Tafsir al-Baghawi - Al-Baghawi - (5/293)

Tafsir al-BaghawiAl-Baghawi

and you will not escape Him. (1)

“And look at your god, to which you have remained devoted”: that is, you persisted in worshipping it. The Arabs say ziltu afʿalu kadhā (“I continued doing such-and-such”) in the sense of zaliltu, and mistu (“I touched”) in the sense of masistu.

“We shall surely burn it”: that is, with fire. Abu Jaʿfar recited it without the doubled consonant, from the verb meaning “to burn.” “Then We shall surely scatter it”: that is, We shall disperse it. “Into the sea”: that is, into the ocean. “Scattering it completely.”

It is narrated that Moses took the calf and slaughtered it, whereupon blood flowed from it, because it had become flesh and blood. (2) He then burned it with fire and scattered it into the sea. Ibn Muḥayṣin recited, “We shall surely file it down,” with the letter nun carrying fatḥah and the letter ra carrying ḍammah; that is, We shall grind it down with a file. Hence, a file is called a muḥriq (file). Al-Suddi said: Moses took the calf, slaughtered it, then filed it down with a file and scattered it into the sea.

“Your God is only Allah—there is no god worthy of worship except Him. He encompasses everything in His knowledge.” (98)

(1) Al-Tabari mentions both readings (16:206-207) and states: “In my view, they are two well-known readings with closely related meanings. There is no doubt that Allah will fulfill His promise to His creatures by gathering them for the standing of reckoning, and that the creatures will come on that Day. Thus, neither will Allah fail them in this, nor will they fail Him by staying away from it. Whichever of the two the reciter reads, he has read correctly.” (2) See al-Durr al-Manthur, 5:597; al-Qurtubi, 11:242-243.

وَلَا تَفُوتُهُ (١) . ﴿وَانْظُرْ إِلَى إِلَهِكَ﴾ بِزَعْمِكَ، ﴿الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا﴾ أَيْ ظَلْتَ وَدُمْتَ عَلَيْهِ مُقِيمًا تَعْبُدُهُ، وَالْعَرَبُ تَقُولُ: ظَلْتُ أَفْعَلُ كَذَا بِمَعْنَى ظَلَلْتُ، وَمِسْتُ بِمَعْنَى مَسَسْتُ. ﴿لَنُحَرِّقَنَّهُ﴾ بِالنَّارِ، قَرَأَ أَبُو جَعْفَرٍ بِالتَّخْفِيفِ مِنَ الْإِحْرَاقِ، ﴿ثُمَّ لَنَنْسِفَنَّهُ﴾ لَنَذْرِيَنَّهُ، ﴿فِي الْيَمِّ﴾ فِي الْبَحْرِ، ﴿نَسْفًا﴾ رُوِيَ أَنَّ مُوسَى أَخْذَ الْعِجْلَ فَذَبَحَهُ فَسَالَ مِنْهُ دَمٌ، لِأَنَّهُ كَانَ قَدْ صَارَ لَحْمًا وَدَمًا (٢) ثُمَّ حَرَّقَهُ بِالنَّارِ، ثُمَّ ذَرَاهُ فِي الْيَمِّ، قَرَأَ ابْنُ مُحَيْصِنٍ: "لَنَحْرُقَنَّهُ" بِفَتْحِ النُّونِ وَضَمِّ الرَّاءِ لَنَبْرُدَنَّهُ بِالْمِبْرَدِ، وَمِنْهُ قِيلَ لِلْمِبْرَدِ الْمُحْرِقُ. وَقَالَ السُّدِّيُّ: أَخَذَ مُوسَى الْعِجْلَ فَذَبَحَهُ ثُمَّ حَرَّقَهُ بِالْمِبْرَدِ، ثُمَّ ذَرَاهُ فِي الْيَمِّ. ﴿إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَسِعَ كُلَّ شَيْءٍ عِلْمًا (٩٨) ﴾

(١) ذكره الطبري: القولين: ١٦ / ٢٠٦ - ٢٠٧ وقال: والقول عندي أنهما قراءتان مشهورتان متقاربتا المعنى، لأنه لا شك أن الله موف وعده لخلقه يحشرهم لموقف الحساب، وأن الخلق موافون ذلك اليوم، فلا الله مخلفهم ذلك، ولا هم مخلفوه بالتخلف عنه، فبأيتهما قرأ القارئ فمصيب الصواب في ذلك. (٢) انظر: الدر المنثور ٥ / ٥٩٧، القرطبي: ١١ / ٢٤٢ - ٢٤٣.