Tafsir al-Baghawi - Al-Baghawi - (2/287)

Tafsir al-BaghawiAl-Baghawi

ibn Muhammad al-Saffar informed us; Ahmad ibn Mansur al-Ramadi narrated to us; Abd al-Razzaq narrated to us; Ma'mar narrated to us, from al-Zuhri, from Humayd ibn Abd al-Rahman, from his mother Umm Kulthum bint Uqbah—who was among the earliest women to emigrate—who said: I heard the Messenger of Allah, peace and blessings be upon him, say: “He is not a liar who reconciles between people, speaking good or conveying good.” (1)

His saying, Exalted is He: “And whoever does that”—that is, the things He has mentioned—“seeking Allah’s pleasure,” meaning, seeking His approval, “We shall give him,” in the Hereafter, “a tremendous reward.” Abu ‘Amr and Hamzah recited it as “He will give him,” in the third person, meaning that Allah will give him; the others recited it in the first-person plural.

“Whoever opposes the Messenger after guidance has become clear to him and follows a way other than that of the believers, We shall leave him to that which he has chosen and burn him in Hell—what an evil destination! (115) Indeed, Allah does not forgive that partners be associated with Him, but He forgives anything less than that for whomever He wills. Whoever associates partners with Allah has certainly strayed far astray. (116)”

His saying, Exalted is He: “Whoever opposes the Messenger”: this was revealed concerning Tu'mah ibn Ubayriq. When his theft was exposed, he feared that his hand would be cut off and that he would be disgraced. He therefore fled to Mecca and apostatized from the religion. Thus, He says: “Whoever opposes the Messenger,” meaning, whoever contradicts him, “after guidance has become clear to him”—namely, monotheism and the prescribed legal penalties—“and follows a way other than that of the believers,” [that is, other than the path of the believers; “We shall leave him,” meaning, We shall abandon him in the Hereafter] (2) 96/b to that which he has chosen in this world, “and burn him in Hell—what an evil destination!”

It is related that Tu'mah ibn Ubayriq lodged with a man of Banu Sulaym, one of the people of Mecca, named al-Hajjaj ibn Ilat. He broke into his house, but a stone fell upon him, and he was unable either to enter or to get out until morning. He was seized to be killed, but some of them said, “Let him go, for he has sought your protection.” So they released him and expelled him from Mecca. He then set out with merchants from Quda'ah toward Syria. When they stopped at a campsite, he stole some of their belongings and fled. They pursued him, seized him, and pelted him with stones until they killed him. Thus, those stones became his grave.

It is also said that he boarded a ship bound for Jeddah, stole a purse containing dinars aboard it, and was seized and thrown into the sea. It is further said that he settled in the lava-field of Banu Sulaym and worshipped an idol until he died. Thereupon Allah, Exalted is He, revealed concerning him: “Indeed, Allah does not forgive that partners be associated with Him, but He forgives anything less than that for whomever He wills. Whoever associates partners with Allah has certainly strayed far astray”—that is, he has departed from the path and been deprived of every good. Al-Dahhak narrated from Ibn Abbas, may Allah be pleased with him, that... (3)

(1) Recorded by al-Bukhari in Kitab al-Sulh, chapter: “One who reconciles people is not a liar,” 5:299; Muslim in Kitab al-Birr wa al-Silah, chapter on the prohibition of lying and clarification of what is permitted thereof, no. 2606, 4:2011; and the compiler of Sharh al-Sunnah, 13:117. (2) This marks the end of the hadiths whose chains of transmission are omitted from manuscript copy (A). We indicated the beginning of this omission at folio 94b. (3) See Abu Hayyan, al-Bahr al-Muhit, 3:351. Ibn Hajar stated in al-Kafi al-Shaf, p. 49: “Its chain is disconnected.”

