Tafsir al-Baghawi - Al-Baghawi - (6/310)

Tafsir al-BaghawiAl-Baghawi

from herbage and straw (1), and they themselves from grains and staple foods. Will they not then see?

“They ask, ‘When will this decisive judgment come, if what you say is true?’ Say, ‘On the Day of Judgment, the faith of those who disbelieve will not benefit them, nor will they be granted respite.’ So turn away from them and wait; indeed, they too are waiting.” (28–30)

“They ask, ‘When will this decisive judgment come, if what you say is true?’” It was said that by the Day of Judgment they meant the Day of Resurrection, on which judgment will be passed between the servants. Qatadah said: The Companions of the Prophet, peace and blessings be upon him, said to the disbelievers, “We have a day in which we shall enjoy bliss and rest, and judgment will be passed between us and you.” So they mockingly said, “When will this decisive judgment come?” (2) That is, the decree and judgment. Al-Kalbi said: It means the conquest of Makkah. (3) Al-Suddi said: It means the day of Badr, because the Companions of the Prophet, peace and blessings be upon him, would say to them, “Allah will grant us victory and make us prevail over you.” They would then say, “When will this decisive judgment come?” (4)

“Say, ‘On the Day of Judgment’”—that is, the Day of Resurrection—“the faith of those who disbelieve will not benefit them.” Those who understood the decisive judgment to mean the conquest of Makkah or the killing on the day of Badr said: Its meaning is that the faith of those who disbelieved will not benefit them once the punishment comes upon them and they are slain. “Nor will they be granted respite”: they will not be given time to repent and offer excuses.

“So turn away from them.” Ibn Abbas said: This was abrogated by the verse of the sword. “And wait; indeed, they too are waiting.” It was said: Await My promise to grant you victory, for they are awaiting the vicissitudes of time to befall you. It was also said: Await Our punishment upon them, for they too are awaiting it.

Abd al-Wahid al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nuaymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismail informed us; Abu Nuaym informed us; Sufyan informed us, from Sad ibn Ibrahim, from Abd al-Rahman ibn Hurmuz, from Abu Hurayrah, who said: The Prophet, peace and blessings be upon him, would recite in the Fajr prayer on Friday, “Alif-Lam-Mim. The revelation,” and “Has there come upon man...” (5)

(1) The words in parentheses are an addition from manuscript B. (2) Reported by al-Tabari, 21:116; al-Suyuti attributed it in al-Durr al-Manthur, 6:557, to Ibn Abi Hatim. (3) See al-Tabari, 21:116. (4) Al-Hafiz Ibn Kathir states in his Tafsir, 3:456: “Whoever claims that the conquest intended here is the conquest of Makkah has gone far astray and committed a most serious error. On the day of the conquest, the Messenger of Allah accepted the Islam of the tulaqa (those set free after the conquest), who numbered nearly two thousand. Had the conquest of Makkah been intended, he would not have accepted their Islam, due to Allah’s saying: ‘Say: On the Day of Decision, the faith of those who disbelieved will not benefit them, nor will they be reprieved.’ Rather, what is intended by the conquest is the final judgment and decisive separation.” (5) Reported by al-Bukhari in al-Jumu'ah (Friday Prayer), chapter: “What Is Recited in the Fajr Prayer,” 2:377; and in Sujud al-Quran (Prostrations of the Quran), chapter: “The Prostration of Tanzil al-Sajdah”; by Muslim in al-Jumu'ah, chapter: “What Is Recited in the Friday Prayer,” no. 880, 2:599; and by the compiler of Sharh al-Sunnah, 3:81.

