Tafsir al-Baghawi - Al-Baghawi - (5/210)

Tafsir al-BaghawiAl-Baghawi

And it was said: Do they suppose that it will benefit them to take My servants (1) as protectors besides Me?

“Indeed, We have prepared Hell as a lodging for the disbelievers,” that is, as an abode. Ibn Abbas said: It is their dwelling place. It was also said: A lodging is what is prepared for a guest; that is, it has been prepared for them with Us as a lodging is prepared for a guest.

“Say, ‘Shall We inform you of those who are the greatest losers in respect of their deeds? Those whose efforts in the life of this world have gone astray while they think that they are doing good work. They are those who disbelieve in the signs of their Lord and in the meeting with Him; so their deeds have come to nothing, and on the Day of Resurrection We shall assign them no weight.’”

“Say, ‘Shall We inform you of those who are the greatest losers in respect of their deeds?’” That is, those who exhaust themselves in deeds through which they hope to attain bounty and reward, but instead attain destruction and ruin—like one who purchases merchandise hoping to make a profit from it, only to incur a loss and see his efforts come to nothing.

They differed concerning them. Ibn Abbas and Sa'd ibn Abi Waqqas said: They are the Jews and Christians. It was also said: They are the monks, those who confined themselves in hermitages. Ali ibn Abi Talib said: They are the people of Harura (3). “Whose efforts have gone astray” means that their deeds and striving have come to nothing “in the life of this world, while they think that they are doing good work,” that is, good deeds. “They are those who disbelieve in the signs of their Lord and in the meeting with Him; so their deeds have come to nothing”—that is, they have become void—“and on the Day of Resurrection We shall assign them no weight,” meaning, We shall give them no standing or worth. The Arabs say, “So-and-so carries no weight with me,” meaning, he has no worth because of his baseness.

Abd al-Wahid al-Mulayhi informed us; Ahmad ibn Abdullah al-Nu'aymi informed us; Ahmad informed us, from Muhammad ibn Yusuf, from Muhammad ibn Ismail, who said: Muhammad ibn Abdullah narrated to us; Sa'id ibn Maryam narrated to us; al-Mughirah informed us, from Abu al-Zinad.

(1) Omitted from Manuscript A. (2) Omitted from Manuscript A. (3) The meaning of this report from Ali, may Allah be pleased with him, is that this noble verse encompasses the Harurites (Kharijites), just as it encompasses the Jews, Christians, and others. It was not revealed specifically concerning either of these groups; rather, it is broader than that. This is a Makkan verse, revealed before the Jews and Christians were addressed and before the Kharijites existed at all. It applies generally to everyone who worships Allah in an unacceptable manner, believing himself to be correct and his deeds to be accepted, while he is in fact mistaken and his deeds rejected. As Allah says: “Faces that Day will be humbled, laboring and weary, entering a scorching Fire.” And He says: “We shall turn to whatever deeds they performed and make them scattered dust.” See Tafsir Ibn Kathir, 3:108. Al-Tabari likewise held this view, preferring the interpretation that it refers to everyone who performs deeds thinking himself correct, believing that through them he obeys Allah and pleases Him, whereas he incurs Allah’s wrath by them and departs from the way of the believers. This includes monks, deacons, and others who strive in their misguidance; despite their deeds and exertion, they are disbelievers in Allah, whatever religion they may profess. See Tafsir al-Tabari, 16:34.

وَقِيلَ: أَفَظَنُّوا أَنَّهُمْ يَنْفَعُهُمْ أَنْ يَتَّخِذُوا عِبَادِي (١) مِنْ دُونِي أَوْلِيَاءَ. ﴿إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا﴾ أَيْ: مَنْزِلًا قَالَ ابْنُ عَبَّاسٍ: هِيَ مَثْوَاهُمْ. وَقِيلَ: النُّزُلُ مَا يُهَيَّأُ لِلضَّيْفِ يُرِيدُ (٢) هِيَ مُعَدَّةٌ لَهُمْ عِنْدَنَا كالنُّزُلِ لِلضَّيْفِ. ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا (١٠٣) الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا (١٠٤) أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا (١٠٥) ﴾ ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا﴾ يَعْنِي: الَّذِينَ أَتْعَبُوا أَنْفُسَهُمْ فِي عَمَلٍ يَرْجُونَ بِهِ فَضْلًا وَنَوَالًا فَنَالُوا هَلَاكًا وَبَوَارًا كَمَنْ يَشْتَرِي سِلْعَةً يَرْجُو عَلَيْهَا رِبْحًا فَخَسِرَ وَخَابَ سَعْيُهُ. وَاخْتَلَفُوا فِيهِمْ: قَالَ ابْنُ عَبَّاسٍ وَسَعْدُ بْنُ أَبِي وَقَّاصٍ: هُمُ الْيَهُودُ وَالنَّصَارَى. وَقِيلَ: هُمُ الرُّهْبَانُ. ﴿الَّذِينَ﴾ حَبَسُوا أَنْفُسَهُمْ فِي الصَّوَامِعِ. وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: هُمْ أَهْلُ حَرُورَاءَ (٣) ﴿ضَلَّ سَعْيُهُمْ﴾ بَطَلَ عَمَلُهُمْ وَاجْتِهَادُهُمْ ﴿فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا﴾ أَيْ عَمَلًا. ﴿أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ﴾ بَطَلَتْ ﴿أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ أَيْ لَا نَجْعَلُ لَهُمْ خَطَرًا وَقَدْرًا، تَقُولُ الْعَرَبُ: "مَا لِفُلَانٍ عِنْدِي وَزْنٌ" أَيْ: قَدْرٌ لِخِسَّتِهِ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَخْبَرَنَا أَحْمَدُ عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ حَدَّثَنَا سَعِيدُ ابن مَرْيَمَ أَنْبَأَنَا الْمُغِيرَةُ عَنْ أَبِي الزِّنَادِ

(١) ساقط من "أ". (٢) ساقط من "أ". (٣) ومعنى هذا عن علي ﵁: أن هذه الآية الكريمة تشمل الحرورية كما تشمل اليهود والنصارى وغيرهم، لا أنها نزلت في هؤلاء على الخصوص ولا هؤلاء، بل هي أعم من هذا فإن هذه الآية مكية قبل خطاب اليهود والنصارى وقبل وجود الخوارج بالكلية، وإنما هي عامة في كل من عبد الله على غير طريقة مرضية، يحسب أنه مصيب فيها وأن عمله مقبول وهو مخطئ وعمله مردود، كما قال تعالى: "وجوه يومئذ خاشعة عاملة ناصبة تصلى نارا حامية"، وقال تعالى: "وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا" انظر: تفسير ابن كثير: ٣ / ١٠٨. وهو ما قاله الطبري أيضا حيث رجح أنه عني بها كل عامل عملا يحسبه فيه مصيبا، وأنه لله بفعله ذلك مطيع مرض، وهو بفعله ذلك لله مسخط، وعن طريق أهل الإيمان به جائر، كالرهبانية والشمامسة وأمثالهم من أهل الاجتهاد في ضلالتهم، وهم مع ذلك من فعلهم واجتهادهم بالله كفرة، من أهل أي دين كانوا. انظر: تفسير الطبري: ١٦ / ٣٤.