Tafsir al-Baghawi - Al-Baghawi - (8/37)

Tafsir al-BaghawiAl-Baghawi

“So today no ransom will be accepted from you, nor from those who disbelieved. Your refuge is the Fire; it is your rightful companion. What an evil destination! Has the time not come for those who believe that their hearts should humble themselves at the remembrance of Allah and at the truth that has been sent down, and that they should not be like those who were given the Scripture before, whose time became prolonged, so that their hearts hardened? Many of them are defiantly disobedient.” (15–16)

“So today no ransom will be accepted from you.” Abu Ja‘far, Ibn ‘Amir, and Ya‘qub recited it, “no ransom will be accepted,” with the feminine form, while the others recited it with the masculine form. “Ransom” means a substitute or compensation by which you might ransom yourselves from the punishment. “Nor from those who disbelieved,” meaning the idolaters. “Your refuge is the Fire; it is your rightful companion”—that is, your companion and what is most fitting for you, because of the sins you have committed. “What an evil destination!”

His saying, Exalted is He: “Has the time not come for those who believe that their hearts should humble themselves at the remembrance of Allah?” Al-Kalbi and Muqatil said: This was revealed concerning the hypocrites, one year after the Hijrah. One day, they asked Salman the Persian, saying, “Tell us about the Torah, for it contains wonders.” Thereupon, the verse was revealed: “We relate to you the finest of narratives” (Joseph 12:3). Thus, He informed them that the Quran contains finer narratives than any other. So they refrained from asking Salman for as long as Allah willed; then they returned and asked Salman about something similar. Thereupon, the verse was revealed: “Allah has sent down the finest discourse: a Book consistent in its parts” (The Companies 39:23). So they refrained from asking him for as long as Allah willed; then they returned and said, “Tell us about the Torah, for it contains wonders.” Thereupon, this verse was revealed.

According to this interpretation, His saying, “Has the time not come for those who believe that their hearts should humble themselves at the remembrance of Allah?” refers to outward belief expressed by the tongue.

Others said that it was revealed concerning the believers. (1) Abdullah ibn Mas‘ud said: “Only four years passed between our acceptance of Islam and Allah’s reproving us with this verse: ‘Has the time not come for those who believe that their hearts should humble themselves at the remembrance of Allah?’” (2)

Ibn ‘Abbas said: Allah considered the believers’ hearts slow to respond and reproved them thirteen years after the Quran began to be revealed, saying, “Has the time not come?” (3) That is: Has the time not arrived for those who believe, for their hearts to humble themselves—becoming tender, soft, and submissive—at the remembrance of Allah, “and at what has been sent down”? Nafi‘ and Hafs, reporting from ‘Asim, recited it with a light z sound, while the others recited it with a doubled z. “Of the truth,” namely the Quran. “And that they should not be like those who were given the Scripture before,” namely the Jews and Christians. “Whose time became prolonged”: the period between them and their prophets. “So that their hearts hardened.” Ibn ‘Abbas said: They inclined to this worldly life and turned away.

(1) See al-Wahidi, Asbab al-Nuzul (Occasions of Revelation), p. 470. (2) Reported by Muslim in the Book of Tafsir, chapter on the verse, “Has the time not come for those who believe that their hearts should humble themselves to the remembrance of Allah?” no. 3027, 4:2319. (3) Ibn Kathir cited it in his Tafsir, 4:311, through the narration of Ibn al-Mubarak and Ibn Abi Hatim. Its chain includes Salih al-Murri, who is weak. Al-Suyuti also attributed it in al-Durr al-Manthur, 8:58, to Ibn Abi Hatim and Ibn Mardawayh.

