Tafsir al-Baghawi - Al-Baghawi - (2/126)

Tafsir al-BaghawiAl-Baghawi

“It is not for a prophet to defraud; and whoever defrauds shall bring forth what he took unlawfully on the Day of Resurrection. Then every soul shall be repaid in full for what it has earned, and they shall not be wronged.” (161)

Concerning His saying, exalted is He, “It is not for a prophet to defraud”: Ikrimah and Miqsam narrated from Ibn Abbas, may Allah be pleased with him, that this verse was revealed concerning a red velvet cloth that went missing on the day of Badr. Some people said, “The Messenger of Allah, may Allah bless him and grant him peace, took it.” (1)

Al-Kalbi and Muqatil said: It was revealed concerning the spoils of Uhud, when the archers left their positions for the sake of the booty. They said, “We fear that the Prophet, may Allah bless him and grant him peace, will say, ‘Whoever takes something, it is his,’ and that he will not distribute the spoils, just as he did not distribute them on the day of Badr.” So they left their positions and rushed upon the spoils. The Prophet, may Allah bless him and grant him peace, said to them, “Did I not charge you not to leave your positions until my command came to you?” They replied, “We left the rest of our brothers standing [at their posts].” The Prophet, may Allah bless him and grant him peace, said, “Rather, you thought that we would misappropriate the spoils and not distribute them among you.” So Allah Most High revealed this verse. (2)

Qatadah said: We were informed that it was revealed concerning a group among his Companions who had misappropriated something. (3)

It was also said that the strong men persistently asked him for a share of the spoils, so Allah Most High revealed: “It is not for a prophet to defraud”—that is, by giving to some people and withholding from others. Rather, he must distribute it among them equally. (4)

Muhammad ibn Ishaq ibn Yasar said: This concerns revelation. That is, no prophet may conceal anything of the revelation out of desire, fear, or a wish to appease others.

Concerning His saying, exalted is He, “It is not for a prophet to defraud”: Ibn Kathir, the people of Basra, and Asim recited it as yaghulla, with the ya vowelled with fathah and the ghayn with dammah. Its meaning is that he should act treacherously, though what is intended thereby is the community. It was also said that the lām is transposed, so that the meaning is: It was not for the Prophet to defraud. And it was said that the meaning is: Such a thing was neither to be suspected of him nor befitting for him.

The others recited it as yughalla, with the ya vowelled with dammah and the ghayn with fathah. This has two possible meanings. The first is that it is likewise derived from misappropriation: that no prophet should be betrayed, meaning that his community should not betray him. The second is that it is derived from falsely attributing treachery, meaning that no prophet should be accused of treachery.

(1) Abu Dawud narrated it at the beginning of Kitab al-Huruf (The Book of Letters), 6:3 in al-Mundhiri's abridgment; and al-Tirmidhi in the commentary on Surah Al Imran, 8:359. He said: “This is a hasan gharib (fair, singular) hadith. Abd al-Salam ibn Harb narrated something similar from Khusayf, while some narrated this hadith from Khusayf, from Miqsam, without mentioning Ibn Abbas.” Al-Tabari also narrated it in his Tafsir, 7:348-349. Al-Mundhiri said in Mukhtasar Sunan Abi Dawud: “Its chain includes Khusayf, namely Khusayf ibn Abd al-Rahman al-Harrani, concerning whom more than one scholar has spoken critically.” (2) See al-Wahidi, Asbab al-Nuzul, p. 161, 2nd ed. (3) See Asbab al-Nuzul, p. 161; Tafsir al-Tabari, 7:353. (4) See Tafsir al-Tabari, 7:351; al-Durr al-Manthur, 2:363.

