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قُلۡ إِن كَانَتۡ لَكُمُ ٱلدَّارُ ٱلۡـَٔاخِرَةُ عِندَ ٱللَّهِ خَالِصَةࣰ مِّن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلۡمَوۡتَ إِن كُنتُمۡ صَـٰدِقِینَ. وَلَن یَتَمَنَّوۡهُ أَبَدَۢا بِمَا قَدَّمَتۡ أَیۡدِیهِمۡۚ وَٱللَّهُ عَلِیمُۢ بِٱلظَّـٰلِمِینَ
قَوْلُهُ تَعالى: ﴿قُلْ إنْ كانَتْ لَكُمُ الدّارُ الآخِرَةُ عِنْدَ اللَّهِ خالِصَةً مِن دُونِ النّاسِ فَتَمَنَّوُا المَوْتَ إنْ كُنْتُمْ صادِقِينَ﴾ رُوِيَ أنَّ النَّبِيَّ ﷺ قالَ: «لَوْ أنَّ اليَهُودَ تَمَنَّوُا المَوْتَ لَماتُوا أوْ لَرَأوْا مَقاعِدَهم مِنَ النّارِ، ولَوْ خَرَجَ الَّذِينَ يُباهِلُونَ رَسُولَ اللَّهِ ﷺ لَرَجَعُوا لا يَجِدُونَ أهْلًا ولا مالًا» وقالَ ابْنُ عَبّاسٍ: " لَوْ تَمَنَّوُا المَوْتَ لَشَرِقُوا بِهِ ولَماتُوا “، وقِيلَ: في تَمَنِّي المَوْتِ وجْهانِ:
His, the Exalted’s, statement: {Say, “If the home of the Hereafter with Allah is for you alone, to the exclusion of other people, then wish for death if you should be truthful.”} It is narrated that the Prophet ﷺ said: “If the Jews had wished for death, they would have died or they would have seen their places in the Fire, and if those who were to engage in Mubahalah with the Messenger of Allah ﷺ had come out, they would have returned finding neither family nor wealth.” And Ibn Abbas said: “If they had wished for death, they would have choked on it and died.” And it was said: Regarding wishing for death, there are two aspects:
أحَدُهُما: قَوْلُ ابْنُ عَبّاسٍ أنَّهم تُحُدُّوا بِأنْ يَدْعُوا بِالمَوْتِ عَلى أيِّ الفَرِيقَيْنِ كانَ كاذِبًا وقالَ أبُو العالِيَةِ وقَتادَةُ والرَّبِيعُ بْنُ أنَسٍ: لَمّا قالُوا لَنْ يَدْخُلَ الجَنَّةَ إلّا مَن كانَ هُودًا أوْ نَصارى، وقالُوا نَحْنُ أبْناءُ اللَّهِ وأحِبّاؤُهُ، قِيلَ لَهم: فَتَمَنَّوُا المَوْتَ فَمَن كانَ بِهَذِهِ الصِّفَةِ فالمَوْتُ خَيْرٌ لَهُ مِنَ الحَياةِ في الدُّنْيا فَتَضَمَّنَتِ الآيَةُ مَعْنَيَيْنِ:
The first of them: The statement of Ibn Abbas that they were challenged to pray for death upon whichever of the two parties was lying. And Abu al-Aliyah, Qatadah, and al-Rabi’ ibn Anas said: When they said, “None will enter Paradise except one who is a Jew or a Christian,” and they said, “We are the sons of Allah and His beloved ones,” it was said to them: “Then wish for death,” for whoever is of this description, death is better for him than life in this world. Thus, the verse encompassed two meanings:
أحَدُهُما: إظْهارُ كَذِبِهِمْ وتَبْكِيتُهم بِهِ، والثّانِي: الدَّلالَةُ عَلى نُبُوَّةِ النَّبِيِّ عَلَيْهِ السَّلامُ، وذَلِكَ أنَّهُ تَحَدّاهم بِذَلِكَ كَما أمَرَ اللَّهُ تَعالى تَحَدّى النَّصارى بِالمُباهَلَةِ، فَلَوْلا عِلْمُهم بِصِدْقِهِ ﷺ وكَذِبُهم لَسارَعُوا إلى تَمَنِّي المَوْتِ ولَسارَعَ النَّصارى إلى المُباهَلَةِ، لا سِيَّما وقَدْ أخْبَرَ الفَرِيقَيْنِ أنَّهم لَوْ فَعَلُوا ذَلِكَ لَنَزَلَ المَوْتُ والعَذابُ بِهِمْ، وكانَ يَكُونُ في إظْهارِهِمُ التَّمَنِّيَ والمُباهَلَةَ تَكْذِيبٌ لَهُ ودَحْضٌ لِحُجَّتِهِ إذا لَمْ يَنْزِلْ بِهِمْ ما أوْعَدَهم، فَلَمّا أحْجَمُوا عَنْ ذَلِكَ مَعَ التَّحَدِّي والوَعِيدِ مَعَ سُهُولَةِ هَذا القَوْلِ دَلَّ ذَلِكَ عَلى عِلْمِهِمْ بِصِحَّةِ نُبُوَّتِهِ بِما عَرَفُوهُ مِن