The Cow — Verse 100

Proofs of Muhammad's ﷺ Prophethood Imam Abu Ja`far bin Jarir said that Allah's statement, وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَـتٍ بَيِّنَـتٍ (And indeed We have sent down to you manifest Ayat) means, "We have sent to you, O Muhammad, clear signs that testify to your prophethood." These Ayat are contained in the Book of Allah (Qur'an) which narrates the secrets of the knowledge that the Jews possess, which they hid, and the stories of their earlier generations. The Book of Allah also mentions the texts in the Books of the Jews that are known to only the rabbis and scholars, and the sections where they altered and distorted the rulings of the Tawrah. Since Allah mentioned all of this in His Book revealed to His Prophet Muhammad ﷺ, then this fact alone should be enough evidence for those who are truthful with themselves and who wish to avoid bringing themselves to destruction due to envy and transgression. Further human instict testifies to the truth that Muhammad was sent with and the clear signs that he brought which he did not learn or acquire from mankind. Ad-Dahhak said that Ibn `Abbas said that, وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَـتٍ بَيِّنَـتٍ (And indeed We have sent down to you manifest Ayat) means, "You recite and convey this Book to them day and night, although you are an Ummi (unlettered) who never read a book. Yet, you inform them of what they have (in their own Books). Allah stated that this fact should serve as an example, a clear sign and a proof against them, if they but knew." The Jews break Their Covenants When the Messenger of Allah ﷺ was sent and Allah reminded the Jews of the covenant that they had with Him, especially concerning Muhammad ﷺ , Malik bin As-Sayf said, "By Allah! Allah never made a covenant with us about Muhammad ﷺ, nor did He take a pledge from us at all." Allah then revealed, أَوَكُلَّمَا عَـهَدُواْ عَهْدًا نَّبَذَهُ فَرِيقٌ مِّنْهُم (Is it not (the case) that every time they make a covenant, some party among them throw it aside) Al-Hasan Al-Basri said that Allah's statement, بَلْ أَكْثَرُهُمْ لاَ يُؤْمِنُونَ (Nay! (the truth is:) most of them believe not) means, "There is not a promise that they make, but they break it and abandon it. They make a promise today and break it tomorrow." The Jews abandoned the Book of Allah and practiced Magic As-Suddi commented on, وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ (And when there came to them a Messenger from Allah (i.e. Muhammad ) confirming what was with them), "When Muhammad ﷺ came to them, they wanted to contradict and dispute with him using the Tawrah. However, the Tawrah and the Qur'an affirmed each other. So the Jews gave up on using the Torah, and took to the Book of Asaf, and the magic of Harut and Marut, which indeed did not conform to the Qur'an. Hence Allah's statement, كَأَنَّهُمْ لاَ يَعْلَمُونَ (As if they did not know!)." Also, Qatadah said that Allah's statement, كَأَنَّهُمْ لاَ يَعْلَمُونَ (As if they did not know!) means, "They knew the truth but abandoned it, hid it and denied the fact that they even had it." Magic existed before Sulayman (Solomon) As-Suddi said that Allah's statement, وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ (They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulayman) means, "`During the time of Prophet Solomon.' Beforehand, the devils used to ascend to heaven and eavesdrop on the conversations of the angels about what will occur on the earth regarding death, other incidents or unseen matters. They would convey this news to the soothsayers, and the soothsayers would in turn convey the news to the people. The people would believe what the soothsayers told them as being true. When the soothsayers trusted the devils, the devils started to lie to them and added other words to the true news that they heard, to the extent of adding seventy false words to each true word. The people recorded these words in some books. Soon after, the Children of Israel said that the Jinns know matters of the Unseen. When Solomon was sent as a Prophet, he collected these books in a box and buried it under his throne; any devil that dared get near the box was burned. Solomon said, `I will not hear of anyone who says that the devils know the Unseen, but I will cut off his head.' When Solomon died and the scholars who knew the truth about Solomon perished, there came another generation. To them, the devil materialized in the shape of a human and said to some of the Children of Israel, `Should I lead you to a treasure that you will never be able to use up' They said. `Yes.' He said, `Dig under this throne,' and he went with them and showed them Solomon's throne. They said to him, `Come closer.' He said, `No. I will wait for you here, and if you do not find the treasure then kill me. ' They dug and found the buried books, and Satan said to them, `Solomon only controlled the humans, devils and birds with this magic.' Thereafter, the news that Solomon was a sorcerer spread among the people, and the Children of Israel adopted these books. When Muhammad ﷺ came, they disputed with him relying on these books. Hence Allah's statement, وَمَا كَفَرَ سُلَيْمَـنُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ (Sulayman did not disbelieve, but the Shayatin (devils) disbelieved). The