Tafsir al-Baghawi - Al-Baghawi - (4/376)

Tafsir al-BaghawiAl-Baghawi

It is also related in some reports: Whenever the south wind blows, it brings forth an abundant spring. (1)

As for the barren wind, it comes with punishment and does not pollinate.

‘Abd al-Wahhab ibn Muhammad al-Khatib informed us; ‘Abd al-‘Aziz ibn Ahmad al-Khallal informed us; Abu al-‘Abbas al-Asamm related to us; al-Rabi‘ informed us; al-Shafi‘i informed us; one whose hadith transmission I do not suspect informed us; al-‘Ala’ ibn Rashid related to us, from ‘Ikrimah, from Ibn ‘Abbas, who said: Never did a wind blow except that the Prophet, peace and blessings be upon him, knelt upon his knees and said: “O Allah, make it a mercy and do not make it a punishment. O Allah, make it winds, and do not make it a wind.”

Ibn ‘Abbas said: In the Book of Allah, Most High, it is said: “Indeed, We sent against them a furious, bitter wind” (The Moon 19), and, “When We sent against them the barren wind” (The Scattering Winds 41). And He said: “And We send the fertilizing winds” (The Rocky Tract 22), and He said: “That He may send the winds as bearers of glad tidings” (The Romans 41). (2)

His saying, “Then We sent down water from the sky and gave it to you to drink,” means: We made the rain a means of watering for you. It is said, “So-and-so provided so-and-so with water,” when he makes provision for his watering; whereas, “He gave him water to drink,” means that he gave him something to drink. The Arabs say, “I gave the man water or milk to drink,” when it is intended for him to drink. ⦗196/b⦘ But when they provide him with water for his land and livestock to drink, they say, “I provided him with water.” (3)

“And you are not its keepers”: that is, the rain is in Our treasuries, not in yours. Sufyan said: “You are not able to withhold it.”

“Indeed, it is We who give life and cause death, and We are the Inheritors (23).”

“Indeed, it is We who give life and cause death, and We are the Inheritors”: by causing all creatures to die, so that no living being remains besides Us.

The Inheritor is one of the attributes of Allah, Most High. It is said that it means: the One who remains after creation has perished.

It is also said that it means that the ultimate return of creation is to Him. (4)

(1) Al-Bayhaqi narrated in al-Sunan, 3:363, from Abdullah, attributing it to the Prophet: “No year is rainier than another, and no south wind blows without causing a valley to flow.” He said: “This was narrated as a marfu report, but the sound view is that it is mawquf.” (2) Narrated by al-Shafi'i in al-Musnad, 1:75. Its chain contains al-Ala ibn Rashid, who is unknown. It was also narrated by al-Tabarani, Musaddad, Abu Ya'la, and al-Bayhaqi in al-Da'awat al-Kabir. Al-Haythami said: “Its chain contains Husayn ibn Qays, known as Hannash, who is abandoned.” Al-Busiri said: “Musaddad and Abu Ya'la narrated it with a weak chain due to the weakness of Husayn ibn Qays.” See Majma al-Zawa'id, 10:136; al-Matalib al-Aliyah, 3:238; and Mishkat al-Masabih, 1:481. (3) In manuscript B: “for his lip.” (4) Al-Bayhaqi said in al-Asma wa al-Sifat, 1:41: “Al-Warith means the One who remains after all else has passed away. Our Lord, exalted be His praise, possesses this attribute because He remains after the owners whom He allowed to enjoy what He gave them in this worldly life have passed away. Their existence, and the existence of their possessions, is through Him, whereas His existence is not through anything else. This name is among those reported from the Messenger of Allah in the hadith concerning the finest names.” See also al-Halimi, al-Minhaj fi Shu'ab al-Iman, 1:189.

