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المطالب العالية بزوائد المسانيد الثمانية
Al-Matalib al-'Aliyah
كتاب التفسير
Book of Tafsir
سُورَةُ الْبَقَرَةِ
Surah al-Baqarah
Al-Matalib al-'Aliyah 3526 — Surah al-Baqarah
اُردوEn
وَبِهِ إِلَى ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا فِي قَوْلِهِ تَعَالَى : الَّذِينَ يَأْكُلُونَ الرِّبَا لا يَقُومُونَ إِلا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ
قَالَ : يُعْرَفُونَ يَوْمَ الْقِيَامَةِ بِذَلِكَ ، لَا يَسْتَطِيعُونَ الْقِيَامَ إِلَّا كَمَا يَقُومُ الْمُتَخَبِّطُ الْمُنْخَنِقُ ، ذَلِكَ بِأَنَّهُمْ قَالُواإِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَكَذَبُوا عَلَى اللهِ عَزَّ وَجَلَّ وَأَحَلَّ اللهُ الْبَيْعَ وَحَرَّمَ الرِّبَا إِلَى قَوْلِهِ فَمَنْ عَادَ ، فَأَكَلَ الرِّبَا ، فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ وَقَوْلِهُ عَزَّ وَجَلَّ : يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا الْآيَةَ
قَالَ : فَبَلَغَنَا وَاللهِ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي بَنِي عَمْرِو بْنِ عَوْفٍ مِنْ ثَقِيفَ ، وَبَنِي الْمُغِيرَةِ مِنْ بَنِي مَخْزُومٍ ، وَكَانَ بَنُو الْمُغِيرَةِ يُرْبُونَ لِثَقِيفَ ، فَلَمَّا أَظْهَرَ اللهُ تَعَالَى رَسُولَهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى مَكَّةَ ، وَوَضَعَ يَوْمَئِذٍ الرِّبَا كُلَّهُ ، وَكَانَ أَهْلُ الطَّائِفِ قَدْ صَالَحُوا عَلَى أَنَّ لَهُمْ رِبَاهُمْ ، وَمَا كَانَ عَلَيْهِمْ مِنْ رِبًا فَهُوَ مَوْضُوعٌ ، وَكَتَبَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي آخِرِ صَحِيفَتِهِمْ : أَنَّ لَهُمْ مَا لِلْمُسْلِمِينَ ، وَعَلَيْهِمْ مَا عَلَى الْمُسْلِمِينَ ، أَنْ لَا يَأْكُلُوا الرِّبَا وَلَا يُؤْكِلُوهُ ، فَأَتَى بَنُو عَمْرِو بْنِ عُمَيْرٍ بَنِي الْمُغِيرَةِ إِلَى عَتَّابِ بْنِ أَسِيدٍ رَضِيَ اللهُ عَنْهُ وَهُوَ عَلَى مَكَّةَ ، فَقَالَ بَنُو الْمُغِيرَةِ : مَا جَعَلَنَا أَشْقَى النَّاسِ بِالرِّبَا ، وُضِعَ عَنِ النَّاسِ غَيْرِنَا ، فَقَالَ بَنُو عَمْرِو بْنِ عُمَيْرٍ : صُولِحْنَا عَلَى أَنَّ لَنَا رِبَانَا . فَكَتَبَ عَتَّابُ بْنُ أَسِيدٍ رَضِيَ اللهُ عَنْهُ ذَلِكَ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَنَزَلَتْ هَذِهِ الْآيَةُ : فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللهِ وَرَسُولِهِ وَإِنْ تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لا تَظْلِمُونَ وَلا تُظْلَمُونَ لَا تَظْلِمُونَ فَتَأْخُذُونَ أَكْثَرَ وَلَا تُظْلَمُونَ فَتُبْخَسُونَ مِنْهُ وَإِنْ كَانَ ذُو عُسْرَةٍ أَنْ تَذَرُوهُ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ ثُمَّ الْآيَةَ ، فَذَكَرُوا أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ مِنَ النِّسَاءِ نَزَلَتْ آخِرَ الْقُرْآنِ .
