Tafsir al-Baghawi - Al-Baghawi - (7/343)

Tafsir al-BaghawiAl-Baghawi

of the dawn prayer]. (1) When the Prophet, peace and blessings be upon him, had finished the prayer, his Companions took their places. Each man was reluctant to give up his seat, and scarcely anyone would make room for another. Thus, when a man arrived and found no place to sit, he would remain standing where he was. When Thabit had finished the prayer, he came towards the Messenger of Allah, peace and blessings be upon him, stepping over the people’s necks and saying, “Make room! Make room!” They began making room for him until he reached the Messenger of Allah, peace and blessings be upon him, with one man seated between them. Thabit said to him, “Make room.” The man replied, “You have found a place; sit down.” So Thabit sat behind him, angered. When the darkness had lifted, Thabit nudged the man and asked, “Who is this?” He replied, “I am so-and-so.” Thabit said, “The son of so-and-so,” mentioning ⦗136/A⦘ a mother of his for whom he had been taunted in the Age of Ignorance. The man hung his head in shame, and Allah Most High revealed this verse. (2)

Al-Dahhak said: It was revealed concerning the delegation of Banu Tamim whom we mentioned. They used to mock the poor Companions of the Prophet, peace and blessings be upon him, such as Ammar, Khabbab, Bilal, Suhayb, Salman, and Salim, the freed slave of Abu Hudhayfah, because of their shabby condition. Thus Allah Most High revealed concerning those among them who believed: (3) “O believers! Let not one people ridicule another people”—that is, let not men ridicule other men. The term “people” encompasses both men and women, though it may be used specifically for a group of men: “Perhaps they may be better than them. Nor let women ridicule other women; perhaps they may be better than them.”

It is related from Anas that it was revealed concerning the wives of the Messenger of Allah, peace and blessings be upon him, when they reproached Umm Salamah for her short stature. (4)

Ikrimah related from Ibn Abbas that it was revealed concerning Safiyyah bint Huyayy ibn Akhtab. The women said to her, “A Jewess, daughter of two Jews.” (5) “Do not defame one another,” meaning: let none of you find fault with another or impugn another. “Nor call one another by offensive nicknames.” Calling one another by nicknames is the reciprocal form derived from a nickname: that a person be called by something other than the name by which he is known.

Ikrimah said: It is for one man to say to another, “O wicked sinner! O hypocrite! O disbeliever!”

Al-Hasan said: A Jew or a Christian would embrace Islam, yet after his Islam he would be called, “O Jew!” or “O Christian!” They were therefore forbidden from doing so. (6)

(1) In manuscript B: “the two rakahs of Fajr.” (2) Cited by al-Wahidi in Asbab al-Nuzul, p. 453. (3) Cited by al-Suyuti in al-Durr al-Manthur, 7:563, from Muqatil, and attributed to Ibn Abi Hatim. (4) Cited by al-Wahidi in Asbab al-Nuzul, p. 454. (5) Cited by al-Wahidi in Asbab al-Nuzul, p. 454; and al-Qurtubi, 16:326. (6) Al-Tabari narrated these two views from Ikrimah and al-Hasan, 26:132-133, then said: “The soundest interpretation, in my view, is that Allah, exalted is He, forbade the believers from calling one another by offensive nicknames. Such name-calling consists of addressing a person by a name or description that he dislikes. Allah made this prohibition general and did not restrict it to certain nicknames rather than others. It is therefore impermissible for any Muslim to call his brother by a name or description he dislikes. Accordingly, all the interpretations of the exegetes that we have mentioned are sound, and none is more correct than another, since all of them concern what Allah forbids Muslims from calling one another.”

