Tafsir al-Baghawi - Al-Baghawi - (6/211)

Tafsir al-BaghawiAl-Baghawi

“And you were not at the side of the Mount when We called out; rather, it was a mercy from your Lord, so that you may warn a people to whom no warner had come before you, so that they might take heed (46). And had it not been that a calamity might strike them because of what their hands had sent forth, and they would say, ‘Our Lord, why did You not send us a messenger, so that we might follow Your verses and be among the believers?’ (47)”

“And you were not at the side of the Mount,” that is, in the vicinity of the mountain upon which Allah spoke to Moses, “when We called out.” It is said: when We called to Moses, “Take the Book firmly.” (1)

Wahb said: Moses said, “My Lord, show me Muhammad.” He said, “You will never attain that; but if you wish, I shall call his community and let you hear their voices.” He said, “Yes, my Lord.” Allah, Most High, then said, “O community of Muhammad,” and they answered Him from the loins of their fathers. (2)

Abu Zur‘ah ibn ‘Amr ibn Jarir said: And He called out, “O community of Muhammad, I answered you before you called upon Me, and I gave you before you asked Me.” (3)

It is narrated from Ibn ‘Abbas, may Allah be pleased with him—and some narrators traced it back to the Prophet—that Allah said: “O community of Muhammad.” They answered Him from the loins of their fathers and the wombs of their mothers: “Here I am, O Allah, here I am. Truly, all praise, favor, and dominion belong to You. You have no partner.” Allah, Most High, said: “O community of Muhammad, My mercy has preceded My wrath, and My pardon has preceded My punishment. I gave you before you asked Me, answered you before you called upon Me, and forgave you before you disobeyed Me. Whoever comes to Me on the Day of Resurrection bearing the testimony that there is no god but Allah and that Muhammad is My servant and messenger shall enter Paradise, even if his sins are more numerous than the foam of the sea.” (4)

His saying, Most High, “Rather, it was a mercy from your Lord,” means: rather, We showed you mercy by sending you as a messenger, revealing to you, and making you aware of accounts that were hidden from you ⦗64/a⦘. “So that you may warn a people to whom no warner had come before you,” meaning, the people of Mecca, “so that they might take heed.”

“And had it not been that a calamity might strike them,” that is, a punishment and retribution, “because of what their hands had sent forth,” namely, disbelief and disobedience,

(1) Ibn al-Jawzi states in Zad al-Masir: “When We called Moses and spoke to him.” This is the view of the majority. (6/226). (2) Al-Qurtubi cited it (13/292). It has previously been noted that this is among the reports received from the People of the Book, which Wahb and others introduced into exegetical narrations. And Allah knows best. (3) Al-Nasai narrated it in the Tafsir section of his Sunan, from Abu Zur'ah, from Abu Hurayrah. Ibn Kathir said (3/392): “Ibn Jarir (20/81) and Ibn Abi Hatim likewise narrated it through a number of transmitters from Hamzah - namely, Hamzah ibn Habib al-Zayyat - from al-A'mash. Ibn Jarir (20/81) also narrated it through Waki' and Yahya ibn Isa, from al-A'mash, from Ali ibn Mudrik, from Abu Zur'ah - who is Ibn Amr ibn Jarir - who said that this was his own statement. And Allah knows best.” In al-Durr (6/418), al-Suyuti additionally attributed it to al-Firyabi, al-Hakim - who authenticated it - Ibn Mardawayh, and Abu Nu'aym and al-Bayhaqi, both in al-Dala'il, on the authority of Abu Hurayrah. (4) Al-Suyuti attributed it to Ibn Mardawayh on the authority of Ibn Abbas. See al-Durr al-Manthur, 6/418.

