Tafsir al-Baghawi - Al-Baghawi - (5/296)

Tafsir al-BaghawiAl-Baghawi

That is, except one whom He has permitted to intercede and whose speech He approves. Ibn Abbas said: That is, one who says, “There is no deity worthy of worship but Allah.” (1) This indicates that none but a believer will intercede.

“He knows what is before them and what is behind them, while they cannot encompass Him in knowledge. And all faces will be humbled before the Ever-Living, the Sustainer; and whoever bears wrongdoing has failed. But whoever does righteous deeds while being a believer shall fear neither injustice nor deprivation.” (110–112)

“He knows what is before them and what is behind them”: the pronoun refers to those who follow the Caller; that is, Allah knows “what is before them”—what they have sent ahead—and “what is behind them”—what they have left behind of the affairs of this world.

It was also said that “what is before them” refers to the Hereafter, and “what is behind them” to their deeds.

“While they cannot encompass Him in knowledge”: it was said that the pronoun refers back to “what”; that is, He knows what is before them and what is behind them, while they do not know it. It was also said that the pronoun refers to Allah, because His servants cannot encompass Him in knowledge.

“And all faces will be humbled before the Ever-Living, the Sustainer”: they will be humiliated (2) and subdued. Hence a captive is called an ānī. Ṭalq ibn Ḥabīb said: It means prostrating upon one’s forehead before the Ever-Living, the Sustainer. “And whoever bears wrongdoing has failed”: Ibn Abbas said: Whoever associates partners with Allah has lost, and wrongdoing is polytheism.

“But whoever does righteous deeds while being a believer shall fear”: Ibn Kathīr recited it as “let him not fear,” in the jussive, as a prohibition in response to His saying, “Whoever does.” The others recited, “he shall not fear,” in the indicative, as a statement: “neither injustice nor deprivation.” Ibn Abbas said: He will not fear that his evil deeds will be increased, nor that his good deeds will be diminished.

Al-Ḥasan said: His reward for good deeds will not be reduced, nor will he bear the sin of an evildoer. (3)

Al-Ḍaḥḥāk said: He will not be taken to account for a sin he did not commit, nor will any good deed that he performed be nullified. (4) The basic meaning of deprivation is reduction and breaking; hence the digestion of food.

(1) See Ruh al-Ma'ani, 16:265; al-Bahr al-Muhit, 6:280. (2) Added from manuscript B. (3) Ibn Jarir mentions both views, 16:218. Al-Suyuti reports Ibn Abbas's view from Ibn al-Mundhir and Ibn Abi Hatim; al-Durr al-Manthur, 5:601. (4) See Zad al-Masir, 5:324.

يَعْنِي إِلَّا مَنْ أَذِنَ لَهُ أَنْ يَشْفَعَ، ﴿وَرَضِيَ لَهُ قَوْلًا﴾ يَعْنِي: وَرَضِيَ قَوْلَهُ، قَالَ ابْنُ عَبَّاسٍ، يَعْنِي: قَالَ لَا إِلَهَ إِلَّا اللَّهُ (١) وَهَذَا يَدُلُّ عَلَى أَنَّهُ لَا يَشْفَعُ غَيْرُ الْمُؤْمِنِ. ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا (١١٠) وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا (١١١) وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا (١١٢) ﴾ ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ﴾ الْكِنَايَةُ رَاجِعَةٌ إِلَى الَّذِينَ يَتَّبِعُونَ الدَّاعِيَ، أَيْ يَعْلَمُ اللَّهُ ﴿مَا بَيْنَ أَيْدِيهِمْ﴾ مَا قَدَّمُوا ﴿وَمَا خَلْفَهُمْ﴾ وَمَا خَلَّفُوا مِنْ أَمْرِ الدُّنْيَا. وَقِيلَ: ﴿مَا بَيْنَ أَيْدِيهِمْ﴾ مِنَ الْآخِرَةِ ﴿وَمَا خَلْفَهُمْ﴾ مِنَ الْأَعْمَالِ. ﴿وَلَا يُحِيطُونَ بِهِ عِلْمًا﴾ قِيلَ: الْكِنَايَةُ تَرْجِعُ إِلَى "مَا" أَيْ: هُوَ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ، وَهُمْ لَا يَعْلَمُونَهُ. وَقِيلَ: الْكِنَايَةُ رَاجِعَةٌ إِلَى اللَّهِ لِأَنَّ عِبَادَهُ لَا يُحِيطُونَ بِهِ عِلْمًا. ﴿وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ﴾ ذَلَّتْ (٢) وَخَضَعَتْ، وَمِنْهُ قِيلَ لِلْأَسِيرِ: عَانٍ. وَقَالَ طَلْقُ بْنُ حَبِيبٍ: هُوَ السُّجُودُ عَلَى الْجَبْهَةِ لِلْحَيِّ الْقَيُّومِ، ﴿وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا﴾ قَالَ ابْنُ عَبَّاسٍ: خَسِرَ مَنْ أَشْرَكَ بِاللَّهِ، وَالظُّلْمُ هُوَ الشِّرْكُ. ﴿وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ﴾ قَرَأَ ابْنُ كَثِيرٍ "فَلَا يَخَفْ " مَجْزُومًا عَلَى النَّهْيِ جَوَابًا لِقَوْلِهِ تَعَالَى: ﴿وَمَنْ يَعْمَلْ﴾ وَقَرَأَ الْآخَرُونَ ﴿فَلَا يَخَافُ﴾ مَرْفُوعًا عَلَى الْخَبَرِ، ﴿ظُلْمًا وَلَا هَضْمًا﴾ قَالَ ابْنُ عَبَّاسٍ: لَا يَخَافُ أن يزاد على فِي سَيِّئَاتِهِ، لَا يُنْقَصُ مِنْ حَسَنَاتِهِ. وَقَالَ الْحَسَنُ: لَا يُنْقَصُ مِنْ ثَوَابِ حَسَنَاتِهِ وَلَا يُحْمَلُ عَلَيْهِ ذَنْبُ مُسِيْءٍ (٣) . وَقَالَ الضَّحَّاكُ: لَا يُؤْخَذُ بِذَنْبٍ لَمْ يَعْمَلْهُ وَلَا تُبْطَلُ حَسَنَةٌ عَمِلَهَا (٤) وَأَصِلُ الْهَضْمِ: النَّقْصُ وَالْكَسْرُ، وَمِنْهُ هَضْمُ الطَّعَامِ.

(١) انظر: روح المعاني: ١٦ / ٢٦٥، البحر المحيط: ٦ / ٢٨٠. (٢) زيادة من "ب". (٣) ذكره القولين ابن جرير ١٦ / ٢١٨، وأخرج السيوطي قول ابن عباس عن ابن المنذر وابن أبي حاتم، الدر المنثور: ٥ / ٦٠١. (٤) انظر: زاد المسير: ٥ / ٣٢٤.