Tafsir al-Baghawi - Al-Baghawi - (4/359)

Tafsir al-BaghawiAl-Baghawi

“Rushing forward, with their heads raised, their gaze not returning to them, and their hearts void. And warn mankind of the Day when the punishment will come upon them, and those who did wrong will say, ‘Our Lord, grant us respite for a short while. We will answer Your call and follow the messengers.’ ‘Did you not previously swear that you would never cease to be?’” (43–44)

Concerning “rushing forward,” Qatadah said: “Hastening.”

Sa‘id ibn Jubayr said: “Ihtā‘ is to run swiftly, like the running of a wolf.”

Mujahid said: “Staring fixedly.”

The meaning of ihtā‘ is that they will not turn to the right or the left, nor will they know where they are placing their feet.

Concerning “with their heads raised,” that is, raising their heads.

Al-Qutaybi said: “One who raises his head is one who lifts his head and directs his gaze toward what lies before him.” (1)

Al-Hasan said: “On the Day of Resurrection, people’s faces will be turned toward the sky; no one will look at anyone else.”

Concerning “their gaze not returning to them,” that is, their eyes will not return to them because of the intensity of their staring; their eyes will be fixed, for what lies before them will have preoccupied them.

Concerning “their hearts void,” that is, empty. Qatadah said: “Their hearts will leave their chests and rise into their throats. They will neither come out through their mouths nor return to their places. Thus, the hearts are void, with nothing in them. It is for this reason that the space between heaven and earth is called air, because it is empty.”

It was also said: They will be empty, unable to comprehend or understand anything because of fear. (2)

Al-Akhfash said: “They will be hollow, devoid of understanding.” The Arabs call everything hollow and empty a void.

Sa‘id ibn Jubayr said: “Their hearts void” means that they will be unsettled, churning within them, with no place in which to rest.

The true meaning is that their hearts will have departed from their places, while their eyes will be fixed in horror of that Day.

Concerning “And warn mankind,” that is, frighten them; “the Day” means, of the Day “when the punishment will come upon them”—and that is the Day of Resurrection—195/a “then those who did wrong,” that is, associated partners with Allah, will say, “Our Lord, grant us respite,” meaning, give us time, “for a short while.” This is their request to be returned

(1) In Ibn Mutarrif al-Kinani's Gharib al-Quran, al-Qirtayn, 1:237, he states: “One who is muqni' (holding up) his head is one who raises it while directing his gaze toward what is before him. Iqna' in prayer means completing it.” (2) Min means “because of” or “due to”; it indicates causation.

﴿مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ (٤٣) وَأَنْذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُوا رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ (٤٤) ﴾ . ﴿مُهْطِعِينَ﴾ قَالَ قَتَادَةُ: مُسْرِعِينَ. قَالَ سَعِيدُ بْنُ جُبَيْرٍ: الْإِهْطَاعُ النَّسَلَانُ كَعَدْوِ الذِّئْبِ. وَقَالَ مُجَاهِدٌ: مُدِيمِي النَّظَرِ. وَمَعْنَى "الْإِهْطَاعِ": أنهم لا يلتفون يَمِينًا وَلَا شِمَالًا وَلَا يَعْرِفُونَ مَوَاطِنَ أَقْدَامِهِمْ. ﴿مُقْنِعِي رُؤُوسِهِمْ﴾ أي: رافعي رؤوسهم. قَالَ الْقُتَيْبِيُّ: الْمُقْنِعُ: الَّذِي يَرْفَعُ رَأْسَهُ وَيُقْبِلُ بِبَصَرِهِ عَلَى مَا بَيْنَ يَدَيْهِ (١) . وَقَالَ الْحَسَنُ: وُجُوهُ النَّاسِ يَوْمَ الْقِيَامَةِ إِلَى السَّمَاءِ، لَا يَنْظُرُ أَحَدٌ إِلَى أَحَدٍ. ﴿لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ﴾ أَيْ: لَا تَرْجِعُ إِلَيْهِمْ أَبْصَارُهُمْ مِنْ شِدَّةِ النَّظَرِ، وَهِيَ شَاخِصَةٌ قَدْ شَغَلَهُمْ مَا بَيْنَ أَيْدِيهِمْ. ﴿وَأَفْئِدَتُهُمْ هَوَاءٌ﴾ أَيْ: خَالِيَةٌ. قَالَ قَتَادَةُ: خَرَجَتْ قُلُوبُهُمْ عَنْ صُدُورِهِمْ، فَصَارَتْ فِي حَنَاجِرِهِمْ، لَا تَخْرُجُ مِنْ أَفْوَاهِهِمْ وَلَا تَعُودُ إِلَى أَمَاكِنِهَا، فَالْأَفْئِدَةُ هَوَاءٌ لَا شَيْءَ فِيهَا، وَمِنْهُ سُمِّيَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ هَوَاءٌ لِخُلُوِّهِ. وَقِيلَ: خَالِيَةٌ لَا تَعِي شَيْئًا وَلَا تَعْقِلُ مِنَ (٢) الْخَوْفِ. وَقَالَ الْأَخْفَشُ: جَوْفَاءُ لَا عُقُولَ لَهَا، وَالْعَرَبُ تُسَمِّي كُلَّ أَجْوَفَ خَاوٍ هَوَاءً. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: "وَأَفْئِدَتُهُمْ هَوَاءٌ" أَيْ: مُتَرَدِّدَةٌ، تَمُورُ فِي أَجْوَافِهِمْ، لَيْسَ لَهَا مَكَانٌ تَسْتَقِرُّ فِيهِ. وَحَقِيقَةُ الْمَعْنَى: أَنَّ الْقُلُوبَ زَائِلَةٌ عَنْ أَمَاكِنِهَا، وَالْأَبْصَارَ شَاخِصَةٌ مِنْ هَوْلِ ذَلِكَ الْيَوْمِ. ﴿وَأَنْذِرِ النَّاسَ﴾ خَوِّفْهُمْ، ﴿يَوْمَ﴾ أَيْ: بِيَوْمَ، ﴿يَأْتِيهِمُ الْعَذَابُ﴾ وَهُوَ يوم القيامة، ١٩٥/أ ﴿فَيَقُولُ الَّذِينَ ظَلَمُوا﴾ أَشْرَكُوا، ﴿رَبَّنَا أَخِّرْنَا﴾ أَمْهِلْنَا، ﴿إِلَى أَجَلٍ قَرِيبٍ﴾ هَذَا سُؤَالُهُمُ الرَّدُّ

(١) قال في غريب القرآن (١ / ٢٣٧) من القرطين لابن مطرف الكناني: "والمقنع رأسه: الذي رفعه، وأقبل بطرفه على ما بين يديه. والإقناع في الصلاة هو إتمامها". (٢) "من" للتعليل.