Tafsir al-Baghawi - Al-Baghawi - (6/227)

Tafsir al-BaghawiAl-Baghawi

leaves, then returns to his homeland. (1) This is because, when the Prophet, peace and blessings be upon him, left the cave as a migrant to Medina, he took a route other than the main road for fear of pursuit. Once he was safe and had returned to the road, he stopped at al-Juhfah, between Mecca and Medina. When he recognized the road leading to Mecca, he longed for it. Gabriel, peace be upon him, came to him and said, “Do you long for your homeland and birthplace?” He replied, “Yes.” Gabriel said, “Indeed, Allah Most High says: ‘Indeed, He who has made the Quran binding upon you will surely bring you back to the place of return.’” (2) This verse was revealed at al-Juhfah; it is neither Meccan nor Medinan. (3)

Sa‘id ibn Jubayr narrated from Ibn ‘Abbas, may Allah be pleased with them: “Will surely bring you back to the place of return” means to death. (4) Al-Zuhri and ‘Ikrimah said: to the Day of Resurrection. (5) It was also said: to Paradise. (6) “Say, ‘My Lord knows best who has come with guidance’”—that is, He knows who has come with guidance—(7) was an answer to the disbelievers of Mecca when they said to the Prophet, peace and blessings be upon him, “You are surely in error.” So Allah, exalted is He, said: Say to them, “My Lord knows best who has come with guidance,” meaning the Prophet himself, “and who is in clear error,” meaning the polytheists. Its meaning is: He knows best about the two parties.

“And you did not expect that the Book would be delivered to you, except as a mercy from your Lord. So do not be a supporter of the disbelievers.” (86)

His saying, exalted is He, “And you did not expect that the Book would be delivered to you,” means: that the Quran would be revealed to you. “Except as a mercy from your Lord”: al-Farra’ said: This is a disjunctive exception; its meaning is: rather, your Lord showed you mercy and gave you the Quran. “So do not be a supporter of the disbelievers,” meaning: do not assist them in their religion. Muqatil said: This was when he was called to the religion of his forefathers; so Allah mentioned His blessings upon him and forbade him from supporting them in what they followed.

(1) The phrase “to his homeland” is omitted in manuscript B. Ibn Qutaybah’s wording in al-Mushkil, p. 425, is: “...because he travels through the lands and journeys over the earth, then returns to his homeland...” This is clearer and more accurate than the version cited by the author. (2) Reported by Ibn Abi Hatim. (3) Ibn Kathir said, 3:404: “This statement of al-Dahhak implies that this verse is Madinan, even though the surah as a whole is Makkan. Allah knows best.” (4) Reported by al-Tabari, 20:125, and Ibn Abi Hatim. Al-Hafiz said in Fath al-Bari, 8:510: “Its chain of transmission is acceptable.” (5) Ibn Abi Hatim reported through Mujahid, who said: “He will bring you to life on the Day of Resurrection.” Al-Hasan and al-Zuhri said that it refers to the Day of Resurrection. Ibn Abi Ya'la reported through Abu Ja'far Muhammad ibn Ali, who said: “I asked Abu Sa'id about this verse, and he replied: ‘His final return is to the Hereafter.’” Its chain includes Jabir al-Ju'fi, who is weak. See Fath al-Bari, 8:510. (6) Reported by al-Tabari, 20:124. Its chain of transmission is weak, as stated in the preceding passage of Fath al-Bari. (7) The text within the brackets is omitted in manuscript B.

