Tafsir al-Baghawi - Al-Baghawi - (2/124)

Tafsir al-BaghawiAl-Baghawi

“You were gentle with them,” that is, your character was easy and accommodating toward them; you bore much from them and did not hasten to reproach them for what they had done on the day of Uhud. “Had you been harsh,” that is, rough, ill-mannered, and lacking forbearance, “and hard-hearted”: al-Kalbi said, “Harsh in speech and hard-hearted in action.” “They would have dispersed from around you,” that is, they would have fled from you and scattered. One says, “I dispersed them, and they dispersed,” meaning: I scattered them, and so they scattered.

“So pardon them,” overlooking what they did on the day of Uhud, “and seek forgiveness for them,” so that I may accept your intercession for them. “And consult them in the matter,” that is, draw out their views and learn what they have to say. This derives from the Arabic expressions, “I tested the mount” and “I made it run,” when one draws out its speed; and, “I extracted the honey,” when one takes it from its place and draws it out.

They differed concerning the reason for which Allah commanded His Prophet, may Allah bless him and grant him peace, to consult them, despite the perfection of his intellect, the soundness (1) of his judgment, the descent of revelation upon him, and the obligation upon all people to obey him in what they liked and what they disliked.

Some said: This is restricted in meaning; that is, consult them concerning matters about which you have received no directive from Allah Most High. Al-Kalbi said: This means that he should seek their views regarding encountering the enemy and the stratagems of war during military expeditions.

Muqatil and Qatadah said: Allah Most High commanded him to consult them in order to reassure their hearts, for this would make them more affectionate toward him and remove their rancor. Indeed, when the leaders of the Arabs were not consulted in a matter, they found this difficult.

Al-Hasan said: Allah knew that he had no need to consult them, but He wished those who came after him to follow this practice. ⦗72/a⦘

Abu Tahir al-Mutahhar ibn Ali ibn Abdullah al-Farisi informed us: Abu Dharr Muhammad ibn Ibrahim ibn Ali al-Salihani informed us; Abdullah ibn Muhammad ibn Jafar ibn Hayyan informed us; Ali ibn al-Abbas al-Maqani'i informed us; Ahmad ibn Ma Han informed us; my father informed me; Talhah ibn Zayd informed us, from Uqayl, from al-Zuhri, from Urwah, from Aishah, may Allah be pleased with her, who said: “I never saw any man consult men more often than the Messenger of Allah, may Allah bless him and grant him peace.” (2)

The statement of the Exalted, “Then, once you have resolved upon a course, put your trust in Allah,” and not in their consultation, means: carry out Allah’s command, place your trust in Him, and seek His help. “Indeed, Allah loves those who put their trust in Him.”

(1) In manuscript A: “and the soundness of his judgment.” (2) Al-Tirmidhi narrated it from Abu Hurayrah in *al-Jihad*, chapter: “What Has Been Related Regarding Consultation,” 5:373-374. He said: “It is also narrated from Abu Hurayrah: ‘I have not seen anyone . . .’” The compiler also narrated it in *Sharh al-Sunnah*, 13:188. Its chain includes Talhah ibn Zayd al-Qurashi, Abu Miskin or Abu Muhammad al-Raqqi, originally from Damascus, who was abandoned as a narrator. Ahmad, Ali, and Abu Dawud said: “He used to fabricate hadith.” See *al-Taqrib*, 1:378. Ibn Hajar states in *al-Kafi al-Shafi*, p. 33: Al-Shafi'i narrated it, 2:177 (according to the arrangement of the *Musnad*), through Ibn Uyaynah, from al-Zuhri, from Abu Hurayrah; however, its chain is disconnected. It is an abridgement of the lengthy hadith concerning the story of al-Hudaybiyah and the Conquest of Mecca. Ibn Hibban also narrated it through Abd al-Razzaq, from Umar, from al-Zuhri, from Urwah, from al-Miswar and Marwan . . .

