Tafsir al-Baghawi - Al-Baghawi - (1/228)

Tafsir al-BaghawiAl-Baghawi

the Exalted: “There is no doubt therein”—that is, do not entertain doubt—“and whatever good you do, Allah knows it”; that is, it is not hidden from Him, and He will recompense you for it.

His saying, exalted is He: “And take provisions, for indeed the best provision is taqwa (mindful fear of Allah).” This was revealed concerning some people of Yemen who would set out for Hajj without provisions, saying, “We place our trust in Allah. We are making pilgrimage to the House of Allah; will He not feed us?” When they arrived in Mecca, they would ask people for assistance, and their circumstances would sometimes drive them to plunder and usurpation. So Allah, glorified and exalted is He, said: “And take provisions”—that is, provisions sufficient for your journey, through which you preserve your dignity. The exegetes said: cakes, raisins, roasted grain meal, dates, and the like. “For indeed the best provision is taqwa,” which protects one from begging and plunder. “And fear Me, O people of understanding”—that is, O people of intellect.

His saying, exalted is He: “There is no blame upon you in seeking bounty from your Lord.” Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn Abdullah al-Nu'aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma'il informed us; Ali ibn Abdullah informed us; Sufyan informed us, from Amr ibn Dinar, from Ibn Abbas, may Allah be pleased with them both, who said: Ukaz, Majannah, and Dhu al-Majaz were markets in the pre-Islamic period. When Islam came, people considered trading in them sinful, so Allah, exalted is He, revealed: “There is no blame upon you in seeking bounty from your Lord,” during the seasons of Hajj. Ibn Abbas recited it thus (1).

It is also related from Abu Umamah al-Taymi that he said: I said to Ibn Umar, “We are people who hire out our mounts on this route”—meaning, to Mecca—“and they claim that our Hajj is invalid.” He said, “Do you not enter ihram as they do, circumambulate as they do, and stone the pillars as they do?” I replied, “Yes.” He said, “Then you are a pilgrim. A man came to the Prophet, may Allah bless him and grant him peace, asking him about what you have asked me, but he gave him no answer until Gabriel descended with this verse: ‘There is no blame upon you’—that is, no hardship—‘in seeking bounty’—that is, provision—‘from your Lord,’ meaning through trade during the seasons of Hajj.

“Then, when you depart in multitudes”—that is, when you proceed onward in throngs. Ifadah means proceeding in a great multitude; its origin lies in the Arabs’ expression, “A man afada water,” meaning, he poured it out—“from Arafat.” Arafat is the plural of Arafah: a plural designation for it and its surrounding area, even though it is a single tract, as in their expression, “a threadbare garment.”

They differed regarding the reason why the standing-place was called Arafat and the day was called Arafah. Ata said: Gabriel, peace be upon him, would show Abraham, peace be upon him, the rites of pilgrimage and ask, “Have you learned?” He would reply, “I have learned.” Thus, that place was named Arafat and the day Arafah.

Al-Dahhak said: When Adam, peace be upon him, was sent down to the earth, he landed in India and Eve in Jeddah. Each of them began seeking the other, until they met at Arafat on the Day of Arafah and recognized one another. Thus, the day was called the Day of Arafah and the place Arafat.

Al-Suddi said: When Abraham proclaimed the Hajj to the people, they answered him with the talbiyah, the pilgrims’ response to Allah’s call, and those who came to him came. Allah then commanded him to go out to Arafat and described it to him. So he set out. When he reached the Jamrah (2) at al-Aqabah, Satan confronted him in order to turn him back. Abraham threw seven pebbles at him, proclaiming Allah’s greatness with each pebble. Satan flew off and landed at the second stone pillar, so Abraham threw at him and proclaimed Allah’s greatness. Satan then flew off and landed at the third stone pillar, so Abraham threw at him and proclaimed Allah’s greatness. When Satan saw that Abraham would not obey him, he went away.

