Tafsir al-Baghawi - Al-Baghawi - (1/353)

Tafsir al-BaghawiAl-Baghawi

the wording of the verse follows what is generally and ordinarily the case, not a stipulated condition.

The evidence for this is the report that the Prophet, may Allah bless him and grant him peace, pledged his armour to Abū al-Shaḥm, a Jew; and this was neither during travel nor when a scribe was unavailable. (1)

“If one of you entrusts another...” In the reading of Ubayy: “If one entrusts...” That is, if the person liable for the right is considered trustworthy by the holder of the right, so that he does not take any collateral from him because of his favourable opinion of him.

“Then let the one entrusted fulfill his trust”: that is, let him repay it faithfully. “And let him fear Allah, his Lord,” in rendering the right due. Then He returns to addressing the witnesses and says: “Do not conceal testimony.” ⦗51/b⦘ When you are called upon to give it, He forbade concealing testimony and warned against it, saying: “Whoever conceals it—his heart is sinful”; that is, his heart is wicked. It has been said: Allah has not issued a warning concerning anything like His warning concerning the concealment of testimony, when He said, “His heart is sinful.” By this He intended the disfigurement of the heart—we seek refuge in Allah from that. “And Allah is Knowing of what you do”—whether giving testimony or concealing it.

“To Allah belongs all that is in the heavens and all that is on the earth. And whether you disclose what is within yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills; and Allah is All-Powerful over all things.” (284)

“To Allah belongs all that is in the heavens and all that is on the earth,” as His possessions; all who inhabit them are His servants, and He is their Owner. “And whether you disclose what is within yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills; and Allah is All-Powerful over all things.”

The scholars differed concerning this verse. One group held that it is specific, and then differed as to the manner of its specificity. Some said that it is connected to the preceding verse and was revealed concerning the concealment of testimony: “or conceal” the withholding of it, “Allah will call you to account for it.” This was the view of al-Shaʿbī and ʿIkrimah.

Others said that it was revealed concerning those who take the disbelievers as allies instead of the believers. That is: whether you openly declare the allegiance to the disbelievers that is within yourselves, or keep it secret, Allah will call you to account for it. This was the view of Muqātil, as he mentioned regarding Surat Āl ʿImrān: “Let not the believers take the disbelievers as allies instead of the believers,” until he said: “Say: Whether you conceal what is in your breasts or disclose it, Allah knows it.” (Āl ʿImrān 3:29)

(1) Reported by al-Bukhari in The Book of Jihad, chapter: “What Has Been Said Regarding the Prophet’s Armor and Wearing a Shirt in Battle,” 6:99. Its wording, on the authority of Aishah, is: “The Messenger of Allah, peace be upon him, died while his armor was pledged to a Jew for thirty sa's of barley.” Muslim also reports it in The Book of Musaqat, chapter: “Pledges and Their Permissibility While Resident and Travelling,” no. 1603, 3:1226, on the authority of Aishah, with the wording: “The Messenger of Allah, peace be upon him, bought food from a Jew on credit and gave him his armor as collateral.” It is also reported by the compiler in Sharh al-Sunnah, 8:182. (2) Omitted from manuscript (B). (3) Manuscript (B) reads: “its specification.” (4) Manuscript (B) reads: “Its meaning is: ‘Whether you disclose what is within yourselves or conceal it, O witnesses.’”

