Tafsir al-Baghawi - Al-Baghawi - (5/255)

Tafsir al-BaghawiAl-Baghawi

That is, they drive them forcefully from obedience to disobedience. Both al-azz and al-hazz mean stirring or inciting; that is, they move them and urge them on to acts of disobedience.

“So do not hasten against them; We are only counting out for them a number of days. On the Day when We gather the righteous before the Most Merciful as an honored delegation, and drive the criminals to Hell thirsty, they will have no power of intercession, except those who have taken a covenant with the Most Merciful.” (84–87)

“So do not hasten against them”: that is, do not hasten to seek their punishment. “We are only counting out for them a number of days.” Al-Kalbi said: This refers to the nights, days, months, and years.

It was also said: It refers to the breaths they take in this world, up to the appointed time when their punishment is to come. His saying, exalted is He, “On the Day when We gather the righteous before the Most Merciful as an honored delegation,” means: O Muhammad, remind them of the Day on which those who feared Allah in this world by obeying Him will be gathered before the Most Merciful, to His Paradise, as an honored delegation—that is, in groups. It is the plural of wāfid (one who comes as part of a delegation), just as rakb is the plural of rākib (rider), and sahb the plural of sāhib (companion).

Ibn Abbas said: Riding. Abu Hurayrah said: Upon camels.

Ali ibn Abi Talib said: By Allah, they will not be gathered on their feet, but upon she-camels whose saddles are of gold and whose mounts are adorned with rubies. If they wish to set them in motion, they will move; and if they wish, they will fly. (1)

“And We drive the criminals”—that is, the disbelievers—“to Hell thirsty”: that is, on foot. It was also said: They will be thirsty, their necks having been severed by thirst. A wird is a group coming to water, and no one comes to water except after thirst.

“They will have no power of intercession, except those who have taken a covenant with the Most Merciful”: that is, the testimony that there is no deity except Allah.

It was also said that its meaning is: The intercessors will intercede only for those who have taken a covenant with the Most Merciful—that is, the believers—as in His saying: “They do not intercede except for those with whom He is pleased” (al-Anbiya: 28).

(1) Al-Hafiz Ibn Hajar states in al-Kafi al-Shaf, p. 108: “It was narrated by Ibn Abi Shaybah, Abdullah ibn Ahmad in Zawa'id al-Musnad, al-Tabari, and Ibn Abi Hatim, through Abd al-Rahman ibn Ishaq ibn al-Numan ibn Sa'd ibn Ali, with similar wording. Ibn Abi Dawud also transmitted it through this route in Kitab al-Ba'th as a marfu' report. Ibn Adi likewise narrated it as a marfu' report from Ibn Abbas, may Allah be pleased with him.” See Tafsir Ibn Kathir, 3:138-139, which contains a number of reports on this matter.

تُزْعِجُهُمْ إِزْعَاجًا مِنَ الطَّاعَةِ إِلَى الْمَعْصِيَةِ "وَالْأَزُّ" "وَالْهَزُّ": التَّحْرِيكُ أَيْ: تُحَرِّكُهُمْ وَتَحُثُّهُمْ عَلَى الْمَعَاصِي. ﴿فَلَا تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا (٨٤) يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا (٨٥) وَنَسُوقُ الْمُجْرِمِينَ إِلَى جَهَنَّمَ وِرْدًا (٨٦) لَا يَمْلِكُونَ الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا (٨٧) ﴾ ﴿فَلَا تَعْجَلْ عَلَيْهِمْ﴾ أَيْ لَا تُعَجِّلُ بِطَلَبِ عُقُوبَتِهِمْ ﴿إِنَّمَا نَعُدُّ لَهُمْ عَدًّا﴾ قَالَ الْكَلْبِيُّ: يَعْنِي اللَّيَالِيَ وَالْأَيَّامَ وَالشُّهُورَ وَالْأَعْوَامَ. وَقِيلَ: الْأَنْفَاسَ الَّتِي يَتَنَفَّسُونَ بِهَا فِي الدُّنْيَا إِلَى الْأَجَلِ الَّذِي أُجِّلَ لِعَذَابِهِمْ. قَوْلُهُ ﷿ ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا﴾ أَيْ: اذْكُرْ لَهُمْ يَا مُحَمَّدُ الْيَوْمَ الَّذِي يُجْمَعُ فِيهِ مَنِ اتَّقَى اللَّهَ فِي الدُّنْيَا بِطَاعَتِهِ إِلَى الرَّحْمَنِ إِلَى جَنَّتِهِ وَفْدًا أَيْ: جَمَاعَاتٍ جَمْعُ "وَافِدٍ" مِثْلُ: رَاكِبٍ وَرَكْبٍ وَصَاحِبٍ وَصَحْبٍ. وَقَالَ ابْنُ عَبَّاسٍ: رُكْبَانًا. وَقَالَ أَبُو هُرَيْرَةَ: عَلَى الْإِبِلِ. وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: مَا يُحْشَرُونَ وَاللَّهِ عَلَى أَرْجُلِهِمْ، وَلَكِنْ عَلَى نُوقٍ رِحَالُهَا الذَّهَبُ وَنَجَائِبُ سَرْجِهَا يَوَاقِيتُ إِنْ هَمُّوا بِهَا سَارَتْ وَإِنْ هَمُّوا بِهَا طَارَتْ (١) . ﴿وَنَسُوقُ الْمُجْرِمِينَ﴾ الْكَافِرِينَ ﴿إِلَى جَهَنَّمَ وِرْدًا﴾ أَيْ مُشَاةً. وَقِيلَ: عِطَاشًا قَدْ تَقَطَّعَتْ أَعْنَاقُهُمْ مِنَ الْعَطَشِ. "وَالْوِرْدُ" جَمَاعَةٌ يَرِدُونَ الْمَاءَ وَلَا يَرِدُ أَحْدٌ الْمَاءَ إِلَّا بَعْدَ عَطَشٍ. ﴿لَا يَمْلِكُونَ الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا﴾ يَعْنِي لَا إِلَهَ إِلَّا اللَّهُ. وَقِيلَ: مَعْنَاهُ لَا يَشْفَعُ الشَّافِعُونَ إِلَّا لِمَنِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا يَعْنِي: الْمُؤْمِنِينَ كَقَوْلِهِ: "لَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى" (الْأَنْبِيَاءِ:٢٨) .

(١) قال الحافظ ابن حجر في "الكافي الشاف" ص (١٠٨) : "رواه ابن أبي شيبة وعبد الله بن أحمد في زيادات المسند والطبري وابن أبي حاتم من رواية عبد الرحمن بن إسحاق بن النعمان بن سعد بن علي نحوه. وأخرجه ابن أبي داود في كتاب البعث من هذا الوجه مرفوعا. ورواه ابن عدي من حديث ابن عباس ﵄ مرفوعا أيضا". وانظر: "تفسير ابن كثر": ٣ / ١٣٨-١٣٩، ففيه جملة روايات في ذلك.