الْفَجْرِ] (١) ، فَلَمَّا انْصَرَفَ النَّبِيُّ ﷺ مِنَ الصَّلَاةِ أَخَذَ أَصْحَابُهُ مَجَالِسَهُمْ، فَضَنَّ كُلُّ رَجُلٍ بِمَجْلِسِهِ فَلَا يَكَادُ يُوَسِّعُ أَحَدٌ لِأَحَدٍ، فَكَانَ الرَّجُلُ إِذَا جَاءَ فَلَمْ يَجِدْ مَجْلِسًا يَجْلِسُ فِيهِ قَامَ قَائِمًا كَمَا هُوَ، فَلَمَّا فَرَغَ ثَابِتٌ مِنَ الصَّلَاةِ أَقْبَلَ نَحْوَ رَسُولِ اللَّهِ ﷺ يَتَخَطَّى رِقَابَ النَّاسِ، وَيَقُولُ: تَفَسَّحُوا تَفَسَّحُوا، فَجَعَلُوا يَتَفَسَّحُونَ لَهُ حَتَّى انْتَهَى إِلَى رَسُولِ اللَّهِ ﷺ وَبَيْنَهُ وَبَيْنَهُ رَجُلٌ، فَقَالَ لَهُ: تَفَسَّحْ، فَقَالَ الرَّجُلُ: قَدْ أَصَبْتَ مَجْلِسًا فَاجْلِسْ، فَجَلَسَ ثَابِتٌ خَلْفَهُ مُغْضَبًا، فَلَمَّا انْجَلْتِ الظُّلْمَةُ غَمَزَ ثَابِتٌ الرَّجُلَ، فَقَالَ: مَنْ هَذَا؟ قَالَ: أَنَا فُلَانٌ، فَقَالَ ثَابِتٌ: ابْنُ فلانة، وذكر ١٣٦/أأُمًّا لَهُ كَانَ يُعَيَّرُ بِهَا فِي الْجَاهِلِيَّةِ، فَنَكَّسَ الرَّجُلُ رَأَسَهُ وَاسْتَحْيَا، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ (٢) . وَقَالَ الضَّحَّاكُ: نَزَلَتْ فِي وَفْدِ بَنِي تَمِيمٍ الَّذِينَ ذكرناهم، كانوا يستهزؤون بِفُقَرَاءِ أَصْحَابِ النَّبِيِّ ﷺ مِثْلِ عَمَّارٍ وَخَبَّابٍ وَبِلَالٍ وَصُهَيْبٍ وَسَلْمَانَ وَسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ، لَمَّا رَأَوْا مِنْ رَثَاثَةِ حَالِهِمْ، فَأَنْزَلَ اللَّهُ تَعَالَى فِي الَّذِينَ آمَنُوا مِنْهُمْ (٣) : ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرُ قَوْمٌ مِنْ قَوْمٍ﴾ أَيْ رِجَالٌ مِنْ رِجَالٍ. وَ"الْقَوْمُ": اسْمٌ يَجْمَعُ الرِّجَالَ وَالنِّسَاءَ، وَقَدْ يَخْتَصُّ بِجَمْعِ الرِّجَالِ، ﴿عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَى أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ﴾ . رُوِيَ عَنْ أَنَسٍ أَنَّهَا نَزَلَتْ فِي نِسَاءِ رَسُولِ اللَّهِ ﷺ حِينَ عَيَّرْنَ أُمَّ سَلَمَةَ بِالْقِصَرِ (٤) . وَعَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ: أَنَّهَا نَزَلَتْ فِي صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ، قَالَ لَهَا النِّسَاءُ: يَهُودِيَّةٌ بِنْتُ يَهُودِيَّيْنِ (٥) . ﴿وَلَا تَلْمِزُوا أَنْفُسَكُمْ﴾ أَيْ لَا يَعِبْ بَعْضُكُمْ بَعْضًا، وَلَا يَطْعَنْ بَعْضُكُمْ عَلَى بَعْضٍ، ﴿وَلَا تَنَابَزُوا بِالْأَلْقَابِ﴾ التَّنَابُزُ: التَّفَاعُلُ مِنَ النَّبْزِ، وَهُوَ اللَّقَبُ، وَهُوَ أَنْ يُدْعَى الْإِنْسَانُ بِغَيْرِ مَا سُمِّيَ بِهِ. قَالَ عِكْرِمَةُ: هُوَ قَوْلُ الرَّجُلِ لِلرَّجُلِ: يَا فَاسِقُ يَا مُنَافِقُ يَا كَافِرُ. وَقَالَ الْحَسَنُ: كَانَ الْيَهُودِيُّ وَالنَّصْرَانِيُّ يُسْلِمُ، فَيُقَالُ لَهُ بَعْدَ إِسْلَامِهِ يَا يَهُودِيُّ يَا نَصْرَانِيُّ، فَنُهُوا عَنْ ذَلِكَ (٦) .

(١) في "ب" (ركعتا الفجر) . (٢) ذكره الواحدي في أسباب النزول صفحة: (٤٥٣) . (٣) أورده السيوطي في الدر: ٧ / ٥٦٣ عن مقاتل وعزاه لابن أبي حاتم. (٤) ذكره الواحدي في أسباب النزول صفحة: (٤٥٤) . (٥) ذكره الواحدي في أسباب النزول صفحة: (٤٥٤) ، القرطبي: ١٦ / ٣٢٦. (٦) أخرج الطبري هذين القولين لعكرمة والحسن: ٢٦ / ١٣٢-١٣٣ ثم قال: "والذي هو أولى الأقوال في تأويل ذلك عندي بالصواب أن يقال: إن الله تعالى ذكره نهى المؤمنين أن يتنابزوا بالألقاب، والتنابز بالألقاب: هو دعاء المرء صاحبه بما يكرهه من اسم أو صفة، وعم الله بنهيه ذلك ولم يخصص به بعض الألقاب دون بعض، فغير جائز لأحد من المسلمين أن ينبز أخاه باسم يكرهه، أو صفة يكرهها، وإذا كان ذلك كذلك صحت الأقوال التي قالها أهل التأويل في ذلك التي ذكرناها كلها، ولم يكن بعض ذلك أولى بالصواب من بعض، لأن كل ذلك مما ينهى الله المسلمين أن ينبز بعضهم بعضا".