Tafsir al-Baghawi - Al-Baghawi - (2/245)

Tafsir al-BaghawiAl-Baghawi

‘Abd al-Wahid al-Mulayhi informed us; Ahmad ibn ‘Abd Allah al-Nu‘aymi narrated to us; Muhammad ibn Yusuf narrated to us; Muhammad ibn Isma‘il narrated to us; Abu al-Yaman narrated to us; Shu‘ayb narrated to us, from al-Zuhri, who said: ‘Urwah ibn al-Zubayr informed me that al-Zubayr, may Allah be pleased with him, used to relate that he disputed with an Ansari man who had witnessed Badr before the Messenger of Allah, peace and blessings be upon him, over a water channel (1) in al-Harrah, from which they both irrigated. The Messenger of Allah said to al-Zubayr, “Irrigate, O Zubayr, then let the water flow on to your neighbor.” The Ansari became angry and said, “O Messenger of Allah, is it because he is your cousin?” The face of the Messenger of Allah, peace and blessings be upon him, changed, and he said to al-Zubayr, “Irrigate, then hold back the water until it reaches the boundary wall.” At that point, the Messenger of Allah gave al-Zubayr his full right. Before that, the Messenger of Allah had ⦗90/a⦘ advised al-Zubayr to adopt an arrangement intended to allow leeway for both him and the Ansari. But when the Ansari angered the Messenger of Allah, he gave al-Zubayr his full right in an explicit ruling.

‘Urwah said: Al-Zubayr said, “By Allah, I think that this verse was revealed only concerning that: ‘But no, by your Lord, they will not believe until they make you judge in all their disputes.’” (2) To the end of the verse.

It is also related that the Ansari who disputed with al-Zubayr was named Hatib ibn Abi Balta‘ah. When they left, he passed by al-Miqdad, who asked, “In whose favor was judgment rendered?” The Ansari replied, “He ruled in favor of his cousin,” and twisted his mouth in displeasure. A Jew who was with al-Miqdad understood what he meant and said, “May Allah destroy these people! They testify that he is the Messenger of Allah, then question his impartiality in a judgment he renders between them. By Allah, we once committed a sin during the lifetime of Moses, peace be upon him, and Moses called us to repent from it, saying, ‘Kill yourselves.’ We did so, and the number of our slain reached seventy thousand in obedience to our Lord, until He was pleased with us.” Thabit ibn Qays ibn Shammas said, “By Allah, Allah knows that I am sincere: if Muhammad commanded me to kill myself, I would do so.” Thereupon Allah revealed concerning Hatib ibn Abi Balta‘ah: “But no, by your Lord, they will not believe until they make you judge.” (3)

Mujahid and al-Sha‘bi said: It was revealed concerning Bishr the hypocrite and the Jew who brought their dispute before ‘Umar, may Allah be pleased with him. (4)

His saying, exalted is He, “But no,” means: the matter is not as they claim—that they are believers while they are not content with your judgment. Then He begins anew—

(1) Shiraj are watercourses running from the harrah (black-stoned volcanic tract) to the lowlands; the singular is sharj. A harrah is land covered with black stones, and there are several such tracts in Medina. (2) Narrated by al-Bukhari, Kitab al-Musaqah, chapter “Damming the Rivers,” 5:34; and Kitab al-Sulh, 5:309-310; by Muslim, Kitab al-Fada'il, chapter “The Obligation of Obeying Him,” no. 2357, 4:1829, 183; and by the author of Sharh al-Sunnah, 8:283-284. See also Fath al-Bari, 5:34. (3) Al-Wahidi, his teacher al-Tha'labi, and al-Mahdawi related that it was revealed concerning Hatib ibn Abi Balta'ah. Their basis is what Ibn Abi Hatim narrated mursal (with a missing link in the chain) through a strong chain. This was challenged on the grounds that, although Hatib had taken part in Badr—and some narrations state that the man was an Ansari who had attended Badr—he was one of the Muhajirun (Emigrants). As for the rest of the story, including their passing by the Jewish man, al-Tha'labi mentioned it without a chain of transmission. See Fath al-Bari, 5:35-36. (4) Al-Hafiz Ibn Kathir mentioned a report concerning the hypocrite and the Jewish man who brought their dispute before the Prophet, peace be upon him, and then before Umar, who killed the hypocrite. He said: “It is very strange; Ibn Abi Hatim narrated it.” See Tafsir Ibn Kathir, 1:522.

أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمُلَيْحِيُّ، أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ، أَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، أَنَا أَبُو الْيَمَانِ، أَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ: أَنَّ الزُّبَيْرَ ﵁ كَانَ يُحَدِّثُ أَنَّهُ خَاصَمَ رَجُلًا مِنَ الْأَنْصَارِ قَدْ شَهِدَ بَدْرًا إِلَى رَسُولِ اللَّهِ ﷺ فِي شِرَاجٍ (١) مِنَ الْحَرَّةِ كَانَا يَسْقِيَانِ بِهِ. كِلَاهُمَا، فَقَالَ رَسُولُ اللَّهِ لِلزُّبَيْرِ: اسْقِ يَا زُبَيْرُ، ثُمَّ أَرْسِلْ إِلَى جَارِكَ، فَغَضِبَ الْأَنْصَارِيُّ، ثُمَّ قَالَ: يَا رَسُولُ اللَّهِ أَنْ كَانَ ابْنَ عَمَّتِكَ؟ فَتَلَوَّنَ وَجْهُ رَسُولِ اللَّهِ ﷺ، ثُمَّ قَالَ لِلزُّبَيْرِ: اسْقِ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَبْلُغَ الْجِدْرَ، فَاسْتَوْعَى رَسُولُ اللَّهِ ﷺ حِينَئِذٍ لِلزُّبَيْرِ حَقَّهُ، وَكَانَ رَسُولُ اللَّهِ ﷺ قَبْلَ ذلك أشار ٩٠/أعَلَى الزُّبَيْرِ بِرَأْيٍ أَرَادَ بِهِ سَعَةً لَهُ وَلِلْأَنْصَارِيِّ، فَلَمَّا أَحْفَظَ الأَنْصَارِيُّ رَسُولَ اللَّهِ ﷺ اسْتَوْعَى لِلزُّبَيْرِ حَقَّهُ فِي صَرِيحِ الْحُكْمِ. قَالَ عُرْوَةُ: قَالَ الزُّبَيْرُ: وَاللَّهِ مَا أَحْسَبُ هَذِهِ الْآيَةَ إِلَّا نَزَلَتْ فِي ذَلِكَ ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ (٢) الْآيَةَ. وَرُوِيَ أَنَّ الْأَنْصَارِيَّ الَّذِي خَاصَمَ الزُّبَيْرَ كَانَ اسْمُهُ حَاطِبَ بْنَ أَبِي بَلْتَعَةَ فَلَمَّا خَرَجَا مَرَّ عَلَى الْمِقْدَادِ فَقَالَ: لِمَنْ كَانَ الْقَضَاءُ، فَقَالَ الْأَنْصَارِيُّ: قَضَى لِابْنِ عَمَّتِهِ وَلَوَى شِدْقَهُ فَفَطِنَ لَهُ يَهُودِيٌّ كَانَ مَعَ الْمِقْدَادِ، فَقَالَ: قَاتَلَ اللَّهُ هَؤُلَاءِ يَشْهَدُونَ أَنَّهُ رَسُولُ اللَّهِ ثُمَّ يَتَّهِمُونَهُ فِي قَضَاءٍ يَقْضِي بَيْنَهُمْ، وَايْمُ اللَّهِ لَقَدْ أَذْنَبْنَا ذَنْبًا مَرَّةً فِي حَيَاةِ مُوسَى ﵇ فَدَعَا مُوسَى إِلَى التَّوْبَةِ مِنْهُ، فَقَالَ: اقْتُلُوا أَنْفُسَكُمْ فَفَعَلْنَا فَبَلَغَ قَتْلَانَا سَبْعِينَ أَلْفًا فِي طَاعَةِ رَبِّنَا حَتَّى رَضِيَ عَنَّا، فَقَالَ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ: أَمَا وَاللَّهِ إِنَّ اللَّهَ لِيَعْلَمُ مِنِّي الصِّدْقَ وَلَوْ أَمَرَنِي مُحَمَّدٌ أَنْ أَقْتُلَ نَفْسِي لَفَعَلْتُ، فَأَنْزَلَ اللَّهُ فِي شَأْنِ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ﴾ (٣) . وَقَالَ مُجَاهِدٌ وَالشَّعْبِيُّ: نَزَلَتْ فِي بِشْرٍ الْمُنَافِقِ وَالْيَهُودِيِّ اللَّذَيْنِ اخْتَصَمَا إِلَى عُمَرَ ﵁ (٤) . قَوْلُهُ تَعَالَى: ﴿فَلَا﴾ أَيْ: لَيْسَ الْأَمْرُ كَمَا يَزْعُمُونَ أَنَّهُمْ مُؤْمِنُونَ ثُمَّ لَا يَرْضَوْنَ بِحُكْمِكَ، ثُمَّ اسْتَأْنَفَ

(١) الشراج: مجاري الماء من الحرار إلى السهل واحدها شرج، والحرة: أرض ذات حجارة سود، وفي المدينة عدد منها. (٢) أخرجه البخاري في المساقاة، باب سكر الأنهار: ٥ / ٣٤، وفي الصلح: ٥ / ٣٠٩ - ٣١٠، ومسلم في الفضائل، باب وجوب اتباعه ﷺ، برقم (٢٣٥٧) : ٤ / ١٨٢٩، ١٨٣، والمصنف في شرح السنة: ٨ / ٢٨٣ - ٢٨٤. وانظر: فتح الباري: ٥ / ٣٤. (٣) حكى الواحدي وشيخه الثعلبي والمهدوي أنها نزلت في حاطب بن أبي بلتعة ومستندهم ما أخرجه ابن أبي حاتم مرسلا بسند قوي وتعقب بأن حاطبا وإن كان بدريا - فقد جاء في بعض الروايات: أن رجلا من الأنصار شهد بدرا - لكنه من المهاجرين. وأما بقية القصة ومرورهم على اليهودي فقد ذكرها الثعلبي بغير إسناد، انظر: فتح الباري: ٥ / ٣٥ - ٣٦. (٤) ذكر الحافظ ابن كثير أثرا في قصة المنافق واليهودي اللذين اختصما إلى النبي ﷺ ثم إلى عمر وقتل عمر للمنافق - وقال: غريب جدا أخرجه ابن أبي حاتم. انظر: تفسير ابن كثير: ١ / ٥٢٢.