Tafsir al-Baghawi - Al-Baghawi - (1/236)

Tafsir al-BaghawiAl-Baghawi

while khiṣām (disputation) is the verbal noun of “to dispute with someone,” as Abu ʿUbaydah said. Al-Zajjaj said: “It is the plural of khaṣm (adversary). One may say khaṣm, khiṣām, and khuṣūm, just as one says ‘sea,’ ‘seas,’ and ‘seas.’” Al-Hasan said: “The fiercest of adversaries means one whose speech is false.” Qatadah said: “He is intensely harsh in sin, disputing by falsehood: he speaks words of wisdom but acts sinfully.”

ʿAbd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn ʿAbd Allah al-Nuʿaymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismaʿil informed us; Abu ʿAsim informed us, from Ibn Jurayj, from Ibn Abi Mulaykah, from Aishah, may Allah be pleased with her, that the Prophet, peace and blessings be upon him, said: “The most hated of men to Allah Most High is the fiercely quarrelsome adversary.” (1)

“Whenever he turns away,” that is, turns his back and turns away from you, “he strives throughout the land,” that is, he acts in it. It was also said: he travels and walks through it, “to spread corruption in it.” Ibn Jurayj said: “He severs ties of kinship and sheds the blood of Muslims.” “And destroy crops and offspring”: this was because al-Akhnas (2) had a dispute with Thaqif, so one night he attacked them by surprise, burned their crops, and destroyed their livestock. (3)

Muqatil said: “He went out to al-Taif to demand money owed to him by a debtor, and burned a stack of grain belonging to him and hamstrung his she-ass.” Offspring includes the offspring of every animal, including human beings. Al-Dahhak said: “Whenever he turns away” means: whenever he assumes authority and becomes a governor. Mujahid said concerning His saying, exalted is He, “Whenever he turns away, he strives throughout the land”: “When he takes authority and acts with aggression and injustice, Allah withholds the rain and destroys crops and offspring.” “And Allah does not love corruption,” meaning: He does not approve of corruption. Saʿid ibn al-Musayyab said: “Clipping a dirham is part of spreading corruption in the land.”

His saying, “When he is told, ‘Fear Allah,’” means: fear Allah. “Pride in sin carries him away,” meaning that pride and the zealotry of the Age of Ignorance drive him to commit sin—that is, injustice. Pride means arrogance and a sense of invulnerability. It was also said that it means: pride seizes him because of the sin within his heart; thus, the preposition “in” stands in place of “because of.”

His saying, “Hell is sufficient for him,” means: it is enough for him. “What an evil resting place!” that is, an evil bed. ʿAbd Allah ibn Masʿud said: “Among the gravest sins in the sight of Allah is for a servant to be told, ‘Fear Allah,’ and to reply, ‘Mind yourself.’”

It is related that ʿUmar ibn al-Khattab was told, “Fear Allah,” whereupon he placed his cheek upon the ground in humility before Allah, exalted is He.

His saying, exalted is He, “And among the people is he who gives himself up, seeking the pleasure of Allah,” means: seeking Allah Most High’s good pleasure. “And Allah is Most Kind to His servants.” It is related from Ibn ʿAbbas and al-Dahhak that this verse was revealed concerning the expedition of al-Rajiʿ. The disbelievers of Quraysh sent word to the Messenger of Allah, peace and blessings be upon him, while he was in Medina: “We have accepted Islam, so send us a group of the learned men among your Companions to teach us your religion.” This was a plot on their part. So the Messenger of Allah, peace and blessings be upon him, sent Khubayb ibn ʿAdi al-Ansari, Marthad ibn Abi Marthad al-Ghanawi, Khalid ibn Bukayr, ʿAbd Allah ibn Tariq ibn Shihab al-Balawi, and Zayd ibn al-Dathinnah, and appointed Asim ibn

(1) Narrated by al-Bukhari, in the Book of Tafsir, chapter “The Fiercely Contentious Adversary,” 13:180; by Muslim, in the Book of Knowledge, chapter “The Fiercely Contentious Adversary,” no. 2668, 4:2054; and by the compiler in Sharh al-Sunnah, 10:97. (2) Al-Akhnas ibn Shurayq—Shurayq being spelled with a fathah-marked shin, a kasrah-marked ra, and a final qaf—was a man of Thaqif. (3) See al-Wahidi, Tafsir, 1:302; and his Asbab al-Nuzul (Occasions of Revelation), p. 58.

