Tafsir al-BaghawiAl-Baghawi

Qatadah said: By “the sinner, the ungrateful disbeliever,” He meant Abu Jahl. When prayer was made obligatory upon the Prophet, may Allah bless him and grant him peace, Abu Jahl forbade him from it and said, “If I see Muhammad praying, I will surely trample his neck.” (1)

Muqatil said: By “the sinner,” He meant ‘Utbah ibn Rabi‘ah, and by “the ungrateful disbeliever,” al-Walid ibn al-Mughirah. They said to the Prophet, may Allah bless him and grant him peace, “If you have done what you have done for the sake of women and wealth, then turn back from this matter.” ‘Utbah said, “I will marry you to my daughter and bring her to you without a dowry.” Al-Walid said, “I will give you wealth until you are satisfied; so turn back from this matter.” Then Allah revealed this verse. (2)

“And remember the Name of your Lord morning and evening. (25)”

(1) Reported by Abd al-Razzaq, al-Tafsir, 2:339; and al-Tabari, 29:224. In al-Durr al-Manthur, 8:378, al-Suyuti attributes it to Abd ibn Humayd and Ibn al-Mundhir. (2) Al-Alusi said, 29:165-166: “What is meant by ‘the sinful one’ and ‘the disbeliever’ is their generic class. Linking the prohibition to these two descriptions indicates that they are the reason for it. Thus, the prohibition must concern obeying them in sin and disbelief, not in matters that are neither sinful nor disbelief. The meaning is: do not obey one who commits sin and calls you to it, or one who commits disbelief and calls you to it; that is, do not follow a sinful person when he calls you to sin, nor a disbeliever when he calls you to disbelief. For when it is said, ‘Do not obey the wrongdoer,’ it is understood to mean: do not follow him in wrongdoing when he calls you to it. To deny this understanding is sheer obstinacy. It was also said that ‘the sinful one’ refers to Utbah and ‘the disbeliever’ to al-Walid, but the first view is preferable.” He also said: “Despite prophetic infallibility (ismah), this prohibition guides those who are not infallible to implore Allah and turn to Him in hope that He will preserve them from falling into what is unbecoming.”
قَالَ قَتَادَةُ: أَرَادَ بِالْآثِمِ الْكَفُورِ أَبَا جَهْلٍ وَذَلِكَ أَنَّهُ لَمَّا فُرِضَتِ الصَّلَاةُ عَلَى النَّبِيِّ ﷺ نَهَاهُ أَبُو جَهْلٍ عَنْهَا، وَقَالَ: لَئِنْ رَأَيْتُ مُحَمَّدًا يُصَلِّي لَأَطَأَنَّ عُنُقَهُ (١) . وَقَالَ مُقَاتِلٌ: أَرَادَ بـ"الْآثِمِ" عُتْبَةَ بْنَ رَبِيعَةَ وَبِـ"الْكَفُورِ" الْوَلِيدَ بْنَ الْمُغِيرَةِ، قَالَا لِلنَّبِيِّ ﷺ: إِنْ كُنْتَ صَنَعْتَ مَا صَنَعْتَ لِأَجْلِ النِّسَاءِ وَالْمَالِ فَارْجِعْ عَنْ هَذَا الْأَمْرِ، قَالَ عُتْبَةُ: فَأَنَا أُزَوِّجُكَ ابْنَتِي وَأَسُوقُهَا إِلَيْكَ بِغَيْرِ مَهْرٍ، وَقَالَ الْوَلِيدُ: أَنَا أُعْطِيكَ مِنَ الْمَالِ حَتَّى تَرْضَى، فَارْجِعْ عَنْ هَذَا الْأَمْرِ، فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ (٢) . ﴿وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (٢٥) ﴾
(١) أخرجه عبد الرزاق في التفسير: ٢ / ٣٣٩، والطبري: ٢٩ / ٢٢٤، وعزاه السيوطي في الدر المنثور: ٨ / ٣٧٨ لعبد بن حميد وابن المنذر. (٢) قال الآلوسي: ٢٩ / ١٦٥-١٦٦: "والمراد بالآثم والكفور: جنسه. وتعليق النهي بذلك مشعر بعلية الوصفين له، فلا بد أن يكون النهي عن الإطاعة في الإثم والكفر، لا فيما ليس بإثم ولا كفر والمراد: ولا تطع مرتكب الإثم الداعي لك إليه، أو مرتكب الكفر الداعي إليه: أي: لا تتبع أحدا من الآثم إذا دعاك إلى الإثم، ومن الكفور إذا دعاك إلى الكفر فإنه إذا قيل: لا تطع الظالم، فهم منه: ولا تتبعه في الظلم إذا دعاك إليه. ومنع هذا الفهم مكابرة.. وقيل: الآثم: عتبة، والكفور: الوليد. والأولى ما تقدم". وقال: "وفي النهي مع العصمة إرشاد لغير المعصوم إلى التضرع إلى الله تعالى والرغبة إليه سبحانه في الحفظ عن الوقوع فيما لا ينبغي".

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