Tafsir al-Baghawi - Al-Baghawi - (6/69)

Tafsir al-BaghawiAl-Baghawi

Surah al-Furqan is Meccan (1)

In the Name of Allah, the Most Compassionate, the Most Merciful.

“Blessed is He who sent down the Criterion upon His servant so that he may be a warner to all worlds: He to whom belongs the dominion of the heavens and the earth, who has taken no child, who has no partner in His dominion, and who created everything and determined it with precise measure.” (1–2)

“Blessed” is a form derived from blessing. Ibn Abbas said that it means: He has brought forth every blessing. This is supported by al-Hasan’s statement: the coming of blessing is from Him. Al-Dahhak said: He is supremely exalted.

“Who sent down the Criterion”: that is, the Quran, “upon His servant,” Muhammad, peace and blessings be upon him. “So that he may be a warner to all worlds”: that is, to jinn and humankind. It was said that the warner is the Quran, and it was also said that it is Muhammad, peace and blessings be upon him (2).

“He to whom belongs the dominion of the heavens and the earth, who has taken no child, who has no partner in His dominion, and who created everything”: that is, everything to which the description of being created applies. “And determined it with precise measure”: He fashioned it and prepared it for that which suits it, with no flaw or disparity in it. It was also said that He assigned to everything its measure of lifespan and provision; thus, the decrees came to pass in accordance with what He created.

(1) The view that it is Makkan is held by Ibn Abbas, al-Hasan, Mujahid, Ikrimah, and the majority. Another report from Ibn Abbas and Qatada states that it is Makkan except for three verses revealed in Madinah: “Those who do not invoke another deity alongside Allah” through “Ever-Forgiving, Most Merciful” (al-Furqan 68-70). Al-Dahhak said that it is Madinan, except from its beginning to the third verse, “nor resurrection,” which is Makkan. The majority view is preponderant. The surah’s Makkan character is evident from its subject matter and style, in accordance with the stronger report. And Allah knows best. See: al-Durr al-Manthur, 6:234; al-Qurtubi, 13:1; Zad al-Masir, 6:71; al-Bahr al-Muhit, 6:480; al-Muharrar al-Wajiz, 12:5. (2) The first interpretation was related by al-Mawardi, while al-Tabari preferred the view that it refers to the Prophet, peace and blessings be upon him. In reality, however, there is no contradiction between the two meanings: the Quran is the revelation sent down to Muhammad, peace and blessings be upon him, to warn all peoples, and Muhammad, peace and blessings be upon him, is Allah’s Messenger to all peoples. And Allah knows best. See: al-Tabari, 19:180; Zad al-Masir, 6:72.

سُورَةُ الْفُرْقَانِ مَكِّيَّةٌ (١) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ﴿تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا (١) الَّذِي لَهُ مُلْكُ السَّمَوَاتِ وَالْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (٢) ﴾ ﴿تَبَارَكَ﴾ تَفَاعَلَ، مِنَ الْبَرَكَةِ. عَنِ ابْنِ عَبَّاسٍ: مَعْنَاهُ: جَاءَ بِكُلِّ بَرَكَةٍ، دَلِيلُهُ قَوْلُ الْحَسَنِ: مَجِيءُ الْبَرَكَةِ مِنْ قِبَلِهِ. وَقَالَ الضَّحَّاكُ: تَعَظَّمَ، ﴿الَّذِي نَزَّلَ الْفُرْقَانَ﴾ أَيْ: الْقُرْآنَ، ﴿عَلَى عَبْدِهِ﴾ مُحَمَّدٌ ﷺ. ﴿لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا﴾ أَيْ: لِلْجِنِّ وَالْإِنْسِ. قِيلَ: النَّذِيرُ هُوَ الْقُرْآنُ. وَقِيلَ: مُحَمَّدٌ ﷺ (٢) . ﴿الَّذِي لَهُ مُلْكُ السَّمَوَاتِ وَالْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ﴾ مِمَّا يُطْلَقُ عَلَيْهِ صِفَةُ الْمَخْلُوقِ، ﴿فَقَدَّرَهُ تَقْدِيرًا﴾ فَسَوَّاهُ وَهَيَّأَهُ لِمَا يَصْلُحُ لَهُ، لَا خَلَلَ فِيهِ وَلَا تَفَاوُتَ، وَقِيلَ: قَدَّرَ لِكُلِّ شَيْءٍ تَقْدِيرًا مِنَ الْأَجَلِ وَالرِّزْقِ، فَجَرَتِ الْمَقَادِيرُ عَلَى مَا خَلَقَ.

(١) وهو قول ابن عباس والحسن ومجاهد وعكرمة والجمهور، وحكي عن ابن عباس وقتادة في قول آخر عنهما أنها مكية إلا ثلاث آيات منها نزلت بالمدينة، وهي قوله تعالى: "والذين لا يدعون مع الله إلها آخر" إلى قوله: "غفورا رحيما" (الفرقان ٦٨-٧٠) . وقال الضحاك: مدنية إلا من أولها إلى قوله الآية الثالثة: "ولا نشورا" فهو مكي. وقول الجمهور هو الراجح، ومكية السورة واضحة من موضوعها وأسلوبها، وهذا يتفق مع الرواية الراجحة. والله أعلم انظر: الدر المنثور: ٦ / ٢٣٤، القرطبي: ١٣ / ١، زاد المسير: ٦ / ٧١، البحر المحيط: ٦ / ٤٨٠، المحرر الوجيز: ١٢ / ٥. (٢) القول الأول حكاه الماوردي، ورجح الطبري أنه النبي ﷺ، وإن لم يكن في الحقيقة تعارض بين المعنيين، فالقرآن هو الوحي المنزل على محمد ﷺ ينذر به العالمين، ومحمد ﷺ هو رسول الله تعالى للعالمين. والله أعلم. انظر: الطبري ١٩ / ١٨٠، زاد المسير: ٦ / ٧٢.