Tafsir al-Baghawi - Al-Baghawi - (3/57)

Tafsir al-BaghawiAl-Baghawi

indeed, I am the first to revive Your command after they had caused it to die.” So Allah, the Exalted, revealed [107/A]:

“O Messenger, let not those who hasten into disbelief grieve you.” (1)

Abu al-Hasan al-Sarakhsī informed us; Zāhir ibn Ahmad related to us; Abu Ishaq al-Hashimi related to us; Abu Mus'ab related to us from Malik, from Nafi', from Abdullah ibn Umar, may Allah be pleased with him, who said: The Jews came to the Messenger of Allah, peace and blessings be upon him, and told him that a man and a woman among them had committed adultery. The Messenger of Allah, peace and blessings be upon him, asked them, “What do you find in the Torah regarding stoning?” They replied, “We expose them publicly and flog them.” Abdullah ibn Salam said, “[You have lied.] (2) It contains the verse concerning stoning.”

They then brought the Torah and opened it. One of them placed his hand over the verse concerning stoning and read what came before it and what came after it. Abdullah said to him, “Remove your hand.” When he removed it, the verse concerning stoning was there. They said, “He has spoken the truth, O Muhammad: it contains the verse concerning stoning.” The Messenger of Allah, peace and blessings be upon him, then ordered that they be stoned. Abdullah ibn Umar said, “I saw the man bending over the woman, shielding her from the stones.” (3)

It has also been said that the reason this verse was revealed was the matter of retaliation. The Banu al-Nadir held a position of superiority over the Banu Qurayzah, so the Banu Qurayzah said: “O Muhammad, the Banu al-Nadir are our brothers; our father is one, our religion is one, and our Prophet is one. Whenever they killed one of us, they did not execute anyone in retaliation, but paid us blood money of seventy loads of dates. Yet whenever we killed one of them, they executed the killer and exacted from us double that amount: one hundred and forty loads of dates. If the slain person was a woman, they killed one of our men for her; for one of their men, they killed two of our men; and for one of their slaves, they killed one of our free men. The compensation for our injuries was assessed at twice the rate of theirs. So judge between us and them.” Thereupon Allah, the Exalted, revealed this verse. (4)

The first account is more sound, since the verse concerns stoning.

Regarding His words, “And among those who are Jews are avid listeners to falsehood”: it has been said that the preposition means “to”; and it has been said that it denotes purpose—that is, they listen in order to fabricate lies against you. The preposition in His words, “for another people who have not come to you,” means “for the sake of another people who have not come to you”—namely, the people of Khaybar. “They distort words from their proper places”: kalim is the plural of kalimah (word). (5) “After they have been put in their proper places”: the singular pronoun is used in accordance with the grammatical form of kalim. “They say, ‘If you are given this, then accept it’”: that is, [if] (6) you are given a legal ruling

(1) See: al-Tabari, Tafsir, 6:232; al-Durr al-Manthur, 3:78; Ibn Kathir, 2:60-61. (2) Omitted in manuscript B. (3) Recorded by al-Bukhari in al-Manaqib, chapter: “They recognize him as they recognize their own sons...,” 6:631; and also in al-Tafsir and al-Tawhid, whose wording is cited here. It was also recorded by Muslim in al-Hudud, chapter: “The stoning of the Jews, the protected non-Muslim subjects, for adultery,” no. 1699, 3:1326. (4) See: al-Tabari, Tafsir, 6:243; al-Durr al-Manthur, 3:78; Ibn Kathir, 2:61-62. (5) Added from manuscript B. (6) Manuscript B reads: “because.”