ابْنُ مُحَمَّدٍ الصَّفَّارُ، أَنَا أَحْمَدُ بْنُ مَنْصُورٍ الرَّمَادِيُّ، ثَنَا عَبْدُ الرَّزَّاقِ، ثَنَا مَعْمَرٌ، عَنْ الزُّهْرِيِّ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أُمِّهِ أُمِّ كُلْثُومٍ بِنْتِ عُقْبَةَ، وَكَانَتْ مِنَ الْمُهَاجِرَاتِ الْأُوَلِ، قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "لَيْسَ بِالْكَذَّابِ مَنْ أَصْلَحَ بَيْنَ النَّاسِ فَقَالَ خَيْرًا أَوْ نَمَى خَيْرًا" (١) . قَوْلُهُ تَعَالَى: ﴿وَمَنْ يَفْعَلْ ذَلِكَ﴾ أَيْ: هَذِهِ الْأَشْيَاءَ الَّتِي ذَكَرَهَا، ﴿ابْتِغَاءَ مَرْضَاةِ اللَّهِ﴾ أَيْ: طَلَبَ رِضَاهُ، ﴿فَسَوْفَ نُؤْتِيهِ﴾ فِي الْآخِرَةِ، ﴿أَجْرًا عَظِيمًا﴾ قَرَأَ أَبُو عَمْرٍو وَحَمْزَةُ ﴿يُؤْتِيهِ﴾ بِالْيَاءِ، يَعْنِي: يُؤْتِيهِ اللَّهُ، وَقَرَأَ الْآخَرُونَ بِالنُّونِ. ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا (١١٥) إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (١١٦) ﴾ قَوْلُهُ تَعَالَى: ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ﴾ نَزَلَتْ فِي طُعْمَةَ بْنِ أُبَيْرِقٍ وَذَلِكَ أَنَّهُ لَمَّا ظَهَرَتْ عَلَيْهِ السَّرِقَةُ خَافَ عَلَى نَفْسِهِ مِنْ قَطْعِ الْيَدِ وَالْفَضِيحَةِ، فَهَرَبَ إِلَى مَكَّةَ وَارْتَدَّ عَنِ الدِّينِ، فَقَالَ تَعَالَى: ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ﴾ أَيْ: يُخَالِفُهُ، ﴿مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى﴾ التَّوْحِيدُ وَالْحُدُودُ ﴿وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ﴾ [أَيْ: غَيْرَ طَرِيقِ الْمُؤْمِنِينَ ﴿نُوَلِّهِ مَا تَوَلَّى﴾ أَيْ: نَكِلْهُ في الآخرة] (٢) ٩٦/ب إِلَى مَا تَوَلَّى فِي الدُّنْيَا، ﴿وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾ رُوِيَ أَنَّ طُعْمَةَ بْنَ أُبَيْرِقٍ نَزَلَ عَلَى رَجُلٍ مِنْ بَنِي سَلِيمٍ مِنْ أَهْلِ مَكَّةَ يُقَالُ لَهُ الْحَجَّاجُ بْنُ عُلَاطٍ، فَنَقَّبَ بَيْتَهُ فَسَقَطَ عَلَيْهِ حَجَرٌ فَلَمْ يَسْتَطِعْ أَنْ يَدْخُلَ وَلَا أَنْ يَخْرُجَ حَتَّى أَصْبَحَ، فَأُخِذَ لِيُقْتَلَ، فَقَالَ بَعْضُهُمْ: دَعَوْهُ فَإِنَّهُ قَدْ لَجَأَ إِلَيْكُمْ فَتَرَكُوهُ فَأَخْرَجُوهُ مِنْ مَكَّةَ، فَخَرَجَ مَعَ تُجَّارٍ مِنْ قُضَاعَةَ نَحْوَ الشَّامِ، فَنَزَلُوا مَنْزِلًا فَسَرَقَ بَعْضَ مَتَاعِهِمْ وَهَرَبَ، فَطَلَبُوهُ وَأَخَذُوهُ وَرَمَوْهُ بِالْحِجَارَةِ حَتَّى قَتَلُوهُ، فَصَارَ قَبْرُهُ تِلْكَ الْحِجَارَةَ، وَقِيلَ: إِنَّهُ رَكِبَ سَفِينَةً إِلَى جَدَّةَ فَسَرَقَ فِيهَا كِيسًا فِيهِ دَنَانِيرُ فَأُخِذَ، فَأُلْقِيَ فِي الْبَحْرِ، وَقِيلَ: إِنَّهُ نَزَلَ فِي حُرَّةِ بَنِي سَلِيمٍ وَكَانَ يَعْبُدُ صَنَمًا إِلَى أَنْ مَاتَ فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا﴾ أَيْ: ذَهَبَ عَنِ الطَّرِيقِ وَحُرِمَ الْخَيْرَ كُلَّهُ، وَقَالَ الضَّحَّاكُ عَنِ ابْنِ عَبَّاسٍ ﵄ (٣) إِنَّ

(١) أخرجه البخاري في الصلح، باب ليس الكاذب الذي يصلح بين الناس: ٥ / ٢٩٩، ومسلم في البر والصلة، باب تحريم الكذب وبيان المباح منه برقم (٢٦٠٦) : ٤ / ٢٠١١، والمصنف في شرح السنة: ١٣ / ١١٧. (٢) إلى هنا تنتهي الأحاديث التي سقط إسنادها من نسخة (أ) ، وقد أشرنا لبداية ذلك في الورقة (٩٤ / ب) . (٣) انظر: البحر المحيط لأبي حيان ٣ / ٣٥١، قال ابن حجر في الكافي الشاف ص (٤٩) : وهو منقطع.