Tafsir al-BaghawiAl-Baghawi

“Until, when the messengers despaired and were certain that they had been denied, Our help came to them; then We save whomever We will. And Our punishment is not averted from the guilty people.” (110)

Regarding His saying, “Until, when the messengers despaired and were certain that they had been denied, Our help came to them,” the reciters differed over the reading of “they had been denied.”

The reciters of Kufa and Abu Ja‘far read it without gemination, and Aishah disapproved of this recitation (1). The others read it with gemination.

Those who read it with gemination said that its meaning is: until the messengers despaired of their people’s believing.

[Mujahid is reported to have recited it in the active: “and they had lied,” with an a-vowel on the kaf and dhal, and without gemination. This admits two interpretations. The first is that the polytheists thought that the messengers had lied. The second is that the messengers thought—that is, knew—that their people had fabricated lies against Allah through their unbelief rather than faith.] (2)

“And they thought” means: they—the messengers—became certain that the nations had utterly denied them, such that there was no longer any hope of their believing. Here, “thought” carries the meaning of certainty; this is the meaning of Qatadah’s statement.

Others said that it means: when the messengers despaired that those of their people who had denied them would affirm them, and they thought that those of their people who had believed in them had declared them liars and apostatized from their religion, due to the severity of the trial and affliction that had befallen them and the delay of victory.

Those who read it without gemination said that its meaning is: when the messengers despaired of their people’s believing, and they thought—that is, their people thought—that the messengers had lied to them in their warning of punishment.

It is related from Ibn Abbas that it refers to the weakening of the messengers’ hearts; that is, the messengers thought that they had been lied to concerning the victory that had been promised to them. They were human beings, so they became weak and despaired, and thought that the promise had not been fulfilled. He then recited: “Until the Messenger and those who believed with him said, ‘When will Allah’s help come?’”

