Tafsir al-Baghawi - Al-Baghawi - (6/273)

Tafsir al-BaghawiAl-Baghawi

They differed over the meaning of the verse. Sa‘id ibn Jubayr, Mujahid, Tawus, Qatadah, al-Dahhak, and most exegetes said: It refers to a man who gives another person a gift in order to be repaid with more than he gave. This is permissible and lawful, but he will not be rewarded for it on the Day of Resurrection. This is the meaning of His saying, “It does not increase with Allah.” However, this was forbidden specifically for the Prophet, peace and blessings be upon him, due to Allah Most High’s saying, “Do not give, seeking more in return” (al-Muddaththir 74:6); that is, do not give while seeking more than what you have given. (1)

Al-Nakha‘i said: It is a man who gives to his friend or relative in order to increase his wealth, without seeking thereby the Countenance of Allah. (2) Al-Sha‘bi said: It is a man who attaches himself to another man, serves him, and travels with him; then he grants him the profits of his wealth, seeking his assistance rather than the Countenance of Allah. Thus, it does not increase with Allah, because he did not seek thereby the Countenance of Allah Most High. (3)

“And whatever zakah you give”: that is, whatever charity you give, “seeking the Countenance of Allah—then it is they who receive manifold increase.” Their reward will be multiplied, and they will be given ten times the like of every good deed. 71/b Thus, the one who receives manifold increase is one who possesses multiplied good deeds. The Arabs say, “The people are lean or fat,” when their camels are lean or fat. (4)

“Allah is the One who created you, then provided for you, then will cause you to die, then will bring you to life. Is there any among your partners who can do any of that? Glorified and Exalted is He above whatever they associate with Him.” (40)

(1) See al-Tabari, 21:46-47; al-Durr al-Manthur, 6:495-496; al-Qurtubi, 14:36-37; al-Muharrar al-Wajiz, 12:263. (2) Al-Tabari, 21:47. This interpretation is also narrated from Ibn Abbas, may Allah be pleased with him. (3) Zad al-Masir, 6:304. Ibn Atiyyah said: “It is close to the first interpretation.” (4) In Ma'ani al-Quran by al-Farra', 2:325: “The Arabs say, ‘You have become possessors of fattened and thirsty camels,’ when their camels become thirsty or fat.” (5) Allah, exalted is He, says to those who associate partners with Him, making known to them the ugliness of their conduct and the depravity of their actions: Allah, O people, is the One to whom worship is due alone and to no other. He created you when you were nothing; then He provided for you and bestowed possessions upon you, when previously you possessed nothing; then, after creating you alive, He causes you to die; and then He will bring you to life after your death for the Resurrection. Regarding His statement, “Is there any among your partners ...?”: Is there any among your gods and idols, which you make partners with Allah in worship, that can do any of this: create, provide, cause death, or resurrect? This is Allah’s rebuke of these idolaters. The meaning is that their alleged partners do none of these things; so how can anything that does none of them be worshipped besides Allah? Then He, exalted is He, declared Himself free of the false claim which these idolaters fabricated against Him--namely, their assertion that their gods are His partners. Thus He says, “Subhanahu” (far exalted and free from all imperfection is He), and “wa ta'ala” (He is supremely high), above the partners these idolaters ascribe to Him. See al-Tabari, 21:48.

