Tafsir al-Baghawi - Al-Baghawi - (3/235)

Tafsir al-BaghawiAl-Baghawi

“We certainly brought them a Book”—meaning, the Quran—“which We have set forth in detail,” that is, made clear, “with knowledge” from Us of what would set them right, “as guidance and mercy,” meaning, We made the Quran a guide and a source of mercy “for a people who believe.” ⦗130/b⦘

“Are they waiting”—that is, are they awaiting—“for anything but its fulfillment?” Mujahid said: its recompense. Al-Suddi said: its outcome. Its meaning is: Are they awaiting anything but what their affair will lead to: punishment and their ultimate destination in the Fire? “On the Day its fulfillment comes,” meaning, its recompense and what their affair will lead to, “those who had disregarded it before will say, ‘The messengers of our Lord indeed came with the truth.’” They will acknowledge it at a time when such acknowledgment will not benefit them. “Are there then any intercessors for us today, that they may intercede for us? Or could we be sent back”—to the life of this world—“so that we might do other than what we used to do?” They have lost themselves, having brought them to ruin through punishment, and whatever they used to invent has vanished [and come to nothing] (1) from them.

“Indeed, your Lord is Allah, who created the heavens and the earth in six days, then rose over the Throne. He causes the night to cover the day, pursuing it swiftly; and the sun, the moon, and the stars are subject to His command. Unquestionably, His are the creation and the command. Blessed is Allah, Lord of all worlds.” (54)

His saying, Exalted is He: “Indeed, your Lord is Allah, who created the heavens and the earth in six days”: this means, in the measure of six days, since a day is from the rising of the sun until its setting, whereas at that time there was neither day, nor sun, nor heaven. It was said that these were six days like the days of the Hereafter, each day being like a thousand years. It was also said that they were like the days of this world. Sa'id ibn Jubayr said: Allah was fully able to create the heavens and the earth in a single instant, yet He created them in six days [as an instruction] (2) to His creatures in careful deliberation and patience in matters. It is related in the hadith: “Deliberation is from Allah, and haste is from Satan.” (3)

“Then rose over the Throne”: Al-Kalbi and Muqatil said: “He settled.” Abu 'Ubaydah said: “He ascended.” The Mu'tazilah interpreted istiwa' as gaining dominion. As for the people of the Sunnah, they say: Istiwa' over the Throne is an attribute of Allah, Exalted is He, without asking how. A person must believe in it and entrust knowledge concerning it to Allah. A man asked Malik ibn Anas about His saying, “The Most Merciful rose over the Throne” [Ta-Ha 5]: “How did He rise over it?” Malik lowered his head for a long while, and he was overcome by

(1) Omitted in manuscript B. (2) In manuscript B: “in veneration.” (3) Recorded by Ibn Abi Shaybah, Ahmad ibn Mani, and al-Harith ibn Abi Usamah. It was also recorded by al-Bayhaqi in al-Sunan, on the authority of Anas ibn Malik, 10:104. Al-Haythami likewise attributed it to Abu Yala and said: “Its transmitters are those of the Sahih.” See Ibn Hajar, al-Matalib al-Aliyah, 3:35; al-Ajluni, Kashf al-Khafa, 1:350. The author also recorded it in Sharh al-Sunnah, 13:176. It has a corroborating report in al-Tirmidhi, Book of Righteousness, chapter: “What Has Been Related Regarding Deliberation and Haste,” 6:153, on the authority of Sahl ibn Sad, with the wording: “Deliberation is from Allah ...” He said: “This is a strange hadith.” Some scholars criticized Abd al-Muhaymin ibn Abbas and declared him weak due to his poor retention.