قَالَ : يُعْرَفُونَ يَوْمَ الْقِيَامَةِ بِذَلِكَ ، لَا يَسْتَطِيعُونَ الْقِيَامَ إِلَّا كَمَا يَقُومُ الْمُتَخَبِّطُ الْمُنْخَنِقُ ، ذَلِكَ بِأَنَّهُمْ قَالُواإِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَكَذَبُوا عَلَى اللهِ عَزَّ وَجَلَّ وَأَحَلَّ اللهُ الْبَيْعَ وَحَرَّمَ الرِّبَا إِلَى قَوْلِهِ فَمَنْ عَادَ ، فَأَكَلَ الرِّبَا ، فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ وَقَوْلِهُ عَزَّ وَجَلَّ : يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا الْآيَةَ
قَالَ : فَبَلَغَنَا وَاللهِ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي بَنِي عَمْرِو بْنِ عَوْفٍ مِنْ ثَقِيفَ ، وَبَنِي الْمُغِيرَةِ مِنْ بَنِي مَخْزُومٍ ، وَكَانَ بَنُو الْمُغِيرَةِ يُرْبُونَ لِثَقِيفَ ، فَلَمَّا أَظْهَرَ اللهُ تَعَالَى رَسُولَهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى مَكَّةَ ، وَوَضَعَ يَوْمَئِذٍ الرِّبَا كُلَّهُ ، وَكَانَ أَهْلُ الطَّائِفِ قَدْ صَالَحُوا عَلَى أَنَّ لَهُمْ رِبَاهُمْ ، وَمَا كَانَ عَلَيْهِمْ مِنْ رِبًا فَهُوَ مَوْضُوعٌ ، وَكَتَبَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي آخِرِ صَحِيفَتِهِمْ : أَنَّ لَهُمْ مَا لِلْمُسْلِمِينَ ، وَعَلَيْهِمْ مَا عَلَى الْمُسْلِمِينَ ، أَنْ لَا يَأْكُلُوا الرِّبَا وَلَا يُؤْكِلُوهُ ، فَأَتَى بَنُو عَمْرِو بْنِ عُمَيْرٍ بَنِي الْمُغِيرَةِ إِلَى عَتَّابِ بْنِ أَسِيدٍ رَضِيَ اللهُ عَنْهُ وَهُوَ عَلَى مَكَّةَ ، فَقَالَ بَنُو الْمُغِيرَةِ : مَا جَعَلَنَا أَشْقَى النَّاسِ بِالرِّبَا ، وُضِعَ عَنِ النَّاسِ غَيْرِنَا ، فَقَالَ بَنُو عَمْرِو بْنِ عُمَيْرٍ : صُولِحْنَا عَلَى أَنَّ لَنَا رِبَانَا . فَكَتَبَ عَتَّابُ بْنُ أَسِيدٍ رَضِيَ اللهُ عَنْهُ ذَلِكَ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَنَزَلَتْ هَذِهِ الْآيَةُ : فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللهِ وَرَسُولِهِ وَإِنْ تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لا تَظْلِمُونَ وَلا تُظْلَمُونَ لَا تَظْلِمُونَ فَتَأْخُذُونَ أَكْثَرَ وَلَا تُظْلَمُونَ فَتُبْخَسُونَ مِنْهُ وَإِنْ كَانَ ذُو عُسْرَةٍ أَنْ تَذَرُوهُ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللهِ ثُمَّ الْآيَةَ ، فَذَكَرُوا أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ مِنَ النِّسَاءِ نَزَلَتْ آخِرَ الْقُرْآنِ .
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) concerning the saying of Allah Almighty: Those who consume usury (riba) will not stand except as one stands who has been driven to madness by the touch of Satan [Surah al-Baqarah: 275], that he said: "On the Day of Resurrection those who consume usury will be recognised by this very sign: they will not have the strength to stand except like a person whom Satan has touched and robbed of his senses, staggering like one who is being strangled. That will be because they used to claim, 'Trade is just like usury,' whereas they told an outright lie against Allah, the Mighty and Majestic, for Allah Almighty has made trade lawful and usury unlawful," up to the saying of Allah Almighty: and whoever returns (to it), those are the companions of the Fire; they will abide therein forever [Surah al-Baqarah: 275], meaning that whoever consumes usury again, they are the people of Hell and will remain in it forever. He further said, concerning the saying of Allah, the Mighty and Majestic: O you who believe, fear Allah and give up what remains of usury [Surah al-Baqarah: 278]: "By Allah! It has reached us that this verse was revealed concerning Banu Amr bin Awf of the tribe of Thaqif and Banu al-Mughirah of the tribe of Makhzum. The situation was that Banu al-Mughirah used to lend to Thaqif on usury. Then, when Allah Almighty granted His Messenger (peace and blessings be upon him) victory over Makkah, on that day he (peace and blessings be upon him) annulled and abolished all usurious dealings. The people of Ta'if (Thaqif) had made a peace treaty on the condition that the usury owed to them by others would be paid to them, while the usury they owed to others would be waived. So the Messenger of Allah (peace and blessings be upon him) wrote at the end of their treaty: 'They shall have the same rights and duties as the Muslims in general, and they shall neither consume usury nor make others consume it.' After this, when Banu Amr bin Umayr came with their usurious claim against Banu al-Mughirah to Sayyiduna Attab bin Asid (may Allah be pleased with him), who was the governor of Makkah, Banu al-Mughirah said: 'Why should we alone be the most wretched of people on account of usury, when the usury of all other people has been waived and it is demanded from us?' Whereas Banu Amr bin Umayr insisted: 'Our peace treaty was made on the very basis that we would receive our usury.' So Sayyiduna Attab bin Asid (may Allah be pleased with him) wrote about the whole matter to the Messenger of Allah (peace and blessings be upon him), and these verses were revealed: And if you do not, then be informed of war from Allah and His Messenger; but if you repent, you may have your principal; you shall neither wrong nor be wronged [Surah al-Baqarah: 279]. That is: if you do not do so, then hear the declaration of war from Allah and His Messenger; and if you repent, your original capital is yours; you will neither wrong anyone by taking more, nor will you be wronged by having your original wealth reduced. Then He said: And if the debtor is in hardship, then let there be respite until a time of ease; and that you remit it as charity is better for you, if you only knew [Surah al-Baqarah: 280]. That is: if the debtor is in difficulty, it is obligatory to give him respite until he has the means, and remitting the debt as charity is better for you if you have knowledge; and fear a day on which you will be returned to Allah: And fear a day in which you will be returned to Allah [Surah al-Baqarah: 281]. The commentators have mentioned that these verses were revealed in the very last portion of the Noble Qur'an."
The chain of this report is jayyid (good), and it gives an excellent explanation of the historical background of the final abolition of usury and of the occasion of revelation of these verses.
The chain of this report is jayyid (good), and it gives an excellent explanation of the historical background of the final abolition of usury and of the occasion of revelation of these verses.
