Tafsir al-Baghawi - Al-Baghawi - (1/144)

Tafsir al-BaghawiAl-Baghawi

“after the knowledge that has come to you”—that is, the clarification that Allah’s religion is Islam and that the direction of prayer is Abraham’s direction of prayer, namely the Kaaba—“you would have neither protector nor helper against Allah.”

“Those to whom We have given the Scripture recite it as it ought to be recited. They are the ones who believe in it; and whoever disbelieves in it—they are the losers. (121) O Children of Israel, remember My blessing which I bestowed upon you, and that I favored you above all peoples. (122) And fear a Day when no soul will avail another in any way, no compensation will be accepted from it, no intercession will benefit it, and they will not be helped. (123) And when his Lord tested Abraham with certain words, which he fulfilled, He said, ‘I will make you a leader for mankind.’ He said, ‘And of my offspring?’ He said, ‘My covenant does not extend to the wrongdoers.’ (124)”

Regarding His words, “Those to whom We have given the Scripture”: Ibn Abbas, may Allah be pleased with him, said: It was revealed concerning the people of the ship who arrived with Ja‘far ibn Abi Talib, may Allah be pleased with him. They were forty men: thirty-two from Abyssinia and eight monks from Syria, among them Bahira. (1)

Al-Dahhak said: They were those Jews who believed: Abdullah ibn Salam, Sa‘ya ibn Amr, Tamam ibn Yehuda, Asad and Usayd, the sons of Ka‘b, Ibn Yamin, and Abdullah ibn Suriya. (2) Qatadah and Ikrimah said: They were the Companions of Muhammad, peace and blessings be upon him. It was also said: they are the believers in general. (3)

Regarding His words, “recite it as it ought to be recited”: Al-Kalbi said: They describe him in their books as he ought to be described, to anyone who asks them about him. The pronoun refers to Muhammad, peace and blessings be upon him. Others said that it refers to the Book. They differed concerning its meaning. Ibn Masud, may Allah be pleased with him, said: They recite it as it was revealed, without altering it; they regard as lawful what it declares lawful and as forbidden what it declares forbidden. Al-Hasan said: They act upon its clear verses, believe in its ambiguous verses, and entrust knowledge of what perplexes them to the One who knows it. Mujahid said: They follow it as it ought to be followed.

Regarding His words, “They are the ones who believe in it; and whoever disbelieves in it—they are the losers. O Children of Israel, remember My blessing which I bestowed upon you, and that I favored you above all peoples. And fear a Day when no soul will avail another in any way, no compensation will be accepted from it, no intercession will benefit it, and they will not be helped.” 18/a

Allah Most High says: “And when his Lord tested Abraham with certain words, which he fulfilled.” Ibn Amir recited the name as Ibraham, with an alif, in most occurrences. It is a foreign name, and for this reason it does not take a genitive ending. He was Abraham son of Terah son of Nahor. His birthplace was Susa in the land of Ahwaz; it was also said to have been Babylon, Kufa, [Lashkar], or Harran. His father moved him to the land of Babylon, the land of Nimrod son of

(1) See Abu Hayyan, al-Bahr al-Muhit, 1:369; al-Wahidi, Asbab al-Nuzul, p. 37; and al-Wasit, 1:184. (2) Al-Bahr al-Muhit, 1:369; al-Tabari, 2:564. This is the view he regarded as preponderant, may Allah have mercy on him. (3) Al-Bahr al-Muhit, 1:369; al-Tabari, 2:564. (4) In manuscript B: “like sugar.”

