Tafsir al-Baghawi - Al-Baghawi - (8/433)

Tafsir al-BaghawiAl-Baghawi

ibn Musarrif al-Yami, from Abd al-Rahman ibn Awsajah, from al-Bara ibn Azib, who said: A Bedouin came to the Messenger of Allah, peace and blessings be upon him, and said, “Messenger of Allah, teach me a deed that will admit me into Paradise.” He said, “Though you have kept your speech brief, you have asked an expansive question. Free a slave entirely, and help secure a slave’s freedom.” He said, “Are they not one and the same?” He replied, “No. Freeing a slave entirely is for you alone to emancipate him, whereas helping secure a slave’s freedom is to contribute toward his price. Give on loan an animal that yields abundant milk, (1) and spend (2) on a wrongful relative. If you are unable to do that, then feed the hungry, give drink to the thirsty, enjoin what is right, and forbid what is wrong. If you are unable to do that, then restrain your tongue from anything but good.” (3)

Ikrimah said concerning His words, “freeing a slave”: it means freeing oneself from sins through repentance. “Or feeding on a day of severe hunger”: that is, a famine. The verb used here means “to be hungry.” (4)

“An orphan who is a near relative, (15) or a needy person in utter destitution, (16) then being among those who believe, exhort one another to patience, and exhort one another to mercy. (17) They are the people of the right. (18) But those who disbelieve in Our signs are the people of the left. (19) Over them is a Fire closed in.” (20)

“An orphan who is a near relative”: that is, an orphan with whom you have ties of kinship. “Or a needy person in utter destitution”: one who, because of his poverty and hardship, is reduced to clinging to the ground. Mujahid narrated from Ibn Abbas: He is one cast upon the ground, with nothing to protect him. The term denotes poverty and destitution.

“Then being among those who believe”: He made clear that these acts of drawing near to Allah benefit only when accompanied by faith. It was also said that “then” here carries the meaning of “and.” “They exhort one another” means that they advise one another; “to patience” in fulfilling Allah’s obligations and commands; and “they exhort one another to mercy,” meaning mercy toward people.

“They are the people of the right. But those who disbelieve in Our signs are the people of the left. Over them is a Fire closed in”: its doors will be sealed over them. No relief will enter it, and no anguish will leave it.

(1) That is, abundant in milk. (2) Manuscript “B” reads: “and al-fay’ (the spoils gained without fighting).” (3) Reported by al-Bayhaqi in al-Sunan, 10:273; and by Imam Ahmad, 4:299. Al-Hakim authenticated it according to the criteria of the two Shaykhs, 2:217; al-Dhahabi concurred with him. It was also authenticated by Ibn Hibban, p. 294 of Mawarid al-Zam'an, and by the compiler in Sharh al-Sunnah, 9:354. Al-Haythami stated in Majma' al-Zawa'id, 4:240: “Ahmad narrated it, and its transmitters are trustworthy.” (4) It is also said: saghiba yasghabu saghaban, meaning “to be hungry.”

بْنِ مُصَرِّفٍ الْيَامِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْسَجَةَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ عَلِّمْنِي عَمَلًا يُدْخِلُنِي الْجَنَّةَ، قَالَ: "لَئِنْ كُنْتَ أَقْصَرْتَ الْخُطْبَةَ لَقَدْ أَعْرَضْتَ الْمَسْأَلَةَ، أَعْتِقِ النَّسَمَةَ وَفُكَّ الرَّقَبَةَ"، قَالَ: قُلْتُ: أَوَلَيْسَا وَاحِدًا؟ قَالَ: " لَا عِتْقُ النَّسَمَةِ: أَنْ تَنْفَرِدَ بِعِتْقِهَا، وَفَكُّ الرَّقَبَةِ: أَنْ تُعِينَ فِي ثَمَنِهَا، وَالْمَنْحَةَ الْوَكُوفَ (١) وَأَنْفِقْ (٢) عَلَى ذِي الرَّحِمِ الظَّالِمِ، فَإِنْ لَمْ تُطِقْ ذَلِكَ فَأَطْعِمِ الْجَائِعَ وَاسْقِ الظَّمْآنَ، وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ، فَإِنْ لَمْ تُطِقْ ذلك فكفَّ لسلانك إِلَّا مِنْ خَيْرٍ" (٣) . وَقَالَ عِكْرِمَةُ قَوْلُهُ: "فَكُّ رَقَبَةٍ"، يَعْنِي فَكَّ رَقَبَةٍ مِنَ الذُّنُوبِ بِالتَّوْبَةِ "أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ"، مَجَاعَةٍ، يُقَالُ: سَغَبَ يَسْغُبُ سَغْبًا (٤) إِذَا جَاعَ. ﴿يَتِيمًا ذَا مَقْرَبَةٍ (١٥) أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (١٦) ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (١٧) أُولَئِكَ أَصْحَابُ الْمَيْمَنَةِ (١٨) وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (١٩) عَلَيْهِمْ نَارٌ مُؤْصَدَةٌ (٢٠) ﴾ ﴿يَتِيمًا ذَا مَقْرَبَةٍ﴾ أَيْ ذَا قَرَابَةٍ، يُرِيدُ يَتِيمًا بَيْنَكَ وَبَيْنَهُ قَرَابَةٌ. ﴿أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ﴾ قَدْ لَصِقَ بِالتُّرَابِ مِنْ فَقْرِهِ وَضُرِّهِ. وَقَالَ مُجَاهِدٌ عَنِ ابْنِ عَبَّاسٍ: هُوَ الْمَطْرُوحُ فِي التُّرَابِ لَا يَقِيهِ شَيْءٌ. وَ"الْمَتْرَبَةُ" مَصْدَرُ تَرِبَ يَتْرَبُ تَرَبًا وَمَتْرَبَةً إِذَا افْتَقَرَ. ﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا﴾ بين أن هذا الْقُرَبَ إِنَّمَا تَنْفَعُ مَعَ الْإِيمَانِ. وَقِيلَ: "ثُمَّ" بِمَعْنَى الْوَاوِ، ﴿وَتَوَاصَوْا﴾ أَوْصَى بَعْضُهُمْ بَعْضًا، ﴿بِالصَّبْرِ﴾ عَلَى فَرَائِضِ اللَّهِ وَأَوَامِرِهِ، ﴿وَتَوَاصَوْا بِالْمَرْحَمَةِ﴾ بِرَحْمَةِ النَّاسِ. ﴿أُولَئِكَ أَصْحَابُ الْمَيْمَنَةِ وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ المَشْئَمَةِ عَلَيْهِمْ نَارٌ مُؤْصَدَةٌ﴾ مُطْبَقَةٌ عَلَيْهِمْ أَبْوَابُهَا، لَا يَدْخُلُ فِيهَا رَوْحٌ وَلَا يَخْرُجُ مِنْهَا غَمٌّ.

(١) أي غزيرة اللبن. (٢) في "ب" والفيء. (٣) أخرجه البيهقي في السنن: ١٠ / ٢٧٣، والإمام أحمد: ٤ / ٢٩٩، وصححه الحاكم على شرط الشيخين: ٢ / ٢١٧ ووافقه الذهبي وابن حبان صفحة: (٢٩٤) من موارد الظمآن، والمصنف في شرح السنة: ٩ / ٣٥٤. قال الهيثمي في مجمع الزوائد: ٤ / ٢٤٠: "رواه أحمد ورجاله ثقات". (٤) ويقال أيضا: سَغِبَ يَسْغَبُ سَغَبًا.