Tafsir al-Baghawi - Al-Baghawi - (5/105)

Tafsir al-BaghawiAl-Baghawi

“With your voice”: Ibn Abbas and Qatadah said: by your calling them to disobey Allah. Every caller to disobedience to Allah is among Iblis’s troops.

Al-Azhari said: Its meaning is: call them with a summons by which you draw them to your side—that is, lead them lightly. (1)

Mujahid said: by singing and wind instruments. (2)

“And rally against them with your cavalry and infantry”: it was said: gather your stratagems and your cavalry against them. The expressions ajlabu and jalabu are used when people raise their voices in a shout. That is: cry out with your cavalry and infantry, and spur them on through misguidance.

Muqatil said: Seek help against them through the mounted riders and foot soldiers of your troops. The cavalry are the riders, and the infantry are the foot soldiers.

The scholars of tafsir said: Every rider and pedestrian who engages in disobedience to Allah is among Iblis’s troops.

Mujahid and Qatadah said: He has cavalry and infantry from among the jinn and humankind: everyone who fights in disobedience. The terms rajul, rajjalah, and rajilah all mean the same thing. One may say rajil or rajul, just as one may say tajir or tujjar, and rakib or rukub. Hafs recited the word for “infantry” with the letter jim pronounced with a kasrah; both are dialectal variants.

“And be a partner with them in their wealth and children”: partnership in wealth includes everything acquired unlawfully or spent unlawfully. This is the view of Mujahid, al-Hasan, and Sa‘id ibn Jubayr.

Ata’ said: It is usury. Qatadah said: It is what the idolaters used to declare forbidden among livestock, such as the bahirah, sa’ibah, wasilah, and ham.

Al-Dahhak said: It is what they used to slaughter for their idols. (3)

As for partnership in children, it was narrated from Ibn Abbas that it means the infant girl buried alive.

Mujahid and al-Dahhak said: They are children born of fornication.

Al-Hasan and Qatadah said: It means that they made their children Jews, Christians, or Magians.

Another report from Ibn Abbas states that it means giving children such names as Abd al-Harith, Abd Shams, Abd al-Uzza, and Abd al-Dar, and the like. (4) 211/a

(1) The text within parentheses is omitted in manuscript B. (2) The soundest view on this matter is that Allah said to Iblis: “Incite, by your voice, whichever of Adam’s descendants you are able to incite.” He did not specify one type of voice to the exclusion of another. Thus, every sound that calls to him, to his deeds, and to obedience to him, and that opposes the call to obey Allah, falls within the meaning of the voice concerning which Allah, blessed is His Name, said to him: “Incite, by your voice, whichever of them you are able.” Al-Tabari, 15:118. (3) Thus, whenever Satan is obeyed with regard to wealth and Allah is disobeyed through it—such as spending wealth unlawfully, acquiring it unlawfully, sacrificing to deities, or dedicating animals to Satan by setting them loose or slitting their ears—then Iblis shares in that act with its perpetrator. There is therefore no basis for singling out some such cases to the exclusion of others. (4) All these interpretations fall within the meaning of the verse; no single interpretation should be singled out over the others.

