Tafsir al-Baghawi - Al-Baghawi - (1/139)

Tafsir al-BaghawiAl-Baghawi

to bring about their ruin. “Such people should not enter them except in fear.” This is because the sanctuary in Jerusalem is a place of pilgrimage and visitation for the Christians. Ibn Abbas, may Allah be pleased with him, said: After its restoration, no Roman entered it except in fear. ⦗17/b⦘ If he were discovered, he would be killed. Qatadah and Muqatil said: No Christian enters the sanctuary in Jerusalem except in disguise; if he were apprehended, he would be punished. Al-Suddi said: They were made fearful by the jizya poll-tax.

It was also said that this is a statement carrying the force of a command: that is, fight them until none of them (1) enters it except fearing death or captivity; in other words, they should not be permitted to enter it. “For them is disgrace in this world”: punishment and humiliation. Qatadah said: It is death for one at war with the Muslims, and the jizya poll-tax for a protected non-Muslim subject. Muqatil—and al-Kalbi (2)—said: Their three cities—Constantinople, Rome, and Amorium—will be conquered. (3) “And for them in the Hereafter is a tremendous punishment”: the Fire.

Ata’ and Abd al-Rahman ibn Zayd said: It was revealed concerning the polytheists of Mecca, and by “the mosques” He meant the Sacred Mosque. They prevented the Messenger of Allah, peace and blessings be upon him, and his Companions from making pilgrimage and praying there in the year of al-Hudaybiyyah. If they prevent it from being maintained through the remembrance of Allah, then they have indeed sought its ruin. “Such people should not enter them except in fear”—meaning the people of Mecca. He says: “I shall open it for you, so that you may enter it and be more entitled to it than they are.” Thus He opened it for them, and the Prophet, peace and blessings be upon him, commanded an announcer to proclaim: “Let no polytheist perform pilgrimage after this year.” (4) This was their fear. It is established in the Sacred Law that no polytheist may be allowed to enter the Haram. “For them is disgrace in this world”: abasement, humiliation, death, captivity, and exile.

“To Allah belong the east and the west; so wherever you turn, there is the Face of Allah. Indeed, Allah is All-Encompassing, All-Knowing (115). And they say, ‘Allah has taken a son.’ Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth; all are devoutly obedient to Him (116).”

Regarding His words, “To Allah belong the east and the west; so wherever you turn, there is the Face of Allah,” Ibn Abbas, may Allah be pleased with him, said: A group of the Companions of the Messenger of Allah, peace and blessings be upon him, set out on a journey before the qibla was redirected toward the Kaaba. Fog came upon them when the time for prayer arrived. They sought to determine the qibla and prayed; then, when the fog lifted, it became clear to them that they had not found it and had erred in their determination. When they returned, they asked the Messenger of Allah, peace and blessings be upon him, about this, and this verse was revealed. (5)

Abdullah ibn Umar, may Allah be pleased with him, said: It was revealed concerning a traveler performing a voluntary prayer in whichever direction his mount takes him.

Abu al-Hasan Muhammad ibn Muhammad al-Sarakhsi informed us; Zahir ibn Ahmad al-Sarakhsi, the jurist, informed us; Abu Ishaq Ibrahim ibn Abd al-Samad al-Hashimi informed us; Abu Musab informed us, from Malik, from Abdullah ibn Dinar, from Abdullah ibn Umar, may Allah be pleased with him, who said: “The Messenger of Allah, peace and blessings be upon him, would pray on his mount while travelling, wherever it took him.” (6)

Ikrimah said: It was revealed concerning the change of the qibla. Abu al-Aliyah said: When the qibla was redirected toward the Kaaba, the Jews taunted the believers, saying, “They have no known qibla: at one time they face this way, and at another time that way.” So Allah Most High revealed this verse. (7) Mujahid and al-Hasan said: When the verse, “Your Lord says, ‘Call upon Me, and I will answer you’” (Ghafir 40:60), was revealed, they said, “Where should we call upon Him?” So Allah Most High revealed (8): “To Allah belong the east and the west”—as possession and creation—“so wherever you turn, there is the Face of Allah”; that is, wherever you turn your faces, there is—meaning, there—Allah’s mercy. (9)

Al-Kalbi said: There is Allah: He knows and sees. The term “face” is supplementary, as in His words, “Everything will perish except His Face” (al-Qasas 28:88), meaning, except Him. Al-Hasan, Mujahid, Qatadah, and Muqatil ibn Hayyan said: There is the qibla of Allah; “face,” “orientation,” and “direction” all mean the qibla. It was also said: Allah Most High’s good pleasure.

