Tafsir al-Baghawi - Al-Baghawi - (6/217)

Tafsir al-BaghawiAl-Baghawi

Qatadah said: This refers to the believer and the disbeliever. Mujahid said: It was revealed concerning the Prophet, peace and blessings be upon him, and Abu Jahl (1). Muhammad ibn Ka‘b said: It was revealed concerning Hamzah, Ali, and Abu Jahl (2). Al-Suddi said: It was revealed concerning Ammar and al-Walid ibn al-Mughirah (3).

“And on the Day He will call them and say, ‘Where are My partners whom you used to claim?’ (62) Those against whom the decree has become binding will say, ‘Our Lord, these are the ones whom we led astray. We led them astray just as we ourselves went astray. We disown them before You; it was not us that they worshipped.’ (63) And it will be said, ‘Call your partners.’ So they will call them, but they will not answer them, and they will see the punishment—if only they had been guided! (64) And on the Day He will call them and say, ‘What answer did you give the messengers?’ (65)”

“And on the Day He will call them and say, ‘Where are My partners whom you used to claim?’”—that is, in the worldly life, claiming that they were My partners.

“Those against whom the decree has become binding”—that is, those upon whom punishment has become inevitable; they are the leaders of misguidance. “Our Lord, these are the ones whom we led astray”—that is, we called them to error; they are the followers. “We led them astray just as we ourselves went astray”: we caused them to go astray just as we ourselves went astray. “We disown them before You”: we disown ourselves of them. “It was not us that they worshipped.” Some of them will disown others, and they will become enemies, as the Exalted says: “Close friends on that Day will be enemies to one another” (al-Zukhruf 43:67).

“And it will be said” to the disbelievers: “Call your partners”—that is, the idols, so that they may save you from the punishment. “So they will call them, but they will not answer them”: they will not respond to them. “And they will see the punishment—if only they had been guided!” The response to “if only” is omitted; its implied meaning is: If they had been guided in the worldly life, they would not have seen the punishment.

“And on the Day He will call them”—that is, Allah will question the disbelievers—“and say, ‘What answer did you give the messengers?’”

(1) Reported by al-Tabari, 20:97; mentioned by al-Wahidi in Asbab al-Nuzul, p. 391, without a chain of transmission or attribution to anyone. Al-Muharrar al-Wajiz, 12:178. (2) Reported by al-Tabari, 20:97, and by al-Wahidi, p. 391, on the authority of Mujahid. (3) Al-Wahidi, Asbab al-Nuzul, p. 391. Al-Qurtubi reports from al-Qushayri: “The sound view is that it was revealed generally concerning both the believer and the disbeliever.” Al-Tha'labi said: “In sum, it was revealed concerning every disbeliever who enjoys well-being and wealth in this world, but whose lot in the Hereafter is the Fire; and concerning every believer who patiently bears the trials of this world, trusting in Allah’s promise, and whose lot in the Hereafter is Paradise.” Tafsir al-Qurtubi, 13:303. Ibn Kathir likewise held, 3:397, that it is general in meaning. This is like Allah’s statement, reporting the words of that believer when he looked down upon his companion: he was in the higher ranks, while the other was in the lowest depths: “Were it not for the favor of my Lord, I would surely have been among those brought forth [for punishment].” Allah also says: “And the jinn have certainly known that they will surely be brought forth [for punishment].”

قَتَادَةُ: يَعْنِي الْمُؤْمِنَ وَالْكَافِرَ، قَالَ مُجَاهِدٌ: نَزَلَتْ فِي النَّبِيِّ ﷺ وَأَبِي جَهْلٍ (١) . وَقَالَ مُحَمَّدُ بْنُ كَعْبٍ: نَزَلَتْ فِي حَمْزَةَ وَعْلَيٍّ، وَأَبِي جَهْلٍ (٢) . وَقَالَ السُّدِّيُّ: نَزَلَتْ فِي عَمَّارٍ وَالْوَلِيدِ بْنِ الْمُغِيرَةِ (٣) . ﴿وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ (٦٢) قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ مَا كَانُوا إِيَّانَا يَعْبُدُونَ (٦٣) وَقِيلَ ادْعُوَا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ (٦٤) وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ (٦٥) ﴾ ﴿وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ﴾ فِي الدُّنْيَا أَنَّهُمْ شُرَكَائِي. ﴿قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ﴾ وَجَبَ عَلَيْهِمُ الْعَذَابُ وَهُمْ رُءُوسُ الضَّلَالَةِ، ﴿رَبَّنَا هَؤُلَاءِ الَّذِينَ أَغْوَيْنَا﴾ أَيْ: دَعَوْنَاهُمْ إِلَى الْغَيِّ، وَهُمُ الْأَتْبَاعُ، ﴿أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا﴾ أَضْلَلْنَاهُمْ كَمَا ضَلَلْنَا، ﴿تَبَرَّأْنَا إِلَيْكَ﴾ مِنْهُمْ ﴿مَا كَانُوا إِيَّانَا يَعْبُدُونَ﴾ بَرِئَ بَعْضُهُمْ مِنْ بَعْضٍ وَصَارُوا أَعْدَاءً، كَمَا قَالَ تَعَالَى: "الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ" (الزُّخْرُفِ-٦٧) . ﴿وَقِيلَ﴾ لِلْكُفَّارِ: ﴿ادْعُوَا شُرَكَاءَكُمْ﴾ أَيِ: الْأَصْنَامَ لِتُخَلِّصَكُمْ مِنَ الْعَذَابِ، ﴿فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ﴾ يُجِيبُوهُمْ، ﴿وَرَأَوُا الْعَذَابَ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ﴾ وَجَوَابُ "لَوْ" مَحْذُوفٌ عَلَى تَقْدِيرِ: لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ فِي الدُّنْيَا مَا رَأَوُا الْعَذَابَ. ﴿وَيَوْمَ يُنَادِيهِمْ﴾ أَيْ: يَسْأَلُ اللَّهُ الْكُفَّارَ، ﴿فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ﴾

(١) أخرجه الطبري: ٢٠ / ٩٧، وذكره الواحدي في الأسباب ص (٣٩١) دون سند ولم ينسبه لأحد، المحرر الوجيز: ١٢ / ١٧٨. (٢) أخرجه الطبري: ٢٠ / ٩٧، والواحدي (٣٩١) عن مجاهد. (٣) أسباب النزول للواحدي ص (٣٩١) . ونقل القرطبي عن القشيري قال: والصحيح أنها نزلت في المؤمن والكافر على التعميم. وقال الثعلبي: وبالجملة فإنها نزلت في كل كافر متع في الدنيا بالعافية والغنى، وله في الآخرة النار، وفي كل مؤمن صبر على بلاء الدنيا ثقة بوعد الله، وله في الآخرة الجنة". تفسير القرطبي: ١٣ / ٣٠٣. وكذلك ذهب ابن كثير (٣ / ٣٩٧) إلى أنها عامة، وهذا كقوله تعالى إخبارا عن ذلك المؤمن حين أشرف على صاحبه وهو في الدرجات، وذاك في الدركات فقال: "ولولا نعمة ربي لكنت من المحضرين" وقال تعالى: "ولقد علمت الجنة إنهم لمحضرون".