Tafsir al-Baghawi - Al-Baghawi - (1/166)

Tafsir al-BaghawiAl-Baghawi

Abu ‘Ubaydah (1) said: His saying, “except the wrongdoers,” is not an exception; rather, “except” here stands in the place of the coordinating conjunction “and.” That is, the wrongdoers too will have no argument, as the poet said:

Every brother shall part from his brother—
by your father’s life—save the two Farqad stars.

Its meaning is that the two Farqad stars also part from one another. Thus, the meaning of the verse is: Turn toward the Ka‘bah so that the people—that is, the Jews—will have no argument against you, saying, “Why did you abandon the Ka‘bah, when it was Abraham’s qiblah and you follow his religion?” Nor will the wrongdoers, who are the polytheists of Makkah, have any argument, saying, “Why has Muhammad abandoned the qiblah of his forefather and turned away from it to the qiblah of the Jews?”

“So do not fear them”: do not fear them for your turning toward the Ka‘bah, nor for their joining forces against you in disputation; for I am your Protector, and I shall grant you victory over them through proof and support. “But fear Me, so that I may complete My favor upon you”: this is coordinated with His saying, “so that the people will have no argument against you”—that is, so that I may complete My favor upon you by guiding you to Abraham’s qiblah, and thereby complete for you the upright creed.

Ali ibn Abi Talib, may Allah be pleased with him, said: “The completion of the favor is to die upon Islam.”

Sa‘id ibn Jubayr said: “No favor bestowed upon a Muslim is complete until Allah admits him into Paradise.” “So that you may be rightly guided”: that you may be guided away from error. When used by Allah, the expressions “perhaps” and “it may be” denote certainty.

“Just as We have sent among you a messenger from among yourselves, reciting to you Our verses, purifying you, teaching you the Book and wisdom, and teaching you what you did not know. (151)”

His saying, Exalted is He, “Just as We have sent among you”: this particle denotes comparison and requires something to which it refers. Some said that it refers back to what precedes it; its meaning is: “So that I may complete My favor upon you, just as We sent among you a messenger.”

Muhammad ibn Jarir said: Abraham, peace be upon him, made two supplications. In one of them he said: “Our Lord, make us submissive to You, and from our descendants raise a community submissive to You” (128—al-Baqarah). The second was his saying: “Our Lord, raise among them a messenger from among themselves” (129—al-Baqarah). Thus Allah sent the Messenger, who was Muhammad, may Allah bless him and grant him peace, and He promised to answer the second supplication by making among his descendants a Muslim community. That is, just as I answered his supplication by guiding you to his religion, making you Muslims, and completing My favor upon you by clarifying the laws of the upright creed (2).

Mujahid, ‘Ata’, and al-Kalbi said: “It is...”

(1) See al-Bahr al-Muhit, 1:442. (2) Al-Tabari states in his Tafsir, 3:208-209: “The meaning of His saying, exalted is His praise, ‘just as We sent among you a messenger,’ is: so that I may complete My favor upon you by clarifying the laws of your pure monotheistic faith and guide you to the religion of My close friend Ibrahim, thereby fulfilling for you the supplication with which he invoked Me and the request he made of Me when he said: ‘Our Lord, make us submissive to You, and make from our descendants a community submissive to You. Show us our rites and accept our repentance; indeed, You are the Accepter of Repentance, the Most Merciful’ (Quran 2:128)—just as I fulfilled for you his supplication and request when he said: ‘Our Lord, raise among them a messenger from among themselves, who will recite to them Your verses, teach them the Book and wisdom, and purify them. Indeed, You are the Almighty, the All-Wise’ (Quran 2:129). Thus, I sent from among you the Messenger whom Ibrahim, My close friend, and his son Isma'il asked Me to raise from among their descendants.”