كُتُبِهِمْ مِن نَعْتِهِ وصِفَتِهِ كَما قالَ تَعالى: ﴿ولَنْ يَتَمَنَّوْهُ أبَدًا بِما قَدَّمَتْ أيْدِيهِمْ﴾ وفِيهِ دَلالَةٌ أُخْرى عَلى صِحَّةِ نُبُوَّتِهِ، وهو إخْبارُهم أنَّهم لا يَتَمَنَّوْنَ المَوْتَ مَعَ خِفَّةِ التَّمَنِّي وسُهُولَتِهِ عَلى المُتَلَفِّظِ وسَلامَةِ ألْسِنَتِهِمْ، فَكانَ ذَلِكَ بِمَنزِلَةِ لَوْ قالَ لَهم: الدَّلالَةُ عَلى صِحَّةِ نُبُوَّتِي أنَّ أحَدًا مِنكم لا يَمَسُّ رَأْسَهُ مَعَ صِحَّةِ جَوارِحِهِ، وأنَّهُ إنْ مَسَّ أحَدٌ مِنكم رَأْسَهُ فَأنا مُبْطِلٌ فَلا يَمَسُّ أحَدٌ مِنهم رَأْسَهُ مَعَ شِدَّةِ عَداوَتِهِمْ لَهُ وحِرْصِهِمْ عَلى تَكْذِيبِهِ ومَعَ سَلامَةِ أعْضائِهِمْ وصِحَّةِ جَوارِحِهِمْ؛ فَيُعْلَمُ بِذَلِكَ أنَّهُ مِن عِنْدِ اللَّهِ تَعالى مِن وجْهَيْنِ:
The first of them: Exposing their lie and rebuking them for it. And the second: The proof of the prophethood of the Prophet, peace be upon him. That is because he challenged them with that, just as Allah the Exalted commanded the challenge to the Christians with the Mubahalah. For had it not been for their knowledge of his ﷺ truthfulness and their own falsehood, they would have hastened to wish for death, and the Christians would have hastened to the Mubahalah, especially since he had informed both parties that if they did that, death and punishment would descend upon them. And in their displaying the wish and the Mubahalah would have been a refutation of him and a nullification of his proof if what he had threatened them with did not descend upon them. So when they refrained from that, despite the challenge and the threat, and despite the ease of this statement, that indicated their knowledge of the soundness of his prophethood from what they knew from their books of his description and attributes, as the Exalted said: {And never will they wish for it, ever, because of what their hands have put forth}. And in it is another proof of the soundness of his prophethood, which is his informing them that they would not wish for death, despite the triviality of the wish and its ease for the one who utters it, and the soundness of their tongues. So that was like if he had said to them: “The proof of the soundness of my prophethood is that not one of you will touch his head, despite the health of his limbs, and that if any one of you touches his head, then I am a falsifier.” And then not one of them touches his head, despite their intense enmity towards him and their eagerness to belie him, and despite the soundness of their limbs and the health of their faculties. Thus it is known by that that it is from Allah the Exalted, from two aspects:
أحَدُهُما: أنَّ عاقِلًا لا يَتَحَدّى أعْداءَهُ بِمِثْلِهِ مَعَ عِلْمِهِ بِجَوازِ وُقُوعِ ذَلِكَ مِنهم والثّانِي: أنَّهُ إخْبارٌ بِالغَيْبِ؛ إذْ لَمْ يَتَمَنَّ واحِدٌ مِنهُمُ المَوْتَ، وكَوْنُ مُخْبِرِهِ عَلى ما أخْبَرَ بِهِ.
The first of them: That a rational person does not challenge his enemies with the like of it while knowing the possibility of its occurrence from them. And the second: That it is an informing of the unseen, as not one of them wished for death, and the outcome was just as he had reported it to be.
