Tafsir al-Baghawi - Al-Baghawi - (5/297)

Tafsir al-BaghawiAl-Baghawi

“So exalted is Allah, the True King. Do not hasten with the Quran before its revelation has been completed to you, and say, ‘My Lord, increase me in knowledge.’” (114)

“And indeed, We had charged Adam before, but he forgot, and We found in him no firm resolve.” (115)

“And thus”: that is, just as We have explained in this surah, “We sent it down,” meaning, We sent down this Book, “as an Arabic Quran,” that is, in the language of the Arabs; “and have set forth therein various warnings,” meaning, We have varied the discourse in it by mentioning warnings, “so that they may become mindful,” that is, so that they may avoid associating partners with Allah, “or that it may give rise to remembrance in them,” meaning that the Quran may renew for them a lesson and an admonition, so that they may take heed and be admonished by the mention of Allah’s punishment of past nations.

“So exalted is Allah, the True King”: Allah is far above the deviations of the deniers and the claims made by the polytheists. “Do not hasten with the Quran”: this refers to the Prophet, may Allah bless him and grant him peace. Whenever Gabriel came down to him with the Quran, he would hasten to recite along with him before Gabriel had finished the recitation he intended to deliver, out of fear that it might escape him or that he might forget it. So Allah forbade him from doing so (1) and said: “Do not hasten with the Quran,” that is, do not hasten to recite it, “before its revelation has been completed to you,” that is, before Gabriel has finished delivering it. Similar to this is His saying, Exalted is He: “Do not move your tongue with it to hasten with it.” (Surah al-Qiyamah, 75:16)

Ya‘qub recited it as “naqḍī,” with a fathah on the nun, a kasrah on the dad, and a fathah on the ya’, and “waḥyahu” in the accusative case.

Mujahid and Qatadah said: Its meaning is: Do not recite it to your Companions, nor dictate it to them until its meanings become clear to you (2).

“And say, ‘My Lord, increase me in knowledge,’” meaning, knowledge of the Quran and its meanings. It was also said: knowledge in addition to what I have already learned.

Whenever Ibn Mas‘ud recited this verse, he would say: “O Allah, my Lord, increase me in knowledge, faith, and certainty.” (3)

His saying, Exalted is He, “And indeed, We had charged Adam before,” means: We commanded him and revealed to him that he should not eat from the tree—before these people who broke your covenant and abandoned faith in Me, those whom Allah mentioned in His saying, “so that they may become mindful.” “But he forgot”: that is, he abandoned the command. The meaning is that they broke the covenant; for We had likewise charged Adam, yet he forgot. “And We found in him no firm resolve.” Al-Hasan said: We found in him no patience in abstaining from what he had been forbidden. ‘Atiyyah al-‘Awfi said: preservation

(1) See al-Durr al-Manthur, 5:602; this was also stated by the author of Adwa al-Bayan, 4:519. (2) See Zad al-Masir, 5:326. (3) Al-Suyuti, in al-Durr al-Manthur, 5:605, attributed it to Sa'id ibn Mansur and Abd ibn Humayd, on the authority of Ibn Mas'ud.

