Tafsir al-Baghawi - Al-Baghawi - (8/265)

Tafsir al-BaghawiAl-Baghawi

Sa‘id ibn Jubayr said: “Purify your heart and your intention.” Al-Hasan and al-Qurazi said: “Improve your character.”

Ibn Sirin and Ibn Zayd said: He commanded that garments be cleansed of those impurities with which prayer is not valid, for the idolaters (1) would neither purify themselves nor cleanse their garments (2).

Tawus said: “Shorten your garments, for shortening garments is a purification for them.”

“And shun all impurity (5), and do not give expecting more in return (6).”

Regarding His words, “And shun all impurity”: Abu Ja‘far, Hafs [from ‘Asim] (3), and Ya‘qub recited it as al-rujz, with a dammah on the rāʾ, while the others recited it as al-rijz, with a kasrah on the rāʾ. Both are linguistic variants with the same meaning. Mujahid, ‘Ikrimah, Qatadah, al-Zuhri, Ibn Zayd, and Abu Salamah said: What is meant by rijz is idols. That is, shun them and do not come near them.

It has also been said that the zāy in the word is substituted for a sīn, for the Arabs interchange the sīn and zāy because their points of articulation are close. Evidence for this interpretation is His saying: “So shun the defilement of idols” (al-Hajj 30).

It was narrated from Ibn ‘Abbas that its meaning is: “Abandon sins.”

Abu al-‘Aliyah and al-Rabi‘ said: Rujz, with a dammah on the rāʾ, means an idol, whereas rijz, with a kasrah, means impurity and disobedience. Al-Dahhak said: It means associating partners with Allah. Al-Kalbi said: It means punishment.

The purport of the verse is: Shun those deeds that make punishment incumbent upon you.

Regarding His words, “And do not give expecting more in return”: that is, do not give away your wealth as a means of ingratiating yourself, in order to be given more in return. This is the view of most exegetes. Al-Dahhak and Mujahid said: This was specific to the Prophet, blessings and peace be upon him. Al-Dahhak said: There are two kinds of usury: lawful and unlawful. The lawful kind consists of gifts, while the unlawful kind is usury. Qatadah said: Do not give anything in hope of worldly recompense; rather, give for your Lord and seek Allah thereby. Al-Hasan said: Its meaning is: Do not regard your deeds as a favor to Allah and thus deem them great. Al-Rabi‘ said: Do not consider your deeds great in your own eyes, for in comparison with the blessings Allah has bestowed upon you and given you, they are little.

Khusayf narrated from Mujahid: “Do not weaken from doing abundant good,” based on an Arab expression concerning a rope when it has become weak. Supporting this is Ibn Mas‘ud’s recitation: “And do not weaken from doing much good.” Ibn Zayd said: Its meaning is: Do not regard prophethood as a favor to people and thereby take payment for it

(1) Added from manuscript “B.” (2) After citing this view and others, Ibn Jarir stated, 29:147: “The view expressed by Ibn Sirin and Ibn Zayd on this matter is the most apparent of its meanings.” (3) Omitted from manuscript “A.” (4) Omitted from manuscript “A.”

وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: وَقَلْبَكَ وَنِيَّتَكَ فَطَهِّرْ. وَقَالَ الْحَسَنُ وَالْقُرَظِيُّ: وَخُلُقَكَ فَحَسِّنْ. وَقَالَ ابْنُ سِيرِينَ وَابْنُ زَيْدٍ: أَمَرَ بِتَطْهِيرِ الثِّيَابِ مِنَ النَّجَاسَاتِ الَّتِي لَا تَجُوزُ الصَّلَاةُ مَعَهَا وَذَلِكَ أَنَّ الْمُشْرِكِينَ [كَانُوا] (١) لَا يَتَطَهَّرُونَ وَلَا يُطَهِّرُونَ ثِيَابَهُمْ (٢) . وَقَالَ طَاوُوسٌ: وَثِيَابَكَ فَقَصِّرْ لِأَنَّ تَقْصِيرَ الثِّيَابِ طُهْرَةٌ لَهَا. ﴿وَالرُّجْزَ فَاهْجُرْ (٥) وَلَا تَمْنُنْ تَسْتَكْثِرُ (٦) ﴾ ﴿وَالرُّجْزَ فَاهْجُرْ﴾ قَرَأَ أَبُو جَعْفَرٍ وَحَفْصٌ [عَنْ عَاصِمٍ] (٣) وَيَعْقُوبَ: "وَالرُّجْزَ" بِضَمِّ الرَّاءِ، وَقَرَأَ الْآخَرُونَ بِكَسْرِهَا وَهُمَا لُغَتَانِ وَمَعْنَاهُمَا وَاحِدٌ. قَالَ مُجَاهِدٌ وَعِكْرِمَةُ وَقَتَادَةُ وَالزُّهْرِيُّ وَابْنُ زَيْدٍ وَأَبُو سَلَمَةَ: الْمُرَادُ بِالرِّجْزِ الْأَوْثَانُ، قَالَ: فَاهْجُرْهَا وَلَا تَقْرَبْهَا. وَقِيلَ: الزَّايُ فِيهِ مُنْقَلِبَةٌ عَنِ السِّينِ وَالْعَرَبُ تُعَاقِبُ بَيْنَ السِّينِ وَالزَّايِ لِقُرْبِ مُخْرِجِهِمَا وَدَلِيلُ هَذَا التَّأْوِيلِ قَوْلُهُ: "فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ" (الْحَجِّ-٣٠) . وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّ مَعْنَاهُ: اتْرُكِ الْمَآثِمَ. وَقَالَ أَبُو الْعَالِيَةِ وَالرَّبِيعُ: "الرُّجْزَ" بِضَمِّ الرَّاءِ: الصَّنَمُ، وَبِالْكَسْرِ: النَّجَاسَةُ وَالْمَعْصِيَةُ. وَقَالَ الضَّحَّاكُ: يَعْنِي الشِّرْكَ. وَقَالَ الْكَلْبِيُّ: يَعْنِي الْعَذَابَ. وَمَجَازُ الْآيَةِ: اهْجُرْ مَا أَوْجَبَ لَكَ الْعَذَابَ مِنَ الْأَعْمَالِ. ﴿وَلَا تَمْنُنْ تَسْتَكْثِرُ﴾ أَيْ: لَا تُعْطِ مَالَكَ مُصَانَعَةً لِتُعْطَى أَكْثَرَ مِنْهُ، هَذَا قَوْلُ أَكْثَرِ الْمُفَسِّرِينَ قَالَ الضَّحَّاكُ وَمُجَاهِدٌ: كَانَ هَذَا لِلنَّبِيِّ ﷺ خَاصَّةً. قَالَ الضَّحَّاكُ: هُمَا رِبَاءَانِ حَلَالٌ وَحَرَامٌ، فَأَمَّا الْحَلَالُ فَالْهَدَايَا وَأَمَّا الْحَرَامُ فَالرِّبَا. قَالَ قَتَادَةُ: لَا تُعْطِ شَيْئًا طَمَعًا لِمُجَازَاةِ الدُّنْيَا يَعْنِي أَعْطِ لِرَبِّكَ وَأَرِدْ بِهِ اللَّهَ. وَقَالَ الْحَسَنُ: مَعْنَاهُ لَا تَمْنُنْ عَلَى اللَّهِ بِعَمَلِكَ فَتَسْتَكْثِرُهُ، قَالَ الرَّبِيعُ: لَا تُكَثِّرَنَّ عَمَلَكَ فِي عَيْنِكَ فَإِنَّهُ فِيمَا أَنْعَمَ اللَّهُ عَلَيْكَ وَأَعْطَاكَ قَلِيلٌ. وَرَوَى خُصَيْفٌ عَنْ مُجَاهِدٍ: وَلَا تَضْعُفْ أَنْ تَسْتَكْثِرَ مِنَ الْخَيْرِ، مِنْ قَوْلِهِمْ: حَبْلٌ مَتِينٌ إِذَا كَانَ ضَعِيفًا دَلِيلُهُ: قِرَاءَةُ ابْنِ مَسْعُودٍ: "وَلَا تَمْنُنْ أَنْ تَسْتَكْثِرَ" قَالَ [ابْنُ] (٤) زِيدٍ مَعْنَاهُ: لَا تَمْنُنْ بِالنُّبُوَّةِ عَلَى النَّاسِ فَتَأْخُذَ عَلَيْهَا أَجْرًا

(١) زيادة من "ب". (٢) قال ابن جرير: ٢٩ / ١٤٧ بعد أن ذكر هذا القول وأقوالا أخر: "وهذا القول الذي قاله ابن سيرين وابن زيد في ذلك أظهر معانيه". (٣) ساقط من "أ". (٤) ساقط من "أ".