Tafsir al-Baghawi - Al-Baghawi - (8/193)

Tafsir al-BaghawiAl-Baghawi

—all at once. (1)

“Beyond that” means: in addition to that; that is, along with the qualities We have described him as possessing, he is a zanīm—an illegitimate pretender, one falsely affiliated (2) with a people to whom he does not belong. Ata related from Ibn Abbas: “Along with this (3), he is an illegitimate pretender among Quraysh, though he is not one of them.” Murrah al-Hamdani said: “His father only acknowledged him after eighteen years.” It was also said: A zanīm is one who has a wattle like that of a sheep.

Ikrimah related from Ibn Abbas that he said concerning this verse: “He was described, yet he was not recognized until it was said that he was a zanīm, whereupon he was recognized. He had a wattle on his neck by which he was known.” (4)

Said ibn Jubayr related from Ibn Abbas that he said: “He is recognized by evil, just as a sheep is recognized by its wattle.” (5)

Ibn Qutaybah said: “We do not know of anyone whom Allah described, or whose faults He mentioned, as He mentioned the faults of al-Walid ibn al-Mughirah, thereby attaching to him a disgrace that will never leave him in this world or the Hereafter.” (6)

Abd al-Wahid al-Mulayhi informed us; Abu Mansur Muhammad ibn Muhammad ibn Saman al-Waiz informed us; Abu Muhammad ibn Zanjawayh ibn Muhammad narrated to me; Ali ibn al-Husayn al-Hilali narrated to us; Abd Allah ibn al-Walid al-Adani narrated to us from Sufyan, who said: Mabad ibn Khalid al-Qaysi narrated to me from Harithah ibn Wahb al-Khuza'i, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: “Shall I not tell you about the people of Paradise? Every person who is weak and looked down upon—if he were to swear by Allah, Allah would fulfill his oath. Shall I not tell you about the people of the Fire? Every coarse, overbearing, arrogant person.” (7) (8)

“Because he is a man of wealth and sons.” (14)

Regarding the phrase, “Because he is a man of wealth and sons,” Abu Jafar, Ibn Amir, Hamzah, Abu Bakr, and Yaqub recited it as “a-in,” with an interrogative reading. Hamzah and Abu Bakr pronounced both glottal stops lightly, without lengthening, whereas Abu Jafar, Ibn Amir, and Yaqub lengthened the first glottal stop and softened the second. The remaining reciters read it without interrogation, as a declarative statement. According to the interrogative reading, its meaning is: “Is it because he is a man of wealth and sons?”

(1) Reported by al-Tabari, 29:24. (2) Manuscript A reads: “al-mulhaq” (the appended one). (3) Manuscript B reads: “what.” (4) Reported by al-Tabari, 29:26. (5) Reported by al-Tabari, 29:25. (6) See al-Qurtayn by Ibn Mutarrif al-Kinani, 2:176. (7) Manuscript A reads: “mutakabbir” (arrogant). The reading adopted here is the correct one, as found in Sahih al-Bukhari and Sharh al-Sunnah. (8) Reported by al-Bukhari in the Book of Quranic Exegesis, under the exegesis of Surat al-Qalam, chapter: “Coarse and, moreover, base-born,” 8:662; and in the Book of Manners, chapter on arrogance. It was also reported by Muslim in the Book of Paradise and Its Bliss, chapter: “Hell will be entered by the tyrannical, and Paradise by the weak,” no. 2853, 4:2190; and by the author in Sharh al-Sunnah, 13:169.

