Tafsir al-Baghawi - Al-Baghawi - (4/341)

Tafsir al-BaghawiAl-Baghawi

Abu Ubaydah said: It is one of the words that bear opposite meanings (1).

Al-Akhfash said: It is as when one says, “This matter is behind you,” meaning that it will come to you; or, “I am behind so-and-so,” meaning that I will reach him (2).

Muqatil said: “Ahead of him is Hell” means: after him (3).

“And he will be given to drink of festering water”: that is, water which is itself festering fluid—the pus and blood that flows from the bodies of the disbelievers (4).

Muhammad ibn Kab said: It is that which flows from the private parts of the fornicators, and the disbeliever will be made to drink it (5).

“He will sip it, but will scarcely be able to swallow it. Death will come to him from every direction, yet he will not die; and ahead of him lies a severe punishment” (17).

“He will sip it”: that is, he will take it in and drink it, not all at once, but sip by sip, because of its bitterness and heat. “But will scarcely be able to swallow it”: the word “scarcely” is supplementary; that is, he will not be able to swallow it, as in His saying: “He could not see it” (al-Nur 24:40), meaning: he did not see it.

Ibn Abbas said: He cannot make it pass down his throat.

It is also said that its meaning is: he can hardly swallow it, yet he does swallow it, and it boils within him.

(1) See: al-Tabari, 16:547. Al-Zajjaj said that wara' may mean both “behind” and “in front,” but it is not a contronym. See: Zad al-Masir, 4:352. (2) See the preceding note. (3) Ibn al-Anbari said: “Min wara'ihi means: after his despair. The word khaba indicates despair, which is alluded to thereby, and wara' is understood in the sense of ‘after,’ as al-Nabighah said: ‘I swore, leaving you no cause for doubt: beyond Allah, there is no escape for a man.’ That is, there is no escape after Allah.” See: Zad al-Masir, 4:352. (4) See: al-Tabari, 16:548; al-Durr al-Manthur, 5:15, where it is attributed to Abd ibn Humayd and Ibn Abi Hatim, from Ikrimah; and to Ibn Abi Shaybah, Ibn Jarir, Ibn al-Mundhir, and al-Bayhaqi in al-Ba'th wa al-Nushur, from Mujahid. See also: Zad al-Masir, 4:352-353. (5) Zad al-Masir, 4:353, reports from Muhammad ibn Kab: “It is the discharge of the inhabitants of Hell: that which flows from the private parts of adulterers.” Ibn Qutaybah said: “The meaning is that he will be given pus to drink in place of water, as though it said that his water is made pus. It may also be figurative: he will be given water like pus.” See: al-Qartayn, or the two books Mushkil al-Quran and Gharib al-Quran by Ibn Qutaybah, compiled by Ibn Mutarrif al-Kinani, 1:236.

قَالَ أَبُو عُبَيْدَةَ: هُوَ مِنَ الْأَضْدَادِ (١) . وَقَالَ الْأَخْفَشُ: هُوَ كَمَا يُقَالُ هَذَا الْأَمْرُ مِنْ وَرَائِكَ يُرِيدُ أَنَّهُ سَيَأْتِيكَ، وَأَنَا مِنْ وَرَاءِ فُلَانٍ يَعْنِي أَصِلُ إِلَيْهِ (٢) . وَقَالَ مُقَاتِلٌ: "مِنْ وَرَائِهِ جَهَنَّمُ" أَيْ: بَعْدَهُ (٣) . ﴿وَيُسْقَى مِنْ مَاءٍ صَدِيدٍ﴾ أَيْ: مِنْ مَاءٍ هُوَ صَدِيدٌ، وَهُوَ مَا يَسِيلُ مِنْ أَبْدَانِ الْكُفَّارِ مِنَ الْقَيْحِ وَالدَّمِ (٤) . وَقَالَ مُحَمَّدُ بْنُ كَعْبٍ: مَا يَسِيلُ مِنْ فُرُوجِ الزُّنَاةِ، يُسْقَاهُ الْكَافِرُ (٥) . ﴿يَتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِنْ كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ وَمِنْ وَرَائِهِ عَذَابٌ غَلِيظٌ (١٧) ﴾ . ﴿يَتَجَرَّعُهُ﴾ أَيْ: يَتَحَسَّاهُ وَيَشْرَبُهُ، لَا بِمَرَّةٍ وَاحِدَةٍ، بَلْ جُرْعَةً جُرْعَةً، لِمَرَارَتِهِ وَحَرَارَتِهِ، ﴿وَلَا يَكَادُ يُسِيغُهُ﴾ وَ"يَكَادُ": صِلَةٌ، أَيْ: لَا يُسِيغُهُ، كَقَوْلِهِ تَعَالَى: ﴿لَمْ يَكَدْ يَرَاهَا﴾ (النُّورِ -٤٠) أَيْ: لَمْ يَرَهَا. قَالَ ابْنُ عَبَّاسٍ ﵄: لَا يُجِيزُهُ. وَقِيلَ: مَعْنَاهُ يَكَادُ لَا يُسِيغُهُ، وَيُسِيغُهُ فَيَغْلِي فِي جَوْفِهِ.

(١) انظر: الطبري: ١٦ / ٥٤٧، وقال الزجاج: الوراء يكون بمعنى بمعنى الخلف والقدام ... وليس من الأضداد. انظر: زاد المسير: ٤ / ٣٥٢. (٢) انظر التعليق السابق. (٣) قال ابن الأنباري: "من ورائه" أي: من بعد يأسه، فدل "خاب" على اليأس، فكنى عنه، وحملت "وراء" على معنى "بعد"، كما قال النابغة: حلفت فلم أترك لنفسك ريبة وليس وراء الله للمرء مذهب أراد: ليس بعد الله مذهب. انظر: زاد المسير: ٤ / ٣٥٢. (٤) انظر: الطبري ١٦ / ٥٤٨، الدر المنثور: ٥ / ١٥ وعزاه فيه لعبد بن حميد وابن أبي حاتم عن عكرمة، ولابن أبي شيبة، وابن جرير، وابن المنذر، والبيهقي في "البعث والنشور" عن مجاهد. وانظر: زاد المسير: ٤ / ٣٥٢-٣٥٣. (٥) في زاد المسير: (٤ / ٣٥٣) عن محمد بن كعب: هو غُسالة أهل النار، وذلك ما يسيل من فروج الزناة. وقال ابن قتيبة: المعنى: يسقي الصديد مكان الماء، كأنه قال: يجعل ماؤه صديدا، ويجوز أن يكون على التشبيه، أي: يسقى ماءً كأنه صديد. انظر: القرطين أو كتابي مشكل القرآن وغريب القرآن لابن قتيبة، جمع بينهما: ابن مطرف الكناني: ١ / ٢٣٦.