Tafsir al-BaghawiAl-Baghawi

“They neglected the prayer”: that is, they abandoned the obligatory prayer (1).

Ibn Mas‘ud and Ibrahim said: They delayed it beyond its prescribed time.

Sa‘id ibn al-Musayyib said: This means that one does not pray the noon prayer until the time for the afternoon prayer has come, nor the afternoon prayer until the sun has set (2).

“And followed their desires”: that is, acts of disobedience and drinking wine; meaning, they gave preference to the desires of their own souls over obedience to Allah. Mujahid said: These are people who will appear at the end of time, some of whom will copulate with others in marketplaces and alleyways.

“So they will meet with ruin.” Wahb said: “Ghayy is a river in Hell, remote in depth and foul in taste.”

Ibn ‘Abbas said: “Ghayy is a valley in Hell, and indeed the valleys of Hell seek refuge from its heat. It has been prepared for the adulterer who persists in it, the habitual drinker of wine, the one who consumes usury and does not desist from it, those undutiful to their parents, and the bearer of false testimony” (3) (4).

‘Ata’ said: “Gh ayy is a valley in Hell through which pus and blood flow.”

Ka‘b said: It is a valley in Hell, the deepest and most intensely hot of its valleys, in a well called al-Haym. Whenever Hell dies down, Allah opens that well and rekindles Hell with it (5).

Muhammad ibn ‘Abd Allah ibn Abi Tawbah informed us; Muhammad ibn Ahmad al-Harithi informed us; Muhammad ibn Ya‘qub al-Kisa’i informed us; ‘Abd Allah ibn Mahmud informed us; Ibrahim ibn ‘Abd Allah al-Khallal informed us; and ‘Abd Allah ibn al-Mubarak informed us from Hushaim ibn Bashir, who informed us from Zakariyya ibn Abi Maryam al-Khuza‘i, who said: I heard Abu Umamah al-Bahili say: “The distance from the rim of Hell to its bottom is the distance a stone—or, he said, a rock—would fall in seventy years, its size being like that of ten enormous, fat, pregnant she-camels.” A client of ‘Abd al-Rahman ibn Khalid ibn al-Walid said to him, “Is there anything beneath that, O Abu Umamah?”