وهَذا كَقَوْلِهِ حِينَ تَحَدّاهم بِالقُرْآنِ وقَرَّعَهم بِالإتْيانِ بِسُورَةٍ مِثْلِهِ وإخْبارِهِ أنَّهم لا يَفْعَلُونَ بِقَوْلِهِ: ﴿فَإنْ لَمْ تَفْعَلُوا ولَنْ تَفْعَلُوا﴾ [البقرة: ٢٤] فَإنْ قالَ قائِلٌ: إنَّهم لَمْ يَتَمَنَّوْا لِأنَّهم لَوْ تَمَنَّوْا لَكانَ ذَلِكَ ضَمِيرًا مُغَيَّبًا عِلْمُهُ عَنِ النّاسِ وكانَ يُمْكِنُهُ أنْ يَقُولَ: إنَّكم قَدْ تَمَنَّيْتُمْ بِقُلُوبِكم ؟ قِيلَ لَهُ: هَذا يَبْطُلُ مِن وجْهَيْنِ:
And this is like his statement when he challenged them with the Qur’an and rebuked them with [the challenge of] bringing a chapter like it, and his informing them that they would not do it, with his statement: {And if you do not do it - and you will never do it} [Al-Baqarah: 24]. So if someone were to say: They did not wish for it because if they had wished, that would have been a concealed intention, the knowledge of which is hidden from people, and it would have been possible for him to say, “You have indeed wished with your hearts”? It would be said to him: This is invalidated from two aspects:
أحَدُهُما: أنَّ لِلتَّمَنِّي صِيغَةً مَعْرُوفَةً عِنْدَ العَرَبِ وهو قَوْلُ القائِلِ: لَيْتَ اللَّهَ غَفَرَ لِي، ولَيْتَ زَيْدًا قَدِمَ؛ وما جَرى هَذا المَجْرى، وهو أحَدُ أقْسامِ الكَلامِ ومَتى قالَ ذَلِكَ قائِلٌ كانَ ذَلِكَ عِنْدَهم مُتَمَنِّيًا مِن غَيْرِ اعْتِبارٍ لِضَمِيرِهِ واعْتِقادِهِ، كَقَوْلِهِمْ في الخَبَرِ والِاسْتِخْبارِ والنِّداءِ ونَحْوِ ذَلِكَ مِن أقْسامِ الكَلامِ والتَّحَدِّي بِتَمَنِّي المَوْتَ إنَّما تَوَجَّهَ إلى العِبارَةِ الَّتِي في لُغَتِهِمْ أنَّها تَمَنٍّ والوَجْهُ الآخَرُ أنَّهُ يَسْتَحِيلُ أنْ يَتَحَدّاهم عِنْدَ الحاجَةِ والتَّكْذِيبِ والتَّوْقِيفِ عَلى عِلْمِهِمْ بِصِحَّةِ نُبُوَّتِهِ وبَهْتِهِمْ ومُكابَرَتِهِمْ في أمْرِهِ فَيَتَحَدّاهم بِأنْ يَتَمَنَّوْا ذَلِكَ بِقُلُوبِهِمْ مَعَ عِلْمِ الجَمِيعِ بِأنَّ التَّحَدِّيَ بِالضَّمِيرِ لا يَعْجِزُ عَنْهُ أحَدٌ فَلا يَدُلُّ عَلى صِحَّةِ مَقالِهِ ولا فَسادِها، وأنَّ المُتَحَدّى بِذَلِكَ يُمْكِنُهُ أنْ يَقُولَ قَدْ تَمَنَّيْتُ بِقَلْبِي ذَلِكَ ولا يُمْكِنُ لِخَصْمِهِ إقامَةُ الدَّلِيلِ عَلى كَذِبِهِ وأيْضًا فَلَوِ انْصَرَفَ ذَلِكَ إلى التَّمَنِّي بِالقَلْبِ دُونَ العِبارَةِ بِاللِّسانِ لَقالُوا: قَدْ تَمَنَّيْنا ذَلِكَ بِقُلُوبِنا؛ فَكانُوا مُساوِينَ لَهُ فِيهِ ويَسْقُطُ بِذَلِكَ دَلالَتُهُ عَلى كَذِبِهِمْ وعَلى صِحَّةِ نُبُوَّتِهِ، فَلَمّا لَمْ يَقُولُوا ذَلِكَ؛ لِأنَّهم لَوْ قالُوهُ لَنُقِلَ كَما لَوْ عارَضُوا القُرْآنَ بِأيِّ كَلامٍ كانَ لَنُقِلَ، فَعُلِمَ أنَّ التَّحَدِّيَ وقَعَ بِالتَّمَنِّي بِاللَّفْظِ والعِبارَةِ دُونَ الضَّمِيرِ والِاعْتِقادِ.
The first of them: That wishing (tamanni) has a known form among the Arabs, which is the saying of the speaker: “Would that Allah forgave me,” and “Would that Zayd had come,” and what follows this pattern, and it is one of the categories of speech. And whenever a speaker says that, he is, in their view, one who is wishing, without consideration for his inner thought or his belief, like their saying in regards to information, inquiry, vocation, and the like of that from the categories of speech. The challenge to wish for death was only directed at the expression that in their language constitutes a wish. The other aspect is that it is impossible that he would challenge them at a time of need, refutation, and confronting them with their knowledge of the soundness of his prophethood and their slander and obstinacy in his affair, by challenging them to wish for that with their hearts, while everyone knows that a challenge involving an inner thought is something no one is incapable of, so it does not prove the soundness of his statement nor its invalidity. And that the one challenged with that can say, “I have wished for that with my heart,” and it is not possible for his opponent to establish proof of his falsehood. And also, if that had been directed towards wishing with the heart without the expression of the tongue, they would have said, “We have wished for that with our hearts,” and they would have been equal to him in it, and by that, its indication of their falsehood and of the soundness of his prophethood would be nullified. So when they did not say that—because if they had said it, it would have been transmitted, just as if they had opposed the Qur’an with any speech whatsoever, it would have been transmitted—it is known that the challenge occurred with the wish by word and expression, not by inner thought and belief.
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