Tafsir al-Baghawi - Al-Baghawi - (5/20)

Tafsir al-BaghawiAl-Baghawi

“We sent before you only men whom We inspired. So ask the people of the Reminder if you do not know.” (43)

Regarding His saying, exalted is He, “As for those who emigrated for the sake of Allah after having been wronged”: they were tortured and harmed for the sake of Allah.

It was revealed concerning Bilal, Suhayb, Khabbab, Ammar, Abis, Jabr, and Abu Jandal ibn Suhayl. The polytheists seized them in Mecca and tortured them. (1)

Qatadah said: They were the Companions of the Prophet, peace and blessings be upon him. The people of Mecca wronged them and drove them from their homes, until a group of them made their way to Abyssinia. Thereafter, Allah settled them in Medina, making it for them a land of emigration and granting them supporters from among the believers. (2)

“Surely, We will settle them in a good place in this world”: that is, He settled them in Medina.

It is reported that whenever Umar ibn al-Khattab gave an allowance to a man [from the Emigrants], (3) he would say: “Take it—may Allah bless it for you. This is what Allah promised you in this world, while what He has stored up for you in the Hereafter is better.” He would then recite this verse. (4)

It was also said that its meaning is: We shall surely treat them well in this world.

And it was said: the good of this world is divine enablement and guidance.

“But the reward of the Hereafter is far greater, if only they knew”: the phrase “if only they knew” refers to the polytheists, for the believers already knew this.

“Those who patiently persevere” for the sake of Allah through what befell them, (5) “and place their trust in their Lord.”

“We sent before you only men whom We inspired”: this was revealed concerning the polytheists of Mecca, when they denied Muhammad’s prophethood, peace and blessings be upon him, saying: “Allah is too great for His Messenger to be a human being. Why, then, did He not send us an angel?” (6)

(1) See al-Wahidi, Asbab al-Nuzul, p. 322; Zad al-Masir, vol. 4, p. 448, where the name “A'ish” appears in place of “Abis.” I have not found a biographical notice for A'ish. Compare al-Muharrar al-Wajiz, vol. 8, p. 421. (2) See al-Durr al-Manthur, vol. 5, p. 131; al-Tabari, vol. 14, p. 107. (3) Omitted from manuscript B. (4) See al-Bahr al-Muhit, vol. 5, p. 493; al-Muharrar al-Wajiz, vol. 8, p. 422. (5) In manuscript B: “fa'atahum” (they missed them). (6) See al-Wahidi, Asbab al-Nuzul, p. 323; al-Tabari, vol. 14, p. 109; al-Durr al-Manthur, vol. 5, pp. 132-133.

﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ (٤٣) ﴾ قَوْلُهُ تَعَالَى ﴿وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا﴾ عُذِّبُوا وَأُوذُوا فِي اللَّهِ. نَزَلَتْ فِي بِلَالٍ، وَصُهَيْبٍ، وَخَبَّابٍ، وَعَمَّارٍ، وَعَابِسٍ، وَجَبْرٍ، وَأَبِي جَنْدَلِ بْنِ سُهَيْلٍ، أَخَذَهُمُ الْمُشْرِكُونَ بِمَكَّةَ فَعَذَّبُوهُمْ (١) . وَقَالَ قَتَادَةُ: هُمْ أَصْحَابُ النَّبِيِّ ﷺ، ظَلَمَهُمْ أَهْلُ مَكَّةَ، وَأَخْرَجُوهُمْ مِنْ دِيَارِهِمْ حَتَّى لَحِقَ طَائِفَةٌ مِنْهُمْ بِالْحَبَشَةِ، ثُمَّ بَوَّأَهُمُ اللَّهُ الْمَدِينَةَ بَعْدَ ذَلِكَ فَجَعَلَهَا لَهُمْ دَارَ هِجْرَةٍ، وَجَعَلَ لَهُمْ أَنْصَارًا مِنَ الْمُؤْمِنِينَ (٢) . ﴿لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً﴾ وَهُوَ أَنَّهُ أَنْزَلَهُمُ الْمَدِينَةَ. رُوِيَ عَنْ عُمَرَ بْنِ الْخَطَّابِ كَانَ إِذَا أَعْطَى الرَّجُلَ [مِنَ الْمُهَاجِرِينَ] (٣) عَطَاءً يَقُولُ: خُذْ بَارَكَ اللَّهُ لَكَ فِيهِ، هَذَا مَا وَعَدَكَ اللَّهُ فِي الدُّنْيَا، وَمَا ادَّخَرَ لَكَ فِي الْآخِرَةِ أَفْضَلُ، ثُمَّ تَلَا هَذِهِ الْآيَةَ (٤) . وَقِيلَ: مَعْنَاهُ لَنُحْسِنَنَّ إِلَيْهِمْ فِي الدُّنْيَا. وَقِيلَ: الْحَسَنَةُ فِي الدُّنْيَا التَّوْفِيقُ وَالْهِدَايَةُ. ﴿وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ﴾ وَقَوْلُهُ: "لَوْ كَانُوا يَعْلَمُونَ"، يَنْصَرِفُ إِلَى الْمُشْرِكِينَ لِأَنَّ الْمُؤْمِنِينَ كَانُوا يَعْلَمُونَهُ. ﴿الَّذِينَ صَبَرُوا﴾ فِي اللَّهِ عَلَى مَا نَابَهُمْ (٥) ﴿وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ﴾ ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ﴾ نَزَلَتْ فِي مُشْرِكِي مَكَّةَ حَيْثُ أَنْكَرُوا نُبُوَّةَ مُحَمَّدٍ ﷺ، وَقَالُوا: اللَّهُ أَعْظَمُ مِنْ أَنْ يَكُونَ رَسُولُهُ بَشَرًا، فَهَلَّا بَعَثَ إِلَيْنَا مَلَكًا (٦) ؟

(١) انظر: أسباب النزول للواحدي ص (٣٢٢) ، زاد المسير: ٤ / ٤٤٨ وفيه "عايش" بدلا من "عابس"، ولم أجد لـ "عايش" ترجمة. وقارن بالمحرر الوجيز: ٨ / ٤٢١. (٢) انظر: الدر المنثور: ٥ / ١٣١، الطبري: ١٤ / ١٠٧. (٣) ساقط من "ب". (٤) انظر: البحر المحيط: ٥ / ٤٩٣، المحرر الوجيز: ٨ / ٤٢٢. (٥) في "ب": فاتهم. (٦) انظر: أسباب النزول للواحدي ص (٣٢٣) ، الطبري: ١٤ / ١٠٩، الدر المنثور: ٥ / ١٣٢-١٣٣.