Tafsir al-Baghawi - Al-Baghawi - (1/358)

Tafsir al-BaghawiAl-Baghawi

they were compelled to do.” (1)

His saying, exalted is He: “Our Lord, do not lay upon us a burden”—that is, a weighty covenant and binding pledge that we are unable to fulfil, such that You punish us for breaking and neglecting it—“as You laid it upon those before us,” meaning the Jews: they did not fulfil it, so You punished them. This is the view of Mujāhid, ʿAṭāʾ, Qatādah, al-Suddī, al-Kalbī, and a group of others. This is indicated by His saying, exalted is He: “And you have taken My covenant upon that” (81-Āl ʿImrān)—that is, My pledge.

It was also said that it means: Do not make the matter strict and severe for us as You made it strict for the Jews before us. Allah prescribed fifty prayers for them, commanded them to give one quarter of their wealth in zakāh, required anyone whose garment was touched by impurity to cut it away, and caused anyone who committed a sin to find it written upon his door in the morning, along with other such burdens and shackles. This is the meaning given by ʿUthmān, ʿAṭāʾ, Mālik ibn Anas, Abū ʿUbaydah, and a group of others. This is indicated by His saying, exalted is He: “He relieves them of their burden and the shackles that were upon them” (157-al-Aʿrāf).

It was also said that the burden is a sin for which there is no repentance; its meaning, then, is: Protect us from the like of it. Its root meaning is binding and fastening.

His saying, exalted is He: “Our Lord, do not burden us with what we have no strength to bear”—that is, do not charge us with deeds that we cannot endure. It was also said that it refers to inner thoughts and satanic whisperings. It is related from Makḥūl that he said: It is ghulmah. It was said that ghulmah means intense desire. Ibrāhīm said: It is love. Muḥammad ibn ʿAbd al-Wahhāb said: It is passionate love. Ibn Jurayj said: It is being transformed into apes and swine. It was also said that it is the enemies’ gloating, and that it is division and severance of ties. We seek refuge in Allah from them.

His saying, exalted is He: “And pardon us”—that is, overlook and erase our sins—“and forgive us”—conceal our sins and do not expose us—“and have mercy on us,” for we can attain good deeds only by obeying You, and can abandon disobedience to You only through Your mercy. “You are our Protector”—our helper, guardian, and patron—“so grant us victory over the disbelieving people.”

Saʿīd ibn Jubayr narrated from Ibn ʿAbbās, may Allah be pleased with him, concerning His saying, exalted is He, “Your forgiveness, our Lord,” that Allah Most High said: “I have forgiven you.” Concerning His saying, “Do not take us to task if we forget or err,” He said: “I will not take you to task.” Concerning, “Our Lord, do not lay upon us a burden,” He said: “I will not lay a burden upon you.” Concerning, “Do not burden us with what we have no strength to bear,” He said: “I will not burden you.” Concerning, “And pardon us,” to the end of the verse, He said: “I have pardoned you, forgiven you, had mercy upon you, and granted you victory over the disbelieving people.” (2)

Whenever Muʿādh ibn Jabal completed Sūrat al-Baqarah, he would say: “Āmīn.”

(1) This wording has become widespread in works of fiqh and usul al-fiqh. The established report is that Ibn Majah narrates, in the Book of Divorce, the chapter on the divorce of one compelled or forgetful, through al-Walid ibn Muslim, from al-Awza'i, from Ata, from Ibn Abbas, with the wording: “Allah has pardoned my community for mistakes, forgetfulness, and what they are compelled to do.” All of its narrators are trustworthy, but there is a break in the chain of transmission between Ibn Abbas and Ata. Al-Busiri noted this in al-Zawa'id, stating: “Its chain is sound, if it is free of discontinuity.” It has also been transmitted in other wordings, some of which reinforce others. See al-Albani, Irwa al-Ghalil, 1:123; al-Mu'tabar fi Takhrij Ahadith al-Minhaj; and al-Zarkashi, al-Mukhtasar, p. 154. (2) Al-Tabari mentions it in his commentary on the verse, 6:142-143. See also Mahmud Shakir’s annotation in the footnote.

