Tafsir al-Baghawi - Al-Baghawi - (8/454)

Tafsir al-BaghawiAl-Baghawi

They said: The polytheists said, “Muhammad’s Lord has forsaken him and detested him.” So Allah, Exalted is He, revealed this surah. The Prophet, may Allah bless him and grant him peace, said, “O Gabriel, you did not come until I longed for you.” Gabriel replied, “I was even more eager [to see you] (1), but I am only a servant under command.” Thereupon He revealed: “We do not descend except by the command of your Lord” (2) (Maryam 19:64).

His saying, Exalted is He: “By the morning brightness.” He swore by the morning brightness, intending by it the entire daytime, as indicated by His contrasting it with the night—“and by the night” (3), when it grows still. A similar usage is His saying: “Do the people of the towns feel secure that Our punishment will not come upon them by daylight?” (al-A‘raf 7:98)—that is, during the day.

Qatadah and Muqatil said: It means the time of morning brightness, the hour in which the sun rises high and the day is temperate in heat and cold, summer and winter. “And by the night when it grows still.” Al-Hasan said: When it comes with its darkness. This was also narrated by al-Awfi from Ibn Abbas. Al-Walibi narrated from him: When it departs. Ata and al-Dahhak said: When it covers everything in darkness. Mujahid said: When it becomes even. Qatadah and Ibn Zayd said: When it becomes calm and its darkness settles, increasing no further thereafter. In Arabic usage, a night and a sea are both described as sājin (still) [when they are calm] (4).

His saying, Exalted is He: “Your Lord has neither forsaken you nor detested you.” This is the answer to the oath: He has not abandoned you since He chose you, nor has He detested you since He loved you.

“And the Hereafter is better for you than the first life (4).”

“And the Hereafter is better for you than the first life.” Al-Mutahhar ibn Ali al-Farisi narrated to us; Muhammad ibn Ibrahim [al-Salihani] (5) informed us; Abd Allah ibn Muhammad ibn Jafar, Abu al-Shaykh, the hadith master, informed us; Ibn Abi Asim informed us; Abu Bakr ibn Abi Shaybah informed us; Muawiyah ibn Hisham informed us from Ali ibn Salih, from Yazid ibn Ziyad, from Ibrahim, from Alqamah, from Abd Allah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: “We are a household for whom Allah has chosen the Hereafter over this world” (6).

(1) Omitted from manuscript B. (2) Reported by al-Tabari, 30/231; and by Abd al-Razzaq in al-Tafsir, 2/379, from Mamar. Al-Suyuti added in al-Durr al-Manthur, 8/541, that it was also attributed to Ibn Mardawayh through the route of al-Awfi from Ibn Abbas. See also Fath al-Samawi, 3/1101. (3) The text within the parentheses is omitted from manuscript B. (4) Manuscript B reads: “when he becomes still.” (5) Manuscript A reads: al-Salihi; the correct reading is that which has been established above. (6) Reported by Ibn Abi Asim in al-Sunnah, 2/633; Ibn Abi Shaybah, 15/236; and Ibn Majah, in a longer version, in the Book of Tribulations, chapter: “The Emergence of the Mahdi,” 2/1366. It was also reported by al-Hakim in al-Mustadrak, 4/464, and by the compiler of Sharh al-Sunnah, 14/248. Al-Zawaid, 2/1366, states: “Its chain of transmission is weak due to the weakness of Yazid ibn Abi Ziyad al-Kufi. However, he was not alone in narrating it, for al-Hakim reported it in al-Mustadrak through the route of Umar ibn Qays, from al-Hakam, from Ibrahim.” Al-Dhahabi said in Talkhis al-Mustadrak: “Fabricated.”

