Tafsir al-Baghawi - Al-Baghawi - (4/370)

Tafsir al-BaghawiAl-Baghawi

add anything to it, diminish anything from it, or alter it. Allah Most High says: “Falsehood cannot approach it from before it or from behind it” (Fussilat 42). Falsehood here means Iblis: he is unable to add to it anything that is not part of it, or to remove from it anything that is part of it.

It was also said that the pronoun in lahu (“it” or “him”) refers to Muhammad, peace and blessings be upon him; that is: We surely protect Muhammad from whoever intends him harm, as He, exalted is His remembrance, says: “And Allah will protect you from the people” (al-Ma’idah 67).

“And We certainly sent messengers before you among the communities of former peoples. (10) No messenger came to them without their ridiculing him. (11) Thus We cause it to enter the hearts of the criminals. (12) They do not believe in it, although the way of the former peoples has already passed. (13) Even if We opened for them a gate in the heaven and they continued ascending through it, (14)”

His saying, Most High: “And We certainly sent before you”—that is, messengers—“among the communities of former peoples”: that is, among the nations and generations of the past (1).

A shīʿah is a group of people who gather together and are united in their position (2).

“No messenger came to them without their ridiculing him,” just as they did with you. He mentioned this (3) as a consolation to the Prophet, peace and blessings be upon him.

“Thus We cause it to enter”: just as We caused disbelief, denial, and ridicule of the messengers (4) to enter the hearts of the communities of former peoples, so We cause it to enter—that is, place it (5)—“in the hearts of the criminals,” meaning the idolaters of Mecca, your people. This refutes the Qadariyyah (6).

“They do not believe in it,” meaning that they do not believe in Muhammad, peace and blessings be upon him, or in the Quran. “Although the way of the former peoples has already passed”: that is, Allah Most High’s precedent of destroying the earlier nations that denied the messengers. This is a warning to the people of Mecca.

“Even if We opened for them”—meaning, for those who say, “Why do you not bring us the angels?”—“a gate in the heaven and they continued ascending through it”: that is, the angels would continue ascending through it while they saw them plainly. This is the view of the majority.

(1) In manuscript B, the reading is: “the nations of former times.” (2) In manuscript A, the reading is: “assembled.” (3) Omitted in manuscript B. (4) Omitted in manuscript B. (5) Omitted in manuscript B. (6) The Qadariyyah are those who deny qadar (divine decree), maintaining that there is no decree and that matters arise anew. They claim that every servant is the creator of his own actions; thus, knowledge of events arises anew, and consequently the will concerning them also arises anew. In this way, they appear to deny the eternal will and eternal knowledge in order to place human action outside the scope of the power of Allah, the All-Creating, All-Knowing. See Shaykh al-Islam Ibn Taymiyyah, Al-Wasiyyah al-Kubra, critically edited by us, p. 57, note 5.

يَزِيدُوا فِيهِ، أَوْ يَنْقُصُوا مِنْهُ، أَوْ يُبَدِّلُوا، قَالَ اللَّهُ تَعَالَى: ﴿لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ﴾ (فُصِّلَتْ-٤٢) وَالْبَاطِلُ: هُوَ إِبْلِيسُ، لَا يَقْدِرُ أَنْ يَزِيدَ فِيهِ مَا لَيْسَ مِنْهُ وَلَا أَنْ يَنْقُصَ مِنْهُ مَا هُوَ مِنْهُ. وَقِيلَ الْهَاءُ فِي "لَهُ" رَاجِعَةٌ إِلَى مُحَمَّدٍ ﷺ أَيْ: إِنَّا لِمُحَمَّدٍ لَحَافِظُونَ مِمَّنْ أَرَادَهُ بِسُوءٍ كَمَا قَالَ جَلَّ ذِكْرُهُ: ﴿وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ (الْمَائِدَةِ-٦٧) . ﴿وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ فِي شِيَعِ الْأَوَّلِينَ (١٠) وَمَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ (١١) كَذَلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ (١٢) لَا يُؤْمِنُونَ بِهِ وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ (١٣) وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ (١٤) ﴾ . قَوْلُهُ تَعَالَى: ﴿وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ﴾ أَيْ: رُسُلًا ﴿فِي شِيَعِ الْأَوَّلِينَ﴾ أَيْ: فِي [الْأُمَمِ وَالْقُرُونِ الْمَاضِيَةِ] (١) . وَالشِّيعَةُ: هُمُ الْقَوْمُ الْمُجْتَمِعُونَ (٢) الْمُتَّفِقَةُ كَلِمَتُهُمْ. ﴿وَمَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾ كَمَا فَعَلُوا بِكَ، ذَكَرَهُ (٣) تَسْلِيَةً لِلنَّبِيِّ ﷺ. ﴿كَذَلِكَ نَسْلُكُهُ﴾ أَيْ: كَمَا سَلَكْنَا الْكُفْرَ وَالتَّكْذِيبَ وَالِاسْتِهْزَاءَ بِالرُّسُلِ (٤) فِي قُلُوبِ شِيَعِ الْأَوَّلِينَ، كَذَلِكَ [نَسْلُكُهُ: نُدْخِلُهُ] (٥) ﴿فِي قُلُوبِ الْمُجْرِمِينَ﴾ يَعْنِي: مُشْرِكِي مَكَّةَ قَوْمَكَ. وَفِيهِ رَدٌّ عَلَى الْقَدَرِيَّةِ (٦) . ﴿لَا يُؤْمِنُونَ بِهِ﴾ يَعْنِي: لَا يُؤْمِنُونَ بِمُحَمَّدٍ ﷺ وَبِالْقُرْآنِ ﴿وَقَدْ خَلَتْ﴾ مَضَتْ ﴿سُنَّةُ الْأَوَّلِينَ﴾ أَيْ: وَقَائِعُ اللَّهِ تَعَالَى بِالْإِهْلَاكِ فِيمَنْ كَذَّبَ الرُّسُلَ مِنَ الْأُمَمِ الْخَالِيَةِ، يُخَوِّفُ أَهْلَ مَكَّةَ. ﴿وَلَوْ فَتَحْنَا عَلَيْهِمْ﴾ يَعْنِي: عَلَى الَّذِينَ يَقُولُونَ لَوْ مَا تَأْتِينَا بِالْمَلَائِكَةِ ﴿بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ﴾ أَيْ: فَظَلَّتِ الْمَلَائِكَةُ يَعْرُجُونَ فِيهَا، وَهُمْ يَرَوْنَهَا عِيَانًا، هَذَا قَوْلُ الْأَكْثَرِينَ.

(١) في "ب" أمم الأولين الماضية. (٢) في "أ" المجتمعة. (٣) ساقط من "ب". (٤) ساقط من "ب". (٥) ساقط من "ب". (٦) القدرية هم الذين ينكرون القدر، فيقولون: لا قدر والأمر أُنُف، ويزعمون أن كل عبد خالق لفعله، فالأمور يستأنف العلم بها، وتستأنف - بالتالي - إرادتها، وكأنهم بهذا ينفون الإرادة الأزلية والعلم الأزلي ليخرجوا فعل الإنسان عن نطاق قدرة الخلاق العليم. انظر: الوصية الكبرى لشيخ الإسلام ابن تيمية، بتحقيقنا، ص (٥٧) تعليق (٥) .