Tafsir al-Baghawi - Al-Baghawi - (5/245)

Tafsir al-BaghawiAl-Baghawi

“Yet man says, ‘When I am dead, shall I really be brought forth alive?’ (66) Does man not remember that We created him before, when he was nothing? (67) By your Lord, We shall surely gather them together with the devils; then We shall surely bring them, on their knees, around Hell. (68) Then We shall surely draw out from every faction whichever of them was most insolent in rebellion against the Most Merciful.” (69)

Allah, exalted is He, says: “Yet man says”—meaning Ubayy ibn Khalaf al-Jumahi, who denied the Resurrection (1). He said, “When I am dead, shall I really be brought forth alive?” He said this mockingly and in denial of the Resurrection.

Allah, exalted is He, said: “Does man not remember?” That is, does he not reflect and contemplate? (2) Nafiʿ, Ibn ʿAmir, ʿAsim, and Yaʿqub recited it as yadhkur, with an ungeminated dhāl. “Man” here means Ubayy ibn Khalaf. “That We created him before, when he was nothing”: that is, does this denier not reflect upon his initial creation, so as to infer from it the possibility of re-creation?

Then He swore by Himself, saying: “By your Lord, We shall surely gather them”—that is, We shall gather them at the Resurrection: namely, the idolaters who deny the Resurrection—“together with the devils.” This is because He will gather every disbeliever with his devil in a chain. “Then We shall surely bring them around Hell”—it was also said: in Hell. 9/A “On their knees.” Ibn ʿAbbas, may Allah be pleased with him, said: “In groups,” the plural of jathwah.

Al-Hasan and al-Dahhak said: It is the plural of jāthin, meaning those kneeling on their knees. Al-Suddi said: Standing on their knees because of the cramped space. “Then We shall surely draw out”: We shall bring out. “From every faction”: that is, from every community and religious grouping among the disbelievers. “Whichever of them was most insolent in rebellion against the Most Merciful”: that is, most rebellious. Ibn ʿAbbas, may Allah be pleased with him, said: “Meaning, most daring.” Mujahid said: “Most wicked”—meaning, the most rebellious, then the next most rebellious.

Al-Kalbi said: Their leader and chief in evil; that is, He will bring forward first for entry those whose crime is greater and whose disbelief is more severe.

It is related in some reports from the early authorities that they will all be gathered around Hell, bound in chains and shackled; then the most disbelieving will be brought forward first, followed by the next most disbelieving.

The word ayyuhum is in the nominative, on the understanding that it refers to those of whom it is said: “Which of them was most insolent in rebellion against the Most Merciful?”

(1) See al-Wahidi, Asbab al-Nuzul, p. 348; and al-Qurtubi, 11:131. Al-Mahdawi said: “It was revealed concerning al-Walid ibn al-Mughira and his companions,” which is the view of Ibn Abbas. Ibn Jurayj related that it was revealed concerning al-As ibn Wa'il. See al-Durr al-Manthur, 5:532; and al-Qurtubi, 11:131. (2) This explains the recitation yadhdhakkar, with gemination, as indicated by what follows. It appears that the author, may Allah have mercy on him, prefers or gives precedence to this recitation; he then subsequently explains the verse according to the ungeminated recitation.

