Tafsir al-Baghawi - Al-Baghawi - (4/103)

Tafsir al-BaghawiAl-Baghawi

Uqbah ibn Amir said: “An awwāh is one who frequently remembers Allah, Most High.”

Sa‘id ibn Jubayr said: “An awwāh is one who frequently glorifies Allah.” It is also narrated from him: “An awwāh is one who teaches goodness.”

Al-Nakha‘i said: “He is a jurist.”

Ata’ said: “He is one who turns back from everything that Allah dislikes.” He also said: “He is one who fears the Fire.”

Abu Ubaydah said: “He is one who sighs out of tender concern and fear, humbly entreating with certainty.” That is, his humble entreaty is accompanied by certainty and steadfast adherence to obedience.

Al-Zajjaj said: “Most of what has been said concerning the awwāh is encompassed in Abu Ubaydah’s statement.”

Its root is sighing, which is when the sound of sighing breaths is heard from the chest. The verbs derived from it are “to sigh” and “to sigh deeply.” The forbearing person is one who pardons whoever reviles him or harms him, as Abraham said to his father when he threatened him: “If you do not desist, I shall surely stone you. So leave me for a long while. Peace be upon you! I shall seek forgiveness for you from my Lord.” (Maryam 46)

Ibn Abbas, may Allah be pleased with him, said: “The forbearing one is the master.” (1)

“Allah would never leave a people to stray after He has guided them, until He makes clear to them what they should beware of. Indeed, Allah has full knowledge of all things.”

Regarding His saying, “Allah would never leave a people to stray after He has guided them,” to the end of the verse: its meaning is that Allah would not judge you to have gone astray because you sought forgiveness for the polytheists before the prohibition had been conveyed to you, “until He makes clear to them what they should beware of.” That is, until He first conveys to you the prohibition. Once it has become clear and you do not act upon it, then you deserve to be judged astray.

Mujahid said: (2) “Allah’s clarification to the believers concerning the abandonment of seeking forgiveness for the polytheists is specific, while His clarification to them regarding disobedience to Him and obedience to Him is general: do or refrain.”

Al-Dahhak said: “Allah would not punish a people until He makes clear to them what they are to do and what they are to leave.”

Muqatil and al-Kalbi said: “This concerns abrogated rulings. Some people came to the Prophet, peace and blessings be upon him, embraced Islam, and at that time wine had not yet been forbidden, nor had the direction of prayer been changed toward the Ka‘bah. They returned to their people in that state. Then wine was forbidden and the direction of prayer was changed, but they had no knowledge of this. Afterwards, they came to Medina and found that wine had been forbidden and the direction of prayer had been changed. They said, ‘O Messenger of Allah, you were upon one religion while we were upon another; are we therefore astray?’ So Allah, Most High, revealed: ‘Allah would never leave a people to stray after He has guided them.’ (3) That is, Allah would not invalidate the deeds of a people who had known the abrogated ruling until the abrogating ruling became clear to them. (4) ‘Indeed, Allah has full knowledge of all things.’”

“Indeed, to Allah belongs the dominion of the heavens and the earth. He gives life and causes death, and besides Allah you have no protector and no helper. (116) Allah has certainly turned in mercy to the Prophet, and to the Emigrants and the Helpers who followed him in the hour of hardship, after the hearts of a party among them had nearly swerved. Then He turned in mercy to them. Indeed, He is Ever-Kind and Most Merciful to them. (117)”

Then He proclaimed His own greatness, saying:

(1) See the discussion of these views in al-Tabari, 14:523 ff. He held that the correct view is that transmitted by Zirr from Abdullah ibn Masud: namely, that it means supplication. See also al-Durr al-Manthur, 4:305-307. (2) Al-Tabari, 14:536-537. (3) See Zad al-Masir, 3:510; al-Bahr al-Muhit, 5:106. (4) Manuscript “B” reads: yubayyin (he makes clear).

