Tafsir al-Baghawi - Al-Baghawi - (8/458)

Tafsir al-BaghawiAl-Baghawi

like this,” [while pointing] (1) with his two fingers, [his index and middle fingers] (2).” (3)

“And as for the petitioner, do not repel him” (10). “And proclaim the favor of your Lord” (11).

Concerning “And as for the petitioner, do not repel him,” the commentators said: This refers to the beggar at the door. That is, do not rebuke or scold him when he asks you, for you were once poor yourself. Either feed him or send him away gently. It is said: one rebukes or harshly repels someone when one confronts him with words of reprimand.

Qatadah said: “Send the petitioner away with compassion and gentleness.” Ibrahim ibn Adham said: “What excellent people these beggars are: they carry our provisions to the Hereafter.”

Ibrahim said: “The petitioner seeks the Hereafter. He comes to the door of one of you and says, ‘Will you send something on to your family?’”

It is related from al-Hasan concerning His saying, “And as for the petitioner, do not repel him,” that he said: “It refers to the seeker of knowledge.”

Concerning “And proclaim the favor of your Lord,” Mujahid said: It means prophethood. Abu Bishr narrated this from him, and al-Zajjaj preferred this view. He said: That is, convey that with which you have been sent, and proclaim the prophethood which [Allah] (4) has bestowed upon you.

Al-Layth related from Mujahid that it means the Quran. This was also the view of al-Kalbi: He commanded him to [recite it] (5).

Muqatil said: Give thanks for the blessings mentioned in this surah which were bestowed upon you: the care shown to you as an orphan, guidance after misguidance, and sufficiency after poverty. Proclaiming Allah’s favor is an act of gratitude.

Abu Sa‘id Bakr ibn Muhammad ibn Muhammad ibn Mahmi al-Bustami informed us; Abu al-Hasan ‘Abd al-Rahman ibn Ibrahim ibn Muhammad ibn Yahya ibn Sakhtawayh narrated to us; ‘Abd Allah ibn Muhammad ibn al-Husayn al-Nasrabadhi informed us; [he narrated to us

(1) Manuscript B reads: “while he points.” (2) Omitted in manuscript A. (3) A weak hadith, narrated by al-Bukhari in al-Adab al-Mufrad, p. 47; Ibn Majah in al-Adab, chapter: “The Right of the Orphan,” no. 3679, 2/1213; Abu Nuaym in al-Hilyah, from Umar, may Allah be pleased with him, 6/337; and the author of Sharh al-Sunnah, 13/43. Al-Busiri declared it weak, stating in al-Zawaid: “Its chain contains Yahya ibn Sulayman Abu Salih. Al-Bukhari said of him: ‘His hadith is objectionable (munkar al-hadith),’ and Abu Hatim said: ‘His hadith is inconsistent.’ Ibn Hibban listed him among the reliable narrators, and Ibn Khuzaymah included his hadith in his Sahih, saying: ‘I have some reservation concerning this hadith, for I do not know whether Yahya was declared trustworthy or criticized. I included his report only because the scholars differ concerning him.’ I say: What became evident to al-Bukhari and Abu Hatim was not known to Ibn Khuzaymah; thus, their criticism takes precedence over those who declared him reliable.” See Takhrij Ahadith Ihya Ulum al-Din by al-Iraqi and al-Zabidi, 3/1209-1210; Silsilat al-Ahadith al-Daifah, 4/142. (4) The word is omitted in manuscript A. (5) Manuscript B reads: “he reads it.”

