Tafsir al-Baghawi - Al-Baghawi - (1/40)

Tafsir al-BaghawiAl-Baghawi

“If this Quran were in a hide, the Fire would not touch it.” (1) It has been said that this means that whoever bears the Quran and recites it will not be touched by the Fire on the Day of Resurrection.

‘Abd al-Wahid al-Mulayhi informed us; Abu Mansur al-Sam‘ani informed us; Abu Ja‘far al-Zayyati informed us; Humayd ibn Zanjawayh narrated to us; Ja‘far ibn ‘Awn narrated to us; Ibrahim ibn Muslim informed us, from Abu al-Ahwas, from ‘Abd Allah ibn Mas‘ud, who said: “Indeed, this Quran is Allah’s banquet, so learn from His banquet as much as you are able. Indeed, (2) this Quran is Allah’s rope, the clear light, and the beneficial healing; it is protection for whoever holds fast to it and salvation for whoever follows it. It does not deviate and thus require correction, nor does it bend and thus need to be straightened. Its wonders never cease, nor does it wear out through frequent repetition. So recite it, for Allah rewards you for its recitation with ten good deeds for every letter. I do not say that Alif-Lam-Mim is one letter; rather, Alif is a letter, Lam is a letter, and Mim is a letter.” (3) Some narrated it from Ibn Mas‘ud as attributed to the Prophet.

Abu Ja‘far Ahmad ibn Abi Ahmad ibn Mattuwayh informed us; the Sharif Abu al-Qasim ‘Ali ibn Muhammad ibn ‘Ali al-Husayni al-Harrani informed us in what he wrote to me; Abu Bakr Muhammad ibn al-Husayn ibn ‘Abd Allah al-Ajurri informed us; Abu al-Fadl Ja‘far ibn Muhammad ibn al-Sandali narrated to us; al-Hasan ibn Muhammad al-Za‘farani narrated to us; ‘Ali ibn ‘Asim narrated from Ibrahim al-Hajari, from Abu al-Ahwas, from ‘Abd Allah, who said that the Messenger of Allah, peace and blessings be upon him, said words to the same effect.

The Imam Abu ‘Ali al-Husayn ibn Muhammad al-Qadi informed us; Abu Muhammad ‘Abd Allah ibn Yusuf ibn Muhammad ibn Bamuyah al-Isbahani narrated to us; Abu Muhammad ‘Abd al-Rahman ibn Yahya al-Qadi al-Zuhri, in Mecca, informed us; Muhammad ibn Isma‘il ibn Salim al-Sa’igh informed us; Sulayman ibn Dawud al-Hashimi narrated to us; Ibrahim ibn Sa‘d narrated from Ibn Shihab al-Zuhri, from ‘Amir ibn Wathilah, Abu al-Tufayl, who reported that Nafi‘ ibn ‘Abd al-Harith met ‘Umar ibn al-Khattab, may Allah be pleased with him, at ‘Usfan—‘Umar had appointed him governor over Mecca. ‘Umar said to him, “Whom have you left in charge of the people of the valley?” He replied, “Ibn Abza.” He asked, “And who is Ibn Abza?” He replied, “One of our freedmen.” ‘Umar said, “Have you left a freedman in charge of them?” He replied, “O Commander of the Believers, he is a man who recites the Quran, is knowledgeable in the laws of inheritance, and is a judge.” ‘Umar said, “Indeed, your Prophet, peace and blessings be upon him, said: ‘Indeed, Allah Most High elevates through the Quran—”