وَقَالَ عُقْبَةُ بْنُ عَامِرٍ: الْأَوَّاهُ الْكَثِيرُ الذِّكْرِ لِلَّهِ تَعَالَى. وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: الْأَوَّاهُ الْمُسَبِّحُ. وَرُوِيَ عَنْهُ: الْأَوَّاهُ: الْمُعَلِّمُ لِلْخَيْرِ. وَقَالَ النَّخَعِيُّ: هُوَ الْفَقِيهُ. وَقَالَ عَطَاءٌ: هُوَ الرَّاجِعُ عَنْ كُلِّ مَا يَكْرَهُ اللَّهُ. وَقَالَ أَيْضًا: هُوَ الْخَائِفُ مِنَ النَّارِ. وَقَالَ أَبُو عُبَيْدَةَ: هُوَ الْمُتَأَوِّهُ شَفَقًا وَفَرَقًا الْمُتَضَرِّعُ يَقِينًا. يُرِيدُ أَنْ يَكُونَ تَضَرُّعُهُ يَقِينًا وَلُزُومًا لِلطَّاعَةِ. قَالَ الزَّجَّاجُ: قَدِ انْتَظَمَ فِي قَوْلِ أَبِي عُبَيْدَةَ أَكْثَرُ مَا قِيلَ فِي الْأَوَّاهِ. وَأَصْلُهُ: مِنَ التَّأَوُّهِ وَهُوَ أَنْ يُسْمَعَ لِلصَّدْرِ صَوْتٌ مِنْ تَنَفُّسِ الصُّعَدَاءِ، وَالْفِعْلُ مِنْهُ أَوَّهَ وَتَأَوَّهَ، وَالْحَلِيمُ الصَّفُوحُ عَمَّنْ سَبَّهُ أَوْ نَالَهُ بِالْمَكْرُوهِ، كَمَا قَالَ لِأَبِيهِ، عِنْدَ وَعِيدِهِ، وَقَوْلُهُ: "لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ وَاهْجُرْنِي مَلِيًّا سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي" ﴿مَرْيَمُ -٤٦﴾ . وَعَنْ ابْنِ عَبَّاسٍ ﵄ أَنَّهُ قَالَ: الْحَلِيمُ السَّيِّدُ (١) ﴿وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ . قَوْلُهُ تَعَالَى: "وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ" الْآيَةَ. مَعْنَاهُ: مَا كَانَ اللَّهُ لِيَحْكُمَ عَلَيْكُمْ بِالضَّلَالَةِ بِتَرْكِ الْأَوَامِرِ بِاسْتِغْفَارِكُمْ لِلْمُشْرِكِينَ، ﴿حَتَّى يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ﴾ يُرِيدُ حَتَّى يَتَقَدَّمَ إِلَيْكُمْ بِالنَّهْيِ، فَإِذَا تَبَيَّنَ وَلَمْ تَأْخُذُوا بِهِ فَعِنْدَ ذَلِكَ تَسْتَحِقُّونَ الضَّلَالَ. قَالَ مُجَاهِدٌ: (٢) بَيَانُ اللَّهِ لِلْمُؤْمِنِينَ فِي تَرْكِ الِاسْتِغْفَارِ لِلْمُشْرِكِينَ خَاصَّةً، وَبَيَانُهُ لَهُمْ فِي مَعْصِيَتِهِ وَطَاعَتِهِ عَامَّةً، فَافْعَلُوا أَوْ ذَرُوا. وَقَالَ الضَّحَّاكُ: مَا كَانَ اللَّهُ لِيُعَذِّبَ قَوْمًا حَتَّى يُبَيِّنَ لَهُمْ مَا يَأْتُونَ وَمَا يَذْرُوَن. وَقَالَ مُقَاتِلٌ وَالْكَلْبِيُّ: هَذَا فِي الْمَنْسُوخِ وَذَلِكَ أَنَّ قَوْمًا قَدِمُوا عَلَى النَّبِيِّ ﷺ فَأَسْلَمُوا، وَلَمْ تَكُنِ الْخَمْرُ حَرَامًا، وَلَا الْقِبْلَةُ مَصْرُوفَةً إِلَى الْكَعْبَةِ، فَرَجَعُوا إِلَى قَوْمِهِمْ وَهُمْ عَلَى ذَلِكَ ثُمَّ حُرِّمَتِ الْخَمْرُ وَصُرِفَتِ الْقِبْلَةُ، وَلَا عِلْمَ لَهُمْ بِذَلِكَ، ثُمَّ قَدِمُوا بَعْدَ ذَلِكَ الْمَدِينَةَ فَوَجَدُوا الْخَمْرَ قَدْ حُرِّمَتْ وَالْقِبْلَةَ قَدْ صُرِفَتْ، فَقَالُوا: يَا رَسُولَ اللَّهِ قَدْ كُنْتَ عَلَى دِينٍ وَنَحْنُ عَلَى غَيْرِهِ فَنَحْنُ ضُلَّالٌ؟ فَأَنْزَلَ اللَّهُ تَعَالَى: ﴿وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ﴾ (٣) يَعْنِي: مَا كَانَ اللَّهُ لِيُبْطِلَ عَمَلَ قَوْمٍ قَدْ عَلِمُوا بِالْمَنْسُوخِ حَتَّى يَتَبَيَّنَ (٤) لَهُمُ النَّاسِخُ. ﴿إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ . ﴿إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَوَاتِ وَالْأَرْضِ يُحْيِي وَيُمِيتُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ (١١٦) لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ (١١٧) ﴾ . ثُمَّ عَظَّمَ نَفْسَهُ فَقَالَ:

(١) انظر في هذه الأقوال: الطبري: ١٤ / ٥٢٣ وما بعدها -وقد رجح أن الصواب هو ما قاله عبد الله بن مسعود الذي رواه عنه زر: أنه الدعاء- والدر المنثور: ٤ / ٣٠٥-٣٠٧. (٢) الطبري: ١٤ / ٥٣٦-٥٣٧. (٣) انظر: زاد المسير: ٣ / ٥١٠، البحر المحيط: ٥ / ١٠٦. (٤) في "ب" (يبين) .