Tafsir al-Baghawi - Al-Baghawi - (8/560)

Tafsir al-BaghawiAl-Baghawi

“Indeed, your enemy is the one cut off.” (3)

Allah, exalted is He, says: “Indeed, your enemy”—that is, your adversary (1) and the one who hates you—“is the one cut off”: the lesser, more abased one, whose line is extinguished. (2)

This was revealed concerning al-As ibn Wa'il al-Sahmi. He saw the Prophet, peace and blessings be upon him, leaving the door (3) of the mosque as he himself was entering. They met at the gate of Banu Sahm and spoke together, while some of Quraysh’s leading men were seated in the gathering places. When al-As entered, they asked him, “With whom were you speaking?” He replied, “With that one cut off,” meaning the Prophet, peace and blessings be upon him. A son of the Messenger of Allah, peace and blessings be upon him, born to Khadijah, had died. (4)

Muhammad ibn Ishaq related from Yazid ibn Ruman that al-As ibn Wa'il, whenever the Messenger of Allah, peace and blessings be upon him, was mentioned, would say, “Leave him alone, for he is a man cut off, with no offspring. Once he dies, his mention will cease.” So Allah, exalted is He, revealed this surah. (5)

Ikrimah related from Ibn Abbas that it was revealed concerning Ka'b ibn al-Ashraf and a group from Quraysh. When Ka'b arrived in Mecca, Quraysh said to him, “We are the people entrusted with providing water and guarding the Sacred House, while you are the chief of the people of Medina. Are we better, or is this insignificant man, severed from his people?” He replied, “Rather, you are better than him.” Thereupon the following was revealed: “Have you not seen those who were given a portion of the Scripture, who believe in false deities and tyrannical powers?” (al-Nisa 51)—the verse. And regarding those who said that he was cut off, the following was revealed: “Indeed, your enemy is the one cut off.” (7) That is, cut off from every good.

(1) Cited by al-Bukhari in a suspended form (muallaqan) from Ibn Abbas in Fath al-Bari, 8:731; Ibn Mardawayh narrated it with a connected chain. (2) Al-Hafiz Ibn Kathir said in his Tafsir, 4:560: “In their ignorance, they imagined that when his sons died, his remembrance would cease and he himself would perish. But far from it—indeed, Allah has preserved his remembrance before all witnesses, made his law binding upon His servants, and caused it to endure throughout all ages until the Day of Gathering and Recompense. May Allah's prayers and peace be upon him continually until the Day of Calling.” (3) Omitted in manuscript A. (4) Recorded by al-Tabari, 30:329, and al-Wahidi in Asbab al-Nuzul, p. 541. See also Ibn Kathir, 4:560; and al-Durr al-Manthur, 8:653. Al-Hafiz Ibn Hajar said in Fath al-Bari, 8:732: “Those who transmitted the reports differed over the identity of the hater mentioned: it was said to be al-As ibn Wa'il; it was said to be Abu Jahl; and it was said to be Uqbah ibn Abi Mu'ayt.” See also Ibn Kathir, 4:560, where he mentions other views. (5) Narrated by Ibn Ishaq without a chain, 1:393 of Sirat Ibn Hisham. See also al-Tabari, 30:329; Ibn Kathir, 4:560; al-Wahidi in Asbab al-Nuzul, pp. 541-542; and al-Durr al-Manthur, 8:652. (6) Manuscript A reads: al-sinw (a peer or counterpart). (7) Recorded by al-Nasai in al-Tafsir, 2:560, and by al-Tabari, 30:330. Ibn Hibban authenticated it, no. 1731 in Mawarid al-Zam'an. Ibn Kathir mentioned it in his Tafsir, 4:560, through the narration of al-Bazzar—though his version does not mention the verse from Surat al-Nisa—and declared its chain authentic. Al-Suyuti additionally attributed it in al-Durr al-Manthur, 8:652, to Ibn Abi Hatim and Ibn Mardawayh.