Abraham then proceeded until he came to Dhu al-Majaz. When he saw it, he did not recognize it, but passed it by; thus it was called Dhu al-Majaz. He then proceeded until he stood at Arafat and recognized it from the description given to him. Thus, the time was named Arafah and the place Arafat. Then, when evening came, he drew near to Jamʿ,

(1) Reported by al-Bukhari in The Book of Sales, 4:321, and in The Book of Hajj, 3:395; and by the author in Sharh al-Sunnah, 8:3. (2) Both manuscripts read “the tree,” but the correct reading is “the Jamarah,” as found in most Quranic commentaries, such as that of Ibn Kathir.

تَعَالَى "لَا رَيْبَ فِيهِ" أَيْ لَا تَرْتَابُوا "وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ" أَيْ لَا يَخْفَى عَلَيْهِ فَيُجَازِيكُمْ بِهِ. قَوْلُهُ تَعَالَى: ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ نَزَلَتْ فِي نَاسٍ مِنْ أَهْلِ الْيَمَنِ كَانُوا يَخْرُجُونَ إِلَى الْحَجِّ بِغَيْرِ زَادٍ وَيَقُولُونَ نَحْنُ مُتَوَكِّلُونَ، وَيَقُولُونَ: نَحْنُ نَحُجُّ بَيْتَ اللَّهِ فَلَا يُطْعِمُنَا؟ فَإِذَا قَدِمُوا مَكَّةَ سَأَلُوا النَّاسَ، وَرُبَّمَا يُفْضِي بِهِمُ الْحَالُ إِلَى النَّهْبِ وَالْغَصْبِ، فَقَالَ اللَّهُ ﷿ ﴿وَتَزَوَّدُوا﴾ أَيْ مَا تَتَبَلَّغُونَ بِهِ وَتَكْفُونَ بِهِ وُجُوهَكُمْ، قَالَ أَهْلُ التَّفْسِيرِ: الْكَعْكُ وَالزَّبِيبُ وَالسَّوِيقُ وَالتَّمْرُ وَنَحْوُهَا ﴿فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ مِنَ السُّؤَالِ وَالنَّهْبِ ﴿وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ﴾ يَا ذَوِي الْعُقُولِ. قَوْلُهُ تَعَالَى: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَخْبَرَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ أَخْبَرَنَا سُفْيَانُ عَنْ عَمْرِو بْنِ دِينَارٍ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: كَانَتْ عُكَاظٌ وَمَجَنَّةُ وَذُو الْمَجَازِ أَسْوَاقًا فِي الْجَاهِلِيَّةِ فَلَمَّا كَانَ الْإِسْلَامُ تَأَثَّمُوا مِنَ التِّجَارَةِ فِيهَا فَأَنْزَلَ اللَّهُ تَعَالَى ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ فِي مَوَاسِمِ الْحَجِّ، قَرَأَ ابْنُ عَبَّاسٍ كَذَا (١) ، وَرُوِيَ عَنْ أَبِي أُمَامَةَ التَّيْمِيِّ قَالَ: قُلْتُ لِابْنِ عُمَرَ: إِنَّا قَوْمٌ نَكْرِي فِي هَذَا الْوَجْهِ، يَعْنِي إِلَى مَكَّةَ، فَيَزْعُمُونَ أَنْ لَا حَجَّ لَنَا، فَقَالَ: أَلَسْتُمْ تُحْرِمُونَ كَمَا يُحْرِمُونَ وَتَطُوفُونَ كَمَا يَطُوفُونَ وَتَرْمُونَ كَمَا يَرْمُونَ؟ قُلْتُ بَلَى، قَالَ: أَنْتَ حَاجٌّ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ﷺ يَسْأَلُهُ عَنِ الَّذِي سَأَلْتَنِي عَنْهُ فَلَمْ يُجِبْهُ بِشَيْءٍ حَتَّى نَزَلَ جِبْرِيلُ بِهَذِهِ الْآيَةِ ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ﴾ أَيْ حَرَجٌ ﴿أَنْ تَبْتَغُوا فَضْلًا﴾ أَيْ رِزْقًا ﴿مِنْ رَبِّكُمْ﴾ يَعْنِي بِالتِّجَارَةِ فِي مَوَاسِمِ الْحَجِّ ﴿فَإِذَا أَفَضْتُمْ﴾ دَفَعْتُمْ، وَالْإِفَاضَةُ: دَفْعٌ بِكَثْرَةٍ وَأَصْلُهُ مِنْ قَوْلِ الْعَرَبِ: أَفَاضَ الرَّجُلُ مَاءً أَيْ صَبَّهُ ﴿مِنْ عَرَفَاتٍ﴾ هِيَ جَمْعُ عَرَفَةَ، جَمْعٌ بِمَا حَوْلَهَا وَإِنْ كَانَتْ بُقْعَةً وَاحِدَةً كَقَوْلِهِمْ ثَوْبُ أَخْلَاقٍ. وَاخْتَلَفُوا فِي الْمَعْنَى الَّذِي لَأَجْلِهِ سُمِّيَ الْمَوْقِفُ عَرَفَاتٍ وَالْيَوْمُ عَرَفَةَ فَقَالَ عَطَاءٌ: كَانَ جِبْرِيلُ ﵇ يُرِي إِبْرَاهِيمَ ﵇ الْمَنَاسِكَ وَيَقُولُ عَرَفْتَ؟ فَيَقُولُ عَرَفْتُ فَسُمِّيَ ذَلِكَ الْمَكَانُ عَرَفَاتٍ وَالْيَوْمُ عَرَفَةَ، وَقَالَ الضَّحَّاكُ: إِنَّ آدَمَ ﵇ لَمَّا أُهْبِطَ إِلَى الْأَرْضِ وَقَعَ بِالْهِنْدِ وَحَوَّاءُ بِجَدَّةَ فَجَعَلَ كُلُّ وَاحِدٍ مِنْهُمَا يَطْلُبُ صَاحِبَهُ فَاجْتَمَعَا بِعَرَفَاتٍ يَوْمَ عَرَفَةَ وَتَعَارَفَا فَسُمِّيَ الْيَوْمُ يَوْمَ عَرَفَةَ وَالْمَوْضِعُ عَرَفَاتٍ، وَقَالَ السُّدِّيُّ لَمَّا أَذَّنَ إِبْرَاهِيمُ فِي النَّاسِ بِالْحَجِّ وَأَجَابُوهُ بِالتَّلْبِيَةِ وَأَتَاهُ مَنْ أَتَاهُ أَمَرَهُ اللَّهُ أَنْ يَخْرُجَ إِلَى عَرَفَاتٍ وَنَعَتَهَا لَهُ فَخَرَجَ فَلَّمَا بَلَغَ الْجَمْرَةَ (٢) عِنْدَ الْعَقَبَةِ اسْتَقْبَلَهُ الشَّيْطَانُ لِيَرُدَّهُ فَرَمَاهُ بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ فَطَارَ فَوَقَعَ عَلَى الْجَمْرَةِ الثَّانِيَةِ، فَرَمَاهُ وَكَبَّرَ فَطَارَ، فَوَقَعَ عَلَى الْجَمْرَةِ الثَّالِثَةِ فَرَمَاهُ وَكَبَّرَ فَلَمَّا رَأَى الشَّيْطَانُ أَنَّهُ لَا يُطِيعُهُ ذَهَبَ فَانْطَلَقَ إِبْرَاهِيمُ حَتَّى أَتَى ذَا الْمَجَازِ، فَلَّمَا نَظَرَ إِلَيْهِ لَمْ يَعْرِفْهُ فَجَازَ فَسُمِّيَ ذَا الْمَجَازِ، ثُمَّ انْطَلَقَ حَتَّى وَقَفَ بِعَرَفَاتٍ فَعَرَفَهَا بِالنَّعْتِ فَسُمِّيَ الْوَقْتُ عَرَفَةَ وَالْمَوْضِعُ عَرَفَاتٍ حَتَّى إِذَا أَمْسَى ازْدَلَفَ إِلَى جَمْعٍ،

(١) أخرجه البخاري في البيوع: ٤ / ٣٢١ وفي الحج ٣ / ٣٩٥ والمصنف في شرح السنة: ٨ / ٣. (٢) في المخطوطتين الشجرة والصحيح الجمرة كما جاء في أكثر التفاسير كابن كثير.