Tafsir al-Baghawi - Al-Baghawi - (4/89)

Tafsir al-BaghawiAl-Baghawi

would not equal a mudd (a dry measure) of one of them, nor even half of it.” (1)

Then Allah, exalted is He, joined them together in reward, saying: “Allah is pleased with them, and they are pleased with Him. He has prepared for them gardens beneath which rivers flow, remaining there forever. That is the supreme triumph.” Ibn Kathir recited it as, “from beneath which rivers flow,” and this is likewise found in the codices of the people of Mecca.

“And among the Bedouins around you are hypocrites; and among the people of Medina are those who have become entrenched in hypocrisy. You do not know them; We know them. We shall punish them twice, then they will be returned to a tremendous punishment.” (101)

His saying, exalted is He, “And among the Bedouins around you are hypocrites,” refers to the tribes of Muzaynah, Juhaynah, Ashja', Aslam, and Ghifar, whose dwellings were around Medina. That is, among these Bedouins were hypocrites. “And among the people of Medina,” meaning that among the Aws and Khazraj, the people of Medina, were hypocrites. “They have become entrenched in hypocrisy,” meaning that they had become accustomed and habituated to hypocrisy. It is said, “So-and-so rebelled against his Lord,” meaning that he became insolent; and, “He became entrenched in his sin,” meaning that he became accustomed to it, persisted in it, and made it a habit. From this come the terms marid and murid, meaning a rebellious or defiant person.

Ibn Ishaq said: “They persisted in it and refused any alternative.”

Ibn Zayd said: “They remained upon it and did not repent.”

“You do not know them,” O Muhammad; “We know them. We shall punish them twice.” The scholars differed regarding these two punishments.

Al-Kalbi and al-Suddi said: The Prophet, may Allah bless him and grant him peace, stood to deliver the Friday sermon and said: “Leave, so-and-so, for you are a hypocrite. Leave, so-and-so.” He expelled a number of people from the mosque and exposed them. This was the first punishment; the second was the punishment of the grave. (2)

Mujahid said: The first was killing and captivity, and the second was the punishment of the grave. Another report from him states that they were punished twice by hunger.

Qatadah said: A fatal internal abscess in this world, and the punishment of the grave.

Ibn Zayd said: The first was the calamities that befell their wealth and children in this world, and the other was the punishment of the Hereafter.

It is related from Ibn Abbas that the first was the enforcement of prescribed punishments upon them, and the other was the punishment of the grave.

Ibn Ishaq said: It was the rage that Islam caused them, and their entering it without any sincere desire for it; then came the punishment of the grave.

It was also said: One of them was the angels striking their faces and backs as their souls were taken, and the other was the punishment of the grave.

And it was said: The first was the burning of their mosque, the Mosque of Harm, and the other was their being burned in the fire of Hell. (3) “Then they will be returned to a tremendous punishment,” meaning the punishment of Hell, wherein they will remain forever.

(1) Recorded by al-Bukhari in The Virtues of the Companions, chapter: “Had I been to take an intimate friend...,” 7:21; by Muslim in The Virtues of the Companions, chapter: The prohibition of reviling the Companions, no. 2541, 4:1967-1968; and by the author of Sharh al-Sunnah, 14:69. (2) Al-Tabari recorded it through the narration of al-Suddi, from Abu Malik, from Ibn Abbas, 14:441-442. Al-Haythami also attributed it to al-Tabarani in al-Awsat and said: “It contains al-Husayn ibn Amr ibn Muhammad al-Anqazi, who is weak.” See Majma al-Zawaid, 7:34. (3) For these views, see: al-Tabari, 14:441-445; al-Durr al-Manthur, 4:274. Al-Tabari, may Allah have mercy on him, said: “The soundest view in our judgment is that Allah informed us that He will punish those who persisted in hypocrisy twice, but He has not provided us with evidence by which the nature of those two punishments may be known. It is possible that some of the views we have cited from those who expressed them are correct, but we have no knowledge as to which of them applies. However, His statement, exalted is He, ‘Then they will be returned to a tremendous punishment,’ clearly indicates that both of the two punishments occur before their entry into the Fire. The more likely of the two is that one takes place in the grave.”

