Tafsir al-Baghawi - Al-Baghawi - (1/175)

Tafsir al-BaghawiAl-Baghawi

Mujahid said: Moses, peace be upon him, performed Hajj on a red camel, wearing two Qatwani cloaks. (1) He circumambulated the House, then ascended al-Safa and supplicated. He then descended to perform the sa'i, reciting the talbiyah: “Here I am, O Allah, here I am.” Allah Most High said, “Here I am, My servant, and I am with you.” Moses, peace be upon him, then fell prostrate.

Regarding His saying, “Whoever voluntarily does good”: Hamzah and al-Kisa'i recited it with an initial yā’, a doubled ṭā’, and the ʿayn in the jussive; they likewise recited the second occurrence, “Whoever voluntarily does good, it is better for him; and that you fast...” (2:184), with the meaning, “whoever voluntarily does.” Yaqub agreed with them in the first occurrence. The rest recited it with an initial tā’ and the ʿayn with a fatḥah, in the past tense.

Mujahid said: Its meaning is: whoever voluntarily performs the circuiting between al-Safa and al-Marwah. Muqatil and al-Kalbi said: “Whoever voluntarily does”—that is, whoever adds further circuits after completing the required ones. It was also said that it refers to whoever voluntarily performs Hajj and Umrah after fulfilling the obligatory Hajj due from him. Al-Hasan and others said that it refers to all other deeds: namely, performing acts not made obligatory upon him, such as charity, prayer, circumambulation, and other kinds of obedience.

“Indeed, Allah is Appreciative”—He rewards His servant for his deed—“All-Knowing”—of his intention. Allah’s appreciation consists in giving His servant more than he deserves: He appreciates the little and grants abundantly.

“Indeed, those who conceal the clear proofs and guidance We have sent down, after We have made them clear for people in the Scripture—those are the ones whom Allah curses, and whom those who curse curse. (159) Except those who repent, mend their ways, and make clear what they had concealed: I accept their repentance; and I am the Ever-Accepting of repentance, the Most Merciful. (160)”

Regarding His saying, “Indeed, those who conceal the clear proofs and guidance We have sent down, after We have made them clear for people in the Scripture”: it was revealed concerning the learned men of the Jews, who concealed the description of Muhammad, peace and blessings be upon him, the verse concerning stoning, and other rulings found in the Torah. (2)

“Those are the ones whom Allah curses”: the basic meaning of cursing is expulsion and remoteness. “And whom those who curse curse”: that is, they ask Allah to curse them, saying, “O Allah, curse them.”

They differed regarding those who curse them. Ibn Abbas said: all creatures except the jinn and humankind. Qatadah said: they are the angels. Ata said: the jinn and humankind. Al-Hasan said: all the servants of Allah. Ibn Masud said: Whenever two Muslims exchange curses, that curse falls back upon the Jews and Christians who concealed the matter of Muhammad, peace and blessings be upon him, and his description. Mujahid said: Those who curse are the beasts, which curse the sinful descendants of Adam when drought grows severe and rain is withheld, saying, “This is due to the ill omen of the sins of the descendants of Adam.”

He then made an exception, saying:

“Except those who repent”—from disbelief—“and mend their ways”: they embrace Islam and set their deeds aright in what lies between themselves and their Lord; “and make clear”: what they had concealed. “Those—I accept their repentance”: I pardon them and accept their repentance. “And I am the Ever-Accepting of repentance”—

(1) Qatwaniyyah: a white cloak with a short nap; the nun is an added letter. Al-Nihayah, 4:85. (2) Ibn Ishaq, Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim narrated from Ibn Abbas that Muadh ibn Jabal of Banu Salimah, Sad ibn Muadh of Banu al-Ashhal, and Kharijah ibn Zayd of al-Harith ibn al-Khazraj asked a group of Jewish rabbis about some matters contained in the Torah. They concealed this from them and refused to inform them, so Allah revealed concerning them: “Indeed, those who conceal ...” See al-Suyuti, Al-Durr al-Manthur fi al-Tafsir bi al-Mathur, 1:390.