“Indeed, Allah is All-Encompassing”: that is, rich, giving out of abundance. Al-Farra’ said: The All-Encompassing is the Generous One whose bounty encompasses everything.

(1) Added in manuscript B. (2) The reference to al-Kalbi is added in manuscript B. (3) Imam Ahmad narrated in al-Musnad (2:176), from Abd Allah ibn Amr ibn al-As, that he was asked: “Which of the two cities will be conquered first: Constantinople or Rome?” Abd Allah called for a chest with a lock, from which he took out a document, and said: “While we were sitting around the Messenger of Allah, peace and blessings be upon him, writing, he was asked: ‘Which of the two cities will be conquered first: Constantinople or Rome?’ The Messenger of Allah, peace and blessings be upon him, replied: ‘The city of Heraclius will be conquered first,’ meaning Constantinople.” Al-Hakim authenticated it in al-Mustadrak, 4:508, 555, and al-Dhahabi concurred. Al-Haythami said in Majma al-Zawa'id, 6:219: “Ahmad narrated it, and its transmitters are those of the Sahih, except Abu Qabil, who is trustworthy.” Rome, or Rumiyah (with an ungeminated y), was the seat of Roman rule and learning. It was one of the wonders of the world in its architecture, vastness, and large population; accounts are related about it that the mind finds difficult to accept and considers improbable. See al-Baghdadi, Marasid al-Ittila, 2:642. Amorium, with its first letter pronounced with fathah and its second consonant geminated, was a town in the Byzantine lands. Al-Mu'tasim campaigned against and conquered it, in one of the greatest Muslim conquests. See Marasid al-Ittila, 2:963. Constantinople, also called Qustantinah without the nisbah ending, was formerly named Byzantium. Constantine the Great settled there and built a wall around it, and it became the residence and capital of the Romans. See Marasid al-Ittila, 3:1092. Allah decreed its conquest by the Muslims at the hands of the Ottoman Sultan Mehmed the Conqueror, who received this title for conquering Constantinople, in 857 AH (1453 CE). (4) Narrated by al-Bukhari in the Book of Prayer, chapter: “What covers the awrah,” 1:477; also in the Books of Hajj, Military Expeditions, Jihad, and Tafsir. Muslim narrated it in the Book of Hajj, chapter: “No polytheist may perform pilgrimage to the House, nor may anyone circumambulate the House naked,” no. 1347, 2:982. It was also narrated by the author in Sharh al-Sunnah, 7:121. (5) Ibn Mardawayh narrated it, with the same meaning, through al-Kalbi, from Abu Salih, from Ibn Abbas. See al-Suyuti, Lubab al-Nuqul, p. 45, printed in the margin of al-Jalalayn. After citing several reports, Ibn Kathir stated in his Tafsir, 1:279: “These chains contain weakness, though perhaps they strengthen one another.” See also al-Zayla'i, Nasb al-Rayah, 1:305. (6) Narrated by Malik in al-Muwatta, chapter: “Voluntary Prayer while Travelling,” no. 28; and by al-Bukhari in the Book of Prayer, chapter: “Facing the qiblah wherever one may be,” 1:503, from Jabir. Muslim narrated it in the Book of Traveller's Prayer, chapter: “The permissibility of voluntary prayer on a riding animal,” no. 700, 1:487, from Ibn Umar. It was also narrated by the author in Sharh al-Sunnah, 4:188, from Nafi, from Ibn Umar. See al-Tabari, Tafsir, 2:530. (7) See al-Wahidi, Tafsir, 1:177. (8) See al-Tabari, Tafsir, 2:534. (9) The wording “the Face of Allah” occurs in manuscript B, and this is more correct because it avoids figurative reinterpretation; this is the methodology of Ahl al-Sunnah wa al-Jama'ah regarding Allah's names and attributes. Al-Baghawi's method, may Allah have mercy on him, was to avoid figurative reinterpretation. It appears that this reading came from the copyist, who recorded “the Face” in manuscript B. Allah knows best.

