Tafsir al-Baghawi - Al-Baghawi - (2/22)

Tafsir al-BaghawiAl-Baghawi

“Then come to the Torah, for it is between us and you.” But they refused, so Allah, Exalted is He, revealed this verse. (1)

Al-Kalbi narrated from Abu Salih, from Ibn ‘Abbas, may Allah be pleased with him, that a man and a woman from the people of Khaybar committed adultery. The penalty of stoning was prescribed in their Book, but, because of their high standing among their people, they disliked having them stoned. They therefore referred their case to the Messenger of Allah, peace and blessings be upon him, hoping that he might have some concession for them. Yet he ruled that they be stoned.

Then al-Nu‘man ibn Awfa and Bahri ibn ‘Amr said to him, “You have judged unjustly against them, O Muhammad; stoning is not prescribed for them.” The Messenger of Allah, peace and blessings be upon him, replied, “The Torah is between me and you.” They said, “You have treated us fairly.” He asked, “Who among you is most learned in the Torah?” They said, “A one-eyed man living in Fadak, called Ibn Suriyya.” So they sent for him, and he came to Madinah. Gabriel had described him to the Messenger of Allah, peace and blessings be upon him.

The Messenger of Allah, peace and blessings be upon him, said to him, “Are you Ibn Suriyya?” He replied, “Yes.” He said, “Are you the most learned of the Jews?” He replied, “That is what they claim.” The Messenger of Allah, peace and blessings be upon him, then called for a portion of the Torah in which the ruling of stoning was written and said to him, “Read.” When he came to the verse concerning stoning, he placed his hand over it and read what followed it to the Messenger of Allah, peace and blessings be upon him.

‘Abdullah ibn Salam said, “O Messenger of Allah, he has passed over it.” So he rose and removed his hand from it, then read to the Messenger of Allah, peace and blessings be upon him, and to the Jews that, if a married man and a married woman commit adultery and legal evidence is established against them, they are to be stoned; and if the woman is pregnant, she is to be left until she delivers what is in her womb. The Messenger of Allah, peace and blessings be upon him, then ordered that the two Jews be stoned, and they were stoned. The Jews became angry at this and departed. Thereupon Allah, Exalted is He, revealed: “Have you not considered those who were given a portion of the Book? They are called to the Book of Allah (2) so that it may judge between them; then a party of them turns away in aversion.”

“That is because they say, ‘The Fire will not touch us except for a few numbered days,’ and what they used to fabricate has deceived them in their religion. How then will it be when We gather them for a Day about which there is no doubt, and every soul is paid in full for what it earned, and they will not be wronged?” (24–25)

“That is because they say, ‘The Fire will not touch us except for a few numbered days,’ and what they used to fabricate has deceived them in their religion.” False delusion is to hold out hope for something that will never come to pass. “What they used to fabricate”: fabrication is the invention of lies.

55/b His saying, Exalted is He: “How then will it be when We gather them”—that is, what will their condition be, or what will they do, when We gather them—“for a Day about which there is no doubt,” [and that is the Day of Resurrection], “and every soul is paid in full” [that is, given in full] “for what it earned,” meaning, the recompense of what it earned

(1) Reported by al-Tabari in his Tafsir, on the authority of Ibn Abbas, 6:228-229; and by Ibn Shihab in al-Sirah, 2:201. Al-Suyuti also attributed it to Ibn al-Mundhir and Ibn Abi Hatim. See al-Durr al-Manthur, 2:170; Asbab al-Nuzul, p. 131. (2) The story is narrated through al-Kalbi from Ibn Abbas. This al-Kalbi was Abu al-Nadr Muhammad ibn al-Sa'ib al-Kalbi, who was accused of lying. During his illness, he told his companions: “Everything I narrated to you from Abu Salih is false.” See Tahdhib al-Tahdhib, 9:157-159; al-Isra'iliyyat wa al-Mawdu'at fi al-Tafsir, by Shaykh Muhammad Abu Shahbah. The stoning of the two Jewish adulterers is authentically established in the Six Books; see Nasb al-Rayah by al-Zayla'i, 3:326-327. (3) Omitted from manuscript “B.”