Story of Harut and Marut, and the Explanation that They were Angels Allah said, وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَـرُوتَ وَمَـرُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ (And such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife). There is a difference of opinion regarding this story. It was said that this Ayah denies that anything was sent down to the two angels, as Al-Qurtubi stated and then referred to the Ayah, وَمَا كَفَرَ سُلَيْمَـنُ (Sulayman did not disbelieve) saying, "The negation applies in both cases. Allah then said, وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ (But the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels). The Jews claimed that Gabriel and Michael brought magic down to the two angels, but Allah refuted this false claim." Also, Ibn Jarir reported, that Al-`Awfi said that Ibn `Abbas said about Allah's statement, وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ (And such things that came down at Babylon to the two angels) "Allah did not send magic down." Also, Ibn Jarir narrated that Ar-Rabi` bin Anas said about, وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ (And such things that came down to the two angels), "Allah did not send magic down to the them." Ibn Jarir commented, "This is the correct explanation for this Ayah. وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ (They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) meaning, magic. However, neither did Solomon disbelieve nor did Allah send magic with the two angels. The devils, on the other hand, disbelieved and taught magic to the people of the Babylon of Harut and Marut." Ibn Jarir continued; "If someone asks about explaining this Ayah in this manner, we say that, وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ (They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) means, magic. Solomon neither disbelieved nor did Allah send magic with the two angels. However, the devils disbelieved and taught magic to the people in the Babylon of Harut and Marut, meaning Gabriel and Michael, for Jewish sorcerers claimed that Allah sent magic by the words of Gabriel and Michael to Solomon, son of David. Allah denied this false claim and stated to His Prophet Muhammad ﷺ that Gabriel and Michael were not sent with magic. Allah also exonerated Solomon from practicing magic, which the devils taught to the people of Babylon by the hands of two men, Harut and Marut. Hence, Harut and Marut were two ordinary men (not angels or Gabriel or Michael)." These were the words of At-Tabari, and this explanation is not plausible. Many among the Salaf, said that Harut and Marut were angels who came down from heaven to earth and did what they did as the Ayah stated. To conform this opinion with the fact that the angels are immune from error, we say that Allah had eternal knowledge what these angels would do, just as He had eternal knowledge that Iblis would do as he did, while Allah refered to him being among the angels, وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لأَدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى (And (remember) when We said to the angels: "Prostrate yourselves before Adam." And they prostrated except Iblis (Satan), he refused) (20:116) and so forth. However, what Harut and Marut did was less evil than what Iblis, may Allah curse him, did. Al-Qurtubi reported this opinion from `Ali, Ibn Mas`ud, Ibn `Abbas, Ibn `Umar, Ka`b Al-Ahbar, As-Suddi and Al-Kalbi. Learning Magic is Kufr Allah said, وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ (But neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us).) Abu Ja`far Ar-Razi said that Ar-Rabi' bin Anas said that Qays bin `Abbad said that Ibn `Abbas said, "When someone came to the angels to learn magic, they would discourage him and say to him, `We are only a test, so do not fall into disbelief.' They had knowledge of what is good and evil and what constitutes belief or disbelief, and they thus knew that magic is a form of disbelief. When the person who came to learn magic still insisted on learning it, they commanded him to go to such and such place, where if he went, Satan would meet him and teach him magic. When this man would learn magic, the light (of faith) would depart him, and he would see it shining (and flying away) in the sky. He would then proclaim, `O my sorrow! Woe unto me! What should I do." Al-Hasan Al-Basri said that this Ayah means, "The angels were sent with magic, so that the people whom Allah willed would be tried and tested. Allah made them promise that they would not teach anyone until first proclaiming, `We are a test for you, do not fall into disbelief."' It was recorded by Ibn Abi Hatim. Also, Qatadah said, "Allah took their covenant to not teach anyone magic until they said, `We are a test. Therefore, do not fall in disbelief."' Also, As-Suddi said, "When a man would come to the two angels they would advise him, `Do not fall into disbelief. We are a test. ' When the man would ignore their advice, they would say, `Go to that pile of ashes and urinate on it.' When he would urinate on the ashes, a light, meaning the light of faith, would depart from him and would shine until it entered heaven. Then something black that appeared to be smoke would descend and enter his ears and the rest of his body, and