﴿وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَكِنْ رَحْمَةً مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ (٤٦) وَلَوْلَا أَنْ تُصِيبَهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهُمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ (٤٧) ﴾ ﴿وَمَا كُنْتَ بِجَانِبِ الطُّورِ﴾ بِنَاحِيَةِ الْجَبَلِ الَّذِي كَلَّمَ اللَّهُ عَلَيْهِ مُوسَى، ﴿إِذْ نَادَيْنَا﴾ قِيلَ: إِذْ نَادَيْنَا مُوسَى: خُذِ الْكِتَابَ بِقُوَّةٍ (١) . وَقَالَ وَهْبٌ: قَالَ مُوسَى: يَا رَبِّ أَرِنِي مُحَمَّدًا، قَالَ: إِنَّكَ لَنْ تَصِلَ إِلَى ذَلِكَ، وَإِنْ شِئْتَ نَادَيْتُ أُمَّتَهُ وَأَسْمَعْتُكَ صَوْتَهُمْ، قَالَ: بَلَى يَا رَبِّ، قَالَ اللَّهُ تَعَالَى: يَا أُمَّةَ مُحَمَّدٍ فَأَجَابُوهُ مِنْ أَصْلَابِ آبَائِهِمْ (٢) وَقَالَ أَبُو زُرْعَةَ بْنُ عَمْرِو بْنِ جَرِيرٍ: وَنَادَى يَا أُمَّةَ مُحَمَّدٍ قَدْ أَجَبْتُكُمْ قَبْلَ أَنْ تَدْعُوَنِي وَأَعْطَيْتُكُمْ قَبْلَ أَنْ تَسْأَلُونِي (٣) . وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ ﵄ -وَرَفَعَهُ بَعْضُهُمْ-، قَالَ اللَّهُ: يَا أُمَّةَ مُحَمَّدٍ، فَأَجَابُوهُ مِنْ أَصْلَابِ الْآبَاءِ وَأَرْحَامِ الْأُمَّهَاتِ: لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ، لَا شَرِيكَ لَكَ. قَالَ اللَّهُ تَعَالَى: يَا أُمَّةَ مُحَمَّدٍ إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي وَعَفْوِي سَبَقَ عِقَابِيَ، قَدْ أَعْطَيْتُكُمْ مِنْ قَبْلِ أَنْ تَسْأَلُونِي وَقَدْ أَجَبْتُكُمْ مِنْ قَبْلِ أَنْ تَدْعُونِي، وَقَدْ غَفَرَتُ لَكُمْ مِنْ قَبْلِ أَنْ تَعْصُونِي، مَنْ جَاءَنِي يَوْمَ الْقِيَامَةِ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدِي وَرَسُولِي دَخَلَ الْجَنَّةَ، وَإِنْ كَانَتْ ذُنُوبُهُ أَكْثَرَ مِنْ زَبَدِ الْبَحْرِ (٤) . قَوْلُهُ تَعَالَى: ﴿وَلَكِنْ رَحْمَةً مِنْ رَبِّكَ﴾ أَيْ: وَلَكِنْ رَحِمْنَاكَ رَحْمَةً بِإِرْسَالِكَ وَالْوَحْيِ إِلَيْكَ وَإِطْلَاعِكَ عَلَى الْأَخْبَارِ الغائبة عنك ٦٤/أ، ﴿لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ﴾ يَعْنِي: أَهْلَ مَكَّةَ، ﴿لَعَلَّهُمْ يَتَذَكَّرُونَ﴾ ﴿وَلَوْلَا أَنْ تُصِيبَهُمْ مُصِيبَةٌ﴾ عُقُوبَةٌ وَنِقْمَةٌ، ﴿بِمَا قَدَّمَتْ أَيْدِيهِمْ﴾ الْكُفْرِ وَالْمَعْصِيَةِ،

(١) قال ابن الجوزي في زاد المسير: (إذ نادينا) موسى وكلمناه، هذا قول الأكثرين. (٦ / ٢٢٦) . (٢) ذكره القرطبي: ١٣ / ٢٩٢، وتقدم في موضع سابق أن هذا من الأخبار المتلقاة عن أهل الكتاب مما أدخله وهب وغيره في مرويات التفسير، والله أعلم. (٣) أخرجه النسائي في التفسير من سننه عن أبي زرعة عن أبي هريرة. قال ابن كثير: (٣ / ٣٩٢) : "وهكذا رواه ابن جرير: (٢٠ / ٨١) وابن أبي حاتم من حديث جماعة عن حمزة، وهو ابن حبيب الزيات، عن الأعمش، ورواه ابن جرير (٢٠ / ٨١) من حديث وكيع ويحيى بن عيسى عن الأعمش عن على بن مدرك عن أبي زرعة وهو ابن عمرو بن جرير أنه قال ذلك من كلامه. والله أعلم". وزاد السيوطي في الدر (٦ / ٤١٨) نسبته للفريابي والحاكم -وصححه-، وابن مردويه، وأبي نعيم والبيهقي معا في الدلائل عن أبي هريرة. (٤) عزاه السيوطي لابن مردويه عن ابن عباس. انظر: الدر المنثور ٦ / ٤١٨.