Tafsir al-Baghawi - Al-Baghawi - (3/342)

Tafsir al-BaghawiAl-Baghawi

I severed his head and brought it to the Messenger of Allah, peace and blessings be upon him, saying, “O Messenger of Allah, here is the head of Abu Jahl.” He said, “By Allah, besides whom there is no god, is it truly he?” (1) I replied, “Yes, by Him besides whom there is no god.” Then I cast it before the Messenger of Allah, peace and blessings be upon him, and he praised Allah, exalted is He. (2)

Al-Suddi and al-Kalbi said: When the idolaters left Mecca to confront the Prophet, peace and blessings be upon him, they took hold of the coverings of the Kaaba and said, “O Allah, grant victory to the loftier of the two armies, the more rightly guided of the two factions, the more noble of the two parties, and the superior of the two religions.” Concerning this, the following was revealed: “If you seek a decisive judgment, then the decisive judgment has come to you”—that is, if you seek victory, then victory has come to you. (3)

Ikrimah said: The idolaters said, “By Allah, we do not know what Muhammad has brought. So judge between us and him in truth.” Thereupon Allah, exalted is He, revealed: “If you seek a decisive judgment, then the decisive judgment has come to you.” (4) That is, if you seek judgment, then judgment has come to you. (5)

Ubayy ibn Kab said: This is an address to the Companions of the Messenger of Allah, peace and blessings be upon him. Allah Most High said to the Muslims: “If you seek a decisive judgment, then the decisive judgment has come to you”—that is, if you seek help, then victory and aid have come to you.

Ahmad ibn Abdullah al-Salihi informed us; Ahmad ibn al-Hasan al-Hiri informed us; Hajib ibn Ahmad informed us; Abd al-Rahim ibn Munib related to us; al-Fadl ibn Musa related to us; Ismail ibn Abi Khalid related to us, from Qays, from Khabbab, may Allah be pleased with him, who said: We complained to the Prophet, peace and blessings be upon him, while he was reclining upon his cloak in the shade of the Kaaba, having endured severe hardship from the idolaters. We said, “Will you not supplicate to Allah for us? Will you not seek His help for us?” He sat up, his face flushed, and said to us:

“Among those before you, a man would be seized, a pit dug for him in the ground, and he would be placed in it. Then a saw would be brought and set upon his head, and he would be split into two, yet that would not turn him away from his religion. And iron combs would be drawn through his flesh, down to his bones and sinews, yet that would not turn him away from his religion. By Allah, Allah will surely bring this matter to completion, until a rider among you can travel from Sana to Hadramawt fearing none but Allah. Yet you are hasty.” (6)

(1) Al-Suhayli also states in al-Rawd al-Unuf, 2:72: “The Prophet’s statement, peace be upon him, ‘Allahi (God, besides whom there is no deity),’ is in the genitive, according to Sibawayh and others, because, in his view, the interrogative substitutes for the preposition governing the genitive. When making a declarative statement, one says ‘Allaha’ in the accusative. Al-Mubarrad permits no other form, whereas Sibawayh also permits the genitive, since it is an oath; and it is known that that by which one swears is put in the genitive with ba or waw. A preposition may not be omitted except in a case such as this or in expressions of extremely frequent usage. It is narrated that Rubah, when asked, ‘How are you this morning?’ would say: ‘Khayrin (well-being); afaka Allah (may Allah grant you well-being).’” (2) See Sirat Ibn Hisham, 2:71-72, together with al-Rawd al-Unuf by al-Suhayli, 1:634-636 (Halabi edition). In manuscript B, this report appears after the statement of al-Suddi and al-Kalbi that immediately follows it; this is the passage we have placed in parentheses. (3) Tafsir al-Tabari, 13:453; Asbab al-Nuzul by al-Wahidi, p. 269. (4) Asbab al-Nuzul by al-Wahidi, p. 269. (5) Tafsir al-Tabari, 13:451; al-Durr al-Manthur, 4:42. (6) Narrated by al-Bukhari in wording close to this in al-Manaqib, chapter: “Signs of Prophethood in Islam,” 6:619; and in Manaqib al-Ansar, 7:164-165. The author also cites it in Masabih al-Sunnah, 4:74.