(1) This view is also reported from Muhammad ibn Kab al-Qurtubi and was preferred by al-Zajjaj. See al-Tabari, 16:98; Zad al-Masir, 5:245; al-Durr al-Manthur, 5:526. (2) This view is also reported from al-Qasim ibn Mukhaymirah, Umar ibn Abd al-Aziz, al-Nakhai, and Mujahid. Moreover, all that has been reported from the Salaf concerning the interpretation of this verse falls within its meaning. Delaying the prayer beyond its prescribed time, failing to establish it in congregation, neglecting its conditions, denying that it is obligatory, and leaving the mosques unused for it—all of these are views reported in explanation of the verse—are forms of neglecting it, although such neglect varies in degree. See Tafsir al-Qurtubi, 11:122-125; Adwa al-Bayan, 4:308. (3) Omitted from manuscript A. (4) See al-Qurtubi, 11:125. (5) See al-Qurtubi, ibid.
﴿أَضَاعُوا الصَّلَاةَ﴾ تَرَكُوا الصَّلَاةَ الْمَفْرُوضَةَ (١) . وَقَالَ ابْنُ مَسْعُودٍ وَإِبْرَاهِيمُ: أَخَّرُوهَا عَنْ وَقْتِهَا. وَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: هُوَ أَنْ لَا يُصَلِّيَ الظُّهْرَ حَتَّى يَأْتِيَ الْعَصْرُ، وَلَا الْعَصْرَ حَتَّى تَغْرُبَ الشَّمْسُ (٢) . ﴿وَاتَّبَعُوا الشَّهَوَاتِ﴾ أَيِ الْمَعَاصِي وَشُرْبَ الْخَمْرِ، يَعْنِي آثَرُوا شَهَوَاتِ أَنْفُسِهِمْ عَلَى طَاعَةِ اللَّهِ. وَقَالَ مُجَاهِدٌ: هَؤُلَاءِ قَوْمٌ يَظْهَرُونَ فِي آخِرِ الزَّمَانِ يَنْزُو بَعْضُهُمْ عَلَى بَعْضٍ فِي الْأَسْوَاقِ وَالْأَزِقَّةِ. ﴿فَسَوْفَ يَلْقَوْنَ غَيًّا﴾ قَالَ وَهْبٌ: "الْغَيُّ" نَهْرٌ فِي جَهَنَّمَ بَعِيدٌ قَعْرُهُ خَبِيثٌ طَعْمُهُ. وَقَالَ ابْنُ عَبَّاسٍ: "الْغَيُّ" وَادٍ فِي جَهَنَّمَ وَإِنَّ أَوْدِيَةَ (٣) جَهَنَّمَ لَتَسْتَعِيذُ مِنْ حَرِّهِ أُعِدَّ لِلزَّانِي الْمُصِرِّ عَلَيْهِ وَلِشَارِبِ الْخَمْرِ الْمُدْمِنِ عَلَيْهَا وَلِآكِلِ الرِّبَا الَّذِي لَا يَنْزِعُ عَنْهُ وَلِأَهْلِ الْعُقُوقِ وَلِشَاهِدِ الزُّورِ (٤) . وَقَالَ عَطَاءٌ: "الْغَيُّ": وَادٍ فِي جَهَنَّمَ يَسِيلُ قَيْحًا وَدَمًا. وَقَالَ كَعْبٌ: هُوَ وَادٍ فِي جَهَنَّمَ أَبْعَدُهَا قَعْرًا، وَأَشَدُّهَا حَرًّا فِي بِئْرٍ تُسَمَّى "الْهِيمُ" كُلَّمَا خَبَتْ جَهَنَّمُ فَتَحَ اللَّهُ تِلْكَ الْبِئْرَ فَيُسَعِّرُ بِهَا جَهَنَّمَ (٥) . أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي تَوْبَةَ أَخْبَرَنَا مُحَمَّدُ بْنُ أَحْمَدَ الْحَارِثِيُّ أَخْبَرَنَا مُحَمَّدُ بْنُ يَعْقُوبَ الْكِسَائِيُّ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مَحْمُودٍ أَخْبَرَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ الْخَلَّالُ وَأَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ عَنْ هُشَيْمِ بْنِ بَشِيرٍ أَخْبَرَنَا زَكَرِيَّا بْنُ أَبِي مَرْيَمَ الْخُزَاعِيُّ قَالَ: سَمِعْتُ أَبَا أُمَامَةَ الْبَاهِلِيَّ يَقُولُ: "إِنَّ مَا بَيْنَ شَفِيرِ جَهَنَّمَ إِلَى قَعْرِهَا مَسِيرَةُ سَبْعِينَ خَرِيفًا مِنْ حَجَرٍ يَهْوِي أَوْ قَالَ صَخْرَةٍ تَهْوِي عِظَمُهَا كَعَشْرِ عَشْرَوَاتِ عِظَامٍ سِمَانٍ فَقَالَ لَهُ مَوْلَىً لِعَبْدِ الرَّحْمَنِ بْنِ خَالِدِ بْنِ الْوَلِيدِ: هَلْ تَحْتَ ذَلِكَ شَيْءٌ يَا أَبَا أُمَامَةَ؟
(١) وهو مروي عن محمد بن كعب القرطبي واختاره الزجاج. انظر: الطبري: ١٦ / ٩٨، زاد المسير: ٥ / ٢٤٥، الدر المنثور: ٥ / ٥٢٦. (٢) وهو مروي عن القاسم بن مخيمرة، وعمر بن عبد العزيز والنخعي ومجاهد. هذا وكل ما روي عن السلف ﵀ في تأويل الآية داخل في معناها، لأن تأخيرها عن وقتها، وعدم إقامتها في الجماعة، والإخلال بشروطها، وجحد وجوبها، وتعطيل المساجد منها -وهذه كلها أقوال في تفسير الآية- كل ذلك إضاعة لها وإن كانت أنواع الإضاعة تتفاوت. انظر: "تفسير القرطبي" ١١ / ١٢٢-١٢٥، "أضواء البيان": ٤ / ٣٠٨. (٣) ساقط من "أ". (٤) انظر: القرطبي: ١١ / ١٢٥. (٥) انظر القرطبي: نفسه.

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