this is Allah's anger. When he told the angels what happened, they would teach him magic. So Allah's statement, وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ (But neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us).) Sunayd said that Hajjaj said that Ibn Jurayj commented on this Ayah (2:102), "No one dares practice magic except a disbeliever. As for the Fitnah, it involves trials and freedom of choice."The scholars who stated that learning magic is disbelief relied on this Ayah for evidence. They also mentioned the Hadith that Abu Bakr Al-Bazzar recorded from `Abdullah, which states, «مَنْ أَتَى كَاهِنًا أَوْ سَاحِرًا فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ كَفَر بِمَا أُنْزِلَ عَلى مُحَمَّدٍصلى الله عليه وسلّم» (Whoever came to a soothsayer or a sorcerer and believed in what he said, will have disbelieved in what Allah revealed to Muhammad .) This Hadith has an authentic chain of narration and there are other Hadiths which support it. Causing a Separation between the Spouses is One of the Effects of Magic Allah said, فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ (And from these (angels) people learn that by which they cause separation between man and his wife,) This means, "The people learned magic from Harut and Marut and indulged in evil acts that included separating spouses, even though spouses are close to, and intimately associate with each other. This is the devil's work." Muslim recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said, «إِنَّ الشَّيْطَانَ لَيَضَعُ عَرْشَهُ عَلَى الْمَاءِ ثُمَّ يَبْعَثُ سَرَايَاهُ فِي النَّاسِ فَأَقْرَبُهُمْ عِنْدَهُ مَنْزِلَةً أَعْظَمُهُمْ عِنْدَهُ فِتْنَةً وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا زِلْتُ بِفُلَانٍ حَتَّى تَرَكْتُهُ وَهُوَ يَقُولُ كَذَا وَكَذَا، فَيَقُولُ إِبْلِيسُ: لَا وَاللهِ مَا صَنَعْتَ شَيْئًا، وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا تَرَكْتُهُ حَتّى فَرَّقْتُ بَيْنَهُ وَبَيْنَ أَهْلِهِ، قَالَ: فَيُقرِّبُهُ وَيُدْنِيهِ وَيَلْتَزِمُهُ وَيَقُولُ: نِعْمَ أَنْت» (Satan erects his throne on water and sends his emissaries among the people. The closest person to him is the person who causes the most Fitnah. One of them (a devil) would come to him and would say, `I kept inciting so-and-so, until he said such and such words.' Iblis says, `No, by Allah, you have not done much.' Another devil would come to him and would say, `I kept inciting so-and-so, until I separated between him and his wife.' Satan would draw him closer and embrace him, saying, `Yes, you did well.') Separation between a man and his wife occurs here because each spouse imagines that the other spouse is ugly or ill-mannered, etc. Allah's Appointed Term supercedes Everything Allah said, وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللَّهِ (But they could not thus harm anyone except by Allah's leave). Sufyan Ath-Thawri commented, "Except by Allah's appointed term." Further, Al-Hasan Al-Basri said that, وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللَّهِ (But they could not thus harm anyone except by Allah's leave) means, "Allah allows magicians to adversely affect whomever He wills and saves whomever He wills from them. Sorcerers never bring harm to anyone except by Allah's leave." Allah's statement, وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ (And they learn that which harms them and profits them not.) means, it harms their religion and does not have a benefit compared to its harm. وَلَقَدْ عَلِمُواْ لَمَنِ اشْتَرَاهُ مَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ (And indeed they knew that the buyers of it (magic) would have no (Khalaq) share in the Hereafter.) meaning, "The Jews who preferred magic over following the Messenger of Allah ﷺ knew that those who commit the same error shall have no Khalaq in the Hereafter." Ibn `Abbas, Mujahid and As-Suddi stated that `no Khalaq' means, `no share.' Allah then said, وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ وَمَا كَفَرَ سُلَيْمَـنُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَـرُوتَ وَمَـرُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ وَلَقَدْ عَلِمُواْ لَمَنِ اشْتَرَاهُ مَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ وَلَبِئْسَ مَا شَرَوْاْ بِهِ أَنفُسَهُمْ لَوْ كَانُواْ يَعْلَمُونَ - وَلَوْ أَنَّهُمْ ءَامَنُواْ واتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ لَّوْ كَانُواْ يَعْلَمُونَ (And how bad indeed was that for which they sold their own selves, if they but knew. And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!). Allah stated, o وَلَبِئْسَ (And how bad) meaning, what they preferred, magic, instead of faith and following the Messenger, if they but comprehend the advice. وَلَوْ أَنَّهُمْ ءَامَنُواْ واتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ (And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord,) meaning, "Had they believed in Allah and His Messenger and avoided the prohibitions, then Allah's reward for these good deeds would have been better for them than what they chose and preferred for themselves." Similarly, Allah said, وَقَالَ الَّذِينَ أُوتُواْ الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـلِحاً وَلاَ يُلَقَّاهَآ إِلاَّ الصَّـبِرُونَ (But those who had been given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except As-Sabirun (the patient in following the truth).") (28:80).

