Tafsir al-Baghawi - Al-Baghawi - (5/88)

Tafsir al-BaghawiAl-Baghawi

“Your Lord knows best what is within yourselves. If you are righteous, then He is surely Most Forgiving to those who repeatedly turn to Him.”

“Your Lord knows best what is within yourselves”—whether you show dutifulness to your parents or are undutiful to them. “If you are righteous,” upright and obedient after having fallen short in fulfilling the rights due from you to your parents and in other matters, “then He is surely Most Forgiving to those who repeatedly turn to Him” after sinning.

Sa‘id ibn Jubayr said regarding this verse: “It is when a man makes an impulsive remark to his parents, intending nothing but good thereby; he is not taken to task for it.”

Sa‘id ibn al-Musayyib said: “The one who repeatedly turns to Allah is he who sins, then repents; then sins, then repents.”

Sa‘id ibn Jubayr said: “He is one who repeatedly returns to goodness.”

It is reported from Ibn ‘Abbas that he said: “He is one who repeatedly turns to Allah in whatever troubles or befalls him.”

Sa‘id ibn Jubayr narrated from Ibn ‘Abbas that he said: “They are those who glorify Allah. The evidence for this is His saying: ‘O mountains, echo Allah’s praises with him’ (Saba 10).”

Qatadah said: “They are those who pray.”

‘Awf al-‘Uqayli (1) said: “They are those who perform the Duha prayer.”

Abu al-Hasan Tahir ibn al-Husayn al-Rawqi (2) al-Tusi informed us; Abu al-Hasan Muhammad ibn Ya‘qub informed us; Abu al-Nadr Muhammad ibn Muhammad ibn Yusuf informed us; al-Hasan ibn Sufyan narrated to us; Abu Bakr ibn Abi Shaybah narrated to us; Waki‘ narrated to us, from Hisham, the associate of al-Dastawa’i, from Qatadah, from al-Qasim ibn ‘Awf, from Zayd ibn Arqam, who said: The Messenger of Allah, peace and blessings be upon him, came out to the people of Quba while they were performing the Duha prayer, and he said: “The prayer of those who repeatedly turn to Allah is when the young camels feel the heat of the forenoon sun.” (3)

Muhammad ibn al-Munkadir said: “The one who repeatedly turns to Allah is he who prays between Maghrib and ‘Isha.”

It is reported from Ibn ‘Abbas that he said: “The angels surely surround those who pray between Maghrib and ‘Isha, and this is the prayer of the early generations.” (4)

(1) In manuscript B: “Awn.” (2) In manuscript B: “al-Dawraqi.” What we have established is correct. (3) Narrated by Muslim in Salat al-Musafirin (the Prayer of Travelers), chapter: “The prayer of the awwabin (those who repeatedly turn back to Allah in repentance) when the young camels’ feet are scorched by the heat,” no. 748, 1/516; by the author in Sharh al-Sunnah, 4/145; and by Ibn Abi Shaybah in al-Musannaf, 2/264. (4) See these views and others in al-Tabari, 15/68-71; and Zad al-Masir, 5/26-27. Al-Tabari deemed strongest the view that an awwab is one who repents from sin, returning from disobedience to Allah to obedience to Him, and from what He dislikes to what He approves. This is because awwab is an intensive form derived from the statement, “So-and-so returned from such-and-such,” whether from a journey to his dwelling or from one state to another. As Ubayd ibn al-Abras said: “Every absent one returns, but one absent in death does not return.” Thus, one says that he returns: a man is a'ib from his journey and awwab from his sins.

