Tafsir al-Baghawi - Al-Baghawi - (4/283)

Tafsir al-BaghawiAl-Baghawi

“And you do not ask them for any payment for it. It is nothing but a reminder to all people. How many a sign there is in the heavens and the earth which they pass by, yet turn away from. Most of them do not believe in Allah without associating partners with Him.” (104–106)

“And you do not ask them for any payment for it”—that is, for conveying the Message and calling to Allah, Most High—“any payment”: any recompense (1) or reward. “It,” meaning the Quran, “is nothing but a reminder”: an admonition and a means of reminding “all people.”

“How many a sign”—how many a lesson and proof—“there is in the heavens and the earth which they pass by, yet turn away from,” neither reflecting upon them nor taking admonition from them.

“Most of them do not believe in Allah without associating partners with Him.” Their belief consisted of their saying, when asked, “Who created the heavens and the earth?” “Allah.” When they were asked, “Who sends down the rain?” they would say, “Allah.” Yet, despite this, they worshipped idols and associated partners with Him (2).

Ibn Abbas said: This was revealed concerning the pilgrimage invocation of the Arab polytheists. In their invocation they would say: “Here I am, O Allah, here I am. Here I am; You have no partner—except a partner who belongs to You. You possess him and whatever he possesses” (3).

Ata said: This concerns supplication. The disbelievers forgot their Lord in times of ease, but when affliction befell them, they became sincere in their supplication (4), as Allah Most High says: “And when they thought that they were surrounded, they called upon Allah, sincere to Him in devotion”—to the end of the verse (Yunus 22). He also says: “When they board a ship, they call upon Allah, sincere to Him in devotion; but when He delivers them safely to land, at once they associate partners with Him” (al-Ankabut 65), along with other verses to the same effect.

(1) Al-jul (with dammah), whose verbal noun is al-jal (with fathah), means compensation for something done or said. See Ibn al-Athir, al-Nihayah, 1:276; al-Qunawi, Anis al-Fuqaha, p. 169. (2) This was narrated from Ibn Abbas, Ikrimah, Mujahid, Ata, al-Shabi, Qatadah, al-Dahhak, and Ibn Zayd. See al-Tabari, Tafsir, 16:286-288; Ibn Kathir, Tafsir, 2:495; al-Durr al-Manthur, 4:593. (3) This is established in the two Sahih collections. Sahih Muslim (2:843) reports that whenever they said, “Labbayka, la sharika lak” (Here I am at Your service; You have no partner), the Messenger of Allah, peace and blessings be upon him, would say: “Woe to you! Enough, enough!”—that is, do not add anything further. Yet they would continue: “Except for a partner who belongs to You; You possess him and all that he possesses.” These hadiths, however, do not state that the verses were revealed concerning this. Rather, they describe the condition of the pagans in the Jahiliyyah and their talbiyah. See Ibn Kathir, Tafsir, 2:495. (4) See al-Bahr al-Muhit, 5:351. These previously mentioned views, along with the other reported opinions, all fall within the general meaning of the noble verse and do not conflict with one another. All of these practices occurred among them, and the verse relates them all.

﴿وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (١٠٤) وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ (١٠٥) وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ (١٠٦) ﴾ . ﴿وَمَا تَسْأَلُهُمْ عَلَيْهِ﴾ أَيْ: عَلَى تَبْلِيغِ الرِّسَالَةِ وَالدُّعَاءِ إِلَى اللَّهِ تَعَالَى، ﴿مِنْ أَجْرٍ﴾ جُعْلٍ (١) وَجَزَاءٍ، ﴿إِنْ هُوَ﴾ مَا هُوَ يَعْنِي الْقُرْآنَ، ﴿إِلَّا ذِكْرٌ﴾ عِظَةٌ وَتَذْكِيرٌ، ﴿لِلْعَالَمِينَ﴾ . ﴿وَكَأَيِّنْ﴾ وَكَمْ ﴿مِنْ آيَةٍ﴾ عِبْرَةٍ وَدَلالة، ﴿فِي السَّمَوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ﴾ لَا يَتَفَكَّرُونَ فِيهَا وَلَا يَعْتَبِرُونَ بِهَا. ﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ﴾ فَكَانَ مِنْ إِيمَانِهِمْ إِذَا سُئِلُوا: مَنْ خلق السموات وَالْأَرْضَ؟ قَالُوا: اللَّهُ، وَإِذَا قِيلَ لَهُمْ: مَنْ يُنْزِلُ الْقَطْرَ؟ قَالُوا: اللَّهُ، ثُمَّ مَعَ ذَلِكَ يَعْبُدُونَ الْأَصْنَامَ وَيُشْرِكُونَ (٢) . وَعَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: إِنَّهَا نَزَلَتْ فِي تَلْبِيَةِ الْمُشْرِكِينَ مِنَ الْعَرَبِ كَانُوا يَقُولُونَ فِي تَلْبِيَتِهِمْ، لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ إِلَّا شَرِيكٌ هُوَ لَكَ تَمْلِكُهُ وَمَا مَلَكَ (٣) . وَقَالَ عَطَاءٌ: هَذَا فِي الدُّعَاءِ، وَذَلِكَ أَنَّ الْكُفَّارَ نَسُوا رَبَّهُمْ فِي الرَّخَاءِ، فَإِذَا أَصَابَهُمُ الْبَلَاءُ أَخْلَصُوا فِي الدُّعَاءِ (٤) ، كَمَا قَالَ اللَّهُ تَعَالَى: ﴿وَظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ الْآيَةَ (يُونُسَ -٢٢) وَقَالَ تَعَالَى: ﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ﴾ (الْعَنْكَبُوتِ -٦٥) ، وَغَيْرُ ذَلِكَ مِنَ الْآيَاتِ.

(١) الجُعل -بالضم- ومصدره الجَعْل -بالفتح- وهو الأجرة على الشيء فعلا أو قولا. انظر: النهاية لابن الأثير: ١ / ٢٧٦ أنيس الفقهاء للقونوي ص (١٦٩) . (٢) وهو مروي عن ابن عباس وعكرمة ومجاهد وعطاء والشعبي وقتادة والضحاك وابن زيد. انظر: تفسير الطبري: ١٦ / ٢٨٦-٢٨٨، ابن كثير: ٢ / ٤٩٥، الدر المنثور ٤ / ٥٩٣. (٣) ثبت ذلك في الصحيحين، وفي صحيح مسلم: (٢ / ٨٤٣) أنهم كانوا إذا قالوا: لبيك لا شريك لك. قال رسول الله ﷺ: "ويلكم قد قد" (أي: حسبكم لا تزيدوا على هذا) فيقولون: إلا شريكا هو لك، تملكه وما ملك. هذا، ولم تذكر هذه الأحاديث أن الآيات نزلت في ذلك. فهي حكاية عن حالهم في الجاهلية وتلبيتهم هذه. وانظر: تفسير ابن كثير: ٢ / ٤٩٥. (٤) انظر: البحر المحيط: ٥ / ٣٥١. وهذه الأقوال التي تقدمت وغيرها من الأقوال الأخرى المروية، داخلة كلها في عموم الآية الكريمة، ولا تنافي بينها، فذلك كله كان واقعا منهم، فالآية تحكي هذا كله.