﴿بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ﴾ الْبَيَانِ بِأَنَّ دِينَ اللَّهِ هُوَ الْإِسْلَامُ وَالْقِبْلَةَ قِبْلَةُ إِبْرَاهِيمَ ﵇ وَهِيَ الْكَعْبَةُ ﴿مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ﴾ ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ فَأُولَئِكَ هُمُ الْخَاسِرُونَ (١٢١) يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ (١٢٢) وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنْفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنْصَرُونَ (١٢٣) وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ (١٢٤) ﴾ ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾ قَالَ ابْنُ عَبَّاسٍ ﵄: نَزَلَتْ فِي أَهْلِ السَّفِينَةِ الَّذِينَ قَدِمُوا مَعَ جَعْفَرِ بْنِ أَبِي طَالِبٍ ﵁ وَكَانُوا أَرْبَعِينَ رَجُلًا اثْنَانِ وَثَلَاثُونَ مِنَ الْحَبَشَةِ وَثَمَانِيَةٌ مِنْ رُهْبَانِ الشَّامِ مِنْهُمْ بَحِيرَا (١) ، وَقَالَ الضَّحَّاكُ: هُمْ مَنْ آمَنَ مِنَ الْيَهُودِ عَبْدُ اللَّهِ بْنُ سَلَامٍ وَسَعْيَةُ بْنُ عَمْرٍو وَتَمَّامُ بْنُ يَهُودَا وَأَسَدٌ وَأُسَيْدٌ ابْنَا كَعْبٍ وَابْنُ يَامِينَ وَعَبْدُ اللَّهِ بْنُ صُورِيَا (٢) ، وَقَالَ قَتَادَةُ وَعِكْرِمَةُ: هُمْ أَصْحَابُ مُحَمَّدٍ ﷺ وَقِيلَ: هُمُ الْمُؤْمِنُونَ عَامَّةً (٣) ﴿يَتْلُونَهُ حَقَّ تِلَاوَتِهِ﴾ قَالَ الْكَلْبِيُّ: يَصِفُونَهُ فِي كُتُبِهِمْ حَقَّ صِفَتِهِ لِمَنْ سَأَلَهُمْ مِنَ النَّاسِ، وَالْهَاءُ رَاجِعَةٌ إِلَى مُحَمَّدٍ ﷺ، وَقَالَ الْآخَرُونَ: هِيَ عَائِدَةٌ إِلَى الْكِتَابِ، وَاخْتَلَفُوا فِي مَعْنَاهُ فَقَالَ ابْنُ مَسْعُودٍ ﵁: يَقْرَءُونَهُ كَمَا أُنْزِلَ وَلَا يُحَرِّفُونَهُ، وَيُحِلُّونَ حَلَالَهُ وَيُحَرِّمُونَ حَرَامَهُ، وَقَالَ الْحَسَنُ: يَعْمَلُونَ بِمُحْكَمِهِ، وَيُؤْمِنُونَ بِمُتَشَابِهِهِ، وَيَكِلُونَ عِلْمَ مَا أَشْكَلَ عَلَيْهِمْ إِلَى عَالَمِهِ، وَقَالَ مُجَاهِدٌ: يَتَّبِعُونَهُ حَقَّ اتِّبَاعِهِ. قَوْلُهُ ﴿أُولَئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ فَأُولَئِكَ هُمُ الْخَاسِرُونَ يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنْفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنْصَرُونَ﴾ ١٨/أ قَوْلُهُ تَعَالَى: ﴿وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ﴾ قَرَأَ ابْنُ عَامِرٍ إِبْرَاهَامَ بِالْأَلِفِ فِي أَكْثَرِ الْمَوَاضِعِ وَهُوَ اسْمٌ أَعْجَمِيٌّ وَلِذَلِكَ لَا يُجَرُّ وَهُوَ إِبْرَاهِيمُ بْنُ تَارِخَ بْنِ نَاخُورَ وَكَانَ مَوْلِدُهُ بِالسُّوسِ مِنْ أَرْضِ الْأَهْوَازِ وَقِيلَ بَابِلَ وَقِيلَ: كُوفِيٌّ، وَقِيلَ: [لشكر] (٤) ، وَقِيلَ حَرَّانَ، وَكَانَ أَبُوهُ نَقَلَهُ إِلَى أَرْضِ بَابِلَ أَرْضِ نُمْرُودَ بْنِ

(١) انظر: البحر المحيط: ١ / ٣٦٩، أسباب النزول للواحدي: ص (٣٧) ، الوسيط: ١ / ١٨٤. (٢) البحر المحيط: ١ / ٣٦٩، الطبري: ٢ / ٥٦٤ وهو ما رجحه، ﵀. (٣) البحر المحيط: ١ / ٣٦٩، الطبري: ٢ / ٥٦٤. (٤) في ب كسكر.