Tafsir al-Baghawi - Al-Baghawi - (5/235)

Tafsir al-BaghawiAl-Baghawi

Qatadah and Ata said: “Safely.” Ibn Abbas said: “Withdraw from me safely; no harm will come to you from me.” It is said, “So-and-so is fully capable of such-and-such a matter,” when he is sufficient for it. (1)

“He said, ‘Peace be upon you. I shall seek my Lord’s forgiveness for you; indeed, He has always been gracious to me. And I shall withdraw from you and from whatever you invoke besides Allah, and I shall call upon my Lord. Perhaps I shall not be unhappy in calling upon my Lord.’ So when he had withdrawn from them and from what they worshipped besides Allah, We granted him Isaac and Jacob, and We made each of them a prophet.” (47–49)

Abraham said, “Peace be upon you,” meaning: You are safe from me; I shall not harm you. This was because he had not been commanded to fight him on account of his disbelief.

It was also said that this was a farewell greeting, marking separation and departure. And it was said that it was a greeting of kindness and gentleness—the response of the forbearing person to the foolish one. Allah Most High says: “When the ignorant address them harshly, they say words of peace.” (al-Furqan: 63)

His saying, “I shall seek my Lord’s forgiveness for you”: it was said that, when his father’s case had exhausted him, Abraham promised that he would appeal to Allah concerning him, asking Him to grant him monotheism and forgive him. Its meaning is: I shall ask Allah Most High to grant you repentance through which you may attain forgiveness.

“Indeed, He has always been gracious to me,” that is, benevolent and kind. Al-Kalbi said: “He is Knowing and answers me whenever I call upon Him.” Mujahid said: “He has accustomed me to having my supplication answered.”

“And I shall withdraw from you and from whatever you invoke besides Allah,” that is, I shall withdraw from what you worship besides Allah. Muqatil said: His withdrawal from them consisted in his leaving them in Kutha and emigrating from there to the Holy Land. “And I shall call upon my Lord,” that is, I shall worship my Lord. “Perhaps I shall not be unhappy in calling upon my Lord,” meaning: Perhaps I shall not be made miserable by calling upon Him and worshipping Him, as you are made miserable through worshipping idols.

It was also said: Perhaps He will answer me when I call upon Him and will not disappoint me. “So when he had withdrawn from them and from what they worshipped besides Allah,” he departed as an emigrant, “We granted him,” after his emigration, “Isaac and Jacob.” We relieved his loneliness [caused by separation from them] (2) and comforted him with noble children, held in honor by

(1) Al-Tabari cited these views and then said (16:92): “In my view, the sounder of the two interpretations of the verse is that of those who say that its meaning is: ‘Leave me unharmed, safe from my punishment,’ for this follows his statement, ‘If you do not desist, I will surely stone you.’ This was a threat that, unless he ceased speaking ill of his gods, he would revile him with harsh words. What is more fitting to follow this is the command to desist before punishment befalls him. As for commanding him to shun him for a long time, there is no basis for it.” (2) Omitted from manuscript B.

وَقَالَ قَتَادَةُ وَعَطَاءٌ: سَالِمًا وَقَالَ ابْنُ عَبَّاسٍ: اعْتَزِلْنِي سَالِمًا لَا تُصِيبُكَ مِنِّي مَعَرَّةٌ، يُقَالُ: فُلَانٌ مَلِيٌّ بِأَمْرِ كَذَا: إِذَا كَانَ كَافِيًا (١) . ﴿قَالَ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا (٤٧) وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَى أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا (٤٨) فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا (٤٩) ﴾ ﴿قَالَ﴾ إِبْرَاهِيمُ ﴿سَلَامٌ عَلَيْكَ﴾ أَيْ سَلِمْتَ مِنِّي لَا أُصِيبُكَ بِمَكْرُوهٍ، وَذَلِكَ أَنَّهُ لَمْ يُؤْمَرْ بِقِتَالِهِ عَلَى كُفْرِهِ. وَقِيلَ: هَذَا سَلَامُ هِجْرَانٍ وَمُفَارَقَةٍ. وَقِيلَ: سَلَامُ بِرٍّ وَلُطْفٍ وَهُوَ جَوَابُ الْحَلِيمِ لِلسَّفِيهِ. قَالَ اللَّهُ تَعَالَى: "وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا" (الفُرْقَانِ:٦٣) . قَوْلُهُ تَعَالَى: ﴿سَأَسْتَغْفِرُ لَكَ رَبِّي﴾ قِيلَ: إِنَّهُ لَّمَّا أَعْيَاهُ أَمَرَهُ وَوَعَدَهُ أَنْ يُرَاجِعَ اللَّهَ فِيهِ، فَيَسْأَلَهُ أَنْ يَرْزُقَهُ التَّوْحِيدَ وَيَغْفِرَ لَهُ. مَعْنَاهُ: سَأَسْأَلُ اللَّهَ تَعَالَى لَكَ تَوْبَةً تَنَالُ بِهَا الْمَغْفِرَةَ. ﴿إِنَّهُ كَانَ بِي حَفِيًّا﴾ بَرًّا لَطِيفًا. قَالَ الْكَلْبِيُّ: عَالِمًا يَسْتَجِيبُ لِي إِذَا دَعَوْتُهُ. قَالَ مُجَاهِدٌ: عَوَّدَنِي الْإِجَابَةَ لِدُعَائِي. ﴿وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ﴾ أَيْ: أَعْتَزِلُ مَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ. قَالَ مُقَاتِلٌ: كَانَ اعْتِزَالُهُ إِيَّاهُمْ أَنَّهُ فَارَقَهُمْ مِنْ "كُوثَى" فَهَاجَرَ مِنْهَا إِلَى الْأَرْضِ الْمُقَدَّسَةِ، ﴿وَأَدْعُو رَبِّي﴾ أَيْ: أَعْبُدُ رَبِّي ﴿عَسَى أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا﴾ أَيْ: عَسَى أَنْ لَا أَشْقَى بِدُعَائِهِ وَعِبَادَتِهِ، كَمَا تَشْقَوْنَ أَنْتُمْ بِعِبَادَةِ الْأَصْنَامِ. وَقِيلَ: عَسَى أَنْ يُجِيبَنِي إِذَا دَعَوْتُهُ وَلَا يُخَيِّبَنِي. ﴿فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ﴾ فَذَهَبَ مُهَاجِرًا ﴿وَهَبْنَا لَهُ﴾ بَعْدَ الْهِجْرَةِ ﴿إِسْحَاقَ وَيَعْقُوبَ﴾ آنَسْنَا وَحْشَتَهُ [مِنْ فِرَاقِهِمْ] (٢) وَأَقْرَرْنَا عَيْنَهُ، بِأَوْلَادٍ كِرَامٍ عَلَى

(١) ساق الطبري هذه الأقوال، ثم قال: (١٦ / ٩٢) : "وأولى القولين بتأويل الآية عندي قول من قال: معنى ذلك: واهجرني سويا، سليما من عقوبتي، لأنه عقيب قوله: (لئن لم تنته لأرجمنك) وذلك وعيد منه له إن لم ينته عن ذكر آلهته بالسوء أن يرجمه بالقول السيئ، والذي هو أولى بأن يتبع ذلك التقدم إليه بالانتهاء عنه قبل أن تناله العقوبة، فأما الأمر بطول هجره فلا وجه له". (٢) ساقط من "ب".