هَكَذَا [وَهُوَ يُشِيرُ] (١) بِأُصْبُعَيْهِ [السَّبَّابَةِ وَالْوُسْطَى] (٢) " (٣) . ﴿وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (١٠) وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (١١) ﴾ ﴿وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ﴾ قَالَ الْمُفَسِّرُونَ: يُرِيدُ السَّائِلَ عَلَى الْبَابِ، يَقُولُ: لَا تَنْهَرْهُ لَا تَزْجُرْهُ إِذَا سَأَلَكَ، فَقَدْ كُنْتَ فَقِيرًا فَإِمَّا أَنْ تُطْعِمَهُ وَإِمَّا أَنْ تَرُدَّهُ رَدًّا لَيِّنًا، يُقَالُ: نَهَرَهُ وَانْتَهَرَهُ إِذَا اسْتَقْبَلَهُ بِكَلَامٍ يَزْجُرُهُ. وَقَالَ قَتَادَةُ: رُدَّ السَّائِلَ بِرَحْمَةٍ وَلِينٍ. قَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: نِعْمَ الْقَوْمُ السُؤَّالُ يَحْمِلُونَ زَادَنَا إِلَى الْآخِرَةِ. وَقَالَ إِبْرَاهِيمُ: السَّائِلُ يُرِيدُ الْآخِرَةَ يَجِيءُ إِلَى بَابِ أَحَدِكُمْ فَيَقُولُ: هَلْ تُوَجِّهُونَ إِلَى أَهْلِيكُمْ بِشَيْءٍ؟ وَرُوِيَ عَنِ الْحَسَنِ فِي قَوْلِهِ: "أَمَّا السَّائِلَ فَلَا تَنْهَرْ"، قَالَ: طَالِبُ الْعِلْمِ. ﴿وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ﴾ قَالَ مُجَاهِدٌ يَعْنِي النُّبُوَّةَ، رَوَى عَنْهُ أَبُو بِشْرٍ وَاخْتَارَهُ الزَّجَّاجُ وَقَالَ: أَيْ بَلِّغْ مَا أُرْسِلْتَ بِهِ، وَحَدِّثْ بِالنُّبُوَّةِ الَّتِي آتَاكَ [اللَّهُ] (٤) . وَقَالَ اللَّيْثُ عَنْ مُجَاهِدٍ: يَعْنِي الْقُرْآنَ وَهُوَ قَوْلُ الْكَلْبِيِّ، أَمْرَهُ أَنْ [يَقْرَأَ بِهِ] (٥) . وَقَالَ مُقَاتِلٌ: اشْكُرْ لِمَا ذُكِرَ مِنَ النِّعْمَةِ عَلَيْكَ فِي هَذِهِ السُّورَةِ مِنْ جَبْرِ الْيَتِيمِ وَالْهُدَى بَعْدَ الضَّلَالَةِ وَالْإِغْنَاءِ بَعْدَ الْعَيْلَةِ، وَالتَّحَدُّثِ بِنِعْمَةِ اللَّهِ شُكْرًا. أَخْبَرَنَا أَبُو سَعِيدٍ بَكْرُ بْنُ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ مَحْمِيٍّ الْبَسْطَامِيِّ، حَدَّثَنَا أَبُو الْحَسَنِ عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ يَحْيَى بْنِ سَخْتَوَيْهِ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ النصر أبادي، [حَدَّثَنَا

(١) في "ب" وهو يشير. (٢) ساقط من "أ". (٣) حديث ضعيف أخرجه البخاري في الأدب المفرد ص (٤٧) ، وابن ماجه في الأدب، باب حق اليتيم برقم: (٣٦٧٩) : ٢ / ١٢١٣، وأبو نعيم في الحلية عن عمر ﵁: ٦ / ٣٣٧، والمصنف في شرح السنة: ١٣ / ٤٣. وضعفه البوصيري فقال في الزوائد "في إسناده" يحيى بن سليمان، أبو صالح، قال فيه البخاري: منكر الحديث، وقال أبو حاتم: مضطرب الحديث، وذكره ابن حبان في الثقات، وأخرج ابن خزيمة حديثه في صحيحه، وقال: في النفس من هذا الحديث شيء، فإني لا أعرف يحيى بعدالة ولا جرح، وإنما خرجت خبره لأنه يختلف العلماء فيه. قلت: قد ظهر للبخاري وأبي حاتم ما خفي على ابن خزيمة، فجرحهما مقدم على من عدله". وانظر: تخريج أحاديث إحياء علوم الدين للعراقي والزبيدي: ٣ / ١٢٠٩ - ١٢١٠، سلسلة الأحاديث الضعيفة: ٤ / ١٤٢. (٤) الكلمة ساقطة من "أ". (٥) في "ب" يقرأه.