Tafsir al-Baghawi - Al-Baghawi - (7/228)

Tafsir al-BaghawiAl-Baghawi

and even the pilgrims: it is said, “So-and-so will perform Hajj [and So-and-so will perform Hajj].” (1) Al-Hasan, Mujahid, and Qatadah said: “On the Night of Decree in the month of Ramadan, every lifespan, deed, creature, provision, and all that will occur during that year is decisively determined.”

‘Ikrimah said: “It is the night of mid-Sha‘ban, on which the affairs of the year are decisively determined, and the living are copied out from the dead; thus, no one is added to them and no one is taken away from them.” (2)

‘Abd al-Wahid al-Mulayhi informed us; Abu Mansur al-Sam‘ani informed us; Abu Ja‘far al-Rayani narrated to us; Humayd ibn Zanjawayh narrated to us; ‘Abd Allah ibn Salih narrated to us; al-Layth narrated to me; ‘Uqayl narrated to me from Ibn Shihab; ‘Uthman ibn Muhammad ibn al-Mughirah ibn al-Akhnas informed me that the Messenger of Allah, peace and blessings be upon him, said: “Lifespans are determined from Sha‘ban to Sha‘ban, such that a man may marry and have a child, while his name has already been entered among the dead.” (3)

Abu al-Duha reported from Ibn ‘Abbas, may Allah be pleased with him, that Allah determines the decrees on the night of mid-Sha‘ban and assigns them to those responsible for them on the Night of Decree.

“By a command from Us. Indeed, We have ever sent messengers, (5) as a mercy from your Lord. Indeed, He is the All-Hearing, the All-Knowing, (6) Lord of the heavens and the earth and all that is between them, if you are certain. (7) There is no god but He: He gives life and causes death—your Lord and the Lord of your earliest forefathers. (8) Yet they are playing about in doubt. (9)”

“By a command,” that is, We sent down a command, “from Us.” Al-Farra’ said: It is in the accusative because of the sense: “On that night every matter is distinguished, as a distinguishing and a command”; that is, We command that this be made clear as a command. “Indeed, We have ever sent messengers,” meaning Muhammad, peace and blessings be upon him, and the prophets before him.

“As a mercy from your Lord.” Ibn ‘Abbas said: “Out of compassion from Me for My creation, and as a favour to them through the messengers We sent to them.” Al-Zajjaj said: “We sent it down on a blessed night as a mercy.” “Indeed, He is the All-Hearing, the All-Knowing, Lord of the heavens and the earth and all that is between them.” The Kufan reciters read “Lord” in the genitive, linking it to the words “from your Lord,” whereas the others read it in the nominative, linking it to “He is the All-Hearing, the All-Knowing.” It was also said that it is in the nominative as the subject of a new clause. “If you are certain,” that Allah is the Lord of the heavens and the earth.

“There is no god but He: He gives life and causes death—your Lord and the Lord of your earliest forefathers. Yet they are in doubt” concerning this Quran, “playing about,” mocking it and heedless of it.

(1) Added from manuscript B. The report was also mentioned by al-Qurtubi, 16:127. (2) Reported by al-Tabari, 25:109. Al-Suyuti also attributed it in Al-Durr al-Manthur, 7:401, to Ibn al-Mundhir and Ibn Abi Hatim. (3) Reported by al-Tabari, 25:109. Al-Hafiz Ibn Kathir said in his Tafsir, 4:138: “It is a mursal hadith, and reports of this kind cannot be used to contradict the textual evidence.” See also Al-Durr al-Manthur, 7:401; al-Shawkani, Fath al-Qadir, 4:572.

