Tafsir al-Baghawi - Al-Baghawi - (6/93)

Tafsir al-BaghawiAl-Baghawi

Shaqiq said: A man came to ‘Umar ibn al-Khattab and said, “I missed the prayer last night.” He replied, “Make up during your day what you missed of your night, for Allah has made the night and day successive for whoever wishes to remember.” (1)

[Mujahid said: This means that He made each of them different from the other: He made this one dark and the other white. (2) Ibn Zayd and others said:] (3) It means that each succeeds the other: when one departs, the other comes. Thus, they alternate in light and darkness, and in increase and decrease. (4)

“For whoever wishes to remember”: Hamzah recited it with the dhal and kaf ungeminated, with the kaf vowelled with a dammah, deriving it from dhikr (remembrance). The others recited both letters with gemination, meaning: that he may reflect and take admonition. “Or wishes to give thanks”: Mujahid said: That is, to give thanks for his Lord’s blessing upon him through them both.

“And the servants of the Most Merciful are those who walk upon the earth humbly, and when the ignorant address them, they say words of peace.” (63)

His saying—exalted is He—“And the servants of the Most Merciful” means: the most virtuous of His servants. It was also said that this possessive construction serves to distinguish and honor them; otherwise, all creation are servants of Allah.

“Those who walk upon the earth humbly”: that is, with calmness and dignity, humble and neither insolent, exultant, nor arrogant. Al-Hasan said: “They are people of knowledge and wisdom.” Muhammad ibn al-Hanafiyyah said: “They are people of dignity and chastity. They do not behave foolishly; and if others behave foolishly toward them, they respond with forbearance.” Linguistically, humility means gentleness and mildness. (5)

“And when the ignorant address them”—that is, when the foolish speak to them in a manner they dislike—“they say words of peace.” Mujahid said: “Words that are sound and right.” (6) Muqatil ibn Hayyan said: “Words through which they remain safe from sin.” Al-Hasan said: “If an ignorant person behaves ignorantly toward them, they respond with forbearance and do not respond in kind. What is intended is not the customary greeting of peace.”

It is also related from al-Hasan that its meaning is that they greet them with peace, as indicated by His saying—exalted is He—“And when they hear idle talk, they turn away from it and say, ‘For us are our deeds, and for you are your deeds. Peace be upon you.’” (al-Qasas 55). Al-Kalbi and Abu al-‘Aliyah said: “This was before they were commanded to fight; then the verse of fighting abrogated it.” (7)

It is related from al-Hasan al-Basri that whenever he recited this verse, he would say, “This describes their conduct by day.” Then he would recite, “And those who spend the night prostrating and standing before their Lord,” and say, “This describes their conduct by night.”

(1) Reported by al-Tabari, 19:30; and by al-Jassas in Ahkam al-Quran, 5:212. (2) Al-Tabari, 19:31; al-Jassas, 5:212. (3) The text within the parentheses is omitted from manuscript “A.” (4) Al-Tabari, 19:31; al-Jassas, 5:212. (5) See these views in al-Tabari, 19:33-34. (6) Al-Tabari preferred it, 19:34; the views that follow do not contradict this. (7) Al-Tabari preferred it, 3:32-33.

