Tafsir al-Baghawi - Al-Baghawi - (5/167)

Tafsir al-BaghawiAl-Baghawi

Hisn. It was also said: Umayyah ibn Khalaf. “And he follows his own desire,” that is, what he desires in seeking sensual pleasures. “And his affair is one of excess.” Qatadah and Mujahid said: one of loss. It was also said to mean that he has squandered his affair (1) and wasted his days. It was also said: regret. Muqatil ibn Hayyan said: extravagance. Al-Farra said: abandoned. It was also said: falsehood; and it was also said: contrary to the truth. Al-Akhfash said: exceeding the proper limit (2). It was said that what is meant by exceeding the limit is Uyaynah’s statement: “If we accept Islam, the people will accept Islam.” This is a grave exaggeration.

“And say, ‘The truth is from your Lord. So whoever wills, let him believe; and whoever wills, let him disbelieve. Indeed, We have prepared for the wrongdoers a Fire whose walls will enclose them. If they cry out for relief, they will be relieved with water like molten metal, which will scald their faces. What an evil drink, and what an evil resting place!’” (29)

His words, exalted is He: “And say, ‘The truth is from your Lord,’” that is, what He has mentioned concerning faith and the Quran. Its meaning is: Say, O Muhammad, to those whose hearts We have made heedless of Our remembrance: “O people, [the truth has come to you from your Lord]” (3). He alone grants success or forsakes, and guidance and misguidance are in His hand; I have no part in any of this.

“Whoever wills, let him believe; and whoever wills, let him disbelieve.” This is stated by way of threat and warning, like His words: “Do whatever you will.” (Fussilat 40) (4)

It was also said that the meaning of the verse is: Say: The truth is from your Lord, and I will not drive away the believers to satisfy your desires. So, if you wish, believe; and if you wish, disbelieve. If you disbelieve, then your Lord has prepared for you a Fire whose walls will enclose you; but if you believe, then you shall have what Allah, glorified and exalted is He, has described for those who obey Him (5).

It is narrated from Ibn Abbas, may Allah be pleased with him, concerning the meaning of the verse: Whoever Allah wills to have faith will believe, and whoever He wills to disbelieve will disbelieve (6). This is expressed in His words: “And you do not will unless Allah wills.” (al-Insan 30)

“Indeed, We have prepared”: that is, We have made ready and prepared, from the term meaning preparation and provision (7). “For the wrongdoers,” meaning the disbelievers, “a Fire whose walls will enclose them.” A suradiq is an enclosure that surrounds tents (8).

(1) In manuscript B: "His command." (2) See Zad al-Masir, 5:133. (3) In manuscript B: "The truth is from your Lord." (4) This was stated by al-Zajjaj. See Zad al-Masir, 5:134; Ibn Kathir, 3:82. (5) This is the view adopted by al-Tabari, 15:237. (6) Reported by al-Tabari from Ibn Abbas, 15:237-238. (7) In manuscript B: "the equipment." (8) In manuscript B: "will encompass."

حِصْنٍ. وَقِيلَ: أُمَيَّةَ بْنَ خَلَفٍ ﴿وَاتَّبَعَ هَوَاهُ﴾ أَيْ مُرَادَهُ فِي طَلَبِ الشَّهَوَاتِ ﴿وَكَانَ أَمْرُهُ فُرُطًا﴾ قَالَ قَتَادَةُ وَمُجَاهِدٌ: ضَيَاعًا وَقِيلَ: مَعْنَاهُ ضَيَّعَ أَمْرَهُ (١) وَعَطَّلَ أَيَّامَهُ وَقِيلَ: نَدَمًا. وَقَالَ مُقَاتِلُ ابن حَيَّانَ: سَرَفًا. وَقَالَ الْفَرَّاءُ: مَتْرُوكًا. وَقِيلَ بَاطِلًا. وَقِيلَ: مُخَالِفًا لِلْحَقِّ. وَقَالَ الْأَخْفَشُ: مُجَاوِزًا لِلْحَدِّ (٢) . قِيلَ: مَعْنَى التَّجَاوُزِ فِي الْحَدِّ هُوَ قَوْلُ عُيَيْنَةَ: إِنْ أَسْلَمْنَا أَسْلَمَ النَّاسُ وَهَذَا إِفْرَاطٌ عَظِيمٌ. ﴿وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا (٢٩) ﴾ ﴿وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ﴾ أَيْ: مَا ذَكَرَ مِنَ الْإِيمَانِ وَالْقُرْآنِ مَعْنَاهُ: قُلْ يَا مُحَمَّدُ لِهَؤُلَاءِ الَّذِينَ أَغْفَلْنَا قُلُوبَهُمْ عَنْ ذِكْرِنَا: أَيُّهَا النَّاسُ [قَدْ جَاءَكُمْ مِنْ رَبِّكُمُ الْحَقُّ] (٣) وَإِلَيْهِ التَّوْفِيقُ وَالْخِذْلَانُ وَبِيَدِهِ الْهُدَى وَالضَّلَالُ لَيْسَ إِلَيَّ مِنْ ذَلِكَ شَيْءٌ. ﴿فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ﴾ هَذَا عَلَى طَرِيقِ التَّهْدِيدِ وَالْوَعِيدِ كَقَوْلِهِ: "اعْمَلُوا مَا شِئْتُمْ" (فُصِّلَتْ-٤٠) (٤) . وَقِيلَ مَعْنَى الْآيَةِ: وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ وَلَسْتُ بِطَارِدِ الْمُؤْمِنِينَ لِهَوَاكُمْ فَإِنْ شِئْتُمْ فَآمِنُوا وَإِنْ شِئْتُمْ فَاكْفُرُوا فَإِنْ كَفَرْتُمْ فَقَدْ أَعَدَّ لَكُمْ رَبُّكُمْ نَارًا أَحَاطَ بِكُمْ سُرَادِقُهَا وَإِنْ آمَنْتُمْ فَلَكُمْ مَا وَصَفَ اللَّهُ ﷿ لِأَهْلِ طَاعَتِهِ (٥) . وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ ﵄ فِي مَعْنَى الْآيَةِ: مَنْ شَاءَ اللَّهُ لَهُ الْإِيمَانَ آمَنَ وَمَنْ شَاءَ لَهُ الْكُفْرَ كَفَرَ (٦) وَهُوَ قوله: "وما تشاؤن إِلَّا أَنْ يَشَاءَ اللَّهُ" (الْإِنْسَانِ-٣٠) . ﴿إِنَّا أَعْتَدْنَا﴾ أَعْدَدْنَا وَهَيَّأْنَا مِنَ الْإِعْدَادِ (٧) وَهُوَ الْعُدَّةُ ﴿لِلظَّالِمِينَ﴾ لِلْكَافِرِينَ ﴿نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا﴾ "السُّرَادِقُ": الْحُجْرَةُ الَّتِي تُطِيفُ (٨) بِالْفَسَاطِيطِ.

(١) في "ب": أمره. (٢) انظر: زاد المسير: ٥ / ١٣٣. (٣) في "ب": الحق من ربكم. (٤) قاله الزجاج: انظر: زاد المسير: ٥ / ١٣٤ ابن كثير: ٣ / ٨٢. (٥) وهو ما اعتمده الطبري: ١٥ / ٢٣٧. (٦) أخرجه الطبري عن ابن عباس: ١٥ / ٢٣٧-٢٣٨. (٧) في "ب": العتاد. (٨) في "ب": تحيط.