Tafsir al-Baghawi - Al-Baghawi - (3/68)

Tafsir al-BaghawiAl-Baghawi

would be slaughtered—that is, that they would kill you. This verse was then revealed. (1)

“They are allies of one another”: they support and aid one another, united against the Muslims. “Whoever among you takes them as allies”—agrees with them and assists them (2)—“is indeed one of them. Surely Allah does not guide the wrongdoing people.”

“So you see those in whose hearts is a disease”—that is, hypocrisy, referring to Abdullah ibn Ubayy and his fellow hypocrites who took the Jews as allies—“hastening to join them,” by assisting them and taking them as allies. They say, “We fear that a reversal of fortune may befall us,” meaning a change of power and circumstances: that times may turn against us and we may need their support. Ibn Abbas, may Allah be pleased with him, said: Its meaning is, “We fear that Muhammad’s cause may not be completed and that circumstances may turn against us.” It was also said: “We fear that hardship may befall us through drought and famine, so that they will not give us provisions or loans.”

“Yet perhaps Allah will bring victory.” Qatadah and Muqatil said: this means the decisive judgment, by granting Muhammad, peace and blessings be upon him, victory over those who opposed him. Al-Kalbi and al-Suddi said: it means the conquest of Makkah. Al-Dahhak said: the conquest of Jewish settlements such as Khaybar and Fadak. “Or a command from Him”: it was said to mean the completion of Muhammad’s affair; it was also said to mean a punishment for them; and it was said to mean the expulsion of Banu al-Nadir. Thus “they will become”—that is, those hypocrites—“remorseful over what they had concealed within themselves”: their alliance with the Jews and their secret passing of information to them.

“And the believers will say, ‘Are these the ones who swore by Allah with their most solemn oaths that they were surely with you? Their deeds have come to nothing, and they have become losers.’ (53) O you who believe, whoever among you renounces his religion, Allah will bring forth a people whom He loves and who love Him: humble toward the believers, mighty against the disbelievers; striving in the way of Allah and fearing no one’s reproach. That is Allah’s bounty, which He gives to whom He wills. And Allah is All-Encompassing, All-Knowing. (54)”

“And”—that is, at that time—“the believers will say.” (The people of Kufah recited “and the believers will say,” including the conjunction “and” and with the verb in the indicative.) (3) The people of

(1) See: al-Tabari, Tafsir, 6:276 (al-Halabi edition); al-Durr al-Manthur, 3:99-100. Here we cite a statement by the leading exegete, Imam al-Tabari, may Allah have mercy on him, in which he clarifies the correct view regarding these opinions. He said: “In our view, the correct position is that Allah, exalted is He, forbade all believers from taking the Jews and Christians as supporters and allies against those who believe in Allah and His Messenger. He also informed them that whoever takes them as a supporter, ally, and wali (patron) instead of Allah, His Messenger, and the believers is among them in their factional opposition to Allah, His Messenger, and the believers; and Allah and His Messenger disavow him. It is possible that the verse was revealed concerning Ubadah ibn al-Samit, Abd Allah ibn Ubayy ibn Salul, and their Jewish allies; it is also possible that it was revealed concerning Abu Lubabah because of what he did regarding Banu Qurayzah; and it is possible that it was revealed concerning the two men whom al-Suddi mentioned, one of whom intended to join a Jewish man named Dahlak, while the other intended to join a Christian in Syria. However, none of these three views is supported by a report sufficiently established to serve as proof, such that it may be accepted as sound exactly as related. Since this is so, the correct approach is to apply the apparent wording of the revelation generally, in accordance with its general scope, while allowing the interpretive views offered by the exegetes, since we have no knowledge that contradicts them. There is no doubt, however, that the verse was revealed concerning a hypocrite who allied himself with Jews or Christians out of fear for himself of the vicissitudes of time, for the verse that follows indicates this.” (2) Added from manuscript B. (3) The text within the parentheses is omitted from manuscript B.

