Tafsir al-Baghawi - Al-Baghawi - (3/67)

Tafsir al-BaghawiAl-Baghawi

“O you who believe, do not take the Jews and Christians as allies; they are allies of one another. Whoever among you takes them as allies is indeed one of them. Surely Allah does not guide the wrongdoing people. (51) So you see those in whose hearts is a disease hastening to join them, saying, ‘We fear that a reversal of fortune may befall us.’ Yet perhaps Allah will bring victory, or a command from Him, and they will become remorseful over what they had concealed within themselves. (52)’

“O you who believe, do not take the Jews and Christians as allies.” The scholars differed concerning the occasion on which this verse was revealed, although its ruling is general for all believers.

Some said that it was revealed concerning Ubadah ibn al-Samit and Abdullah ibn Ubayy ibn Salul. They had a dispute, and Ubadah said: “I have many Jewish allies, numerous in number and formidable in strength. I renounce before Allah and His Messenger any alliance with them or with the Jews. I have no protector but Allah and His Messenger.” Abdullah, however, said: “But I will not renounce my alliance with the Jews, for I fear reversals of fortune and cannot do without them.” The Prophet, peace and blessings be upon him, then said: “O Abu al-Hubab, the Jewish alliances which you begrudged Ubadah ibn al-Samit are yours rather than his.” He said, “Then I accept.” So Allah Most High revealed this verse. (1)

Al-Suddi said: When the Battle of Uhud took place, it weighed heavily upon a group of people, and they feared that the disbelievers would gain the upper hand over them. One Muslim man said: “I shall join so-and-so, a Jew, and obtain a pledge of protection from him, for I fear that the Jews may gain the upper hand over us.” Another man said: “As for me, I shall join so-and-so, a Christian from the people of Syria, and obtain a pledge of protection from him.” Thus Allah Most High revealed this verse, forbidding them both from doing so. (2)

Ikrimah said: It was revealed concerning [Abu Lubabah] (3) ibn Abd al-Mundhir, whom the Prophet, peace and blessings be upon him, sent to Banu Qurayzah [when he had besieged them]. (4) They sought his counsel about surrendering and asked, “What will he do with us if we surrender?” He then placed his finger upon his throat, indicating that he

(1) See: al-Tabari, Tafsir, 10:395-396; al-Durr al-Manthur, 3:98-99; Asbab al-Nuzul, p. 229. (2) See: al-Tabari, Tafsir, 6:276 (al-Halabi edition); al-Durr al-Manthur, 3:99. (3) In manuscript B, it reads: “Abi Umamah,” which is incorrect. (4) The text within the parentheses is omitted from manuscript B.

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (٥١) فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى أَنْ تُصِيبَنَا دَائِرَةٌ فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَى مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ (٥٢) ﴾ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ﴾ اخْتَلَفُوا فِي نِزُولِ هَذِهِ الْآيَةِ وَإِنْ كَانَ حُكْمُهَا عَامًّا لِجَمِيعِ الْمُؤْمِنِينَ. فَقَالَ قَوْمٌ: نَزَلَتْ فِي عُبَادَةَ بْنِ الصَّامِتِ وَعَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ، وَذَلِكَ أَنَّهُمَا اخْتَصَمَا، فَقَالَ عُبَادَةُ: إِنَّ لِي أَوْلِيَاءَ مِنَ الْيَهُودِ كَثِيرٌ عَدَدُهُمْ شَدِيدَةٌ شَوْكَتُهُمْ، وَإِنِّي أَبْرَأُ إِلَى اللَّهِ وَإِلَى رَسُولِهِ مِنْ وِلَايَتِهِمْ وَوِلَايَةِ الْيَهُودِ، وَلَا مَوْلَى لِي إِلَّا اللَّهُ وَرَسُولُهُ، فَقَالَ عَبْدُ اللَّهِ: لَكِنِّي لَا أَبْرَأُ مِنْ وِلَايَةِ الْيَهُودِ، لِأَنِّي أَخَافُ الدَّوَائِرَ، وَلَا بُدَّ لِي مِنْهُمْ، فَقَالَ النَّبِيُّ ﷺ: يَا أَبَا الْحُبَابِ مَا نَفَسْتَ بِهِ مِنْ وِلَايَةِ الْيَهُودِ عَلَى عُبَادَةِ بْنِ الصَّامِتِ فَهُوَ لَكَ دُونَهُ، قَالَ: إِذًا أَقْبَلُ، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ (١) . قَالَ السُّدِّيُّ: لَمَّا كَانَتْ وَقْعَةُ أُحُدٍ اشْتَدَّتْ عَلَى طَائِفَةٍ مِنَ النَّاسِ وَتَخَوَّفُوا أَنْ يُدَالَ عَلَيْهِمُ الْكُفَّارُ فَقَالَ رَجُلٌ مِنَ الْمُسْلِمِينَ: أَنَا أَلْحَقُ بِفُلَانٍ الْيَهُودِيِّ وَآخُذُ مِنْهُ أَمَانًا إِنِّي أَخَافُ أَنْ يُدَالَ عَلَيْنَا الْيَهُودُ، وَقَالَ رَجُلٌ آخَرُ: أَمَّا أَنَا فَأَلْحَقُ بِفُلَانٍ النَّصْرَانِيِّ مِنْ أَهْلِ الشَّامِ وَآخُذُ مِنْهُ أَمَانًا، فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ يَنْهَاهُمَا (٢) . وَقَالَ عِكْرِمَةُ: نَزَلَتْ فِي [أَبِي لُبَابَةَ] (٣) بْنِ عَبْدِ الْمُنْذِرِ بَعَثَهُ النَّبِيُّ ﷺ إِلَى بَنِي قُرَيْظَةَ [حِينَ حَاصَرَهُمْ] (٤) فَاسْتَشَارُوهُ فِي النُّزُولِ، وَقَالُوا: مَاذَا يَصْنَعُ بِنَا إِذَا نَزَلْنَا، فَجَعَلَ أُصْبُعَهُ عَلَى حَلْقِهِ أَنَّهُ

(١) انظر: تفسير الطبري: ١٠ / ٣٩٥-٣٩٦، الدر المنثور: ٣ / ٩٨،٩٩، أسباب النزول ص (٢٢٩) . (٢) انظر: تفسير الطبري: ٦ / ٢٧٦ (طبع الحلبي) ، الدر المنثور: ٣ / ٩٩. (٣) في "ب" (أبي أمامة) وهو خطأ. (٤) ما بين القوسين ساقط من "ب".