وَفِي [بَعْضِ] الْآثَارِ: مَا هَبَّتْ رِيحُ الْجَنُوبِ إِلَّا وَبَعَثَ عَيْنًا غَدِقَةً (١) . وَأَمَّا الرِّيحُ الْعَقِيمُ: فَإِنَّهَا تَأْتِي بِالْعَذَابِ وَلَا تُلَقِّحُ. أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ مُحَمَّدٍ الْخَطِيبُ، أَخْبَرَنَا عَبْدُ الْعَزِيزِ بْنُ أَحْمَدَ الْخَلَّالُ، حَدَّثَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، أَخْبَرَنَا الرَّبِيعُ، أَخْبَرَنَا الشَّافِعِيُّ، أَخْبَرَنَا مَنْ لَا أُتَّهَمُ بِحَدِيثِهِ، حَدَّثَنَا الْعَلَاءُ بْنُ رَاشِدٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا هَبَّتْ رِيحٌ قَطُّ إِلَّا جَثَا النَّبِيُّ ﷺ عَلَى رُكْبَتَيْهِ، وَقَالَ: اللَّهُمَّ اجْعَلْهَا رَحْمَةً وَلَا تَجْعَلْهَا عَذَابًا، اللَّهُمَّ اجْعَلْهَا رِيَاحًا وَلَا تَجْعَلْهَا رِيحًا. قَالَ ابْنُ عَبَّاسٍ: فِي كِتَابِ اللَّهِ ﷿: ﴿إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا﴾ (الْقَمَرِ-١٩) ﴿إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ﴾ (الذَّارِيَاتِ-٤١) وَقَالَ: ﴿وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ﴾ (الْحِجْرِ-٢٢) وَقَالَ: ﴿أَنْ يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ﴾ (٢) (الرُّومِ-٤١) . قَوْلُهُ: ﴿فَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً فَأَسْقَيْنَاكُمُوهُ﴾ أَيْ: جَعَلَنَا الْمَطَرَ لَكُمْ سَقْيًا، يُقَالُ: أَسْقَى فُلَانٌ فُلَانًا: إِذَا جَعَلَ لَهُ سَقْيًا، وَسَقَاهُ: إِذَا أَعْطَاهُ مَا يَشْرَبُ. وَتَقُولُ الْعَرَبُ: سَقَيْتُ الرَّجُلَ مَاءً وَلَبَنًا إِذَا كان لسقيه (٣) ١٩٦/ب فَإِذَا جَعَلُوا لَهُ مَاءً لِشُرْبِ أَرْضِهِ وَدَوَابِّهِ تَقُولُ: أَسْقَيْتُهُ. ﴿وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ﴾ يَعْنِي الْمَطَرَ فِي خَزَائِنِنَا لَا فِي خَزَائِنِكُمْ. وَقَالَ سُفْيَانُ: بِمَانِعِينَ. ﴿وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ (٢٣) ﴾ . ﴿وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ﴾ بِأَنْ نُمِيتَ جَمِيعَ الْخَلَائِقِ، فَلَا يَبْقَى حَيٌّ سِوَانَا. وَالْوَارِثُ مِنْ صِفَاتِ اللَّهِ ﷿. قِيلَ: الْبَاقِي بَعْدَ فَنَاءِ الْخَلْقِ. وَقِيلَ: مَعْنَاهُ إِنَّ مَصِيرَ الْخَلْقِ إِلَيْهِ (٤) .

(١) أخرج البيهقي في السنن: ٣ / ٣٦٣ عن عبد الله مرفوعا: "ما عام بأمطر من عام، ولا هبت جنوب إلا سال وادي" وقال: كذا روي مرفوعا، والصحيح أنه موقوف. (٢) أخرجه الشافعي في المسند: ١ / ٧٥، وفيه العلاء بن راشد وهو مجهول، ورواه الطبراني، ومسدد، وأبو يعلى، والبيهقي في "الدعوات الكبير". قال الهيثمي: وفيه حسين بن قيس الملقب بحنش، وهو متروك. وقال البوصيري: رواه مسدد وأبو يعلى بسند ضعيف لضعف حسين بن قيس. انظر: مجمع الزوائد: ١٠ / ١٣٦، المطالب العالية: ٣ / ٢٣٨، مشكاة المصابيح: ١ / ٤٨١. (٣) في "ب" لشفته. (٤) قال البيهقي في "الأسماء والصفات" (١ / ٤١) "الوارث: ومعناه الباقي بعد ذهاب غيره. وربنا جل ثناؤه بهذه الصفة؛ لأنه يبقى بعد ذهاب الملاك الذين أمتعهم في هذه الدنيا بما آتاهم، لأن وجودهم ووجود الأملاك كان به، ووجوده ليس بغيره. وهذا الاسم مما يؤثر عن رسول الله ﷺ في خير الأسامي". وانظر: "المنهاج في شعب الإيمان" للحليمي: ١ / ١٨٩.