الذَّبْحُ، أَيْ: يَقْتُلُكُمْ، فَنَزَلَتْ هَذِهِ الْآيَةُ (١) . ﴿بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ فِي الْعَوْنِ وَالنُّصْرَةِ وَيَدُهُمْ وَاحِدَةٌ عَلَى الْمُسْلِمِينَ، ﴿وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ﴾ [فَيُوَفِّقْهُمْ وَيُعِنْهُمْ] (٢) ﴿فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾ ﴿فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾ أَيْ: نِفَاقٌ يَعْنِي عَبْدَ اللَّهِ بْنَ أُبَيٍّ وَأَصْحَابَهُ مِنَ الْمُنَافِقِينَ الَّذِينَ يُوَالُونَ الْيَهُودَ، ﴿يُسَارِعُونَ فِيهِمْ﴾ فِي مَعُونَتِهِمْ وَمُوَالَاتِهِمْ، ﴿يَقُولُونَ نَخْشَى أَنْ تُصِيبَنَا دَائِرَةٌ﴾ دَوْلَةٌ، يَعْنِي: أَنْ يَدُولَ الدَّهْرُ دَوْلَةً فَنَحْتَاجُ إِلَى نَصْرِهِمْ إِيَّانَا، وَقَالَ ابْنُ عَبَّاسٍ ﵄: مَعْنَاهُ نَخْشَى أَنْ لَا يَتِمَّ أَمْرُ مُحَمَّدٍ فَيَدُورُ الْأَمْرُ عَلَيْنَا، وَقِيلَ: نَخْشَى أَنْ يَدُورَ الدَّهْرُ عَلَيْنَا بِمَكْرُوهٍ مِنْ جَدْبٍ وَقَحْطٍ فَلَا يُعْطُونَا الْمِيرَةَ وَالْقَرْضَ، ﴿فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ﴾ قَالَ قَتَادَةُ وَمُقَاتِلٌ: بِالْقَضَاءِ الْفَصْلِ مِنْ نَصْرِ مُحَمَّدٍ ﷺ عَلَى مَنْ خَالَفَهُ، وَقَالَ الْكَلْبِيُّ وَالسُّدِّيُّ: فَتْحُ مَكَّةَ، وَقَالَ الضَّحَّاكُ: فَتْحُ قُرَى الْيَهُودِ مِثْلُ خَيْبَرَ وَفَدَكَ، ﴿أَوْ أَمْرٍ مِنْ عِنْدِهِ﴾ قِيلَ: بِإِتْمَامِ أَمْرِ مُحَمَّدٍ ﷺ، وَقِيلَ: هُوَ عَذَابٌ لَهُمْ، وَقِيلَ: إِجْلَاءُ بَنِي النَّضِيرِ، ﴿فَيُصْبِحُوا﴾ يَعْنِي هَؤُلَاءِ الْمُنَافِقُونَ، ﴿عَلَى مَا أَسَرُّوا فِي أَنْفُسِهِمْ﴾ مِنْ مُوَالَاةِ الْيَهُودِ وَدَسِّ الْأَخْبَارِ إِلَيْهِمْ، ﴿نَادِمِينَ﴾ ﴿وَيَقُولُ الَّذِينَ آمَنُوا أَهَؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ (٥٣) يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ (٥٤) ﴾ ﴿وَ﴾ حِينَئِذٍ، ﴿َيَقُولُ الَّذِينَ آمَنُوا﴾ [قَرَأَ أَهْلُ الْكُوفَةِ: "وَيَقُولُ" بِالْوَاوِ وَالرَّفْعِ] (٣) وَقَرَأَ أَهْلُ

(١) انظر: الطبري: ٦ / ٢٧٦ (طبع الحلبي) ، الدر المنثور: ٣ / ٩٩-١٠٠، وهنا نضع كلمة لشيخ المفسرين الإمام الطبري، ﵀ يبين فيها الصواب من هذه الأقوال، قال: "والصواب من القول في ذلك عندنا أن يقال: إن الله تعالى ذكره نهى المؤمنين جميعا أن يتخذوا اليهود والنصارى أنصارا وحلفاء على أهل الإيمان بالله ورسوله، وأخبر أن من اتخذهم نصيرا وحليفا ووليا من دون الله ورسوله والمؤمنين، فإنه منهم في التحزّب على الله ورسوله والمؤمنين، وأن الله ورسوله منه بريئان، وقد يجوز أن الآية نزلت في شأن عبادة بن الصامت وعبد الله بن أُبيّ بن سلول وحلفائهما من اليهود، ويجوز أن تكون نزلت في أبي لبابة بسبب فعله في بني قريظة، ويجوز أن تكون نزلت في شأن الرجلين اللذين ذكر السدي أن أحدهم همّ باللحاق بِدَهْلَكَ اليهودي والآخر بنصراني بالشام. ولم يصح بواحد من هذه الأقوال الثلاثة خبر يثبت بمثله حجة، فيسلم لصحته القول بأنه كما قيل. فإذا كان ذلك كذلك، فالصواب: أن يحكم لظاهر التنزيل بالعموم على ما عمّ، ويجوز ما قاله أهل التأويل فيه من القول الذي لا علم عندنا بخلافه، غير أنه لا شك أن الآية نزلت في منافق كان يوالي يهود أو نصارى خوفا على نفسه من دوائر الدهر، لأن الآية بعده تدل على ذلك". (٢) زيادة من "ب". (٣) ما بين القوسين ساقط من "ب".