Tafsir al-Baghawi - Al-Baghawi - (4/368)

Tafsir al-BaghawiAl-Baghawi

It was also said: on the Day of Resurrection.

The well-known view is that it will be when Allah brings the believers out of the Fire. (1)

It is related from Abu Musa al-Ash‘ari, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said: “When the people of the Fire are gathered in the Fire, along with them whomever Allah wills of the people of the qiblah, the disbelievers will say to those people of the qiblah who are in the Fire, ‘Were you not Muslims?’ They will reply, ‘Indeed we were.’ They will say, ‘Then of what benefit was your Islam to you, when you are with us in the Fire?’ They will reply, ‘We had sins for which we were taken to account.’ Then Allah Most High will become angry on their behalf [out of the abundance of His mercy], (2) and He will command that everyone from among the people of the qiblah who is in the Fire be brought out of it. At that point, those who disbelieved will wish that they had been Muslims.” (3)

If it is asked: How can He say, “Perhaps,” when it denotes paucity, whereas this wish occurs frequently among the disbelievers?

We reply: Rubbama may also be used to denote abundance. Or it means that their preoccupation with punishment will not leave them free for remorse; rather, this thought will only occur to them from time to time.

“Leave them to eat and enjoy themselves, and let false hope distract them; for they will soon know.” (3)

“Leave them,” O Muhammad—meaning those who disbelieve—“to eat” in this world, “and enjoy themselves” in its pleasures; (4) “and let false hope distract them,” that is, occupy them, from taking their share of faith and obedience. “For they will soon know,” when they arrive at the Resurrection and taste the evil consequences of what they used to do. This is a threat and a warning.

Some scholars said: “Leave them” is a threat, and His saying, “For they will soon know,” is another threat. So when (5) can life be enjoyed between two threats?

This verse was abrogated by the verse commanding fighting. (6)

(1) In manuscript B, the reading is: “and the well-known view is that …” (2) Omitted in manuscript B. (3) Recorded by Ibn Jarir al-Tabari in al-Tafsir, 14:2 (Halabi edition); Ibn Abi Asim in al-Sunnah, 1:405-406; and al-Hakim in al-Mustadrak, 2:442, who said: “It is sound, though they did not record it.” Al-Haythami states in Majma al-Zawaid, 7:45: “It was narrated by al-Tabarani, and its chain includes Khalid ibn Nafi al-Ashari, whom Abu Dawud declared abandoned. Al-Dhahabi said: ‘This is excessive, for Ahmad ibn Hanbal and others narrated from him,’ while the rest of its narrators are trustworthy.” Kanz al-Ummal, 14:541, also attributes it to Ibn Abi Hatim, Ibn Mardawayh, and al-Bayhaqi in al-Bath wa al-Nushur. See also Tafsir Ibn Kathir, 2:547. Al-Albani authenticated it in Zilal al-Jannah fi Takhrij al-Sunnah, 1:406. (4) In manuscript B, the reading is: “in its pleasures.” (5) In manuscript A, the reading is: “then how?” (6) This was mentioned by many exegetes. See Abu al-Qasim Hibat Allah ibn Salamah, al-Nasikh wa al-Mansukh, p. 58; al-Muharrar al-Wajiz, 8:281; Zad al-Masir, 4:382. We have previously indicated in this tafsir that some scholars greatly overextended the application of abrogation (naskh) to numerous verses concerning patience, peaceful forbearance, turning away from the polytheists, and threatening them with punishment. They held that the verse commanding fighting, or the “Sword Verse,” abrogated more than one hundred verses of the Noble Quran. This is an excessive view of abrogation and departs from its proper meaning. See our teacher Dr. Adnan Muhammad Zarzur, Ulum al-Quran, pp. 210-212; see also the entire chapter on “the abrogating and abrogated verses.”