مَا أَدْرَكَ مَدَّ أَحَدِهِمْ وَلَا نَصِيفَهُ" (١) . ثُمَّ جَمَعَهُمُ اللَّهُ ﷿ فِي الثَّوَابِ فَقَالَ: ﴿رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ﴾ قَرَأَ ابْنُ كَثِيرٍ: ﴿مِنْ تَحْتِهَا الْأَنْهَارُ﴾ ، وَكَذَلِكَ هُوَ فِي مَصَاحِفِ أَهْلِ مَكَّةَ، ﴿خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ﴾ . ﴿وَمِمَّنْ حَوْلَكُمْ مِنَ الْأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُمْ مَرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ (١٠١) ﴾ . قَوْلُهُ تَعَالَى: ﴿وَمِمَّنْ حَوْلَكُمْ مِنَ الْأَعْرَابِ مُنَافِقُونَ﴾ وَهُمْ مِنْ مُزَيْنَةَ وَجُهَيْنَةَ وَأَشْجَعَ وَأَسْلَمَ وَغِفَارٍ، كَانَتْ مَنَازِلُهُمْ حَوْلَ الْمَدِينَةِ، يَقُولُ: مِنْ هَؤُلَاءِ الْأَعْرَابِ مُنَافِقُونَ، ﴿وَمِنْ أَهْلِ الْمَدِينَةِ﴾ أَيْ: وَمِنْ أَهْلِ الْمَدِينَةِ مِنَ الْأَوْسِ وَالْخَزْرَجِ قَوْمٌ مُنَافِقُونَ، ﴿مَرَدُوا عَلَى النِّفَاقِ﴾ أَيْ: مُرِّنُوا عَلَى النِّفَاقِ، يُقَالُ: تَمَرَّدَ فَلَانٌ عَلَى رَبِّهِ أَيْ: عَتَا، وَمَرَدَ عَلَى مَعْصِيَتِهِ، أَيْ: مُرِّنَ وَثَبَتَ عَلَيْهَا وَاعْتَادَهَا. وَمِنْهُ: الْمُرِيدُ وَالْمَارِدُ. قَالَ ابْنُ إِسْحَاقَ: لَجُّوا فِيهِ وَأَبَوْا غَيْرَهُ. وَقَالَ ابْنُ زَيْدٍ: أَقَامُوا عَلَيْهِ وَلَمْ يَتُوبُوا. ﴿لَا تَعْلَمُهُمْ﴾ أَنْتَ يَا مُحَمَّدُ، ﴿نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُمْ مَرَّتَيْنِ﴾ اخْتَلَفُوا فِي هَذَيْنَ الْعَذَابَيْنِ. قَالَ الْكَلْبِيُّ وَالسُّدِّيُّ: قَامَ النَّبِيُّ ﷺ خَطِيبَا يَوْمَ الْجُمُعَةِ فَقَالَ: "اخْرُجْ يَا فُلَانُ فَإِنَّكَ مُنَافِقٌ اخْرُجْ يَا فُلَانُ. أَخْرَجَ نَاسًا مِنَ الْمَسْجِدِ وَفَضَحَهُمْ، فَهَذَا هُوَ الْعَذَابُ الْأَوَّلُ. وَالثَّانِي: عَذَابُ الْقَبْرِ" (٢) . وَقَالَ مُجَاهِدٌ: الْأَوَّلُ: الْقَتْلُ وَالسَّبْيُ، وَالثَّانِي: عَذَابُ الْقَبْرِ. وَعَنْهُ رِوَايَةٌ أُخْرَى: عُذِّبُوا بِالْجُوعِ مَرَّتَيْنِ. وَقَالَ قَتَادَةُ: الدُّبَيْلَةُ فِي الدُّنْيَا وَعَذَابُ الْقَبْرِ. وَقَالَ ابْنُ زَيْدٍ: الْأُولَى الْمَصَائِبُ فِي الْأَمْوَالِ وَالْأَوْلَادِ فِي الدُّنْيَا، وَالْأُخْرَى عَذَابُ الْآخِرَةِ. وَعَنْ ابْنِ عَبَّاسٍ: الْأُولَى إِقَامَةُ الْحُدُودِ عَلَيْهِمْ، وَالْأُخْرَى عَذَابُ الْقَبْرِ. وَقَالَ ابْنُ إِسْحَاقَ: هُوَ مَا يَدْخُلُ عَلَيْهِمْ مِنْ غَيْظِ الْإِسْلَامِ وَدُخُولِهِمْ فِيهِ مِنْ غَيْرِ حِسْبَةٍ ثُمَّ عَذَابُ الْقَبْرِ. وَقِيلَ: إِحْدَاهُمَا ضَرْبُ الْمَلَائِكَةِ وُجُوهَهُمْ وَأَدْبَارَهُمْ عِنْدَ قَبْضِ أَرْوَاحِهِمْ، وَالْأُخْرَى عَذَابُ الْقَبْرِ. وَقِيلَ: الْأُولَى إِحْرَاقُ مَسْجِدِهِمْ، مَسْجِدِ الضِّرَارِ، وَالْأُخْرَى إِحْرَاقِهِمْ بِنَارِ جَهَنَّمَ (٣) . ﴿ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ﴾ أَيْ: إِلَى عَذَابِ جَهَنَّمَ يَخْلُدُونَ فِيهِ.

(١) أخرجه البخاري في فضائل الصحابة، باب قول النبي ﷺ "لو كنت متخذا خليلا ... ": ٧ / ٢١، ومسلم في فضائل الصحابة، باب تحريم سبّ الصحابة، برقم (٢٥٤١) : ٤ / ١٩٦٧-١٩٦٨، والمصنف في شرح السنة ١٤ / ٦٩. (٢) أخرجه الطبري من رواية السدي عن أبي مالك عن ابن عباس: ١٤ / ٤٤١-٤٤٢، وعزاه الهيثمي للطبراني في الأوسط أيضا، وقال: فيه الحسين بن عمرو بن محمد العنقزي وهو ضعيف. انظر: مجمع الزوائد: ٧ / ٣٤. (٣) انظر هذه الأقوال في: الطبري: ١٤ / ٤٤١-٤٤٥، الدر المنثور: ٤ / ٢٧٤. قال الطبري ﵀: "وأولى الأقوال في ذلك بالصواب عندي أن يقال: إن الله أخبر أنه يعذِّب هؤلاء الذين مردوا على النفاق مرتين ولم يضع لنا دليلا يوصل به إلى علم صفة ذينك العذابين - وجائز أن يكون بعض ما ذكرنا عن القائلين ما أنبئنا عنهم. وليس عندنا علم بأيِّ ذلك من أيّ. غير أن في قوله جل ثناؤه: "ثم يردون إلى عذاب عظيم"، دلالة على أن العذاب في المرتين كلتيهما قبل دخولهم النار. والأغلب من إحدى المرتين أنها في القبر".