Tafsir al-Baghawi - Al-Baghawi - (4/349)

Tafsir al-BaghawiAl-Baghawi

It was also said that it is garlic.

And it was said that it is dodder, that is, bindweed. “Uprooted” means pulled out; “from the surface of the earth, having no stability”—that is, no firmness.

Its meaning is that it has neither a firm root in the earth nor a branch rising toward the sky. Likewise, there is no good in the disbeliever: no good word or righteous deed rises from him.

“And Allah keeps firm those who believe with the firm word, in the life of this world and in the Hereafter; and Allah lets the wrongdoers go astray. And Allah does what He wills.” (27)

His saying, exalted is He: “Allah keeps firm those who believe with the firm word”—the word of tawhid, namely the declaration, “There is no god but Allah”—“in the life of this world,” meaning before death, “and in the Hereafter,” meaning in the grave. This is the view of most Qur'an commentators.

It was also said: “In the life of this world” means at the questioning in the grave, while “in the Hereafter” means at the resurrection. The first view is more correct. (3)

Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nu'aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma'il related to us; Abu al-Walid related to us; Shu'bah related to us; Alqamah ibn Marthad informed me, saying: I heard Sa'id ibn Ubaydah narrate from al-Bara' ibn Azib (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

“When the Muslim is questioned in the grave, he testifies that there is no god but Allah and that Muhammad is the Messenger of Allah. This is why Allah, exalted is He, says: ‘Allah keeps firm those who believe with the firm word, in the life of this world and in the Hereafter.’” (4)

(1) In manuscript B: “al-kashub.” Lisan al-Arab, 2:181, states: “Al-kashuth, al-akshuth, and al-kashui are all plants uprooted and severed from their roots. It is also said that it has no root; it is a small plant that clings to the ends of thorns and other things. Al-Jawhari said: It is a plant that attaches itself to tree branches without putting down roots in the ground...” (2) Al-ashaqah is a tree that first turns green, then becomes thin and yellow. Among later Arabic speakers, it is called al-lablab (bindweed). Its plural is al-ashaq. See Lisan al-Arab, 10:252. (3) This is the view preferred by al-Tabari, who said, 16:602: “The correct view in this matter is that established by the report from the Messenger of Allah: its meaning is, ‘Allah makes firm those who believe with the firm word in the life of this world’—that is, He makes them firm in this worldly life through faith in Allah and in His Messenger Muhammad—and ‘in the Hereafter’ through that by which He made them firm in this worldly life, namely, in their graves when they are questioned about the tawhid (affirmation of Allah’s oneness) and belief in His Messenger to which they adhered.” (4) Reported by al-Bukhari, Tafsir, Surah Ibrahim, chapter “Allah makes firm those who believe with the firm word,” 8:378; and al-Baghawi, Sharh al-Sunnah, 5:412.

وَقِيلَ: هِيَ الثُّومُ. وَقِيلَ: هِيَ الْكُشُوثُ (١) وَهِيَ الْعَشَقَةُ (٢) ﴿اجْتُثَّتْ﴾ يَعْنِي انْقَلَعَتْ، ﴿مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ﴾ ثَبَاتٍ. مَعْنَاهُ: وَلَيْسَ لَهَا أَصْلٌ ثَابِتٌ فِي الْأَرْضِ، وَلَا فَرْعٌ صَاعِدٌ إِلَى السَّمَاءِ، كَذَلِكَ الْكَافِرُ لَا خَيْرَ فِيهِ، وَلَا يَصْعَدُ لَهُ قَوْلٌ طَيِّبٌ وَلَا عَمَلٌ صَالِحٌ. ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَيُضِلُّ اللَّهُ الظَّالِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ (٢٧) ﴾ . قَوْلُهُ تَعَالَى: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ﴾ كَلِمَةِ التَّوْحِيدِ، وَهِيَ قَوْلُ: لَا إِلَهَ إِلَّا اللَّهُ ﴿فِي الْحَيَاةِ الدُّنْيَا﴾ يَعْنِي قَبْلَ الْمَوْتِ، ﴿وَفِي الْآخِرَةِ﴾ يَعْنِي فِي الْقَبْرِ. هَذَا قَوْلُ أَكْثَرِ أَهْلِ التَّفْسِيرِ. وَقِيلَ: "فِي الْحَيَاةِ الدُّنْيَا": عِنْدَ السُّؤَالِ فِي الْقَبْرِ، "وَفِي الْآخِرَةِ": عِنْدَ الْبَعْثِ. وَالْأَوَّلُ أَصَحُّ (٣) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ، أَنْبَأَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، أَخْبَرَنِي عَلْقَمَةُ بْنُ مَرْثَدٍ قَالَ: سَمِعْتُ سَعِيدَ بْنَ عُبَيْدَةَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ ﵁ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "الْمُسْلِمُ إِذَا سُئِلَ فِي الْقَبْرِ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رسول الله، فلذلك قَوْلُهُ تَعَالَى: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ (٤) .

(١) في "ب": الكشوب. وفي لسان العرب: ٢ / ١٨١: "الكشوث، والأكشوث، والكشُوئي: كل ذلك نبات مجتث مقطوع الأصل. وقيل: لا أصل له، وهو أصغر يتعلق بأطراف الشوك وغيره. وقال الجوهري هو: نبت يتعلق بأغصان الشجر من غير أن يضرب بعرق في الأرض ... ". (٢) العَشَقَةُ: شجرة تخضر ثم تدق وتصفر، وهي عند المولدين: اللَّبْلاب، وجمعها العَشَق. انظر: لسان العرب ١٠ / ٢٥٢. (٣) وهو ما رجحه الطبري، حيث قال: (١٦ / ٦٠٢) : والصواب من القول في ذلك ما ثبت به الخبر عن رسول الله ﷺ في ذلك، وهو أن معناه: "يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا"، وذلك تثبيته إياهم في الحياة الدنيا بالإيمان بالله وبرسوله محمد ﷺ "وفي الآخرة" بمثل الذي ثبتهم به في الحياة الدنيا، وذلك في قبورهم حين يسألون عن الذي هم عليه من التوحيد والإيمان برسوله ﷺ. (٤) أخرجه البخاري في التفسير، سورة إبراهيم، باب "يثبت الله الذين آمنوا بالقول الثابت": ٨ / ٣٧٨، والمصنف في شرح السنة: ٥ / ٤١٢.