Tafsir al-Baghawi - Al-Baghawi - (5/387)

Tafsir al-BaghawiAl-Baghawi

Falling. One says: the sun wajabat when it falls toward setting. “So eat from them”: this is a command granting permission. “And feed the contented person and the one who asks.” The scholars differed regarding their meaning.

Ikrimah, Ibrahim, and Qatadah said: the qāniʿ is the one who remains in his home and refrains from asking, content with whatever he is given; and the muʿtarr is the one who asks.

Al-Awfi narrated from Ibn Abbas: the qāniʿ is the one who neither comes forward nor asks, while the muʿtarr is the one who presents himself before you and makes his need known without asking. According to these two interpretations, qāniʿ derives from contentment: one says that a person is qaniʿa when he is pleased with what has been allotted to him.

Sa'id ibn Jubayr, al-Hasan, and al-Kalbi said: the qāniʿ is the one who asks, while the muʿtarr is the one who presents himself without asking. Thus, qāniʿ derives from a verb meaning to ask.

Al-Hasan recited it as al-muʿtarī, which has the same meaning as al-muʿtarr. One may say ʿarrahu, iʿtarrahu, ʿarrāhu, or iʿtarāhu when a person comes seeking another’s kindness, whether by directly asking or merely presenting himself.

Ibn Zayd said: the qāniʿ is the destitute person, while the muʿtarr is one who is not destitute but has no sacrificial animal of his own; he comes to people and presents himself to them in hope of receiving some of their meat. (1)

“Thus”—that is, in the manner We have described of slaughtering them while standing—“We have subjected them to you,” as a favor from Us, so that you may be able to slaughter them, “so that you may give thanks,” that is, so that you may give thanks for Allah’s favor upon you.

“Neither their meat nor their blood reaches Allah, but what reaches Him from you is piety. Thus He has subjected them to you so that you may glorify Allah for having guided you. And give glad tidings to those who do good. (37)”

“Neither their meat nor their blood reaches Allah.” This is because, when the people of the pre-Islamic period slaughtered sacrificial camels, they would smear the Ka'bah

(1) Al-Tabari mentioned these and other views, 17/167-170, then said: “The most correct of these views is that of those who held that qani' means the one who asks, for if qani' here meant one who is content with what he possesses and self-sufficient with it, the wording would have been: ‘Feed the contented person and the beggar,’ rather than: ‘Feed the qani' and the mu'tarr.’ The addition of mu'tarr is clear evidence that qani' here means one who asks, as in the expression qana'a so-and-so ila so-and-so, meaning that he asked him and humbled himself before him; thus, he yaqnau qunu'an. Labid said: ‘My patron gave me daughters despite his poverty, saying: “Look upon my need and my pleading.”’ As for qani' in the sense of one who is content, it derives from qani'tu, with a kasra on the letter n, aqna'u, qana'ah, qunu'an, and qin'anan. Mu'tarr is one who comes to you seeking that you give him something and feed him.”

الْوُقُوعُ. يُقَالُ: وَجَبَتِ الشَّمْسُ إِذَا سَقَطَتْ لِلْمَغِيبِ، ﴿فَكُلُوا مِنْهَا﴾ أَمْرُ إِبَاحَةٍ، ﴿وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ﴾ اخْتَلَفُوا فِي مَعْنَاهُمَا:. فَقَالَ عِكْرِمَةُ وَإِبْرَاهِيمُ وَقَتَادَةُ: "الْقَانِعُ" الْجَالِسُ فِي بَيْتِهِ الْمُتَعَفِّفُ يَقْنَعُ بِمَا يُعْطَى وَلَا يَسْأَلُ، وَ"الْمُعْتَرُّ" الَّذِي يَسْأَلُ. وَرَوَى الْعَوْفِيُّ عَنِ ابْنِ عَبَّاسٍ: "الْقَانِعُ" الَّذِي لَا يَعْتَرِضُ وَلَا يَسْأَلُ، وَ"الْمُعْتَرُّ" الَّذِي يُرِيكَ نَفْسَهُ وَيَتَعَرَّضُ وَلَا يَسْأَلُ، فَعَلَى هَذَيْنَ التَّأْوِيلَيْنِ يَكُونُ "الْقَانِعُ": مِنَ الْقَنَاعَةِ، يُقَالُ: قَنِعَ قَنَاعَةً إِذَا رَضِيَ بِمَا قُسِمَ لَهُ. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ وَالْحَسَنُ وَالْكَلْبِيُّ: "الْقَانِعُ": الَّذِي يَسْأَلُ، "وَالْمُعْتَرُّ": الَّذِي يَتَعَرَّضُ وَلَا يَسْأَلُ، فَيَكُونُ "الْقَانِعُ" مِنْ قَنَعَ يَقْنَعُ قُنُوعًا إِذَا سَأَلَ. وَقَرَأَ الْحَسَنُ: "وَالْمُعْتَرِي" وَهُوَ مِثْلُ الْمُعْتَرِّ، يُقَالُ: عَرَّهُ وَاعْتَرَّهُ وَعَرَّاهُ وَاعْتَرَاهُ إِذَا أَتَاهُ يَطْلُبُ مَعْرُوفَهُ، إِمَّا سُؤَالًا أَوْ تَعَرُّضًا. وَقَالَ ابْنُ زَيْدٍ: "الْقَانِعُ": الْمِسْكِينُ، "وَالْمُعْتَرُّ": الَّذِي لَيْسَ بِمِسْكِينٍ، وَلَا يَكُونُ لَهُ ذَبِيحَةٌ يَجِيءُ إِلَى الْقَوْمِ فَيَتَعَرَّضُ لَهُمْ لِأَجْلِ لَحْمِهِمْ (١) . ﴿كَذَلِكَ﴾ أَيْ: مِثْلُ مَا وَصَفْنَا مِنْ نَحْرِهَا قِيَامًا، ﴿سَخَّرْنَاهَا لَكُمْ﴾ نِعْمَةً مِنَّا لِتَتَمَكَّنُوا مِنْ نَحْرِهَا، ﴿لَعَلَّكُمْ تَشْكُرُونَ﴾ لِكَيْ تَشْكُرُوا إِنْعَامَ اللَّهِ عَلَيْكُمْ. ﴿لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَبَشِّرِ الْمُحْسِنِينَ (٣٧) ﴾ ﴿لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا﴾ وَذَلِكَ أَنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا إِذَا نَحَرُوا الْبُدْنَ لَطَّخُوا الْكَعْبَةَ

(١) ذكر هذه الأقوال وغيرها الطبري: ١٧ / ١٦٧ - ١٧٠ ثم قال: (وأولى هذه الأقوال بالصواب قول من قال: عنى بالقانع: السائل، لأنه لو كان المعني بالقانع في هذا الموضع: المكتفي بما عنده، والمستغني به لقيل: وأطعموا القانع والسائل، ولم يقل: وأطعموا القانع والمعتر، وفي إتباع ذلك قوله: والمعتر، الدليل الواضح على أن القانع معني به السائل من قولهم: قنع فلان إلى فلان، بمعنى سأله وخضع إليه، فهو يقنع قنوعا، ومنه قول لبيد: وأعطاني المولى على حين فقره ... بنات إذا قال أبصر خلتي وقنوعي وأما القانع الذي هو بمعنى المكتفي، فإنه من قنعت، بكسر النون، أقنع قناعة، وقنوعا وقنعانا، وأما المعتر: فإنه الذي يأتيك معترا بك لتعطيه وتطعمه) .