Tafsir al-Baghawi - Al-Baghawi - (2/309)

Tafsir al-BaghawiAl-Baghawi

Surah al-An‘am (1), where He says: “And upon those who were Jews We prohibited every animal with an undivided hoof” (Al-An‘am 6:146).

The construction of the verse is: So, because of the wrongdoing of those who were Jews—namely, what we have mentioned—and because of their hindering themselves and others greatly from the way of Allah, that is, from the religion of Allah.

“And for their taking of usury, though they had been forbidden it, and for consuming people’s wealth wrongfully. And We have prepared for the disbelievers among them a painful punishment. (161) But those firmly grounded in knowledge among them, and the believers, believe in what has been revealed to you and what was revealed before you; and those who establish prayer, give zakah, and believe in Allah and the Last Day—We shall give them a tremendous reward. (162)”

“And for their taking of usury, though they had been forbidden it”—in the Torah—“and for consuming people’s wealth wrongfully,” through bribes in legal judgments and the gains they took from their common people. We punished them by prohibiting wholesome things for them. Thus, whenever they committed a major sin, something from the wholesome things that had been lawful to them was forbidden to them. Allah, Most High, says: “That is how We recompensed them for their transgression; and indeed, We are truthful” (Al-An‘am 6:146). “And We have prepared for the disbelievers among them a painful punishment.”

“But those firmly grounded in knowledge among them”: that is, not all the People of the Book possess this description. Rather, those among them who are firmly grounded and well advanced in knowledge, people of insight—by this He means those Jewish scholars who embraced Islam, such as Abdullah ibn Salam and his companions. “And the believers,” meaning the Emigrants and the Helpers, “believe in what has been revealed to you,” meaning the Quran, “and what was revealed before you,” meaning all the other revealed scriptures. “And those who establish prayer”: they differed regarding the reason for its accusative form. It was related from Aishah 99/b and Aban ibn Uthman that it was a scribal error, and that it should have been written, “and those who establish prayer.” Likewise, His words in Surah al-Ma’idah: “Indeed, those who believe, those who are Jews, and the Sabians” (Al-Ma’idah 5:62), and His words: “Indeed, these two are magicians” (Ta-Ha 20:63). They said: This was an error on the part of the scribe (2).

(1) See the forthcoming interpretation of the verse in Surat al-An'am. (2) Imam Ibn Jarir al-Tabari, may Allah have mercy on him, refuted this view on several grounds, stating: “Had this been a scribal error, it would necessarily have appeared in all the codices except our codex, which was written for us by the scribe who allegedly erred in his writing. Moreover, the agreement of our codex and Ubayy's codex on this point proves that what appears in our codex is correct, not erroneous. Furthermore, had it been an error in the written form, the Companions of the Messenger of Allah, from whom the Quran was received, would not have taught it to the Muslims they instructed in an ungrammatical manner; rather, they would have corrected it verbally and taught it to the community in its proper form. The fact that all Muslims have transmitted it in recitation exactly as it is written is the clearest proof of its soundness and correctness, and that the scribe had no part in it.” Tafsir al-Tabari, 9:397-398, with Shaykh Shakir's annotations. See also al-Itqan by al-Suyuti, 2:320-321, ed. Muhammad Abu al-Fadl Ibrahim.

