Tafsir al-BaghawiAl-Baghawi

whereupon Shahrayaraz said, “My brother and I were the ones who devastated your cities through our stratagem and courage. Kisra envied us and wanted me to kill my brother, but I refused. He then ordered my brother to kill me. So we have both deposed him, and we shall fight him alongside you.”

Caesar said, “You are right.” Then one of them signalled to the other that a secret is confined to two people, but once it passes beyond two, it becomes divulged. So they killed the interpreter together with their knives. At that point, the Romans gained the upper hand over the Persians, pursued them, and slaughtered them. Kisra died, and the news reached the Messenger of Allah, may Allah bless him and grant him peace, on the day of al-Hudaybiyyah; he and those with him rejoiced (1).

This is the meaning of His words, exalted is He: “Alif-Lam-Mim. The Romans have been defeated in the nearest land”—that is, in the part of Syria nearest to the land of Persia. Ikrimah said, “It was Adhru'at and Kaskar.” Mujahid said, “The land of al-Jazirah.” Muqatil said, “Jordan and Palestine.” “Yet after their defeat, they shall be victorious”: that is, after the Persians had defeated them—the Romans. Both ghalab and ghalabah mean “victory.” “They shall defeat” Persia.

“Within a few years. The command belongs to Allah, before and after. On that day the believers will rejoice (4) in Allah’s help. He helps whomsoever He wills, and He is the Almighty, the Most Merciful (5).”

“Within a few years”: biḍʿ denotes between three and seven years; [it is also said: between three and nine] (2). It is also said to mean fewer than ten years. Abd Allah ibn Umar, Abu Sa'id al-Khudri, al-Hasan, and Isa ibn Umar recited it as “ghalabat,” with the ghayn and lam carrying fatḥah, and “sayughlabun,” with ḍammah on the ya’ and fatḥah on the lam. They said that it was revealed when the Prophet, may Allah bless him and grant him peace, informed of the Romans’ defeat of Persia. The meaning of the verse, according to this recitation, is: “Alif-Lam-Mim. The Romans defeated Persia in the nearest land to you; and after defeating them, the Muslims shall defeat them within a few years.” At the end of this period, the Muslims began their jihad against the Romans (3).

The first interpretation is sounder, and it is the view of most Quran commentators. “The command belongs to Allah, before and after”: that is, before the Romans’ ascendancy over Persia and after it. Whichever of the two sides gains victory, it is by Allah’s command ⦗70a⦘ or His decree and predestination. “On that day the believers will rejoice” “in Allah’s help”—that is, His granting victory to the Romans over Persia. Al-Suddi said: The Prophet, may Allah bless him and grant him peace, and the believers rejoiced at their victory over

