Tafsir al-Baghawi - Al-Baghawi - (6/235)

Tafsir al-BaghawiAl-Baghawi

“Does not Allah know best what is within the breasts of all beings?”—that is, their faith and hypocrisy.

“And Allah will surely make evident those who believe, and He will surely make evident the hypocrites. (11) And those who disbelieve say to those who believe, ‘Follow our way, and we will bear your sins.’ Yet they will not bear any of their sins at all. Indeed, they are liars. (12)”

“And Allah will surely make evident those who believe”: those who were sincere and remained steadfast upon Islam when affliction came; “and He will surely make evident the hypocrites”: by their abandoning Islam when affliction descended.

They differed concerning the occasion of this verse’s revelation. Mujahid said: “It was revealed concerning people who professed faith with their tongues, but when they suffered harm from people or a calamity in themselves, they succumbed to the trial.” (1) Ikrimah related from Ibn Abbas, may Allah be pleased with him, that it was revealed concerning those whom the idolaters brought out to Badr, (2) and it was they concerning whom the following was revealed: “Indeed, those whose souls the angels take while they had wronged themselves” (al-Nisa 4:97). Qatadah said: “It was revealed concerning the people whom the idolaters forced back to Mecca.” (3) Al-Sha‘bi said: “These ten verses, from the beginning of the surah to this point, are Medinan; the remainder of the surah is Meccan.” (4)

“And those who disbelieve say to those who believe, ‘Follow our way.’” Mujahid said: “This was said by the disbelievers of Mecca to those among them who had believed.” Al-Kalbi and Muqatil said: “Abu Sufyan said it to those of Quraysh who had believed: ‘Follow our way’—our religion and the creed of our forefathers—and we will guarantee every consequence from Allah that may befall you.” This is indicated by His saying: “And we will bear your sins,” that is, your burdens.

Al-Farra’ said: “Its wording is an imperative, but its meaning is conditional.” (5) That is: if you follow our way, we will bear your sins—like His saying: “Then let the river cast him upon the shore” (Ta-Ha 20:39). It was also said that it is a jussive form expressing a command, as though they had commanded themselves to do so. But Allah, exalted is He, declared them liars, saying: “Yet they will not bear any of their sins at all. Indeed, they are liars”—in their claim that they would bear their sins.

(1) Mentioned by al-Wahidi in Asbab al-Nuzul, p. 395. Al-Suyuti attributed it in al-Durr al-Manthur, 6:452, to al-Firyabi, Ibn Abi Shaybah, Abd ibn Humayd, Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim. (2) See al-Tabari, 20:123; al-Wahidi, Asbab al-Nuzul, p. 396. (3) See al-Tabari, 20:133. (4) Al-Nahhas, Ma'ani al-Quran, 5:214. Al-Tabari also narrated it from Qatadah in the preceding passage. See also note (1) at the beginning of the surah, p. 231. (5) He said in Ma'ani al-Quran, 2:314: “It is an imperative carrying the sense of a conditional recompense.” He then cited the verse of Dithar ibn Shayban al-Numayri: “I said: ‘Call out, and I shall call out, for a voice is more effective when two callers call out.’”

﴿أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ﴾ مِنَ الْإِيمَانِ وَالنِّفَاقِ. ﴿وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ (١١) وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ إِنَّهُمْ لَكَاذِبُونَ (١٢) ﴾ ﴿وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا﴾ صَدَقُوا فَثَبَتُوا عَلَى الْإِسْلَامِ عِنْدَ الْبَلَاءِ، ﴿وَلَيَعْلَمَنَّ الْمُنَافِقِينَ﴾ بِتَرْكِ الْإِسْلَامِ عِنْدَ نُزُولِ الْبَلَاءِ. وَاخْتَلَفُوا فِي نُزُولِ هَذِهِ الْآيَةِ، قَالَ مُجَاهِدٌ: نَزَلَتْ فِي أُنَاسٍ كَانُوا يُؤْمِنُونَ بِأَلْسِنَتِهِمْ، فَإِذَا أَصَابَهُمْ بَلَاءٌ مِنَ النَّاسِ أَوْ مُصِيبَةٌ فِي أَنْفُسِهِمِ افْتَتَنُوا (١) . وَقَالَ عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ ﵄: نَزَلَتْ فِي الَّذِينَ أَخْرَجَهُمُ الْمُشْرِكُونَ إِلَى بَدْرٍ (٢) ، وَهُمُ الَّذِينَ نَزَلَتْ فِيهِمْ: "إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ" (النِّسَاءِ-٩٧) . وَقَالَ قَتَادَةُ: نَزَلَتْ فِي الْقَوْمِ الَّذِينَ رَدَّهُمُ الْمُشْرِكُونَ إِلَى مَكَّةَ (٣) . وَقَالَ الشَّعْبِيُّ: هَذِهِ الْآيَاتُ الْعَشْرُ مِنْ أَوَّلِ السُّورَةِ إِلَى هَاهُنَا مدنية، وباقي السور مَكِّيَّةٌ (٤) . ﴿وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا﴾ قَالَ مُجَاهِدٌ: هَذَا مِنْ قَوْلِ كُفَّارِ مَكَّةَ لِمَنْ آمَنَ مِنْهُمْ. وَقَالَ الْكَلْبِيُّ ومقاتل: قاله أو سُفْيَانَ لِمَنْ آمَنَ مِنْ قُرَيْشٍ، "اتَّبِعُوا سَبِيلَنَا": دِينَنَا وَمِلَّةَ آبَائِنَا، وَنَحْنُ الْكُفَلَاءُ بِكُلِّ تَبِعَةٍ مِنَ اللَّهِ تُصِيبُكُمْ، فَذَلِكَ قَوْلُهُ: ﴿وَلْنَحْمِلْ خَطَايَاكُمْ﴾ أَوْزَارَكُمْ، قَالَ الْفَرَّاءُ: لَفْظُهُ أَمْرٌ، وَمَعْنَاهُ جَزَاءٌ (٥) مَجَازُهُ: إِنِ اتَّبَعْتُمْ سَبِيلَنَا حَمَلْنَا خطاياكم، كقوله: "فليقله الْيَمُّ بِالسَّاحِلِ" (طه-٣٩) . وَقِيلَ: هُوَ جَزْمٌ عَلَى الْأَمْرِ، كَأَنَّهُمْ أَمَرُوا أَنْفُسَهُمْ بِذَلِكَ، فَأَكْذَبَهُمُ اللَّهُ ﷿ فَقَالَ: ﴿وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ إِنَّهُمْ لَكَاذِبُونَ﴾ فِيمَا قَالُوا مِنْ حَمْلِ خَطَايَاهُمْ.

(١) ذكره الواحدي في الأسباب ص (٣٩٥) ، وعزاه السيوطي في الدر المنثور: (٦ / ٤٥٢) للفريابي، وابن أبي شيبة، وعبد بن حميد، وابن جرير، وابن المنذر، وابن أبي حاتم. (٢) انظر: الطبري: ٢٠ / ١٢٣، أسباب النزول للواحدي ص (٣٩٦) . (٣) انظر: الطبري: ٢٠ / ١٣٣. (٤) معاني القرآن للنحاس: ٥ / ٢١٤، ورواه الطبري أيضا عن قتادة في الموضع السابق، وراجع فيما سبق تعليق (١) في أول السورة ص (٢٣١) . (٥) قال في معاني القرآن (٢ / ٣١٤) : هو أمر فيه تأويل الجزاء، وأنشد بيت دثار بن شيبان النمري: فقلت ادعي وأدع فإن أندى ... لصوت أن ينادي داعيان .