Tafsir al-Baghawi - Al-Baghawi - (5/110)

Tafsir al-BaghawiAl-Baghawi

It was also said: with their object of worship. Sa‘id ibn al-Musayyib said: “Every people will gather around their leader, whether in good or evil.”

Muhammad ibn Ka‘b said concerning “with their leader”: it means, with their mothers. Three aspects of wisdom have been mentioned for this: first, on account of Jesus, peace be upon him; second, in honor of al-Hasan and al-Husayn; and third, so that children born of fornication may not be disgraced. (1)

“Whoever is given his record in his right hand—such people will read their record, and they will not be wronged even by as much as the thread within a date stone.” This means that nothing, even the amount of a thread, will be deducted from what is due to them. (2)

“Whoever is blind in this world will be blind in the Hereafter and even further astray from the way.” (72)

Concerning “whoever is blind in this world,” scholars differed regarding what is indicated by “this.” One group said that it refers to the blessings Allah the Most High enumerated in these verses, beginning with His words, “Your Lord is the One who drives the ships for you,” and ending with His words, “and favored them greatly.” That is, whoever among you is blind to these blessings which he has witnessed will be even more blind and further astray from the way regarding the matter of the Hereafter, which he has neither witnessed nor seen. This is narrated from Ibn Abbas. (3)

Others said that it refers to this worldly life. That is, whoever in this world is blind in heart to beholding Allah’s power, His signs, and the truth, will be even more blind in the Hereafter and further astray from the way—that is, more mistaken in his path. (4)

It was also said: whoever is blind in this world to taking heed will be blind in the Hereafter to offering excuses.

Al-Hasan said: whoever is a misguided disbeliever in this world will be blind in the Hereafter and further astray from the way, because his repentance is accepted in this world, whereas his repentance will not be accepted in the Hereafter. (5)

(1) See these views and others in: Tafsir al-Qurtubi, 10:296-297; Tafsir al-Tabari, 15:126-127; Zad al-Masir, 5:64-65; and al-Durr al-Manthur, 5:316-317. Al-Tabari said: “The soundest view, in our opinion, is that of those who say that it means: the Day when We shall call every people with their imam (leader), whom they followed and took as an example in this world. This is because the predominant Arabic usage of the term imam is for that which is followed and taken as an example. Interpreting the meanings of Allah’s words according to the more prevalent usage is preferable, unless conclusive evidence establishes an alternative interpretation that must be accepted.” (2) Al-fatil is something twisted. The strand found in the cleft of a date pit is called fatil because it resembles something twisted: that which one twists between one’s fingers from thread or dirt. It is used proverbially for something insignificant. A she-camel described as fatla al-dhiraayn has sturdy forelegs. See: Mufradat al-Quran by al-Raghib al-Isfahani, p. 371. (3) Reported by al-Firyabi and Ibn Hatim. See: al-Durr al-Manthur, 5:317. (4) Al-Durr al-Manthur, 5:317. (5) Al-Tabari preferred the view of those who said that this means: whoever is blind in this worldly life to Allah’s proofs that He alone created it, governs it, and directs all that it contains, will be even more blind and further astray from the path regarding the affairs of the Hereafter, which he has neither seen nor witnessed, and what will occur therein. That is, he is more astray from the path in the matter of this world, which he has seen and witnessed. This is because Allah, Exalted is He, did not specify, in His statement, “Whoever is blind in this,” that the disbeliever’s blindness to some of His proofs in it, rather than others, should be intended; thus, it should not be interpreted as referring specifically to his blindness to His blessings in honoring the children of Adam ... See: Tafsir al-Tabari, 15:128-129.