﴿لِنْتَ لَهُمْ﴾ أَيْ: سَهُلَتْ لَهُمْ أَخْلَاقُكَ وَكَثْرَةُ احْتِمَالِكَ وَلَمْ تُسْرِعْ إِلَيْهِمْ فِيمَا كَانَ مِنْهُمْ يَوْمَ أُحُدٍ، ﴿وَلَوْ كُنْتَ فَظًّا﴾ يعني: جافيًا سيّء الْخُلُقِ قَلِيلَ الِاحْتِمَالِ، ﴿غَلِيظَ الْقَلْبِ﴾ قَالَ الْكَلْبِيُّ: فَظًّا فِي الْقَوْلِ غَلِيظَ الْقَلْبِ فِي الْفِعْلِ، ﴿لَانْفَضُّوا مِنْ حَوْلِكَ﴾ أَيْ: لَنَفَرُوا وَتَفَرَّقُوا عَنْكَ، يُقَالُ: فَضَضْتُهُمُ فَانْفَضُّوا أَيْ فَرَّقْتُهُمْ فَتَفَرَّقُوا ﴿فَاعْفُ عَنْهُمْ﴾ تَجَاوَزْ عَنْهُمْ مَا أَتَوْا يَوْمَ أُحُدٍ، ﴿وَاسْتَغْفِرْ لَهُمْ﴾ حَتَّى أُشَفِّعَكَ فِيهِمْ، ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ أَيِ: اسْتَخْرِجْ آرَاءَهُمْ وَاعْلَمْ مَا عِنْدَهُمْ مِنْ قَوْلِ الْعَرَبِ: شُرْتُ الدَّابَّةَ وَشَوَّرْتُهَا إِذَا اسْتَخْرَجْتُ جَرْيَهَا وَشُرْتُ الْعَسَلَ وَأَشَرْتُهُ إِذَا أَخَذْتُهُ مِنْ مَوْضِعِهِ وَاسْتَخْرَجْتُهُ. وَاخْتَلَفُوا فِي الْمَعْنَى الَّذِي لِأَجْلِهِ أَمَرَ اللَّهُ نَبِيَّهُ ﷺ بِالْمُشَاوَرَةِ مَعَ كَمَالِ عَقْلِهِ وَجَزَالَةِ (١) رَأْيِهِ وَنُزُولِ الْوَحْيِ عَلَيْهِ وَوُجُوبِ طَاعَتِهِ عَلَى الْخَلْقِ فِيمَا أَحَبُّوا وَكَرِهُوا. فَقَالَ بَعْضُهُمْ: هُوَ خَاصٌّ فِي المعنى أي: وشاروهم فِيمَا لَيْسَ عِنْدَكَ فِيهِ مِنَ اللَّهِ تَعَالَى عَهْدٌ، قَالَ الْكَلْبِيُّ: يَعْنِي نَاظِرْهُمْ فِي لِقَاءِ الْعَدُوِّ وَمَكَايِدِ الْحَرْبِ عِنْدَ الْغَزْوِ. وَقَالَ مُقَاتِلٌ وَقَتَادَةُ: أَمَرَ اللَّهُ تَعَالَى بِمُشَاوَرَتِهِمْ تَطْيِيبًا لِقُلُوبِهِمْ، فَإِنَّ ذَلِكَ أَعْطَفُ لَهُمْ عَلَيْهِ وَأَذْهَبُ لِأَضْغَانِهِمْ، فَإِنَّ سَادَاتِ الْعَرَبِ كَانُوا إِذَا لَمْ يُشَاوَرُوا فِي الْأَمْرِ شَقَّ ذَلِكَ عَلَيْهِمْ. وَقَالَ الْحَسَنُ: قَدْ عَلِمَ اللَّهُ ﷿ ٧٢/أأَنَّهُ مَا بِهِ إِلَى مُشَاوَرَتِهِمْ حَاجَةٌ وَلَكِنَّهُ أَرَادَ أَنْ يَسْتَنَّ بِهِ مَنْ بَعْدَهُ. أَخْبَرَنَا أَبُو طَاهِرٍ الْمُطَهَّرُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْفَارِسِيُّ: أَخْبَرَنَا أَبُو ذَرٍّ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ عَلِيٍّ الصَّالِحَانِيُّ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ حَيَّانَ، أَخْبَرَنَا عَلِيُّ بْنُ الْعَبَّاسِ الْمَقَانِعِيُّ أَخْبَرَنَا أحمد بن ما هان، أَخْبَرَنِي أَبِي، أَخْبَرَنَا طَلْحَةُ بْنُ زَيْدٍ، عَنْ عُقَيْلٍ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ﵂ قَالَتْ: "مَا رَأَيْتُ رَجُلًا أَكْثَرَ اسْتِشَارَةً لِلرِّجَالِ مِنْ رَسُولِ اللَّهِ ﷺ" (٢) . قَوْلُهُ تَعَالَى: ﴿فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ﴾ لَا عَلَى مُشَاوَرَتِهِمْ أَيْ: قُمْ بِأَمْرِ اللَّهِ وَثِقْ بِهِ وَاسْتَعِنْهُ، ﴿إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ﴾ .

(١) في "أ" وجودة رأيه. (٢) أخرجه الترمذي عن أبي هريرة في الجهاد باب ما جاء في المشورة: ٥ / ٣٧٣ - ٣٧٤ قال: ويروى عن أبي هريرة: ما رأيت أحدا. . . وأخرجه المصنف في شرح السنة: ١٣ / ١٨٨ وفيه طلحة بن زيد القرشي أبو مسكين أو أبو محمد الرقي أصله من دمشق؛ متروك. قال أحمد وعلي وأبو دواد: كان يضع الحديث. انظر: التقريب: ١ / ٣٧٨. قال ابن حجر في الكاف الشافي ص (٣٣) : أخرجه الشافعي: ٢ / ١٧٧ (من ترتيب المسند) عن ابن عيينة عن الزهري عن أبي هريرة وهو منقطع وهو مختصر من الحديث الطويل في قصة الحديبية وغزوة الفتح وأخرجه ابن حبان من رواية عبد الرزاق عن عمر عن الزهري عن عروة عن المسور ومروان. . . ".