Tafsir al-BaghawiAl-Baghawi

Surah al-Hijr

Makkan (1)

In the name of Allah, the Most Compassionate, the Most Merciful.

“Alif, Lam, Ra. These are the verses of the Book and of a clear Quran. Perhaps those who disbelieve will wish that they had been Muslims.” (1–2)

“Alif, Lam, Ra”: it has been said that its meaning is, “I am Allah; I see.” (2)

“These are the verses of the Book,” that is, these are the verses of the Book; “and of a clear Quran,” that is, the verses of a Quran which clearly distinguishes what is lawful from what is unlawful, and truth from falsehood. (3)

If it is asked: Why did He mention “the Book” and then say, “and of a clear Quran,” when both are one and the same?

We reply: It has been said that each conveys a distinct meaning: a book is that which is written, whereas the Quran is that whose parts are joined together.

It was also said that “the Book” refers to the Torah and the Gospel, while “the Quran” refers to this Book.

“Perhaps”: Abu Ja‘far, Nafi‘, and Asim recited it with a light ba’, while the rest recited it with a doubled ba’. Both are dialectal forms. Rubba denotes paucity, while kam denotes abundance. Rubba is used with nouns, whereas rubbama is used with verbs. One may say, “Perhaps a man came to me,” or, “Perhaps a man came to me.” The particle ma has been added here because of the verb that follows it. “Will wish,” that is, will desire; “those who disbelieve will wish that they had been Muslims.”

They differed regarding the circumstance in which the disbeliever will wish for Islam.

Al-Dahhak said: “At the moment of direct witnessing.” (4)

(1) It is Meccan by consensus; this is narrated from Ibn Abbas and Ibn al-Zubayr. See al-Durr al-Manthur, 5:61. (2) See above, 1:58-59. (3) In manuscript B, the reading is yubayyin ("makes clear"). (4) This is open to question, since at that point the disbeliever has no certainty regarding the condition of the Muslims. See al-Muharrar al-Wajiz, 8:279.
سُورَةِ الْحِجْرِ مَكِّيَّةٌ (١) ﷽ ﴿الر تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُبِينٍ (١) رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (٢) ﴾ . ﴿الر﴾ قِيلَ: مَعْنَاهُ: أَنَا اللَّهُ أَرَى (٢) ﴿تِلْكَ آيَاتُ الْكِتَابِ﴾ أَيْ: هَذِهِ آيَاتُ الْكِتَابِ، ﴿وَقُرْآنٍ﴾ أَيْ: وَآيَاتُ قُرْآنٍ ﴿مُبِينٍ﴾ أَيْ: بَيَّنَ (٣) الْحَلَالَ مِنَ الْحَرَامِ وَالْحَقَّ مِنَ الْبَاطِلِ. فَإِنْ قِيلَ: لِمَ ذَكَرَ الْكِتَابَ ثُمَّ قَالَ ﴿وَقُرْآنٍ مُبِينٍ﴾ وَكِلَاهُمَا وَاحِدٌ؟ قُلْنَا: قَدْ قِيلَ كُلُّ وَاحِدٍ يُفِيدُ فَائِدَةً أُخْرَى، فَإِنَّ الْكِتَابَ: مَا يُكْتَبُ، وَالْقُرْآنُ: مَا يُجْمَعُ بَعْضُهُ إِلَى بَعْضٍ. وَقِيلَ: الْمُرَادُ بِالْكِتَابِ: التَّوْرَاةُ وَالْإِنْجِيلُ، وَبِالْقُرْآنِ هَذَا الْكِتَابُ. ﴿رُبَمَا﴾ قَرَأَ أَبُو جَعْفَرٍ وَنَافِعٌ وَعَاصِمٌ بِتَخْفِيفِ الْبَاءِ وَالْبَاقُونَ بِتَشْدِيدِهَا، وَهُمَا لُغَتَانِ، وَرُبَّ لِلتَّقْلِيلِ وَكَمْ لِلتَّكْثِيرِ، وَرُبَّ تَدْخُلُ عَلَى الِاسْمِ، وَرُبَمَا عَلَى الْفِعْلِ، يُقَالُ: رُبَّ رَجُلٍ جَاءَنِي، وَرُبَمَا جَاءَنِي رَجُلٌ، وَأَدْخَلَ مَا هَاهُنَا لِلْفِعْلِ بَعْدَهَا. ﴿يَوَدُّ﴾ يَتَمَنَّى ﴿الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ﴾ . وَاخْتَلَفُوا فِي الْحَالِ الَّتِي يَتَمَنَّى الْكَافِرُ فِيهَا الْإِسْلَامَ. قَالَ الضَّحَّاكُ: حَالَةُ الْمُعَايَنَةِ (٤) .
(١) مكية بالاتفاق، وهو مروي عن ابن عباس وابن الزبير. انظر: الدر المنثور: ٥ / ٦١. (٢) انظر فيما سبق: ١ / ٥٨-٥٩. (٣) في "ب" يبين. (٤) وفيه نظر، إذ لا يقين للكافر حينئذ بحال المسلمين. انظر: المحرر الوجيز: ٨ / ٢٧٩.

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