Tafsir al-Baghawi - Al-Baghawi - (5/47)

Tafsir al-BaghawiAl-Baghawi

“That is because they preferred the life of this world over the Hereafter, and because Allah does not guide the disbelieving people. Those are the ones whose hearts, hearing, and sight Allah has sealed; and it is they who are heedless. Without doubt, in the Hereafter they will be the losers. Then indeed, your Lord is Forgiving and Merciful to those who emigrated after they had been persecuted, then strove and remained patient.” (107–110)

“That is because they preferred the life of this world over the Hereafter, and because Allah does not guide the disbelieving people”: He does not guide them aright. “Those are the ones whose hearts, hearing, and sight Allah has sealed; and it is they who are heedless”: heedless of what is intended for them. “Without doubt, in the Hereafter they will be the losers”: that is, the deprived. “Then indeed, your Lord is Forgiving and Merciful to those who emigrated after they had been persecuted”: they were tortured and prevented from Islam; the idolaters persecuted them. “Then strove and remained patient”: in faith, emigration, and striving. “After that”: after that persecution and heedlessness. “Indeed, your Lord is Forgiving and Merciful.”

It was revealed concerning Ayyash ibn Abi Rabi'ah, the foster-brother of Abu Jahl; Abu Jandal ibn Suhayl ibn Amr; al-Walid ibn al-Walid ibn al-Mughirah; Salamah ibn Hisham; and Abdullah ibn Usayd al-Thaqafi. The idolaters persecuted them, so they gave them some of what they wanted in order to save themselves from their evil. Then, after that, they emigrated and strove. (1)

Al-Hasan and Ikrimah said: It was revealed concerning Abdullah ibn Sa'd ibn Abi Sarh, who used to write for the Prophet, peace and blessings be upon him. Satan caused him to slip, and he joined the disbelievers. The Prophet, peace and blessings be upon him, ordered that he be killed on the day of the Conquest of Mecca. Uthman sought protection for him; he was his foster-brother through their mothers. So the Messenger of Allah, peace and blessings be upon him, granted him protection. He then embraced Islam and became a good Muslim, whereupon Allah revealed this verse. (2)

(1) See al-Khazin, Tafsir, 4:97. Other reports include Ayyash ibn Rabi'ah among those concerning whom the verse was revealed. Some also mention Ammar ibn Yasir, may Allah be pleased with him, but Ibn Atiyyah rejected this. See al-Tabari, Tafsir, 14:184; al-Suyuti, al-Durr al-Manthur, 5:172-173; Ibn Atiyyah, al-Muharrar al-Wajiz, 8:524-525; Ibn al-Jawzi, Zad al-Masir, 4:497-498; al-Wahidi, Asbab al-Nuzul, p. 237; al-Alusi, Ruh al-Ma'ani, 14:240; Abu Hayyan, al-Bahr al-Muhit, 5:540. (2) Reported by al-Tabari from both of them, 14:184-185. Ibn Mardawayh also narrated a similar report through Ikrimah from Ibn Abbas. See al-Suyuti, al-Durr al-Manthur, 5:172; Abu Hayyan, al-Bahr al-Muhit, 5:541; Ibn al-Jawzi, Zad al-Masir, 4:498.

﴿ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ (١٠٧) أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُولَئِكَ هُمُ الْغَافِلُونَ (١٠٨) لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ (١٠٩) ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ (١١٠) ﴾ ﴿ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ﴾ لَا يُرْشِدُهُمْ. ﴿أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُولَئِكَ هُمُ الْغَافِلُونَ﴾ عَمَّا يُرَادُ بِهِمْ. ﴿لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ﴾ أَيِ الْمَغْبُونُونَ. ﴿ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا﴾ عُذِّبُوا وَمُنِعُوا مِنَ الْإِسْلَامِ، فَتَنَهُمُ الْمُشْرِكُونَ، ﴿ثُمَّ جَاهَدُوا وَصَبَرُوا﴾ عَلَى الْإِيمَانِ وَالْهِجْرَةِ وَالْجِهَادِ، ﴿إِنَّ رَبَّكَ مِنْ بَعْدِهَا﴾ مِنْ بَعْدِ تِلْكَ الْفِتْنَةِ وَالْغَفْلَةِ ﴿لَغَفُورٌ رَحِيمٌ﴾ نَزَلَتْ فِي عَيَّاشِ بْنِ أَبِي رَبِيعَةَ، أَخِي أَبِي جَهْلٍ مِنَ الرَّضَاعَةِ، وَفِي أَبِي جَنْدَلِ بْنِ سُهَيْلِ بْنِ عَمْرٍو، وَالْوَلِيدِ بْنِ الْوَلِيدِ بْنِ الْمُغِيرَةِ، وَسَلَمَةَ بْنِ هِشَامٍ وَعَبْدِ اللَّهِ بْنِ أُسَيْدٍ الثَّقَفِيِّ، فَتَنَهُمُ الْمُشْرِكُونَ فَأَعْطَوْهُمْ بَعْضَ مَا أَرَادُوا لِيَسْلَمُوا مِنْ شَرِّهِمْ، ثُمَّ إِنَّهُمْ هَاجَرُوا بَعْدَ ذَلِكَ وَجَاهَدُوا (١) . وَقَالَ الْحَسَنُ وَعِكْرِمَةُ: نَزَلَتْ فِي عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ، وَكَانَ يَكْتُبُ لِلنَّبِيِّ ﷺ فَاسْتَزَلَّهُ الشَّيْطَانُ، فَلَحِقَ بِالْكَفَّارِ، فَأَمَرَ النَّبِيُّ ﷺ بِقَتْلِهِ يَوْمَ فَتْحِ مَكَّةَ، فَاسْتَجَارَهُ لَهُ عُثْمَانُ، وَكَانَ أَخَاهُ لِأُمِّهِ مِنَ الرَّضَاعَةِ، فَأَجَارَهُ رَسُولُ اللَّهِ ﷺ، ثُمَّ إِنَّهُ أَسْلَمَ وَحَسُنَ إِسْلَامُهُ، فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ (٢) .

(١) انظر: تفسير الخازن: ٤ / ٩٧. وهناك أقوال أخرى تجمع على عياش بن ربيعة بين من نزلت الآية فيهم، وذكر بعضهم عمارا ﵁، ورده ابن عطية. وانظر: الطبري: ١٤ / ١٨٤، الدر المنثور: ٥ / ١٧٢-١٧٣، المحرر الوجيز: ٨ / ٥٢٤-٥٢٥، زاد المسير: ٤ / ٤٩٧-٤٩٨، أسباب النزول ص (٢٣٧) ، روح المعاني للآلوسي: ١٤ / ٢٤٠، البحر المحيط: ٥ / ٥٤٠. (٢) أخرجه الطبري عنهما: ١٤ / ١٨٤-١٨٥، وأخرج ابن مردويه من طريق عكرمة عن ابن عباس مثله. الدر المنثور: ٥ / ١٧٢. وانظر: البحر المحيط: ٥ / ٥٤١، زاد المسير: ٤ / ٤٩٨.