Tafsir al-Baghawi - Al-Baghawi - (6/234)

Tafsir al-BaghawiAl-Baghawi

seek shade] (1), and by morning she had become exhausted. Then she remained another day without eating or drinking. Sa‘d came to her and said, “My mother, if you had a hundred souls, and they departed one by one, I would not abandon my religion. So eat if you wish, or do not eat if you wish.” When she despaired of changing his mind, she ate and drank. Thereupon Allah, exalted is He, revealed this verse, commanding him to be dutiful and kind to his parents, but not to obey them in associating partners with Allah. This is His saying: “But if they strive to make you associate with Me that of which you have no knowledge, then do not obey them” (2). It is related in the hadith: “There is no obedience to any created being in disobedience to Allah” (3).

Then He warned them that they would return to Him, saying: “To Me is your return, and I shall inform you of what you used to do”—that is, I shall inform you of your righteous and evil deeds, and recompense you for them.

“And those who believe and do righteous deeds—We shall surely admit them among the righteous. (9) And among the people are those who say, ‘We believe in Allah’; but when they are harmed for the sake of Allah, they regard the persecution of people as though it were Allah’s punishment. Yet if victory comes from your Lord, they will surely say, ‘Indeed, we were with you.’ Does not Allah know best what is within the breasts of all beings? (10)”

“And those who believe and do righteous deeds—We shall surely admit them among the righteous”: that is, into the company of the righteous, namely the prophets and Allah’s close servants. It was also said: into the abode of the righteous, which is Paradise.

His saying, exalted is He, “And among the people are those who say, ‘We believe in Allah’; but when they are harmed for the sake of Allah”: when they are afflicted by people, they succumb to the trial. “They regard the persecution of people as though it were Allah’s punishment”: that is, they regard the harm and punishment inflicted by people as being like Allah’s punishment in the Hereafter. In other words, they panic at people’s punishment and do not endure it; thus, they obey people just as one who fears Allah’s punishment obeys Allah. This is the view of al-Suddi and Ibn Zayd. They said: It refers to the hypocrite who, when harmed for the sake of Allah, turns back from the religion and disbelieves.

“Yet if victory comes from your Lord”: that is, a conquest and ascendancy for the believers, “they will surely say”—meaning, these hypocrites will say to the believers—“Indeed, we were with you,” against your enemy, and we were Muslims; we were only forced into saying what we said. But Allah declared them liars and said:

(1) Omitted from manuscript “B.” (2) Cited by al-Wahidi, p. 394; al-Tha'labi; and al-Waqidi, without a chain of transmission. The account is found in Sahih Muslim, in the hadith of Sa'd ibn Abi Waqqas, though not in this wording or context: Book of the Virtues of the Companions, chapter on the virtue of Sa'd ibn Abi Waqqas, no. 1748, 4:1877. See also al-Wadi'i, al-Sahih al-Musnad min Asbab al-Nuzul, p. 113. (3) The compiler transmitted it in Sharh al-Sunnah, 10:44, on the authority of al-Nawwas ibn Sam'an; and al-Tabarani in al-Kabir. It was also transmitted by al-Tayalisi, p. 115, and Imam Ahmad, 5:66, and authenticated by al-Hakim, 3:443, on the authority of Imran ibn Husayn. Imam Ahmad also transmitted it on the authority of Ibn Mas'ud.

تَسْتَظِلَّ] (١) ، فَأَصْبَحَتْ قَدْ جَهَدَتْ، ثُمَّ مَكَثَتْ يَوْمًا آخَرَ لَمْ تَأْكُلْ وَلَمْ تَشْرَبْ، فَجَاءَ سَعْدٌ إِلَيْهَا وَقَالَ: يَا أُمَّاهُ لَوْ كَانَتْ لَكِ مِائَةُ نَفْسٍ فَخَرَجَتْ نَفْسًا نَفْسًا مَا تَرَكْتُ دِينِي فَكُلِي، وَإِنْ شِئْتِ فَلَا تَأْكُلِي، فَلَمَّا أَيِسَتْ مِنْهُ أَكَلَتْ وَشَرِبَتْ، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ، وَأَمَرَهُ بِالْبِرِّ بِوَالِدَيْهِ وَالْإِحْسَانِ إِلَيْهِمَا وَأَنْ لَا يُطِيعُهُمَا فِي الشِّرْكِ، فَذَلِكَ قَوْلُهُ ﷿: ﴿وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا﴾ (٢) . وَجَاءَ فِي الْحَدِيثِ: "لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اللَّهِ" (٣) . ثُمَّ أَوْعَدَ بِالْمَصِيرِ إِلَيْهِ فَقَالَ: ﴿إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ أُخْبِرُكُمْ بِصَالِحِ أَعْمَالِكُمْ وَسَيِّئِهَا فَأُجَازِيكُمْ عَلَيْهَا. ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ (٩) وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ (١٠) ﴾ ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ﴾ فِي زُمْرَةِ الصَّالِحِينَ وَهُمُ الْأَنْبِيَاءُ وَالْأَوْلِيَاءُ، وَقِيلَ: فِي مَدْخَلِ الصَّالِحِينَ، وَهُوَ الْجَنَّةُ. قَوْلُهُ تَعَالَى: ﴿وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ﴾ أَصَابَهُ بَلَاءٌ مِنَ النَّاسِ افْتَتَنَ، ﴿جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ﴾ أَيْ: جَعَلَ أَذَى النَّاسِ وَعَذَابَهُمْ كَعَذَابِ اللَّهِ فِي الْآخِرَةِ، أَيْ: جَزِعَ مِنْ عَذَابِ النَّاسِ وَلَمْ يَصْبِرْ عَلَيْهِ، فَأَطَاعَ النَّاسَ كَمَا يُطِيعُ اللَّهَ مَنْ يَخَافُ عَذَابَهُ، هَذَا قَوْلُ السُّدِّيِّ وَابْنِ زَيْدٍ، قَالَا هُوَ الْمُنَافِقُ إِذَا أُوذِيَ فِي اللَّهِ رَجَعَ عَنِ الدِّينِ وَكَفَرَ. ﴿وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ﴾ أَيْ: فَتْحٌ وَدَوْلَةٌ لِلْمُؤْمِنِينَ، ﴿لَيَقُولُنَّ﴾ يَعْنِي: هَؤُلَاءِ الْمُنَافِقِينَ لِلْمُؤْمِنِينَ: ﴿إِنَّا كُنَّا مَعَكُمْ﴾ عَلَى عَدُوِّكُمْ وَكُنَّا مُسْلِمِينَ وَإِنَّمَا أُكْرِهْنَا حَتَّى قُلْنَا مَا قُلْنَا، فَكَذَّبَهُمُ اللَّهُ وَقَالَ:

(١) ساقط من "ب". (٢) ذكره الواحدي ص (٣٩٤) والثعلبي، والواقدي هكذا بغير سند، والقصة في صحيح مسلم من حديث سعد بن أبي وقاص بغير هذا السياق، في كتاب فضائل الصحابة، باب في فضل سعد بن أبي وقاص ﵁، برقم (١٧٤٨) : ٤ / ١٨٧٧. وانظر: الصحيح المسند من أسباب النزول للوادعي ص (١١٣) . (٣) أخرجه المصنف في شرح السنة: ١٠ / ٤٤ من رواية النواس بن سمعان، والطبراني في الكبير، وأخرجه الطيالسي ص (١١٥) والإمام أحمد: ٥ / ٦٦ وصححه الحاكم: ٣ / ٤٤٣ من رواية عمران بن حصين، وأخرجه الإمام أحمد من رواية ابن مسعود أيضا.