Tafsir al-Baghawi - Al-Baghawi - (5/242)

Tafsir al-BaghawiAl-Baghawi

He said, “Yes: Ghayy and Atham” (1).

Al-Dahhak said: “Ruin and loss.” It was also said: destruction; and it was said: punishment (2).

His saying, “So they will meet with ruin,” does not mean merely that they will see it; rather, it means that they will encounter and experience it (3), along with seeing it.

“Except for those who repent, believe, and do righteous deeds: they will enter the Gardens and will not be wronged in the least—Gardens of perpetual residence, which the Most Merciful has promised His servants in the unseen. Surely His promise is bound to come. They will hear no idle talk therein, only peace; and they will have their provision therein morning and evening.”

“Except for those who repent, believe, and do righteous deeds: they will enter the Gardens and will not be wronged in the least. Gardens of perpetual residence, which the Most Merciful has promised His servants in the unseen”—though they have not seen them—“Surely His promise is bound to come.” That is, it means: coming; the passive participle is used with the meaning of the active participle.

It was also said that He did not say “coming” because whoever comes to you, you have also come to him. The Arabs do not distinguish between someone saying, “Fifty years have come upon me,” and his saying, “I have come upon fifty years.” Likewise, one says, “Good has reached me,” and, “I have reached good.”

Ibn Jarir said: “His promise” means His appointed promise, namely Paradise; “bound to come” means that His close allies [the people of Paradise] (4) and those who obey Him (5) will come to it.

“They will hear therein”—in Paradise—“no idle talk”: no falsehood, obscenity, or superfluous speech.

Muqatil said: It refers to a false oath.

“Only peace”: this is an exception of a different category; that is, rather, they will hear therein peace—words from which they are safe. Peace is a comprehensive term for all goodness, because it entails safety and well-being.

(1) Al-Tabari narrated a similar Prophetic report from Abu Umamah in his Tafsir, 16:100. Al-Suyuti further attributed it to Ibn Mardawayh, al-Bayhaqi in al-Bath, and al-Tabarani. Al-Haythami stated in Majma al-Zawaid, 10:389: “Its chain contains weak narrators, though Ibn Hibban deemed them reliable and said that they make mistakes.” Ibn Kathir said, 3:129: “This is an unusual hadith, and its attribution to the Prophet is munkar (rejected).” (2) Al-Tabari said, 16:10: “All these views are close in meaning. Whoever enters the two wells mentioned by the Prophet, or the valley in Hell mentioned by Ibn Masud, has encountered loss and an evil sufficient in itself.” (3) In manuscript B: al-mulamasah (touching). (4) An addition from manuscript B; it is not found in al-Tabari. (5) Al-Tabari's wording in his Tafsir, 16:101, is: “Indeed, Allah's promise” in this context means what He has promised, namely Paradise, which is “attained” by His allies and obedient servants whom Allah admits into it. One of the Kufan grammarians said: “The predicate is expressed on the basis that the promise is that which is attained; that is, it is what comes. It was not said, ‘His promise was coming,’ because everything that comes to you is something to which you come. Do you not see that one may say, ‘I reached fifty years,’ and ‘Fifty years came upon me’? Both are correct.”

قَالَ: نَعَمْ غَيٌّ وَآثَامُّ" (١) . وَقَالَ الضَّحَّاكُ: غَيًّا وَخُسْرَانًا. وَقِيلَ: هَلَاكًا. وَقِيلَ: عَذَابًا (٢) . وَقَوْلُهُ: ﴿فَسَوْفَ يَلْقَوْنَ غَيًّا﴾ لَيْسَ مَعْنَاهُ يَرَوْنَ فَقَطْ، بَلْ مَعْنَاهُ الِاجْتِمَاعُ وَالْمُلَابَسَةُ (٣) مَعَ الرُّؤْيَةِ. ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا (٦٠) جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَنُ عِبَادَهُ بِالْغَيْبِ إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا (٦١) لَا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا (٦٢) ﴾ ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا﴾ . ﴿جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَنُ عِبَادَهُ بِالْغَيْبِ﴾ وَلَمْ يَرَوْهَا ﴿إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا﴾ يَعْنِي: آتِيًا مَفْعُولٌ بِمَعْنَى فَاعِلٍ. وَقِيلَ: لَمْ يَقُلْ آتِيًا لِأَنَّ كُلَّ مَنْ أَتَاكَ فَقَدْ أَتَيْتَهُ وَالْعَرَبُ لَا تُفَرِّقُ بَيْنَ قَوْلِ الْقَائِلِ: أَتَتْ عَلَيَّ خَمْسُونَ سَنَةً وَبَيْنَ قَوْلِهِ: أَتَيْتُ عَلَى خَمْسِينَ سَنَةً وَيَقُولُ: وَصَلَ إِلَيَّ الْخَيْرُ وَوَصَلْتُ إِلَى الْخَيْرِ. وَقَالَ ابْنُ جَرِيرٍ: "وَعْدُهُ" أَيْ: مَوْعِدُهُ وَهُوَ الْجَنَّةُ "مَأْتِيًّا" يَأْتِيهِ أَوْلِيَاؤُهُ [أَهْلُ الْجَنَّةِ] (٤) وَأَهْلُ طَاعَتِهِ (٥) . ﴿لَا يَسْمَعُونَ فِيهَا﴾ فِي الْجَنَّةِ ﴿لَغْوًا﴾ بَاطِلًا وَفُحْشًا وَفُضُولًا مِنَ الْكَلَامِ. وَقَالَ مُقَاتِلٌ: هُوَ الْيَمِينُ الْكَاذِبَةُ. ﴿إِلَّا سَلَامًا﴾ اسْتِثْنَاءٌ مِنْ غَيْرِ جِنْسِهِ يَعْنِي: بَلْ يَسْمَعُونَ فِيهَا سَلَامًا أَيْ: قَوْلًا يَسْلَمُونَ مِنْهُ "وَالسَّلَامُ" اسْمٌ جَامِعٌ لِلْخَيْرِ لِأَنَّهُ يَتَضَمَّنُ السَّلَامَةَ.

(١) أخرج نحوه عن أبي أمامة مرفوعا: الطبري في التفسير: ١٦ / ١٠٠، وزاد السيوطي نسبته لابن مردويه والبيهقي في "البعث" والطبراني. قال الهيثمي في "المجمع": (١٠ / ٣٨٩) : "وفيه ضعفاء وقد وثقهم ابن حبان وقال يخطئون". وقال ابن كثير: (٣ / ١٢٩) : "هذا حديث غريب ورفعه منكر". (٢) قال الطبري: (١٦ / ١٠) : "وكل هذه الأقوال متقاربات المعاني وذلك أن من ورد البئرين التين ذكرهما النبي ﷺ والوادي الذي ذكره ابن مسعود في جهنم فدخل ذلك فقد لاقى خسرانا وشرا حْسب، هـ به شرا"!. (٣) في "ب" الملامسة. (٤) زيادة من "ب" وليست في الطبري. (٥) عبارة الطبري في التفسير: (١٦ / ١٠١) : "إن الله كان" ووعده في هذا الموضع: موعوده وهو الجنة "مأتيا" يأتيه أولياؤه وأهل طاعته الذين يدخلهموها الله. وقال بعض نحوي الكوفة: خرج الخبر على أن الوعد هو المأتي ومعناه: أنه هو الذي يأتي. ولم يقل: وكان وعده آتيا لأن كل ما أتاك فأنت تأتيه وقال: ألا ترى أنك تقول: أتيت على خمسين سنة وأتت علي خمسون سنة وكل ذلك صواب..".