصَّمَدِ بْنُ عَبْدِ الرَّحْمَنِ الْبَزَّازُ، أَخْبَرَنَا مُحَمَّدُ بْنُ زَكَرِيَّا العذافري، أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الدَّبَرِيُّ، أَخْبَرَنَا عَبْدُ الرَّازِقِ، أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ، أَخْبَرَنَا ابْنُ أَبِي نَمْلَةَ الْأَنْصَارِيُّ أَنَّ أَبَاهُ أَبَا نَمْلَةَ الْأَنْصَارِيَّ أَخْبَرَهُ: أَنَّهُ بَيْنَا هُوَ جَالِسٌ عِنْدَ رَسُولِ اللَّهِ ﷺ جَاءَهُ رَجُلٌ مِنَ الْيَهُودِ وَمُرَّ بِجِنَازَةٍ، فَقَالَ: يَا مُحَمَّدُ هَلْ تَتَكَلَّمُ هَذِهِ الْجِنَازَةُ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: "اللَّهُ أَعْلَمُ"، فَقَالَ الْيَهُودِيُّ: إِنَّهَا تَتَكَلَّمُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "مَا حَدَّثَكُمْ أَهْلُ الْكِتَابِ فَلَا تَصْدِّقُوهُمْ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا آمَنَّا بِاللَّهِ وَكُتُبِهِ وَرُسُلِهِ، فَإِنْ كَانَ بَاطِلًا لَمْ تُصَدِّقُوهُ وَإِنْ كَانَ حَقًّا لَمْ تُكَذِّبُوهُ" (٣) .

(١) انظر فيما سبق: ٣ / ٣٢، تعليق (١) ، زاد المسير: ٦ / ٢٧٧، ورجح الطبري (٢١ / ٢-٣) أن الآية محكمة غير منسوخة، إذ لا يجوز أن يحكم على حكم الله في كتابه بأنه منسوخ إلا بحجة يجب التسليم لها من خبر أو عقل. (٢) أخرجه البخاري في التوحيد، باب ما يجوز من تفسير التوراة وغيرها: ١٣ / ٥١٦، والمصنف في شرح السنة: ١ / ٢٦٨. وانظر: الدر المنثور: ٦ / ٤٦٩. (٣) أخرجه عبد الرزاق في المصنف: ١١ / ١١٠، وأبو داود في العلم، باب رواية حديث أهل الكتاب: ٥ / ٢٤٥، وصححه ابن حبان ص (٥٨) من موارد الظمآن، وأخرجه الطبراني في الكبير: ٢٢ / ٣٤٩-٣٥١، والبيهقي في السنن: ٢ / ١٠، والإمام أحمد في المسند: ٤ / ١٣٦، وأخرجه ابن سعد، وابن أبي شيبة، وإسحاق. وأصله في البخاري مختصرا من حديث أبي هريرة (التعليق السابق) وانظر: الكافي الشاف ص (١٢٨) ، الفتح السماوي: ٢ / ٨٩٨-٨٩٩، الدر المنثور: ٦ / ٤٦٩. هذا، وللإمام الحافظ ابن كثير كلمات بشأن الإسرائليات والحديث عن أهل الكتاب منثورة في تفسيره، وقد جمعها الشيخ أحمد محمد شاكر في مقدمة مختصره "عمدة التفسير": (١ / ١٤-١٩) ينبغي مراجعتها.