Tafsir al-Baghawi - Al-Baghawi - (1/240)

Tafsir al-BaghawiAl-Baghawi

“O you who believe, enter into Islam wholly, and do not follow in Satan’s footsteps. Surely, he is to you a clear enemy. (208) But if you slip after the clear proofs have come to you, then know that Allah is Almighty, All-Wise. (209) Are they waiting only for Allah to come to them in the shades of clouds, along with the angels, and for the matter to be decided? To Allah all matters are returned. (210)”

Regarding His saying, “O you who believe, enter into Islam wholly”: the people of the Hijaz and al-Kisa’i recited the word here with the letter sin bearing a fathah vowel, while the rest recited it with a kasrah vowel. In Surat al-Anfal, in the words, “If they incline toward peace,” it is recited with a kasrah vowel; Abu Bakr and the rest recited it with a fathah vowel. In Surat Muhammad, Hamzah and Abu Bakr recited it with a kasrah vowel.

This verse was revealed concerning the believing People of the Book: Abdullah ibn Salam al-Nadiri and his companions. Even after embracing Islam, they continued to revere the Sabbath and to refrain from camel meat and milk. They said, “O Messenger of Allah, the Torah is the Book of Allah, so allow us to observe it in our night prayers.” Thereupon Allah Most High revealed: “O you who believe, enter into Islam wholly.” (1) That is, enter into Islam. Mujahid said: “Enter into the rulings and practices of the Muslims.” “Wholly” means: all together. It was also said: enter Islam fully, embracing all its laws and refraining from going beyond them to anything else. The root of the word for Islam here is submission and compliance; hence reconciliation is also called peace. Concerning this verse, Hudhayfah ibn al-Yaman said: “Islam consists of eight shares.” He then listed prayer, zakah, fasting, pilgrimage, minor pilgrimage, jihad, enjoining what is right, and forbidding what is wrong. He said, “Failed indeed is one who has no share of them.”

“And do not follow in Satan’s footsteps”: that is, do not follow his ways in what he has made seem appealing to you, such as declaring the Sabbath, camel meat, and other things forbidden. “Surely, he is to you a clear enemy.”

Muhammad ibn al-Hasan al-Marwazi informed us; Abu al-Abbas al-Tahhan informed us; Abu Ahmad Muhammad ibn Quraysh informed us; Ali ibn Abd al-Aziz al-Makki informed us; Abu Ubayd al-Qasim ibn Sallam informed us; Hushaym informed us; Mujalid informed us, from al-Sha‘bi, from Jabir ibn Abdullah, from the Prophet, peace and blessings be upon him, when Umar came to him and said, “We hear reports from the Jews that please us. Do you think we should write some of them down?” He replied, “Are you becoming bewildered as the Jews and Christians became bewildered? I have brought it to you pure and clear. Were Moses alive, he would have no choice but to follow me.” (2) (3)

(1) See al-Wahidi, Asbab al-Nuzul, p. 97. (2) Tahawwuk is akin to tahawwur: undertaking a matter without due deliberation. A mutahawwik is one who plunges into every affair; it is also said to mean bewilderment. (3) Related by Ahmad, 3:387, from Jabir; Ibn Abi Asim, al-Sunnah, 10:27; al-Darimi, 1:115; and Ibn Abd al-Barr, Jami Bayan al-Ilm, p. 339. It has corroborating reports of similar wording in Abu Yala, 2:426-27. It was also recorded by Abu Ubayd in Gharib al-Hadith, 3:28-29, and by the author in Sharh al-Sunnah, 1:270. Al-Haythami said in al-Majma, 1:174: “Its chain includes Mujalid ibn Said, whom Ahmad, Yahya ibn Said, and others deemed weak.” Al-Albani graded it hasan (sound), citing numerous corroborating reports; see Irwa al-Ghalil, 6:34-38, and Zilal al-Jannah, 1:27.