[مِنَ الْعُشْبِ وَالتِّبْنِ] (١) ﴿وَأَنْفُسُهُمْ﴾ مِنَ الْحُبُوبِ وَالْأَقْوَاتِ، ﴿أَفَلَا يُبْصِرُونَ﴾ ﴿وَيَقُولُونَ مَتَى هَذَا الْفَتْحُ إِنْ كُنْتُمْ صَادِقِينَ (٢٨) قُلْ يَوْمَ الْفَتْحِ لَا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنْظَرُونَ (٢٩) فَأَعْرِضْ عَنْهُمْ وَانْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ (٣٠) ﴾ ﴿وَيَقُولُونَ مَتَى هَذَا الْفَتْحُ إِنْ كُنْتُمْ صَادِقِينَ﴾ قِيلَ: أَرَادَ بِيَوْمِ الْفَتْحِ يَوْمَ الْقِيَامَةِ الَّذِي فِيهِ الْحُكْمُ بَيْنَ الْعِبَادِ، قَالَ قَتَادَةُ: قَالَ أَصْحَابُ النَّبِيِّ ﷺ لِلْكُفَّارِ: إِنْ لَنَا يَوْمًا نَتَنَعَّمُ فِيهِ وَنَسْتَرِيحُ وَيُحْكَمُ بَيْنَنَا وَبَيْنَكُمْ، فَقَالُوا اسْتِهْزَاءً: مَتَى هَذَا الْفَتْحُ (٢) ؟ أَيْ: الْقَضَاءُ وَالْحُكْمُ، وَقَالَ الْكَلْبِيُّ: يَعْنِي فَتْحَ مَكَّةَ (٣) .وَقَالَ السُّدِّيُّ: يَوْمَ بَدْرٍ لِأَنَّ أَصْحَابَ النَّبِيِّ ﷺ يَقُولُونَ لَهُمْ: إِنَّ اللَّهَ نَاصِرُنَا وَمُظْهِرُنَا عَلَيْكُمْ، فَيَقُولُونَ مَتَى هَذَا الْفَتْحُ (٤) . ﴿قُلْ يَوْمَ الْفَتْحِ﴾ يَوْمَ الْقِيَامَةِ، ﴿لَا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ﴾ وَمَنْ حَمَلَ الْفَتْحَ عَلَى فَتْحِ مَكَّةَ أَوِ الْقَتْلِ يَوْمَ بَدْرٍ قَالَ: مَعْنَاهُ لَا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ إِذَا جَاءَهُمُ الْعَذَابُ وَقُتِلُوا، ﴿وَلَا هُمْ يُنْظَرُونَ﴾ لَا يُمْهَلُونَ لِيَتُوبُوا وَيَعْتَذِرُوا. ﴿فَأَعْرِضْ عَنْهُمْ﴾ قَالَ ابْنُ عَبَّاسٍ: نَسَخَتْهَا آيَةُ السَّيْفِ، ﴿وَانْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ﴾ قِيلَ: انْتَظِرْ مَوْعِدِي لَكَ بِالنَّصْرِ إِنَّهُمْ مُنْتَظِرُونَ بِكَ حَوَادِثَ الزَّمَانِ. وَقِيلَ: انْتَظِرْ عَذَابَنَا فِيهِمْ فَإِنَّهُمْ مُنْتَظِرُونَ ذَلِكَ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النَّعِيمِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، أَخْبَرَنَا أَبُو نُعَيْمٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُرْمُزَ، عَنْ أَبِي هُرَيْرَةَ أَنَّهُ قَالَ: كَانَ النَّبِيُّ ﷺ يَقْرَأُ فِي الْفَجْرِ يَوْمَ الْجُمُعَةَ ﴿آلَمَ تَنْزِيلُ﴾ وَ ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾ (٥) .

(١) ما بين القوسين زيادة من "ب". (٢) أخرجه الطبري: ٢١ / ١١٦، وعزاه السيوطي في الدر المنثور: ٦ / ٥٥٧ لابن أبي حاتم. (٣) انظر: الطبري ٢١ / ١١٦. (٤) قال الحافظ ابن كثير في التفسير: ٣ / ٤٥٦ (ومن زعم أن المراد من هذا الفتح فتح مكة فقد أبعد النجعة، وأخطأ فأفحش، فإن يوم الفتح قد قبل رسول الله ﷺ إسلام الطلقاء، وقد كانوا قريبا من ألفين، ولو كان المراد فتح مكة لما قبل إسلامهم لقوله تعالى: " قل يوم الفتح لا ينفع الذين كفروا إيمانهم ولا هم ينظرون" وإنما المراد الفتح الذي هو القضاء والفصل. (٥) أخرجه البخاري في الجمعة، باب: ما يقرأ في صلاة الفجر: ٢ / ٣٧٧ وفي سجود القرآن، باب: سجدة تنزيل السجدة" ومسلم في الجمعة، باب: ما يقرأ في الجمعة برقم: (٨٨٠) ٢ / ٥٩٩ والمصنف في شرح السنة: ٣ / ٨١.