Tafsir al-Baghawi - Al-Baghawi - (5/359)

Tafsir al-BaghawiAl-Baghawi

fulfilled His promise to us and made us inherit the land” (al-Zumar: 74). Ibn Abbas said: He meant that the Muslims will conquer the lands of the disbelievers. This is Allah’s decree that the religion be made manifest and that the Muslims be strengthened. It was also said that “the land” refers to the Holy Land.

“Indeed, in this is a sufficient message for a people devoted to worship. And We have not sent you except as a mercy to the worlds. Say, ‘It is only revealed to me that your God is one God; will you then submit?’ But if they turn away, then say, ‘I have given you all equal warning, and I do not know whether what you are promised is near or far.’”

“Indeed, in this”: that is, in this Quran, “is a sufficient message”: namely, a means of attaining one’s goal. Whoever follows the Quran and acts upon it will attain the reward he hopes for. It was also said that it means sufficiency. One says that something is a sufficient provision, meaning that it suffices. The Quran is provision for Paradise, just as provisions suffice the traveller. “For a people devoted to worship”: that is, the believers who worship Allah. Ibn Abbas said: those who possess knowledge. Ka‘b al-Ahbar said: They are the community of Muhammad, peace and blessings be upon him—the people of the five daily prayers and the month of Ramadan.

“And We have not sent you except as a mercy to the worlds.” Ibn Zayd said: This means a mercy specifically for the believers; thus, he is a mercy to them. Ibn Abbas said: It is general, applying to both those who believe and those who do not believe. Whoever believes, he is a mercy for him in this world and the Hereafter; and whoever does not believe, he is a mercy for him in this world, through the postponement of punishment from them and the removal from them of transformation, being swallowed up by the earth, and utter destruction. The Prophet, peace and blessings be upon him, said: “I am only a mercy bestowed as a gift.” (1)

“Say, ‘It is only revealed to me that your God is one God; will you then submit?’” That is: submit.

“But if they turn away, then say, ‘I have given you all equal warning’”: that is, I have informed you of war and that there is no peace treaty between us. “Equal warning” means a clear warning, the knowledge of which is shared equally, not something I have kept to myself apart from you, so that you may prepare yourselves for what is intended for you. That is, I have informed you in a manner in which we, you and I, are equal in knowing it. It was also said: so that you may be equal in faith. “And I do not know”: that is, I do not know. “Whether what you are promised is near or far”: that is, the Day of Resurrection.

(1) Al-Darimi recorded it from Abu Salih as a mursal report (with the Companion omitted) in al-Muqaddimah, chapter: “How the Prophet’s mission began,” 1:9. Al-Hakim recorded it with a connected chain, 1:35, and declared it authentic according to the criteria of al-Bukhari and Muslim, stating: “Both of them cited Malik ibn Su'ayr, and a solitary report from reliable transmitters is accepted.” Al-Dhahabi concurred. Al-Bayhaqi narrated it in Shu'ab al-Iman, 3:577, as a mursal report through al-A'mash from Abu Salih, attributed directly to the Prophet. He then said: “Ziyad ibn Yahya al-Hassani narrated it from Malik ibn Su'ayr, from al-A'mash, with a connected chain mentioning Abu Hurayrah,” after which he cited its chain. Ibn Abi Shaybah, al-Musannaf, 11:504, and Ibn Sa'd, al-Tabaqat, 1:192-193, also recorded it through Waki' as a mursal report. Al-Haythami said in Majma' al-Zawa'id, 8:257: “Al-Bazzar and al-Tabarani in al-Mu'jam al-Saghir narrated it, and al-Bazzar’s transmitters are those of the Sahih.” See also Silsilat al-Ahadith al-Sahihah, 1:803-805.

صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ﴾ (الزُّمَرِ: ٧٤) ، وَقَالَ ابْنُ عَبَّاسٍ: أَرَادَ أَنَّ أَرَاضِي الْكُفَّارِ يَفْتَحُهَا الْمُسْلِمُونَ وَهَذَا حُكْمٌ مِنَ اللَّهِ بِإِظْهَارِ الدِّينِ وَإِعْزَازِ الْمُسْلِمِينَ. وَقِيلَ: أَرَادَ بِالْأَرْضِ الْأَرْضَ الْمُقَدَّسَةَ. ﴿إِنَّ فِي هَذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ (١٠٦) وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ (١٠٧) قُلْ إِنَّمَا يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَهَلْ أَنْتُمْ مُسْلِمُونَ (١٠٨) فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَى سَوَاءٍ وَإِنْ أَدْرِي أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ (١٠٩) ﴾ ﴿إِنَّ فِي هَذَا﴾ أَيْ فِي هَذَا الْقُرْآنِ، ﴿لَبَلَاغًا﴾ وُصُولًا إِلَى الْبُغْيَةِ، أَيْ مَنِ اتَّبَعَ الْقُرْآنَ وَعَمِلَ بِهِ وَصَلَ إِلَى مَا يَرْجُوهُ مِنَ الثَّوَابِ. وَقِيلَ: بَلَاغًا أَيْ كِفَايَةً. يُقَالُ فِي هَذَا الشَّيْءِ بَلَاغٌ وبلغة أَيْ كِفَايَةٌ، وَالْقُرْآنُ زَادُ الْجَنَّةِ كَبَلَاغِ الْمُسَافِرِ، ﴿لِقَوْمٍ عَابِدِينَ﴾ أَيِ الْمُؤْمِنِينَ الَّذِينَ يَعْبُدُونَ اللَّهَ، وَقَالَ ابْنُ عَبَّاسٍ: عَالِمِينَ. وَقَالَ كَعْبُ الْأَحْبَارِ: هُمْ أُمَّةُ مُحَمَّدٍ ﷺ أَهْلُ الصَّلَوَاتِ الْخَمْسِ وَشَهْرِ رَمَضَانَ. ﴿وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ﴾ قَالَ ابْنُ زَيْدٍ: يَعْنِي رَحْمَةً لِلْمُؤْمِنِينَ خَاصَّةً فَهُوَ رَحْمَةٌ لَهُمْ. [وَقَالَ ابْنُ عَبَّاسٍ: هُوَ عَامٌّ فِي حَقِّ مَنْ آمَنَ وَمَنْ لَمْ يُؤْمِنْ فَمَنْ آمَنَ فَهُوَ رَحْمَةٌ لَهُ] فِي الدُّنْيَا وَالْآخِرَةِ، وَمَنْ لَمْ يُؤْمِنْ فَهُوَ رَحْمَةٌ لَهُ فِي الدُّنْيَا بِتَأْخِيرِ الْعَذَابِ عَنْهُمْ وَرَفْعِ الْمَسْخِ وَالْخَسْفِ وَالِاسْتِئْصَالِ عَنْهُمْ، وَقَدْ قَالَ النَّبِيُّ ﷺ: "إِنَّمَا أَنَا رَحْمَةٌ مُهْدَاةٌ" (١) . ﴿قُلْ إِنَّمَا يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَهَلْ أَنْتُمْ مُسْلِمُونَ﴾ أَيْ أَسْلِمُوا. ﴿فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ﴾ أَيْ أَعْلَمْتُكُمْ بِالْحَرْبِ وَأَنْ لَا صُلْحَ بَيْنَنَا، ﴿عَلَى سَوَاءٍ﴾ أَيْ إِنْذَارٌ بَيَّنٌ يَسْتَوِي فِي عِلْمِهِ لَا اسْتِيذَانًا بِهِ دُونَكُمْ لِتَتَأَهَّبُوا لِمَا يُرَادُ بِكُمْ، أَيْ آذَنْتُكُمْ عَلَى وَجْهٍ نَسْتَوِي نَحْنُ وَأَنْتُمْ فِي الْعِلْمِ بِهِ، وَقِيلَ: لِتَسْتَوُوا فِي الْإِيمَانِ، ﴿وَإِنْ أَدْرِي﴾ أَيْ وَمَا أَعْلَمُ. ﴿أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ﴾ يَعْنِي الْقِيَامَةَ.

(١) أخرجه الدارمي عن أبي صالح مرسلا، في المقدمة، باب كيف كان أول شأن النبي ﷺ ١ / ٩ ووصله الحاكم ١ / ٣٥ وصححه على شرط الشيخين، وقال: "فقد احتجا جميعا بمالك بن سعير، والتفرد من الثقات مقبول" ووافقه الذهبي، ورواه البيهقي في شعب الإيمان: ٣ / ٥٧٧ مرسلا من طريق الأعمش عن أبي صالح مرفوعا. ثم قال: رواه زياد بن يحيى الحساني عن مالك ابن سعير عن الأعمش موصولا بذكر أبي هريرة فيه، ثم ساقه بإسناده، وأخرجه ابن أبي شيبة في المصنف: ١١ / ٥٠٤، وابن سعد في الطبقات: ١ / ١٩٢ - ١٩٣ من طريق وكيع مرسلا، وقال الهيثمي في المجمع: ٨ / ٢٥٧ رواه البزار والطبراني في الصغير ورجال البزار رجال الصحيح، وانظر سلسلة الأحاديث الصحيحة ١ / ٨٠٣ - ٨٠٥.