Tafsir al-Baghawi - Al-Baghawi - (7/415)

Tafsir al-BaghawiAl-Baghawi

Al-Rabi‘ said: He fulfilled the vision and undertook to sacrifice his son. (1)

‘Ata’ al-Khurasani said: He brought obedience to completion. Abu al-‘Aliyah said: He fulfilled the prescribed duties of Islam. This is expressed in His saying: “And when Abraham was tested by his Lord with certain commands, which he fulfilled.” (al-Baqarah 2:124) Fulfillment means completion. Al-Dahhak said: He fulfilled the covenant concerning the rites of pilgrimage.

Ahmad ibn ‘Abd Allah al-Salihi narrated to us; Abu Bakr Ahmad ibn al-Hasan al-Khayri narrated to us; Abu Ja‘far Muhammad ibn ‘Ali ibn Duhaym al-Shaybani narrated to us; Ibrahim ibn Ishaq al-Zuhri narrated to us; Ishaq ibn Mansur narrated to us from Isra’il, from Ja‘far ibn al-Zubayr, from al-Qasim, from Abu Umamah, that the Prophet, peace and blessings be upon him, said: “Abraham, who fulfilled, [performed] (2) four units of prayer at the beginning of the day.” (3)

Abu ‘Uthman al-Dabbi narrated to us; Abu Muhammad al-Jarahi narrated to us; Abu al-‘Abbas al-Mahbubi narrated to us; Abu ‘Isa al-Tirmidhi narrated to us; Abu Ja‘far al-Shaybani narrated to us; Abu Mismhar narrated to us; Isma‘il ibn ‘Ayyash narrated to us from Buhayr ibn Sa‘d, from Khalid ibn Ma‘dan, from Jubayr ibn Nufayr, from Abu al-Darda’ and Abu Dharr, from the Messenger of Allah, peace and blessings be upon him, who reported from Allah, Mighty and Majestic, that He said: “Son of Adam, perform four units of prayer for Me at the beginning of the day, and I shall suffice you for its end.” (4)

“No bearer of burdens shall bear the burden of another.” (38)

He then explained what was in their Scrolls, saying: “No bearer of burdens shall bear the burden of another”—that is, no burden-bearing soul shall carry the burden of another. Its meaning is that no soul will be held accountable for another’s sin. This refutes the claim of the one who assured al-Walid ibn al-Mughirah that he would bear the sin on his behalf.

(1) Mentioned by the author of al-Bahr al-Muhit, 8:167. (2) Omitted from manuscript B. (3) Reported by al-Tabari, 27:73. Ibn Kathir said, 4:259: “Ibn Jarir narrated it through Ja'far ibn al-Zubayr, who is weak.” Al-Suyuti also attributed it in al-Durr al-Manthur, 7:660, to Sa'id ibn Mansur and Abd ibn Humayd. (4) Reported by al-Tirmidhi in the chapter on what has been narrated concerning the Duha prayer, 2:585. Abu Isa said: “This is a gharib hadith.” It was also reported by Abu Dawud in the section on voluntary prayers, 2:85, on the authority of Nu'aym ibn Hammar. Al-Mundhiri said: “Al-Tirmidhi reported it from Abu al-Darda and Abu Dharr and said, ‘Hasan gharib.’ This is the end of his statement. Its chain contains Isma'il ibn Ayyash, concerning whom there is criticism; however, some imams considered his narrations from Syrian transmitters authentic, and this hadith has a Syrian chain of transmission. As for the hadith of Nu'aym ibn Hammar, the narrators differed considerably regarding it, and I have collected its routes in a separate treatise.” It is understood from al-Mundhiri's statement that the copy of al-Tirmidhi available to him read: “This is a hasan gharib hadith.” See Tuhfat al-Ahwadhi, 2:585-586. Imam Ahmad also reported it, 5:286, on the authority of Nu'aym ibn Hammar al-Ghatafani.