﴿فَالْيَوْمَ لَا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا مَأْوَاكُمُ النَّارُ هِيَ مَوْلَاكُمْ وَبِئْسَ الْمَصِيرُ (١٥) أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ (١٦) ﴾ ﴿فَالْيَوْمَ لَا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ﴾ قَرَأَ أَبُو جَعْفَرٍ، وَابْنُ عَامِرٍ، وَيَعْقُوبُ: "تُؤْخَذُ" بِالتَّاءِ، وَقَرَأَ الْآخَرُونَ بِالْيَاءِ ﴿فِدْيَةٌ﴾ بَدَلٌ وَعِوَضٌ بِأَنْ تَفْدُوا أَنْفُسَكُمْ مِنَ الْعَذَابِ ﴿وَلَا مِنَ الَّذِينَ كَفَرُوا﴾ يَعْنِي الْمُشْرِكِينَ ﴿مَأْوَاكُمُ النَّارُ هِيَ مَوْلَاكُمْ﴾ صَاحِبُكُمْ وَأَوْلَى بِكُمْ، لِمَا أَسْلَفْتُمْ مِنَ الذُّنُوبِ ﴿وَبِئْسَ الْمَصِيرُ﴾ قَوْلُهُ ﷿: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ﴾ قَالَ الْكَلْبِيُّ وَمُقَاتِلٌ: نَزَلَتْ فِي الْمُنَافِقِينَ بَعْدَ الْهِجْرَةِ بِسَنَةٍ وَذَلِكَ أَنَّهُمْ سَأَلُوا سَلْمَانَ الْفَارِسِيَّ ذَاتَ يَوْمٍ فَقَالُوا: حَدِّثْنَا عَنِ التَّوْرَاةِ فَإِنَّ فِيهَا الْعَجَائِبَ فَنَزَلَتْ: "نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ" (يُوسُفَ -٣) فَأَخْبَرَهُمْ أَنَّ الْقُرْآنَ أَحْسَنُ قَصَصًا مِنْ غَيْرِهِ، فَكَفُّوا عَنْ سُؤَالِ سَلْمَانَ مَا شَاءَ اللَّهُ، ثُمَّ عَادُوا فَسَأَلُوا سَلْمَانَ عَنْ مِثْلِ ذَلِكَ فَنَزَلَ: "اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا" (الزُّمَرِ -٢٣) فَكَفُّوا عَنْ سُؤَالِهِ مَا شَاءَ اللَّهُ ثُمَّ عَادُوا فَقَالُوا: حَدِّثْنَا عَنِ التَّوْرَاةِ فَإِنَّ فِيهَا الْعَجَائِبَ فَنَزَلَتْ هَذِهِ الْآيَةُ. فَعَلَى هَذَا التَّأْوِيلِ، قَوْلُهُ "أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ" يَعْنِي فِي الْعَلَانِيَةِ وَبِاللِّسَانِ. وَقَالَ آخَرُونَ نَزَلَتْ فِي الْمُؤْمِنِينَ (١) قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: مَا كَانَ بَيْنَ إِسْلَامِنَا وَبَيْنَ أَنْ عَاتَبْنَا اللَّهُ بِهَذِهِ الْآيَةِ: " أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ" إِلَّا أَرْبَعُ سِنِينَ (٢) . وَقَالَ ابْنُ عَبَّاسٍ: إِنَّ اللَّهَ اسْتَبْطَأَ قُلُوبَ الْمُؤْمِنِينَ فَعَاتَبَهُمْ عَلَى رَأْسِ ثَلَاثَ عَشْرَةَ سَنَةً مِنْ نِزُولِ الْقُرْآنِ، فَقَالَ: "أَلَمْ يَأْنِ" (٣) أَلَمْ يَحِنْ لِلَّذِينِ آمَنُوا أَنْ تَخْشَعَ: تَرِقَّ وَتَلِينَ وَتَخْضَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ ﴿وَمَا نَزَلَ﴾ قَرَأَ نَافِعٌ وَحَفْصٌ عَنْ عَاصِمٍ بِتَخْفِيفِ الزَّايِ وَقَرَأَ الْآخَرُونَ بِتَشْدِيدِهَا ﴿مِنَ الْحَقِّ﴾ وَهُوَ الْقُرْآنُ ﴿وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ﴾ وَهُمُ الْيَهُودُ وَالنَّصَارَى ﴿فَطَالَ عَلَيْهِمُ الْأَمَدُ﴾ الزَّمَانُ بَيْنَهُمْ وَبَيْنَ أَنْبِيَائِهِمْ ﴿فَقَسَتْ قُلُوبُهُمْ﴾ قَالَ ابْنُ عَبَّاسٍ: مَالُوا إِلَى الدُّنْيَا وَأَعْرَضُوا

(١) انظر: الواحدي في أسباب النزول: ص ٤٧٠. (٢) أخرجه مسلم في التفسير، باب في قوله تعالى: "ألم يأن للذين آمنوا أن تخشع قلوبهم لذكر الله" برقم: (٣٠٢٧) : ٤ / ٢٣١٩. (٣) ساقه ابن كثير في التفسير: ٤ / ٣١١ من رواية ابن المبارك، وابن أبي حاتم، وفيه صالح المري، وهو ضعيف. وعزاه السيوطي في الدر المنثور: ٨ / ٥٨ لابن أبي حاتم، وابن مردويه.