﴿وَيَقُولُ الْإِنْسَانُ أَئِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا (٦٦) أَوَلَا يَذْكُرُ الْإِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ قَبْلُ وَلَمْ يَكُ شَيْئًا (٦٧) فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَاطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا (٦٨) ثُمَّ لَنَنْزِعَنَّ مِنْ كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَنِ عِتِيًّا (٦٩) ﴾ قَوْلُهُ ﷿: ﴿وَيَقُولُ الْإِنْسَانُ﴾ يَعْنِي: أُبَيَّ بْنَ خَلَفٍ الْجُمَحِيَّ كَانَ مُنْكِرًا لِلْبَعْثِ (١) قَالَ: ﴿أَئِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا﴾ قَالَهُ اسْتِهْزَاءً وَتَكْذِيبًا لِلْبَعْثِ. قَالَ اللَّهُ ﷿ ﴿أَوَلَا يَذْكُرُ﴾ أَيْ يَتَذَكَّرُ وَيَتَفَكَّرُ (٢) وَقَرَأَ نَافِعٌ وَابْنُ عَامِرٍ وَعَاصِمٌ ويعقوب " يذكر " خفيف ﴿الْإِنْسَانُ﴾ يَعْنِي: أُبَيَّ بْنَ خَلَفٍ ﴿أَنَّا خَلَقْنَاهُ مِنْ قَبْلُ وَلَمْ يَكُ شَيْئًا﴾ أَيْ: لَا يَتَفَكَّرُ هَذَا الْجَاحِدُ فِي بَدْءِ خَلْقِهِ فَيَسْتَدِلَّ بِهِ عَلَى الْإِعَادَةِ ثُمَّ أَقْسَمَ بِنَفْسِهِ فَقَالَ: ﴿فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ﴾ لَنَجْمَعَنَّهُمْ فِي الْمَعَادِ يَعْنِي: الْمُشْرِكِينَ الْمُنْكِرِينَ لِلْبَعْثِ ﴿وَالشَّيَاطِينَ﴾ مَعَ الشَّيَاطِينِ وَذَلِكَ أَنَّهُ يَحْشُرُ كُلَّ كَافِرٍ مَعَ شَيْطَانِهِ فِي سِلْسِلَةٍ ﴿ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ﴾ قِيلَ في جهنم ٩/أ ﴿جِثِيًّا﴾ قَالَ ابْنُ عَبَّاسٍ ﵁: جَمَاعَاتٍ جَمْعُ جَثْوَةٍ. وَقَالَ الْحَسَنُ وَالضَّحَّاكُ: جَمْعُ "جَاثٍ" أَيْ: جَاثِينَ عَلَى الرُّكَبِ. قَالَ السُّدِّيُّ: قَائِمِينَ عَلَى الرُّكَبِ لِضِيقِ الْمَكَانِ. ﴿ثُمَّ لَنَنْزِعَنَّ﴾ لَنُخْرِجَنَّ ﴿مِنْ كُلِّ شِيعَةٍ﴾ أَيْ: مِنْ كُلِّ أُمَّةٍ وَأَهْلِ دِينٍ مِنَ الْكُفَّارِ ﴿أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَنِ عِتِيًّا﴾ عُتُوًّا، قَالَ ابْنُ عَبَّاسٍ ﵄: يَعْنِي جَرْأَةً. وَقَالَ مُجَاهِدٌ: فُجُورًا، يُرِيدُ: الْأَعْتَى فَالْأَعْتَى. وَقَالَ الْكَلْبِيُّ: قَائِدُهُمْ وَرَأْسُهُمْ فِي الشَّرِّ يُرِيدُ أَنَّهُ يُقَدِّمُ فِي إِدْخَالِ مَنْ هُوَ أَكْبَرُ جُرْمًا وَأَشَدُّ كُفْرًا. فِي بَعْضِ الْآثَارِ: أَنَّهُمْ يُحْشَرُونَ جَمِيعًا حَوْلَ جَهَنَّمَ مُسَلْسَلِينِ مَغْلُولِينِ ثُمَّ يُقَدَّمُ الْأَكْفَرُ فَالْأَكْفَرُ. وَرَفَعَ ﴿أَيُّهُمْ﴾ عَلَى مَعْنَى: الَّذِي يُقَالُ لَهُمْ: أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَنِ عِتِيًّا.

(١) انظر: أسباب النزول للواحدي ص (٣٤٨) ، والقرطبي: ١١ / ١٣١، وقال المهدوي: نزلت في الوليد بن المغيرة وأصحابه وهو قول ابن عباس وعن ابن جريج أنها نزلت في العاص بن وائل. انظر: الدر المنثور: ٥ / ٥٣٢، القرطبي: ١١ / ١٣١. (٢) هذا تفسير لقراءة "يذكر" بالتشديد بدليل ما بعده وكأن المصنف ﵀ يرجح أو يقدم هذه القراءة ثم فسر الآية على القراءة بالتخفيف فيما بعد.