قَالَ مُجَاهِدٌ: ﵀ -حَجَّ مُوسَى ﵇ عَلَى جَمَلٍ أَحْمَرَ وَعَلَيْهِ عَبَاءَتَانِ قَطَوَانِيَّتَانِ (١) ، فَطَافَ الْبَيْتَ ثُمَّ صَعِدَ الصَّفَا وَدَعَا ثُمَّ هَبَطَ إِلَى السَّعْيِ وَهُوَ يُلَبِّي فَيَقُولُ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ. فَقَالَ اللَّهُ تَعَالَى لَبَّيْكَ عَبْدِي وَأَنَا مَعَكَ فَخَرَّ مُوسَى ﵇ سَاجِدًا. قَوْلُهُ تَعَالَى: ﴿وَمَنْ تَطَوَّعَ خَيْرًا﴾ قَرَأَ حَمْزَةُ وَالْكِسَائِيُّ بِالْيَاءِ وَتَشْدِيدِ الطَّاءِ وَجَزْمِ الْعَيْنِ وَكَذَلِكَ الثَّانِيَةُ "فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا" (١٨٤-الْبَقَرَةِ) بِمَعْنَى يَتَطَوَّعُ وَوَافَقَ يَعْقُوبُ فِي الْأُولَى وَقَرَأَ الْبَاقُونَ بِالتَّاءِ وَفَتْحِ الْعَيْنِ فِي الْمَاضِي وَقَالَ مُجَاهِدٌ: مَعْنَاهُ فَمَنْ تَطَوَّعَ بِالطَّوَافِ بِالصَّفَا وَالْمَرْوَةِ. وَقَالَ مُقَاتِلٌ وَالْكَلْبِيُّ: فَمَنْ تَطَوَّعَ: أَيْ زَادَ فِي الطَّوَافِ بَعْدَ الْوَاجِبِ. وَقِيلَ مَنْ تَطَوَّعَ بِالْحَجِّ وَالْعُمْرَةِ بَعْدَ أَدَاءِ الْحَجَّةِ الْوَاجِبَةِ عَلَيْهِ وَقَالَ الْحَسَنُ وَغَيْرُهُ: أَرَادَ سَائِرَ الْأَعْمَالِ يَعْنِي فِعْلَ غَيْرِ الْمُفْتَرَضِ عَلَيْهِ مِنْ زَكَاةٍ وَصَلَاةٍ وَطَوَافٍ وَغَيْرِهَا مِنْ أَنْوَاعِ الطَّاعَاتِ ﴿فَإِنَّ اللَّهَ شَاكِرٌ﴾ مُجَازٍ لِعَبْدِهِ بِعَمَلِهِ ﴿عَلِيمٌ﴾ بِنِيَّتِهِ. وَالشُّكْرُ مِنَ اللَّهِ تَعَالَى أَنْ يُعْطِيَ لِعَبْدِهِ فَوْقَ مَا يَسْتَحِقُّ. يَشْكُرُ الْيَسِيرَ وَيُعْطِي الْكَثِيرَ. ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ (١٥٩) إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ (١٦٠) ﴾ قَوْلُهُ تَعَالَى: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ﴾ نَزَلَتْ فِي عُلَمَاءِ الْيَهُودِ كَتَمُوا صِفَةَ مُحَمَّدٍ ﷺ وَآيَةَ الرَّجْمِ وَغَيْرَهُمَا مِنَ الْأَحْكَامِ الَّتِي كَانَتْ فِي التَّوْرَاةِ (٢) ﴿أُولَئِكَ يَلْعَنُهُمُ اللَّهُ﴾ وَأَصْلُ اللَّعْنِ الطَّرْدُ وَالْبُعْدُ ﴿وَيَلْعَنُهُمُ اللَّاعِنُونَ﴾ أَيْ يَسْأَلُونَ اللَّهَ أَنْ يَلْعَنَهُمْ وَيَقُولُونَ: اللَّهُمَّ الْعَنْهُمْ. وَاخْتَلَفُوا فِي هَؤُلَاءِ اللَّاعِنِينَ، قَالَ ابْنُ عَبَّاسٍ: جَمِيعُ الْخَلَائِقِ إِلَّا الْجِنَّ وَالْإِنْسَ. وَقَالَ قَتَادَةُ: هُمُ الْمَلَائِكَةُ وَقَالَ عَطَاءٌ: الْجِنُّ وَالْإِنْسُ وَقَالَ الْحَسَنُ: جَمِيعُ عِبَادِ اللَّهِ. قَالَ ابْنُ مَسْعُودٍ: مَا تَلَاعَنَ اثْنَانِ مِنَ الْمُسْلِمِينَ إِلَّا رَجَعَتِ تِلْكَ اللَّعْنَةُ عَلَى الْيَهُودِ وَالنَّصَارَى الَّذِينَ كَتَمُوا أَمْرَ مُحَمَّدٍ ﷺ وَصِفَتَهُ وَقَالَ مُجَاهِدٌ: اللَّاعِنُونَ الْبَهَائِمُ تَلْعَنُ عُصَاةَ بَنِي آدَمَ إِذَا اشْتَدَّتِ السَّنَةُ وَأَمْسَكَ الْمَطَرُ وَقَالَتْ هَذَا مِنْ شُؤْمِ ذُنُوبِ بَنِي آدَمَ ثُمَّ اسْتَثْنَى فَقَالَ: ﴿إِلَّا الَّذِينَ تَابُوا﴾ مِنَ الْكُفْرِ ﴿وَأَصْلَحُوا﴾ أَسْلَمُوا وَأَصْلَحُوا الْأَعْمَالَ فِيمَا بَيْنَهُمْ وَبَيْنَ رَبِّهِمْ ﴿وَبَيَّنُوا﴾ مَا كَتَمُوا ﴿فَأُولَئِكَ أَتُوبُ عَلَيْهِمْ﴾ أَتَجَاوَزُ عَنْهُمْ وَأَقْبَلُ تَوْبَتَهُمْ ﴿وَأَنَا التَّوَّابُ﴾

(١) القطوانية: عباءة بيضاء قصيرة الحمل، والنون زائدة، النهاية: ٤ / ٨٥. (٢) أخرج ابن إسحاق وابن جرير وابن المنذر وابن أبي حاتم عن ابن عباس قال: سأل معاذ بن جبل أخو بني سلمة، وسعد بن معاذ أخو بني الأشهل، وخارجة بن زيد أخو الحرث بن الخزرج نفرا من أحبار يهود عن بعض ما في التوراة فكتموهم إياه وأبوا أن يخبروهم فأنزل الله فيهم (إن الذين يكتمون ... ) انظر الدر المنثور في التفسير بالمأثور للسيوطي ١ / ٣٩٠.