Tafsir al-Baghawi - Al-Baghawi - (4/340)

Tafsir al-BaghawiAl-Baghawi

“That is for whoever fears standing before Me”: that is, his standing before Me, as He says: “And for whoever fears standing before his Lord are two gardens” (al-Rahman 55:46). Thus, He attributes the servant’s standing to Himself, just as one might say, “I regretted your beating,” meaning, “my beating you.” “And fears My warning”: that is, My punishment.

“And they sought victory, and every obstinate tyrant failed (15). Before him is Hell, and he will be given to drink of festering water (16).”

His saying, “And they sought victory,” means: they sought help. Ibn Abbas and Muqatil said that this refers to the nations, for they said: “O Allah, if these messengers are truthful, then punish us.” Its parallel is His saying: “And when they said, ‘O Allah, if this is indeed the truth from You, then rain upon us stones from the sky’” (al-Anfal 8:32).

Mujahid and Qatadah said that “And they sought victory” refers to the messengers. When they despaired of their people’s faith, they sought Allah’s help and prayed for punishment against their people. Thus Noah said: “My Lord, do not leave upon the earth a single inhabitant from among the disbelievers” (Nuh 71:26). And Moses said: “Our Lord, obliterate their wealth and harden their hearts” (Yunus 10:88), and so on in the verse.

“And every obstinate tyrant failed”: that is, he lost. It is also said: he perished. A tyrant is one who sees no one above himself. The quality of tyranny is to seek a loftiness beyond which there is no further height (1). This description belongs to none but Allah.

It is also said: a tyrant is one who compels people to do what he desires, while the obstinate one is he who stubbornly opposes the truth and keeps away from it. This was stated by Mujahid.

Ibn Abbas said: He is one who turns away from the truth.

Muqatil said: He is the arrogant one.

Qatadah said: “The obstinate one” is he who refuses to say, “There is no god worthy of worship except Allah” (2).

“Before him is Hell”: that is, ahead of him, as in His saying: “And there was ahead of them a king” (al-Kahf 18:76), meaning, ahead of them (3).

(1) From the word jabbar: one may say, huwa jabbar bayyin al-jabariyyah, al-jabriyyah, al-jabaruwah, and al-jabarut. See: Tafsir al-Tabari, 16:543. (2) For these views, see: Al-Durr al-Manthur, 5:14-15; and Tafsir al-Tabari, 16:543-545. (3) Some Basran grammarians said that the phrase “min wara'ihi” means “before him,” since it lies beyond his present condition. Thus, one may say, “All of this is ahead of you,” meaning that it will come upon you; it is beyond what you are presently experiencing, because what you are experiencing came before it and is thus behind it. Some Kufan grammarians said that this usage is most commonly permissible with reference to times, for time passes over a person and, once he has passed through it, lies behind him. See: Tafsir al-Tabari, 16:547.

﴿ذَلِكَ لِمَنْ خَافَ مَقَامِي﴾ أَيْ: قِيَامَهُ بَيْنَ يَدَيَّ كَمَا قَالَ: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ﴾ (الرَّحْمَنِ -٤٦) ، فَأَضَافَ قِيَامَ الْعَبْدِ إِلَى نَفْسِهِ، كَمَا تَقُولُ: نَدِمْتُ عَلَى ضَرْبِكَ، أَيْ: عَلَى ضَرْبِي إِيَّاكَ، ﴿وَخَافَ وَعِيدِ﴾ أَيْ عِقَابِي. ﴿وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ (١٥) مِنْ وَرَائِهِ جَهَنَّمُ وَيُسْقَى مِنْ مَاءٍ صَدِيدٍ (١٦) ﴾ . قَوْلُهُ ﷿: ﴿وَاسْتَفْتَحُوا﴾ أَيِ: اسْتَنْصَرُوا. قَالَ ابْنُ عَبَّاسٍ وَمُقَاتِلٌ: يَعْنِي الْأُمَمَ، وَذَلِكَ أَنَّهُمْ قَالُوا: اللَّهُمَّ إِنْ كَانَ هَؤُلَاءِ الرُّسُلُ صَادِقِينَ فَعَذِّبْنَا، نَظِيرُهُ قَوْلُهُ تَعَالَى: ﴿وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ﴾ (الْأَنْفَالِ -٣٢) . وَقَالَ مُجَاهِدٌ وَقَتَادَةُ: وَاسْتَفْتَحُوا يَعْنِي الرُّسُلَ، وَذَلِكَ أَنَّهُمْ لَمَّا يَئِسُوا مِنْ إِيمَانِ قَوْمِهِمُ اسْتَنْصَرُوا اللَّهَ وَدَعَوْا عَلَى قَوْمِهِمْ بِالْعَذَابِ كَمَا قَالَ نُوحٌ ﵇، ﴿رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ (نُوحٍ -٢٦) وَقَالَ مُوسَى ﵇: ﴿رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ﴾ (يُونُسَ -٨٨) .، الْآيَةَ ﴿وَخَابَ﴾ خَسِرَ. وَقِيلَ: هَلَكَ، ﴿كُلُّ جَبَّارٍ عَنِيدٍ﴾ وَالْجَبَّارُ: الَّذِي لَا يَرَى فَوْقَهُ أَحَدًا. وَالْجَبْرِيَّةُ: طَلَبُ الْعُلُوِّ بِمَا لَا غَايَةَ وَرَاءَهُ (١) . وَهَذَا الْوَصْفُ لَا يَكُونُ إِلَّا لِلَّهِ ﷿. وَقِيلَ: الْجَبَّارُ: الَّذِي يُجْبِرُ الْخَلْقَ عَلَى مُرَادِهِ، وَالْعَنِيدُ: الْمُعَانِدُ لِلْحَقِّ وَمُجَانِبُهُ. قَالَهُ مُجَاهِدٌ. وَعَنِ ابْنِ عَبَّاسٍ ﵄: هُوَ الْمُعْرِضُ عَنِ الْحَقِّ. وَقَالَ مُقَاتِلٌ: هُوَ الْمُتَكَبِّرُ. وَقَالَ قَتَادَةُ: "الْعَنِيدُ" الَّذِي أَبَى أَنْ يَقُولَ لَا إِلَهَ إِلَّا اللَّهُ (٢) . ﴿مِنْ وَرَائِهِ جَهَنَّمُ﴾ أَيْ: أَمَامَهُ، كَقَوْلِهِ تَعَالَى ﴿وَكَانَ وَرَاءَهُمْ مَلِكٌ﴾ (الْكَهْفِ -٧٦) أَيْ: أَمَامَهُمْ (٣) .

(١) ومن "الجبار"، تقول: هو جبار بين الجَبَرية، والجَبْرِيَّة والجَبَرُوُّة، والجَبَروت. انظر: تفسير الطبري: ١٦ / ٥٤٣. (٢) انظر في هذه الأقوال: الدر المنثور: ٥ / ١٤-١٥، والطبري: ١٦ / ٥٤٣-٥٤٥. (٣) وكان بعض نحويي أهل البصرة يقول: إنما يعني بقوله: "من ورائه" أي من أمامه، لأنه وراء ما هو فيه، كما يقول لك: "وكل هذا من ورائك"، أي سيأتي عليك، وهو من وراء ما أنت فيه، لأن ما أنت فيه قد كان قبل ذلك وهو من ورائه. وكان بعض نحويي أهل الكوفة يقول: أكثر ما يجوز هذا في الأوقات، لأن الوقت يمر عليك، فيصير خلفك إذا جزته ... انظر: تفسير الطبري: ١٦ / ٥٤٧.