Tafsir al-Baghawi - Al-Baghawi - (1/141)

Tafsir al-BaghawiAl-Baghawi

Al-Kalbi said: “All-Encompassing” means vast in forgiveness; and “All-Knowing” means knowing their intentions, wherever they pray and supplicate.

Regarding His words, “And they say, ‘Allah has taken a son’”: Ibn Amir recited, “They say, ‘Allah has taken a son,’” without the conjunction; the others recited it with the conjunction: “And they say, ‘Allah has taken a son.’” (1) It was revealed concerning the Jews of Medina, who said, “Ezra is the son of Allah”; the Christians of Najran, who said, “The Messiah is the son of Allah”; and the Arab polytheists, who said, “The angels are the daughters of Allah.” (2) “Exalted is He”: He declared Himself free of all imperfection and exalted Himself.

Abd al-Wahid al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nuaymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismail informed us; Abu al-Yaman informed us; Shuayb informed us, from Abd al-Rahman ibn Abi Hasan, from Nafi ibn Jubayr, from Ibn Abbas, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said: “Allah Most High said: ‘The son of Adam has denied Me, though he had no right to do so; and he has reviled Me, though he had no right to do so. His denial of Me is his claim that I am unable to bring him back as he was; and his reviling of Me is his saying that I have a child. Glory be to Me! I am far above taking a consort or a child.’” (3)

Regarding His words, “Rather, to Him belongs whatever is in the heavens and the earth”: they are His servants and His possession. “All are devoutly obedient to Him.” Mujahid, Ata, and al-Suddi said: obedient. Ikrimah and Muqatil said: acknowledging their servitude to Him. Ibn Kaysan said: standing in testimony. The root meaning of qunut is standing. The Prophet, peace and blessings be upon him, said: “The best prayer is that with prolonged standing.” (4)

They differed regarding the scope of this verse. A group held that its ruling is particular. Muqatil said: It refers to Ezra, the Messiah, and the angels. It is narrated from Ibn Abbas, may Allah be pleased with him, that he said: It refers to those who obey Him, to the exclusion of the rest of mankind. Another group held that the ruling of the verse is general, encompassing all created beings, because “all” entails comprehensive inclusion, such that nothing is excluded from it. (5)

They then took two approaches concerning the disbelievers. Mujahid said: Their shadows prostrate to Allah, though they themselves are unwilling. Allah Most High says: “and their shadows, morning and evening” (al-Rad 13:15). Al-Suddi said: This will be on the Day of Resurrection, as indicated by His words: “And all faces will be humbled before the Ever-Living, the Sustainer of all” (Taha 20:111). It was also said that “devoutly obedient” means humbled and subjected to that for which they were created. (6)

(1) Omitted in manuscript A. (2) See al-Wahidi, al-Wasit, 1:178-79. (3) Narrated by al-Bukhari in the Book of Tafsir, chapter: “They say: Allah has taken a son,” 8:168, and in the Book of the Beginning of Creation; and by the author in Sharh al-Sunnah, 1:81, through Hammam ibn Munabbih, from Abu Hurayrah, with similar wording. See Ibn Kathir, 1:282. (4) Narrated by Muslim in the Book of Traveller's Prayer, chapter: “The excellence of prayer with prolonged standing,” nos. 756-57, 1:520. (5) Imam al-Tabari said in his Tafsir: “Some whose knowledge falls short of properly interpreting discourse have claimed that His saying, ‘All are devoutly obedient to Him,’ applies specifically to those who obey Him and is not general. Yet it is not permissible to claim that a verse whose apparent meaning is general is specific, except on the basis of proof that must be accepted, as we have explained in our book, The Clarification of the Principles of Legal Rulings. This is a report from Allah, Mighty and Majestic, that the Messiah—whom the Christians falsely claim to be the son of Allah—refutes them, as do the heavens, the earth, and all that is in them, whether by speech or by indication. For Allah, exalted be His praise, stated, immediately after saying, ‘They say: Allah has taken a son,’ that all of them obey Him and acknowledge their servitude to Him. This proves the soundness of what we have said.” Al-Tabari, Tafsir, 2:539-40. (6) Added in manuscript B.

