Tafsir al-Baghawi - Al-Baghawi - (6/316)

Tafsir al-BaghawiAl-Baghawi

“And do not obey the disbelievers”—among the people of Mecca, namely Abu Sufyan, Ikrimah, and Abu al-Awar—“or the hypocrites”—among the people of Madinah: Abdullah ibn Ubayy, Abdullah ibn Sad, and Tumah. “Surely Allah has always been All-Knowing” of His creatures before He created them, “All-Wise” in what He has decreed for them.

“Follow what is revealed to you from your Lord. Surely Allah is fully aware of what you do (2). And put your trust in Allah; Allah is sufficient as a guardian (3). Allah has not placed two hearts within any man’s body; nor has He made your wives, whom you declare to be like your mothers, your mothers; nor has He made your adopted sons your sons. These are merely words you utter with your mouths. Allah speaks the truth, and He guides to the right way (4).”

“Follow what is revealed to you from your Lord. Surely Allah is fully aware of what you do”: Abu Amr recited both “what they do, All-Aware” and “what they do, All-Seeing” with the third-person pronoun, whereas the others recited them with the second-person pronoun. “And put your trust in Allah”: place your confidence in Allah. “Allah is sufficient as a guardian”: as a protector for you. It was also said: as the One who guarantees your provision.

His saying, exalted is He: “Allah has not placed two hearts within any man’s body,” was revealed concerning Abu Mamar, Jamil ibn Mamar al-Fihri. He was an intelligent man who retained what he heard, so Quraysh said, “Abu Mamar could only have retained these things because he has two hearts.” He himself used to say, “I have two hearts; with each of them I understand better than Muhammad does with his mind.” When Allah defeated the idolaters on the day of Badr, Abu Mamar fled with them. Abu Sufyan met him with one of his sandals in his hand and the other on his foot, and said to him, “Abu Mamar, what has happened to the people?” He replied, “They have fled.” He said, “Then why do you have one of your ⦗75/b⦘ sandals in your hand and the other on your foot?” Abu Mamar replied, “I did not realize except that both of them were on my feet.” On that day, they knew that, had he possessed two hearts, he would not have forgotten the sandal in his hand. (1)

Al-Zuhri and Muqatil said: This is a parable which Allah, exalted is He, has set forth concerning the man who pronounces zihār—declaring his wife to be like his mother—and the one who adopts another man’s child. That is, just as a man cannot have two hearts, likewise the wife whom he has declared to be like his mother does not become his mother, nor can one child be the son of two men. (2)

(1) Al-Wahidi mentions it in Asbab al-Nuzul, pp. 407-408, without an isnad. See also: al-Bahr al-Muhit, 7:211; Zad al-Masir, 6:349. (2) See al-Tabari, 21:119. He then states, favoring this view: “The soundest opinion is that of those who said that this is Allah's refutation of the claim that a man has two hearts in his body with which he reasons, as reported from Ibn Abbas. It is also possible that this is Allah's refutation of those who described the Messenger of Allah, peace and blessings be upon him, in that manner, or of those who called the Qurashi mentioned Dhu al-Qalbayn (the one with two hearts) because of his shrewdness. Whichever of the two is intended, it is Allah's denial that any male human being possesses such a quality.” See also al-Nahhas, Ma'ani al-Quran al-Karim, pp. 318-320.