Why whenever they make a covenant with God that they will believe in the Prophet s when he appears or that they will not give assistance to the idolaters against the Prophet s does a party of them reject it? cast it away repudiating it this is the response to the clause beginning with kullamā the interrogative of rebuke. Nay bal indicates a transition but most of them are disbelievers.

Why, whenever they make a covenant, does a party of them reject itḍ Nay, but most of them are disbelievers.

Why, whenever they make a covenant, does a party of them reject itḍ Nay, but most of them are disbelievers.

And We have revealed to you clear proofs; and none disbelieves inthem except the wicked. Why whenever they make a covenant does a party of them reject itḍ Nay but most of them are disbelievers. One disbelieves in His clear signs only when one's eyes are blocked from perceiving and one's fate from God has already been determined as unfor- tunate. There is no sense in anyone who denies that day is day. Likewise there is no union for anyone who has not been assisted by lights and insights from the Real. Why whenever they made a covenant...: their predetermined fate sābiq al-taqdīr confounded them and their subsequent contrivances lāḥiq al-tadbīr broke their covenant. God prevails over His affair.

And We have revealed to you clear proofs; and none disbelieves inthem except the wicked. Why whenever they make a covenant does a party of them reject itḍ Nay but most of them are disbelievers. One disbelieves in His clear signs only when one's eyes are blocked from perceiving and one's fate from God has already been determined as unfor- tunate. There is no sense in anyone who denies that day is day. Likewise there is no union for anyone who has not been assisted by lights and insights from the Real. Why whenever they made a covenant...: their predetermined fate sābiq al-taqdīr confounded them and their subsequent contrivances lāḥiq al-tadbīr broke their covenant. God prevails over His affair.

ما أقبح حال بني إسرائيل في نقضهم للعهود!! فكلما عاهدوا عهدًا طرح ذلك العهد فريق منهم، ونقضوه، فتراهم يُبْرِمون العهد اليوم وينقضونه غدًا، بل أكثرهم لا يصدِّقون بما جاء به نبي الله ورسوله محمد صلى الله عليه وسلم.

وقال مالك بن الصيف حين بعث رسول الله - صلى الله عليه وسلم - وذكرهم ما أخذ عليهم من الميثاق وما عهد إليهم في محمد - صلى الله عليه وسلم: والله ما عهد إلينا في محمد وما أخذ علينا ميثاقا أنزل الله تعالى "أوكلما عاهدوا عهدا نبذه فريق منهم" وقال الحسن البصري: في قوله "بل أكثرهم لا يؤمنون" قال نعم ليس في الأرض عهد يعاهدون عليه إلا نقضوه ونبذوه يعاهدون اليوم وينقضون غدا. وقال السدي: لا يؤمنون بما جاء به محمد - صلى الله عليه وسلم. وقال قتادة: نبذه فريق منهم أي نقضه فريق منهم. وقال ابن جرير أصل النبذ الطرح والإلقاء ومنه سمى اللقيط منبوذا ومنه سمى النبيذ وهو التمر والزبيب إذا طرحا في الماء. قال أبو الأسود الدؤلي: طرت إلى عنوانه فنبذته كنبذك نعلا أخلقت من نعالكا قلت فالقوم ذمهم الله بنبذهم العهود التي تقدم الله إليهم في التمسك بها والقيام بحقها ولهذا أعقبهم ذلك التكذيب بالرسول المبعوث إليهم وإلى الناس كافة الذي في كتبهم نعته وصفته وأخباره وقد أمروا فيها باتباعه وموأزرته ونصرته كما قال تعالى "الذين يتبعون الرسول النبي الأمي الذي يجدونه مكتوبا عندهم في التوراة والإنجيل الآية.

