Tafsir al-Baghawi - Al-Baghawi - (3/278)

Tafsir al-BaghawiAl-Baghawi

Nothing of Allah’s majesty was manifested to the mountain except the equivalent of the eye of a needle, until it was reduced to dust. Al-Suddi said: Nothing was manifested except the measure of the little finger. This is indicated by what Thabit narrated from Anas: the Prophet, peace and blessings be upon him, recited this verse and said, “Like this,” placing his thumb upon the upper joint of his little finger; whereupon the mountain sank into the earth. (1)

It is related from Sahl ibn Sa'd al-Sa'idi that Allah Most High disclosed, from behind seventy thousand veils, a light the size of a dirham, and thereby made the mountain level with the ground. Hamzah and al-Kisa'i recited dakka'a, with the extended ending and without tanwin, here and in Surah al-Kahf; 'Asim concurred with them in Surah al-Kahf. (2) The others recited dakkan, with the shortened ending and tanwin. According to the shortened reading, its meaning is that He made it crushed to pieces; flattening and crushing are synonymous. It has also been said that it means: Allah utterly crushed it—that is, He broke it into fragments—as He says: “No indeed! When the earth is crushed, pounded again and again.” [al-Fajr 21] According to the extended reading, it means that He made it a level, flattened plain.

It has also been said that it means He made it like a dakka'a, a she-camel without a hump. Ibn Abbas said: He made it dust. Sufyan said: The mountain sank into the earth until it fell into the sea, where it continues to descend. 'Atiyyah al-'Awfi said: It became a heap of loose sand. Al-Kalbi said: He made it into crushed fragments—small mountains.

Some works of Qur'anic exegesis relate that, because of His majesty, it became six mountains: three fell in Medina—Uhud, Wariqan, and Radwa—and three fell in Mecca—Thawr, Thabir, and Hira. (3)

Regarding His saying, exalted is He, “And Moses fell unconscious”: Ibn Abbas and al-Hasan said that he lost consciousness. Qatadah said: He died. Al-Kalbi said: Moses fell unconscious on Thursday, the Day of 'Arafah, and was given the Torah on Friday, the Day of Sacrifice.

Al-Waqidi said: When Moses fell unconscious, the angels of the heavens said, “What has the son of Imran to do with asking to see Allah?” Some books relate (4) that the angels of the heavens came to Moses while he was unconscious, and began kicking him with their feet, saying, “O

(1) Al-Tirmidhi transmitted it in his Tafsir, Surat al-Araf, 8:451-452, and said: “This is a hasan sahih gharib hadith.” He also transmitted it through Abd al-Wahhab al-Warraq and said: “This is a hasan hadith.” Al-Hakim also transmitted it in al-Mustadrak, 2:320-321. (2) Omitted in manuscript “B.” (3) This lengthy report from Ibn Ishaq and Wahb, concerning the interpretation of the verses, is among the Israiliyyat (Israelite reports). It contains much incoherent material, and the signs of fabrication are plainly evident in it. Here we cite Shaykh Muhammad Abu Shahbah’s comment on this report after he quoted al-Baghawi’s narration. He said, may Allah have mercy on him: “These reports and others like them are undoubtedly from the Israiliyyat of the Children of Israel and from their lies against Allah, the prophets, and the angels; therefore, pay them no attention. The interpretation of the verse has no need for such reports. The verse is plain and clear, and it contains nothing indicating that seeing Allah in the Hereafter is impossible, as is established by the Noble Quran and the authentic mutawatir Sunnah. At most, it indicates that visual sight is impossible in this worldly life, because the perishable eye is incapable of seeing the Everlasting Essence.” See: Abu Shahbah, al-Israiliyyat wa al-Mawduat, pp. 277-281. (4) This too is among the fabricated Israiliyyat. It accords with the nature of the Children of Israel, their attitude toward the prophets, their malicious speech against them, and their attempts to disparage them as much as possible. See: Tafsir al-Alusi, 9:46.

