Tafsir al-Baghawi - Al-Baghawi - (7/174)

Tafsir al-BaghawiAl-Baghawi

Ikrimah said: “It refers to the caller to prayer, Abu Umamah al-Bahili; and ‘does righteous deeds’ means that he prays two units of prayer between the call to prayer and the call immediately preceding the commencement of prayer.”

Qays ibn Abi Hazim said: “It refers to prayer between the call to prayer and the call immediately preceding the commencement of prayer.” (1)

Abu Sa'id Ahmad ibn Muhammad ibn al-Abbas al-Humaydi informed us; Abu Abd Allah Muhammad ibn Abd Allah al-Hafiz informed us; Abu Abd Allah al-Husayn ibn al-Hasan ibn Ayyub al-Tusi related to us; Abu Yahya ibn Abi Maysarah related to us; Abd Allah ibn Zayd al-Muqri related to us; Kahmas ibn al-Hasan related to us from Abd Allah ibn Buraydah, from Abd Allah ibn Mughaffal, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: “Between every two calls to prayer there is a prayer.” He said this three times, then on the third time he said: “For whoever wishes.” (2)

Abd al-Wahid al-Mulayhi informed us; Abu Mansur al-Sam'ani informed us; Abu Ja'far al-Rayani related to us; Humayd ibn Zanjawayh related to us; Muhammad ibn Yusuf related to us; Sufyan related to us from Zayd al-Ammi, from Abu Iyas Mu'awiyah ibn Qurrah, from Anas ibn Malik. Sufyan said: “I know it only as a narration traced back to the Prophet, may Allah bless him and grant him peace,” who said: “A supplication made between the call to prayer and the call immediately preceding the commencement of prayer is not rejected.” (3)

“Good and evil cannot be equal. Repel evil with what is best, and then the one between whom and you there was enmity will become as though he were a devoted friend. (34)”

Concerning His saying, exalted is He: “Good and evil cannot be equal”: al-Farra said: “The particle ‘not’ here is additional; its meaning is: Good and evil are not equal”—that is, patience and anger, forbearance and foolishness, pardon and wrongdoing.

“Repel evil with what is best”: Ibn Abbas said: He commanded patience when angered, forbearance in the face of foolishness, and pardon in response to mistreatment.

“And then the one between whom and you there was enmity”: that is, if you do this, your enemy will submit to you, and the one between whom and you there was enmity “will become as though he were a devoted friend”—like a close friend or a relative.

Muqatil ibn Hayyan said: It was revealed concerning Abu Sufyan ibn Harb. After his intense hostility, he became gentle toward the Muslims because of the marital bond that arose between him and the Prophet, may Allah bless him and grant him peace. He then embraced Islam, becoming a loyal friend through Islam and a close relative through kinship. (4)

(1) Recorded by al-Tabari, 24:118. Al-Suyuti attributed it in al-Durr al-Manthur, 7:325, to al-Khatib in Tarikh Baghdad. (2) Recorded by al-Bukhari, Book of the Call to Prayer, chapter: “Between Every Two Calls to Prayer There Is a Prayer for Whoever Wishes,” 2:110; Muslim, Book of the Prayer of Travelers, chapter: “Between Every Two Calls to Prayer There Is a Prayer,” no. 838, 1:573; and al-Musannaf in Sharh al-Sunnah, 2:293. (3) Recorded by Abu Dawud, Book of Prayer, chapter on supplication between the adhan and the iqamah, 1:283; al-Tirmidhi, Book of Prayer, chapter on the report that supplication is not rejected between the adhan and the iqamah, 1:624-625. Abu Isa said: “The hadith of Anas is sound and authentic.” Also recorded by Imam Ahmad, 3:119; Ibn Hibban, Book of the Call to Prayer, chapter on the virtue of the adhan, the muezzin, and responding to it, no. 296, p. 97; and al-Musannaf in Sharh al-Sunnah, 2:289. (4) See al-Bahr al-Muhit, 7:498.