﴿رَبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِنْ تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا (٢٥) ﴾ ﴿رَبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ﴾ مِنْ بِرِّ الْوَالِدَيْنِ وَعُقُوقِهِمَا ﴿إِنْ تَكُونُوا صَالِحِينَ﴾ أَبْرَارًا مُطِيعِينَ بَعْدَ تَقْصِيرٍ كَانَ مِنْكُمْ فِي الْقِيَامِ بِمَا لَزِمَكُمْ مِنْ حَقِّ الْوَالِدَيْنِ وَغَيْرِ ذَلِكَ ﴿فَإِنَّهُ كَانَ لِلْأَوَّابِينَ﴾ بَعْدَ الْمَعْصِيَةِ ﴿غَفُورًا﴾ قَالَ سَعِيدُ بْنُ جُبَيْرٍ فِي هَذِهِ الْآيَةِ: هُوَ الرَّجُلُ يَكُونُ مِنْهُ الْبَادِرَةُ إِلَى أَبَوَيْهِ لَا يُرِيدُ بِذَلِكَ إِلَّا الْخَيْرَ فَإِنَّهُ لَا يُؤَاخَذُ بِهِ. قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: "الْأَوَّابُ": الَّذِي يُذْنِبُ ثُمَّ يَتُوبُ ثُمَّ يُذْنِبُ ثُمَّ يَتُوبُ. قَالَ سَعِيدُ بْنُ جُبَيْرٍ: الرَّجَّاعُ إِلَى الْخَيْرِ. وَعَنِ ابْنِ عَبَّاسٍ قَالَ: هُوَ الرَّجَّاعُ إِلَى اللَّهِ فِيمَا يَحْزُبُهُ وَيَنُوبُهُ. وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: هُمُ الْمُسَبِّحُونَ، دَلِيلُهُ قَوْلُهُ: "يَا جِبَالُ أَوِّبِي مَعَهُ" (سَبَأٍ-١٠) . قَالَ قَتَادَةُ: هُمُ الْمُصَلُّونَ. قَالَ عَوْفٌ (١) الْعَقِيلِيُّ: هُمُ الَّذِينَ يُصَلُّونَ صَلَاةَ الضُّحَى. أَخْبَرَنَا أَبُو الْحَسَنِ طَاهِرُ بْنُ الْحُسَيْنِ الرَّوْقِيُّ (٢) الطُّوسِيُّ أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ يَعْقُوبَ أَخْبَرَنَا أَبُو النَّضْرِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ يُوسُفَ حَدَّثَنَا الْحَسَنُ بْنُ سُفْيَانَ حَدَّثَنَا أَبُو بَكْرِ بْنِ أَبِي شَيْبَةَ حَدَّثَنَا وَكِيعٌ عَنْ هِشَامٍ صَاحِبِ الدَّسْتَوَائِيِّ عَنْ قَتَادَةَ عَنِ الْقَاسِمِ بْنِ عَوْفٍ عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: خَرَجَ رَسُولُ اللَّهِ ﷺ عَلَى أَهْلِ قُبَاءَ وَهُمْ يُصَلُّونَ صَلَاةَ الضُّحَى فَقَالَ: "صَلَاةُ الْأَوَّابِينَ إِذَا رَمَضَتِ الْفِصَالُ مِنَ الضُّحَى" (٣) . وَقَالَ مُحَمَّدُ بْنُ الْمُنْكَدِرِ: "الْأَوَّابُ": الَّذِي يُصَلِّي بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ. وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: إِنَّ الْمَلَائِكَةَ لَتَحُفُّ بِالَّذِينِ يُصَلُّونَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ وهي صلاة الأولين (٤) .

(١) في "ب" عون. (٢) في "ب": الدورقي. والصواب ما أثبتناه. (٣) أخرجه مسلم في صلاة المسافرين، باب صلاة الأوابين حين ترمض الفصال، برقم (٧٤٨) : ١ / ٥١٦، والمصنف في شرح السنة: ٤ / ١٤٥، وابن أبي شيبة في المصنف: ٢ / ٢٦٤. (٤) راجع هذه الأقوال وغيرها في الطبري: ١٥ / ٦٨-٧١، زاد المسير: ٥ / ٢٦-٢٧. ورجح الطبري قول من قال: "الأواب": هو التائب من الذنب، الراجع من معصية الله إلى طاعته، ومما يكرهه إلى ما يرضاه؛ لأن الأواب إنما هو "فعال" من قول القائل: آب فلان من كذا، إما من سفره إلى نزله أو من حال إلى حال كما قال عبيد بن الأبرص: وكل ذي غيبة يؤوب ... بنات وغائب الموت لا يؤوب فهو يؤوب وهو رجل آئب من سفره وأواب من ذنوبه.