Tafsir al-Baghawi - Al-Baghawi - (1/133)

Tafsir al-BaghawiAl-Baghawi

so that the Jews would have no means thereby to insult the Messenger of Allah, peace and blessings be upon him. (1) “Rather, say, ‘Unẓurnā’”: that is, “Look toward us.” It was also said that it means, “Wait for us and be patient with us.” One says, “I looked toward so-and-so,” and, “I waited for him.” From this is Allah Most High’s saying: “Wait for us, that we may take some of your light.” (Surah al-Hadid, 13) Mujāhid said: Its meaning is, “Make us understand.” (2) “And listen”: to what you are commanded, and obey. “And for the disbelievers”—meaning the Jews—“is a painful punishment.”

Allah Most High says: “None of those who disbelieve among the People of the Book...” This was because, whenever the Muslims said to their Jewish allies, “Believe in Muhammad, peace and blessings be upon him,” they would reply, “What you are calling us to is not better than what we already follow; had it been better, we would have wished for it.” So Allah revealed, refuting them: “None of those who disbelieve”—that is, none of the disbelievers among the People of the Book, meaning the Jews—“nor the polytheists, wishes or desires for any good to be sent down to you from your Lord”: that is, goodness and prophethood. The phrase “nor the polytheists” is in the genitive by coordination with “the People of the Book,” following the particle min, which serves for emphasis. “But Allah singles out for His mercy whom He wills”: by granting him His prophethood. “And Allah is the Possessor of immense bounty.” Bounty is a favor bestowed freely, without any prior cause.

It was also said that what is meant by mercy is Islam and guidance. It was further said that the meaning of the verse is that Allah Most High sent the prophets from among the descendants of Isaac; then, when the Prophet, peace and blessings be upon him, was sent from among the descendants of Ishmael, this was not to the Jews’ liking or desire. Thus the verse was revealed. (3) As for the polytheists, it was not to their liking because he came declaring them astray and censuring their gods.

(1) See al-Qurtubi, Tafsir, 2:75; al-Wahidi, Asbab al-Nuzul, p. 31. (2) In manuscript (B): “We understood.” (3) Omitted from manuscript (B).

كَيْلَا يَجِدَ الْيَهُودُ بِذَلِكَ سَبِيلًا إِلَى شَتْمِ رَسُولِ اللَّهِ ﷺ (١) ﴿وَقُولُوا انْظُرْنَا﴾ أَيِ انْظُرْ إِلَيْنَا وَقِيلَ: انْتَظِرْنَا وَتَأَنَّ بِنَا، يُقَالُ: نَظَرْتُ فُلَانًا وَانْتَظَرْتُهُ، وَمِنْهُ قَوْلُهُ تَعَالَى "انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ" (١٣-الْحَدِيدِ) قَالَ مُجَاهِدٌ: مَعْنَاهَا (فَهَّمْنَاهُ) (٢) ﴿وَاسْمَعُوا﴾ مَا تُؤْمَرُونَ بِهِ وَأَطِيعُوا ﴿وَلِلْكَافِرِينَ﴾ يَعْنِي الْيَهُودَ ﴿عَذَابٌ أَلِيمٌ﴾ قَوْلُهُ تَعَالَى: ﴿مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ﴾ وَذَلِكَ أَنَّ الْمُسْلِمِينَ كَانُوا إِذَا قَالُوا لِحُلَفَائِهِمْ مِنَ الْيَهُودِ: آمِنُوا بِمُحَمَّدٍ ﷺ قَالُوا: مَا هَذَا الَّذِي تَدْعُونَنَا إِلَيْهِ بِخَيْرٍ مِمَّا نَحْنُ فِيهِ وَلَوَدِدْنَا لَوْ كَانَ خَيْرًا، فَأَنْزَلَ اللَّهُ تَكْذِيبًا لَهُمْ ﴿مَا يَوَدُّ الَّذِينَ﴾ أَيْ مَا يُحِبُّ وَيَتَمَنَّى الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ يَعْنِي الْيَهُودَ ﴿وَلَا الْمُشْرِكِينَ﴾ جَرَّهُ بِالنَّسَقِ عَلَى مِنْ ﴿أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ﴾ أَيْ خَيْرٌ وَنُبُوَّةٌ، وَمِنْ صِلَةٌ ﴿وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ﴾ بِنُبُوَّتِهِ ﴿مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ﴾ وَالْفَضْلُ ابْتِدَاءُ إِحْسَانٍ بِلَا عِلَّةٍ. وَقِيلَ: الْمُرَادُ بِالرَّحْمَةِ الْإِسْلَامُ وَالْهِدَايَةُ وَقِيلَ: مَعْنَى الْآيَةِ إِنَّ اللَّهَ تَعَالَى بَعَثَ الْأَنْبِيَاءَ مِنْ وَلَدِ إِسْحَاقَ فَلَمَّا بُعِثَ النَّبِيُّ ﷺ مِنْ وَلَدِ إِسْمَاعِيلَ لَمْ يَقَعْ ذَلِكَ بِوُدِّ الْيَهُودِ وَمَحَبَّتِهِمْ، (فَنَزَلَتِ الْآيَةُ) (٣) وَأَمَّا الْمُشْرِكُونَ فَإِنَّمَا لَمْ تَقَعْ بِوُدِّهِمْ لِأَنَّهُ جَاءَ بِتَضْلِيلِهِمْ وَعَيْبِ آلِهَتِهِمْ.

(١) انظر: تفسير القرطبي: ٢ / ٧٥، أسباب النزول للواحدي ص (٣١) . (٢) وفي ب فهمنا. (٣) ساقطة من ب.