والهمزة في قوله ( أَوَكُلَّمَا ) للإِنكار ، والواو للعطف على محذوف يقتضيه المقام : أي أكفروا بالآيات البينات ، وكلما عاهدوا عهداً نبذه فرق منهم ، أي : طرحوه وانقضوه من النبذ وهو إلقاء الشئ وطرحه لقلة الاعتداد به ومنه سمي النبيذ وهو التمر والزبيب إذا طرحا في الماء وهو حقيقة في الأجرام وإسناده إلى العهد مجاز .والضمير في قوله : ( مِّنْهُم ) يعود لليهود الذين اشتهروا بنقض العهود وقوله : ( بَلْ أَكْثَرُهُمْ لاَ يُؤْمِنُونَ ) يفيد الترقي إلى الأغلظ فالأغلظ ، أي أن فريقاً منهم عرف بنقضه للعهد ، وأكثرهم عرف بكفره وجحده للحق .قال صاحب الكشاف ، واليهود موسومون بالغدر ونقض العهود ، وكم أخذ الله الميثاق منهم ومن آبائهم فنقضوا ، وكم عاهدوا رسول الله فلم يفوا ( الذين عَاهَدْتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَهُمْ لاَ يَتَّقُونَ ) وقال الرازي : " والمقصود من هذا الاستفهام الإِنكار وإعظام ما يقدمون عليه لأن مثل ذلك إذا قيل بهذا اللفظ كان أبلغ في التوبيخ والتبكيت . ودل بقوله : ( أَوَكُلَّمَا عَاهَدُواْ ) على عهد بعد عهد نبذوه ونقضوه ، بل يد على أن ذلك كالعادة منهم ، فكأنه - تعالى - أراد تسلية النبي صلى الله عليه وسلم عند كفرم بما أنزل عليه من الآيات ، بأن بين له أن ذلك ليس ببدع منهم ، بل هو سجيتهم وعادتهم وعادة سلفهم . . . "