﴿إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ (٣) ﴾ قَوْلُهُ تَعَالَى: ﴿إِنَّ شَانِئَكَ﴾ عَدُوَّكَ (١) وَمُبْغِضُكَ ﴿هُوَ الْأَبْتَرُ﴾ هُوَ الْأَقَلُّ الْأَذَلُّ الْمُنْقَطِعُ دَابِرُهُ (٢) . نَزَلَتْ فِي الْعَاصِ بْنِ وَائِلٍ السَّهْمِيِّ؛ وَذَلِكَ أَنَّهُ رَأَى النَّبِيَّ ﷺ يَخْرُجُ مِنْ [بَابِ] (٣) الْمَسْجِدِ وَهُوَ يَدْخُلُ فَالْتَقَيَا عِنْدَ بَابِ بَنِي سَهْمٍ وَتَحَدَّثَا وَأُنَاسٌ مِنْ صَنَادِيدِ قُرَيْشٍ جُلُوسٌ فِي الْمَسَاجِدِ فَلَمَّا دَخَلَ الْعَاصُ قَالُوا لَهُ: مَنِ الَّذِي كُنْتَ تَتَحَدَّثُ مَعَهُ؟ قَالَ: ذَلِكَ الْأَبْتَرُ يَعْنِي النَّبِيَّ ﷺ، وَكَانَ قَدْ تُوُفِّيَ ابْنٌ لِرَسُولِ اللَّهِ ﷺ مِنْ خَدِيجَةَ ﵂ (٤) . وَذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ يَزِيدَ بْنِ رُومَانَ قَالَ: كَانَ الْعَاصُ بْنُ وَائِلٍ إِذَا ذُكِرَ رَسُولُ اللَّهِ ﷺ قَالَ: دَعَوْهُ فَإِنَّهُ رَجُلٌ أَبْتَرُ لَا عَقِبَ لَهُ فَإِذَا هَلَكَ انْقَطَعَ ذِكْرُهُ، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ السُّورَةَ (٥) . وَقَالَ عِكْرِمَةُ عَنِ ابْنِ عَبَّاسٍ: نَزَلَتْ فِي كَعْبِ بْنِ الْأَشْرَفِ وَجَمَاعَةٍ مِنْ قُرَيْشٍ، وَذَلِكَ أَنَّهُ لَمَّا قَدِمَ كَعْبٌ مَكَّةَ قَالَتْ لَهُ قُرَيْشٌ: نَحْنُ أَهْلُ السِّقَايَةِ وَالسَّدَانَةِ وَأَنْتَ سِّيدُ أَهَّلَ الْمَدِينَةِ، فَنَحْنُ خَيْرٌ أَمْ هَذَا [الصُّنْبُورُ] (٦) الْمُنْبَتِرُ مِنْ قَوْمِهِ؟ فَقَالَ: بَلْ أَنْتُمْ خَيْرٌ مِنْهُ، فَنَزَلَتْ: "أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ" (النِّسَاءِ -٥١) . الْآيَةَ، وَنَزَلَ فِي الَّذِينَ قَالُوا إِنَّهُ أَبْتَرُ: "إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ" (٧) أَيِ الْمُنْقَطِعُ مِنْ كُلِّ خَيْرٍ.

(١) ذكره البخاري تعليقا عن ابن عباس في الفتح: (٨ / ٧٣١) ووصله ابن مردويه. (٢) قال الحافظ ابن كثير في تفسيره: ٤ / ٥٦٠: "فتوهموا لجهلهم أنه إذا مات بنوه انقطع ذكره ومات وحاشا وكلا بل قد أبقى الله ذكره على رءوس الأشهاد، وأوجب شرعه على رقاب العباد، مستمرا على دوام الآباد، إلى يوم المحشر والمعاد، صلوات الله وسلامه عليه دائما إلى يوم التناد". (٣) ساقط من "أ". (٤) أخرجه الطبري، ٣٠ / ٣٢٩، والواحدي في أسباب النزول صفحة (٥٤١) وانظر: ابن كثير: ٤ / ٥٦٠، الدر المنثور: ٨ / ٦٥٣. قال الحافظ ابن حجر في فتح الباري: ٨ / ٧٣٢: "اختلف الناقلون في تعيين الشانئ المذكور فقيل: هو العاص بن وائل وقيل: هو أبو جهل، وقيل: عقبة بن أبي معيط". وانظر: ابن كثير: ٤ / ٥٦٠ فقد ذكر أقوالا أخر. (٥) أخرجه ابن إسحاق بلاغا: ١ / ٣٩٣ من سيرة ابن هشام. وانظر الطبري: ٣٠ / ٣٢٩، وابن كثير: ٤ / ٥٦٠، والواحدي في أسباب النزول صفحة: (٥٤١ - ٥٤٢) ، والدر المنثور: ٨ / ٦٥٢. (٦) في "أ" الصنو. (٧) أخرجه النسائي في التفسير: ٢ / ٥٦٠، والطبري: ٣٠ / ٣٣٠، وصححه ابن حبان برقم: (١٧٣١) من موارد الظمآن. وذكره ابن كثير: ٤ / ٥٦٠ من رواية البزار (وليس عنده ذكر آية سورة النساء) وصحح إسناده. وزاد السيوطي في الدر: ٨ / ٦٥٢ عزوه لابن أبي حاتم وابن مردويه.