قَالَ الرَّبِيعُ: وَفَّى رُؤْيَاهُ وَقَامَ بِذَبْحِ ابْنِهِ (١) . وَقَالَ عَطَاءٌ الْخُرَاسَانِيُّ: اسْتَكْمَلَ الطَّاعَةَ. وَقَالَ أَبُو الْعَالِيَةِ: وَفَّى سِهَامَ الْإِسْلَامِ. وَهُوَ قَوْلُهُ: "وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ"، (الْبَقَرَةِ-١٢٤) وَالتَّوْفِيَةُ الْإِتْمَامُ. وَقَالَ الضَّحَّاكُ: وَفَّى مِيثَاقِ الْمَنَاسِكِ. أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ الصَّالِحِيُّ، أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ الْحَسَنِ الْخَيْرِيُّ، أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ دُحَيْمٍ الشَّيْبَانِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ إِسْحَاقَ الزُّهْرِيُّ، حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ عَنْ إِسْرَائِيلَ عَنْ جَعْفَرِ بْنِ الزُّبَيْرِ عَنِ الْقَاسِمِ عَنْ أَبِي أُمَامَةَ عَنِ النَّبِيِّ ﷺ قَالَ: "إِبْرَاهِيمَ الَّذِي وَفَّى [صَلَّى] (٢) أَرْبَعَ رَكَعَاتٍ أَوَّلَ النَّهَارِ" (٣) . أَخْبَرَنَا أَبُو عُثْمَانَ الضَّبِّيُّ، أَخْبَرَنَا أَبُو مُحَمَّدٍ الْجِرَاحِيُّ، حَدَّثَنَا أَبُو الْعَبَّاسِ الْمَحْبُوبِيُّ، حَدَّثَنَا أَبُو عِيسَى التِّرْمِذِيُّ، حَدَّثَنَا أَبُو جَعْفَرٍ الشَّيْبَانِيُّ، حَدَّثَنَا أَبُو مِسْهَرٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ عَنْ بُحَيْرِ بْنِ سَعْدٍ عَنْ خَالِدِ بْنِ مَعْدَانَ عَنْ جُبَيْرِ بْنِ نُفَيْرٍ عَنْ أَبِي الدَّرْدَاءِ وَأَبِي ذَرٍّ عَنْ رَسُولِ اللَّهِ ﷺ عَنِ اللَّهِ ﵎ أَنَّهُ قَالَ: "ابْنَ آدَمَ ارْكَعْ لِي أَرْبَعَ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ" (٤) . ﴿أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (٣٨) ﴾ ثُمَّ بَيَّنَ مَا فِي صُحُفِهِمَا فَقَالَ: ﴿أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ أَيْ: لَا تَحْمِلُ نَفْسٌ حَامِلَةٌ حِمْلَ أُخْرَى، وَمَعْنَاهُ: لَا تُؤْخَذُ نَفْسٌ بِإِثْمِ غَيْرِهَا. وَفِي هَذَا إِبْطَالُ قَوْلِ مَنْ ضَمِنَ لِلْوَلِيدِ بْنِ الْمُغِيرَةِ بِأَنَّهُ يَحْمِلُ عَنْهُ الْإِثْمَ.

(١) ذكره صاحب البحر المحيط: ٨ / ١٦٧. (٢) ساقط من "ب". (٣) أخرجه الطبري: ٢٧ / ٧٣، قال ابن كثير:٤ / ٢٥٩ "رواه ابن جرير من حديث جعفر بن الزبير وهو ضعيف". وعزاه السيوطي في الدر المنثور: ٧ / ٦٦٠ أيضا لسعيد بن منصور وعبد بن حميد. (٤) أخرجه الترمذي في الوتر، باب ما جاء في صلاة الضحى: ٢ / ٥٨٥، قال أبو عيسى: "هذا حديث غريب"، وأخرجه أبو داود في التطوع: ٢ / ٨٥ عن نعيم بن همار، قال المنذري: "أخرجه الترمذي من حديث أبي الدرداء وأبي ذر، وقال حسن غريب، هذا آخر كلامه، وفي إسناده إسماعيل بن عياش وفيه مقال، ومن الأئمة من يصحح حديثه عن الشاميين، وهذا الحديث شامي الإسناد وحديث نعيم بن همار: قد اختلف الرواة فيه اختلافًا كثيرًا، وقد جمعت طرقه في جزء مفرد". وعلم من كلام المنذري هذا أن في نسخة الترمذي التي كانت عنده كان فيها: "هذا حديث حسن غريب". انظر: تحفة الأحوذي: ٢ / ٥٨٥-٥٨٦. وأخرجه الإمام أحمد: ٥ / ٢٨٦ عن نعيم بن همار الغطفاني.