خَرَجَ الْكَلَامُ فِي الْآيَةِ عَلَى الْأَعَمِّ الْأَغْلَبِ لَا عَلَى سَبِيلِ الشَّرْطِ. وَالدَّلِيلُ عَلَيْهِ مَا رُوِيَ أَنَّ النَّبِيَّ ﷺ رَهَنَ دِرْعَهُ عِنْدَ أَبِي الشَّحْمِ الْيَهُودِيِّ وَلَمْ يَكُنْ ذَلِكَ فِي السَّفَرِ وَلَا عِنْدَ عَدَمِ كَاتِبٍ (١) ﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا﴾ وَفِي حَرْفِ أُبَيٍّ "فَإِنِ ائْتَمَنَ" يَعْنِي فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ أَمِينًا عِنْدَ صَاحِبِ الْحَقِّ فَلَمْ يَرْتَهِنْ مِنْهُ شَيْئًا لِحُسْنِ ظَنِّهِ بِهِ. ﴿فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ﴾ أَيْ فَلْيَقْضِهِ عَلَى الْأَمَانَةِ ﴿وَلْيَتَّقِ اللَّهَ رَبَّهُ﴾ فِي أَدَاءِ الْحَقِّ، ثُمَّ رَجَعَ إِلَى خِطَابِ الشُّهُودِ وَقَالَ: ﴿وَلَا تَكْتُمُوا الشَّهَادَةَ﴾ ٥١/ب إِذَا دُعِيتُمْ إِلَى إِقَامَتِهَا نَهَى عَنْ كِتْمَانِ الشَّهَادَةِ وَأَوْعَدَ عَلَيْهِ فَقَالَ ﴿وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ﴾ أَيْ فَاجِرٌ قَلْبُهُ، قِيلَ: مَا أَوْعَدَ اللَّهُ عَلَى شَيْءٍ كَإِيعَادِهِ عَلَى كِتْمَانِ الشَّهَادَةِ، قَالَ: "فَإِنَّهُ آثِمٌ قَلْبُهُ" وَأَرَادَ بِهِ مَسْخَ الْقَلْبِ، نَعُوذُ بِاللَّهِ مِنْ ذَلِكَ ﴿وَاللَّهُ بِمَا تَعْمَلُونَ﴾ بَيَانُ الشَّهَادَةِ وَكِتْمَانِهَا ﴿عَلِيمٌ﴾ ﴿لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (٢٨٤) ﴾ ﴿لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾ مُلْكًا [وَأَهْلُهَا لَهُ عَبِيدٌ وَهُوَ مَالِكُهُمْ] (٢) ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ اخْتَلَفَ الْعُلَمَاءُ فِي هَذِهِ الْآيَةِ، فَقَالَ قَوْمٌ: هِيَ خَاصَّةٌ ثُمَّ اخْتَلَفُوا فِي وَجْهِ [خُصُوصِهَا] (٣) فَقَالَ بَعْضُهُمْ: هِيَ مُتَّصِلَةٌ بِالْآيَةِ الْأُولَى نَزَلَتْ فِي كِتْمَانِ الشَّهَادَةِ (٤) أَوْ تُخْفُوا الْكِتْمَانَ يُحَاسِبْكُمْ بِهِ اللَّهُ وَهُوَ قَوْلُ الشَّعْبِيِّ وَعِكْرِمَةَ، وَقَالَ بَعْضُهُمْ: نَزَلَتْ فِيمَنْ يَتَوَلَّى الْكَافِرِينَ دُونَ الْمُؤْمِنِينَ، يَعْنِي وَإِنْ تُعْلِنُوا مَا فِي أَنْفُسِكُمْ مِنْ وِلَايَةِ الْكُفَّارِ أَوْ تُسِرُّوا يُحَاسِبْكُمْ بِهِ اللَّهُ، وَهُوَ قَوْلُ مُقَاتِلٍ كَمَا ذَكَرَ فِي سُورَةِ آلِ عِمْرَانَ "لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ" إِلَى أَنْ قَالَ "قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ" (٢٩-آلِ عِمْرَانَ) .

(١) رواه البخاري: في الجهاد - باب ما قيل في درع النبي صلى الله عليه سلم والقميص في الحرب ٦ / ٩٩ ونصه: (توفي رسول الله ﷺ ودرعه مرهونة عند يهودي بثلاثين صاعا من شعير) عن عائشة. ومسلم: في المساقاة - باب: الرهن وجوازه في الحضر والسفر برقم (١٦٠٣) ٣ / ١٢٢٦ عن عائشة بلفظ: (اشترى رسول الله ﷺ من يهودي طعاما بنسيئة، فأعطاه درعا له رهنا) ، والمصنف في شرح السنة: ٨ / ١٨٢. (٢) ساقطة من ب. (٣) في ب تخصيصها. (٤) في ب معناه وإن تبدوا ما في أنفسكم أو تخفوه أيها الشهود.