(1) These narrative accounts transmitted by the exegetes from al-Shabi, Ikrimah, and Ata were cited by Ibn Kathir in his Tafsir (3:424-425). He said: “Among the strangest of these accounts is that narrated by Imam Sunayd ibn Dawud in his Tafsir,” then related much of what al-Baghawi had transmitted from the exegetes. He then said: “This is a strange account and a remarkable construction.” The story as a whole, along with the occasion of revelation, has been reported through several established narrations by Imam Ahmad, al-Tirmidhi, al-Nasai, Ibn Jarir, and others. See: al-Durr al-Manthur, 6:479-483; Asbab al-Nuzul, p. 398; al-Tabari, 21:16-19. (2) The text within the brackets is omitted from manuscript “A.” (3) See: al-Tabari, 21:21; al-Muharrar al-Wajiz, 12:241.
فَقَالَ شَهْرَيَرَازُ: إِنَّ الَّذِينَ خَرَّبُوا مَدَائِنَكَ أَنَا وَأَخِي بِكَيْدِنَا وَشَجَاعَتِنَا، وَإِنَّ كِسْرَى حَسَدَنَا وَأَرَادَ أَنْ أَقْتُلَ أَخِي فَأَبَيْتُ، ثُمَّ أَمَرَ أَخِي أَنْ يَقْتُلَنِي، فَقَدْ خَلَعْنَاهُ جَمِيعًا فَنَحْنُ نُقَاتِلُهُ مَعَكَ. قَالَ: قَدْ أَصَبْتُمَا، ثُمَّ أَشَارَ أَحَدُهُمَا إِلَى صَاحِبِهِ أَنَّ السِّرَّ بَيْنَ اثْنَيْنِ فَإِذَا جَاوَزَ اثْنَيْنِ فَشَا، فَقَتَلَا التُّرْجُمَانَ مَعًا بِسِكِّينِهِمَا، فَأُدِيلَتِ الرُّومُ عَلَى فَارِسَ عِنْدَ ذَلِكَ، فَاتَّبَعُوهُمْ يُقَتِّلُونَهُمْ، وَمَاتَ كِسْرَى وَجَاءَ الْخَبَرُ إِلَى رَسُولِ اللَّهِ ﷺ يَوْمَ الْحُدَيْبِيَةِ فَفَرِحَ وَمَنْ مَعَهُ (١) ، فَذَلِكَ قَوْلُهُ ﷿: ﴿الم غُلِبَتِ الرُّومُ فِي أَدْنَى الْأَرْضِ﴾ أَيْ: أَقْرَبِ أَرْضِ الشَّامِ إِلَى أَرْضِ فَارِسَ، قَالَ عِكْرِمَةُ: هِيَ أَذَرِعَاتُ وَكَسْكَرُ، وَقَالَ مُجَاهِدٌ: أَرْضُ الْجَزِيرَةِ. وَقَالَ مُقَاتِلٌ: الْأُرْدُنُ وَفِلَسْطِينُ. ﴿وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ﴾ أَيْ: الرُّومُ مِنْ بَعْدِ غَلَبَةِ فَارِسَ إِيَّاهُمْ، وَالْغَلَبُ وَالْغَلَبَةُ لُغَتَانِ، ﴿سَيَغْلِبُونَ﴾ فَارِسًا. ﴿فِي بِضْعِ سِنِينَ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ (٤) بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ (٥) ﴾ ﴿فِي بِضْعِ سِنِينَ﴾ وَالْبِضْعُ مَا بَيْنَ الثَّلَاثِ إِلَى السَّبْعِ، [وَقِيلَ: مَا بَيْنَ الثَّلَاثَةِ إِلَى التِّسْعِ] (٢) وَقِيلَ: مَا دُونُ الْعَشَرَةِ. وَقَرَأَ عَبْدُ اللَّهِ بْنُ عُمَرَ، وَأَبُو سَعِيدٍ الْخُدْرِيُّ، وَالْحَسَنُ، وَعِيسَى بْنُ عُمَرَ: "غَلَبَتْ" بِفَتْحِ الْغَيْنِ وَاللَّامِ، "سَيُغْلَبُونَ" بِضَمِّ الْيَاءِ وَبِفَتْحِ اللَّامِ. وَقَالُوا: نَزَلَتْ حِينَ أَخْبَرَ النَّبِيُّ ﷺ عَنْ غَلَبَةِ الرُّومِ فَارِسًا. وَمَعْنَى الْآيَةِ: الم غَلَبَتِ الرُّومُ فَارِسًا فِي أَدْنَى الْأَرْضِ إِلَيْكُمْ، وَهُمْ مِنْ بعد غلبهم سيغلبهم، يَغْلِبُهُمُ الْمُسْلِمُونَ فِي بِضْعِ سِنِينَ. وَعِنْدَ انْقِضَاءِ هَذِهِ الْمُدَّةِ أَخَذَ الْمُسْلِمُونَ فِي جِهَادِ الرُّومِ (٣) . وَالْأَوَّلُ أَصَحُّ، وَهُوَ قَوْلُ أَكْثَرِ الْمُفَسِّرِينَ. ﴿لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ﴾ أَيْ: مِنْ قَبْلِ دَوْلَةِ الرُّومِ عَلَى فَارِسَ وَمِنْ بَعْدِهَا، فَأَيُّ الْفَرِيقَيْنِ كَانَ لَهُمُ الْغَلَبَةُ فَهُوَ بأمر الله ٧٠/أوَقَضَائِهِ وَقَدَرِهِ. ﴿وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ﴾ ﴿بِنَصْرِ اللَّهِ﴾ الرُّومَ عَلَى فَارِسَ. قَالَ السُّدِّيُّ: فَرِحَ النَّبِيُّ ﷺ وَالْمُؤْمِنُونَ بِظُهُورِهِمْ عَلَى
(١) هذه السياقات التي ذكها المفسرون عن الشعبي وعكرمة وعطاء، ذكرها ابن كثير في التفسير (٣ / ٤٢٤-٤٢٥) قال: ومن أغرب هذه السياقات ما رواه الإمام سنيد بن داود في تفسيره حيث قال.. وساق جملة ما نقله البغوي عن المفسرين.. ثم قال: "فهذا سياق غريب وبناء عجيب". وجملة القصة وسبب النزول وردا بروايات متعددة ثابتة، فقد أخرجها الإمام أحمد والترمذي والنسائي وابن جرير وغيرهم. وانظر: الدر المنثور: ٦ / ٤٧٩-٤٨٣، أسباب النزول ص (٣٩٨) ، الطبري: ٢١ / ١٦-١٩. (٢) ما بين القوسين ساقط من "أ". (٣) انظر: الطبري: ٢١ / ٢١، المحرر الوجيز: ١٢ / ٢٤١.

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