Tafsir al-Baghawi - Al-Baghawi - (5/51)

Tafsir al-BaghawiAl-Baghawi

“Grateful for His blessings. He chose him and guided him to a straight path. (121) And We gave him good in this world, and indeed, in the Hereafter he will surely be among the righteous. (122) Then We revealed to you: ‘Follow the creed of Abraham, inclining to the truth; and he was not among the polytheists.’ (123) The Sabbath was ordained only for those who differed over it. And your Lord will surely judge between them on the Day of Resurrection concerning that over which they used to differ.” (124)

“Grateful for His blessings”: He chose him. “And guided him to a straight path”: that is, to the religion of truth. “And We gave him good in this world”: meaning prophethood and close friendship with Allah. It was also said: a truthful reputation, praise, and goodness.

Muqatil ibn Hayyan said: It means the prayers of blessing in the words of this community: “O Allah, send blessings upon Muhammad and upon the family of Muhammad, just as You sent blessings upon Abraham.”

It was also said: righteous children in old age.

And it was said: universal acceptance among all religious communities.

“And indeed, in the Hereafter he will surely be among the righteous”: with his righteous forefathers in Paradise. The verse contains an inversion in its order; its intended sense is: We gave him good in this world and in the Hereafter, and he will surely be among the righteous.

“Then We revealed to you,” O Muhammad, “Follow the creed of Abraham, inclining to the truth”: as a pilgrim and a Muslim, (1) “and he was not among the polytheists.”

The scholars of legal theory said: The Prophet was commanded to follow the law of Abraham, except for what was abrogated in his own law; whatever was not abrogated became law for him. (2)

Allah Most High says: “The Sabbath was ordained only for those who differed over it.” It was said that this means: the Sabbath was made a curse upon those who differed over it—that is, those who went against it.

It was also said that it means: Allah imposed the veneration and inviolability of the Sabbath only upon those who differed over it—that is, those who went against it. One group held that it was the greatest of days, because Allah Most High had finished creating all things on Friday and then rested on Saturday.

Another group held: Rather, Sunday is the greatest of days, because Allah Most High began the creation of all things on that day. Thus, they chose to venerate something other than what Allah had prescribed for them, whereas Allah had prescribed for them the veneration of Friday.

(1) Al-Tabari said: “A Muslim, adhering to the religion upon which Abraham stood, free from the idols and rivals worshipped by your people, just as Abraham had dissociated himself from them.” Tafsir al-Tabari, 14:193. (2) For further detail, see Ibn Hazm, Al-Ihkam fi Usul al-Ahkam, 5:722 ff.; Tafsir al-Qurtubi, 10:198.

﴿شَاكِرًا لِأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَى صِرَاطٍ مُسْتَقِيمٍ (١٢١) وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ (١٢٢) ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (١٢٣) إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ (١٢٤) ﴾ ﴿شَاكِرًا لِأَنْعُمِهِ اجْتَبَاهُ﴾ اخْتَارَهُ، ﴿وَهَدَاهُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾ أَيْ: إِلَى دِينِ الْحَقِّ. ﴿وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً﴾ يَعْنِي الرِّسَالَةَ وَالْخُلَّةَ وَقِيلَ: لِسَانَ الصِّدْقِ وَالثَّنَاءَ والحسن. وَقَالَ مُقَاتِلُ بْنُ حَيَّانَ: يَعْنِي الصَّلَوَاتِ فِي قَوْلِ هَذِهِ الْأُمَّةِ: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ. وَقِيلَ: أَوْلَادًا أَبْرَارًا عَلَى الْكِبَرِ. وَقِيلَ: الْقَبُولُ الْعَامُّ فِي جَمِيعِ الْأُمَمِ. ﴿وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ﴾ مَعَ آبَائِهِ الصَّالِحِينَ فِي الْجَنَّةِ. وَفِي الْآيَةِ تَقْدِيمٌ وَتَأْخِيرٌ، مَجَازُهُ: وَآتَيْنَاهُ فِي الدُّنْيَا وَالْآخِرَةِ حَسَنَةً، وَإِنَّهُ لَمِنَ الصَّالِحِينَ. ﴿ثُمَّ أَوْحَيْنَا إِلَيْكَ﴾ يَا مُحَمَّدُ، ﴿أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا﴾ حَاجًّا مُسْلِمًا، (١) ﴿وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴾ وَقَالَ أَهْلُ الْأُصُولِ: كان النبي ﷺ مأمور بِشَرِيعَةِ إِبْرَاهِيمَ إِلَّا مَا نُسِخَ فِي شَرِيعَتِهِ، وَمَا لَمْ يُنْسَخْ صَارَ شَرْعًا لَهُ (٢) . قَوْلُهُ تَعَالَى: ﴿إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ﴾ قِيلَ: مَعْنَاهُ إِنَّمَا جُعِلَ السَّبْتُ لَعْنَةً عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ أَيْ: خَالَفُوا فِيهِ. وَقِيلَ: مَعْنَاهُ مَا فَرَضَ اللَّهُ تَعْظِيمَ السَّبْتِ وَتَحْرِيمَهُ إِلَّا عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ أَيْ: خَالَفُوا فِيهِ فَقَالَ قَوْمٌ: هُوَ أَعْظَمُ الْأَيَّامِ، لِأَنَّ اللَّهَ تَعَالَى فَرَغَ مِنْ خَلْقِ الْأَشْيَاءِ يَوْمَ الْجُمُعَةِ ثُمَّ سَبَتَ يَوْمَ السَّبْتِ. وَقَالَ قَوْمٌ: بَلْ أَعْظَمُ الْأَيَّامِ يَوْمُ الْأَحَدِ، لِأَنَّ اللَّهَ تَعَالَى ابْتَدَأَ فِيهِ خَلْقَ الْأَشْيَاءِ، فَاخْتَارُوا تَعْظِيمَ غَيْرِ مَا فَرَضَ اللَّهُ عَلَيْهِمْ، وَقَدِ افْتَرَضَ اللَّهُ عَلَيْهِمْ تَعْظِيمَ يَوْمِ الْجُمُعَةِ.

(١) وقال الطبري: مسلما على الدين الذي كان عليه إبراهيم، بريئا من الأوثان والأنداد التي يعبدها قومك، كما كان إبراهيم تبرأ منها. تفسير الطبري: ١٤ / ١٩٣. (٢) انظر بالتفصيل: الإحكام في أصول الأحكام لابن حزم: ٥ / ٧٢٢ وما بعدها، تفسير القرطبي: ١٠ / ١٩٨.