Tafsir al-Baghawi - Al-Baghawi - (5/54)

Tafsir al-BaghawiAl-Baghawi

Ibn Abbas and al-Dahhak said: This was before the revelation of Bara'ah, when the Prophet, peace and blessings be upon him, was commanded to fight those who fought him and was forbidden to initiate fighting. Then, when Allah strengthened Islam and its people, Bara'ah was revealed and they were commanded to strive in jihad; thus this verse was abrogated. (1)

Al-Nakha'i, al-Thawri, Mujahid, and Ibn Sirin said: The verse remains definitive. It was revealed concerning one who has been wronged: it is not lawful for him to take from his wrongdoer more than the wrongdoer took from him. He was commanded to requite or pardon, and forbidden to transgress. (2) Then He said to His Prophet, peace and blessings be upon him:

“And be patient, for your patience is only through Allah. Do not grieve over them, nor be distressed by what they plot. Indeed, Allah is with those who fear Him and those who excel in doing good.” (127–128)

“And be patient, for your patience is only through Allah”: that is, through Allah’s help and enabling grace. “Do not grieve over them”: over their turning away from you. “Nor be distressed by what they plot”: that is, by the deeds they have committed.

Ibn Kathir recited the word translated here as “distress,” both here and in Surah al-Naml, with the letter dad pronounced with kasrah, while the other reciters pronounced it with fathah. The scholars of Kufa said: they are two linguistic variants, like ritl and ratl.

Abu Amr said: With fathah, al-dayq means grief; with kasrah, it means hardship.

Abu Ubaydah said: With kasrah, al-diq is used for straitened means of living and cramped dwellings; but when it concerns the heart and breast, it is pronounced with fathah.

Ibn Qutaybah said: Al-dayq is a shortened form of dayyiq, just as hayn is shortened from hayyin, and layn from layyin. On this basis, it is an adjective, as though He said: Do not be in a distressing state because of their plotting. “Indeed, Allah is with those who fear Him”: by avoiding what He has forbidden; “and those who excel in doing good”: with His aid and support.

(1) Al-Tabari, from Ibn Abbas, 14:196. See also al-Durr al-Manthur, 5:180; Zad al-Masir, 4:508. (2) Al-Tabari, 14:197; al-Qurtubi, 10:201; al-Muharrar al-Wajiz, 8:548; Zad al-Masir, 4:508. Al-Tabari, may Allah have mercy on him, said: “The correct view is that Allah, exalted be He, commanded any believer who has been wronged to retaliate against the one who wronged him with the like of what was done to him, should he choose to retaliate. He also informed him that patiently refraining from retaliation for what was done to him is better, and He commanded His Prophet, peace and blessings be upon him, to be patient. This is the apparent meaning of the revelation, and the verse accommodates all the interpretations we have cited from those who held them. Since this is so, and since there is no indication in the verse, whether from transmitted report or reason, as to which of these meanings is intended, we must rule according to its general meaning ... and say that it is a definitive, un-abrogated verse, in which Allah, exalted be He, commands His servants not to exceed, in claims concerning property or life against others, the right that Allah has granted them. There is no evidence that it has been abrogated, and there is a sound and intelligible basis for holding that it is definitive.”