عَمِلَ ﴿فِي خَرَابِهَا أُولَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ﴾ وَذَلِكَ أَنَّ بَيْتَ الْمَقْدِسِ مَوْضِعُ حَجِّ النَّصَارَى وَمَحَلُّ زِيَارَتِهِمْ، وَقَالَ ابْنُ عَبَّاسٍ ﵄: لَمْ يَدْخُلْهَا يَعْنِي بَيْتَ الْمَقْدِسِ بَعْدَ عِمَارَتِهَا رُومِيٌّ إلا خائفأ ١٧/ب لَوْ عُلِمَ بِهِ لَقُتِلَ. وَقَالَ قَتَادَةُ وَمُقَاتِلٌ: لَا يَدْخُلُ بَيْتَ الْمَقْدِسِ أَحَدٌ مِنَ النَّصَارَى إِلَّا مُتَنَكِّرٌ لَوْ قُدِرَ عَلَيْهِ لَعُوقِبَ، قَالَ السُّدِّيُّ: أُخِيفُوا بِالْجِزْيَةِ. وَقِيلَ: هَذَا خَبَرٌ بِمَعْنَى الْأَمْرِ، أَيْ أَجْهَضُوهُمْ بِالْجِهَادِ حَتَّى لَا يَدْخُلَهَا أَحَدٌ (مِنْهُمْ) (١) إِلَّا خَائِفًا مِنَ الْقَتْلِ وَالسَّبْيِ أَيْ مَا يَنْبَغِي ﴿لَهُمْ فِي الدُّنْيَا خِزْيٌ﴾ عَذَابٌ وَهَوَانٌ، قَالَ قَتَادَةُ: هُوَ الْقَتْلُ لِلْحَرْبِيِّ وَالْجِزْيَةُ لِلذِّمِّيِّ، قَالَ مُقَاتِلٌ (وَالْكَلْبِيُّ) (٢) تُفْتَحُ مَدَائِنُهُمُ الثَّلَاثَةُ قُسْطَنْطِينِيَّةُ، وَرُومِيَّةُ، وَعَمُّورِيَةُ (٣) ﴿وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ﴾ النَّارُ، وَقَالَ عَطَاءٌ وَعَبْدُ الرَّحْمَنِ بْنُ زَيْدٍ: نَزَلَتْ فِي مُشْرِكِي مَكَّةَ، وَأَرَادَ بِالْمَسَاجِدِ الْمَسْجِدَ الْحَرَامَ مَنَعُوا رَسُولَ اللَّهِ ﷺ وَأَصْحَابَهُ مِنْ حَجِّهِ وَالصَّلَاةِ فِيهِ عَامَ الْحُدَيْبِيَةِ، وَإِذَا مَنَعُوا مِنْ أَنْ يَعْمُرَهُ بِذِكْرٍ فَقَدْ سَعَوْا فِي خَرَابِهِ ﴿أُولَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ﴾ يَعْنِي أَهْلَ مَكَّةَ يَقُولُ أَفْتَحُهَا عَلَيْكُمْ حَتَّى تَدْخُلُوهَا وَتَكُونُوا أَوْلَى بِهَا مِنْهُمْ، فَفَتَحَهَا عَلَيْهِمْ وَأَمَرَ النَّبِيُّ ﷺ مُنَادِيًا يُنَادِي: "أَلَا لَا يَحُجَّنَّ بَعْدَ هَذَا الْعَامِ مُشْرِكٌ" (٤) فَهَذَا خَوْفُهُمْ، وَثَبَتَ فِي الشَّرْعِ أَنْ لَا يُمَكَّنَ مُشْرِكٌ مِنْ دُخُولِ الْحَرَمِ، ﴿لَهُمْ فِي الدُّنْيَا خِزْيٌ﴾ الذُّلُّ وَالْهَوَانُ وَالْقَتْلُ وَالسَّبْيُ وَالنَّفْيُ. ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ (١١٥) وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ كُلٌّ لَهُ قَانِتُونَ (١١٦) ﴾ قَوْلُهُ ﷿ ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ قَالَ ابْنُ عَبَّاسٍ ﵄: خَرَجَ نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ فِي سَفَرٍ قَبْلَ تَحْوِيلِ الْقِبْلَةِ إِلَى الْكَعْبَةِ، فَأَصَابَهُمُ الضَّبَابُ وَحَضَرَتِ الصَّلَاةُ، فَتَحَرَّوُا الْقِبْلَةَ وَصَلَّوْا فَلَمَّا ذَهَبَ الضَّبَابُ اسْتَبَانَ لَهُمْ أَنَّهُمْ لَمْ يُصِيبُوا وَأَنَّهُمْ مُخْطِئُونَ فِي تَحَرِّيهِمْ فَلَمَّا قَدِمُوا سَأَلُوا رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ فَنَزَلَتْ هَذِهِ الْآيَةُ (٥) وَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ ﵄: نَزَلَتْ فِي الْمُسَافِرِ يُصَلِّي التَّطَوُّعَ حَيْثُ مَا تَوَجَّهَتْ بِهِ رَاحِلَتُهُ. أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ مُحَمَّدٍ السَّرَخْسِيُّ أَنَا زَاهِرُ بْنُ أَحْمَدَ الْفَقِيهُ السَّرَخْسِيُّ أَنَا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ عَبْدِ الصَّمَدِ الْهَاشِمِيُّ أَنَا أَبُو مُصْعَبٍ عَنْ مَالِكٍ عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ﵄ قَالَ: "كَانَ رَسُولُ اللَّهِ ﷺ يُصَلِّي عَلَى رَاحِلَتِهِ فِي السَّفَرِ حَيْثُ مَا تَوَجَّهَتْ بِهِ (٦) قَالَ عِكْرِمَةُ: نَزَلَتْ فِي تَحْوِيلِ الْقِبْلَةِ، قَالَ أَبُو الْعَالِيَةِ: لِمَا صُرِفَتِ الْقِبْلَةُ إِلَى الْكَعْبَةِ عَيَّرَتِ الْيَهُودُ الْمُؤْمِنِينَ وَقَالُوا: لَيْسَتْ لَهُمْ قِبْلَةٌ مَعْلُومَةٌ فَتَارَةً يَسْتَقْبِلُونَ هَكَذَا وَتَارَةً هَكَذَا، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ (٧) ، وَقَالَ مُجَاهِدٌ وَالْحَسَنُ: لِمَا نَزَلَتْ ﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ (٦٠-غَافِرٍ) قَالُوا: أَيْنَ نَدْعُوهُ فَأَنْزَلَ اللَّهُ ﷿ (٨) ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ﴾ مُلْكًا وَخَلْقًا ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ يَعْنِي أَيْنَمَا تُحَوِّلُوا وُجُوهَكُمْ فَثَمَّ أَيْ: هُنَاكَ ﴿رَحْمَةُ﴾ (٩) اللَّهِ، قَالَ الْكَلْبِيُّ: فَثَمَّ اللَّهُ يَعْلَمُ وَيَرَى وَالْوَجْهُ صِلَةٌ كَقَوْلِهِ تَعَالَى: "كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ" (٨٨-الْقَصَصِ) أَيْ إِلَّا هُوَ، وَقَالَ الْحَسَنُ وَمُجَاهِدٌ وَقَتَادَةُ ومقاتل بن حبان: فَثَمَّ قِبْلَةُ اللَّهِ، وَالْوَجْهُ وَالْوُجْهَةُ وَالْجِهَةُ الْقِبْلَةُ، وَقِيلَ: رِضَا اللَّهِ تَعَالَى. ﴿إِنَّ اللَّهَ وَاسِعٌ﴾ أَيْ غَنِيٌّ يُعْطِي مِنَ السِّعَةِ، قَالَ الْفَرَّاءُ: الْوَاسِعُ الْجَوَادُ الَّذِي يَسَعُ عَطَاؤُهُ كُلَّ شَيْءٍ،

