Tafsir al-Baghawi - Al-Baghawi - (5/236)

Tafsir al-BaghawiAl-Baghawi

“And We called to him from the right side of the Mount and brought him near in private communion.” (52)

“And We bestowed upon them from Our mercy”: al-Kalbi said, “Wealth and children.” This is the view of most scholars, who said: it refers to the abundance of provision granted to them in this world. It was also said: the Book and prophethood.

“And We granted them an honorable reputation of high renown.” 8/ That is, lofty and praiseworthy commendation among the followers of every religion, for they all revere them and speak well of them. Allah, exalted is He, says: “And mention in the Book Moses. Indeed, he was chosen”—free from ostentation, having devoted worship and obedience sincerely to Allah, exalted is He. (1) The scholars of Kufa recited it as mukhlaṣan (chosen), with a fathah on the lam; that is, one whom Allah chose. It was also said: Allah purified him from all defilement.

“And he was a messenger and a prophet. And We called to him from the right side of the Mount”: that is, from Moses’s right side. (2) Al-Tur is a mountain between Egypt and Midian, and it is said that its name is al-Zubayr. This took place when he was returning from Midian and saw the fire, whereupon he was called: “O Moses, indeed I am Allah, Lord of all worlds.” (al-Qasas: 30)

“And We brought him near in private communion”: that is, conversing privately with Him. Najiyy denotes one who engages in private discourse, just as jalis denotes a seated companion and nadim a close companion.

Ibn Abbas said: Its meaning is that He brought him near and spoke to him; the meaning of bringing him near is that He enabled him to hear His speech.

(1) This interpretation is based on the reading mukhlisan (sincere), with the lam pronounced with kasrah. The author then says, “The people of Kufa read ... with the lam pronounced with fathah,” which suggests that he originally presented the reading with kasrah first and initially interpreted the verse accordingly. (2) Ibn al-Jawzi relates in Zad al-Masir (5:239) from Ibn al-Anbari: “Allah addressed the Arabs only in terms employed in their language. Among their expressions is: ‘to the right of the qiblah (direction of prayer) and to its left,’ by which they mean what lies on the right and left of the person facing it. They extend the description in this manner when the meaning is clear, since a valley has no hand and therefore cannot be said to have a right hand. The commentators said: the call came from Moses’ right side; this is why He said ‘the right-hand side,’ and He did not mean the right side of the mountain.”

﴿وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا (٥٢) ﴾ ﴿وَوَهَبْنَا لَهُمْ مِنْ رَحْمَتِنَا﴾ قَالَ الْكَلْبِيُّ: الْمَالُ وَالْوَلَدُ، وَهُوَ قَوْلُ الْأَكْثَرِينَ، قَالُوا: مَا بُسِطَ لَهُمْ فِي الدُّنْيَا مِنْ سَعَةِ الرِّزْقِ. وَقِيلَ: الْكِتَابُ وَالنُّبُوَّةُ. ﴿وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا﴾ ٨/أيَعْنِي ثَنَاءً حَسَنًا رَفِيعًا فِي كُلِّ أَهْلِ الْأَدْيَانِ، فَكُلُّهُمْ يَتَوَلَّوْنَهُمْ، وَيُثْنُونَ عَلَيْهِمْ. قَوْلُهُ ﷿ ﴿وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا﴾ غَيْرَ مُرَاءٍ أَخْلَصَ الْعِبَادَةَ وَالطَّاعَةَ لِلَّهِ ﷿ (١) وَقَرَأَ أَهْلُ الْكُوفَةِ " مُخْلَصًا " بِفَتْحِ اللَّامِ أَيْ: مُخْتَارًا اخْتَارَهُ اللَّهُ ﷿ وَقِيلَ: أَخْلَصَهُ اللَّهُ مِنَ الدَّنَسِ. ﴿وَكَانَ رَسُولًا نَبِيًّا﴾ ﴿وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ﴾ يَعْنِي: يَمِينَ مُوسَى (٢) وَالطَّورُ: جَبَلٌ بَيْنَ مِصْرَ وَمَدْيَنَ. وَيُقَالُ: اسْمُهُ "الزُّبَيْرُ" وَذَلِكَ حِينَ أَقْبَلَ مِنْ مَدْيَنَ وَرَأَى النَّارَ فَنُودِيَ "يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ" (القَصَصِ:٣٠) . ﴿وَقَرَّبْنَاهُ نَجِيًّا﴾ أَيْ" مُنَاجِيًا، فَالنَّجِيُّ الْمُنَاجِي، كَمَا يُقَالُ: جَلِيسٌ وَنَدِيمٌ. قَالَ ابْنُ عَبَّاسٍ: مَعْنَاهُ: قَرَّبَهُ فَكَلَّمَهُ، وَمَعْنَى التَّقْرِيبِ: إِسْمَاعُهُ كَلَامَهُ.

(١) هذا التفسير لقراءة "مخلصا" بكسر اللام ثم قال المصنف "وقرأ أهل الكوفة.. بفتح اللام.." فكأن الأصل أنه قدم القراءة بكسر اللام وفسر الآية عليها أولا. (٢) نقل ابن الجوزي في "زاد المسير": (٥ / ٢٣٩) عن ابن الأنباري قال: "إنما خاطب الله العرب بما يستعملون في لغتهم، ومن كلامهم: عن يمين القبلة وشمالها، يعنون: مما يلي يمين المستقبل لها وشماله، فنقلوا الوصف إلى ذلك اتساعا عند انكشاف المعنى، لأن الوادي لا يد له فيكون له يمين. وقال المفسرون: جاء النداء عن يمين موسى، فلهذا قال: "الأيمن" ولم يرد به يمين الجبل".