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یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَقُولُوا۟ رَ ٰعِنَا وَقُولُوا۟ ٱنظُرۡنَا وَٱسۡمَعُوا۟ۗ وَلِلۡكَـٰفِرِینَ عَذَابٌ أَلِیمࣱ
قَوْلُهُ تَعالى: ﴿يا أيُّها الَّذِينَ آمَنُوا لا تَقُولُوا راعِنا﴾ قالَ قُطْرُبٌ: " هي كَلِمَةُ أهْلِ الحِجازِ عَلى وجْهِ الهُزْءِ " . وقِيلَ: إنَّ اليَهُودَ كانَتْ تَقُولُها كَما قالَ اللَّهُ في مَوْضِعٍ آخَرَ: ﴿ويَقُولُونَ سَمِعْنا وعَصَيْنا واسْمَعْ غَيْرَ مُسْمَعٍ وراعِنا لَيًّا بِألْسِنَتِهِمْ وطَعْنًا في الدِّينِ﴾ [النساء: ٤٦] وكانُوا يَقُولُونَ ذَلِكَ عَنْ مُواطَأةٍ بَيْنَهم يُرِيدُونَ الهُزْءَ، كَما قالَ اللَّهُ تَعالى: ﴿وإذا جاءُوكَ حَيَّوْكَ بِما لَمْ يُحَيِّكَ بِهِ اللَّهُ﴾ [المجادلة: ٨] لِأنَّهم كانُوا يَقُولُونَ " السّامُ عَلَيْكَ " يُوهِمُونَ بِذَلِكَ أنَّهم يُسَلِّمُونَ عَلَيْهِ، فَأطْلَعَ اللَّهُ نَبِيَّهُ ﷺ عَلى ذَلِكَ مِن أمْرِهِمْ ونَهى المُسْلِمِينَ أنْ يَقُولُوا مِثْلَهُ.
His, the Exalted’s, statement: {O you who have believed, do not say, ‘Rāʿinā’}. Quṭrub said: “It is a word of the people of the Hijaz by way of mockery.” And it was said: That the Jews used to say it, as Allah said in another place: {And they say, ‘We hear and we disobey,’ and ‘Hear, may you not hear,’ and ‘Rāʿinā,’ twisting with their tongues and defaming the religion} [An-Nisāʾ: 46]. And they would say that out of a conspiracy among them, intending mockery, as Allah the Exalted said: {And when they come to you, they greet you with that with which Allah has not greeted you} [Al-Mujādalah: 8], because they used to say “As-sām ʿalayk” (death be upon you), giving the impression thereby that they were greeting him with peace (salām). So Allah informed His Prophet ﷺ of that matter of theirs and forbade the Muslims from saying the like of it.
وقَوْلُهُ: ﴿راعِنا﴾ وإنْ كانَ يَحْتَمِلُ المُراعاةَ والِانْتِظارَ، فَإنَّهُ لَمّا احْتَمَلَ الهُزْءَ عَلى النَّحْوِ الَّذِي كانَتِ اليَهُودُ تُطْلِقُهُ نُهُوا عَنْ إطْلاقِهِ لِما فِيهِ مِنِ احْتِمالِ المَعْنى المَحْظُورِ إطْلاقُهُ، وجائِزٌ أنْ يَكُونَ الإطْلاقُ مُقْتَضِيًا لِمَعْنى الهُزْءِ وإنِ احْتَمَلَ الِانْتِظارَ، ومِثْلُهُ مَوْجُودٌ في اللُّغَةِ، ألا تَرى أنَّ اسْمَ الوَعْدِ يُطْلَقُ عَلى الخَيْرِ والشَّرِّ ؟ قالَ اللَّهُ تَعالى: ﴿النّارُ وعَدَها اللَّهُ الَّذِينَ كَفَرُوا﴾ [الحج: ٧٢] وقالَ تَعالى: ﴿ذَلِكَ وعْدٌ غَيْرُ مَكْذُوبٍ﴾ [هود: ٦٥] ومَتى أُطْلِقَ عُقِلَ بِهِ الخَيْرُ دُونَ الشَّرِّ؛ فَكَذَلِكَ قَوْلُهُ ﴿راعِنا﴾ فِيهِ احْتِمالُ الأمْرَيْنِ، وعِنْدَ الإطْلاقِ يَكُونُ بِالهُزْءِ أخُصَّ مِنهُ بِالِانْتِظارِ وهَذا يَدُلُّ عَلى أنَّ كُلَّ لَفْظٍ احْتَمَلَ الخَيْرَ والشَّرَّ فَغَيْرُ جائِزٍ إطْلاقُهُ حَتّى يُقَيَّدَ بِما يُفِيدُ الخَيْرَ، ويَدُلُّ عَلى أنَّ الهُزْءَ مَحْظُورٌ في الدِّينِ، وكَذَلِكَ اللَّفْظُ المُحْتَمِلُ لَهُ ولِغَيْرِهِ هو مَحْظُورٌ؛ واللَّهُ أعْلَمُ بِمَعانِي كِتابِهِ.
And His statement: {Rāʿinā}, even if it carries the potential meaning of consideration and waiting, since it carried the potential for mockery in the manner that the Jews used to utter it, they were forbidden from uttering it due to its potential for a meaning that is forbidden to be uttered. And it is possible that the unrestricted utterance necessitates the meaning of mockery, even if it has the potential meaning of waiting. And its like is found in the language. Do you not see that the noun “promise” (waʿd) is used for both good and evil? Allah the Exalted said: {The Fire, Allah has promised it to those who disbelieved} [Al-Ḥajj: 72], and He the Exalted said: {That is a promise not to be belied} [Hūd: 65]. And whenever it is uttered without restriction, good is understood by it, not evil. Thus, likewise, the statement {Rāʿinā} has the potential for both matters, and upon unrestricted utterance, it is more specific to mockery than to waiting. And this indicates that every word that has the potential for good and evil, it is not permissible to utter it without restriction until it is qualified by that which conveys the good. And it indicates that mockery is forbidden in the religion, and likewise, the word that has the potential for it and for other than it is forbidden. And Allah knows best the meanings of His Book.
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