Tafsir al-Baghawi - Al-Baghawi - (1/39)

Tafsir al-BaghawiAl-Baghawi

‘Ubaydah narrating from Abu ‘Abd al-Rahman al-Sulami, from ‘Uthman, who said: Shu‘bah said, “I asked, ‘From the Prophet, peace and blessings be upon him?’” He replied, “Yes.” He said: “The best of you are those who learn the Quran and teach it.” This is an authentic hadith; al-Bukhari transmitted it from al-Hajjaj ibn Minhal, from Shu‘bah. (1)

Abu Bakr Muhammad ibn ‘Abd al-Samad al-Turabi informed us. (2) 3/A Abu Muhammad ‘Abd Allah ibn Ahmad ibn Hammuyah al-Sarakhsi informed us; Abu Ishaq Ibrahim ibn Khuzaym al-Shashi informed us; Abu Muhammad ‘Abd Allah ibn Humayd al-Shashi informed us; Husayn ibn ‘Ali al-Ju‘fi narrated to us, saying: “I heard Hamzah al-Zayyat, from Abu al-Mukhtar al-Ta’i, from the nephew of al-Harith al-A‘war, from al-Harith al-A‘war, who said: ‘I passed through the mosque and found people engrossed in conversation. I then entered upon ‘Ali, may Allah be pleased with him, and said, “O Commander of the Believers, do you not see that people have become engrossed in conversation?” He said, “Have they indeed done so?” I replied, “Yes.” He said, “Indeed, I heard the Messenger of Allah, peace and blessings be upon him, say: “There will certainly be a tribulation.” I asked, “What is the way out of it, O Messenger of Allah?” He said, “The Book of Allah: in it is the account of those before you, the news of those after you, and judgment concerning that which lies between you. It is the decisive criterion, not jest. Whoever among the tyrants abandons it, Allah will break him; and whoever seeks guidance elsewhere, Allah will lead him astray. It is Allah’s firm rope, the wise Reminder, and the straight path. It is that by which whims do not lead astray, tongues do not become confused, scholars never tire of it, it does not wear out through frequent repetition, and its wonders never cease. It is that which, when the jinn heard it, they did not stop until they said: ‘Indeed, we have heard a wondrous Quran, guiding to right guidance, so we have believed in it.’ Whoever speaks in accordance with it speaks the truth; whoever acts upon it is rewarded; whoever judges by it judges justly; and whoever calls to it is guided to a straight path.” Take this from me, O A‘war.’” (3)

Abu ‘Isa said: “We know this hadith only through this route. Its chain of transmission is unknown, and there is criticism concerning al-Harith.”

‘Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Abu Mansur Muhammad ibn Muhammad ibn Sam‘an al-Sam‘ani informed us; Abu Ja‘far Muhammad ibn Ahmad ibn ‘Abd al-Jabbar al-Zayyati informed us; Humayd ibn Zanjawayh narrated to us; Ishaq ibn ‘Isa said: “I heard Ibn Lahi‘ah say: Mishrah ibn Ha‘an narrated to us, saying: ‘I heard ‘Uqbah ibn ‘Amir say: I heard the Prophet, peace and blessings be upon him, say:” (4)

(1) In the original manuscript (A): Ubayd. (2) Recorded by al-Bukhari, The Virtues of the Quran, chapter: “The best of you are those who learn the Quran and teach it,” 9:74. The compiler also included it in Sharh al-Sunnah, 4:427-428. (3) Recorded by al-Tirmidhi, The Virtues of the Quran, chapter: “What has been reported concerning the virtue of the Quran,” 8:218-221. He said: “We know this hadith only through the narration of Hamzah al-Zayyat, and its chain is unknown.” There is criticism concerning the hadith of al-Harith: al-Sha'bi accused him of lying with regard to his views; he was accused of Rafidism, and there is weakness in his hadith transmission (al-Taqrib). Al-Tabarani also recorded it in abridged form. Al-Haythami said: “It contains Amr ibn Waqid, who is an abandoned narrator.” Majma al-Zawa'id, 7:165. The compiler also included it in Sharh al-Sunnah, 4:438. See also below, 2:78. (4) In the original: Haman. The correction is based on al-Tahdhib and Sharh al-Sunnah. In Sunan al-Darimi: Ahan.