(1) Recorded by Ahmad, 4:151, 155, from Uqbah ibn Amir; by al-Darimi, 2:430; and by Abu Yala. Its chain includes Abdullah ibn Lahi'ah, who was trustworthy but became confused after his books were burned (al-Taqrib). It has a supporting report in al-Tabarani, from the hadith of Ismah ibn Malik, but it includes al-Fadl ibn al-Mukhtar, who is weak. The compiler also recorded it in Sharh al-Sunnah, 4:436. Al-Haythami said: “It was recorded by Ahmad, al-Tabarani, and Abu Yala, and it contains Ibn Lahi'ah, concerning whom there is disagreement,” 7:158. A report from Sahl ibn Sad states: “If the Quran were in a hide, the Fire would not touch it.” Al-Haythami said: “It was recorded by al-Tabarani and contains Abd al-Wahhab ibn al-Dahhak, who is an abandoned narrator.” It was also recorded by Abu Yala, 2:307, and graded hasan by al-Albani in Sahih al-Jami, no. 5282. Some of Abu Yala’s narrators explained the hadith to mean that whoever has memorized the Quran and then enters Hell is worse than a pig. (2) An addition in manuscript (B). (3) Recorded by al-Hakim, 1:555. He said: “Salih ibn Umar alone narrated it from Abdullah ibn Masud, and it is authentic.” Al-Dhahabi objected that Salih was reliable and Muslim narrated from him, but Ibrahim ibn Muslim is weak. See Fayd al-Qadir, 1:546; al-Jarh wa al-Tadil, 2:131; Tahdhib al-Kamal, 2:203; al-Mizan, 1:65; al-Taqrib; Tahdhib al-Tahdhib, 1:164; and al-Duafa wa al-Matrukin, p. 40.

يَقُولُ: " لَوْ كَانَ هَذَا الْقُرْآنُ فِي إِهَابٍ مَا مَسَّتْهُ النَّارُ " (١) قِيلَ مَعْنَاهُ مَنْ حَمَلَ الْقُرْآنَ وَقَرَأَهُ لَمْ تَمَسَّهُ النَّارُ يَوْمَ الْقِيَامَةِ. أَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَنَا أَبُو مَنْصُورٍ السَّمْعَانِيُّ أَنَا أَبُو جَعْفَرٍ الزَّيَّاتِيُّ ثَنَا حُمَيْدُ بْنُ زَنْجُوَيْهِ ثَنَا جَعْفَرُ ابن عَوْنٍ أَنَا إِبْرَاهِيمُ بْنُ مُسْلِمٍ عَنْ أَبِي الْأَحْوَصِ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: " [إِنَّ هَذَا الْقُرْآنَ مَأْدُبَةُ اللَّهِ فَتَعَلَّمُوا مِنْ مَأْدُبَتِهِ مَا اسْتَطَعْتُمْ إِنَّ] (٢) هَذَا الْقُرْآنَ حَبْلُ اللَّهِ وَالنُّورُ الْمُبِينُ وَالشِّفَاءُ النَّافِعُ وَعِصْمَةٌ لِمَنْ تَمَسَّكَ بِهِ وَنَجَاةٌ لِمَنْ تَبِعَهُ لَا يَزِيغُ فَيُسْتَعْتَبُ وَلَا يَعْوَجُّ فَيُقَوَّمُ وَلَا تَنْقَضِي عَجَائِبُهُ وَلَا يَخْلَقُ عَنْ كَثْرَةِ الرَّدِّ فَاتْلُوهُ فَإِنَّ اللَّهَ ﷿ يَأْجُرُكُمْ عَلَى تِلَاوَتِهِ بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ أَمَا إِنِّي لَا أَقُولُ الم حَرْفٌ وَلَكِنِ الْأَلِفُ حَرْفٌ وَاللَّامُ حَرْفٌ وَالْمِيمُ حَرْفٌ" (٣) وَرَوَاهُ بَعْضُهُمْ عَنِ ابْنِ مَسْعُودٍ مَرْفُوعًا. أَنَا أَبُو جَعْفَرٍ أَحْمَدُ بْنُ أَبِي أَحْمَدَ بْنِ مَتُّوَيْهِ أَنَا الشَّرِيفُ أَبُو الْقَاسِمِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْحُسَيْنِيُّ الْحَرَّانِيُّ فِيمَا كَتَبَ إِلَيَّ أَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الْآجُرِّيُّ ثَنَا أَبُو الْفَضْلِ جَعْفَرُ بْنُ مُحَمَّدِ ابن الصَّنْدَلِيِّ ثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ الزَّعْفَرَانِيُّ ثَنَا عَلِيُّ بْنُ عَاصِمٍ عَنْ إِبْرَاهِيمَ الْهَجَرِيِّ عَنْ أَبِي الْأَحْوَصِ عَنْ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: بِمَعْنَاهُ. أَنَا الْإِمَامُ أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ مُحَمَّدٍ الْقَاضِي ثَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ يُوسُفَ بْنِ مُحَمَّدِ بْنِ بَامُوَيْهِ الْأَصْبِهَانِيُّ أَنَا أَبُو مُحَمَّدٍ عَبْدُ الرَّحْمَنِ بْنُ يَحْيَى الْقَاضِي الزُّهْرِيُّ بِمَكَّةَ أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ سَالِمٍ الصَّائِغُ أَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْهَاشِمِيُّ ثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ عَنِ ابْنِ شِهَابٍ الزُّهْرِيِّ عَنْ عَامِرِ بْنِ وَاثِلَةَ أَبِي الطُّفَيْلِ " أَنَّ نَافِعَ بْنَ عَبْدِ الْحَارِثِ لَقِيَ عُمَرَ بْنَ الْخَطَّابِ ﵁ بِعُسْفَانَ- وَكَانَ عُمَرُ اسْتَعْمَلَهُ عَلَى مَكَّةَ - فَقَالَ لَهُ عُمَرُ: مَنِ اسْتَخْلَفْتَ عَلَى أَهْلِ الْوَادِي؟ قَالَ: اسْتَخْلَفْتُ عَلَيْهِمُ ابْنَ أَبْزَى قَالَ: وَمَنِ ابْنُ أَبْزَى؟ قَالَ: مَوْلًى مِنْ مَوَالِينَا قَالَ عُمَرُ: فَاسْتَخْلَفْتَ عَلَيْهِمْ مَوْلًى؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ رَجُلٌ قَارِئٌ للقرآن عالم بالفوائض قَاضٍ فَقَالَ عُمَرُ: أَمَا إِنَّ نَبِيَّكُمْ ﷺ قَالَ: "إِنَّ اللَّهَ تَعَالَى يَرْفَعُ بِالْقُرْآنِ