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ (٢٠٨) فَإِنْ زَلَلْتُمْ مِنْ بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ (٢٠٩) هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (٢١٠) ﴾ قَوْلُهُ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً﴾ قَرَأَ أَهْلُ الْحِجَازِ وَالْكِسَائِيُّ السِّلْمَ هَاهُنَا بِفَتْحِ السِّينِ وَقَرَأَ الْبَاقُونَ بِكَسْرِهَا، وَفِي سُورَةِ الْأَنْفَالِ "وَإِنْ جَنَحُوا لِلسَّلْمِ" بِالْكَسْرِ، وَقَرَأَ أَبُو بَكْرٍ وَالْبَاقُونَ بِالْفَتْحِ، وَفِي سُورَةِ مُحَمَّدٍ ﷺ بِالْكَسْرِ حَمْزَةُ وَأَبُو بَكْرٍ. نَزَلَتْ هَذِهِ الْآيَةُ فِي مُؤْمِنِي أَهْلِ الْكِتَابِ عَبْدِ اللَّهِ بْنِ سَلَامٍ النَّضِيرِيِّ وَأَصْحَابِهِ، وَذَلِكَ أَنَّهُمْ كَانُوا يُعَظِّمُونَ السَّبْتَ وَيَكْرَهُونَ لُحْمَانَ الإبل وألبانها بعد ما أَسْلَمُوا وَقَالُوا: يَا رَسُولَ اللَّهِ إِنَّ التَّوْرَاةَ كِتَابُ اللَّهِ فَدَعْنَا فَلْنَقُمْ بِهَا فِي صَلَاتِنَا بِاللَّيْلِ فَأَنْزَلَ اللَّهُ تَعَالَى ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً﴾ (١) أَيْ فِي الْإِسْلَامِ، قَالَ مُجَاهِدٌ فِي أَحْكَامِ أَهْلِ الْإِسْلَامِ وَأَعْمَالِهِمْ ﴿كَافَّةً﴾ أَيْ جَمِيعًا، وَقِيلَ: ادْخُلُوا فِي الْإِسْلَامِ إِلَى مُنْتَهَى شَرَائِعِهِ كَافِّينَ عَنِ الْمُجَاوَزَةِ إِلَى غَيْرِهِ، وَأَصْلُ السِّلْمِ مِنَ الِاسْتِسْلَامِ وَالِانْقِيَادِ، وَلِذَلِكَ قِيلَ لِلصُّلْحِ سِلْمٌ، قَالَ حُذَيْفَةُ بْنُ الْيَمَانِ فِي هَذِهِ الْآيَةِ: الْإِسْلَامُ ثَمَانِيَةُ أَسْهُمٍ فَعَدَّ الصَّلَاةَ، وَالزَّكَاةَ، وَالصَّوْمَ، وَالْحَجَّ، وَالْعُمْرَةَ، وَالْجِهَادَ، وَالْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ، وَقَالَ: قَدْ خَابَ مَنْ لَا سَهْمَ لَهُ. ﴿وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ﴾ أَيْ آثَارَهُ فِيمَا زَيَّنَ لَكُمْ مِنْ تَحْرِيمِ السَّبْتِ وَلُحُومِ الْإِبِلِ وَغَيْرِهِ ﴿إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ﴾ أَخْبَرَنَا مُحَمَّدُ بْنُ الْحَسَنِ الْمَرْوَزِيُّ أَخْبَرَنَا أَبُو الْعَبَّاسِ الطَّحَّانُ أَخْبَرَنَا أَبُو أَحْمَدَ مُحَمَّدُ بْنُ قُرَيْشٍ أَخْبَرَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ الْمَكِّيُّ أَخْبَرَنَا أَبُو عُبَيْدٍ الْقَاسِمُ بْنُ سَلَّامٍ أَخْبَرَنَا هُشَيْمٌ أَخْبَرَنَا مُجَالِدٌ عَنِ الشَّعْبِيِّ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ عَنِ النَّبِيِّ ﷺ حِينَ أَتَاهُ عُمْرُ فَقَالَ إِنَّا نَسْمَعُ أَحَادِيثَ مِنْ يَهُودَ فَتُعْجِبُنَا، أَفَتَرَى أَنْ نَكْتُبَ بَعْضَهَا؟ فَقَالَ: "أَمُتَهَوِّكُونَ (٢) أَنْتُمْ كَمَا تَهَوَّكَتِ الْيَهُودُ وَالنَّصَارَى؟ لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً وَلَوْ كَانَ مُوسَى حَيًّا مَا وَسِعَهُ إِلَّا اتِّبَاعِي" (٣) .

(١) انظر: أسباب النزول للواحدي ص (٩٧) . (٢) التهوك كالتهور، وهو الوقوع بالأمر بغير روية، والمتهوك: الذي يقع في كل أمر، وقيل: هو التحير. (٣) رواه أحمد ٣ / ٣٨٧ - عن جابر. وابن أبي عاصم في السنة ١٠ / ٢٧، والدارمي ١ / ١١٥، وابن عبد البر في جامع بيان العلم ص٣٣٩ وله شواهد عند أبي يعلى بنحوه ٢ / ٤٢٦-٤٢٧. أخرجه أبو عبيد في غريب الحديث: ٣ / ٢٨-٢٩. قال الهيثمي في المجمع ١ / ١٧٤ وفيه مجالد بن سعيد ضعفه أحمد ويحيى بن سعيد وغيرهما. والمصنف في شرح السنة ١ / ٢٧٠. وحسنه الألباني فذكر له شواهد كثيرة. انظر إرواء الغليل ٦ / ٣٤-٣٨ ظلال الجنة ١ / ٢٧.