قَالَ ابْنُ عَبَّاسٍ وَالضَّحَاكُ: كَانَ هَذَا قَبْلَ نُزُولِ بَرَاءَةٌ حِينَ أُمِرَ النَّبِيُّ ﷺ بِقِتَالِ مَنْ قَاتَلَهُ وَمُنِعَ مِنَ الِابْتِدَاءِ بِالْقِتَالِ، فَلَمَّا أَعَزَّ اللَّهُ الْإِسْلَامَ وَأَهْلَهُ نَزَلَتْ بَرَاءَةٌ، وَأُمِرُوا بِالْجِهَادِ نُسِخَتْ هَذِهِ الْآيَةُ (١) . وَقَالَ النَّخَعِيُّ، وَالثَّوْرِيُّ، وَمُجَاهِدٌ، وَابْنُ سِيرِينَ: الْآيَةُ مُحْكَمَةٌ نَزَلَتْ فِي مَنْ ظُلِمَ بِظُلَامَةٍ، فَلَا يَحِلُّ لَهُ أَنْ يَنَالَ مِنْ ظَالِمِهِ أَكْثَرَ مِمَّا نَالَ الظَّالِمُ مِنْهُ، أُمِرَ بِالْجَزَاءِ وَالْعَفْوِ، وَمُنِعَ مِنَ الِاعْتِدَاءِ (٢) . ثُمَّ قَالَ لِنَبِيِّهِ ﷺ: ﴿وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ (١٢٧) إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ (١٢٨) ﴾ ﴿وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ﴾ أَيْ: بِمَعُونَةِ اللَّهِ وَتَوْفِيقِهِ، ﴿وَلَا تَحْزَنْ عَلَيْهِمْ﴾ فِي إِعْرَاضِهِمْ عَنْكَ، ﴿وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ﴾ أَيْ: فِيمَا فَعَلُوا مِنَ الْأَفَاعِيلِ. قَرَأَ ابْنُ كَثِيرٍ هَاهُنَا وَفِي النَّمْلِ ﴿ضِيقٍ﴾ بِكَسْرِ الضَّادِ وَقَرَأَ الْآخَرُونَ بِفَتْحِ الضَّادِ، قَالَ أَهْلُ الْكُوفَةِ: هُمَا لُغَتَانِ مِثْلُ رِطْلٍ وَرَطْلٍ. وَقَالَ أَبُو عَمْرٍو: "الضَّيْقُ" بِالْفَتْحِ: الْغَمُّ، وَبِالْكَسْرِ: الشِّدَّةُ. وَقَالَ أَبُو عُبَيْدَةَ: "الضِّيقُ" بِالْكَسْرِ فِي قِلَّةِ الْمَعَاشِ وَفِي الْمَسَاكِنِ، فَأَمَّا مَا كَانَ فِي الْقَلْبِ وَالصَّدْرِ فَإِنَّهُ بِالْفَتْحِ. وَقَالَ ابْنُ قُتَيْبَةَ: الضَّيْقُ تَخْفِيفُ ضَيِّقٍ مِثْلُ هَيْنٍ وَهَيِّنٍ، وَلَيْنٍ وَلَيِّنٍ، فَعَلَى هَذَا هُوَ صِفَةٌ، كَأَنَّهُ قَالَ: وَلَا تَكُنْ فِي أَمْرٍ ضَيِّقٍ مِنْ مَكْرِهِمْ. ﴿إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا﴾ الْمَنَاهِيَ، ﴿وَالَّذِينَ هُمْ مُحْسِنُونَ﴾ بِالْعَوْنِ وَالنُّصْرَةِ.

(١) أخرجه الطبري عن ابن عباس: ١٤ / ١٩٦، وانظر: الدر المنثور: ٥ / ١٨٠، زاد المسير: ٤ / ٥٠٨. (٢) الطبري: ١٤ / ١٩٧، القرطبي: ١٠ / ٢٠١، المحرر الوجيز: ٨ / ٥٤٨، زاد المسير: ٤ / ٥٠٨. قال الطبري ﵀ والصواب من القول في ذلك: إن الله تعالى ذكره أمر من عوقب من المؤمنين بعقوبة أن يعاقب من عاقبه بمثل الذي عوقب به، إن اختار عقوبته، وأعلمه أن الصبر على ترك عقوبته، على ما كان منه إليه خير وعزم على نبيه ﷺ أن يصبر، وذلك أن ذلك هو ظاهر التنزيل، والتأويلات- التي ذكرناها عمن ذكروها عنه -محتملتها الآية كلها، فإذا كان ذلك كذلك، ولم يكن في الآية دلالة على أي ذلك عنى بها من خبر ولا عقل كان الواجب علينا الحكم بها.. وأن يقال: هي آية محكمة أمر الله -تعالى ذكره- عباده أن لا يتجاوزوا فيما وجب لهم قبل غيرهم من حق مال أو نفس، الحق الذي جعله الله لهم إلى غيره، وأنها غير منسوخة، إذ كان لا دلالة على نسخها، وأن للقول بأنها محكمة وجها صحيحا مفهوما".