وَقِيلَ: يَوْمُ الْقِيَامَةِ. وَالْمَشْهُورُ أَنَّهُ (١) حِينَ يُخْرِجُ اللَّهُ الْمُؤْمِنِينَ مِنَ النَّارِ. وَرُوِيَ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ ﵁ عَنِ النَّبِيِّ ﷺ قَالَ: "إِذَا اجْتَمَعَ أَهْلُ النَّارِ فِي النَّارِ، وَمَعَهُمْ مَنْ شَاءَ اللَّهُ مِنْ أَهْلِ الْقِبْلَةِ، قَالَ الْكَفَّارُ لِمَنْ فِي النَّارِ مِنْ أَهْلِ الْقِبْلَةِ: أَلَسْتُمْ مُسْلِمِينَ؟ قَالُوا بَلَى، قَالُوا: فَمَا أَغْنَى عَنْكُمْ إِسْلَامُكُمْ وَأَنْتُمْ مَعَنَا فِي النَّارِ؟ قَالُوا: كَانَتْ لَنَا ذُنُوبٌ فَأُخِذْنَا بِهَا، فَيَغْضَبُ اللَّهُ تَعَالَى لَهُمْ [بِفَضْلِ رَحْمَتِهِ] (٢) فَيَأْمُرُ بِكُلِّ مَنْ كَانَ مَنْ أَهْلِ الْقِبْلَةِ فِي النَّارِ فَيُخْرَجُونَ مِنْهَا، فَحِينَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (٣) . فَإِنْ قِيلَ: كَيْفَ قَالَ "رُبَمَا" وَهِيَ لِلتَّقْلِيلِ وَهَذَا التمني يكثر من الْكُفَّارُ؟ قُلْنَا: قَدْ تُذْكَرُ "رُبَمَا" لِلتَّكْثِيرِ، أَوْ أَرَادَ: أَنَّ شُغْلَهُمْ بِالْعَذَابِ لَا يُفَرِّغُهُمْ لِلنَّدَامَةِ إِنَّمَا يَخْطُرُ ذَلِكَ بِبَالِهِمْ أَحْيَانًا. ﴿ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ فَسَوْفَ يَعْلَمُونَ (٣) ﴾ . ﴿ذَرْهُمْ﴾ يَا مُحَمَّدُ، يَعْنِي: الَّذِينَ كَفَرُوا ﴿يَأْكُلُوا﴾ فِي الدُّنْيَا ﴿وَيَتَمَتَّعُوا﴾ مِنْ لَذَّاتِهِمْ (٤) ﴿وَيُلْهِهِمُ﴾ يَشْغَلُهُمْ ﴿الْأَمَلُ﴾ عَنِ الْأَخْذِ بِحَظِّهِمْ مِنَ الْإِيمَانِ وَالطَّاعَةِ ﴿فَسَوْفَ يَعْلَمُونَ﴾ إِذَا وَرَدُوا الْقِيَامَةَ وَذَاقُوا وَبَالَ مَا صَنَعُوا، وَهَذَا تَهْدِيدٌ وَوَعِيدٌ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: "ذَرْهُمْ" تَهْدِيدٌ، وَقَوْلُهُ: "فَسَوْفَ يَعْلَمُونَ" تَهْدِيدٌ آخَرُ، فَمَتَى (٥) يَهْنَأُ الْعَيْشُ بَيْنَ تَهْدِيدَيْنِ؟ وَالْآيَةُ نَسَخَتْهَا آيَةُ الْقِتَالِ (٦) .

(١) في "ب" وهو المشهور، أنه. (٢) ساقط من "ب". (٣) أخرجه ابن جرير الطبري في التفسير: ١٤ / ٢ (طبع الحلبي) وابن أبي عاصم في "السنة" ١ / ٤٠٥-٤٠٦، والحاكم في "المستدرك: ٢ / ٤٤٢، وقال: صحيح ولم يخرجاه. قال الهيثمي في "المجمع" (٧ / ٤٥) "رواه الطبراني، وفيه خالد بن نافع الأشعري، قال أبو داود: متروك. قال الذهبي: هذا تجاوز في الحد، فقد حدث عنه أحمد بن حنبل وغيره - وبقية رجاله ثقات". وعزاه في "كنز العمال" (١٤ / ٥٤١) أيضا لابن أبي حاتم، وابن مردويه، والبيهقي في "البعث والنشور" وانظر: تفسير ابن كثير: ٢ / ٥٤٧. وصححه الألباني في "ظلال الجنة في تخريج السنة" ١ / ٤٠٦. (٤) في "ب" في لذاتها. (٥) في "أ" فكيف. (٦) ذكر هذا كثير من المفسرين، انظر: الناسخ والمنسوخ لأبي القاسم هبة الله بن سلامة ص (٥٨) المحرر الوجيز: ٨ / ٢٨١، زاد المسير: ٤ / ٣٨٢. هذا، وقد ألمحنا في موضع سابق من هذا التفسير إلى أن بعض العلماء توسعوا كثيرا في الحكم على كثير من آيات الصبر والمسالمة والإعراض عن المشركين وتهديدهم بالعذاب بالنسخ، وجعلوا آية القتال أو آية السيف ناسخة لأكثر من مائة آية في القرآن الكريم. وفي هذا غلو في القول بالنسخ، وخروج به عن مفهمومه الصحيح. انظر: علوم القرآن، لأستاذنا الدكتور عدنان محمد زرزور ص (٢١٠-٢١٢) واقرأ الفصل بكامله عن "الناسخ والمنسوخ".