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الفتح الربانی
Fath al-Rabbani
تفسير من سورة الأنفال إلى سورة الرعدInterpretation from Surah Al-Anfal to Surah Ar-Ra'd
بَابُ سَبَبٍ عَدْمٍ وُجُودِ الْبَسْمَلَةِ فِي أَوَّلِهَاChapter: The reason for the absence of the Basmala at its beginning
Hadith 8614
اُردوEn
عَنْ يَزِيدَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ لَنَا ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قُلْتُ لِعُثْمَانَ بْنِ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ مَا حَمَلَكُمْ عَلَى أَنْ عَمَدْتُمْ إِلَى الْأَنْفَالِ وَهِيَ مِنَ الْمَثَانِي وَإِلَى بَرَاءَةٍ وَهِيَ مِنَ الْمِئِينَ فَقَرَنْتُمْ بَيْنَهُمَا وَلَمْ تَكْتُبُوا قَالَ ابْنُ جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ بَيْنَهُمَا سَطْرًا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَوَضَعْتُمُوهَا فِي السَّبْعِ الطِّوَالِ مَا حَمَلَكُمْ عَلَى ذَلِكَ قَالَ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ كَانَ مِمَّا يَأْتِي عَلَيْهِ الزَّمَانُ يُنْزَلُ عَلَيْهِ مِنَ السُّوَرِ ذَوَاتِ الْعَدَدِ وَكَانَ إِذَا أُنْزِلَ عَلَيْهِ الشَّيْءُ يَدْعُو بَعْضَ مَنْ يَكْتُبُ عِنْدَهُ يَقُولُ ضَعُوا هَذَا فِي السُّورَةِ الَّتِي يُذْكَرُ فِيهَا كَذَا وَكَذَا وَيُنْزَلُ عَلَيْهِ الْآيَاتُ فَيَقُولُ ضَعُوا هَذِهِ الْآيَاتِ فِي السُّورَةِ الَّتِي يُذْكَرُ فِيهَا كَذَا وَكَذَا وَيُنْزَلُ عَلَيْهِ الْآيَةُ فَيَقُولُ ضَعُوا هَذِهِ الْآيَةَ فِي السُّورَةِ الَّتِي يُذْكَرُ فِيهَا كَذَا وَكَذَا وَكَانَتِ الْأَنْفَالُ مِنْ أَوَائِلِ مَا أُنْزِلَ بِالْمَدِينَةِ وَبَرَاءَةٌ مِنْ آخِرِ الْقُرْآنِ فَكَانَتْ قِصَّتُهَا شَبِيهًا بِقِصَّتِهَا فَقُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَلَمْ يُبَيِّنْ لَنَا أَنَّهَا مِنْهَا وَظَنَنْتُ أَنَّهَا مِنْهَا فَمِنْ ثَمَّ قَرَنْتُ بَيْنَهُمَا وَلَمْ أَكْتُبْ بَيْنَهُمَا سَطْرًا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ ابْنُ جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ وَوَضَعْتُهَا فِي السَّبْعِ الطِّوَالِ
It is narrated from Sayyiduna Abdullah bin Abbas, may Allah be pleased with them both, that he said: I asked Sayyiduna Uthman, may Allah be pleased with him: Why did you decide to combine Surah Al-Anfal, which is among the Mathani surahs, and Surah At-Tawbah, which is among the Mi'in surahs, and you did not write the line of "Bismillah ir-Rahman ir-Raheem" between them, and you included them among the seven long surahs? What is the reason for this? Sayyiduna Uthman, may Allah be pleased with him, said: Sometimes it would happen that for a long period no revelation would descend upon the Messenger of Allah, peace and blessings be upon him, and sometimes several surahs would be revealed at once. In any case, when revelation would descend upon the Messenger of Allah, peace and blessings be upon him, he would call the scribe and say to him: Write these verses in the surah in which such-and-such matters are mentioned. If another verse was revealed, he would again say: Write this verse in the surah in which such-and-such is mentioned. Now, Surah Al-Anfal is the surah that was revealed at the beginning in Madinah, and Surah At-Tawbah is among the last surahs revealed in the Noble Qur'an, while their subject matter is similar. Meanwhile, the Noble Prophet, peace and blessings be upon him, passed away, and he did not clarify to us (about these two surahs). Therefore, I thought that Surah Al-Anfal is a part of Surah At-Tawbah, so I combined the two and did not write the line of "Bismillah ir-Rahman ir-Raheem" between them, and I placed them among the seven long surahs.
Brief Explanation
Benefits: … Surah At-Tawbah is the only surah of the Noble Qur’an in which “Bismillah al-Rahman al-Rahim” is not written at the beginning. Multiple reasons for this have been mentioned in the books of tafsir, but the most correct opinion seems to be that there is a great deal of similarity in subject matter between Surah Al-Anfal and Surah At-Tawbah, and it is as if this surah is a continuation and remainder of Surah Al-Anfal. It is the seventh of the seven long surahs, which are called “As-Sab’ al-Tiwal.”
The surahs of the Noble Qur’an are of four types:
(1) Al-Tiwal: There are seven—Al-Baqarah, Aal Imran, An-Nisa’, Al-Ma’idah, Al-An’am, Al-A’raf, and Al-Anfal and Al-Bara’ah (Surah Al-Anfal and Surah Al-Bara’ah are counted as one).
(2) Al-Mi’in: Those surahs whose verses are more than one hundred or close to it.
(3) Al-Mathani: Those surahs which come in number after the Mi’in. They are called Mathani because, compared to the Tiwal and Mi’in, they are recited repeatedly.
(4) Al-Mufassal: Their beginning is from Surah Qaf or Surah Al-Hujurat. These are further divided into three parts:
Tiwal Mufassal: From Surah Qaf or Surah Al-Hujurat up to Surah An-Naba’ or Surah Al-Buruj.
Awsat Mufassal: From Surah An-Naba’ or Surah Al-Buruj up to Surah Ad-Duha or Surah Al-Bayyinah.
Qisar Mufassal: From Surah Ad-Duha or Surah Al-Bayyinah to the end of the Qur’an.
The surahs of the Noble Qur’an are of four types:
(1) Al-Tiwal: There are seven—Al-Baqarah, Aal Imran, An-Nisa’, Al-Ma’idah, Al-An’am, Al-A’raf, and Al-Anfal and Al-Bara’ah (Surah Al-Anfal and Surah Al-Bara’ah are counted as one).
(2) Al-Mi’in: Those surahs whose verses are more than one hundred or close to it.
(3) Al-Mathani: Those surahs which come in number after the Mi’in. They are called Mathani because, compared to the Tiwal and Mi’in, they are recited repeatedly.
(4) Al-Mufassal: Their beginning is from Surah Qaf or Surah Al-Hujurat. These are further divided into three parts:
Tiwal Mufassal: From Surah Qaf or Surah Al-Hujurat up to Surah An-Naba’ or Surah Al-Buruj.
Awsat Mufassal: From Surah An-Naba’ or Surah Al-Buruj up to Surah Ad-Duha or Surah Al-Bayyinah.
Qisar Mufassal: From Surah Ad-Duha or Surah Al-Bayyinah to the end of the Qur’an.