قَالَ شَقِيقٌ: جَاءَ رَجُلٌ إِلَى عُمَرَ بْنِ الْخَطَّابِ، قَالَ فَاتَتْنِي الصَّلَاةُ اللَّيْلَةَ، فَقَالَ: أَدْرِكْ مَا فَاتَكَ مِنْ لَيْلَتِكَ فِي نَهَارِكَ، فَإِنَّ اللَّهَ ﷿ جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةَ لِمَنْ أَرَادَ أَنْ يَذَكَّرَ (١) . [قَالَ مُجَاهِدٌ: يَعْنِي جَعْلَ كُلَّ وَاحِدٍ مِنْهُمَا مُخَالِفًا لِصَاحِبِهِ فَجَعَلَ هَذَا أَسْوَدُ وَهَذَا أَبْيَضُ (٢) . وَقَالَ ابْنُ زَيْدٍ وَغَيْرُهُ] (٣) يَعْنِي يَخْلُفُ أَحَدَهُمَا صَاحِبَهُ إِذَا ذَهَبَ أَحَدُهُمَا جَاءَ الْآخَرُ فَهُمَا يَتَعَاقَبَانِ فِي الضِّيَاءِ وَالظُّلْمَةِ وَالزِّيَادَةِ وَالنُّقْصَانِ (٤) . ﴿لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ﴾ قَرَأَ حَمْزَةُ بِتَخْفِيفِ الذَّالِ وَالْكَافِ وَضَمِّهَا مِنَ الذِّكْرِ، وَقَرَأَ الْآخَرُونَ بِتَشْدِيدِهِمَا أَيْ: يَتَذَكَّرَ وَيَتَّعِظَ ﴿أَوْ أَرَادَ شُكُورًا﴾ قَالَ مُجَاهِدٌ: أَيْ: شُكْرَ نِعْمَةِ رَبِّهِ عَلَيْهِ فِيهِمَا. ﴿وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (٦٣) ﴾ قَوْلُهُ ﷿: ﴿وَعِبَادُ الرَّحْمَنِ﴾ أَيْ: أَفَاضِلُ الْعِبَادِ. وَقِيلَ: هَذِهِ الْإِضَافَةُ لِلتَّخْصِيصِ وَالتَّفْضِيلِ، وَإِلَّا فَالْخَلْقُ كُلُّهُمْ عِبَادُ اللَّهِ. ﴿الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا﴾ أَيْ: بِالسَّكِينَةِ وَالْوَقَارِ مُتَوَاضِعِينَ غَيْرَ أَشِرِينَ وَلَا مَرِحِينَ، وَلَا مُتَكَبِّرِينَ. وَقَالَ الْحَسَنُ: عُلَمَاءٌ وَحُكَمَاءٌ. وَقَالَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ: أَصْحَابُ وَقَارٍ وَعِفَّةٍ لَا يُسَفِّهُونَ، وَإِنْ سُفِّهَ عَلَيْهِمْ حَلُمُوا، وَ"الْهَوْنُ" فِي اللُّغَةِ: والرفق وَاللِّينُ (٥) . ﴿وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ﴾ يَعْنِي السُّفَهَاءُ بِمَا يَكْرَهُونَ، ﴿قَالُوا سَلَامًا﴾ قَالَ مُجَاهِدٌ: سَدَادًا مِنَ الْقَوْلِ (٦) . وَقَالَ مُقَاتِلُ بْنُ حَيَّانَ: قُولًا يَسْلَمُونَ فِيهِ مِنَ الْإِثْمِ. وَقَالَ الْحَسَنُ: إِنْ جَهَلَ عَلَيْهِمْ جَاهِلٌ حَلُمُوا وَلَمْ يَجْهَلُوا، وَلَيْسَ الْمُرَادُ مِنْهُ السَّلَامُ الْمَعْرُوفُ. وَرُوِيَ عَنِ الْحَسَنِ: مَعْنَاهُ سَلَّمُوا عَلَيْهِمْ، دَلِيلُهُ قَوْلُهُ ﷿: "وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ" (الْقَصَصِ-٥٥) . قَالَ الْكَلْبِيُّ وَأَبُو الْعَالِيَةِ: هَذَا قَبْلَ أَنْ يُؤْمَرَ بِالْقِتَالِ، ثُمَّ نَسَخَتْهَا آيَةُ الْقِتَالِ (٧) . وَرُوِيَ عَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّهُ كَانَ إِذَا قَرَأَ هَذِهِ الْآيَةَ قَالَ: هَذَا وَصْفُ نَهَارِهِمْ، ثُمَّ قَرَأَ ﴿وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا﴾ قَالَ: هَذَا وَصْفُ لَيْلِهِمْ.

(١) أخرجه الطبري: ١٩ / ٣٠، والجصاص في أحكام القرآن: ٥ / ٢١٢. (٢) الطبري: ١٩ / ٣١، الجصاص: ٥ / ٢١٢. (٣) ما بين القوسين ساقط من "أ". (٤) الطبري: ١٩ / ٣١، الجصاص: ٥ / ٢١٢. (٥) انظر هذه الأقوال في: الطبري ١٩ / ٣٣-٣٤. (٦) ورجحه الطبري: ١٩ / ٣٤، والأقوال الآتية لا تنافي ذلك. (٧) ورجحه الطبري: ٣ / ٣٢-٣٣.