القول في تأويل قوله تعالى : أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لا يُؤْمِنُونَ (100)قال أبوجعفر: اختلف أهل العربية في حكم " الواو " التي في قوله: (أو كلما عاهدوا عهدا). فقال بعض نحويي البصريين: هي" واو " تجعل مع حروف الاستفهام, وهي مثل " الفاء " في قوله: أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لا تَهْوَى أَنْفُسُكُمُ اسْتَكْبَرْتُمْ [البقرة: 87]، قال: وهما زائدتان في هذا الوجه, وهي مثل " الفاء " التي في قوله: فالله لتصنعن كذا وكذا, (77) وكقولك للرجل: " أفلا تقوم "؟ وإن شئت جعلت " الفاء " و " الواو " هاهنا حرف عطف.وقال بعض نحويي الكوفيين: هي حرف عطف أدخل عليها حرف الاستفهام.* * *والصواب في ذلك عندي من القولة أنها " واو " عطف، أدخلت عليها " ألف " الاستفهام, كأنه قال جل ثناؤه: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاسْمَعُوا قَالُوا سَمِعْنَا وَعَصَيْنَا ، (أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ) ثم أدخل " ألف " الاستفهام على " وكلما " فقال : (قَالُوا سَمِعْنَا وَعَصَيْنَا ) (أوكلما عاهدوا عهدا نبذه فريق منهم)وقد بينا فيما مضى أنه غير جائز أن يكون في كتاب الله حرف لا معنى له, (78) فأغنى ذلك عن إعادة البيان على فساد قول من زعم أن " الواو " و " الفاء " من قوله: (أو كلما) و (أفكلما) زائدتان لا معنى لهما.* * *وأما " العهد "، فإنه الميثاق الذي أعطته بنو إسرائيل ربهم ليعملن بما في التوراة مرة بعد أخرى, ثم نقض بعضهم ذلك مرة بعد أخرى. فوبخهم جل ذكره بما كان منهم من ذلك، وعير به أبناءهم إذ سلكوا منهاجهم في بعض ما كان جل ذكره أخذ عليهم بالإيمان به من أمر محمد صلى الله عليه وسلم من العهد والميثاق، فكفروا وجحدوا ما في التوراة من نعته وصفته, فقال تعالى ذكره: أو كلما عاهد اليهود من بني إسرائيل ربهم عهدا وأوثقوه ميثاقا، نبذه فريق منهم، فتركه ونقضه؟ كما:-1639 - حدثنا أبو كريب قال، حدثنا يونس بن بكير قال، حدثنا ابن إسحاق قال، حدثني محمد بن أبي محمد مولى زيد بن ثابت قال، حدثني سعيد بن جبير، أو عكرمة, عن ابن عباس قال: قال مالك بن الصيف - حين بعث رسول الله صلى الله عليه وسلم، وذكر ما أخذ عليهم من الميثاق، وما عهد الله إليهم فيه-: والله ما عهد إلينا في محمد صلى الله عليه وسلم، وما أخذ له علينا ميثاقا! فأنـزل الله جل ثناؤه: (أو كلما عاهدوا عهدا نبذه فريق منهم بل أكثرهم لا يؤمنون). (79)1640 - حدثنا ابن حميد قال، حدثنا سلمة قال، حدثنا محمد بن إسحاق قال، حدثني محمد بن أبي محمد مولى آل زيد بن ثابت، عن عكرمة مولى ابن عباس, أو عن سعيد بن جبير, عن ابن عباس مثله.* * *قال أبو جعفر: وأما " النبذ " فإن أصله -في كلام العرب- الطرح, ولذلك قيل للملقوط: " المنبوذ "، (80) لأنه مطروح مرمي به. ومنه سمي النبيذ " نبيذا ", لأنه زبيب أو تمر يطرح في وعاء، ثم يعالج بالماء. وأصله " مفعول " صرف إلى " فعيل ", أعني أن " النبيذ " أصله " منبوذ " ثم صرف إلى " فعيل " فقيل: " نبيذ "، كما قيل: " كف خضيب، ولحية دهين " - يعني: مخضوبة ومدهونة. (81) يقال منه: " نبذته أنبذه نبذا ", كما قال أبو الأسود الدؤلي:نظــرت إلــى عنوانــه فنبذتـهكنبذك نعـلا أخلقت مــن نعالكــا (82)* * *فمعنى قوله جل ذكره: (نبذه فريق منهم)، طرحه فريق منهم، فتركه ورفضه ونقضه. كما:-1641 - حدثنا بشر بن معاذ قال، حدثنا يزيد قال، حدثنا سعيد, عن قتادة: (نبذه فريق منهم) يقول: نقضه فريق منهم.1642 - حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج, عن ابن جريج قوله: (نبذه فريق منهم)، قال: لم يكن في الأرض عهد يعاهدون عليه إلا نقضوه, ويعاهدون اليوم وينقضون غدا. قال: وفي قراءة عبد الله: (نقضه فريق منهم).* * *و " الهاء " التي في قوله: (نبذه)، من ذكر العهد. فمعناه أو كلما عاهدوا عهدا نبذ ذلك العهد فريق منهم.* * *و " الفريق " الجماعة، لا واحد له من لفظه، بمنـزلة " الجيش " و " الرهط" الذي لا واحد له من لفظه. (83)* * *و " الهاء والميم " اللتان في قوله: (فريق منهم)، من ذكر اليهود من بني إسرائيل.* * *وأما قوله: (بل أكثرهم لا يؤمنون) فإنه يعني جل ثناؤه: بل أكثر هؤلاء - الذين كلما عاهدوا الله عهدا وواثقوه موثقا، نقضه فريق منهم - لا يؤمنون.* * *ولذلك وجهان من التأويل: أحدهما: أن يكون الكلام دلالة على الزيادة والتكثير في عدد المكذبين الناقضين عهد الله، على عدد الفريق. فيكون الكلام حينئذ معناه: أو كلما عاهدت اليهود من بني إسرائيل ربها عهدا نقض فريق منهم ذلك العهد؟ لا - ما ينقض ذلك فريق منهم, ولكن الذي ينقض ذلك فيكفر بالله، أكثرهم، لا القليل منهم. فهذا أحد وجهيه.والوجه الآخر: أن يكون معناه: أو كلما عاهدت اليهود ربها عهدا، نبذ ذلك العهد فريق منهم؟ لا - ما ينبذ ذلك العهد فريق منهم فينقضه = على الإيمان منهم بأن ذلك غير جائز لهم = ولكن أكثرهم لا يصدقون بالله ورسله, ولا وعده ووعيده. وقد دللنا فيما مضى من كتابنا هذا على معنى " الإيمان "، وأنه التصديق. (84)----------------الهوامش:(77) لم أعلم ماذا أراد الطبري بهذا .(78) انظر ما سلف 1 : 439 - 441 .(79) الأثر : 1639 - في سيرة ابن هشام 2 : 196 ، مع اختلاف يسير في اللفظ . وقد ذكر ابن هشام في 2 : 161"مالك بن الصيف" وقال : "ويقال : ابن ضيف" .(80) في تفسير ابن كثير 1 : 247 : "وسمى اللقيط . . " واللقيط أجود من الملقوط .(81) انظر ما سلف 1 : 112 .(82) ديوانه : 21 (في نفائس المخطوطات : 2) ، وسيأتي في 20 : 49 - 50 (بولاق) ، ومجاز القرآن : 48 ، من أبيات كتب بها إلى صديقه الحصين بن الحر ، وهو وال على ميسان ، وكان كتب إليه في أمر يهمه ، فشغل عنه؛ وقبل البيت :وخـبرني مـن كـنت أرسـلت أنمـاأخــذت كتـابي معرضـا بشـمالكا(83) انظر ما سلف في هذا الجزء 2 : 244 ، 245 .(84) انظر ما سلف 1 : 234 - 235 ، 271 ، 560 ، وهذا الجزء 2 : 143 ، 348 .