تَجَلَّى مِنْ عَظَمَةِ اللَّهِ لِلْجَبَلِ إِلَّا مَثَّلُ سَمِّ الْخِيَاطِ حَتَّى صَارَ دَكًّا. وَقَالَ السُّدِّيُّ: مَا تَجَلَّى إِلَّا قَدَرَ الْخِنْصَرِ، يَدُلُّ عَلَيْهِ مَا رَوَى ثَابِتٌ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ﷺ قَرَأَ هَذِهِ الْآيَةَ وَقَالَ: "هَكَذَا" وَوَضَعَ الْإِبْهَامَ عَلَى الْمَفْصِلِ الْأَعْلَى مِنَ الْخِنْصَرِ، فَسَاخَ الْجَبَلُ (١) . وَحُكِيَ عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ أَنَّ اللَّهَ تَعَالَى أَظْهَرَ مِنْ سَبْعِينَ أَلْفِ حِجَابٍ نُورًا قَدَرَ الدِّرْهَمِ فَجَعَلَ الْجَبَلَ دَكًّا، أَيْ: مُسْتَوِيًا بِالْأَرْضِ، قَرَأَ حَمْزَةُ وَالْكِسَائِيُّ (دَكَّاءَ) مَمْدُودًا غَيْرَ مُنَوَّنٍ هَاهُنَا وَفِي سُورَةِ الْكَهْفِ، [وَافَقَ عَاصِمٌ فِي الْكَهْفِ] (٢) وَقَرَأَ الْآخَرُونَ (دَكَّا) مَقْصُورًا مُنَوَّنًا، فَمَنْ قَصْرَهُ فَمَعْنَاهُ جَعَلَهُ مَدْقُوقًا: وَالدَّكُّ وَالدَّقُّ وَاحِدٌ، وَقِيلَ: مَعْنَاهُ دَكَّهُ اللَّهُ دَكَّا، أَيْ: فَتَّتَهُ كَمَا قَالَ: (كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا) [الْفَجْرُ-٢١] ، وَمَنْ قَرَأَ بِالْمَدِّ أَيْ: جَعَلَهُ مُسْتَوِيًا أَرْضًا دَكَّاءَ. وَقِيلَ: مَعْنَاهُ جَعَلَهُ مِثْلَ دَكَّاءَ وَهِيَ النَّاقَةُ الَّتِي لَا سَنَامَ لَهَا قَالَ ابْنُ عَبَّاسٍ: جَعَلَهُ تُرَابًا. وَقَالَ سُفْيَانُ: سَاخَ الْجَبَلُ فِي الْأَرْضِ حَتَّى وَقَعَ فِي الْبَحْرِ فَهُوَ يَذْهَبُ فِيهِ. وَقَالَ عَطِيَّةُ الْعَوْفِيُّ: صَارَ رَمْلًا هَائِلًا. وَقَالَ الْكَلْبِيُّ: جَعَلَهُ دَكًّا أَيْ كَسْرًا جِبَالًا صِغَارًا. ووقع في تعض التَّفَاسِيرِ: صَارَ لِعَظَمَتِهِ سِتَّةَ أَجْبُلٍ وَقَعَتْ ثَلَاثَةٌ بِالْمَدِينَةِ: أَحَدٌ وَوَرِقَانَ وَرَضْوَى، وَوَقَعَتْ ثَلَاثَةٌ بِمَكَّةَ ثَوْرٌ وَثَبِيرٌ وَحِرَاءٌ (٣) . قَوْلُهُ ﷿: ﴿وَخَرَّ مُوسَى صَعِقًا﴾ قَالَ ابْنُ عَبَّاسٍ وَالْحُسْنُ: مَغْشِيًّا عَلَيْهِ. وَقَالَ قَتَادَةُ: مَيِّتًا. وَقَالَ الْكَلْبِيُّ: خَرَّ مُوسَى صَعِقًا يَوْمَ الْخَمِيسَ يَوْمَ عَرَفَةَ وَأُعْطِي التَّوْرَاةَ يَوْمَ الْجُمُعَةِ يَوْمَ النَّحْرِ. قَالَ الْوَاقِدِيُّ: لَمَّا خَرَّ مُوسَى صَعِقًا قالت ملائكة السموات: مَا لِابْنِ عِمْرَانَ وَسُؤَالِ الرُّؤْيَةِ؟ وَفِي بَعْضِ الْكُتُبِ (٤) أن ملائكة السموات أَتَوْا مُوسَى وَهُوَ مَغْشِيٌّ عَلَيْهِ فَجَعَلُوا يَرْكَلُونَهُ بِأَرْجُلِهِمْ وَيَقُولُونَ يَا

(١) أخرجه الترمذي في التفسير، سورة الأعراف: ٨ / ٤٥١-٤٥٢، وقال: هذا حديث حسن صحيح غريب، ورواه أيضا من طريق عبد الوهاب الوراق وقال: هذا حديث حسن. وأخرجه الحاكم في المستدرك: ٢ / ٣٢٠-٣٢١. (٢) ساقط من "ب". (٣) هذه الرواية الطويلة عن ابن إسحاق ووهب، في تفسير الآيات من الروايات الإسرائيلية، وفيها كثير من الكلام المتهافت، وعلامات الاختلاق ظاهرة عليها. ونضع هنا كلمة الشيخ محمد أبو شهبة تعليقا على هذه الرواية بعد أن ساق رواية البغوي، قال ﵀: "وهذه المرويات وأمثالها، مما لا نشك أنها من إسرائيليات بني إسرائيل وكذبهم على الله، وعلى الأنبياء، وعلى الملائكة، فلا تلق إليه بالا. وليس تفسير الآية في حاجة إلى هذه المرويات. والآية ظاهرة واضحة، وليس فيها ما يدل على امتناع رؤية الله في الآخرة كما دل على ذلك القرآن الكريم والسنة الصحيحة المتواترة، وغاية ما تدل عليه: امتناع الرؤية البصرية في الدنيا، لأن العين الفانية لا تقدر أن ترى الذات الباقية. انظر: الإسرائيليات والموضوعات لأبي شهبة ص (٢٧٧-٢٨١) . (٤) وهذه أيضا من الإسرائيليات المكذوبة، وهي تتفق مع طبيعة بني إسرائيل وموقفهم من الأنبياء وإطالة ألسنتهم بالسوء في حقهم، وتنقيصهم ما استطاعوا! وانظر: تفسير الآلوسي: ٩ / ٤٦.