Tafsir al-Baghawi - Al-Baghawi - (5/246)

Tafsir al-BaghawiAl-Baghawi

It was also said that it is in the nominative as a new clause, with “Then We shall surely draw out” governing [the phrase “from every faction”]. (1)

“Then We know best those most deserving of burning therein. There is not one of you but will come to it. This is a decree binding upon your Lord.” (70–71)

“Then We know best those most deserving of burning therein”: that is, those most entitled to enter the Fire. One says ṣaliya yaṣlā ṣiliyyan, just as one says laquiya yalqā liqiyyan; and ṣalā yaṣlī ṣuliyyan, just as one says maḍā yamḍī muḍiyyan—when someone enters the Fire and suffers its heat.

His saying, exalted is He: “There is not one of you but will come to it” means: There is none of you except that he will come to it. It was also said that an oath is implied in it; that is: By Allah, there is not a single one of you except that he will come to it. Coming to a place means arriving at it.

They differed regarding the meaning of coming to it here, and regarding what the pronoun in His saying, “will come to it,” refers to. Ibn ʿAbbas, may Allah be pleased with him, and the majority held that coming to it here means entering it, and that the pronoun refers to the Fire. They said: Both the righteous and the wicked will enter the Fire; then Allah will save the God-fearing (2) and bring them out of it.

The evidence that coming to it means entering it is Allah’s saying, relating the words concerning Pharaoh: “He will lead his people on the Day of Resurrection and bring them down into the Fire.” (Hud 11:98)

Ibn ʿUyaynah related from ʿAmr ibn Dinar that Nafiʿ ibn al-Azraq disputed with Ibn ʿAbbas, may Allah be pleased with him, concerning coming to it. Ibn ʿAbbas said: “It means entering it.” Nafiʿ said: “Coming to it does not mean entering it.” Thereupon ʿAbd Allah ibn ʿAbbas, may Allah be pleased with him, recited Allah’s saying: “Indeed, you and whatever you worship besides Allah are fuel for Hell; you will enter it.” (al-Anbiyaʾ 21:98) Then he said: “Have these entered it or not?” He then said: “O Nafiʿ, by Allah, you and I shall enter it. I hope that Allah will bring me out of it, but I do not think Allah, exalted is He, will bring you out of it because of your denial.” (3)

Another group said that what is meant by coming to it is not entering it. They said that no believer will ever enter the Fire, because Allah says: “Indeed, those for whom the best reward has preceded from Us will be kept far away from it; they will not hear its sound.” (al-Anbiyaʾ 21:101–102) They also said: Everyone who enters it will not leave it. What is meant by His saying, “There is not one of you but will come to it,” is being present before it and seeing it,

(1) In manuscript B, the wording appears as follows: “ta'malu, then We shall surely extract from every faction those most defiant toward the Most Merciful,” in place of “from every faction.” (2) In manuscript B: “those who fear Allah.” (3) Recorded by al-Tabari, 16:111; Hannad, al-Zuhd, 1:213; al-Marwazi, Zawa'id al-Zuhd, p. 499; al-Bayhaqi, al-Ba'th; Sa'id ibn Mansur; Abd ibn Humayd; and Ibn al-Mundhir. Its chain of transmission is sound (hasan). See also al-Durr al-Manthur, 5:535; Ibn Kathir, 3:133.