(١) زيادة في ب. (٢) والكلبي زيادة في ب. (٣) أخرج الإمام أحمد في المسند: ٢ / ١٧٦ عن عبد الله بن عمرو بن العاص، وسئل: أي المدينتين تفتح أولا: القسطنطينية أو رومية؟ فدعا عبد الله بصندوق له حلق، قال: فأخرج منه كتابا، قال: فقال عبد الله: بينما نحن حول رسول الله صلى الله عله وسلم نكتب، إذ سئل رسول الله ﷺ: أي المدينتين تفتح أولا: قسطنطينية أو رومية؟ فقال رسول ﷺ: مدينة هرقل تفتح أولا، يعني قسطنطينية". وصححه الحاكم في المستدرك: ٤ / ٥٠٨،٥٥٥، ووافقه الذهبي. وقال الهيثمي في مجمع الزوائد: ٦ / ٢١٩: رواه أحمد، ورجاله رجال الصحيح غير أبي قبيل وهو ثقة. و (رومية) : مخففة الياء المنقوطة من تحت - هي مدينة رياسة الروم وعلمهم، من عجائب الدنيا بناء وسعة وكثرة خلق، وقد حكي فيها حكايات تأباها العقول وتستبعدها، انظر: مراصد الاطلاع للبغدادي: ٢ / ٦٤٢. و (عمورية) ، بفتح أوله وتشديد ثانيه: بلد ببلاد الروم، غزاه المعتصم ففتحه، كان من أعظم فتوح الإسلام، مراصد الاطلاع: ٢ / ٩٦٣. و (قسطنطينية) ويقال: قسطنطينة بإسقاط ياء النسبة؛ كان اسمها بزنطية، فنزلها قسطنطين الأكبر، وبنى عليها سورا وصارت دار ملك الروم وعاصمتهم، مراصد الاطلاع: ٣ / ١٠٩٢، وكتب الله تعالى فتحها للمسلمين على يد السلطان العثماني محمد الفاتح، الذي لقب بذلك لفتحه القسطنطينية، في سنة (٨٥٧هـ) (١٤٥٣م) . (٤) أخرجه البخاري: في الصلاة - باب: ما يستر من العورة: ١ / ٤٧٧ وفي الحج والمغازي والجهاد والتفسير. ومسلم: في الحج - باب: لا يحج البيت مشرك ولا يطوف بالبيت عريان، برقم (١٣٤٧) ٢ / ٩٨٢. وأخرجه المصنف في شرح السنة: ٧ / ١٢١. (٥) أخرجه ابن مردويه من طريق الكلبي عن أبي صالح عن ابن عباس بمعناه. انظر: لباب النقول للسيوطي بهامش الجلالين ص (٤٥) ، وقال ابن كثير بعد أن ساق عددا من الروايات في التفسير: ١ / ٢٧٩، وهذه الأسانيد فيها ضعف، ولعله يشد بعضها بعضا، وانظر: نصب الراية للزيلعي: ١ / ٣٠٥. (٦) أخرجه مالك في الموطأ باب: صلاة النافلة في السفر برقم (٢٨) والبخاري: في الصلاة - باب: التوجه نحو القبلة حيث كان: ١ / ٥٠٣ عن جابر. ومسلم: في صلاة السفر - باب: جواز صلاة النافلة على الدابة: برقم (٧٠٠) ١ / ٤٨٧ عن ابن عمر. والمصنف في شرح السنة: ٤ / ١٨٨ عن نافع عن ابن عمر، وانظر: تفسير الطبري: ٢ / ٥٣٠. (٧) انظر تفسير الواحدي: ١ / ١٧٧. (٨) انظر تفسير الطبري: ٢ / ٥٣٤. (٩) وجه الله في ب، وهو الأصح وذلك لعدم التأويل وهذا منهج أهل السنة والجماعة في أسماء الله وصفاته. والبغوي ﵀ منهجه عدم التأويل ويظهر أن هذا من الناسخ حيث أثبت الوجه في نسخه (ب) والله أعلم.