(عُبَيْدَةَ) (١) يُحَدِّثُ عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ عَنْ عُثْمَانَ قَالَ شُعْبَةُ: قُلْتُ: عَنِ النَّبِيِّ ﷺ؟ قَالَ: نَعَمْ قَالَ: " خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ " هَذَا حَدِيثٌ صَحِيحٌ أَخْرَجَهُ الْبُخَارِيُّ عَنِ الْحَجَّاجِ بْنِ مِنْهَالٍ عَنْ شُعْبَةَ (٢) . أَنَا أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الصمد الترابي ٣/أأَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ حَمُّوَيْهِ السَّرَخْسِيُّ أَنَا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ خُزَيْمٍ الشَّاشِيُّ، أَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ حُمَيْدٍ الشَّاشِيُّ ثَنَا حُسَيْنُ بْنُ عَلِيٍّ الْجُعْفِيُّ قَالَ: سَمِعْتُ حَمْزَةَ الزَّيَّاتَ عَنْ أَبِي الْمُخْتَارِ الطَّائِيِّ عَنِ ابْنِ أَخِي الْحَارِثِ الْأَعْوَرِ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: " مَرَرْتُ فِي الْمَسْجِدِ فَإِذَا النَّاسُ يَخُوضُونَ فِي الْأَحَادِيثِ فَدَخَلْتُ عَلَى عَلِيٍّ ﵁ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَلَا تَرَى أَنَّ النَّاسَ قَدْ خَاضُوا فِي الْأَحَادِيثِ؟ قَالَ: أو قد فَعَلُوهَا؟ قُلْتُ: نَعَمْ قَالَ: أَمَا إِنِّي قَدْ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "أَلَا إِنَّهَا سَتَكُونُ فِتْنَةٌ قُلْتُ فَمَا الْمَخْرَجُ مِنْهَا يَا رَسُولَ اللَّهِ؟ قَالَ: كِتَابُ اللَّهِ فِيهِ نَبَأُ مَا قَبْلَكُمْ وَخَبَرُ مَا بَعْدَكُمْ وَحُكْمُ مَا بَيْنَكُمْ هُوَ الْفَصْلُ لَيْسَ بِالْهَزْلِ مَنْ تَرَكَهُ مِنْ جَبَّارٍ قَصَمَهُ اللَّهُ وَمَنِ ابْتَغَى الْهُدَى فِي غَيْرِهِ أَضَلَّهُ اللَّهُ وَهُوَ حَبْلُ اللَّهِ الْمَتِينُ، وَهُوَ الذِّكْرُ الْحَكِيمُ، وَهُوَ الصِّرَاطُ الْمُسْتَقِيمُ، هُوَ الَّذِي لَا تَزِيغُ بِهِ الْأَهْوَاءُ، وَلَا تَلْتَبِسُ بِهِ الْأَلْسِنَةُ وَلَا تَشْبَعُ مِنْهُ الْعُلَمَاءُ وَلَا يَخْلَقُ عَنْ كَثْرَةِ الرَّدِّ، وَلَا تَنْقَضِي عَجَائِبُهُ، هُوَ الَّذِي لَمْ تَنْتَهِ الْجِنُّ إِذْ سَمِعَتْهُ حَتَّى قَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ، مَنْ قَالَ بِهِ صَدَقَ، وَمَنْ عَمِلَ بِهِ أُجِرَ، وَمَنْ حَكَمَ بِهِ عَدَلَ، وَمَنْ دَعَا إِلَيْهِ هُدِيَ إِلَى صِرَاطٍ مُسْتَقِيمٍ" خُذْهَا إِلَيْكَ يَا أَعْوَرُ (٣) . قَالَ أَبُو عِيسَى: هَذَا (الْحَدِيثُ) لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ وَإِسْنَادُهُ مَجْهُولٌ، وَالْحَارِثُ فِيهِ مَقَالٌ. أَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ أَنَا أَبُو مَنْصُورٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ سَمْعَانَ السَّمْعَانِيُّ أَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ الزَّيَّاتِيُّ ثَنَا حُمَيْدُ بْنُ زَنْجُوَيْهِ ثَنَا إِسْحَاقُ بْنُ عِيسَى قَالَ: سَمِعْتُ ابْنَ لَهِيعَةَ يَقُولُ: ثَنَا مِشْرَحُ بْنُ (هَاعَانَ) (٤) قَالَ: سَمِعْتُ عُقْبَةَ بْنَ عَامِرٍ يَقُولُ: سَمِعْتُ النَّبِيَّ ﷺ

(١) في الأصل (أ) : عبيد. (٢) أخرجه البخاري: في فضائل القرآن - باب: خيركم من تعلم القرآن وعلمه: ٩/٧٤ وأخرجه المصنف في شرح السنة: ٤/ ٤٢٧ - ٤٢٨. (٣) أخرجه الترمذي: في فضائل القرآن - باب ما جاء في فضل القرآن (٨/٢١٨ - ٢٢١) وقال هذا حديث لا نعرفه إلا من حديث حمزة الزيات، وإسناده مجهول، وفي حديث الحارث مقال إذ كذبه الشعبي في رأيه، ورمي بالرفض وفي حديثه ضعف (التقريب) ، وأخرجه الطبراني مختصرًا، قال الهيثمي: وفيه عمرو بن واقد وهو متروك. مجمع الزوائد ٧/١٦٥. وأخرجه المصنف في شرح السنة: ٤/٤٣٨. وانظر فيما سيأتي: ٢/٧٨. (٤) في الأصل: هامان، والتصويب من التهذيب وشرح السنة، وفي سنن الدارمي: عاهان.