Tafsir al-Baghawi - Al-Baghawi - (2/41)

Tafsir al-BaghawiAl-Baghawi

house?” They replied, “Pigs.” Jesus said, “So they shall become.” When they opened it, they found that they had become pigs. This spread among the Children of Israel, and they plotted against him. When his mother feared for him, she placed him on [a donkey] (1) belonging to her and fled from them (2) to the people of Egypt.

Qatadah said: This occurred in connection with the Table: it was a food-tray that descended upon them wherever they were, like the manna and quails. They were commanded neither to act dishonestly nor to store anything for the following day, but they acted dishonestly and stored it away. Jesus then informed them of what they had eaten from the Table and what they had stored from it, so Allah transformed them into pigs.

His words, Exalted is He: “Surely, in that which I have mentioned there is a sign for you, if you are believers.”

“And confirming the Torah that came before me, and to make lawful for you some of what was forbidden to you. I have come to you with a sign from your Lord; so fear Allah and obey me. Indeed, Allah is my Lord and your Lord, so worship Him. This is a straight path. When Jesus sensed their disbelief, he said, ‘Who will be my helpers in the cause of Allah?’ The disciples said, ‘We are Allah’s helpers. We believe in Allah, so bear witness that we are Muslims.’” (50–52)

“And confirming” is coordinated with His words, “and a messenger”: “the Torah that came before me, and to make lawful for you some of what was forbidden to you”—namely, certain meats and fats. Abu Ubaydah said: By “some,” He meant all—that is, everything that had been forbidden to you. The word “some” may be used to mean “all,” as in Labid’s words:

“I leave places whenever they do not please me …
or until death overtakes some souls.”

That is, all souls (3).

His words, Exalted is He: “I have come to you with a sign from your Lord”—that is, with the signs He has mentioned. He used the singular because they all belong to one category in demonstrating his messengership: “So fear Allah and obey me.”

His words, Exalted is He: “When Jesus sensed their disbelief”: that is, he found it, according to al-Farra; Abu Ubaydah said, he recognized it; and Muqatil said, he saw their disbelief. When they sought to kill him, he sought help against them and said, “Who will be my helpers in the cause of Allah?”

Al-Suddi said: The reason for this was that, when Allah sent Jesus, peace be upon him, to the Children of Israel and commanded him to call them, the Children of Israel banished and expelled him. So he and his mother travelled through the land, until they came to a village and stayed with a man who received them hospitably and treated them well.

(1) In manuscript B: “upon a she-ass.” (2) Omitted from manuscript B. (3) Ibn Sayyidah did not accept this, stating: “In my view, this is not as the linguists have held, namely that ‘some’ may bear the sense of ‘all.’ This is contradictory, and there is no proof in this verse, for by ‘some souls’ he meant only himself.” See: Lisan al-Arab, 7:119; Al-Anbari, Sharh al-Muallaqat al-Sab, p. 573.

الْبَيْتِ؟ قَالُوا خَنَازِيرُ، قَالَ عِيسَى كَذَلِكَ يَكُونُونَ فَفَتَحُوا عَلَيْهِمْ فَإِذَا هُمْ خَنَازِيرُ ففشى ذَلِكَ فِي بَنِي إِسْرَائِيلَ فَهَمَّتْ بِهِ بَنُو إِسْرَائِيلَ، فَلَمَّا خَافَتْ عَلَيْهِ أُمُّهُ حَمَلَتْهُ عَلَى [حَمِيرٍ] (١) لَهَا وَخَرَجَتْ (هَارِبَةً مِنْهُمْ) (٢) إِلَى أَهْلِ مِصْرَ، وَقَالَ قَتَادَةُ: إِنَّمَا هَذَا فِي الْمَائِدَةِ وَكَانَ خِوَانًا يَنْزِلُ عَلَيْهِمْ أَيْنَمَا كَانُوا كَالْمَنِّ وَالسَّلْوَى، وَأُمِرُوا أَنْ لَا يخونوا ولا يخبؤا لِغَدٍ فَخَانُوا وخبؤا فَجَعَلَ عِيسَى يُخْبِرُهُمْ بِمَا أَكَلُوا مِنَ الْمَائِدَةِ وَبِمَا ادَّخَرُوا مِنْهَا فَمَسَخَهُمُ اللَّهُ خَنَازِيرَ. قَوْلُهُ تَعَالَى ﴿إِنَّ فِي ذَلِكَ﴾ الَّذِي ذَكَرْتُ ﴿لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ ﴿وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (٥٠) إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ (٥١) فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ (٥٢) ﴾ ﴿وَمُصَدِّقًا﴾ عَطْفٌ عَلَى قَوْلِهِ وَرَسُولًا ﴿لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ﴾ مِنَ اللُّحُومِ وَالشُّحُومِ، وَقَالَ أَبُو عُبَيْدَةَ: أَرَادَ بِالْبَعْضِ الْكُلَّ يَعْنِي: كُلَّ الَّذِي حُرِّمَ عَلَيْكُمْ، وَقَدْ يُذْكَرُ الْبَعْضُ وَيُرَادُ بِهِ الْكُلُّ كَقَوْلِ لَبِيدٍ: تَرَّاكُ أَمْكِنَةٍ إِذَا لَمْ أَرْضَهَا ... أَوْ تَرْتَبِطْ بَعْضَ النُّفُوسِ حِمَامُهَا يَعْنِي: كُلَّ النُّفُوسِ (٣) . قَوْلُهُ تَعَالَى: ﴿وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ﴾ يَعْنِي مَا ذَكَرَ مِنَ الْآيَاتِ وَإِنَّمَا وَحَّدَهَا لِأَنَّهَا كُلَّهَا جِنْسٌ وَاحِدٌ فِي الدَّلَالَةِ عَلَى رِسَالَتِهِ ﴿فَاتَّقُوا اللَّهَ وَأَطِيعُونِ﴾ قَوْلُهُ تَعَالَى: ﴿فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ﴾ أَيْ وَجَدَ قَالَهُ الْفَرَّاءُ، وَقَالَ أَبُو عُبَيْدَةَ: عَرَفَ، وَقَالَ مُقَاتِلٌ: رَأَى ﴿مِنْهُمُ الْكُفْرَ﴾ وَأَرَادُوا قَتْلَهُ اسْتَنْصَرَ عَلَيْهِمْ وَ ﴿قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ﴾ قَالَ السُّدِّيُّ: كَانَ سَبَبُ ذَلِكَ أَنَّ عِيسَى ﵇ لَمَّا بَعَثَهُ اللَّهُ ﷿ إِلَى بَنِي إِسْرَائِيلَ وَأَمَرَهُ بِالدَّعْوَةِ نَفَتْهُ بَنُو إِسْرَائِيلَ وَأَخْرَجُوهُ، فَخَرَجَ هُوَ وَأُمُّهُ يَسِيحَانِ فِي الْأَرْضِ، فَنَزَلَ فِي قَرْيَةٍ عَلَى رَجُلٍ فَأَضَافَهُمَا وَأَحْسَنَ إِلَيْهِمَا،

(١) في "ب": على أتان. (٢) ساقط من "ب". (٣) ولم يرتض هذا ابن سيده فقال: وليس هذا عندي على ما ذهب إليه أهل اللغة من أن البعض في معنى الكل هذا نقض ولا دليل في هذا البيت لأنه إنما عنى ببعض النفوس نفسه. انظر: لسان العرب: ٧ / ١١٩ شرح المعلقات السبع للأنباري ص (٥٧٣) .