Tafsir al-BaghawiAl-Baghawi

It was also said that the verse is understood as: “It is indeed these two,” with the pronoun omitted. (1)

A group held that the particle inna here means “yes”; that is, “Yes, these two.” (2) It is related that a Bedouin asked Ibn al-Zubayr for something, but he refused him. The man said, “May Allah curse the she-camel that carried me to you!” Ibn al-Zubayr replied, “Indeed—and its owner as well!” That is, “Yes.”

The poet said: (3)

“My reproaching women came early to me,
Reproaching me, while I reproach them.

They say, ‘Grey hair has come upon you,
And you have grown old.’ So I replied, ‘Indeed!’”

That is, “Yes.”

“They seek to drive you out of your land”—that is, Egypt—“by their magic, and to do away with your exemplary way.” (4) Ibn Abbas said: This means the leading men and nobles of your people. It is said, “These are the foremost people of their tribe,” meaning, their nobles. (5) “Exemplary” is the feminine form of “most exemplary,” meaning “most excellent.” In a report from al-Sha'bi, from Ali, he said: “They will turn people’s attention toward themselves.” (6)

Qatada said: Their exemplary party at that time was the Children of Israel, for they were the greatest of the people in number and wealth. Thus the enemy of Allah said: “They intend to take them for themselves.” (7)

It was also said that “your exemplary way” means your custom and the religion which you follow. (8) “Exemplary” is an adjective describing “way.” The Arabs say, “So-and-so follows the exemplary way,” meaning that he follows the straight guidance.

(1) See al-Ukbari, al-Tibyan fi Irab al-Quran, 2:895; al-Bahr al-Muhit, 6:255. (2) Abu Hayyan stated, 6:255: “This is established in the language, so the verse is to be understood accordingly: ‘These two are indeed magicians’ is a subject and predicate.” See also Zad al-Masir, 5:399. (3) He is Abd Allah ibn Qays al-Ruqayyat. See al-Qurtubi, 11:218. (4) Omitted in manuscript B. (5) Al-Tabari, 16:183. (6) Al-Tabari, 16:183. (7) Al-Tabari, 16:183. (8) Al-Tabari narrated it from Ibn Zayd, 16:183, and stated: “Although the wording can bear an interpretation, the interpretation of the exegetes is contrary to it; therefore, I do not consider it permissible to affirm that view.”
وَقِيلَ: تَقْدِيرُ الْآيَةِ: إِنَّهُ هَذَانِ، فَحَذَفَ الْهَاءَ (١) . وَذَهَبَ جَمَاعَةٌ إِلَى أَنَّ حَرْفَ "إِنَّ" هَاهُنَا، بِمَعْنَى نَعَمْ، أَيْ نَعَمْ هَذَانِ (٢) رُوِيَ أَنَّ أَعْرَابِيًّا سَأَلَ ابْنَ الزُّبَيْرِ شَيْئًا فَحَرَّمَهُ، فَقَالَ: لَعَنَ اللَّهُ نَاقَةً حَمَلَتْنِي إِلَيْكَ، فَقَالَ ابْنُ الزُّبَيْرِ: إِنَّ وَصَاحِبَهَا، أَيْ نَعَمْ. وَقَالَ الشَّاعِرُ (٣) بَكَرَتْ عَلَيَّ عَوَاذِلِي ... يَلْحِينَنِي وَأَلُومُهُنَّهْ وَيقُلْنَ شَيبٌ قَدْ عَلَا ... كَ وَقَدْ كَبُرْتَ فَقُلْتُ إَنَّهْ أَيْ: نَعَمْ. ﴿يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ﴾ مِصْرَ (٤) ﴿بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى﴾ قَالَ ابْنُ عَبَّاسٍ: يَعْنِي بِسَرَاةِ قَوْمِكُمْ وَأَشْرَافِكُمْ، يُقَالُ: هَؤُلَاءِ طَرِيقَةُ قَوْمِهِمْ أَيْ أَشْرَافُهُمْ (٥) وَ ﴿الْمُثْلَى﴾ تَأْنِيثُ "الْأَمْثَلِ"، وَهُوَ الْأَفْضَلُ، حَدِيثُ الشَّعْبِيِّ عَنْ عَلِيٍّ، قَالَ: يَصْرِفَانِ وُجُوهَ النَّاسِ إِلَيْهِمَا (٦) . قَالَ قَتَادَةُ: طَرِيقَتُهُمُ الْمُثْلَى يَوْمَئِذٍ بَنُو إِسْرَائِيلَ كَانُوا أَكْثَرَ الْقَوْمِ عَدَدًا وَأَمْوَالًا فَقَالَ عَدُوُّ اللَّهِ: يُرِيدَانِ أَنْ يَذْهَبَا بِهِمْ لِأَنْفُسِهِمْ (٧) . وَقِيلَ: ﴿بِطَرِيقَتِكُمُ الْمُثْلَى﴾ أَيْ بِسُنَّتِكُمْ وَدِينِكُمُ الَّذِي أَنْتُمْ عَلَيْهِ (٨) وَ ﴿الْمُثْلَى﴾ نَعْتُ الطَّرِيقَةِ، تَقُولُ الْعَرَبُ: فُلَانٌ عَلَى الطَّرِيقَةِ الْمُثْلَى، يَعْنِي: عَلَى الْهُدَى الْمُسْتَقِيمِ.
(١) انظر: التبيان في إعراب القرآن، للعكبري: ٢ / ٨٩٥، البحر المحيط، ٦ / ٢٥٥. (٢) قال أبو حيان: (٦ / ٢٥٥) : ثبت ذلك في اللغة، فتحمل الآية عليه، و"هذان لساحران" مبتدأ وخبر وانظر زاد المسير: ٥ / ٣٩٩. (٣) هو عبد الله بن قيس الرقيات. انظر: القرطبي: ١١ / ٢١٨. (٤) ساقط من "ب". (٥) الطبري: ١٦ / ١٨٣. (٦) الطبري: ١٦ / ١٨٣. (٧) الطبري: ١٦ / ١٨٣. (٨) رواه الطبري عن ابن زيد: (١٦ / ١٨٣) ، وقال: وإن كان له وجه يحتمل الكلام، فإن تأويل أهل التأويل خلافه، فلا أستجيز لذلك القول به.

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