وَاحِدَةً (١) ﴿بَعْدَ ذَلِكَ﴾ أَيْ مَعَ ذَلِكَ، يُرِيدُ مَعَ مَا وَصَفْنَاهُ بِهِ ﴿زَنِيمٌ﴾ وَهُوَ الدَّعِيُّ [الْمُلْصَقُ] (٢) بِالْقَوْمِ وَلَيْسَ مِنْهُمْ. قَالَ عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ: يُرِيدُ مَعَ [هَذَا] (٣) هُوَ دَعِيٌّ فِي قُرَيْشٍ وَلَيْسَ مِنْهُمْ. قَالَ مُرَّةُ الْهَمْدَانِيُّ: إِنَّمَا ادَّعَاهُ أَبُوهُ بَعْدَ ثَمَانِي عَشْرَةَ سَنَةً. وَقِيلَ: "الزَّنِيمُ" الَّذِي لَهُ زَنَمَةٌ كَزَنَمَةِ الشَّاةِ. وَرَوَى عِكْرِمَةُ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ فِي هَذِهِ الْآيَةِ: نُعِتَ فَلَمْ يُعْرَفْ حَتَّى قِيلَ زَنِيمٌ فَعُرِفَ، وَكَانَتْ لَهُ زَنَمَةً فِي عُنُقِهِ يُعْرَفُ بِهَا (٤) . وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: يُعْرَفُ بِالشَّرِّ كَمَا تُعْرَفُ الشَّاةُ بِزَنَمَتِهَا (٥) . قَالَ ابْنُ قُتَيْبَةَ: لَا نَعْلَمُ أَنَّ اللَّهَ وَصَفَ أَحَدًا وَلَا ذَكَرَ مِنْ عُيُوبِهِ مَا ذَكَرَ مِنْ عُيُوبِ الْوَلِيدِ بْنِ الْمُغِيرَةِ فَأَلْحَقَ بِهِ عَارًا لَا يُفَارِقُهُ فِي الدُّنْيَا وَالْآخِرَةِ (٦) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَبُو مَنْصُورٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ سَمْعَانَ الْوَاعِظُ، حَدَّثَنِي أَبُو مُحَمَّدِ بْنُ زَنْجَوَيْهِ بْنِ مُحَمَّدٍ، حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ الْهِلَالِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْوَلِيدِ الْعَدَنِيُّ عَنْ سُفْيَانَ، حَدَّثَنِي مَعْبَدُ بْنُ خَالِدٍ الْقَيْسِيُّ، عَنْ حَارِثَةَ بْنِ وَهْبٍ الْخُزَاعِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "أَلَا أُخْبِرُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ، أَلَا أُخْبِرُكُمْ بِأَهْلِ النَّارِ كُلُّ عُتُلٍّ جَوَّاظٍ [مُسْتَكْبِرٍ] (٧) " (٨) . ﴿أَنْ كَانَ ذَا مَالٍ وَبَنِينَ (١٤) ﴾ ﴿أَنْ كَانَ ذَا مَالٍ وَبَنِينَ﴾ قَرَأَ أَبُو جَعْفَرٍ وَابْنُ عَامِرٍ وَحَمْزَةُ وَأَبُو بَكْرٍ وَيَعْقُوبُ: "أَإِنْ" بِالِاسْتِفْهَامِ. ثُمَّ حَمْزَةُ وَأَبُو بَكْرٍ يُخَفِّفَانِ الْهَمْزَتَيْنِ بِلَا مَدٍّ وَيَمُدُّ الْهَمْزَةَ الْأُولَى أَبُو جَعْفَرٍ وَابْنُ عَامِرٍ وَيَعْقُوبُ وَيُلَيْنُونَ الثَّانِيَةَ. وَقَرَأَ الْآخَرُونَ بِلَا اسْتِفْهَامٍ عَلَى الْخَبَرِ، فَمَنْ قَرَأَ بِالِاسْتِفْهَامِ فَمَعْنَاهُ: أَلَإِنْ كَانَ ذَا مَالٍ وَبَنِينَ؟

(١) أخرجه الطبري: ٢٩ / ٢٤. (٢) في "أ" الملحق. (٣) في "ب" ما. (٤) أخرجه الطبري: ٢٩ / ٢٦. (٥) أخرجه الطبري: ٢٩ / ٢٥. (٦) انظر: القرطين لابن مطرف الكناني: ٢ / ١٧٦. (٧) في "أ" متكبر. وما أثبت هو الصحيح كما في البخاري وشرح السنة. (٨) أخرجه البخاري في التفسير - تفسير سورة القلم - باب (عتل بعد ذلك زنيم) ٨ / ٦٦٢ وفي الأدب، باب الكبر، ومسلم في الجنة وصفة نعيمها، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء برقم: (٢٨٥٣) ٤ / ٢١٩٠، والمصنف في شرح السنة: ١٣ / ١٦٩.