Tafsir al-Baghawi - Al-Baghawi - (5/89)

Tafsir al-BaghawiAl-Baghawi

“But if you must turn away from them while seeking mercy from your Lord, which you hope for, then speak to them kindly.” (28)

Allah Most High says: “Give the relative his due”—that is, maintain the ties of kinship. What is meant is a person’s own relatives, and this is the view of the majority.

Ali ibn al-Husayn said: What is meant is the relatives of the Messenger, may Allah bless him and grant him peace. (1)

“And the needy and the traveler; and do not squander wastefully”—that is, do not spend your wealth in disobedience.

Mujahid said: “If a person were to spend all his wealth in a rightful cause, it would not be squandering; but if he spent even a mudd in falsehood, it would be squandering.”

Ibn Mas‘ud was asked about squandering, and he replied: “It is spending wealth where it has no right to be spent.”

Shu‘bah said: “I was walking with Abu Ishaq on a road in Kufa when he came upon the doorway of a house built of gypsum and fired brick. He said, ‘This is squandering.’”

According to the statement of Abdullah, squandering is spending wealth where it has no right to be spent. (2) “Indeed, the squanderers are brothers of the devils”—that is, they are their allies. The Arabs call anyone who adheres to a people’s way their brother. “And Satan has ever been ungrateful to his Lord,” denying His blessings.

“But if you must turn away from them”: this was revealed concerning Mahja‘, Bilal, Suhayb, Salim, and Khabbab. At times, they would ask the Prophet, may Allah bless him and grant him peace, for what they needed, but he would have nothing to give them. Out of embarrassment before them, he would turn away and refrain from speaking; so the verse was revealed: “But if you must turn away from them.” (3)

That is, if you turn away from those whom I have commanded you to give, while seeking mercy from your Lord which you hope for—awaiting provision from Allah that you hope will come to you—then “speak to them kindly”: speak gently to them. This means making them a promise; that is, promise them graciously. It is also said that kind speech is to say: “May Allah provide for us and for you.”

(1) Of the two interpretations, the sounder is that which understands it as Allah's injunction to His servants to maintain ties with their own relatives and kinfolk on both their fathers' and mothers' sides. This is because Allah follows His exhortation to treat one's parents well with this statement; therefore, it must be an exhortation to maintain ties with one's own lineage, rather than the lineages of others, which had not been mentioned. See: Tafsir al-Tabari, 15:72. (2) See: Tafsir al-Tabari, 15:72-74; Al-Durr al-Manthur, 5:274-275; Zad al-Masir, 5:27-28. (3) Zad al-Masir, 5:29; Al-Bahr al-Muhit, 6:30. Other views concerning its occasion of revelation are mentioned in these same two sources.

﴿وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِنْ رَبِّكَ تَرْجُوهَا فَقُلْ لَهُمْ قَوْلًا مَيْسُورًا (٢٨) ﴾ قَوْلُهُ تَعَالَى: ﴿وَآتِ ذَا الْقُرْبَى حَقَّهُ﴾ يَعْنِي صِلَةَ الرَّحِمِ وَأَرَادَ بِهِ: قَرَابَةَ الْإِنْسَانِ وَعَلَيْهِ الْأَكْثَرُونَ. عَنْ عَلِيِّ بْنِ الْحُسَيْنِ: أَرَادَ بِهِ قَرَابَةَ الرَّسُولِ ﷺ (١) . ﴿وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا﴾ أَيْ: لَا تُنْفِقْ مَالَكَ فِي الْمَعْصِيَةِ. وَقَالَ مُجَاهِدٌ: لَوْ أَنْفَقَ الْإِنْسَانُ مَالَهُ كُلَّهُ فِي الْحَقِّ مَا كَانَ تَبْذِيرًا وَلَوْ أَنْفَقَ مُدًّا فِي بَاطِلٍ كَانَ تَبْذِيرًا. وَسُئِلَ ابْنُ مَسْعُودٍ عَنِ التَّبْذِيرِ فَقَالَ: إِنْفَاقُ الْمَالِ فِي غَيْرِ حَقِّهِ. قَالَ شُعْبَةُ: كُنْتُ أَمْشِي مَعَ أَبِي إِسْحَاقَ فِي طَرِيقِ الْكُوفَةِ فَأَتَى عَلَى بَابِ دَارٍ بُنِيَ بِجِصٍّ وَآجُرٍّ فَقَالَ: هَذَا التَّبْذِيرُ. وَفِي قَوْلِ عَبْدِ اللَّهِ: إِنْفَاقُ الْمَالِ فِي غَيْرِ حَقِّهِ (٢) . ﴿إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ﴾ أَيْ: أَوْلِيَاؤُهُمْ وَالْعَرَبُ تَقُولُ لِكُلِّ مُلَازِمِ سُنَّةَ قَوْمٍ هُوَ أَخُوهُمْ ﴿وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا﴾ جَحُودًا لِنِعَمِهِ. ﴿وَإِمَّا تُعْرِضَنَّ عَنْهُمُ﴾ نَزَلَتْ فِي مَهْجَعٍ وَبِلَالٍ وَصُهَيْبٍ وَسَالِمٍ وَخَبَّابٍ كَانُوا يَسْأَلُونَ النَّبِيَّ ﷺ فِي الْأَحَايِينِ مَا يَحْتَاجُونَ إِلَيْهِ وَلَا يَجِدُ فَيُعْرِضُ عَنْهُمْ حَيَاءً مِنْهُمْ وَيُمْسِكُ عَنِ الْقَوْلِ فَنَزَلَ ﴿وَإِمَّا تُعْرِضَنَّ عَنْهُمُ﴾ (٣) وَإِنْ تُعْرِضْ عَنْ هَؤُلَاءِ الَّذِينَ أَمَرْتُكَ أَنْ تُؤْتِيَهُمْ ﴿ابْتِغَاءَ رَحْمَةٍ مِنْ رَبِّكَ تَرْجُوهَا﴾ انْتِظَارَ رِزْقٍ مِنَ اللَّهِ تَرْجُوهُ أَنْ يَأْتِيَكَ ﴿فَقُلْ لَهُمْ قَوْلًا مَيْسُورًا﴾ لَيِّنًا وَهِيَ الْعِدَةُ أَيْ: عِدْهُمْ وَعْدًا جَمِيلًا وَقِيلَ: الْقَوْلُ الْمَيْسُورُ أَنْ تَقُولَ: يَرْزُقُنَا اللَّهُ وَإِيَّاكَ.

(١) وأولى التأويلين بالصواب تأويل من تأول ذلك أنها بمعنى وصية الله عباده بصلة قرابات أنفسهم وأرحامهم من قبل آبائهم وأمهاتهم وذلك أن الله ﷿ عقب ذلك عقيب حضه عباده على بر الآباء والأمهات فالواجب أن يكون ذلك حضا على صلة أنسابهم دون أنساب غيرهم التي لم يجر لها ذكرا. انظر: تفسير الطبري: ١٥ / ٧٢. (٢) انظر: تفسير الطبري: ١٥ / ٧٢-٧٤، الدر المنثور: ٥ / ٢٧٤-٢٧٥، زاد المسير: ٥ / ٢٧-٢٨. (٣) زاد المسير: ٥ / ٢٩، البحر المحيط: ٦ / ٣٠، وفي نزولها أقوال أخرى في المصدرين نفسيهما.