(١) رواه أحمد: ٤/١٥١،١٥٥ عن عقبة بن عامر، والدارمي: ٢/٤٣٠، وأبو يعلى وفي سنده عبد الله بن لهيعة صدوق خلط بعد احتراق كتبه (التقريب) وله شاهد عند الطبراني من حديث عصمة بن مالك وفيه الفضل بن المختار وهو ضعيف. وأخرجه المصنف في شرح السنة: ٤/٤٣٦. قال الهيثمي: رواه أحمد والطبراني وأبو يعلى، وفيه ابن لهيعة، وفيه خلاف: ٧/١٥٨ وعن سهل بن سعد: "لو كان القرآن في إهاب ما مسته النار" قال الهيثمي: رواه الطبراني وفيه عبد الوهاب بن الضحاك وهو متروك. ورواه أبو يعلى: ٢/٣٠٧ وحسنه الألباني في صحيح الجامع برقم (٥٢٨٢) . وفسر بعض رواة أبي يعلى الحديث بأن من جمع القرآن ثم دخل النار فهو شر من الخنزير. (٢) زيادة في نسخة (ب) . (٣) أخرجه الحاكم: ١/٥٥٥ وقال: تفرد به صالح بن عمر عن عبد الله بن مسعود، وهو صحيح، وتعقبه الذهبي بأن صالحًا ثقة خَرج له مسلم، لكن إبراهيم بن مسلم ضعيف. انظر: فيض القدير: ١/٥٤٦. الجرح والتعديل ٢/١٣١. تهذيب الكمال ٢/٢٠٣. الميزان ١/٦٥. التقريب. تهذيب التهذيب ١/١٦٤. الضعفاء والمتروكين ص ٤٠.