وَقَالَ أَبُو عُبَيْدَةَ (١) قَوْلُهُ ﴿إِلَّا الَّذِينَ ظَلَمُوا﴾ لَيْسَ بِاسْتِثْنَاءٍ وَلَكِنْ "إِلَّا" فِي مَوْضِعِ وَاوِ الْعَطْفِ يَعْنِي: وَالَّذِينَ ظَلَمُوا أَيْضًا لَا يَكُونُ لَهُمْ حُجَّةٌ كَمَا قَالَ الشَّاعِرُ: وَكُلُّ أَخٍ مُفَارِقُهُ أَخُوهُ ... لَعَمْرِ أَبِيكَ إِلَّا الْفَرْقَدَانِ مَعْنَاهُ وَالْفَرْقَدَانِ أَيْضًا يَتَفَرَّقَانِ، فَمَعْنَى الْآيَةِ فَتُوَجَّهُوا إِلَى الْكَعْبَةِ ﴿لِئَلَّا يَكُونَ لِلنَّاسِ﴾ يَعْنِي الْيَهُودَ ﴿عَلَيْكُمْ حُجَّةٌ﴾ فَيَقُولُوا لِمَ تَرَكْتُمُ الْكَعْبَةَ وَهِيَ قِبْلَةُ إِبْرَاهِيمَ وَأَنْتُمْ عَلَى دِينِهِ وَلَا الَّذِينَ ظَلَمُوا وَهُمْ مُشْرِكُو مَكَّةَ فَيَقُولُونَ لِمَ تَرَكَ مُحَمَّدٌ قِبْلَةَ جَدِّهِ وَتَحَوَّلَ عَنْهَا إِلَى قِبْلَةِ الْيَهُودِ ﴿فَلَا تَخْشَوْهُمْ﴾ فِي انْصِرَافِكُمْ إِلَى الْكَعْبَةِ وَفِي تَظَاهُرِهِمْ عَلَيْكُمْ بِالْمُجَادَلَةِ فَإِنِّي وَلِيُّكُمْ أُظْهِرُكُمْ عَلَيْهِمْ بِالْحُجَّةِ وَالنُّصْرَةِ ﴿وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ﴾ عَطْفٌ عَلَى قَوْلِهِ ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ﴾ وَلِكَيْ أُتِمَّ نِعْمَتِي عَلَيْكُمْ بِهِدَايَتِي إِيَّاكُمْ إِلَى قِبْلَةِ إِبْرَاهِيمَ فَتَتِمُّ لَكُمُ الْمِلَّةُ الْحَنِيفِيَّةُ، وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ﵁ تَمَامُ النِّعْمَةِ الْمَوْتُ عَلَى الْإِسْلَامِ. قَالَ: سَعِيدُ بْنُ جُبَيْرٍ لَا يتم نِعْمَةٌ عَلَى مُسْلِمٍ إِلَّا أَنْ يُدْخِلَهُ اللَّهُ الْجَنَّةَ ﴿وَلَعَلَّكُمْ تَهْتَدُونَ﴾ لِكَيْ تَهْتَدُوا مِنَ الضَّلَالَةِ وَلَعَلَّ وَعَسَى مِنَ اللَّهِ وَاجِبٌ. ﴿كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ (١٥١) ﴾ قَوْلُهُ تَعَالَى: ﴿كَمَا أَرْسَلْنَا فِيكُمْ﴾ هَذِهِ الْكَافُ لِلتَّشْبِيهِ وَتَحْتَاجُ إِلَى شَيْءٍ يَرْجِعُ إِلَيْهِ فَقَالَ بَعْضُهُمْ: تَرْجِعُ إِلَى مَا قَبِلَهَا مَعْنَاهُ وَلِأُتِمَّ نِعْمَتِيَ عَلَيْكُمْ كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا قَالَ مُحَمَّدُ بْنُ جَرِيرٍ: دَعَا إِبْرَاهِيمُ ﵇ بِدَعْوَتَيْنِ -إِحْدَاهُمَا -قَالَ: "رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ" (١٢٨-الْبَقَرَةِ) وَالثَّانِيَةُ قَوْلُهُ: "رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ" (١٢٩-الْبَقَرَةِ) فَبَعَثَ اللَّهُ الرَّسُولَ وَهُوَ مُحَمَّدٌ ﷺ وَوَعَدَ إِجَابَةَ الدَّعْوَةِ الثَّانِيَةِ بِأَنْ يَجْعَلَ فِي ذُرِّيَّتِهِ أُمَّةً مُسْلِمَةً، يَعْنِي كَمَا أَجَبْتُ دَعْوَتَهُ بِأَنْ أَهْدِيَكُمْ لِدِينِهِ وَأَجْعَلَكُمْ مُسْلِمِينَ وَأُتِمَّ نِعْمَتِيَ عَلَيْكُمْ بِبَيَانِ شَرَائِعِ الْمِلَّةِ الْحَنِيفِيَّةِ (٢) وَقَالَ مُجَاهِدٌ وَعَطَاءٌ وَالْكَلْبِيُّ: هِيَ

(١) انظر: البحر المحيط: ١ / ٤٤٢. (٢) قال الطبري في التفسير: ٣ / ٢٠٨-٢٠٩: "يعني بقوله جل ثناؤه: "كما أرسلنا فيكم رسولا"، ولأتم نعمتي عليكم ببيان شرائع ملتكم الحنيفية، وأهديكم لدين خليلي إبراهيم ﵇، فأجعل لكم دعوته التي دعاني بها ومسألته التي سألنيها فقال: "ربنا واجعلنا مسلمين لك ومن ذريتنا أمة مسلمة لك وأرنا مناسكنا وتب علينا إنك أنت التواب الرحيم" (سورة البقرة: ١٢٨) ، كما جعلت لكم دعوته التي دعاني بها، ومسألته التي سألنيها فقال: "ربنا وابعث فيهم رسولا منهم يتلو عليهم آياتك ويعلمهم الكتاب والحكمة ويزكيهم إنك أنت العزيز الحكيم" (سورة البقرة: ١٢٩) ، فابتعثت منكم رسولي الذي سألني إبراهيم خليلي وابنه إسماعيل، أن أبعثه من ذريتهما".