قَالَ الْكَلْبِيُّ: وَاسِعُ الْمَغْفِرَةِ ﴿عَلِيمٌ﴾ بِنِيَّاتِهِمْ حَيْثُمَا صَلَّوْا وَدَعَوْا. قَوْلُهُ تَعَالَى: ﴿وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا﴾ قَرَأَ ابْنُ عَامِرٍ قَالُوا اتَّخَذَ اللَّهُ بِغَيْرِ وَاوٍ، وَقَرَأَ الْآخَرُونَ بِالْوَاوِ [وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا] (١) نَزَلَتْ فِي يَهُودِ الْمَدِينَةِ حَيْثُ قَالُوا: "عُزَيْرٌ ابْنُ اللَّهِ" وَفِي نَصَارَى نَجْرَانَ حَيْثُ قَالُوا: "الْمَسِيحُ ابْنُ اللَّهِ" وَفِي مُشْرِكِي الْعَرَبِ حَيْثُ قَالُوا: الْمَلَائِكَةُ بَنَاتُ اللَّهِ (٢) ﴿سُبْحَانَهُ﴾ نَزَّهَ وَعَظَّمَ نَفْسَهُ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النَّعِيمِيُّ أَنَا مُحَمَّدُ بْنُ يُوسُفَ أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَنَا أَبُو الْيَمَانِ أَنَا شُعَيْبٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي حَسَنٍ نَافِعِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ ﵄ عَنِ النَّبِيِّ ﷺ قَالَ: "قَالَ اللَّهُ تَعَالَى كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَزَعَمَ أَنِّي لَا أَقْدِرُ أَنْ أُعِيدَهُ كَمَا كَانَ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ لِي وَلَدٌ، فَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا" (٣) . قَوْلُهُ تَعَالَى ﴿بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ عَبِيدًا وَمُلْكًا ﴿كُلٌّ لَهُ قَانِتُونَ﴾ قَالَ مُجَاهِدٌ وَعَطَاءٌ وَالسُّدِّيُّ: مُطِيعُونَ وَقَالَ عِكْرِمَةُ وَمُقَاتِلٌ: مُقِرُّونَ لَهُ بِالْعُبُودِيَّةِ، وَقَالَ ابْنُ كَيْسَانَ: قَائِمُونَ بِالشَّهَادَةِ، وَأَصْلُ الْقُنُوتِ الْقِيَامُ قَالَ النَّبِيُّ ﷺ: "أَفْضَلُ الصَّلَاةِ طُولُ الْقُنُوتِ" (٤) ، وَاخْتَلَفُوا فِي حُكْمِ الْآيَةِ فَذَهَبَ جَمَاعَةٌ إِلَى أَنَّ حُكْمَ الْآيَةِ خَاصٌّ، وَقَالَ مُقَاتِلٌ: هُوَ رَاجِعٌ إِلَى عُزَيْرٍ وَالْمَسِيحِ وَالْمَلَائِكَةِ، وَعَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّهُ قَالَ: هُوَ رَاجِعٌ إِلَى أَهْلِ طَاعَتِهِ دُونَ سَائِرِ النَّاسِ، وَذَهَبَ جَمَاعَةٌ إِلَى أَنَّ حُكْمَ الْآيَةِ عَامٌّ فِي جَمِيعِ الْخَلْقِ لِأَنَّ "كُلَّ" تَقْتَضِي الْإِحَاطَةَ بِالشَّيْءِ بِحَيْثُ لَا يَشِذُّ مِنْهُ شَيْءٌ (٥) ، ثُمَّ سَلَكُوا فِي الْكُفَّارِ طَرِيقَيْنِ: فَقَالَ مُجَاهِدٌ: يَسْجُدُ ظِلَالُهُمْ لِلَّهِ عَلَى كُرْهٍ مِنْهُمْ قَالَ اللَّهُ تَعَالَى: "وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ" (١٥-الرَّعْدِ) وَقَالَ السُّدِّيُّ: هَذَا يَوْمَ الْقِيَامَةِ دَلِيلُهُ ["وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ" (١١١-طه) وَقِيلَ ﴿قَانِتُونَ﴾ مُذَلَّلُونَ مُسَخَّرُونَ لِمَا خُلِقُوا لَهُ] (٦) .

(١) ساقط من أ. (٢) انظر: الوسيط للواحدي ١ / ١٧٨، ١٧٩. (٣) أخرجه البخاري، في التفسير - باب: وقالوا: اتخذ الله ولدا - ٨ / ١٦٨ وفي بدء الخلق. والمصنف في شرح السنة: ١ / ٨١ من طريق همام بن منبه عن أبي هريرة، بنحوه، وانظر: ابن كثير: ١ / ٢٨٢. (٤) أخرجه مسلم: في صلاة المسافرين - باب: أفضل الصلاة طول القنوت: برقم (٧٥٦،٧٥٧) ١ / ٥٢٠. (٥) قال الإمام الطبري في التفسير: "وقد زعم بعض من قصرت معرفته عن توجيه الكلام وجهته، أن قوله: "كل له قانتون"، خاصة لأهل الطاعة، وليست بعامة، وغير جائز ادعاء خصوص في آية عام ظاهرها، إلا بحجة يجب التسليم لها، لما قد بينا في كتابنا "كتاب البيان عن أصول الأحكام". وهذا خبر من الله جل وعز عن أن المسيح - الذي زعمت النصارى أنه ابن الله - مكذبهم هو والسماوات والأرض وما فيها، إما باللسان، وإما بالدلالة، وذلك أن الله، جل ثناؤه، أخبر عن جميعهم، بطاعتهم إياه، وإقرارهم له بالعبودية، عقب قوله: "وقالوا اتخذ الله ولدا"، فدل ذلك على صحة ما قلنا"، تفسير الطبري: ٢ / ٥٣٩-٥٤٠. (٦) زيادة من ب.