اسْتُكْرِهُوا عَلَيْهِ (١) . قَوْلُهُ تَعَالَى: ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا﴾ أَيْ عَهْدًا ثَقِيلًا وَمِيثَاقًا لَا نَسْتَطِيعُ الْقِيَامَ بِهِ فَتُعَذِّبُنَا بِنَقْضِهِ وَتَرْكِهِ ﴿كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا﴾ يَعْنِي الْيَهُودَ، فَلَمْ يَقُومُوا بِهِ فَعَذَّبْتَهُمْ، هَذَا قَوْلُ مُجَاهِدٍ وَعَطَاءٍ وَقَتَادَةَ وَالسُّدِّيِّ وَالْكَلْبِيِّ وَجَمَاعَةٍ. يَدُلُّ عَلَيْهِ قَوْلُهُ تَعَالَى: "وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي" (٨١-آلِ عِمْرَانَ) أَيْ عَهْدِي، وَقِيلَ: مَعْنَاهُ لَا تُشَدِّدْ وَلَا تُغْلِظِ الْأَمْرَ عَلَيْنَا كَمَا شَدَدْتَ عَلَى مَنْ قَبِلْنَا مِنَ الْيَهُودِ، وَذَلِكَ أَنَّ اللَّهَ فَرَضَ عَلَيْهِمْ خَمْسِينَ صَلَاةً وَأَمَرَهُمْ بِأَدَاءِ رُبْعِ أَمْوَالِهِمْ فِي الزَّكَاةِ وَمَنْ أَصَابَ ثَوْبَهُ نَجَاسَةٌ قَطَعَهَا وَمَنْ أَصَابَ ذَنْبًا أَصْبَحَ وَذَنْبُهُ مَكْتُوبٌ عَلَى بَابِهِ وَنَحْوَهَا مِنَ الْأَثْقَالِ وَالْأَغْلَالِ، وَهَذَا مَعْنَى قَوْلِ عُثْمَانَ وَعَطَاءٍ وَمَالِكِ بْنِ أَنَسٍ وَأَبِي عُبَيْدَةَ وَجَمَاعَةٍ. يَدُلُّ عَلَيْهِ قَوْلُهُ تَعَالَى: "وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ" (١٥٧-الْأَعْرَافِ) وَقِيلَ: الْإِصْرُ ذَنْبٌ لَا تَوْبَةَ لَهُ، مَعْنَاهُ اعْصِمْنَا مِنْ مِثْلِهِ، وَالْأَصْلُ فِيهِ الْعَقْلُ وَالْإِحْكَامُ. قَوْلُهُ تَعَالَى: ﴿رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ أَيْ لَا تُكَلِّفْنَا مِنَ الْأَعْمَالِ مَا لَا نُطِيقُهُ وَقِيلَ هُوَ حَدِيثُ النَّفْسِ وَالْوَسْوَسَةِ حُكِيَ عَنْ مَكْحُولٍ أَنَّهُ قَالَ: هُوَ الْغُلْمَةُ، قِيلَ الْغُلْمَةُ: شِدَّةُ الشَّهْوَةِ، وَعَنْ إِبْرَاهِيمَ قَالَ: هُوَ الْحُبُّ، وَعَنْ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ قَالَ: الْعِشْقُ وَقَالَ ابْنُ جُرَيْجٍ: هُوَ مَسْخُ الْقِرَدَةِ وَالْخَنَازِيرِ وَقِيلَ هُوَ شَمَاتَةُ الْأَعْدَاءِ، وَقِيلَ: هُوَ الْفُرْقَةُ وَالْقَطِيعَةُ نَعُوذُ بِاللَّهِ مِنْهَا. قَوْلُهُ تَعَالَى: ﴿وَاعْفُ عَنَّا﴾ أَيْ تَجَاوَزْ وَامْحُ عَنَّا ذُنُوبَنَا ﴿وَاغْفِرْ لَنَا﴾ اسْتُرْ عَلَيْنَا ذُنُوبَنَا وَلَا تَفْضَحْنَا ﴿وَارْحَمْنَا﴾ فَإِنَّنَا لَا نَنَالُ الْعَمَلَ إِلَّا بِطَاعَتِكَ، وَلَا نَتْرُكُ مَعْصِيَتَكَ إِلَّا بِرَحْمَتِكَ ﴿أَنْتَ مَوْلَانَا﴾ نَاصِرُنَا وَحَافَظُنَا وَوَلِيُّنَا ﴿فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ﴾ . رَوَى سَعِيدُ بْنُ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ ﵄ فِي قَوْلِهِ ﷿ ﴿غُفْرَانَكَ رَبَّنَا﴾ قَالَ اللَّهُ تَعَالَى "قَدْ غَفَرْتُ لَكُمْ" وَفِي قَوْلِهِ لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا قَالَ: "لَا أوأخذكم" ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا﴾ قَالَ: "لَا أَحْمِلُ عَلَيْكُمْ إِصْرًا" ﴿وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ قَالَ: "لَا أُحَمِّلُكُمْ" ﴿وَاعْفُ عَنَّا﴾ إِلَى آخِرِهِ قَالَ "قَدْ عَفَوْتُ عَنْكُمْ، وَغَفَرْتُ لَكُمْ، وَرَحِمْتُكُمْ وَنَصَرْتُكُمْ عَلَى الْقَوْمِ الْكَافِرِينَ" (٢) . وَكَانَ مُعَاذُ بْنُ جَبَلٍ إِذَا خَتَمَ سُورَةَ الْبَقَرَةِ قَالَ: آمِينَ.

(١) لقد اشتهر بهذا اللفظ في كتب الفقه والأصول والمعروف ما أخرجه ابن ماجه في كتاب الطلاق باب طلاق المكره والناسي من طريق الوليد بن مسلم عن الأوزاعي عن عطاء عن ابن عباس بلفظ: (إن الله وضع عن أمتي الخطأ والنسيان وما استكرهوا عليه) رجاله كلهم ثقات ولكن يوجد فيه انقطاع بين ابن عباس وعطاء وأشار إلى هذا البوصيري في الزوائد فقال إسناده صحيح إن سلم من الانقطاع وقد ورد بألفاظ أخرى يقوي بعضها بعضا. انظر إرواء الغليل للشيخ الألباني ١ / ١٢٣ والمعتبر في تخريج أحاديث المنهاج، والمختصر للزركشي ص١٥٤. (٢) ذكره الطبري عند تفسير الآية: ٦ / ١٤٢-١٤٣ وانظر تعليق محمود شاكر في الحاشية.