Tafsir al-Baghawi - Al-Baghawi - (5/230)

Tafsir al-BaghawiAl-Baghawi

and began gesturing with his right hand:

“He said, ‘Indeed, I am a servant of Allah. He has given me the Book and made me a prophet. (30) He has made me blessed wherever I may be, and has enjoined upon me prayer and zakah for as long as I live; (31) and [made me] dutiful to my mother, and He has not made me arrogant and wretched. (32) Peace be upon me the day I was born, the day I die, and the day I am raised alive.’ (33)

“He said, ‘Indeed, I am a servant of Allah.’” Wahb said: Zachariah came to her while she was debating with the Jews, and said to Jesus, “Speak with your proof, if you have been commanded to do so.” At that point, Jesus, peace be upon him—who was forty days old, though Muqatil said that it was on the day he was born—said: “Indeed, I am a servant of Allah.” The very first thing he said was an acknowledgment of his servitude to Allah, lest he be taken as a god. (1)

“He has given me the Book and made me a prophet.” It was said that this means: He will give me the Book and make me a prophet.

It was also said that this was an account of what had been decreed for him in the Preserved Tablet, just as the Prophet, peace and blessings be upon him, was asked, “When were you a prophet?” He replied, “I was a prophet while Adam was between the spirit and the body.” (2)

Most scholars said that he was given the Gospel while still a small child, and that he possessed the understanding of grown men.

Al-Hasan related that he said: He was inspired with the Torah while still in his mother’s womb. (3)

“He has made me blessed wherever I may be”: that is, beneficial wherever I turn. Mujahid said: one who teaches goodness. Ata said: one who calls to Allah, to His oneness, and to His worship. It was also said: blessed for whoever follows me.

“And He has enjoined upon me prayer and zakah”: that is, He commanded me to observe both.

If it is asked: Jesus had no wealth, so how could he be commanded to give zakah?

The reply is: it means zakah if I were to possess wealth. It was also said: it means doing abundant good.

“For as long as I live; and [made me] dutiful to my mother”: that is, He made me dutiful to my mother. “And He has not made me arrogant and wretched”: that is, disobedient to his Lord. It was said: “The wretched one” is he who sins and does not repent.

“Peace be upon me the day I was born”: that is, safety at birth from the piercing of Satan. “And the day I die”

(1) See Zad al-Masir, 5:228; and al-Bahr al-Muhit, 6:187. (2) Al-Hakim authenticated it in al-Mustadrak, 2:609. It was also reported by Imam Ahmad in al-Musnad, 5:379, and by al-Bukhari in his al-Tarikh, 7:374. (3) The correct view is that Allah expressed the future by means of the past tense in the verse, treating its certain occurrence as though it had already taken place. There are many analogous instances in the Quran. Thus, the first interpretation is the stronger one, while the others are weak. See Adwa al-Bayan, 4:273-274.

﴿قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا (٣٠) وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا (٣١) وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا (٣٢) وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا (٣٣) ﴾ ﴿قَالَ إِنِّي عَبْدُ اللَّهِ﴾ وَقَالَ وَهْبٌ: أَتَاهَا زَكَرِيَّا عِنْدَ مُنَاظَرَتِهَا الْيَهُودَ، فَقَالَ لِعِيسَى: انْطِقْ بِحُجَّتِكَ إِنْ كُنْتَ أُمِرْتَ بِهَا، فَقَالَ عِنْدَ ذَلِكَ عِيسَى ﵇ وَهُوَ ابْنُ أَرْبَعِينَ يَوْمًا -وَقَالَ مُقَاتِلٌ: بَلْ هُوَ يَوْمَ وُلِدَ-: إِنِّي عَبْدُ اللَّهِ أَقَرَّ عَلَى نَفْسِهِ بِالْعُبُودِيَّةِ لِلَّهِ ﷿ أَوَّلَ مَا تَكَلَّمَ لِئَلَّا يُتَّخَذَ إِلَهًا (١) ﴿آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا﴾ قِيلَ: مَعْنَاهُ سَيُؤْتِينِي الْكِتَابَ وَيَجْعَلُنِي نَبِيًّا. وَقِيلَ: هَذَا إِخْبَارٌ عَمَّا كُتِبَ لَهُ فِي اللَّوْحِ الْمَحْفُوظِ، كَمَا قِيلَ لِلنَّبِيِّ ﷺ: مَتَّى كُنْتَ نَبِيًّا؟ قَالَ: "كُنْتُ نَبِيًّا وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ" (٢) . وَقَالَ الْأَكْثَرُونَ أُوتِيَ الْإِنْجِيلَ وَهُوَ صَغِيرٌ طِفْلٌ، وَكَانَ يَعْقِلُ عَقْلَ الرِّجَالِ. وَعَنِ الْحَسَنِ: أَنَّهُ قَالَ: أُلْهِمَ التَّوْرَاةَ وَهُوَ فِي بَطْنِ أُمِّهِ (٣) . ﴿وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ﴾ أَيْ نَفَّاعًا حَيْثُ مَا تَوَجَّهْتُ. وَقَالَ مُجَاهِدٌ: مُعَلِّمًا لِلْخَيْرِ. وَقَالَ عَطَاءٌ: أَدْعُو إِلَى اللَّهِ وَإِلَى تَوْحِيدِهِ وَعِبَادَتِهِ. وَقِيلَ: مُبَارَكًا عَلَى مَنْ تَبِعَنِي. ﴿وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ﴾ أَيْ: أَمَرَنِي بِهِمَا. فَإِنْ قِيلَ: لَمْ يَكُنْ لِعِيسَى مَالٌ فَكَيْفَ يُؤْمَرُ بِالزَّكَاةِ؟ قِيلَ: مَعْنَاهُ بِالزَّكَاةِ لَوْ كَانَ لِي مَالٌ وَقِيلَ: بِالِاسْتِكْثَارِ مِنَ الْخَيْرِ. ﴿مَا دُمْتُ حَيًّا﴾ ﴿وَبَرًّا بِوَالِدَتِي﴾ أَيْ وَجَعَلَنِي بَرًّا بِوَالِدَتِي، ﴿وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا﴾ أَيْ عَاصِيًا لِرَبِّهِ. قِيلَ: "الشَّقِيُّ": الَّذِي يُذْنِبُ وَلَا يَتُوبُ. ﴿وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ﴾ أَيْ: السَّلَامَةُ عِنْدَ الْوِلَادَةِ مِنْ طَعْنِ الشَّيْطَانِ. ﴿وَيَوْمَ أَمُوتُ﴾

(١) انظر: "زاد المسير": ٥ / ٢٢٨، "البحر المحيط": ٦ / ١٨٧. (٢) صححه الحاكم في "المستدرك": ٢ / ٦٠٩، وأخرجه الإمام أحمد في المسند: ٥ / ٣٧٩، والبخاري في تاريخه: ٧ / ٣٧٤. (٣) والصواب في ذلك أنه ﷾ عبر في الآية بالفعل الماضي عن المستقبل تنزيلا لتحقق وقوعه منزلة الوقوع بالفعل، ولهذا نظائر كثيرة في القرآن، فيكون التأويل الأول هو الراجح وما عداه فهو ضعيف. انظر: "أضواء البيان": ٤ / ٢٧٣-٢٧٤.