(1) Al-Bukhari narrated in his Tafsir of Surat Yusuf, 8:367, from Ibn Shihab, who said: Urwah ibn al-Zubayr informed me that Aishah (may Allah be pleased with her), when he asked her about Allah's words, “until, when the messengers despaired,” said: “I asked, ‘Were they lied to [kudhibu], or were they called liars [kudhdhibu]?’ Aishah replied, ‘They were called liars.’ I said, ‘But they had certainly known that their people had called them liars, so this was not mere supposition.’ She replied, ‘Yes, by my life, they had certainly known that.’ I said, ‘And they thought that they had been lied to?’ She said, ‘Allah forbid! The messengers would never think such a thing of their Lord.’ I asked, ‘Then what does this verse mean?’ She replied, ‘It refers to the followers of the messengers who believed in their Lord and affirmed them. Their affliction became prolonged and victory was delayed for them, until the messengers despaired of those of their people who had called them liars, and the messengers thought that their followers had belied them. At that point, Allah's help came.’” This reading is that of the majority, and al-Tabari defended it in his Tafsir, 16:309. (2) The text in parentheses is absent from manuscript B and from the printed edition.
﴿حَتَّى إِذَا اسْتَيْئَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَنْ نَشَاءُ وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ (١١٠) ﴾ . ﴿حَتَّى إِذَا اسْتَيْئَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا﴾ اخْتَلَفَ الْقُرَّاءُ فِي قَوْلِهِ: ﴿كُذِبُوا﴾ . فَقَرَأَ أَهْلُ الْكُوفَةِ وَأَبُو جَعْفَرٍ: ﴿كُذِبُوا﴾ بِالتَّخْفِيفِ وَكَانَتْ عَائِشَةُ تُنْكِرُ هَذِهِ الْقِرَاءَةَ (١) . وَقَرَأَ الْآخَرُونَ بِالتَّشْدِيدِ. فَمَنْ شَدَّدَ قَالَ: معناه حتى استيئس الرُّسُلُ مِنْ إِيمَانِ قَوْمِهِمْ. [رُوِيَ عَنْ مُجَاهِدٍ أَنَّهُ قَرَأَ: وَقَدْ كَذَبُوا بِفَتْحِ الْكَافِ وَالذَّالِ مُخَفَّفَةً وَلَهَا تَأْوِيلَانِ: أَحَدُهُمَا مَعْنَاهُ: أَنَّ الْقَوْمَ الْمُشْرِكِينَ ظَنُّوا أَنَّ الرُّسُلَ قَدْ كَذَبُوا. وَالثَّانِي: مَعْنَاهُ: أَنَّ الرُّسُلَ ظَنُّوا -أَيْ: عَلِمُوا-أَنَّ قَوْمَهُمْ قَدِ افْتَرَوْا عَلَى اللَّهِ بِكُفْرِهِمْ مِنْ إِيمَانِ قَوْمِهِمْ] (٢) . وَظَنُّوا: أَيْ أَيْقَنُوا -يَعْنِي الرُّسُلَ-أَنَّ الْأُمَمَ قَدْ كَذَّبُوهُمْ تَكْذِيبًا لَا يُرْجَى بَعْدَ إِيمَانِهِمْ. وَالظَّنُّ بِمَعْنَى الْيَقِينِ: وَهَذَا مَعْنَى قَوْلِ قَتَادَةَ. وَقَالَ بَعْضُهُمْ: مَعْنَاهُ: حتى إذا استيئسَ الرُّسُلُ مِمَّنْ كَذَّبَهُمْ مِنْ قَوْمِهِمْ أَنْ يُصَدِّقُوهُمْ وَظَنُّوا أَنَّ مَنْ آمَنَ بِهِمْ مِنْ قَوْمِهِمْ قَدْ كَذَّبُوهُمْ وَارْتَدُّوا عَنْ دِينِهِمْ لِشِدَّةِ الْمِحْنَةِ وَالْبَلَاءِ عَلَيْهِمْ وَاسْتِبْطَاءِ النَّصْرِ. وَمَنْ قَرَأَ بِالتَّخْفِيفِ قَالَ: مَعْنَاهُ: حتى إذا استيئس الرُّسُلُ مِنْ إِيمَانِ قَوْمِهِمْ وَظَنُّوا أَيْ: ظَنَّ قَوْمُهُمْ أَنَّ الرُّسُلَ قَدْ كَذَبَتْهُمْ فِي وَعِيدِ الْعَذَابِ. وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ: مَعْنَاهُ ضَعْفُ قُلُوبِ الرُّسُلِ يَعْنِي: وَظَنَّتِ الرُّسُلُ أَنَّهُمْ كَذَبُوا فِيمَا وَعَدُوا مِنَ النَّصْرِ. وَكَانُوا بَشَرًا فَضَعُفُوا وَيَئِسُوا وَظَنُّوا أَنَّهُمْ أَخْلَفُوا ثُمَّ تَلَا ﴿حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ﴾
(١) أخرج البخاري في تفسير سورة يوسف (٨ / ٣٦٧) عن ابن شهاب قال: أخبرني عروة بن الزبير، عن عائشة ﵂ قالت له وهو يسألها عن قول الله تعالى: (حتى إذا استيئس الرسل) قال: قلت: أكذبوا أو كذبوا؟ قالت عائشة: كذبوا. قلت: فقد استيقنوا أن قومهم كذبوهم، فما هو بالظن. قالت: أجل لعمري، لقد استيقنوا بذلك. فقلت لها: وظنوا أنهم قد كذبوا؟ قالت: معاذ الله، لم تكن الرسل تظن ذلك بربها. قلت: فما هذه الآية؟ قالت: هم أتباع الرسل الذين آمنوا بربهم وصدقوهم، فطال عليهم البلاء واستأخر عنهم النصر، حتى استيئس الرسل ممن كذبهم من قومهم، وظنت الرسل أن أتباعهم قد كذبوهم، جاء نصر الله عند ذلك". وهذه القراءة هي قراءة الجمهور، وانتصر لها الطبري في التفسير: ١٦ / ٣٠٩. (٢) ما بين القوسين ساقط من "ب". ومن المطبوع أيضا.

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