Tafsir al-Baghawi - Al-Baghawi - (5/38)

Tafsir al-BaghawiAl-Baghawi

It is also said that they will emerge from the heat of Hell into the freezing cold, and because of its severity they will rush back to the Fire, seeking relief in it.

It is also said that their punishment will be multiplied (1), because of the corruption they used to spread in this world through disbelief and by turning people away from faith.

“And on the Day when We raise from every community a witness against them from among themselves, and We bring you, O Muhammad, as a witness over these. And We have sent down to you the Book as a clear exposition of all things, and as guidance, mercy, and glad tidings for the Muslims.” (89) “Indeed, Allah commands justice, excellence, and giving to close relatives, and He forbids indecency, wrongdoing, and transgression. He admonishes you so that you may take heed.” (90)

“And on the Day when We raise from every community a witness against them from among themselves”: that is, its prophet from among its own people, for the prophets were sent to their respective communities from among them.

“And We bring you, O Muhammad, as a witness over these”: those to whom you were sent.

“And We have sent down to you the Book as a clear exposition”: that is, a clarification “of all things” needed in matters of commands and prohibitions, the lawful and unlawful, prescribed penalties and rulings; “and as guidance” away from misguidance; “and mercy and glad tidings” for the Muslims.

Allah’s words, “Indeed, Allah commands justice”: that is, fairness; “and excellence”: kindness toward people.

Ibn Abbas said: “Justice is monotheism, and excellence is the fulfilment of obligatory duties.”

He also said: “Excellence is sincerity in monotheism.” This is the meaning of the Prophet’s words, peace and blessings be upon him: “Excellence is to worship Allah as though you see Him” (2).

Muqatil said: “Justice is monotheism, and excellence is pardoning people.”

“And giving to close relatives”: maintaining ties of kinship.

“And He forbids indecency”: ⦗202/a⦘ whatever is vile in word and deed. Ibn Abbas said: it is adultery. “And wrongdoing”: whatever is not recognized in the Sacred Law or the sunnah. “And transgression”: arrogance and injustice.

(1) See these views in al-Durr al-Manthur, 5:157-158; Zad al-Masir, 4:482. Al-Tabari adopted the first view (14:160-161). See also Tafsir Ibn Kathir, 2:582. (2) This is part of the hadith of Umar ibn al-Khattab, may Allah be pleased with him, concerning Gabriel's question about Islam, iman (faith), and ihsan (spiritual excellence). It was narrated by al-Bukhari in Kitab al-Iman, chapter: “Gabriel's Question to the Prophet about Iman, Islam, and Ihsan,” 1:114; and by Muslim in Kitab al-Iman, chapter: “Clarification of Iman, Islam, and Ihsan,” no. 8, 1:36-37; and by the compiler in Sharh al-Sunnah, 1:8-9.

وَقِيلَ: إِنَّهُمْ يَخْرُجُونَ مِنْ حَرِّ النَّارِ إِلَى بَرْدِ الزَّمْهَرِيرِ، فَيُبَادِرُونَ مِنْ شِدَّةِ الزَّمْهَرِيرِ إِلَى النَّارِ مُسْتَغِيثِينَ بِهَا. وَقِيلَ: يُضَاعَفُ لَهُمُ الْعَذَابُ (١) . ﴿بِمَا كَانُوا يُفْسِدُونَ﴾ فِي الدُّنْيَا بِالْكُفْرِ وَصَدِّ النَّاسِ عَنِ الْإِيمَانِ. ﴿وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَى هَؤُلَاءِ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ (٨٩) إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ (٩٠) ﴾ ﴿وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ﴾ يَعْنِي نَبِيُّهَا مِنْ أَنْفُسِهِمْ، لِأَنَّ الْأَنْبِيَاءَ كَانَتْ تُبْعَثُ إِلَى الْأُمَمِ مِنْهَا. ﴿وَجِئْنَا بِكَ﴾ يَا مُحَمَّدُ، ﴿شَهِيدًا عَلَى هَؤُلَاءِ﴾ الَّذِينَ بُعِثْتَ إِلَيْهِمْ. ﴿وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا﴾ بَيَانًا، ﴿لِكُلِّ شَيْءٍ﴾ يُحْتَاجُ إِلَيْهِ مِنَ الْأَمْرِ وَالنَّهْيِ، وَالْحَلَالِ وَالْحَرَامِ، وَالْحُدُودِ وَالْأَحْكَامِ، ﴿وَهُدًى﴾ مِنَ الضَّلَالَةِ، ﴿وَرَحْمَةً وَبُشْرَى﴾ بِشَارَةً ﴿لِلْمُسْلِمِينَ﴾ قَوْلُهُ ﷿: ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ﴾ بِالْإِنْصَافِ، ﴿وَالْإِحْسَانِ﴾ إِلَى النَّاسِ. وَعَنِ ابْنِ عَبَّاسٍ: "الْعَدْلُ": التَّوْحِيدُ، وَ"الْإِحْسَانُ": أَدَاءُ الْفَرَائِضِ. وَعَنْهُ: "الْإِحْسَانُ": الْإِخْلَاصُ فِي التَّوْحِيدِ، وَذَلِكَ مَعْنَى قَوْلِ النَّبِيِّ ﷺ: "الْإِحْسَانُ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ" (٢) . وَقَالَ مُقَاتِلٌ: "الْعَدْلُ": التَّوْحِيدُ، وَ"الْإِحْسَانُ": الْعَفْوُ عَنِ النَّاسِ. ﴿وَإِيتَاءِ ذِي الْقُرْبَى﴾ صِلَةُ الرَّحِمِ. ﴿وَيَنْهَى عَنِ الْفَحْشَاءِ﴾ ٢٠٢/أمَا قَبُحَ مِنَ الْقَوْلِ وَالْفِعْلِ. وَقَالَ ابْنُ عَبَّاسٍ: الزِّنَا، ﴿وَالْمُنْكَرِ﴾ مَا لَا يُعْرَفُ فِي شَرِيعَةٍ وَلَا سُنَّةٍ، ﴿وَالْبَغْيِ﴾ الْكِبْرُ وَالظُّلْمُ.

(١) انظر هذه الأقوال في: الدر المنثور: ٥ / ١٥٧-١٥٨، زاد المسير: ٤ / ٤٨٢. وقد اعتمد الطبري: (١٤ / ١٦٠-١٦١) القول الأول. وانظر: تفسير ابن كثير: ٢ / ٥٨٢. (٢) قطعة من حديث عمر بن الخطاب ﵁ في سؤال جبريل ﵇ -عن الإسلام والإيمان، والإحسان، أخرجه البخاري في الإيمان، باب سؤال جبريل النبي عن الإيمان والإسلام والإحسان: ١ / ١١٤، ومسلم في الإيمان، باب بيان الإيمان والإسلام والإحسان، برقم (٨) : ١ / ٣٦-٣٧، والمصنف في شرح السنة: ١ / ٨-٩.