Tafsir al-BaghawiAl-Baghawi

Al-Hasan said regarding, “And raise high for you your renown”: “Whenever I am mentioned, you are mentioned along with Me” (1). Ata' reported from Ibn Abbas that this refers to the adhan, the iqamah, the tashahhud, and sermons delivered from the pulpits. Even if a servant were to worship Allah and affirm Him in every matter, yet did not testify that Muhammad is the Messenger of Allah, he would derive no benefit whatsoever and would be a disbeliever.

Qatadah said: Allah raised his renown in this world and the Hereafter. Thus, there is no preacher, no one reciting the tashahhud, and no one who performs the prayer except that he proclaims: “I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah” (2).

Al-Dahhak said: No prayer is accepted without mention of him (3), and no sermon is valid without it. Mujahid said regarding, “And raise high for you your renown” (4): This means through the adhan.

Hassan ibn Thabit said of this:

Have you not seen that Allah sent His servant
With His proof? And Allah is loftier and more glorious.

Upon him is a radiant seal of prophethood,
From Allah—plainly seen, shining, and bearing witness.

God joined the Prophet’s name with His own
Whenever the mu'adhdhin says, in the five daily prayers, “I bear witness.”

And, to honor him, He derived for him a name from His own:
The Lord of the Throne is the Most Praised, and this is Muhammad (5).

It was also said that Allah raised his renown by taking his covenant from the prophets and requiring them to believe in him and acknowledge his merit.

He then promised him ease and prosperity after hardship, for he was in Mecca undergoing hardship. Thus Allah, exalted is He, said:

“Indeed, with hardship comes ease. Indeed, with hardship comes ease.” (5–6)

“Indeed, with hardship comes ease”: that is, along with the hardship you are undergoing in struggling against the polytheists, there will be ease and prosperity, by Allah granting you victory over them until they submit to the truth that you brought to them. “Indeed, with hardship comes ease”: He repeated it to confirm the promise and magnify hope.

Al-Hasan said: When this verse was revealed, the Messenger of Allah, peace and blessings be upon him, said: “Rejoice! Ease has come to you. No hardship will overcome—

(1) Added from manuscript A. (2) Recorded by al-Tabari, 30/235. Al-Suyuti further attributed it in al-Durr al-Manthur, 8/548-549, to Abd ibn Humayd, Ibn Abi Hatim, and al-Bayhaqi in al-Dalail. (3) Omitted from manuscript A. (4) Omitted from manuscript B. (5) See Diwan Hassan, p. 47, Beirut edition.
وَعَنِ الْحَسَنِ قَالَ: "وَرَفَعْنَا لَكَ ذِكْرَكَ" إِذَا ذُكِرْتُ، ذُكِرْتَ [مَعِي] (١) وَقَالَ عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ: يُرِيدُ الْأَذَانَ وَالْإِقَامَةَ وَالتَّشَهُّدَ وَالْخُطْبَةَ عَلَى الْمَنَابِرِ، وَلَوْ أَنَّ عَبْدًا عَبَدَ اللَّهَ وَصَدَّقَهُ فِي كُلِّ شَيْءٍ وَلَمْ يَشْهَدْ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ لَمْ يَنْتَفِعْ بِشَيْءٍ، وَكَانَ كَافِرًا. وَقَالَ قَتَادَةُ: رَفَعَ اللَّهُ ذِكْرَهُ فِي الدُّنْيَا وَالْآخِرَةِ، فَلَيْسَ خَطِيبٌ وَلَا مُتَشَهِّدٌ وَلَا صَاحِبُ صَلَاةٍ إِلَّا يُنَادِي: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ (٢) . وَقَالَ الضَّحَّاكُ: لَا تُقْبَلُ صَلَاةٌ [إِلَّا بِهِ] (٣) وَلَا تَجُوزُ خُطْبَةٌ إِلَّا بِهِ. وَقَالَ مُجَاهِدٌ: [وَرَفَعْنَا لَكَ ذِكْرَكَ] (٤) يَعْنِي بِالتَّأْذِينِ. وَفِيهِ يَقُولُ حَسَّانُ بْنُ ثَابِتٍ: أَلَمْ تَرَ أَنَّ اللَّهَ أَرْسَلَ عَبْدَهُ ... بِبُرْهَانِهِ، وَاللَّهُ أَعْلَى وَأَمْجَدُ أَغَرُّ عَلَيْهِ لِلنُّبُوَّةِ خَاتَمٌ ... مِنَ اللَّهِ مَشْهُودٌ يَلوُحُ وَيَشْهَدُ وَضَمَّ الْإِلَهُ اسْمَ النَّبِيِّ مَعَ اسْمِهِ ... إِذَا قَالَ فِي الْخَمْسِ الْمُؤَذِّنُ: أَشْهَدُ وَشَقَّ لَهُ مِنِ اسْمِهِ لِيُجِلَّهُ ... فَذُو الْعَرْشِ مَحْمُودٌ وَهَذَا مُحَمَّدُ (٥) . وَقِيلَ: رَفَعَ اللَّهُ ذِكْرَهُ بِأَخْذِ مِيثَاقِهِ عَلَى النَّبِيِّينَ وَإِلْزَامِهِمُ الْإِيمَانَ بِهِ وَالْإِقْرَارَ بِفَضْلِهِ. ثُمَّ وَعَدَهُ الْيُسْرَ وَالرَّخَاءَ بَعْدَ الشِّدَّةِ، وَذَلِكَ أَنَّهُ كَانَ بِمَكَّةَ فِي شِدَّةٍ، فَقَالَ اللَّهُ ﷿: ﴿فَإِنَّ مَعَ الْعُسْرِ يُسْرًا (٥) إِنَّ مَعَ الْعُسْرِ يُسْرًا (٦) ﴾ ﴿فَإِنَّ مَعَ الْعُسْرِ يُسْرًا﴾ أَيْ مَعَ الشِّدَّةِ الَّتِي أَنْتَ فِيهَا مِنْ جهاد المشركين يسرًا وَرَخَاءٌ بِأَنْ يُظْهِرَكَ عَلَيْهِمْ حَتَّى يَنْقَادُوا لِلْحَقِّ الَّذِي جِئْتَهُمْ بِهِ، "إِنَّ مَعَ الْعُسْرِ يُسْرًا" كَرَّرَهُ لِتَأْكِيدِ الْوَعْدِ وَتَعْظِيمِ الرَّجَاءِ. وَقَالَ الْحَسَنُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قَالَ رَسُولُ اللَّهِ ﷺ: "أَبْشِرُوا، قَدْ جَاءَكُمُ الْيُسْرُ، لَنْ يَغْلِبَ
(١) زيادة من "أ". (٢) أخرجه الطبري ٣٠ / ٢٣٥. وزاد السيوطي في الدر المنثور: ٨ / ٥٤٨ - ٥٤٩ عزوه لعبد بن حميد وابن أبي حاتم والبيهقي في الدلائل. (٣) ساقط من "أ". (٤) ساقط من "ب". (٥) انظر: ديوان حسان ﵁ ص (٤٧) طبع بيروت.

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