Tafsir al-Baghawi - Al-Baghawi - (5/183)

Tafsir al-BaghawiAl-Baghawi

in them, and forgets what his own hands have sent forth”: that is, the sins he committed previously. “Indeed, We have placed coverings over their hearts”: veils, “lest they understand it”: that is, understand it; meaning, so that they do not understand it. “And deafness in their ears”: that is, deafness and heaviness. “Even if you call them,” O Muhammad, “to guidance”: to the religion, “they will never be guided.” This concerns people of whom Allah knew that they would not believe.

“And your Lord is the All-Forgiving, the Possessor of mercy. Were He to take them to task for what they have earned, He would hasten the punishment for them. But they have an appointed time from which they will find no refuge. (58) And those towns: We destroyed them when they did wrong, and We appointed a time for their destruction. (59) And when Moses said to his servant, ‘I will not cease until I reach the junction of the two seas, even if I journey for ages.’ (60)”

“And your Lord is the All-Forgiving, the Possessor of mercy”: the Possessor of blessing. “Were He to take them to task”: were He to punish the disbelievers, “for what they have earned”: of sins, “He would hasten the punishment for them”: in this world. “But they have an appointed time”: namely, the Resurrection and the Reckoning (1), “from which they will find no refuge”: no shelter.

“And those towns: We destroyed them”: meaning, the people of Noah, ‘Ad, Thamud, the people of Lot, and others besides them, “when they did wrong”: when they disbelieved. “And We appointed a time for their destruction”: that is, a fixed term. Abu Bakr recited it as limahlikihim, with the mim and lam both vocalized with fatḥah; [Hafs recited it with the mim vocalized with fatḥah and the lam with kasrah; likewise in Surat al-Naml, mahliku, meaning: for the time of their destruction] (2). The others recited it with the mim vocalized with dammah and the lam with fatḥah, meaning: for their being destroyed.

His saying, exalted is He: “And when Moses said to his servant, ‘I will not cease until I reach the junction of the two seas’”: the majority of the scholars said that he was Moses son of ‘Imran. Some said that he was Moses son of Misha, one of the descendants of Joseph, but the first view is sounder.

‘Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn ‘Abd Allah al-Nu‘aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma‘il related to us; al-Humaydi related to us; Sufyan related to us; ‘Amr ibn Dinar related to us; Sa‘id ibn Jubayr informed me, saying: I said to Ibn ‘Abbas, “Nawf al-Bikali claims that the Moses who accompanied al-Khidr was not Moses of the Children of Israel.” Ibn ‘Abbas replied, “The enemy of Allah has lied.” (3) Ubayy ibn Ka‘b related to us that he heard the Messenger of Allah, peace and blessings be upon him, say:

(1) In manuscript B: “the Resurrection.” (2) Omitted from manuscript B. (3) Al-Hafiz Ibn Hajar, quoting Ibn al-Tin, said: “Ibn Abbas did not intend to exclude Nawf from Allah’s guardianship; rather, the hearts of scholars recoil when they hear falsehood, and they utter such expressions in order to rebuke and warn against it, without intending their literal meaning.” Ibn Hajar then said: “It is also possible that Ibn Abbas doubted the soundness of Nawf’s Islam; this is why he did not make the same statement regarding al-Hurr ibn Qays, although they both concurred on it.” Fath al-Bari, 1:219.

