Tafsir al-Baghawi - Al-Baghawi - (4/351)

Tafsir al-BaghawiAl-Baghawi

“I heard people saying something, so I said the same; I do not know.” They will say, “We already knew that you would say this.” Then the earth will be told, “Close in upon him,” and it will close in upon him until his ribs interlock. He will continue to be punished therein until Allah resurrects him from that resting place.” (1)

It is narrated from al-Bara’ ibn Azib (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) mentioned the taking of the believer’s soul and said: “His soul is then returned to his body, and two angels come to him and make him sit up in his grave. They ask him, ‘Who is your Lord? What is your religion? Who is your Prophet?’ [He replies, ‘My Lord is Allah, my religion is Islam, and my Prophet is Muhammad.’ They then rebuke him and ask him a second time, ‘Who is your Lord? What is your religion? Who is your Prophet?’] (2) This is the final trial to which the believer is subjected, and Allah makes him steadfast. He says, ‘My Lord is Allah, my religion is Islam, and my Prophet is Muhammad (peace and blessings be upon him).’ Then a caller calls out from heaven, ‘My servant has spoken the truth.’” He said: This is the meaning of the saying of Allah Most High:

“Allah keeps firm those who believe with the firm word in the life of this world and in the Hereafter.” (3)

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Imam Abu Ali al-Husayn ibn Muhammad, the judge, informed us; Abu al-Abbas Abd Allah ibn Muhammad ibn Harun al-Taysafuni informed us; Abu al-Hasan Muhammad ibn Ahmad al-Turabi informed us; Abu Bakr Ahmad ibn Muhammad ibn Umar ibn Bistam informed us; Abu al-Hasan Ahmad ibn Sayyar al-Qurashi informed us; Ibrahim ibn Musa (4) al-Farra, Abu Ishaq, related to us; Hisham ibn Yusuf related to us; Abd Allah ibn Yahya related to us, from Hani’, the client of Uthman, who said:

When the Prophet (peace and blessings be upon him) had finished burying a man, he would stand over him and say: “Seek forgiveness for your brother and ask Allah to grant him steadfastness, for he is now being questioned.” (5)

Amr ibn al-As said while facing death, as he wept: “When I die, let no wailing woman or fire accompany me. When you bury me, heap the earth over me gradually, then remain around my grave for as long as it takes to slaughter a camel and distribute its meat, so that I may find comfort in your presence and consider what answer I shall give to the messengers of my Lord.”

His saying, Most High: “And Allah leaves the wrongdoers astray”—that is, He does not guide the polytheists to the correct answer in the grave—“and Allah does whatever He wills”: granting success, forsaking, making steadfast, or withholding steadfastness.

(1) Reported by al-Tirmidhi in The Book of Funerals, chapter: “What has been reported concerning the punishment of the grave,” 4:181-184. He said: “It is a sound, uncommon hadith.” There are also reports on this subject from Ali, Zayd ibn Thabit, Ibn Abbas, al-Bara ibn Azib, Abu Ayyub, Anas, Jabir, Aishah, and Abu Said; all of them narrated from the Prophet, peace and blessings be upon him, concerning the punishment of the grave. It was also reported by Ibn Hibban in The Book of Funerals, chapter: “The deceased is questioned and hears,” p. 197 of Mawarid al-Zam'an. Al-Albani graded it sound in his commentary on Mishkat al-Masabih, stating that it meets Muslim’s criteria, 1:47. (2) The words within parentheses are omitted in manuscript B. (3) This is part of a lengthy hadith reported by Abu Dawud in The Book of Sunnah, chapter: “Questioning in the grave,” 7:139-141; by al-Hakim in al-Mustadrak, 1:37, 39; and by Imam Ahmad in al-Musnad, 4:295-296. Al-Albani authenticated it in his commentary on Mishkat al-Masabih, 1:48. Al-Tabari also reported it in his Tafsir through several chains; see 16:589-595. (4) Manuscript B reads: Ibn Muhammad. (5) Reported by Abu Dawud in The Book of Funerals, chapter: “Seeking forgiveness for the deceased at the grave,” 4:339; and by al-Bayhaqi in al-Sunan al-Kubra, 4:56. Al-Nawawi graded it sound in al-Adhkar, p. 137, and al-Albani authenticated it in his commentary on Mishkat al-Masabih, 1:48.

