Tafsir al-Baghawi - Al-Baghawi - (5/196)

Tafsir al-BaghawiAl-Baghawi

Ikrimah said: It was wealth. (1)

It is reported from Saʿid ibn Jubayr that the treasure consisted of scrolls containing knowledge. (2)

Ibn ʿAbbas said: It was a tablet of gold upon which was written: “How astonishing that one who is certain of death can rejoice! How astonishing that one who is certain of the Reckoning can remain heedless! How astonishing that one who is certain of provision can wear himself out! How astonishing that one who is certain of the divine decree can exhaust himself! How astonishing that one who is certain of the passing away of this world and of its vicissitudes with its people can feel at ease with it! There is no deity worthy of worship except Allah; Muhammad is the Messenger of Allah.” On the other side was written: “I am Allah. There is no deity except Me alone; I have no partner. I created good and evil. Blessed ⦗222/A⦘ is the one whom I created for good and caused it to be carried out through his hands, and woe to the one whom I created for evil and caused it to be carried out through his hands.” (3) This is the view of most Qur’an commentators, (4) and it has also been narrated in a report traced back to the Prophet.

Al-Zajjaj said: When the word “treasure” is used without qualification, it refers to a treasure of wealth. When qualified, however, one may say, “He possesses a treasure of knowledge.” This tablet combined both.

“And their father had been righteous”: It was said that his name was Kasih and that he was among the God-fearing. Ibn ʿAbbas said: They were safeguarded through the righteousness of their parents.

It was also said that there were seven generations between them and that righteous father. (5)

Muhammad ibn al-Munkadir said: Allah safeguards, through the righteousness of a servant, his child, [and his grandchild], his descendants, his clan, and the people of the small dwellings around him. They remain under Allah’s protection so long as he is among them.

Saʿid ibn al-Musayyib said: “While praying, I remember my child and then increase my prayer.”

His saying, exalted is He: “So your Lord intended that they should reach full maturity” means that they should attain maturity and become discerning. It was also said: that they should reach their full strength and capacity. And it was said: eighteen years of age.

“And bring forth,” that is, at that time, “their treasure, as a mercy from your Lord.”

(1) Reported from him by al-Tabari, 16:6; it is similar in meaning to the hadith of Abu al-Darda. (2) Reported and authenticated by al-Hakim, through Sa'id ibn Jubayr from Ibn Abbas, 2:369. (3) Reported by al-Tabari, 16:5-6. See also Tafsir Ibn Kathir, 3:100. (4) This conflicts with the apparent meaning of the noble verse and with the unqualified use of the term kanz (treasure), as the author also related from al-Zajjaj. The first view is perhaps the more preponderant. Although the hadith is weak, it accords with the apparent meaning of the verse and the unrestricted wording, whereas the remaining reports are not marfu (directly attributed to the Prophet). Al-Tabari therefore said, 16:6: “Of the two interpretations, the sounder is that held by Ikrimah, because it is known in Arabic usage that kanz is the name for wealth that is stored away, and everything that is stored away is called a kanz. Interpretation is to follow the predominant usage of those addressed by the Revelation, unless evidence comes that requires it to be taken otherwise ...” (5) For these two views, see Zad al-Masir, 5:182. (6) Omitted from manuscript B.