وَقَالَ عِكْرِمَةُ: هُوَ الْمُؤَذِّنُ أَبُو أُمَامَةَ الْبَاهِلِيُّ، "وَعَمِلَ صَالِحًا": صَلَّى رَكْعَتَيْنِ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ. وَقَالَ قَيْسُ بْنُ أَبِي حَازِمٍ: هُوَ الصَّلَاةُ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ. (١) أَخْبَرَنَا أَبُو سَعِيدٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْعَبَّاسِ الْحُمَيْدِيُّ، أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَافِظُ، حَدَّثَنَا أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ أَيُّوبَ الطُّوسِيُّ، حَدَّثَنَا أَبُو يَحْيَى بْنُ أَبِي مَيْسَرَةَ، حَدَّثَنَا عَبْدُ اللَّهِ بن زيد المقري، حَدَّثَنَا كَهْمَسُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "بَيْنَ كُلِّ أَذَانَيْنِ صَلَاةٌ"، ثَلَاثَ مَرَّاتٍ، ثُمَّ قَالَ فِي الثَّالِثَةِ: "لِمَنْ شَاءَ". (٢) أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَبُو مَنْصُورٍ السَّمْعَانِيُّ، حَدَّثَنَا أَبُو جَعْفَرٍ الرَّيَّانِيُّ، حَدَّثَنَا حُمَيْدُ بْنُ زَنْجُوَيْهِ، حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ عَنْ زَيْدٍ الْعَمِّيِّ عَنْ أَبِي إِيَاسٍ مُعَاوِيَةَ بْنِ قُرَّةَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ سُفْيَانُ: لَا أَعْلَمُهُ إِلَّا وَقَدْ رَفَعَهُ إِلَى النَّبِيِّ ﷺ قَالَ: "لَا يُرَدُّ الدُّعَاءُ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ". (٣) ﴿وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ (٣٤) ﴾ قَوْلُهُ ﷿: ﴿وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ﴾ قَالَ الْفَرَّاءُ: "لَا" هَاهُنَا صِلَةٌ، مَعْنَاهُ: وَلَا تَسْتَوِي الْحَسَنَةُ وَالسَّيِّئَةُ، يَعْنِي الصَّبْرُ وَالْغَضَبُ، وَالْحِلْمُ وَالْجَهْلُ، وَالْعَفْوُ وَالْإِسَاءَةُ. ﴿ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ﴾ قَالَ ابْنُ عَبَّاسٍ: أَمَرَ بِالصَّبْرِ عِنْدَ الْغَضَبِ، وَبِالْحِلْمِ عِنْدَ الْجَهْلِ، وَبِالْعَفْوِ عِنْدَ الْإِسَاءَةِ. ﴿فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ﴾ يَعْنِي: إِذَا فَعَلْتَ ذَلِكَ خَضَعَ لَكَ عَدُوُّكَ، وَصَارَ الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ، ﴿كَأَنَّهُ وَلِيٌّ حَمِيمٌ﴾ كَالصَّدِيقِ وَالْقَرِيبِ. قَالَ مُقَاتِلُ بْنُ حَيَّانَ: نَزَلَتْ فِي أَبِي سُفْيَانَ بْنِ حَرْبٍ، وَذَلِكَ أَنَّهُ لَانَ لِلْمُسْلِمِينَ بَعْدَ شِدَّةِ عَدَاوَتِهِ بِالْمُصَاهَرَةِ الَّتِي حَصَلَتْ بَيْنَهُ وَبَيْنَ النَّبِيِّ ﷺ، ثُمَّ أَسْلَمَ فَصَارَ وَلِيًّا بِالْإِسْلَامِ، حَمِيمًا بِالْقَرَابَةِ. (٤)

(١) أخرجه الطبري: ٢٤ / ١١٨، وعزاه السيوطي في الدر المنثور: ٧ / ٣٢٥ للخطيب في تاريخ بغداد. (٢) أخرجه البخاري في الأذان، باب بين كل أذانين صلاة لمن شاء: ٢ / ١١٠، ومسلم في صلاة المسافرين، باب بين كل أذانين صلاة برقم: (٨٣٨) : ١ / ٥٧٣، والمصنف في شرح السنة: ٢ / ٢٩٣. (٣) أخرجه أبو داود في الصلاة، باب في الدعاء بين الأذان والإقامة: ١ / ٢٨٣، والترمذي في أبواب الصلاة، باب ما جاء في أن الدعاء لا يرد بين الأذان والإقامة: ١ / ٦٢٤-٦٢٥ قال أبو عيسى: "حديث أنس حديث حسن صحيح"، والإمام أحمد: ٣ / ١١٩ وابن حبان في الأذان، باب فضل الأذان والمؤذن وإجابته برقم (٢٩٦) ص ٩٧، والمصنف في شرح السنة: ٢ / ٢٨٩. (٤) انظر: البحر المحيط: ٧ / ٤٩٨.