سُورَةِ الْأَنْعَامِ (١) ، فَقَالَ: "وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ" (الْأَنْعَامِ -١٤٦) . وَنَظْمُ الْآيَةِ: فَبِظُلْمٍ مِنَ الَّذِينَ هَادَوْا وَهُوَ مَا ذَكَرْنَا، ﴿وَبِصَدِّهِمْ﴾ وَبِصَرْفِهِمْ أَنْفُسَهُمْ وَغَيْرَهُمْ، ﴿عَنْ سَبِيلِ اللَّهِ كَثِيرًا﴾ أَيْ: عَنْ دِينِ اللَّهِ صدًا كَثِيرًا. ﴿وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا (١٦١) لَكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَالْمُقِيمِينَ الصَّلَاةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (١٦٢) ﴾ ﴿وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ﴾ فِي التَّوْرَاةِ ﴿وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ﴾ مِنَ الرِّشَا فِي الْحُكْمِ، وَالْمَآكِلُ الَّتِي يُصِيبُونَهَا مِنْ عَوَامِّهِمْ، عَاقَبْنَاهُمْ بِأَنْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ، فَكَانُوا كُلَّمَا ارْتَكَبُوا كَبِيرَةً حُرِّمَ عَلَيْهِمْ شَيْءٌ مِنَ الطَّيِّبَاتِ الَّتِي كَانَتْ حَلَالًا لَهُمْ، قَالَ اللَّهُ تَعَالَى: "ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ" (الْأَنْعَامِ -١٤٦) ، ﴿وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا﴾ ﴿لَكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ﴾ يَعْنِي: لَيْسَ كُلُّ أَهْلِ الْكِتَابِ بِهَذِهِ الصِّفَةِ، لَكِنِ الرَّاسِخُونَ الْبَالِغُونَ فِي الْعِلْمِ أُولُو الْبَصَائِرِ مِنْهُمْ، وَأَرَادَ بِهِ الَّذِينَ أَسْلَمُوا مِنْ عُلَمَاءِ الْيَهُودِ مِثْلَ عَبْدِ اللَّهِ بْنِ سَلَامٍ وَأَصْحَابِهِ، ﴿وَالْمُؤْمِنُونَ﴾ يَعْنِي: الْمُهَاجِرُونَ وَالْأَنْصَارُ، ﴿يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ﴾ يَعْنِي: الْقُرْآنَ، ﴿وَمَا أُنْزِلَ مِنْ قَبْلِكَ﴾ يَعْنِي: سَائِرَ الْكُتُبِ الْمُنَزَّلَةِ، ﴿وَالْمُقِيمِينَ الصَّلَاةَ﴾ اخْتَلَفُوا فِي وَجْهِ انْتِصَابِهِ، فَحُكِيَ عن عائشة ٩٩/ب ﵂ وَأَبَانَ بْنِ عُثْمَانَ: أَنَّهُ غلط من الكاتب يَنْبَغِي أَنْ يُكْتَبَ وَالْمُقِيمُونَ الصَّلَاةَ وَكَذَلِكَ قَوْلُهُ فِي سُورَةِ الْمَائِدَةِ "إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ" (الْمَائِدَةِ -٦٢) ، وَقَوْلُهُ "إِنْ هَذَانِ لَسَاحِرَانِ" (طه -٦٣) قَالُوا: ذَلِكَ خَطَأٌ مِنَ الْكَاتِبِ (٢) .

(١) انظر فيما سيأتي تفسير الآية في سورة الأنعام. (٢) ردّ الإمام ابن جرير الطبري ﵀ هذا القول من وجوه عديدة، فقال: "لو كان ذلك خطأ من الكاتب لكان الواجب أن يكون في كل المصاحف غير مصحفنا الذي كتبه لنا الكاتب الذي أخطأ في كتابه وفي اتفاق مصحفنا ومصحف أبي في ذلك ما يدل على أن الذي في مصحفنا من ذلك صواب غير خطأ. مع أن ذلك لو كان خطأ من جهة الخط لم يكن الذين أخذ عنهم القرآن من أصحاب رسول الله ﷺ يعلّمون من علّموا ذلك من المسلمين على وجه اللحن، ولأصلحوه بألسنتهم ولقنوه الأمة تعليما على وجه الصواب. وفي نقل المسلمين جميعا ذلك قراءة على ما هو به في الخط مرسوما أدل الدليل على صحة ذلك وصوابه، وأن لا صنع في ذلك للكاتب" تفسير الطبري: ٩ / ٣٩٧ - ٣٩٨ بتعليق الشيخ شاكر. وانظر: الاتقان للسيوطي: ٢ / ٣٢٠ - ٣٢١ بتحقيق محمد أبي الفضل إبراهيم.