قوله تعالى: {أو كلما} واو العطف دخلت عليها ألف الاستفهام.{عاهدوا عهداً} يعني اليهود عاهدوا لئن خرج محمد ليومنن به، فلما خرج كفروا به.قال ابن عباس رضي الله عنهما: "لما ذكرهم رسول الله صلى الله عليه وسلم ما أخذ الله عليهم من الميثاق وعهد إليهم في محمد أن يؤمنوا به، قال مالك بن الصيف: والله ما عهد إلينا في محمد عهد، فأنزل الله تعالى هذه الآية". يدل عليه قراءة أبي رجاء العطاردي (( أو كلما عوهدوا )) فجعلهم مفعولين.وقال عطاء: "هي العهود التي كانت بين رسول الله صلى الله عليه وسلم وبين اليهود أن لا يعاونوا المشركين على قتاله فنقضوها كفعل بني قريظة والنضير" دليله قوله تعالى: {الذين عاهدت منهم ثم ينقضون عهدهم}[56-الأنفال].{نبذه} طرحه ونقضه.{فريق} طوائف.{منهم} من اليهود.{بل أكثرهم لا يؤمنون}.

وقوله : { أو كلما عاهدوا عهداً نبذه فريق منهم } استفهام مستعمل في التوبيخ معطوف على جملة القسم لا على خصوص الجواب وقدمت الهمزة محافظة على صدارتها كما هو شأنها مع حروف العطف . والقول بأن الهمزة للاستفهام عن مقدر محذوف والواوعاطفة ما بعدها على المحذوف علمتم إبطاله عند قوله تعالى : { أفكلما جاءكم رسول } . وتقديم ( كلما ) تبع لتقديم حرف الاستفهام وقد تقدم توجيهه عند قوله تعالى : { أفكلما جاءكم رسول بمالا تهوى أنفسكم استكبرتم } [ البقرة : 87 ] .والنبذ إلقاء الشيء من اليد وهو هنا استعارة لنقض العهد شبه إبطال العهد وعدم الوفاء به بطرح شيء كان ممسوكاً باليد كما سموا المحافظة على العهد والوفاء به تمسكاً قال كعب :ولا تمسك بالوعد الذي وعدت ... والمراد بالعهد عهد التوراة أي ما اشتملت عليه من أخذ العهد على بني إسرائيل بالعمل بما أمروا به أخذاً مكرراً حتى سميت التوراة بالعهد ، وقد تكرر منهم نقض العهد مع أنبيائهم . ومن جملة العهد الذي أخذ عليهم أن يؤموا بالرسول المصدق للتوراة . وأسند النبذ إلى فريق إما باعتبار العصور التي نقضوا فيها العهودكما تؤذن به ( كلما ) أو احتراساً من شمول الذم للذين آمنوا منهم . وليس المراد أن ذلك الفريق قليل منهم فنبه على أنه أكثرهم بقوله : { بل أكثرهم لا يؤمنون } وهذا من أفانين البلاغة وهو أن يظهر المتكلم أنه يوفي حق خصمه في الجدال فلا ينسب له المذمة إلا بتدرج وتدبر قبل الإبطال .ولك أن تجعلها للانتقال من شيء إلى ما هو أقوى منه في ذلك الغرض لأن النبذ قد يكون بمعنى عدم العمل دون الكفر والأول أظهر .

وهذا فيه التعجيب من كثرة معاهداتهم, وعدم صبرهم على الوفاء بها. فـ " كُلَّمَا "" تفيد التكرار