بِهَا ﴿وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ﴾ أَيْ: مَا عَمِلَ مِنَ الْمَعَاصِي مِنْ قَبْلُ ﴿إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً﴾ أَغْطِيَةً ﴿أَنْ يَفْقَهُوهُ﴾ أَيْ: يَفْهَمُوهُ يُرِيدُ لِئَلَّا يَفْهَمُوهُ ﴿وَفِي آذَانِهِمْ وَقْرًا﴾ أَيْ صَمَمًا وَثِقَلًا ﴿وَإِنْ تَدْعُهُمْ﴾ يَا مُحَمَّدُ ﴿إِلَى الْهُدَى﴾ إِلَى الدِّينِ ﴿فَلَنْ يَهْتَدُوا إِذًا أَبَدًا﴾ وَهَذَا فِي أَقْوَامٍ عَلِمَ اللَّهُ مِنْهُمْ أَنَّهُمْ لَا يُؤْمِنُونَ. ﴿وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ لَوْ يُؤَاخِذُهُمْ بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ بَلْ لَهُمْ مَوْعِدٌ لَنْ يَجِدُوا مِنْ دُونِهِ مَوْئِلًا (٥٨) وَتِلْكَ الْقُرَى أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِمْ مَوْعِدًا (٥٩) وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا (٦٠) ﴾ ﴿وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ﴾ ذُو النِّعْمَةِ ﴿لَوْ يُؤَاخِذُهُمْ﴾ يُعَاقِبُ الْكُفَّارَ ﴿بِمَا كَسَبُوا﴾ مِنَ الذنوب ﴿لَعَجَّلَ لَهُمُالْعَذَابَ﴾ فِي الدُّنْيَا ﴿بَلْ لَهُمْ مَوْعِدٌ﴾ يَعْنِي الْبَعْثَ وَالْحِسَابَ (١) ﴿لَنْ يَجِدُوا مِنْ دُونِهِ مَوْئِلًا﴾ مَلْجَأً. ﴿وَتِلْكَ الْقُرَى أَهْلَكْنَاهُمْ﴾ يَعْنِي: قَوْمَ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمَ لُوطٍ وَغَيْرَهُمْ ﴿لَمَّا ظَلَمُوا﴾ كَفَرُوا ﴿وَجَعَلْنَا لِمَهْلِكِهِمْ مَوْعِدًا﴾ أَيْ: أَجَلًا قَرَأَ أَبُو بَكْرٍ " لِمَهْلَكِهِمْ " بِفَتْحِ الْمِيمِ وَاللَّامِ، [وَقَرَأَ حَفْصٌ بِفَتْحِ الْمِيمِ وَكَسْرِ اللَّامِ، وَكَذَلِكَ فِي النَّمْلِ "مَهْلِكُ" أَيْ لِوَقْتِ هَلَاكِهِمْ] (٢) وَقَرَأَ الْآخَرُونَ بِضَمِّ الْمِيمِ وَفَتْحِ اللَّامِ أَيْ: لِإِهْلَاكِهِمْ. قَوْلُهُ ﷿: ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ﴾ عَامَّةُ أَهْلِ الْعِلْمِ قَالُوا: إِنَّهُ مُوسَى بْنُ عِمْرَانَ. وَقَالَ بَعْضُهُمْ: هُوَ مُوسَى بْنُ مِيشَا مِنْ أَوْلَادِ يُوسُفَ وَالْأَوَّلُ أَصَحُّ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ أَنْبَأَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النَّعِيمِيُّ أَنْبَأَنَا مُحَمَّدُ بْنُ يُوسُفَ حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ حَدَّثَنَا الْحُمَيْدِيُّ حَدَّثَنَا سُفْيَانُ حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ أَخْبَرَنِي سَعِيدُ بْنُ جُبَيْرٍ قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ: إِنَّ نَوْفًا الْبِكَالِيَّ يَزْعُمُ أَنَّ مُوسَى صَاحِبَ الْخَضِرِ لَيْسَ هُوَ مُوسَى بَنِي إِسْرَائِيلَ فَقَالَ ابْنُ عَبَّاسٍ: كَذِبَ عَدُوُّ اللَّهِ (٣) حَدَّثَنَا أُبَيُّ بْنُ كَعْبٍ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ:

(١) في "ب": النشور. (٢) ساقط من "ب". (٣) قال الحافظ ابن حجر نقلا عن ابن التين: "لم يرد ابن عباس إخراج نوف عن ولاية الله، ولكن قلوب العلماء تنفر إذا سمعت غير الحق، فيطلقون أمثال هذا الكلام لقصد الزجر والتحذير منه، وحقيقته غير مرادة". ثم قال ابن حجر: "ويجوز أن يكون ابن عباس اتهم نوفا في صحة إسلامه، فلهذا لم يقل في حق الحر بن قيس هذه المقالة مع تواردهما عليه". فتح الباري: (١ / ٢١٩) .