"فَهَلُمُّوا إِلَى التَّوْرَاةِ فَهِيَ بَيْنَنَا وَبَيْنَكُمْ" فَأَبَيَا عَلَيْهِ، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ (١) وَرَوَى الْكَلْبِيُّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ رَجُلًا وَامْرَأَةً مِنْ أَهْلِ خَيْبَرَ زَنَيَا وَكَانَ فِي كِتَابِهِمُ الرَّجْمُ، فَكَرِهُوا رَجْمَهُمَا لِشَرَفِهِمَا فِيهِمْ فَرَفَعُوا أَمْرَهُمَا إِلَى رَسُولِ اللَّهِ ﷺ وَرَجَوْا أَنْ يَكُونَ عِنْدَهُ رُخْصَةٌ فَحَكَمَ عَلَيْهِمَا بِالرَّجْمِ فَقَالَ لَهُ النُّعْمَانُ بْنُ أَوْفَى وَبَحْرِيُّ بْنُ عَمْرٍو: جُرْتَ عَلَيْهِمَا يَا مُحَمَّدُ لَيْسَ عَلَيْهِمَا الرَّجْمُ، فَقَالَ رَسُولُ اللَّهِ ﷺ "بَيْنِي وَبَيْنَكُمُ التَّوْرَاةُ" قَالُوا: قَدْ أَنْصَفَتْنَا قَالَ "فَمَنْ أَعْلَمُكُمْ بِالتَّوْرَاةِ" قَالُوا رَجُلٌ أَعْوَرُ يَسْكُنُ فَدَكَ يُقَالُ لَهُ ابْنُ صُورِيَّا، فَأَرْسَلُوا إِلَيْهِ فَقَدِمَ الْمَدِينَةَ، وَكَانَ جِبْرِيلُ قَدْ وَصَفَهُ لِرَسُولِ اللَّهِ ﷺ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ "أَنْتَ ابْنُ صُورِيَّا؟ " قَالَ: نَعَمْ، قَالَ: "أَنْتَ أَعْلَمُ الْيَهُودِ"؟ قَالَ: كَذَلِكَ يَزْعُمُونَ قَالَ: فَدَعَا رَسُولُ اللَّهِ ﷺ بِشَيْءٍ مِنَ التَّوْرَاةِ، فِيهَا الرَّجْمُ مَكْتُوبٌ، فَقَالَ لَهُ: "اقْرَأْ" فَلَمَّا أَتَى عَلَى آيَةِ الرَّجْمِ وَضَعَ كَفَّهُ عَلَيْهَا وَقَرَأَ مَا بَعْدَهَا عَلَى رَسُولِ اللَّهِ ﷺ. فَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: يَا رَسُولَ اللَّهِ قَدْ جَاوَزَهَا فَقَامَ فَرَفَعَ كَفَّهُ عَنْهَا ثُمَّ قَرَأَ عَلَى رَسُولِ اللَّهِ ﷺ وَعَلَى الْيَهُودِ بِأَنَّ الْمُحْصَنَ وَالْمُحْصَنَةَ إِذَا زَنَيَا وَقَامَتْ عَلَيْهِمَا الْبَيِّنَةُ رُجِمَا، وَإِنْ كَانَتِ الْمَرْأَةُ حُبْلَى تُرُبِّصَ بِهَا حَتَّى تَضَعَ مَا فِي بَطْنِهَا، فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِالْيَهُودِيَّيْنِ فَرُجِمَا، فَغَضِبَ الْيَهُودُ لِذَلِكَ وَانْصَرَفُوا فَأَنْزَلَ اللَّهُ ﷿ ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ﴾ (٢) ﴿لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ﴾ ﴿ذَلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ وَغَرَّهُمْ فِي دِينِهِمْ مَا كَانُوا يَفْتَرُونَ (٢٤) فَكَيْفَ إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لَا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ (٢٥) ﴾ ﴿ذَلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ وَغَرَّهُمْ فِي دِينِهِمْ﴾ وَالْغُرُورُ هُوَ الْإِطْمَاعُ فِيمَا لَا يَحْصُلُ مِنْهُ شَيْءٌ ﴿مَا كَانُوا يَفْتَرُونَ﴾ وَالِافْتِرَاءُ اختلاق الكذب. ٥٥/ب قَوْلُهُ تَعَالَى: ﴿فَكَيْفَ إِذَا جَمَعْنَاهُمْ﴾ أَيْ فَكَيْفَ حَالُهُمْ أَوْ كَيْفَ يَصْنَعُونَ إِذَا جَمَعْنَاهُمْ ﴿لِيَوْمٍ لَا رَيْبَ فِيهِ﴾ [وَهُوَ يَوْمُ الْقِيَامَةِ] (٣) ﴿وَوُفِّيَتْ﴾ [وُفِّرَتْ] ﴿كُلُّ نَفْسٍ مَا كَسَبَتْ﴾ أَيْ جَزَاءَ مَا كَسَبَتْ

(١) أخرجه الطبري في التفسير عن ابن عباس: ٦ / ٢٢٨ - ٢٢٩ وابن شهاب في السيرة: ٢ / ٢٠١ وعزاه السيوطي أيضا: لابن المنذر وابن أبي حاتم. انظر: الدر المنثور: ٢ / ١٧٠ أسباب النزول ص (١٣١) . (٢) القصة من رواية الكلبي عن ابن عباس والكلبي هذا هو: أبو النضر محمد بن السائب الكلبي وهو متهم بالكذب وقد مرض فقال لأصحابه في مرضه كل ما حدثنكم به عن أبي صالح: كذب انظر: تهذيب التهذيب: ٩ / ١٥٧ - ١٥٩ الاسرائيليات والموضوعات في التفسير للشيخ محمد أبو شهبة وقد ثبت رجم اليهودين اللذين زنيا في الكتب الستة انظر: نصب الراية للزيلعي: ٣ / ٣٢٦ - ٣٢٧. (٣) ساقط من "ب".