Tafsir al-Baghawi - Al-Baghawi - (3/12)

Tafsir al-BaghawiAl-Baghawi

another, “Attached”; on another, “Blood Money”; and one was left blank, with nothing written on it. Whenever they wished to undertake something—such as a journey, marriage, circumcision, or otherwise—or disputed a person’s lineage, or differed over liability for blood money, they would go to Hubal, the greatest of Quraysh’s idols in Makkah. They would bring one hundred dirhams and give them to the custodian of the arrows, so that he might cast them. They would say, “O our god, we intend such-and-such.” If “Yes” came out, they would proceed; but if “No” came out, they would not do it for a year, after which they would return to the arrows a second time.

When they cast the arrows to determine lineage, if “From among you” came out, he was considered one of their own; if “From others” came out, he was considered an ally; and if “Attached” came out, he remained in his former status, having neither lineage nor alliance. When they differed concerning blood money, the one upon whom the “Blood Money” arrow came out bore the liability. If the blank arrow came out, they cast them again until one bearing an inscription came out. Allah, exalted is He, therefore forbade and prohibited this, saying: “That is grave disobedience.”

Sa‘id ibn Jubayr said: “The divining arrows were white pebbles with which they cast lots.” Mujahid said: “They were the dice of the Persians and Romans, with which they gambled.” Al-Sha‘bi and others said: “Divining arrows belonged to the Arabs, whereas dice belonged to the non-Arabs.” Sufyan ibn Waki‘ said: “They were chess.” It has been related to us that the Prophet, peace and blessings be upon him, said: “Bird-divination, pebble-casting, and omen-taking are forms of jibt (sorcery).” (1) What is meant by pebble-casting is casting with pebbles.

Abu Sa‘id al-Shurayhi informed us; Abu Ishaq al-Tha‘labi informed us; Ibn Fanjawayh informed us; Ibn al-Fadl al-Kindi informed us; al-Hasan ibn Dawud al-Khashshab informed us; Suwayd ibn Sa‘id informed us; Abu al-Mukhtar (2) informed us, from ‘Abd al-Malik ibn ‘Umayr, from Raja’ ibn Haywah, from Abu al-Darda’, who said: The Messenger of Allah, peace and blessings be upon him, said: “Whoever practices soothsaying, seeks decisions through divining arrows, or is turned back from his journey by an evil omen, will not look upon the lofty ranks of Paradise on the Day of Resurrection.” (3)

Allah, exalted is He, says: “Today those who disbelieve have despaired of your religion.” That is, they have despaired of your returning to their religion as disbelievers. For the disbelievers had hoped that the Muslims would return to their religion; but once Islam grew strong, they despaired. The verbs ya’isa and ayisa have the same meaning.

“So do not fear them; fear Me. Today I have perfected for you your religion, completed My favor upon you, and approved Islam as your religion.” This verse was revealed on a Friday, the Day of ‘Arafah, after the afternoon prayer during the Farewell Pilgrimage, while the Prophet, peace and blessings be upon him, was standing at ‘Arafat upon his camel, al-‘Adba’. Her upper foreleg nearly gave way under the weight of the revelation, and she knelt down.

(1) Narrated by Abu Dawud in al-Tibb, chapter: “On drawing lines and bird augury,” 5:373; by Ahmad in al-Musnad, 3:477 and 5:60; and by the author of Sharh al-Sunnah, 12:177. Al-Mundhiri attributed it to al-Nasai. Al-Nawawi said: “Its chain of transmission is sound.” See Fayd al-Qadir, 4:396. (2) In manuscript “B”: “Abu al-Mihyah.” He is Yahya ibn Yala al-Taymi, a trustworthy narrator of the eighth tier. (Al-Taqrib). (3) Al-Haythami attributed it to al-Tabarani in al-Awsat and said: “Its chain includes Muhammad ibn al-Hasan ibn Abi Yazid, who is a liar.” Majma al-Zawaid, 1:128. Abu Nuaym also narrated it in al-Hilyah, 5:174, and said: “It is an uncommon report from the narration of al-Thawri from Abd al-Malik; Muhammad ibn al-Hasan alone narrated it.”