وَاخْتَلَفُوا فِي مَعْنَى الْآيَةِ، فَقَالَ سَعِيدُ بْنُ جُبَيْرٍ، وَمُجَاهِدٌ، وَطَاوُسٌ، وَقَتَادَةُ، وَالضَّحَّاكُ، وَأَكْثَرُ الْمُفَسِّرِينَ: هُوَ الرَّجُلُ يُعْطِي غيره العطية ليثيب أَكْثَرَ مِنْهَا فَهَذَا جَائِزٌ حَلَالٌ، وَلَكِنْ لَا يُثَابُ عَلَيْهِ فِي الْقِيَامَةِ، وَهُوَ مَعْنَى قَوْلِهِ ﷿: "فَلَا يَرْبُوا عِنْدَ اللَّهِ"، وَكَانَ هَذَا حَرَامًا عَلَى النَّبِيِّ ﷺ خَاصَّةً لِقَوْلِهِ تَعَالَى: "وَلَا تَمْنُنْ تَسْتَكْثِرُ" (الْمُدَّثِّرِ-٦) ، أَيْ: لَا تُعْطِ وَتَطْلُبْ أَكْثَرَ مِمَّا أَعْطَيْتَ (١) . وَقَالَ النَّخَعِيُّ: هُوَ الرَّجُلُ يُعْطِي صَدِيقَهُ أَوْ قَرِيبَهُ لِيُكْثِرَ مَالَهُ وَلَا يُرِيدُ بِهِ وَجْهَ اللَّهِ (٢) . وَقَالَ الشَّعْبِيُّ: هُوَ الرَّجُلُ يَلْتَزِقُ بِالرَّجُلِ فَيَخْدِمُهُ وَيُسَافِرُ مَعَهُ فَيَجْعَلُ لَهُ رِبْحَ مَالِهِ الْتِمَاسَ عَوْنِهِ، لَا لِوَجْهِ اللَّهِ، فَلَا يَرْبُوا عِنْدَ اللَّهِ لِأَنَّهُ لَمْ يُرِدْ بِهِ وَجْهَ اللَّهِ تَعَالَى (٣) . ﴿وَمَا آتَيْتُمْ مِنْ زَكَاةٍ﴾ أَعْطَيْتُمْ مِنْ صَدَقَةٍ ﴿تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَئِكَ هُمُ الْمُضْعِفُونَ﴾ يُضَاعَفُ لَهُمُ الثَّوَابُ فَيُعْطَوْنَ بِالْحَسَنَةِ عشر أمثالها ٧١/ب فَالْمُضْعِفُ ذُو الْأَضْعَافِ مِنَ الْحَسَنَاتِ، تَقُولُ الْعَرَبُ: الْقَوْمُ مَهْزُولُونَ وَمَسْمُونُونَ: إِذَا هَزَلَتْ أَوْ سَمِنَتْ إِبِلُهُمْ (٤) . ﴿اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَفْعَلُ مِنْ ذَلِكُمْ مِنْ شَيْءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ (٤٠) ﴾ ﴿اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَفْعَلُ مِنْ ذَلِكُمْ مِنْ شَيْءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ﴾ (٥) .

(١) انظر الطبري: ٢١ / ٤٦-٤٧، الدر المنثور: ٦ / ٤٩٥-٤٩٦، القرطبي: ١٤ / ٣٦-٣٧، المحرر الوجيز: ١٢ / ٢٦٣. (٢) الطبري: ٢١ / ٤٧ وهو مروي أيضا عن ابن عباس ﵄. (٣) زاد المسير: ٦ / ٣٠٤ قال ابن عطية: وهو قريب من التفسير الأول. (٤) في معاني القرآن للفراء: (٢ / ٣٢٥) : تقول العرب: أصبحتم مسمنين معطشين إذا عطشت إبلهم أو سمنت. (٥) يقول الله تعالى ذكره للمشركين به، معرفهم قبح فعلهم، وخبث صنيعهم: الله -أيها القوم- الذي لا تصلح العبادة إلا له، ولا ينبغي أن تكون لغيره، هو الذي خلقكم ولم تكونوا شيئا، ثم رزقكم وخولكم، ولم تكونوا تملكون قبل ذلك، ثم هو يميتكم من بعد أن خلقكم أحياء، ثم يحييكم من بعد مماتكم لبعث القيامة. وقوله: "هل من شركائكم ... " هل من آلهتكم وأوثانكم التي تجعلونها لله في عبادتكم إياه شركاء من يفعل من ذلكم من شيء، فيخلق أو يرزق، أو يميت أو ينشر. وهذا من الله: تقريع لهؤلاء المشركين. وإنما معنى الكلام أن شركاءهم لا تفعل شيئا من ذلك، فكيف يعبد من دون الله ما لا يفعل شيئا من ذلك. ثم برأ نفسه -تعالى ذكره- عن الفرية التي افتراها هؤلاء المشركون عليه -بزعمهم أن آلهتهم له شركاء- فقال جل ثناؤه: "سبحانه" أي: تنزيها وتبرئة. "وتعالى" يقول: وعلوا له. "عما يشركون" يقول: عن شرك هؤلاء المشركين به. انظر: الطبري: ٢١ / ٤٨.