Tafsir al-BaghawiAl-Baghawi

Ata’ narrated from Ibn Abbas that they were in hardship and famine until Hashim brought them together for the two journeys. They would divide their profits between the poor and the rich, until their poor were like their rich.

Al-Kalbi said: (1) Hashim ibn Abd Manaf was the first to bring wheat (2) from Syria and to send camels there. Concerning him, the poet says: (3)

“Tell the one who seeks magnanimity and generosity:
Why have you not passed by the House of Abd Manaf?
Why did you not visit them, seeking their hospitality?
They would have spared you hardship and destitution.

They enrich others—and no benefactors like them are to be found;
they are the ones who say, ‘Come, O guests!’
They mingle their poor with their rich,
until their poor are as well provided for as the self-sufficient.

They fulfill every true promise,
and undertake the journey of accustomed security.
Amr al-Ula (4) broke tharid for his people,
when the men of Makkah were famine-stricken and emaciated. (5)

He established for himself and his people two journeys:
the journey of winter and the journey of summer.”

Al-Dahhak, al-Rabi‘, and Sufyan said: “And made them safe from fear” means from the fear of leprosy; thus leprosy does not afflict them in their town.

(1) See al-Tabari, 2:252; al-Bidayah wa-al-Nihayah, 2:253. (2) Manuscript A reads: “al-samn” (fatness). (3) He is Ibn al-Ziba'ri, as stated in al-Bidayah wa-al-Nihayah and al-Tabari. (4) Manuscript A reads: “al-'ali” (the exalted). Al-Bidayah wa-al-Nihayah and al-Tabari read: “alladhi” (who/which). (5) Afflicted by drought.
وَقَالَ عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ: إِنَّهُمْ كَانُوا فِي ضُرٍّ وَمَجَاعَةٍ حَتَّى جَمَعَهُمْ هَاشِمٌ عَلَى الرِّحْلَتَيْنِ، وَكَانُوا يُقَسِّمُونَ رِبْحَهُمْ بَيْنَ الْفَقِيرِ وَالْغَنِيِّ حَتَّى كَانَ فَقِيرُهُمْ كَغَنِيِّهِمْ. قَالَ الْكَلْبِيُّ: (١) وَكَانَ أَوَّلُ مَنْ حَمَلَ [السَّمْرَاءَ] (٢) مِنَ الشَّامِ وَرَحَلَ إِلَيْهَا الْإِبِلَ: هَاشِمُ بْنُ عَبْدِ مُنَافٍ وَفِيهِ يَقُولُ الشَّاعِرُ (٣) . قُلْ لِلَّذِي طَلَبَ السَّمَاحَةَ وَالنَّدَى ... هَلَّا مَرَرْتَ بِآلِ عَبْدِ مَنَافٍ هَلَّا مَرَرْتَ بِهِمْ تُرِيدُ قُرَاهُمُ ... مَنَعُوكَ مِنْ ضُرٍّ وَمِنْ إِكْفَافِ الرَّائِشِينَ وَلَيْسَ يُوجَدُ رَائِشٌ ... وَالْقَائِلِينَ هَلُمَّ لِلْأَضْيَافِ وَالْخَالِطِينَ فَقِيرَهُمْ بِغَنِيِّهِمْ ... حَتَّى يَكُونَ فَقِيرُهُمْ كَالْكَافِي وَالْقَائِمِينَ بِكُلِّ وَعْدٍ صَادِقٍ ... وَالرَّاحِلِينَ بِرِحْلَةِ الْإِيلَافِ عَمْرُو [الْعُلَا] (٤) هَشَمَ الثَّرِيدَ لِقَوْمِهِ ... وَرِجَالُ مَكَّةَ [مُسْنِتُونَ] (٥) عِجَافُ سَفَرَيْنِ سَنَّهَمُا لَهُ وَلِقَوْمِهِ ... سَفَرُ الشِّتَاءِ وَرِحْلَةُ الْأَصْيَافِ وَقَالَ الضَّحَّاكُ والربيع وسفيان: "وآمتهم مِنْ خَوْفٍ" مِنْ خَوْفِ الْجُذَامِ، فَلَا يُصِيبُهُمْ بِبَلَدِهِمُ الْجُذَامُ.
(١) انظر: الطبري: ٢ / ٢٥٢، البداية والنهاية: ٢ / ٢٥٣. (٢) في "أ" السمن. (٣) هو ابن الزبعري. كما في البداية والنهاية والطبري. (٤) في"أ" العالي. وفي البداية والنهاية والطبري: الذي. (٥) مجدبون.

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