إِنِّي أَوَّلُ مَنْ أَحْيَا أَمْرَكَ إِذْ أماتوه، فأنزل ١٠٧\أاللَّهُ ﷿ ﴿يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ﴾ (١) . أَخْبَرَنَا أَبُو الْحَسَنِ السَّرَخْسِيُّ أَنَا زَاهِرُ بْنُ أَحْمَدَ أَنَا أَبُو إِسْحَاقَ الْهَاشِمِيُّ أَنَا أَبُو مُصْعَبٍ عَنْ مَالِكٍ عَنْ نَافِعٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ﵃ قَالَ: إِنَّ الْيَهُودَ جَاءُوا إِلَى رَسُولِ اللَّهِ ﷺ فَذَكَرُوا لَهُ أَنَّ رَجُلًا مِنْهُمْ وَامْرَأَةً زَنَيَا، فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: "مَا تَجِدُونَ فِي التَّوْرَاةِ فِي شَأْنِ الرَّجْمِ؟ " فَقَالُوا: نَفْضَحُهُمْ وَيُجْلَدُونَ، قَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ: [كَذَبْتُمْ] (٢) إِنَّ فِيهَا لَآيَةَ الرَّجْمِ، فَأَتَوْا بِالتَّوْرَاةِ فَنَشَرُوهَا فَوَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ فَقَرَأَ مَا قَبْلَهَا وَمَا بَعْدَهَا، فَقَالَ لَهُ عَبْدُ اللَّهِ: ارْفَعْ يَدَكَ، فَرَفَعَ يَدَهُ فَإِذَا فِيهَا آيَةُ الرَّجْمِ، قَالُوا: صَدَقَ يَا مُحَمَّدُ فِيهَا آيَةُ الرَّجْمِ، فَأَمَرَ بِهِمَا رَسُولُ اللَّهِ ﷺ فَرُجِمَا، فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: فَرَأَيْتُ الرَّجُلَ يَحْنِي عَلَى الْمَرْأَةِ يَقِيهَا الْحِجَارَةَ (٣) . وَقِيلَ: سَبَبُ نُزُولِ هَذِهِ الْآيَةِ الْقِصَاصُ، وَذَلِكَ أَنَّ بَنِي النَّضِيرِ كَانَ لَهُمْ فَضْلٌ عَلَى بَنِي قُرَيْظَةَ فَقَالَ بَنُو قُرَيْظَةَ: يَا مُحَمَّدُ إِخْوَانُنَا بَنُو النَّضِيرِ وَأَبُونَا وَاحِدٌ وَدِينُنَا وَاحِدٌ وَنَبِيُّنَا وَاحِدٌ، إِذَا قَتَلُوا مِنَّا قَتِيلًا وَاحِدًا لَمْ يُقِيدُونَا وَأَعْطَوْنَا دِيَتَهُ سَبْعِينَ وَسْقًا مِنْ تَمْرٍ، وَإِذَا قَتَلْنَا مِنْهُمْ قَتَلُوا الْقَاتِلَ وَأَخَذُوا مِنَّا الضِّعْفَ مِائَةً وَأَرْبَعِينَ وَسْقًا مِنْ تَمْرٍ، وَإِنْ كَانَ الْقَتِيلُ امْرَأَةً قَتَلُوا بِهَا الرَّجُلَ مِنَّا وَبِالرَّجُلِ مِنْهُمُ الرَّجُلَيْنِ مِنَّا، وَبِالْعَبْدِ الْحُرَّ مِنَّا، وَجَرَاحَتُنَا عَلَى التَّضْعِيفِ مِنْ جِرَاحَاتِهِمْ، فَاقْضِ بَيْنَنَا وَبَيْنَهُمْ، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ (٤) . وَالْأَوَّلُ أَصَحُّ لِأَنَّ الْآيَةَ فِي الرَّجْمِ. قَوْلُهُ: ﴿وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ﴾ قِيلَ: اللَّامُ بِمَعْنَى إِلَى، وَقِيلَ: هِيَ لَامُ كَيْ، أَيْ: يَسْمَعُونَ لِكَيْ يَكْذِبُوا عَلَيْكَ، وَاللَّامُ فِي قَوْلِهِ: ﴿لِقَوْمٍ﴾ أَيْ: لِأَجْلِ قَوْمٍ ﴿آخَرِينَ لَمْ يَأْتُوكَ﴾ وَهُمْ أَهْلُ خَيْبَرَ، ﴿يُحَرِّفُونَ الْكَلِمَ﴾ [جَمْعُ كَلِمَةٍ] (٥) ﴿مِنْ بَعْدِ مَوَاضِعِهِ﴾ أَيْ: مِنْ بَعْدِ وَضْعِهِ مَوَاضِعَهُ، ذَكَرَ الْكِنَايَةَ رَدًّا عَلَى لَفْظِ الْكَلِمِ، ﴿يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ﴾ أَيْ: [إِنْ] (٦) أَفْتَاكُمْ

(١) انظر: تفسير الطبري: ٦ / ٢٣٢، الدر المنثور: ٣ / ٧٨، ابن كثير: ٢ / ٦٠-٦١. (٢) ساقط في ب. (٣) أخرجه البخاري في المناقب، باب "يعرفونه كما يعرفون أبناءهم ... " ٦ / ٦٣١، وفي التفسير والتوحيد، واللفظ له، وأخرجه مسلم في الحدود، باب رجم اليهود، أهل الذمة في الزنا، برقم (١٦٩٩) : ٣ / ١٣٢٦. (٤) انظر: تفسير الطبري: ٦ / ٢٤٣، الدر المنثور: ٣ / ٧٨، ابن كثير: ٢ / ٦١-٦٢. (٥) زيادة من "ب". (٦) في ب "من أجل أن".