Tafsir al-Baghawi - Al-Baghawi - (1/230)

Tafsir al-BaghawiAl-Baghawi

Abd al-Wahid al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nuʿaymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismaʿil informed us; Zuhayr ⦗31a⦘ ibn Harb informed us; Wahb ibn Jarir informed us; my father informed us, from Yunus al-Ayli, from al-Zuhri, from Ubayd Allah ibn Abd Allah, from Ibn Abbas, may Allah be pleased with him, that Usamah ibn Zayd rode behind the Prophet, may Allah bless him and grant him peace, from Arafat to Muzdalifah. Then he had al-Fadl ride behind him from Muzdalifah to Mina. He said: Both of them said, “The Prophet, may Allah bless him and grant him peace, continued reciting the talbiyah until he stoned the Jamrat al-Aqabah.” (1)

His saying, exalted is He: “And remember Him as He has guided you”—that is, remember Him by affirming His oneness and venerating Him, just as He remembered you with guidance and thereby guided you to His religion and to the rites of Hajj—“although before it you were surely among those astray.” That is, you had been so. It was also said to mean: You had been nothing but among those astray. This is like His saying, exalted is He: “We think you are indeed among the liars” (al-Shuʿara 26:186), meaning: We think you are nothing but among the liars. The pronoun in “before it” refers to the guidance. It was also said that it refers to the Messenger of Allah, may Allah bless him and grant him peace—an implicit reference to something not previously mentioned.

“Then depart from where the people depart, and seek Allah’s forgiveness. Indeed, Allah is All-Forgiving, Most Merciful. When you have completed your rites, remember Allah as you remember your fathers, or with even greater remembrance. Among the people are those who say, ‘Our Lord, give us in this world,’ but they will have no share in the Hereafter. And among them are those who say, ‘Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.’ Those will have a share of what they have earned, and Allah is swift in reckoning.”

His saying, exalted is He: “Then depart from where the people depart.” The exegetes said: Quraysh, their allies, and those who followed their religion—who were known as al-Hums—would stand at Muzdalifah and say, “We are Allah’s people and the inhabitants of His Sacred Precinct; therefore, we shall not leave the Sacred Precinct behind or depart from it.” They considered themselves too exalted to stand at Arafat with the rest of the Arabs. The other people would stand at Arafat, and when they departed from Arafat, al-Hums would depart from Muzdalifah. Allah therefore commanded them to stand at Arafat and depart from there to Jamʿ along with the rest of the people, and informed them that this was the sunnah of Abraham and Ishmael, peace be upon them. Some said that this address is directed to all the Muslims.

His saying, exalted is He, “from where the people depart,” means from Jamʿ; that is, then depart from Jamʿ to Mina. They said this because the departure from Arafat precedes the departure from Jamʿ. So how could it be proper for Him to say, “When you depart from Arafat, remember Allah at the Sacred Monument,” and then say, “Then depart from Arafat”? The first view is that of most exegetes.

There is an inversion in the wording, whose intended sequence is: “Whoever undertakes the Hajj therein, let there be no sexual relations, no wrongdoing, and no disputing during the Hajj. Then depart from where the people depart. When you depart from Arafat, remember Allah at the Sacred Monument.”

It was also said that “then” has the meaning of “and”; that is, “and depart,” as in His saying, exalted is He: “Then he was among those who believed” (al-Balad 90:17). As for “the people,” they are all the Arabs other than al-Hums.

Al-Kalbi said: They are the people of Yemen and Rabiʿah. Al-Dahhak said: “The people” here refers to Abraham alone, peace be upon him, as in His saying, exalted is He: “Or do they envy the people” (al-Nisa 4:54), by which He meant Muhammad, may Allah bless him and grant him peace, alone. It is also said that this refers to the one who is emulated and who becomes

(1) Reported by al-Bukhari in The Book of Hajj, chapter: “Stopping between Arafat and Muzdalifah,” 3:519; and by Muslim in The Book of Hajj, chapter: “The recommendation that the pilgrim continue the talbiyah after departing until he begins stoning Jamrat al-Aqabah,” no. 1281, 2:391, with his wording. Also reported by the author in Sharh al-Sunnah, 7:185.

أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أخبرنا زهير ٣١/أبْنُ حَرْبٍ أَخْبَرَنَا وَهْبُ بْنُ جَرِيرٍ أَخْبَرَنَا أَبِي عَنْ يُونُسَ الْأَيْلِيِّ عَنِ الزُّهْرِيِّ عَنْ عَبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ أُسَامَةَ بْنَ زَيْدٍ كَانَ رِدْفَ النَّبِيِّ ﷺ مِنْ عَرَفَةَ إِلَى الْمُزْدَلِفَةِ ثُمَّ أَرْدَفَ الْفَضْلَ مِنْ مُزْدَلِفَةَ إِلَى مِنًى، قَالَ: فَكِلَاهُمَا قَالَ لَمْ يَزَلِ النَّبِيُّ ﷺ يُلَبِّي حَتَّى رَمَى جَمْرَةَ الْعَقَبَةِ" (١) . قَوْلُهُ تَعَالَى: ﴿وَاذْكُرُوهُ كَمَا هَدَاكُمْ﴾ أَيْ وَاذْكُرُوهُ بِالتَّوْحِيدِ وَالتَّعْظِيمِ كَمَا ذَكَرَكُمْ بِالْهِدَايَةِ فَهَدَاكُمْ لِدِينِهِ وَمَنَاسِكِ حَجِّهِ ﴿وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ﴾ أَيْ وَقَدْ كُنْتُمْ، وَقِيلَ: وَمَا كُنْتُمْ مِنْ قَبْلِهِ إِلَّا مِنَ الضَّالِّينَ. كَقَوْلِهِ تَعَالَى: "وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ" (١٨٦-الشُّعَرَاءِ) أَيْ: وَمَا نَظُنُّكَ إِلَّا مِنَ الْكَاذِبِينَ، وَالْهَاءُ فِي قَوْلِهِ "مِنْ قَبْلِهِ" رَاجِعَةٌ إِلَى الْهُدَى، وَقِيلَ: إِلَى رَسُولِ اللَّهِ ﷺ، كِنَايَةٌ عَنْ غَيْرِ مَذْكُورٍ. ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (١٩٩) فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ (٢٠٠) وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ (٢٠١) أُولَئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَاللَّهُ سَرِيعُ الْحِسَابِ (٢٠٢) ﴾ قَوْلُهُ تَعَالَى: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ قَالَ أَهْلُ التَّفْسِيرِ، كَانَتْ قُرَيْشٌ وَحُلَفَاؤُهَا وَمَنْ دَانَ بِدِينِهَا، وَهُمُ الْحُمْسُ، يَقِفُونَ بِالْمُزْدَلِفَةِ وَيَقُولُونَ: نَحْنُ أَهْلُ اللَّهِ، وَقُطَّانُ حَرَمِهِ، فَلَا نُخَلِّفُ الْحَرَمَ وَلَا نَخْرُجُ مِنْهُ، وَيَتَعَظَّمُونَ أَنْ يَقِفُوا مَعَ سَائِرِ الْعَرَبِ بِعَرَفَاتٍ، وَسَائِرُ النَّاسِ كَانُوا يَقِفُونَ بِعَرَفَاتٍ، فَإِذَا أَفَاضَ النَّاسُ مَنْ عَرَفَاتٍ أَفَاضَ الْحُمْسُ مِنَ الْمُزْدَلِفَةِ، فَأَمَرَهُمُ اللَّهُ أَنْ يَقِفُوا بِعَرَفَاتٍ وَيُفِيضُوا مِنْهَا إِلَى جَمْعٍ مَعَ سَائِرِ النَّاسِ، وَأَخْبَرَهُمْ أَنَّهُ سُنَّةُ إِبْرَاهِيمَ وَإِسْمَاعِيلَ ﵉، وَقَالَ بَعْضُهُمْ خَاطَبَ بِهِ جَمِيعَ الْمُسْلِمِينَ. وَقَوْلُهُ تَعَالَى ﴿مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ مِنْ جَمْعٍ أَيْ ثُمَّ أَفِيضُوا مِنْ جَمْعٍ إِلَى مِنًى، وَقَالُوا لِأَنَّ الْإِفَاضَةَ مِنْ عَرَفَاتٍ قَبْلَ الْإِفَاضَةِ مِنْ جَمْعٍ، فَكَيْفَ يُسَوِّغُ أَنْ يَقُولَ فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ ثُمَّ أَفِيضُوا مِنْ عَرَفَاتٍ؟ وَالْأَوَّلُ قَوْلُ أَكْثَرِ أَهْلِ التَّفْسِيرِ. وَفِي الْكَلَامِ تَقْدِيمٌ وَتَأْخِيرٌ تَقْدِيرُهُ: فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ. وَقِيلَ: ثُمَّ بِمَعْنَى الْوَاوِ أَيْ وَأَفِيضُوا، كَقَوْلِهِ تَعَالَى: "ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا" (١٧-الْبَلَدِ) وَأَمَّا النَّاسُ فَهُمُ الْعَرَبُ كُلُّهُمْ غَيْرُ الْحُمْسِ. وَقَالَ الْكَلْبِيُّ: هُمْ أَهْلُ الْيَمَنِ وَرَبِيعَةُ، وَقَالَ الضَّحَّاكُ: النَّاسُ هَاهُنَا إِبْرَاهِيمُ ﵇ وَحْدَهُ كَقَوْلِهِ تَعَالَى "أَمْ يَحْسُدُونَ النَّاسَ" (٥٤-النِّسَاءِ) وَأَرَادَ مُحَمَّدًا ﷺ وَحْدَهُ وَيُقَالُ هَذَا الَّذِي يُقْتَدَى بِهِ وَيَكُونُ

(١) رواه البخاري: في الحج باب النزول بين عرفة وجمع ٣ / ٥١٩. ومسلم في الحج باب استحباب إذا دفع الحاج التلبية حتى يشرع في رمي جمرة العقبة برقم (١٢٨١) ٢ / ٣٩١ واللفظ له. والمصنف في شرح السنة ٧ / ١٨٥.