﴿بِصَوْتِكَ﴾ قَالَ ابْنُ عَبَّاسٍ وَقَتَادَةُ: بِدُعَائِكَ إِلَى مَعْصِيَةِ اللَّهِ. وَكُلُّ دَاعٍ إِلَى مَعْصِيَةِ اللَّهِ [فَهُوَ مِنْ جُنْدِ إِبْلِيسَ. قَالَ الْأَزْهَرِيُّ: مَعْنَاهُ ادْعُهُمْ دُعَاءً تَسْتَفِزُّهُمْ بِهِ إِلَى جَانِبِكَ أَيْ: تَسْتَخِفُّهُمْ] (١) . وَقَالَ مُجَاهِدٌ: بِالْغِنَاءِ وَالْمَزَامِيرِ (٢) . ﴿وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ﴾ قِيلَ: اجْمَعْ عَلَيْهِمْ مَكَايِدَكَ وَخَيْلَكَ، وَيُقَالُ: "أَجَلَبُوا" وَ"جَلَبُوا" إِذَا صَاحُوا يَقُولُ: صِحْ بِخَيْلِكَ وَرَجِلِكَ وَحُثَّهُمْ عَلَيْهِ بِالْإِغْوَاءِ. قَالَ مُقَاتِلٌ: اسْتَعِنْ عَلَيْهِمْ بِرُكْبَانِ جُنْدِكَ وَمُشَاتِهِمْ وَالْخَيْلُ: الرُّكْبَانِ وَالرَّجِلُ: الْمُشَاةُ. قَالَ أَهْلُ التَّفْسِيرِ: كُلُّ رَاكِبٍ وَمَاشٍ فِي مَعَاصِي اللَّهِ فَهُوَ مِنْ جُنْدِ إِبْلِيسَ. وَقَالَ مُجَاهِدٌ وَقَتَادَةُ: إِنَّ لَهُ خَيْلًا وَرَجِلًا مِنَ الْجِنِّ وَالْإِنْسِ، وَهُوَ كُلُّ مَنْ يُقَاتِلُ فِي الْمَعْصِيَةِ وَالرَّجُلُ وَالرَّجَّالَةُ وَالرَّاجِلَةُ وَاحِدٌ يُقَالُ: رَاجِلٌ وَرَجُلٌ مِثْلُ: تَاجِرٍ وَتَجُرٍّ وَرَاكِبٍ وَرَكِبٍ وَقَرَأَ حَفْصٌ وَرَجِلِكَ بِكَسْرِ الْجِيمِ وَهُمَا لُغَتَانِ. ﴿وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ﴾ فَالْمُشَارَكَةُ فِي الْأَمْوَالِ: كُلُّ مَا أُصِيبَ مِنْ حَرَامٍ أَوْ أُنْفِقَ فِي حَرَامٍ هَذَا قَوْلُ مُجَاهِدٍ وَالْحُسْنِ وَسَعِيدِ بْنِ جُبَيْرٍ. وَقَالَ عَطَاءٌ: هُوَ الرِّبَا وَقَالَ قَتَادَةُ هُوَ مَا كَانَ الْمُشْرِكُونَ يُحَرِّمُونَهُ مِنَ الْأَنْعَامِ كَالْبَحِيرَةِ وَالسَّائِبَةِ وَالْوَصِيلَةِ وَالْحَامِ. وَقَالَ الضَّحَاكُ: هُوَ مَا كَانُوا يَذْبَحُونَهُ لِآلِهَتِهِمْ (٣) . وَأَمَّا الشَّرِكَةُ فِي الْأَوْلَادِ: رُوِيَ عَنِ ابْنِ عباس: أنها المؤودة. وَقَالَ مُجَاهِدٌ وَالضَّحَاكُ: هُمْ أَوْلَادُ الزِّنَا. وَقَالَ الْحَسَنُ، وَقَتَادَةُ: هُوَ أَنَّهُمْ هَوَّدُوا أَوْلَادَهُمْ وَنَصَّرُوهُمْ وَمَجَّسُوهُمْ. وَعَنِ ابْنِ عَبَّاسٍ رِوَايَةٌ أُخْرَى: هُوَ تَسْمِيَتُهُمُ الْأَوْلَادَ عَبْدَ الْحَارِثِ وَعَبْدَ شَمْسٍ وَعَبْدَ الْعُزَّى وَعَبْدَ الدار ونحوها (٤) ٢١١/أ

(١) ما بين القوسين ساقط من "ب". (٢) وأولى الأقوال في ذلك بالصحة أن يقال: إن الله تعالى قال لإبليس: واستفزز من ذرية آدم من استطعت أن تستفزه بصوتك ولم يخصص من ذلك صوتا دون صوت فكل صوت كان دعاء إليه وإلى عمله وإلى طاعته وخلافا للدعاء إلى طاعة الله فهو داخل في معنى صوته الذي قال الله تبارك اسمه له: "واستفزز من استطعت منهم بصوتك". الطبري: ١٥ / ١١٨. (٣) فكل ما أطيع الشيطان فيه من مال وعصى الله فيه، كإنفاق المال في حرام أو اكتسابه من حرام أو ذبح للآلهة أو تسييب أو بحر للشيطان وغير ذلك مما كان معصيا به أو فيه فقد شارك فاعل ذلك فيه إبليس فلا وجه لخصوص بعض دون بعض. (٤) كل هذه الأوجه في الآية داخل في معناها دون تخصيص لوجه من الوجوه.