سَمِعْتُ النَّاسَ يَقُولُونَ قَوْلًا فَقُلْتُ مِثْلَهُ، لَا أَدْرِي، فَيَقُولَانِ: قَدْ كُنَّا نَعْلَمُ أَنَّكَ تَقُولُ ذَلِكَ فَيُقَالُ لِلْأَرْضِ الْتَئِمِي عَلَيْهِ فَتَلْتَئِمُ عَلَيْهِ، فَتَخْتَلِفُ أَضْلَاعُهُ، فَلَا يَزَالُ فِيهَا مُعَذَّبًا حَتَّى يَبْعَثَهُ اللَّهُ مِنْ مَضْجَعِهِ ذَلِكَ" (١) . وَرُوِيَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ ﵁، أَنَّ رَسُولَ اللَّهِ ﷺ ذَكَرَ قَبَضَ رُوحَ الْمُؤْمِنِ وَقَالَ: "فَتُعَادُ رُوحُهُ فِي جَسَدِهِ وَيَأْتِيهِ مَلَكَانِ فَيُجْلِسَانِهِ فِي قَبْرِهِ فَيَقُولَانِ لَهُ مَنْ رَبُّكَ؟ وَمَا دِينُكَ؟ وَمَنْ نَبِيُّكَ؟ [فَيَقُولُ: رَبِّيَ اللَّهُ وَدِينِيَ الْإِسْلَامُ وَنَبِيِّي مُحَمَّدٌ فَيَنْتَهِرَانِهِ وَيَقُولَانِ لَهُ الثَّانِيَةَ: مَنْ رَبُّكَ وَمَا دِينُكَ وَمِنْ نَبِيُّكَ] (٢) وَهِيَ آخِرُ فِتْنَةٍ تُعْرَضُ عَلَى الْمُؤْمِنِ فَيُثَبِّتُهُ اللَّهُ ﷿، فَيَقُولُ: رَبِّيَ اللَّهُ وَدِينِيَ الْإِسْلَامُ وَنَبِيِّي مُحَمَّدٌ ﷺ فَيُنَادِي مُنَادٍ مِنَ السَّمَاءِ: أَنْ صَدَقَ عَبْدِي، قَالَ: فَذَلِكَ قَوْلُهُ تَعَالَى: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ﴾ (٣) . ١٩٤/أ أَخْبَرَنَا الْإِمَامُ أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ مُحَمَّدٍ الْقَاضِي، أَنْبَأَنَا أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ هَارُونَ الطَّيْسَفُونِيُّ، أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ أَحْمَدَ التُّرَابِيُّ، أَنْبَأَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عُمَرَ بْنِ بِسْطَامٍ، أَنْبَأَنَا أَبُو الْحَسَنِ أَحْمَدُ بْنُ سَيَّارٍ الْقُرَشِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى (٤) الْفَرَّاءُ أَبُو إِسْحَاقَ حَدَّثَنَا هِشَامُ بْنُ يُوسُفَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَحْيَى عَنْ هَانِئٍ مَوْلَى عُثْمَانَ قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا فَرَغَ مِنْ دَفْنِ الرَّجُلِ وَقَفَ عَلَيْهِ وَقَالَ: "اسْتَغْفِرُوا لِأَخِيكُمْ وَاسْأَلُوا اللَّهَ لَهُ التَّثْبِيتَ، فَإِنَّهُ الْآنَ يُسْأَلُ" (٥) . وَقَالَ عَمْرُو بْنُ الْعَاصِ فِي سِيَاقِ الْمَوْتِ وَهُوَ يَبْكِي: فَإِذَا أَنَا مِتُّ فَلَا تَصْحَبُنِي نَائِحَةٌ وَلَا نَارٌ، فَإِذَا دَفَنْتُمُونِي فَسُنُّوا عَلَيَّ التُّرَابَ سَنًّا، ثُمَّ أَقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا يُنْحَرُ جَزُورٌ وَيُقَسَّمُ لَحْمُهَا حَتَّى أَسْتَأْنِسَ بِكُمْ، وَأَنْظُرَ مَاذَا أُرَاجِعُ بِهِ رُسُلَ رَبِّي. قَوْلُهُ تَعَالَى: ﴿وَيُضِلُّ اللَّهُ الظَّالِمِينَ﴾ أَيْ: لَا يَهْدِي الْمُشْرِكِينَ إِلَى الْجَوَابِ بِالصَّوَابِ فِي الْقَبْرِ ﴿وَيَفْعَلُ اللَّهُ مَا يَشَاءُ﴾ مِنَ التَّوْفِيقِ وَالْخُذْلَانِ وَالتَّثْبِيتِ وَتَرْكِ التَّثْبِيتِ.

(١) أخرجه الترمذي في الجنائز، باب ما جاء في عذاب القبر: ٤ / ١٨١-١٨٤، وقال: وهو حديث حسن غريب. وفي الباب عن علي، وزيد بن ثابت، وابن عباس والبراء بن عازب، وأبي أيوب، وأنس، وجابر، وعائشة، وأبي سعيد كلهم رووا عن النبي ﷺ في عذاب القبر. وأخرجه ابن حبان في الجنائز، باب الميت يسأل ويسمع، ص (١٩٧) من موارد الظمآن. وحسّنه الألباني في تعليقه على مشكاة المصابيح، وقال: هو على شرط مسلم: ١ / ٤٧. (٢) ما بين القوسين ساقط من "ب". (٣) قطعة من حديث طويل أخرجه أبو داود في السنة، باب المسألة في القبر: ٧ / ١٣٩-١٤١، والحاكم في المستدرك: ١ / ٣٧، ٣٩، والإمام أحمد في المسند: ٤ / ٢٩٥-٢٩٦. وصححه الألباني في تعليقه على المشكاة ١ / ٤٨. وأخرجه الطبري في التفسير من عدة طرق انظر: ١٦ / ٥٨٩-٥٩٥. (٤) في "ب": ابن محمد. (٥) أخرجه أبو داود في الجنائز، باب الاستغفار عند القبر للميت: ٤ / ٣٣٩، والبيهقي في السنن الكبرى: ٤ / ٥٦، وحسنه النووي في الأذكار ص (١٣٧) ، وصححه الألباني في تعليقه على مشكاة المصابيح: ١ / ٤٨.