يَنْصَرِفُ ثُمَّ يَعُودُ إِلَى بَلَدِهِ (١) ، وَذَلِكَ أَنَّ النَّبِيَّ ﷺ لَمَّا خَرَجَ مِنَ الْغَارِ مُهَاجِرًا إِلَى الْمَدِينَةِ سَارَ فِي غَيْرِ الطَّرِيقِ مَخَافَةَ الطَّلَبِ، فَلَمَّا أَمِنَ وَرَجَعَ إِلَى الطَّرِيقِ نَزَلَ الْجُحْفَةَ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، وَعَرَفَ الطَّرِيقَ إِلَى مَكَّةَ اشْتَاقَ إِلَيْهَا، فَأَتَاهُ جِبْرِيلُ ﵇ وَقَالَ: أَتَشْتَاقُ إِلَى بَلَدِكَ وَمَوْلِدِكَ؟ قَالَ: نَعَمْ، قَالَ: فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ﴾ (٢) ، وَهَذِهِ الْآيَةُ نَزَلَتْ بِالْجُحْفَةِ لَيْسَتْ بِمَكِّيَّةٍ وَلَا مَدَنِيَّةٍ (٣) . وَرَوَى سَعِيدُ بْنُ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ ﵄: "لَرَادُّكَ إِلَى مَعَادٍ" إِلَى الْمَوْتِ (٤) . وَقَالَ الزُّهْرِيُّ وَعِكْرِمَةُ: إِلَى الْقِيَامَةِ (٥) . وَقِيلَ: إِلَى الْجَنَّةِ (٦) . ﴿قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَى﴾ [أَيْ: يَعْلَمُ مَنْ جَاءَ بِالْهُدَى] (٧) ، وَهَذَا جَوَابٌ لِكُفَّارِ مَكَّةَ لَمَّا قَالُوا لِلنَّبِيِّ ﷺ: إِنَّكَ لَفِي ضَلَالٍ، فَقَالَ اللَّهُ ﷿: قُلْ لَهُمْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَى، يَعْنِي نَفْسَهُ، ﴿وَمَنْ هُوَ فِي ضَلَالٍ مُبِينٍ﴾ يَعْنِي الْمُشْرِكِينَ، وَمَعْنَاهُ: أَعْلَمُ بِالْفَرِيقَيْنِ. ﴿وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَى إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِنْ رَبِّكَ فَلَا تَكُونَنَّ ظَهِيرًا لِلْكَافِرِينَ (٨٦) ﴾ قَوْلُهُ تَعَالَى: ﴿وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَى إِلَيْكَ الْكِتَابُ﴾ أَيْ: يُوحَى إِلَيْكَ الْقُرْآنُ، ﴿إِلَّا رَحْمَةً مِنْ رَبِّكَ﴾ قَالَ الْفَرَّاءُ: هَذَا مِنَ الِاسْتِثْنَاءِ الْمُنْقَطِعِ، مَعْنَاهُ: لَكِنَّ رَبَّكَ رَحِمَكَ فَأَعْطَاكَ الْقُرْآنَ، ﴿فَلَا تَكُونَنَّ ظَهِيرًا لِلْكَافِرِينَ﴾ أَيْ: مُعِينًا لَهُمْ عَلَى دِينِهِمْ. قَالَ مُقَاتِلٌ: وَذَلِكَ حِينَ دُعِيَ إِلَى دِينِ آبَائِهِ فَذَكَرَ اللَّهُ نِعَمَهُ وَنَهَاهُ عَنْ مُظَاهَرَتِهِمْ عَلَى مَا هُمْ عَلَيْهِ.

(١) (إلى بلده) ساقط من "ب". وعبارة ابن قتيبة في "المشكل" ص (٤٢٥) : ... "لأنه يتصرف في البلاد، ويضرب في الأرض ثم يعود إلى بلده ... " وهي أوضح وأصح مما نقله المصنف ﵀. (٢) أخرجه ابن أبي حاتم. (٣) قال ابن كثير: (٣ / ٤٠٤) "وهذا من كلام الضحاك يقتضي أن هذه الآية مدنية وإن كان مجموع السورة مكيا، والله أعلم". (٤) أخرجه الطبري: ٢٠ / ١٢٥، وابن أبي حاتم. قال الحافظ في الفتح: (٨ / ٥١٠) : وإسناده لا بأس به. (٥) أخرج ابن أبي حاتم من طريق مجاهد قال: "يحييك يوم القيامة" وأما الحسن والزهري فقالا: هو يوم القيامة، وروى ابن أبي يعلى من طريق أبي جعفر محمد بن علي قال: سألت أبا سعيد عن هذه الآية؟ فقال: معاده آخرته، وفي إسناده جابر الجعفي وهو ضعيف. انظر: فتح الباري: ٨ / ٥١٠. (٦) رواه الطبري: ٢٠ / ١٢٤ وإسناده ضعيف كما في الموضع السابق من الفتح. (٧) ما بين القوسين ساقط من "ب".