قَالُوا: فَقَالَ الْمُشْرِكُونَ: إِنَّ مُحَمَّدًا وَدَعَهُ رَبُّهُ وَقَلَاهُ، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ السُّورَةَ، فَقَالَ النَّبِيُّ ﷺ: "يَا جِبْرِيلُ مَا جِئْتَ حَتَّى اشْتَقْتُ إِلَيْكَ"، فَقَالَ جِبْرِيلُ: "إِنِّي كُنْتُ أَشَدُّ شوقًا [إليك] (١) ، وكلني عَبْدٌ مَأْمُورٌ"، فَأَنْزَلَ: "وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ" (٢) (مَرْيَمَ -٦٤) . قَوْلُهُ ﷿: ﴿وَالضُّحَى﴾ أَقْسَمَ بِالضُّحَى وَأَرَادَ بِهِ النَّهَارَ كُلَّهُ، بِدَلِيلِ أَنَّهُ قَابَلَهُ بِاللَّيْلِ [فَقَالَ وَاللَّيْلِ] (٣) إِذَا سَجَى، نظيره: قوله: "أو أمن أَهْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَأْسُنَا ضُحًى" (الْأَعْرَافِ -٩٨) أَيْ نَهَارًا. وَقَالَ قَتَادَةُ وَمُقَاتِلٌ: يَعْنِي وَقْتَ الضُّحَى، وَهِيَ السَّاعَةُ الَّتِي فِيهَا ارْتِفَاعُ الشَّمْسِ، وَاعْتِدَالُ النَّهَارِ فِي الْحَرِّ وَالْبَرْدِ وَالصَّيْفِ وَالشِّتَاءِ. ﴿وَاللَّيْلِ إِذَا سَجَى﴾ قَالَ الْحَسَنُ: أَقْبَلَ بِظَلَامِهِ، وَهِيَ رِوَايَةُ الْعَوْفِيِّ عَنِ ابْنِ عَبَّاسٍ، وَقَالَ الْوَالِبِيُّ عَنْهُ: إِذَا ذَهَبَ، قَالَ عَطَاءٌ وَالضَّحَّاكُ: غَطَّى كُلَّ شَيْءٍ بِالظُّلْمَةِ. وَقَالَ مُجَاهِدٌ: اسْتَوَى. وَقَالَ قَتَادَةُ وَابْنُ زَيْدٍ: سَكَنَ وَاسْتَقَرَّ ظَلَامُهُ فَلَا يَزْدَادُ بَعْدَ ذَلِكَ. يُقَالُ: لَيْلٌ سَاجٍ وَبَحْرٌ سَاجٍ [إِذَا كَانَ سَاكِنًا] (٤) . قَوْلُهُ تَعَالَى: ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى﴾ هَذَا جَوَابُ الْقَسَمِ، أَيْ مَا تَرَكَكَ مُنْذُ اخْتَارَكَ وَلَا أَبْغَضَكَ مُنْذُ أَحَبَّكَ. ﴿وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَى (٤) ﴾ ﴿وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَى﴾ حَدَّثَنَا الْمُطَهَّرُ بْنُ عَلِيٍّ الْفَارِسِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ [الصَّالِحَانِيُّ] (٥) ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ جَعْفَرٍ أَبُو الشَّيْخِ الْحَافِظُ، أَخْبَرَنَا ابْنُ أَبِي عَاصِمٍ، أَخْبَرَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، أَخْبَرَنَا مُعَاوِيَةُ بْنُ هِشَامٍ عَنْ عَلِيِّ بْنِ صَالِحٍ عَنْ يَزِيدَ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّا أَهْلُ بَيْتٍ اخْتَارَ اللَّهُ لَنَا الْآخِرَةَ عَلَى الدُّنْيَا" (٦) .

(١) ساقط من "ب". (٢) أخرجه الطبري: ٣٠ / ٢٣١، وعبد الرزاق في التفسير: ٢ / ٣٧٩ عن معمر. وزاد السيوطي في الدر المنثور: ٨ / ٥٤١ عزوه لابن مردويه من طريق العوفي عن ابن عباس. وانظر: الفتح السماوي: ٣ / ١١٠١. (٣) ما بين القوسين ساقط من "ب". (٤) في "ب" إذا سكن. (٥) في "أ" الصالحي والصحيح ما أثبت. (٦) أخرجه ابن أبي عاصم في السنة: ٢ / ٦٣٣، وابن أبي شيبة: ١٥ / ٢٣٦ وابن ماجه مطولا في الفتن، باب خروج المهدي: ٢ / ١٣٦٦، وأخرجه الحاكم في المستدرك: ٤ / ٤٦٤، والمصنف في شرح السنة: ١٤ / ٢٤٨. قال في الزوائد ٢ / ١٣٦٦: "إسناده ضعيف لضعف يزيد بن أبي زياد الكوفي، لكن لم ينفرد به فقد رواه الحاكم في المستدرك من طريق عمر بن قيس عن الحكم عن إبراهيم". قال الذهبي في تلخيص المستدرك: موضوع.