وَقِيلَ: عَلَى الِاسْتِئْنَافِ ثُمَّ لَننْزِعَنَّ [يَعْمَلُ فِي مَوْضِعِ "مِنْ كُلِّ شِيعَةٍ"] (١) . ﴿ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِينَ هُمْ أَوْلَى بِهَا صِلِيًّا (٧٠) وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَقْضِيًّا (٧١) ﴾ ﴿ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِينَ هُمْ أَوْلَى بِهَا صِلِيًّا﴾ أَيْ: أَحَقُّ بِدُخُولِ النَّارِ يُقَالُ: صَلِي يَصْلَى صِلِيًّا، مِثْلُ: لَقِيَ يَلْقَى لِقِيًّا وَصَلَى يَصْلِي صُلِيًّا، مِثْلُ: مَضَى يَمْضِي مُضِيًّا إِذَا دَخَلَ النَّارَ وَقَاسَى حَرَّهَا. قَوْلُهُ ﷿: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ وَمَا مِنْكُمْ إِلَّا وَارِدُهَا وَقِيلَ: الْقَسَمُ فِيهِ مُضْمَرٌ، أَيْ: وَاللَّهِ مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَارِدُهَا، وَالْوُرُودُ هُوَ مُوَافَاةُ الْمَكَانِ. وَاخْتَلَفُوا فِي مَعْنَى الْوُرُودِ هَاهُنَا، وَفِيمَا تَنْصَرِفُ إِلَيْهِ الْكِنَايَةُ فِي قَوْلِهِ: ﴿وَارِدُهَا﴾ قَالَ ابْنُ عَبَّاسٍ ﵄ وَهُوَ قَوْلُ الْأَكْثَرِينَ؛ مَعْنَى الْوُرُودِ هَاهُنَا هُوَ الدُّخُولُ وَالْكِنَايَةُ رَاجِعَةٌ إِلَى النَّارِ وَقَالُوا: النَّارُ يَدْخُلُهَا الْبَرُّ وَالْفَاجِرُ ثُمَّ يُنْجِّي اللَّهُ الْمُتَّقِينَ (٢) فَيُخْرِجُهُمْ مِنْهَا. وَالدَّلِيلُ عَلَى أَنَّ الْوُرُودَ هُوَ الدُّخُولُ: قَوْلُ اللَّهِ ﷿ حِكَايَةً عَنْ فِرْعَوْنَ: "يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ" (هود:٩٨) . وَرَوَى ابْنُ عُيَيْنَةَ عَنْ عَمْرِو بْنِ دِينَارٍ أَنَّ نَافِعَ بْنَ الْأَزْرَقِ مَارَى ابْنَ عَبَّاسٍ ﵄ فِي الْوُرُودِ فَقَالَ ابْنُ عَبَّاسٍ ﵄: هُوَ الدُّخُولُ. وَقَالَ نَافِعٌ: لَيْسَ الْوُرُودُ الدُّخُولَ، فَتَلَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ ﵄ قَوْلَهُ تَعَالَى: "إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ" (الْأَنْبِيَاءِ:٩٨) أَدْخَلَهَا هَؤُلَاءِ أَمْ لَا؟ ثُمَّ قَالَ: يَا نَافِعُ أَمَا وَاللَّهِ أَنْتَ وَأَنَا سَنَرِدُهَا وَأَنَا أَرْجُو أَنْ يُخْرِجَنِي اللَّهُ مِنْهَا وَمَا أَرَى اللَّهَ ﷿ أَنْ يُخْرِجَكَ مِنْهَا بِتَكْذِيبِكِ (٣) . وَقَالَ قَوْمٌ: لَيْسَ الْمُرَادُ مِنَ الْوُرُودِ الدُّخُولَ، وَقَالُوا النَّارُ لَا يَدْخُلُهَا مُؤْمِنٌ أَبَدًا لِقَوْلِهِ تَعَالَى: "إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا" (الْأَنْبِيَاءِ:١٠١-١٠٢) وَقَالُوا: كُلُّ مَنْ دَخَلَهَا لَا يَخْرُجُ مِنْهَا. وَالْمُرَادُ مِنْ قَوْلِهِ: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ الْحُضُورُ وَالرُّؤْيَةُ،

(١) جاءت العبارة في "ب" هكذا: تعمل ثم لننزعن من كل شيعة أيهم أشد على الرحمن عتيا في موضع من كل شيعة. (٢) في "ب" الذين اتقوا. (٣) أخرجه الطبري: ١٦ / ١١١، وهناد في الزهد: ١ / ٢١٣، والمروزي في زوائد الزهد ص (٤٩٩) والبيهقي في البعث وسعيد بن منصور وعبد بن حميد وابن المنذر وسنده حسن. وانظر: الدر المنثور: ٥ / ٥٣٥، ابن كثير: ٣ / ١٣٣.