احْتَزَزْتُ رَأْسَهُ، ثُمَّ جِئْتُ بِهِ إِلَى رَسُولِ اللَّهِ ﷺ فَقُلْتُ: يَا رَسُولَ اللَّهِ هَذَا رَأْسُ أَبِي جَهْلٍ، فَقَالَ: آللَّهُ الَّذِي لَا إِلَهَ غَيْرُهُ (١) ؟ قُلْتُ: نَعَمْ، وَالَّذِي لَا إِلَهَ غَيْرُهُ، ثُمَّ أَلْقَيْتُهُ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ فَحَمِدَ اللَّهَ ﷿] (٢) . وَقَالَ السُّدِّيُّ وَالْكَلْبِيُّ: كَانَ الْمُشْرِكُونَ حِينَ خَرَجُوا إِلَى النَّبِيِّ ﷺ مِنْ مَكَّةَ أَخَذُوا بِأَسْتَارِ الْكَعْبَةِ وَقَالُوا: اللَّهُمَّ انْصُرْ أَعْلَى الْجُنْدَيْنِ وَأَهْدَى الْفِئَتَيْنِ وَأَكْرَمَ الْحِزْبَيْنِ وَأَفْضَلَ الدِّينَيْنِ فَفِيهِ نَزَلَتْ: "إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ" أَيْ: إِنْ تَسْتَنْصِرُوا فَقَدْ جَاءَكُمُ النَّصْرُ (٣) . وَقَالَ عِكْرِمَةُ: قَالَ الْمُشْرِكُونَ وَاللَّهِ لَا نَعْرِفُ مَا جَاءَ بِهِ مُحَمَّدٌ فَافْتَحْ بَيْنَنَا وَبَيْنَهُ بِالْحَقِّ، فَأَنْزَلَ اللَّهُ ﷿: "إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ" (٤) أَيْ: إِنْ تَسْتَقْضُوا فَقَدْ جَاءَكُمُ الْقَضَاءُ (٥) . وَقَالَ أُبَيُّ بْنُ كَعْبٍ: هَذَا خِطَابٌ لِأَصْحَابِ رَسُولِ اللَّهِ ﷺ، قَالَ اللَّهُ تَعَالَى لِلْمُسْلِمِينَ: "إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ" أَيْ: إِنْ تَسْتَنْصِرُوا فَقَدْ جَاءَكُمُ الْفَتْحُ وَالنَّصْرُ. أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ الصَّالِحِيُّ، أَنَا أَحْمَدُ بْنُ الْحَسَنِ الْحِيرِيُّ، أَنَا حَاجِبُ بْنُ أَحْمَدَ، ثَنَا عَبْدُ الرَّحِيمِ بْنُ مُنِيبٍ، ثَنَا الْفَضْلُ بْنُ مُوسَى، ثَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ عَنْ قَيْسٍ عَنْ خَبَّابٍ ﵁ قَالَ: شَكَوْنَا إِلَى النَّبِيِّ ﷺ وَهُوَ مُتَوَسِّدٌ بُرْدَةً لَهُ فِي ظِلِّ الْكَعْبَةِ وَقَدْ لَقِينَا مِنَ الْمُشْرِكِينَ شِدَّةً، فَقُلْنَا: أَلَا تَدْعُو اللَّهَ لَنَا، أَلَا تَسْتَنْصِرُ لَنَا؟ فَجَلَسَ مُحْمَارًّا لَوْنُهُ أَوْ وَجْهُهُ فَقَالَ لَنَا: قَدْ كَانَ مِنْ قَبْلِكُمْ يُؤْخَذُ الرَّجُلُ، وَيُحْفَرُ لَهُ فِي الْأَرْضِ ثُمَّ يُجَاءُ بِالْمِنْشَارِ فَيُجْعَلُ فَوْقَ رَأْسِهِ ثُمَّ يُجْعَلُ بِفِرْقَتَيْنِ مَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَيُمَشَّطُ بِأَمْشَاطِ الْحَدِيدِ مَا دُونَ لَحْمِهِ مِنْ عَظْمٍ وَعَصَبٍ، وَمَا يَصْرِفُهُ عَنْ دِينِهِ، وَاللَّهِ لَيَتِمَّنَّ هَذَا الْأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْكُمْ مِنْ صَنْعَاءَ إِلَى حَضْرَمَوْتَ لَا يَخْشَى إِلَّا اللَّهَ، وَلَكِنَّكُمْ تَعْجَلُونَ" (٦) .

(١) قال السهيلي أيضا: ٢ / ٧٢: "قول النبي ﷺ: "الله الذي لا إله إلا هو" بالخفض - عند سيبويه وغيره- لأن الاستفهام عوض من الخافض عنده، وإذا كنت مخبرا قلت: "الله" بالنصب، لا يجيز المبرِّد غيره، وأجاز سيبويه الخفض أيضا، لأنه قَسَم، وقد عرف أن المقسم به مخفوض الباء أو الواو، ولا يجوز إضمار حرف الجر إلا في مثل هذا الموضع أو ما كثر استعماله جدا، كما روى أن رؤبَةَ كان يقول إذا قيل له: كيف أصبحت؟ خير عافاك الله". (٢) انظر: سيرة ابن هشام: ٢ / ٧١ - ٧٢ مع الروض الأنف للسهيلي ١ / ٦٣٤ - ٦٣٦ (طبع الحلبي) ، وقد جاءت هذه الرواية في نسخة "ب" بعد قول السدي والكلبي الذي يليها مباشرة، وهو ما وضعناه بين القوسين. (٣) تفسير الطبري: ١٣ / ٤٥٣، أسباب النزول للواحدي ص (٢٦٩) . (٤) أسباب النزول للواحدي ص (٢٦٩) . (٥) تفسير الطبري: ١٣ / ٤٥١، الدر المنثور: ٤ / ٤٢. (٦) أخرجه البخاري بلفظ قريب، في المناقب، باب علامات النبوة في الإسلام: ٦ / ٦١٩، وفي مناقب الأنصار: ٧ / ١٦٤ - ١٦٥ وذكره المصنف في مصابيح السنة: ٤ / ٧٤.