حَتَّى الْحُجَّاجِ، يُقَالُ: يَحُجُّ فُلَانٌ [وَيَحُجُّ فُلَانٌ] (١) ، قَالَ الْحَسَنُ وَمُجَاهِدٌ وَقَتَادَةُ: يُبْرَمُ فِي لَيْلَةِ الْقَدْرِ فِي شَهْرِ رَمَضَانَ كُلُّ أَجَلٍ وَعَمَلٍ وَخَلْقٍ وَرِزْقٍ، وَمَا يَكُونُ فِي تِلْكَ السَّنَةِ. وَقَالَ عِكْرِمَةُ: هِيَ لَيْلَةُ النِّصْفِ مِنْ شَعْبَانَ يُبْرَمُ فِيهَا أَمْرُ السَّنَةِ وَتُنْسَخُ الْأَحْيَاءُ مِنَ الْأَمْوَاتِ فَلَا يُزَادُ فِيهِمْ أَحَدٌ وَلَا يُنْقَصُ مِنْهُمْ أَحَدٌ (٢) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَبُو مَنْصُورٍ السَّمْعَانِيُّ، حَدَّثَنَا أَبُو جَعْفَرٍ الرَّيَّانِيُّ، حَدَّثَنَا حُمَيْدُ بْنُ زَنْجَوَيْهِ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُثْمَانُ بْنُ مُحَمَّدِ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "تُقْطَعُ الْآجَالُ مِنْ شَعْبَانَ إِلَى شَعْبَانَ، حَتَّى إِنَّ الرَّجُلَ لَيَنْكِحُ وَيُولَدُ لَهُ وَلَقَدْ أُخْرِجَ اسْمُهُ فِي الْمَوْتَى" (٣) . وَرَوَى أَبُو الضُّحَى عَنِ ابْنِ عَبَّاسٍ ﵄: أَنَّ اللَّهَ يَقْضِي الْأَقْضِيَةَ فِي لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ، وَيُسَلِّمُهَا إِلَى أَرْبَابِهَا فِي لَيْلَةِ الْقَدْرِ. ﴿أَمْرًا مِنْ عِنْدِنَا إِنَّا كُنَّا مُرْسِلِينَ (٥) رَحْمَةً مِنْ رَبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (٦) رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ (٧) لَا إِلَهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ (٨) بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ (٩) ﴾ ﴿أَمْرًا﴾ أَيْ أَنْزَلْنَا أَمْرًا، ﴿مِنْ عِنْدِنَا﴾ قَالَ الْفَرَّاءُ: نَصَبَ عَلَى مَعْنَى: فِيهَا يُفْرَقُ كُلُّ أَمْرٍ فَرْقًا وَأَمْرًا، أَيْ نَأْمُرُ بِبَيَانِ ذَلِكَ أَمْرًا ﴿إِنَّا كُنَّا مُرْسِلِينَ﴾ مُحَمَّدًا ﷺ وَمَنْ قَبْلَهُ مِنَ الْأَنْبِيَاءِ. ﴿رَحْمَةً مِنْ رَبِّكَ﴾ قَالَ ابْنُ عَبَّاسٍ: رَأْفَةً مِنِّي بِخَلْقِي وَنِعْمَتِي عَلَيْهِمْ بِمَا بَعَثَنَا إِلَيْهِمْ مِنَ الرُّسُلِ. وَقَالَ الزَّجَّاجُ: أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ لِلرَّحْمَةِ، ﴿إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ رَبِّ السَّمَوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا﴾ قَرَأَ أَهْلُ الْكُوفَةِ: "رَبِّ" جَرًّا، رَدًّا عَلَى قَوْلِهِ: "مِنْ رَبِّكَ"، وَرَفَعَهُ الْآخَرُونَ رَدًّا عَلَى قَوْلِهِ: "هُوَ السَّمِيعُ الْعَلِيمُ"، وَقِيلَ: عَلَى الِابْتِدَاءِ، ﴿إِنْ كُنْتُمْ مُوقِنِينَ﴾ أَنَّ الله رب السموات وَالْأَرْضِ. ﴿لَا إِلَهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ بَلْ هُمْ فِي شَكٍّ﴾ مِنْ هَذَا القرآن، ﴿يَلْعَبُونَ﴾ يهزؤون بِهِ لَاهُونَ عَنْهُ.

(١) زيادة من "ب". والأثر ذكره القرطبي: ١٦ / ١٢٧. (٢) أخرجه الطبري: ٢٥ / ١٠٩، وعزاه السيوطي في الدر المنثور: ٧ / ٤٠١ أيضًا لابن المنذر وابن أبي حاتم. (٣) أخرجه الطبري: ٢٥ / ١٠٩ وقال الحافظ ابن كثير في التفسير: ٤ / ١٣٨ "هو حديث مرسل ومثله لا تعارض به النصوص". وانظر الدر المنثور: ٧ / ٤٠١، فتح القدير للشوكاني: ٤ / ٥٧٢.