قوله تعالى : أوكلما عاهدوا عهدا نبذه فريق منهم بل أكثرهم لا يؤمنونقوله تعالى : أوكلما عاهدوا عهدا الواو واو العطف ، دخلت عليها ألف الاستفهام كما تدخل على الفاء في قوله : أفحكم الجاهلية ، أفأنت تسمع الصم ، أفتتخذونه وذريته . وعلى ثم كقوله : أثم إذا ما وقع هذا قول سيبويه . وقال الأخفش : الواو زائدة . ومذهب الكسائي أنها أو ، حركت الواو منها تسهيلا . وقرأها قوم أو ، ساكنة الواو ، فتجيء بمعنى بل ، كما يقول القائل : لأضربنك ، فيقول المجيب : أو يكفي الله . قال ابن عطية : وهذا كله متكلف ، والصحيح قول سيبويه . كلما نصب على الظرف ، والمعني في الآية مالك بن الصيف ويقال فيه ابن الضيف ، كان قد قال : والله ما أخذ علينا عهد في كتابنا أن نؤمن بمحمد ولا ميثاق ، فنزلت الآية . وقيل : إن اليهود عاهدوا لئن خرج محمد لنؤمن به ولنكونن معه على مشركي العرب ، فلما بعث كفروا به . وقال عطاء : هي العهود التي كانت بين النبي صلى الله عليه وسلم وبين اليهود فنقضوها كفعل قريظة والنضير ، دليله قوله تعالى : الذين عاهدت منهم ثم ينقضون عهدهم في كل مرة وهم لا يتقون .قوله تعالى : نبذه فريق منهم النبذ : الطرح والإلقاء ، ومنه النبيذ والمنبوذ ، قال أبو الأسود :وخبرني من كنت أرسلت إنما أخذت كتابي معرضا بشمالكا نظرت إلى عنوانه فنبذتهكنبذك نعلا أخلقت من نعالكا[ ص: 40 ] آخر :إن الذين أمرتهم أن يعدلوا نبذوا كتابك واستحلوا المحرماوهذا مثل يضرب لمن استخف بالشيء فلا يعمل به ، تقول العرب : اجعل هذا خلف ظهرك ، ودبرا منك ، وتحت قدمك ، أي اتركه وأعرض عنه ، قال الله تعالى : واتخذتموه وراءكم ظهريا . وأنشد الفراء :تميم بن زيد لا تكونن حاجتي بظهر فلا يعيا علي جوابهابل أكثرهم ابتداء . لا يؤمنون فعل مستقبل في موضع الخبر .قوله تعالى : ولما جاءهم رسول من عند الله مصدق لما معهم نبذ فريق من الذين أوتوا الكتاب كتاب الله وراء ظهورهم كأنهم لا يعلمون

Perversion sets in in the People of the Book for just one reason. They come to believe that by uttering mere words, or by performing lifeless rituals, they will be able to earn salvation, but salvation can be earned only by performing righteous actions. During this stage of decline, superstition comes to be more highly regarded than actual good deeds. People begin to expect mysterious kinds of results or benefits by performing senseless rituals. This thinking, initially centreing on salvation, later comes to dominate the entire national policy of the group. A realistic approach is thus replaced by a superstitious approach. Now those who merely make an outward show of following their religion are inevitably averse to responding in earnest to the proclamation of true, unadulterated religion. For such people, the call is seen as a threat to the worldly honour and status that they enjoy owing to their worldly interpretation of religion. Due to their negativism, they begin to make such representations as are outwardly correct but which, in terms of the inner reality, are totally meaningless. There is no doubt about it that the coming of the angels and messengers was entirely a part of the divine plan. All arguments point to the fact that the Arab Prophet received the same message as was sent down to Abraham, Moses and Jesus, and that the revelation received by the Arab Prophet tallied exactly with the predictions made in previous divine scriptures. This proves beyond all doubt that it was sent by God Himself. People make many protestation of their faith, but all these mouthings being hollow and meaningless, they bear no relation to true faith and piety.

Allah had, as the Torah تورات itself reports, made the Jews take the pledge that they would have faith in the Holy Prophet ﷺ when he appeared. On being reminded of it, the Jews flatly denied even having taken such a pledge. Commenting on this effrontery, the Holy Qur'an says that this is not the only instance of such a conduct on their part, for the Jews have, in fact, never fulfilled even those pledges which they acknowledge, and one group or another from among them has always been breaking the compacts they have entered into, especially with regard to religious matters. It can even be said that most of those who have been guilty of such gross violations, did not at all believe in the compacts which they made with Allah. Going against a pledge is only a sin and transgression, but having no faith in the pledge which one gives to Allah is outright infidelity. The Holy Qur'an specifically speaks of one group or another breaking the pledge, and not of all the Jews. For there were some among them who did fulfil the pledges, so much so that many Jews finally accepted Sayyidna Muhammad as a true prophet, and joined the ranks of the Muslims.

(Is it ever so that when they make a covenant) i.e. the Jewish leaders with Muhammad (a party of them set it aside?) reject and break it. (The truth is, most of them) all of them in fact (believe not).

Why whenever they make a covenant with God that they will believe in the Prophet s when he appears or that they will not give assistance to the idolaters against the Prophet s does a party of them reject it? cast it away repudiating it this is the response to the clause beginning with kullamā the interrogative of rebuke. Nay bal indicates a transition but most of them are disbelievers.