﴿وَلَقَدْ جِئْنَاهُمْ بِكِتَابٍ﴾ يَعْنِي: الْقُرْآنَ ﴿فَصَّلْنَاهُ﴾ بَيَّنَّاهُ، ﴿عَلَى عِلْمٍ﴾ مِنَّا لِمَا يُصْلِحُهُمْ، ﴿هُدًى وَرَحْمَةً﴾ أَيْ: جَعَلْنَا الْقُرْآنَ هَادِيًا وَذَا رَحْمَةٍ، ﴿لِقَوْمٍ يُؤْمِنُونَ﴾ ١٣٠/ب ﴿هَلْ يَنْظُرُونَ﴾ أَيْ: هَلْ يَنْتَظِرُونَ، ﴿إِلَّا تَأْوِيلَهُ﴾ قَالَ مُجَاهِدٌ: جَزَاءَهُ. وَقَالَ السُّدِّيُّ: عَاقِبَتَهُ. وَمَعْنَاهُ: هَلْ يَنْتَظِرُونَ إِلَّا مَا يَئُولُ إِلَيْهِ أَمْرُهُمْ، فِي الْعَذَابِ وَمَصِيرُهُمْ إِلَى النَّارِ. ﴿يَوْمَ يَأْتِي تَأْوِيلُهُ﴾ أَيْ: جَزَاؤُهُ وَمَا يَئُولُ إِلَيْهِ أَمْرُهُمْ، ﴿يَقُولُ الَّذِينَ نَسُوهُ مِنْ قَبْلُ قَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ﴾ اعْتَرَفُوا بِهِ حِينَ لَا يَنْفَعُهُمُ الِاعْتِرَافُ، ﴿فَهَلْ لَنَا﴾ الْيَوْمَ، ﴿مِنْ شُفَعَاءَ فَيَشْفَعُوا لَنَا أَوْ نُرَدُّ﴾ إِلَى الدُّنْيَا، ﴿فَنَعْمَلَ غَيْرَ الَّذِي كُنَّا نَعْمَلُ قَدْ خَسِرُوا أَنْفُسَهُمْ﴾ أَهْلَكُوهَا بِالْعَذَابِ، ﴿وَضَلَّ﴾ [وَبَطَلَ] (١) ﴿عَنْهُمْ مَا كَانُوا يَفْتَرُونَ﴾ ﴿إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُ الْعَالَمِينَ (٥٤) ﴾ قَوْلُهُ تَعَالَى: ﴿إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ﴾ أَرَادَ بِهِ فِي مِقْدَارِ سِتَّةِ أَيَّامٍ لِأَنَّ الْيَوْمَ مِنْ لَدُنْ طُلُوعِ الشَّمْسِ إِلَى غُرُوبِهَا، وَلَمْ يَكُنْ يَوْمَئِذٍ يَوْمٌ وَلَا شَمْسٌ وَلَا سَمَاءٌ، قِيلَ: سِتَّةُ أَيَّامٍ كَأَيَّامِ الْآخِرَةِ وَكُلُّ يَوْمٍ كَأَلْفِ سَنَةٍ. وَقِيلَ: كَأَيَّامِ الدُّنْيَا، قَالَ سَعِيدُ بْنُ جُبَيْرٍ: كَانَ اللَّهُ ﷿ قَادِرًا على خلق السموات وَالْأَرْضِ فِي لَمْحَةٍ وَلَحْظَةٍ، فَخَلَقَهُنَّ فِي سِتَّةِ أَيَّامٍ [تَعْلِيمًا] (٢) لِخَلْقِهِ التَّثَبُّتَ وَالتَّأَنِّي فِي الْأُمُورِ وَقَدْ جَاءَ فِي الْحَدِيثِ: "التَّأَنِّي مِنَ اللَّهِ وَالْعَجَلَةُ مِنَ الشَّيْطَانِ" (٣) . ﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ قَالَ الْكَلْبِيُّ وَمُقَاتِلٌ: اسْتَقَرَّ. وَقَالَ أَبُو عُبَيْدَةَ: صَعَدَ. وَأَوَّلَتِ الْمُعْتَزِلَةُ الِاسْتِوَاءَ بِالِاسْتِيلَاءِ، وَأَمَّا أَهْلُ السُّنَّةِ فَيَقُولُونَ: الِاسْتِوَاءُ عَلَى الْعَرْشِ صِفَةٌ لِلَّهِ تَعَالَى، بِلَا كَيْفٍ، يَجِبُ عَلَى الرَّجُلِ الْإِيمَانُ بِهِ، وَيَكِلُ الْعِلْمَ فِيهِ إِلَى اللَّهِ ﷿. وَسَأَلَ رَجُلٌ مَالِكَ بْنَ أَنَسٍ عَنْ قَوْلِهِ: (الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى) [طَهَ-٥] ، كَيْفَ اسْتَوَى؟ فَأَطْرَقَ رَأْسَهُ مَلِيًّا، وَعَلَاهُ

(١) ساقط من "ب". (٢) في "ب": (تعظيما) . (٣) أخرجه ابن أبي شيبة وأحمد بن منيع والحارث بن أبي أسامة، وأخرجه أيضا البيهقي في السنن عن أنس بن مالك: ١٠ / ١٠٤، وعزاه الهيثمي أيضا لأبي يعلى، وقال: رجاله رجال الصحيح. انظر: المطالب العالية لابن حجر: ٣ / ٣٥، كشف الخفاء للعجلوني: ١ / ٣٥٠، وأخرجه المصنف في شرح السنة: ١٣ / ١٧٦. وله شاهد عند الترمذي في البر، باب ما جاء في التأني والعجلة: ٦ / ١٥٣، عن سهل بن سعد بلفظ: "الأناة من الله ... " وقال: هذا حديث غريب، وقد تكلم بعض أهل العلم في عبد المهيمن بن عباس، وضعفه من قبل حفظه.