Tafsir al-Baghawi - Al-Baghawi - (5/322)

Tafsir al-BaghawiAl-Baghawi

Luqman: that is, “even if there should be the weight of a mustard seed.” The others read it in the accusative, on the meaning: even if that thing should be the weight—that is, the measure—of a mustard seed, “We shall bring it forth”: We shall produce it in order to requite accordingly.

“And sufficient are We as Reckoners.” Al-Suddi said: “Those who keep account.” The root meaning of reckoning is counting. Ibn ʿAbbas, may Allah be pleased with him, said: “Those who know and preserve,” for whoever reckons something knows it and preserves it.

“We certainly gave Moses and Aaron the Criterion, a light, and a reminder for the God-fearing—(48) those who fear their Lord though they do not see Him, and who are apprehensive of the Hour. (49) This is a blessed Reminder We have sent down. Will you then deny it? (50) And We gave Abraham his sound judgment before, and We knew him well. (51)”

His saying, exalted is He, “We certainly gave Moses and Aaron the Criterion,” means the Book that distinguishes truth from falsehood: the Torah. Ibn Zayd said: The Criterion is victory over one’s enemies, as Allah Most High says, “What We sent down to Our servant on the Day of Distinction” (al-Anfal: 41), meaning the Day of Badr. This is because the conjunction appears in His saying, “and a light”; that is, We gave Moses victory and the light, which is the Torah.

Those who hold that the Criterion means the Torah say that the conjunction in His saying, “and a light,” is supplementary and inserted merely for form; its meaning is: We gave him the Torah as a light. It was also said that it is another description of the Torah. “And a reminder,” means an admonition, “for the God-fearing”—“those who fear their Lord though they do not see Him,” that is, they fear Him without having seen Him; “and who are apprehensive of the Hour,” that is, fearful.

“This is a blessed Reminder We have sent down,” meaning the Quran. It is a reminder for whoever takes heed by it, blessed in that blessings are sought through it and goodness is sought from it. “Will you then deny it?”—O people of Mecca—meaning, will you reject it? (1) This is a question of rebuke and censure.

His saying, exalted is He, “And We gave Abraham his sound judgment,” means, according to al-Qurtubi, his righteousness; “before,” that is, before Moses and Aaron. The exegetes said: His sound judgment means his guidance—[17/a] before he reached maturity. This was when he emerged from the cave while still a child; that is, We guided him while he was young, just as Allah said concerning John, peace be upon him: “We gave him judgment while he was still a child” (Mary: 12). “And We knew him well”: We knew that he was worthy of guidance and Prophethood.

(1) Omitted from manuscript “B.”

لُقْمَانَ، أَيْ وَإِنْ وَقْعَ مِثْقَالُ حَبَّةٍ، وَنَصَبَهَا الْآخَرُونَ عَلَى مَعْنًى: وَإِنْ كَانَ ذَلِكَ الشَّيْءُ مِثْقَالَ حَبَّةٍ أَيْ زِنَةَ حَبَّةٍ مِنْ خَرْدَلٍ، ﴿أَتَيْنَا بِهَا﴾ أَحْضَرْنَاهَا لِنُجَازِيَ بِهَا. ﴿وَكَفَى بِنَا حَاسِبِينَ﴾ قَالَ السُّدِّيُّ: مُحْصِينَ، وَالْحَسْبُ مَعْنَاهُ: الْعَدُّ، وَقَالَ ابْنُ عَبَّاسٍ ﵄: عَالِمِينَ حَافِظِينَ، لِأَنَّ مَنْ حَسَبَ شَيْئًا عَلِمَهُ وَحَفِظَهُ. ﴿وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ (٤٨) الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ (٤٩) وَهَذَا ذِكْرٌ مُبَارَكٌ أَنْزَلْنَاهُ أَفَأَنْتُمْ لَهُ مُنْكِرُونَ (٥٠) وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ (٥١) ﴾ قَوْلُهُ ﷿: ﴿وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ﴾ يَعْنِي الْكِتَابَ الْمُفَرِّقَ بَيْنَ الْحَقِّ وَالْبَاطِلِ، وَهُوَ التَّوْرَاةُ. وَقَالَ ابْنُ زَيْدٍ: الْفَرْقَانُ النَّصْرُ عَلَى الْأَعْدَاءِ، كَمَا قَالَ اللَّهُ تَعَالَى: ﴿وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ﴾ (الْأَنْفَالِ: ٤١) ، يَعْنِي يَوْمَ بَدْرٍ، لِأَنَّهُ قَالَ ﴿وَضِيَاءً﴾ أَدْخَلَ الْوَاوَ فِيهِ أَيْ آتَيْنَا مُوسَى النَّصْرَ وَالضِّيَاءَ وَهُوَ التَّوْرَاةُ. وَمَنْ قَالَ: الْمُرَادُ بِالْفُرْقَانِ التَّوْرَاةُ، قَالَ: الْوَاوُ فِي قَوْلِهِ: ﴿وَضِيَاءً﴾ زَائِدَةٌ مُقْحَمَةٌ، مَعْنَاهُ: آتَيْنَاهُ التَّوْرَاةَ ضِيَاءً، وَقِيلَ: هُوَ صِفَةٌ أُخْرَى لِلتَّوْرَاةِ، ﴿وَذِكْرًا﴾ تَذْكِيرًا، ﴿لِلْمُتَّقِينَ﴾ ﴿الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ﴾ أَيْ يَخَافُونَهُ وَلَمْ يَرَوْهُ، ﴿وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ﴾ خَائِفُونَ. ﴿وَهَذَا ذِكْرٌ مُبَارَكٌ أَنْزَلْنَاهُ﴾ يَعْنِي الْقُرْآنَ وَهُوَ ذِكْرٌ لِمَنْ تَذَكَّرَ بِهِ، مُبَارَكٌ يَتَبَرَّكُ بِهِ وَيَطْلُبُ مِنْهُ الْخَيْرَ، ﴿أَفَأَنْتُمْ﴾ يَا أَهْلَ مَكَّةَ، ﴿لَهُ مُنْكِرُونَ﴾ جَاحِدُونَ (١) وَهَذَا اسْتِفْهَامُ تَوْبِيخٍ وَتَعْبِيرٍ. قَوْلُهُ ﷿: ﴿وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ﴾ قَالَ الْقُرْطُبِيُّ: أَيْ صَلَاحَهُ، ﴿مِنْ قَبْلُ﴾ أَيْ مِنْ قَبْلِ مُوسَى وَهَارُونَ، وَقَالَ الْمُفَسِّرُونَ: رُشْدَهُ، أي هداه ١٧/أمِنْ قَبْلُ أَيْ مِنْ قَبْلِ الْبُلُوغِ، وَهُوَ حِينُ خَرَجَ مِنَ السَّرْبِ وَهُوَ صَغِيرٌ، يُرِيدُ هَدْيَنَاهُ صَغِيرًا كَمَا قَالَ تَعَالَى لِيَحْيَى ﵇: ﴿وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا﴾ (مَرْيَمَ: ١٢) ، ﴿وَكُنَّا بِهِ عَالِمِينَ﴾ أَنَّهُ أَهْلٌ لِلْهِدَايَةِ وَالنُّبُوَّةِ.

(١) ساقط من "ب".