وَقَالَ عِكْرِمَةُ: كَانَ مَالًا (١) . وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ: كَانَ الْكَنْزُ صُحُفًا فِيهَا عِلْمٌ (٢) . وَعَنِ ابْنِ عَبَّاسٍ: أَنَّهُ قَالَ كَانَ لَوْحًا مِنْ ذَهَبٍ مَكْتُوبًا فِيهِ: "عَجَبًا لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ! عَجَبًا لِمَنْ أَيْقَنَ بِالْحِسَابِ كَيْفَ يَغْفُلُ! عَجَبًا لِمَنْ أَيْقَنَ بِالرِّزْقِ كَيْفَ يَتْعَبُ! عَجَبًا لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَنْصَبُ! عَجَبًا لِمَنْ أَيْقَنَ بِزَوَالِ الدُّنْيَا وَتَقَلُّبِهَا بِأَهْلِهَا كَيْفَ يَطْمَئِنُّ إِلَيْهَا! لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ". وَفِي الْجَانِبِ الْآخَرِ مَكْتُوبٌ: "أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا وَحْدِي لَا شَرِيكَ لِي خَلَقْتُ الْخَيْرَ والشر فطوبى ٢٢٢/ألِمَنْ خَلَقْتُهُ لِلْخَيْرِ وَأَجْرَيْتُهُ عَلَى يَدَيْهِ وَالْوَيْلُ لِمَنْ خَلَقْتُهُ لِلشَّرِّ وَأَجْرَيْتُهُ عَلَى يَدَيْهِ" (٣) وَهَذَا قَوْلُ أَكْثَرِ الْمُفَسِّرِينَ (٤) وَرُوِيَ ذَلِكَ مَرْفُوعًا. قَالَ الزَّجَّاجُ: الْكَنْزُ إِذَا أُطْلِقَ يَنْصَرِفُ إِلَى كَنْزِ الْمَالِ، وَيَجُوزُ عِنْدَ التَّقْيِيدِ أَنْ يُقَالَ عِنْدَهُ كَنْزُ عِلْمٍ، وَهَذَا اللَّوْحُ كَانَ جَامِعًا لَهُمَا. ﴿وَكَانَ أَبُوهُمَا صَالِحًا﴾ قِيلَ: كَانَ اسْمُهُ "كَاسِحٌ" وَكَانَ مِنَ الْأَتْقِيَاءِ. قَالَ ابْنُ عَبَّاسٍ: حُفِظَا بِصَلَاحِ أَبَوَيْهِمَا. وَقِيلَ: كَانَ بَيْنَهُمَا وَبَيْنَ الْأَبِ الصَّالِحِ سَبْعَةُ آبَاءٍ (٥) . قَالَ مُحَمَّدُ بْنُ الْمُنْكَدِرِ: إِنَّ اللَّهَ يَحْفَظُ بِصَلَاحِ الْعَبْدِ وَلَدَهُ [وَوَلَدَ وَلَدِهِ] (٦) وَعِتْرَتَهُ وَعَشِيرَتَهُ وَأَهْلَ دُوَيْرَاتٍ حَوْلَهُ فَمَا يَزَالُونَ فِي حِفْظِ اللَّهِ مَا دَامَ فِيهِمْ. قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: إِنِّي لَأُصَلِّي فَأَذْكُرُ وَلَدِي فَأَزِيدُ فِي صَلَاتِي. قَوْلُهُ ﷿: ﴿فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا﴾ أَيْ: يَبْلُغَا وَيَعْقِلَا. وَقِيلَ: أَنْ يُدْرِكَا شِدَّتَهُمَا وقوتهما. وقيل: ثمان عَشْرَةَ سَنَةً. ﴿وَيَسْتَخْرِجَا﴾ حِينَئِذٍ ﴿كَنْزَهُمَا رَحْمَةً﴾ نِعْمَةً ﴿مِنْ رَبِّكَ﴾

(١) أخرجه عنه الطبري: ١٦ / ٦ وهو بمعنى حديث أبي الدرداء. (٢) أخرجه الحاكم وصححه عن سعيد بن جبير عن ابن عباس: ٢ / ٣٦٩. (٣) أخرجه الطبري: ١٦ / ٥-٦ وانظر: تفسير ابن كثير: ٣ / ١٠٠. (٤) وهذا يتنافى مع ظاهر الآية الكريمة ومع إطلاق لفظ الكنز الذي ذكره المصنف أيضا عن الزجاج عند الإطلاق، ولعل الراجح هو القول الأول، وإن كان الحديث فيه ضعيفا لكنه يتسق مع ظاهر الآية وإطلاق اللفظ، وسائر الأخبار ليست مرفوعة، ولذلك قال الطبري ﵀: (١٦ / ٦) . "وأولى التأويلين في ذلك بالصواب القول الذي قال به عكرمة، لأن المعروف من كلام العرب أن الكنز اسم لما يكنز من مال، وأن كل ما كنز فقد وقع عليه اسم كنز، فإن التأويل مصروف إلى الأغلب من استعمال المخاطبين بالتنزيل، ما لم يأت دليل يجب من أجله صرفه إلى غير ذلك ... ". (٥) انظر في هذين القولين: زاد المسير: ٥ / ١٨٢. (٦) ساقط من "ب".