وَالْخِصَامُ مَصْدَرُ خَاصَمَهُ خِصَامًا وَمُخَاصَمَةً قَالَهُ أَبُو عُبَيْدَةَ: وَقَالَ الزَّجَّاجُ: هُوَ جَمْعُ خَصْمٍ يُقَالُ: خَصْمٌ وَخِصَامٌ وَخُصُومٌ مِثْلُ بَحْرٍ وَبِحَارٍ وَبُحُورٍ قَالَ الْحَسَنُ: أَلَدُّ الْخِصَامِ أَيْ كَاذِبُ الْقَوْلِ، قَالَ قَتَادَةُ: شَدِيدُ الْقَسْوَةِ فِي الْمَعْصِيَةِ، جَدِلٌ بِالْبَاطِلِ يَتَكَلَّمُ بِالْحِكْمَةِ وَيَعْمَلُ بِالْخَطِيئَةِ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَخْبَرَنَا أَبُو عَاصِمٍ عَنِ ابْنِ جُرَيْجٍ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنْ عَائِشَةَ ﵂ عَنِ النَّبِيِّ ﷺ قَالَ: "إِنَّ أَبْغَضَ الرِّجَالِ إِلَى اللَّهِ تَعَالَى الْأَلَدُّ الْخَصِمُ" (١) ﴿وَإِذَا تَوَلَّى﴾ أَيْ أَدْبَرَ وَأَعْرَضَ عَنْكَ ﴿سَعَى فِي الْأَرْضِ﴾ أَيْ عَمِلِ فِيهَا، وَقِيلَ: سَارَ فِيهَا وَمَشَى ﴿لِيُفْسِدَ فِيهَا﴾ قَالَ ابْنُ جُرَيْجٍ قَطَعَ الرَّحِمَ وَسَفَكَ دِمَاءَ الْمُسْلِمِينَ ﴿وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ﴾ وَذَلِكَ أَنَّ الْأَخْنَسَ (٢) كَانَ بَيْنَهُ وَبَيْنَ ثَقِيفٍ خُصُومَةٌ فَبَيَّتَهُمْ لَيْلَةً فَأَحْرَقَ زُرُوعَهُمْ وَأَهْلَكَ مَوَاشِيَهُمْ (٣) قَالَ مُقَاتِلٌ: خَرَجَ إِلَى الطَّائِفِ مُقْتَضِيًا مَالَا لَهُ عَلَى غَرِيمٍ فَأَحْرَقَ لَهُ كُدْسًا وَعَقَرَ لَهُ أَتَانًا، وَالنَّسْلُ: نَسْلُ كُلِّ دَابَّةٍ وَالنَّاسُ مِنْهُمْ، وَقَالَ الضَّحَّاكُ: ﴿وَإِذَا تَوَلَّى﴾ أَيْ مَلَكَ الْأَمْرَ وَصَارَ وَالِيًا ﴿سَعَى فِي الْأَرْضِ﴾ قَالَ مُجَاهِدٌ: فِي قَوْلِهِ ﷿ ﴿وَإِذَا تَوَلَّى سَعَى فِي الْأَرْضِ﴾ قَالَ إِذَا وَلِيَ فَعَمِلَ بالعدوان والظلم فأمسك اللَّهُ الْمَطَرَ وَأَهْلَكَ الْحَرْثَ وَالنَّسْلَ ﴿وَاللَّهُ لَا يُحِبُّ الْفَسَادَ﴾ أَيْ لَا يَرْضَى بِالْفَسَادِ، قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: قَطْعُ الدِّرْهَمِ مِنَ الْفَسَادِ فِي الْأَرْضِ. قَوْلُهُ ﴿وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ﴾ أَيْ خِفِ اللَّهَ ﴿أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ﴾ أَيْ حَمَلَتْهُ الْعِزَّةُ وَحَمِيَّةُ الْجَاهِلِيَّةِ عَلَى الْفِعْلِ بِالْإِثْمِ أَيْ بِالظُّلْمِ، وَالْعِزَّةُ: التَّكَبُّرُ وَالْمَنَعَةُ، وَقِيلَ مَعْنَاهُ ﴿أَخَذَتْهُ الْعِزَّةُ﴾ لِلْإِثْمِ الَّذِي فِي قَلْبِهِ، فَأَقَامَ الْبَاءَ مَقَامَ اللَّامِ. قَوْلُهُ ﴿فَحَسْبُهُ جَهَنَّمُ﴾ أَيْ كَافِيهِ ﴿وَلَبِئْسَ الْمِهَادُ﴾ أَيِ الْفِرَاشُ، قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: إِنَّ مِنْ أَكْبَرِ الذَّنْبِ عِنْدَ اللَّهِ أَنْ يُقَالَ: لِلْعَبْدِ اتَّقِ اللَّهَ فَيَقُولُ: عَلَيْكَ بِنَفْسِكَ. وَرُوِيَ أَنَّهُ قِيلَ لِعُمَرَ بْنِ الْخَطَّابِ: اتَّقِ اللَّهَ، فَوَضَعَ خَدَّهُ عَلَى الْأَرْضِ تَوَاضُعًا لِلَّهِ ﷿. قَوْلُهُ تَعَالَى: ﴿وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاةِ اللَّهِ﴾ أَيْ لِطَلَبِ رِضَا اللَّهِ تَعَالَى ﴿وَاللَّهُ رَءُوفٌ بِالْعِبَادِ﴾ رُوِيَ عَنِ ابْنِ عَبَّاسٍ وَالضَّحَّاكِ: أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي سَرِيَّةِ الرَّجِيعِ وَذَلِكَ أَنَّ كُفَّارَ قُرَيْشٍ بَعَثُوا إِلَى رَسُولِ اللَّهِ ﷺ وَهُوَ بِالْمَدِينَةِ: إِنَّا قَدْ أَسْلَمْنَا فَابْعَثْ إِلَيْنَا نَفَرًا مِنْ عُلَمَاءِ أَصْحَابِكَ يُعَلِّمُونَنَا دِينَكَ، وَكَانَ ذَلِكَ مَكْرًا مِنْهُمْ، فَبَعَثَ رَسُولُ اللَّهِ ﷺ خُبَيْبَ بْنَ عَدِيٍّ الْأَنْصَارِيَّ وَمَرْثَدَ بْنَ أَبِي مَرْثَدٍ الْغَنَوِيَّ وَخَالِدَ بْنَ بُكَيْرٍ وَعَبْدَ اللَّهِ بْنَ طَارِقِ بْنِ شِهَابٍ الْبَلَوِيَّ وَزَيْدَ بْنَ الدَّثِنَةِ وَأَمَّرَ عَلَيْهِمْ عَاصِمَ بْنَ

(١) رواه البخاري: في التفسير باب الألد الخصم ١٣ / ١٨٠. ومسلم: في العلم باب الألد الخصم برقم (٢٦٦٨) ٤ / ٢٠٥٤. والمصنف في شرح السنة ١٠ / ٩٧. (٢) الأخنس بن شريق - بشين مفتوحة وراء مكسورة وقاف في آخره - رجل من ثقيف. (٣) انظر: تفسير الواحدي: ١ / ٣٠٢، أسباب النزول له أيضا ص (٥٨) .