﴿فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ وَقُلْ رَبِّ زِدْنِي عِلْمًا (١١٤) وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (١١٥) ﴾ ﴿وَكَذَلِكَ﴾ أَيْ كَمَا بَيَّنَّا فِي هَذِهِ السُّورَةِ، ﴿أَنْزَلْنَاهُ﴾ يَعْنِي أَنْزَلْنَا هَذَا الْكِتَابَ، ﴿قُرْآنًا عَرَبِيًّا﴾ يَعْنِي: بِلِسَانِ الْعَرَبِ، ﴿وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ﴾ أَيْ صَرَّفْنَا الْقَوْلَ فِيهِ بِذِكْرِ الْوَعِيدِ، ﴿لَعَلَّهُمْ يَتَّقُونَ﴾ أَيْ يَجْتَنِبُونَ الشِّرْكَ، ﴿أَوْ يُحْدِثُ لَهُمْ ذِكْرًا﴾ أَيْ يُجَدِّدُ لَهُمُ الْقُرْآنُ عِبْرَةً وَعِظَةً فَيَعْتَبِرُوا وَيَتَّعِظُوا بِذِكْرِ عِقَابِ اللَّهِ لِلْأُمَمِ الْخَالِيَةِ. ﴿فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ﴾ جَلَّ اللَّهُ عَنْ إِلْحَادِ الْمُلْحِدِينَ وَعَمَّا يَقُولُهُ الْمُشْرِكُونَ، ﴿وَلَا تَعْجَلْ بِالْقُرْآنِ﴾ أَرَادَ النَّبِيُّ ﷺ، كَانَ إِذَا نَزَلَ عَلَيْهِ جِبْرِيلُ بِالْقُرْآنِ يُبَادِرُ فَيَقْرَأُ مَعَهُ، قَبْلَ أَنْ يَفْرَغَ جِبْرِيلُ مِمَّا يُرِيدُ مِنَ التِّلَاوَةِ، وَمَخَافَةَ الِانْفِلَاتِ وَالنِّسْيَانِ، فَنَهَاهُ اللَّهُ عَنْ ذَلِكَ (١) وَقَالَ: ﴿وَلَا تَعْجَلْ بِالْقُرْآنِ﴾ أَيْ لَا تَعْجَلْ بِقِرَاءَتِهِ ﴿مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ﴾ أَيْ مِنْ قَبْلِ أَنْ يَفْرَغَ جِبْرِيلُ مِنَ الْإِبْلَاغِ، نَظِيرُهُ قَوْلُهُ تَعَالَى: "لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ" (سُورَةُ الْقِيَامَةِ: ١٦) وَقَرَأَ يَعْقُوبُ: " نَقْضِي " بِالنُّونِ وَفَتْحِهَا وَكَسْرِ الضَّادِ، وَفَتْحِ الْيَاءِ: " وَحْيَهُ " بِالنَّصْبِ. قَالَ مُجَاهِدٌ وَقَتَادَةُ: مَعْنَاهُ لَا تُقْرِئْهُ أَصْحَابَكَ، وَلَا تُمْلِهِ عَلَيْهِمْ حَتَّى يَتَبَيَّنَ لَكَ مَعَانِيهِ (٢) . ﴿وَقُلْ رَبِّ زِدْنِي عِلْمًا﴾ يَعْنِي بِالْقُرْآنِ وَمَعَانِيهِ. وَقِيلَ: عِلْمًا إِلَى مَا عَلِمْتُ. وَكَانَ ابْنُ مَسْعُودٍ إِذَا قَرَأَ هَذِهِ الْآيَةَ قَالَ: اللَّهُمَّ رَبِّ زِدْنِي عِلْمًا وَإِيمَانًا وَيَقِينًا (٣) . قَوْلُهُ تَعَالَى: ﴿وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ﴾ يَعْنِي: أَمَرْنَاهُ وَأَوْحَيْنَا إِلَيْهِ أَنْ لَا يَأْكُلَ مِنَ الشَّجَرَةِ مِنْ قَبْلِ هَؤُلَاءِ الَّذِينَ نَقَضُوا عَهْدَكَ وَتَرَكُوا الْإِيمَانَ بِي، وَهُمُ الَّذِينَ ذَكَرَهُمُ اللَّهُ فِي قَوْلِهِ تَعَالَى: "لَعَلَّهُمْ يَتَّقُونَ"، ﴿فَنَسِيَ﴾ فَتَرْكَ الْأَمْرَ، وَالْمَعْنَى أَنَّهُمْ نَقَضُوا الْعَهْدَ، فَإِنَّ آدَمَ أَيْضًا عَهِدْنَا إِلَيْهِ فَنَسِيَ، ﴿وَلَمْ نَجِدْ لَهُ عَزْمًا﴾ قَالَ الْحَسَنُ لَمْ نَجِدْ لَهُ صَبْرًا عَمَّا نُهِيَ عَنْهُ. وَقَالَ عَطِيَّةُ الْعَوْفِيُّ: حِفْظًا

(١) انظر: الدر المنثور ٥ / ٦٠٢، وقاله صاحب أضواء البيان ٤ / ٥١٩. (٢) انظر: زاد المسير ٥ / ٣٢٦. (٣) عزاه السيوطي في الدر المنثور لسعيد بن منصور وعبد بن حميد عن ابن مسعود ٥ / ٦٠٥.