وَاحِدٍ: مُلْصَقٌ، وَعَلَى وَاحِدٍ: الْعَقْلُ، وَوَاحِدٌ غُفْلٌ لَيْسَ عَلَيْهِ شَيْءٌ، فَكَانُوا إِذَا أَرَادُوا أَمْرًا مِنْ سَفَرٍ أَوْ نِكَاحٍ أَوْ خِتَانٍ أَوْ غَيْرِهِ، أَوْ تَدَارَءُوا فِي نَسَبٍ أَوِ اخْتَلَفُوا فِي تَحَمُّلِ عَقْلٍ جَاءُوا إِلَى هُبَلَ، وَكَانَ أَعْظَمَ أَصْنَامِ قُرَيْشٍ بِمَكَّةَ، وَجَاءُوا بِمِائَةِ دِرْهَمٍ فَأَعْطَوْهَا صَاحِبَ الْقِدَاحِ حَتَّى يُجِيلَ الْقِدَاحَ، وَيَقُولُونَ: يَا إِلَهَنَا إِنَّا أَرَدْنَا كَذَا وَكَذَا، فَإِنْ خَرَجَ نَعَمْ، فَعَلُوا، وَإِنْ خَرَجَ لَا لَمْ يَفْعَلُوا ذَلِكَ حَوْلًا ثُمَّ عَادُوا إِلَى الْقِدَاحِ ثَانِيَةً، فَإِذَا أَجَالُوا عَلَى نَسَبٍ، فَإِنْ خَرَجَ مِنْكُمْ كَانَ وَسَطًا مِنْهُمْ، وَإِنْ خَرَجَ مِنْ غَيْرِكُمْ كَانَ حَلِيفًا، وَإِنْ خَرَجَ مُلْصَقٌ كَانَ عَلَى مَنْزِلَتِهِ لَا نَسَبَ لَهُ وَلَا حِلْفَ، وَإِذَا اخْتَلَفُوا فِي عَقْلٍ فَمَنْ خَرَجَ عَلَيْهِ قَدَحُ الْعَقْلِ حَمَلَهُ، وَإِنْ خَرَجَ الْغُفْلُ أَجَالُوا ثَانِيًا حَتَّى يَخْرُجَ الْمَكْتُوبُ، فَنَهَى اللَّهُ ﷿ عَنْ ذَلِكَ وَحَرَّمَهُ، وَقَالَ: ﴿ذَلِكُمْ فِسْقٌ﴾ قَالَ سَعِيدُ بْنُ جُبَيْرٍ: الْأَزْلَامُ حَصًى بِيضٌ كَانُوا يَضْرِبُونَ بِهَا، وَقَالَ مُجَاهِدٍ: هِيَ كِعَابُ فَارِسَ وَالرُّومِ الَّتِي يَتَقَامَرُونَ بِهَا، وَقَالَ الشَّعْبِيُّ وَغَيْرُهُ: الْأَزْلَامُ لِلْعَرَبِ، وَالْكِعَابُ لِلْعَجَمِ، وَقَالَ سُفْيَانُ بْنُ وَكِيعٍ: هِيَ الشِّطْرَنْجُ، وَرُوِّينَا أَنَّ النَّبِيَّ ﷺ قَالَ: "الْعِيَافَةُ وَالطَّرْقُ وَالطِّيَرَةُ مِنَ الْجِبْتِ" (١) وَالْمُرَادُ مِنَ الطَّرْقِ: الضَّرْبُ بِالْحَصَى. أَخْبَرَنَا أَبُو سَعِيدٍ الشُّرَيْحِيُّ أَخْبَرَنَا أَبُو إِسْحَاقَ الثَّعْلَبِيُّ أَنَا ابْنُ فَنْجَوَيْهِ أَنَا ابْنُ الْفَضْلِ الْكِنْدِيُّ أَخْبَرَنَا الْحَسَنُ بْنُ دَاوُدَ الْخَشَّابُ أَنَا سُوَيْدُ بْنُ سَعِيدٍ أَنَا [أَبُو الْمُخْتَارِ] (٢) عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ رَجَاءِ بْنِ حَيْوَةَ عَنْ أَبِي الدَّرْدَاءِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَنْ تَكَهَّنَ أَوِ اسْتَقْسَمَ أَوْ تَطَيَّرَ طِيَرَةً تَرُدُّهُ عَنْ سَفَرِهِ لَمْ يَنْظُرْ إلى الدرجات العلى مِنَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ" (٣) . قَوْلُهُ ﷿: ﴿الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ﴾ يَعْنِي: أَنْ تَرْجِعُوا إِلَى دِينِهِمْ كُفَّارًا، وَذَلِكَ أَنَّ الْكُفَّارَ كَانُوا يَطْمَعُونَ فِي عَوْدِ الْمُسْلِمِينَ إِلَى دِينِهِمْ فَلَمَّا قَوِيَ الْإِسْلَامُ يَئِسُوا، وَيَئِسَ وَأَيِسَ بِمَعْنًى وَاحِدٍ. ﴿فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾ نَزَلَتْ هَذِهِ الْآيَةُ يَوْمَ الْجُمُعَةِ، يَوْمَ عَرَفَةَ بَعْدَ الْعَصْرِ فِي حَجَّةِ الْوَدَاعِ، وَالنَّبِيُّ ﷺ وَاقِفٌ بِعَرَفَاتٍ عَلَى نَاقَتِهِ الْعَضْبَاءِ، فَكَادَتْ عَضُدُ النَّاقَةِ تَنْدَقُّ مِنْ ثِقَلِهَا فَبَرَكَتْ.

(١) أخرجه أبو داود في الطب، باب في الخط وزجر الطير: ٥ / ٣٧٣، وأحمد في المسند: ٣ / ٤٧٧، ٥ / ٦٠، والمصنف في شرح السنة: ١٢ / ١٧٧. وعزاه المنذري للنسائي. قال النووي: إسناده حسن. انظر: فيض القدير: ٤ / ٣٩٦. (٢) في "ب": (أبو المحياة) . وهو يحيى بن يعلى التيمي، ثقة من الثامنة. (التقريب) . (٣) عزاه الهيثمي للطبراني في الأوسط، وقال: فيه محمد بن الحسن بن أبي يزيد، وهو كذاب. مجمع الزوائد: ١ / ١٢٨. وأخرجه أبو نعيم في الحلية: ٥ / ١٧٤، وقال: غريب من حديث الثوري عن عبد الملك، تفرد به محمد بن الحسن.