Al-TisʿīniyyaIbn Taimiya

ʿAbbas, who said:

A man (1) said to Ibn ʿAbbas, “I find certain passages in the Qur’an that seem to conflict with one another.” He replied:

Allah says, “On that Day no ties of kinship will remain between them, nor will they ask one another” (2); yet He also says, “They will turn to one another, asking questions” (3).

He says, “They will not be able to hide any statement from Allah” (4); yet He likewise quotes them as saying, “By Allah, our Lord, we were never idolaters” (5)—so in this verse they are in fact concealing.

He further says, “Did He not raise up the heaven …” until His words, “and spread it out” (6), mentioning the creation of the heaven before the creation of the earth. Then He says, “Do you truly disbelieve in the One who created the earth in two days …” up to “willingly” (7), where the creation of the earth is mentioned before the heaven.

And He says, “Allah has always been Forgiving, Merciful,” and “Allah has always been Mighty, Wise” (8), and “Allah has always been Hearing, Seeing” (4)—as though He had once been so and then ceased to be.

He explained: “The verse about the absence of kinship ties (9) refers to the first Blowing. Then the Trumpet will be blown (10) and everyone in the heavens and on earth will swoon, except those whom Allah wills; at that moment there will be no kinship between them (11) and they will not question one another. Then, at the second Blowing, they will turn to one another, questioning.”

(1) Al-ʿAyni, ʿUmdat al-Qāriʾ, vol. 19, p. 150: It appears that he is Nāfiʿ ibn al-Azraq, who later became the head of the Azāriqa, a sect of the Khawārij. He used to sit with Ibn ʿAbbās in Mecca, questioning him and disputing his views. (2) Sūrah al-Muʾminūn (The Believers), 23:101. (3) Sūrah Aṣ-Ṣāffāt (Those Who Set the Ranks), 37:27. (4) Sūrah an-Nisāʾ (The Women), 4:42. (5) Sūrah al-Anʿām (The Cattle), 6:23. (6) Sūrah an-Nāziʿāt (Those Who Drag Forth), 79:27–30. (7) Sūrah Fuṣṣilat (Explained in Detail), 41:9–11. The phrase “wa tajʿalūna lahu andādًا” (“and you assign equals to Him”) does not appear in manuscripts S, T, or in Ṣaḥīḥ al-Bukhārī. (8) The clause “wa kāna Allāh” (“and Allah was”) is not found in manuscripts S, T, or in Ṣaḥīḥ al-Bukhārī. (9) In Ṣaḥīḥ al-Bukhārī the reading is “fa lā ansāb baynahum” (“so no genealogies are among them”). (10) In the original edition manuscript S reads “nafh”, manuscript T reads “wa nafh”. The reading confirmed is that of Ṣaḥīḥ al-Bukhārī. (11) The word “baynahum” (“among them”) is an addition from Ṣaḥīḥ al-Bukhārī.
عباس قال: قال رجل (١) لابن عباس: إني أجد في القرآن أشياء تختلف علي، قال: {فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ} (٢) {وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ} (٣) ، {وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا} (٤) ، {وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ} (٥) فقد كتموا في هذه الآية، وقال: {أَمِ السَّمَاءُ بَنَاهَا} إلى قوله: {دَحَاهَا} (٦) ، فذكر خلق السماء قبل خلق الأرض، ثم قال: {أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا} إلى {طَائِعِينَ} (٧) ، فذكر في هذه الآية خلق الأرض قبل السماء، وقال: وكان الله غفورًا رحيمًا، وكان الله (٨) عزيزًا حكيمًا، وكان الله (٤) سميعًا بصيرًا، فكأنه كان، ثم مضى. فقال: لا أنساب (٩) في النفخة الأولى: ثم نفخ (١٠) في الصور فصعق من في السماوات ومن في الأرض إلا من شاء الله، فلا أنساب بينهم (١١) عند ذلك ولا يتساءلون. ثم في النفخة الآخرة أقبل بعضهم على بعض يتساءلون.
(١) قال العيني في عمدة القاري ١٩/ ١٥٠: الظاهر أنه نافع بن الأزرق الذي صار بعد ذلك رأس الأزارقة من الخوارج، وكان يجالس ابن عباس بمكة ويسأله ويعارضه. (٢) سورة المؤمنون، الآية: ١٠١. (٣) سورة الصافات، الآية: ٢٧. (٤) سورة النساء، الآية: ٤٢. (٥) سورة الأنعام، الآية: ٢٣. (٦) سورة النازعات، الآيات: ٢٧ - ٣٠. (٧) سورة فصلت، الآيات: ٩ - ١١. {وَتَجْعَلُونَ لَهُ أَنْدَادًا} لم ترد في: س، ط، صحيح البخاري. (٨) وكان الله: لم ترد في: س، ط، صحيح البخاري. (٩) في صحيح البخاري: فلا أنساب بينهم. (١٠) في الأصل، س: نفح. وفي ط: ونفح. والمثبت من: صحيح البخاري. (١١) بينهم: زيادة من: صحيح البخاري.

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