وَقِيلَ: بِمَعْبُودِهِمْ وَعَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: كُلُّ قَوْمٍ يَجْتَمِعُونَ إِلَى رَئِيسِهِمْ فِي الْخَيْرِ وَالشَّرِّ. وَقَالَ مُحَمَّدُ بْنُ كَعْبٍ: ﴿بِإِمَامِهِمْ﴾ قِيلَ: يَعْنِي بِأُمَّهَاتِهِمْ وَفِيهِ ثَلَاثَةُ أَوْجُهٍ مِنَ الْحِكْمَةِ أَحَدُهَا: لِأَجْلِ عِيسَى ﵇ وَالثَّانِي: لِشَرَفِ الْحَسَنِ وَالْحُسَيْنِ وَالثَّالِثِ: لِئَلَّا يَفْتَضِحَ أَوْلَادُ الزِّنَا (١) . ﴿فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا﴾ أَيْ لَا يَنْقُصُ مِنْ حَقِّهِمْ قَدْرُ فَتِيلٍ (٢) . ﴿وَمَنْ كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلًا (٧٢) ﴾ ﴿وَمَنْ كَانَ فِي هَذِهِ أَعْمَى﴾ اخْتَلَفُوا فِي هَذِهِ الْإِشَارَةِ فَقَالَ قَوْمٌ: هِيَ رَاجِعَةٌ إِلَى النِّعَمِ الَّتِي عَدَّدَهَا اللَّهُ تَعَالَى فِي هَذِهِ الْآيَاتِ مِنْ قَوْلِهِ: ﴿رَبُّكُمُ الَّذِي يُزْجِي لَكُمُ الْفُلْكَ﴾ إِلَى قَوْلِهِ ﴿تَفْضِيلًا﴾ يَقُولُ: مَنْ كَانَ مِنْكُمْ فِي هَذِهِ النِّعَمِ الَّتِي قَدْ عَايَنَ أَعْمَى ﴿فَهُوَ فِي﴾ أَمْرِ ﴿الْآخِرَةِ﴾ الَّتِي لَمْ يُعَايِنْ وَلَمْ يَرَ ﴿أَعْمَى وَأَضَلُّ سَبِيلًا﴾ يُرْوَى هَذَا عَنِ ابْنِ عَبَّاسٍ (٣) . وَقَالَ الْآخَرُونَ: هِيَ رَاجِعَةٌ إِلَى الدُّنْيَا يَقُولُ: مَنْ كَانَ فِي هَذِهِ الدُّنْيَا أَعْمَى الْقَلْبِ عَنْ رُؤْيَةِ قُدْرَةِ اللَّهِ وَآيَاتِهِ وَرُؤْيَةِ الْحَقِّ فَهُوَ فِي الْآخِرَةِ أَعْمَى أَيْ: أَشَدُّ عَمًى وَأَضَلُّ سَبِيلًا أَيْ: أَخْطَأُ طَرِيقًا (٤) . وَقِيلَ: مَنْ كَانَ فِي هَذِهِ الدُّنْيَا أَعْمَى عَنِ الِاعْتِبَارِ فَهُوَ فِي الْآخِرَةِ أَعْمَى عَنِ الِاعْتِذَارِ. وَقَالَ الْحَسَنُ: مَنْ كَانَ فِي هَذِهِ الدُّنْيَا ضَالًّا كَافِرًا فَهُوَ فِي الْآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلًا لِأَنَّهُ فِي الدُّنْيَا تُقْبَلُ تَوْبَتُهُ وَفِي الْآخِرَةِ لَا تُقْبَلُ تَوْبَتُهُ (٥) .

(١) انظر هذه الأقوال وأقوالا أخرى في: تفسير القرطبي: ١٠ / ٢٩٦-٢٩٧، الطبري: ١٥ / ١٢٦-١٢٧، زاد المسير: ٥ / ٦٤-٦٥، الدر المنثور: ٥ / ٣١٦-٣١٧. وقال الطبري: وأولى الأقوال عندنا بالصواب قول من قال: معنى ذلك: يوم ندعو كل أناس بإمامهم الذي كانوا يقتدون به ويأتمون به في الدنيا لأن الأغلب من استعمال العرب "الإمام" فيما ائتم واقتدى به. وتوجيه معاني كلام الله إلى الأشهر أولى ما لم تثبت حجة بخلافه يجب التسليم لها. (٢) "الفتيل" المفتول وسمي ما يكون في شق النواة فتيلا لكونه على هيئة المفتول وهو ما تفتله بين أصابعك من خيط أو وسخ ويضرب به المثل في الشيء الحقير وناقة فتلاء الذراعين: محكمة. انظر: مفردات القرآن للراغب الأصفهاني ص (٣٧١) . (٣) أخرجه الفريابي وابن حاتم. انظر: الدر المنثور: ٥ / ٣١٧. (٤) الدر المنثور: ٥ / ٣١٧. (٥) ورجح الطبري قول من قال معنى ذلك: ومن كان في هذه الدنيا أعمى عن حجج الله على أنه المنفرد بخلقها وتدبيرها وتصريف ما فيها فهو في أمر الآخرة التي لم يرها ولم يعاينها وفيما هو كائن فيها أعمى وأضل سبيلا يقول: وأضل طريقا منه في أمر الدنيا التي قد عاينها ورآها.. لأن الله تعالى لم يخصص في قوله: "ومن كان في هذه أعمى" عمى الكافر به عن بعض حججه عليه فيها دون بعض فيوجه ذلك إلى عماه عن نعمه بما أنعم به عليه من تكريمه بني آدم ... ". انظر: تفسير الطبري: ١٥ / ١٢٨-١٢٩.