﴿وَلَا تُطِعِ الْكَافِرِينَ﴾ مِنْ أَهْلِ مَكَّةَ، يَعْنِي: أَبَا سُفْيَانَ، وَعِكْرِمَةَ، وَأَبَا الْأَعْوَرِ، ﴿وَالْمُنَافِقِينَ﴾ مِنْ أَهْلِ الْمَدِينَةِ، عَبْدَ اللَّهِ بْنَ أُبَيِّ، وَعَبْدَ اللَّهِ بْنَ سَعْدٍ، وَطُعْمَةَ ﴿إِنَّ اللَّهَ كَانَ عَلِيمًا﴾ بِخَلْقِهِ، قَبْلَ أَنْ يَخْلُقَهُمْ، ﴿حَكِيمًا﴾ فِيمَا دَبَّرَهُ لَهُمْ. ﴿وَاتَّبِعْ مَا يُوحَى إِلَيْكَ مِنْ رَبِّكَ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (٢) وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا (٣) مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ وَمَا جَعَلَ أَزْوَاجَكُمُ اللَّائِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ذَلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ (٤) ﴾ ﴿وَاتَّبِعْ مَا يُوحَى إِلَيْكَ مِنْ رَبِّكَ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا﴾ قَرَأَ أَبُو عَمْرٍو: "يَعْمَلُونَ خَبِيرًا" وَ"يَعْمَلُونَ بَصِيرًا" بِالْيَاءِ فِيهِمَا، وَقَرَأَ غَيْرُهُ بِالتَّاءِ. ﴿وَتَوَكَّلْ عَلَى اللَّهِ﴾ ثِقْ بِاللَّهِ، ﴿وَكَفَى بِاللَّهِ وَكِيلًا﴾ حَافِظًا لَكَ، وَقِيلَ: كَفِيلًا بِرِزْقِكَ. قَوْلُهُ ﷿: ﴿مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ﴾ نَزَلَتْ فِي أَبِي مَعْمَرٍ، جَمِيلِ بْنِ مَعْمَرٍ الْفِهْرِيِّ، وَكَانَ رَجُلًا لَبِيبًا حَافِظًا لِمَا يَسْمَعُ، فَقَالَتْ قُرَيْشٌ: مَا حَفِظَ أَبُو مَعْمَرٍ هَذِهِ الْأَشْيَاءَ إِلَّا وَلَهُ قَلْبَانِ، وَكَانَ يَقُولُ: إِنَّ لِي قَلْبَيْنِ أَعْقِلُ بِكُلِّ وَاحِدٍ مِنْهُمَا أَفْضَلَ مِنْ عَقْلِ مُحَمَّدٍ، فَلَمَّا هَزَمَ اللَّهُ الْمُشْرِكِينَ يَوْمَ بَدْرٍ انْهَزَمَ أَبُو مَعْمَرٍ فِيهِمْ، فَلَقِيَهُ أَبُو سُفْيَانَ وَإِحْدَى نَعْلَيْهِ بِيَدِهِ، وَالْأُخْرَى فِي رِجْلِهِ، فَقَالَ لَهُ: يَا أَبَا مَعْمَرٍ مَا حَالُ النَّاسِ؟ قَالَ انْهَزَمُوا، قَالَ: فَمَا لك إحدى ٧٥/ب نَعْلَيْكَ فِي يَدِكَ وَالْأُخْرَى فِي رِجْلِكَ؟ فَقَالَ أَبُو مَعْمَرٍ: مَا شَعَرْتُ إِلَّا أَنَّهُمَا فِي رِجْلِي، فَعَلِمُوا يَوْمَئِذٍ أَنَّهُ لَوْ كَانَ لَهُ قَلْبَانِ لَمَا نَسِيَ نَعْلَهُ فِي يَدِهِ (١) . وَقَالَ الزُّهْرِيُّ وَمُقَاتِلٌ هَذَا مَثَلٌ ضَرَبَهُ اللَّهُ ﷿ لِلْمُظَاهِرِ مِنِ امْرَأَتِهِ وَلِلْمُتَبَنِّي وَلَدَ غَيْرِهِ، يَقُولُ: فَكَمَا لَا يَكُونُ لِرَجُلٍ قَلْبَانِ كَذَلِكَ لَا تكون امرأة للمظاهر أُمَّهُ حَتَّى تَكُونَ أُمَّانِ، وَلَا يَكُونُ لَهُ وَلَدٌ وَاحِدٌ ابْنَ رَجُلَيْنِ (٢) .

(١) ذكره الواحدي في أسباب النزول ص ٤٠٧-٤٠٨ دون إسناد، وانظر: البحر المحيط: ٧ / ٢١١، زاد المسير: ٦ / ٣٤٩. (٢) انظر: الطبري: ٢١ / ١١٩، ثم قال مرجحا: "وأولى الأقوال في ذلك بالصواب قوله من قال: ذلك تكذيب من الله تعالى قوله من قال لرجل في جوفه قلبان يعقل بهما، على النحو الذي روي عن ابن عباس، وجائز أن يكون ذلك تكذيبا من الله لمن وصف رسول الله ﷺ بذلك، وان يكون تكذيبا لمن سمى القرشي الذي ذكر أنه سمى ذا القلبين من دهيه، وأي الأمرين كان فهو نفي من الله عن خلقه من الرجال أن يكونوا بتلك الصفة". وانظر: معاني القرآن الكريم للنحاس ص ٣١٨-٣٢٠.