﴿وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ (١٦١) ﴾ قَوْلُهُ ﷿: ﴿وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ﴾ الْآيَةَ رَوَى عِكْرِمَةُ وَمِقْسَمٌ عَنِ ابْنِ عَبَّاسٍ ﵄: إِنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي قَطِيفَةٍ حَمْرَاءَ فُقِدَتْ يَوْمَ بَدْرٍ فَقَالَ بَعْضُ النَّاسِ أَخَذَهَا رَسُولُ اللَّهِ ﷺ (١) . وَقَالَ الْكَلْبِيُّ وَمُقَاتِلٌ: نَزَلَتْ فِي غَنَائِمِ أُحُدٍ حِينَ تَرَكَ الرُّمَاةُ الْمَرْكَزَ لِلْغَنِيمَةِ وَقَالُوا: نَخْشَى أَنْ يَقُولَ النَّبِيُّ ﷺ مَنْ أَخَذَ شَيْئًا فَهُوَ لَهُ وَأَنْ لَا يَقْسِمَ الْغَنَائِمَ كَمَا لَمْ يَقْسِمْ يَوْمَ بَدْرٍ، فَتَرَكُوا الْمَرْكَزَ وَوَقَعُوا فِي الْغَنَائِمِ، فَقَالَ لهم النبي ﷺ: "لم أَعْهَدْ إِلَيْكُمْ أَنْ لَا تَتْرُكُوا الْمَرْكَزَ حَتَّى يَأْتِيَكُمْ أَمْرِي"؟ قَالُوا: تَرَكْنَا بَقِيَّةَ إِخْوَانِنَا وُقُوفًا فَقَالَ النَّبِيُّ ﷺ: "بَلْ ظَنَنْتُمْ أَنَّا نَغُلُّ وَلَا نَقْسِمُ لَكُمْ" فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ (٢) . وَقَالَ قَتَادَةُ: ذُكِرَ لَنَا أَنَّهَا نَزَلَتْ فِي طَائِفَةٍ غَلَّتْ مِنْ أَصْحَابِهِ. (٣) . وَقِيلَ: إِنَّ الْأَقْوِيَاءَ أَلَحُّوا عَلَيْهِ يَسْأَلُونَهُ مِنَ الْمَغْنَمِ، فَأَنْزَلَ اللَّهُ تَعَالَى: ﴿وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ﴾ فَيُعْطِي قَوْمًا وَيَمْنَعُ آخَرِينَ بَلْ عَلَيْهِ أَنْ يَقْسِمَ بَيْنَهُمْ بِالسَّوِيَّةِ (٤) . وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ: هَذَا فِي الْوَحْيِ، يَقُولُ: مَا كَانَ لِنَبِيٍّ أَنْ يَكْتُمَ شَيْئًا مِنَ الْوَحْيِ رَغْبَةً أَوْ رَهْبَةً أَوْ مُدَاهَنَةً. قَوْلُهُ تَعَالَى: ﴿وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ﴾ قَرَأَ ابْنُ كَثِيرٍ وَأَهْلُ الْبَصْرَةِ وَعَاصِمٌ "يَغُلُّ") بِفَتْحِ الْيَاءِ وَضَمِّ الْغَيْنِ مَعْنَاهُ: أَنْ يَخُونَ وَالْمُرَادُ مِنْهُ الْأُمَّةَ وَقِيلَ: اللَّامُ فِيهِ مَنْقُولَةٌ مَعْنَاهُ: مَا كَانَ النَّبِيُّ لِيَغُلَّ وَقِيلَ: مَعْنَاهُ مَا كَانَ يُظَنُّ بِهِ ذَلِكَ وَلَا يَلِيقُ بِهِ، وَقَرَأَ الْآخَرُونَ بِضَمِّ الْيَاءِ وَفَتْحِ الْغَيْنِ، وَلَهُ وَجْهَانِ أَحَدُهُمَا: أَنْ يَكُونَ مِنَ الْغُلُولِ أَيْضًا أَيْ: مَا كَانَ لِنَبِيٍّ أَنْ يُخَانَ يَعْنِي: أَنْ تَخُونَهُ أُمَّتُهُ وَالْوَجْهُ الْآخَرُ: أَنْ يَكُونَ مِنَ الْإِغْلَالِ، مَعْنَاهُ: مَا كَانَ لِنَبِيٍّ أَنْ يَخُونَ أَيْ يُنْسَبَ إِلَى الْخِيَانَةِ.

(١) أخرجه أبو داود في أول كتاب الحروف: ٦ / ٣ من مختصر المنذري والترمذي في تفسير سورة آل عمران: ٨ / ٣٥٩ وقال: هذا حديث حسن غريب وقد روى عبد السلام بن حرب عن خُصيف نحو هذا وروى بعضهم هذا الحديث عن خُصيف عن مِقْسم. . ولم يذكر فيه ابن عباس وأخرجه الطبري في التفسير: ٧ / ٣٤٨ ٣٤٩. قال المنذري في مختصر سنن أبي داود: "وفي إسناده خصيف: وهو ابن عبد الرحمن الحراني وقد تكلم فيه غير واحد". (٢) انظر: أسباب النزول للواحدي ص (١٦١) الطبعة الثانية. (٣) انظر: أسباب النزول ص (١٦١) تفسير الطبري: ٧ / ٣٥٣. (٤) انظر: تفسير الطبري: ٧ / ٣٥١ الدر المنثور: ٢ / ٣٦٣.