Tafsir al-Baghawi - Al-Baghawi - (5/429)

Tafsir al-BaghawiAl-Baghawi

from Ibn Abbas: that it is the first blast: “The Trumpet will be blown, and all those in the heavens and the earth will fall dead, except whom Allah wills” (al-Zumar 68). “Then there will be no ties of kinship among them that Day, nor will they ask about one another.” “Then it will be blown again, and they will at once be standing, looking on” (al-Zumar 68). “Then they will turn to one another, asking each other” (al-Saffat 27).

It was also narrated from Ibn Masud that it is the second blast. He said: On the Day of Resurrection, the male and female servant will be taken by the hand and raised above the heads of the first and the last. Then a caller will proclaim: “This is so-and-so, son of so-and-so. Whoever has a right due from him, let him come and claim his right.” A person will then rejoice that he has a claim (1) against his father, his child, his wife, or his brother, so that he may take from him. Ibn Masud then recited: “Then there will be no ties of kinship among them that Day, nor will they ask about one another.” (2)

In the narration of Ata from Ibn Abbas, it is the second blast: “There will be no ties of kinship among them”—that is, they will not boast of their lineages on that Day as they used to boast of them in this world; nor will they ask one another questions of social acquaintance, as they used to ask in this world: “Who are you, and from which tribe are you?” It was not intended that lineages themselves will cease.

If it is asked: Has it not been reported in the hadith, “Every bond and kinship will be severed except my bond and my kinship”? (3)

The answer is: Its meaning is that no bond or kinship will remain on the Day of Resurrection except his bond and his kinship, namely faith and the Quran.

If it is asked: Here He says, “Nor will they ask about one another,” while elsewhere He says, “Then they will turn to one another, asking each other” (al-Saffat 27).

The answer is what was narrated from Ibn Abbas, may Allah be pleased with him: the Day of Resurrection has different states and stations. At one station, fear will become intense for them, and the enormity of the matter will preoccupy them from questioning one another, so they will not ask. At another station, they will recover their senses and ask one another. (5)

“So whoever’s scales are heavy—those are the successful. (102)”

“So whoever’s scales are heavy—those are the successful.”

(1) In manuscript B: “has become obligatory.” (2) Al-Tabari narrated both versions, 18:54. (3) This is part of a hadith narrated by al-Hakim in al-Mustadrak, 3:142, on the authority of Umar, may Allah be pleased with him. Al-Hakim said: “This hadith has an authentic chain of transmission, although al-Bukhari and Muslim did not include it.” Al-Dhahabi said: “Disconnected.” It was also narrated by al-Tabarani, 3:37. Al-Haythami said, 4:272: “Al-Tabarani narrated it, and its transmitters are those of the Sahih.” It was also narrated by al-Bayhaqi, 7:114. Ibn Hajar cited it in al-Matalib al-Aliyah, 4:177, attributing it to Ibn Abi Umar; al-Busiri said: “Its narrators are trustworthy.” In al-Durr al-Manthur, 6:117, al-Suyuti attributed it to al-Bazzar and al-Diya in al-Mukhtarah. See Tafsir Ibn Kathir, 3:257. (4) In manuscript B: “does not benefit.” (5) See Masail al-Razi wa-Ajwibatuha, p. 238.

عَنِ ابْنِ عَبَّاسٍ: أَنَّهَا النَّفْخَةُ الْأُولَى "وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الْأَرْضِ" (الزُّمَرِ -٦٨) ، ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ﴾ "ثُمَّ نَفَخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ" (الزُّمَرِ -٦٨) ، "وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ" (الصَّافَّاتِ -٢٧) . وَعَنِ ابْنِ مَسْعُودٍ: أَنَّهَا النَّفْخَةُ الثَّانِيَةُ، قَالَ: يُؤْخَذُ بِيَدِ الْعَبْدِ وَالْأَمَةِ يَوْمَ الْقِيَامَةِ فَيُنْصَبُ عَلَى رُءُوسِ الْأَوَّلِينَ وَالْآخَرِينَ ثُمَّ يُنَادِي مُنَادٍ: هَذَا فُلَانُ ابْنُ فُلَانٍ، فَمَنْ كَانَ لَهُ قَبْلَهُ حَقٌّ فَلْيَأْتِ إِلَى حَقِّهِ، فَيَفْرَحُ الْمَرْءُ أَنْ [يَكُونُ لَهُ] (١) الْحَقُّ عَلَى وَالِدِهِ وَوَلَدِهِ أَوْ زَوْجَتِهِ أَوْ أَخِيهِ فَيَأْخُذُ مِنْهُ، ثُمَّ قَرَأَ ابْنُ مَسْعُودٍ "فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ" (٢) . وَفِي رِوَايَةِ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ: أَنَّهَا الثَّانِيَةُ فَلَا أَنْسَابَ بَيْنَهُمْ أَيْ: لَا يَتَفَاخَرُونَ بِالْأَنْسَابِ يَوْمَئِذٍ كَمَا كَانُوا يَتَفَاخَرُونَ فِي الدُّنْيَا، وَلَا يَتَسَاءَلُونَ سُؤَالَ تَوَاصُلٍ كَمَا كَانُوا يَتَسَاءَلُونَ فِي الدُّنْيَا: مَنْ أَنْتَ وَمِنْ أَيِّ قَبِيلَةٍ أَنْتَ؟ وَلَمْ يَرِدْ أَنَّ الْأَنْسَابَ تَنْقَطِعُ. فَإِنْ قِيلَ: أَلَيْسَ قَدْ جَاءَ فِي الْحَدِيثِ: "كُلُّ سَبَبٍ وَنَسَبٍ يَنْقَطِعُ إِلَّا نَسَبِي وَسَبَبِي" (٣) . قِيلَ: مَعْنَاهُ لَا يَبْقَى (٤) يَوْمَ الْقِيَامَةِ سَبَبٌ وَلَا نَسَبٌ إِلَّا نَسَبُهُ وَسَبَبُهُ، وَهُوَ الْإِيمَانُ وَالْقُرْآنُ. فَإِنْ قِيلَ: قَدْ قَالَ هَاهُنَا ﴿وَلَا يَتَسَاءَلُونَ﴾ وَقَالَ فِي مَوْضِعٍ آخَرَ: "وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ" (الصَّافَّاتِ -٢٧) . الْجَوَابُ: مَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ ﵄: أَنَّ لِلْقِيَامَةِ أَحْوَالًا وَمُوَاطِنَ، فَفِي مَوْطِنٍ يَشْتَدُّ عَلَيْهِمُ الْخَوْفُ، فَيَشْغَلُهُمْ عِظَمُ الْأَمْرِ عَنِ التَّسَاؤُلِ فَلَا يَتَسَاءَلُونَ، وَفِي مَوْطِنٍ يَفِيقُونَ إِفَاقَةً فَيَتَسَاءَلُونَ (٥) . ﴿فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ (١٠٢) ﴾ ﴿فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾

(١) في "ب" قد وجب. (٢) أخرج الروايتين الطبري: ١٨ / ٥٤. (٣) قطعة من حديث أخرجه الحاكم في المستدرك: ٣ / ١٤٢ عن عمر ﵁ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وقال الذهبي: منقطع، والطبراني: ٣ / ٣٧، قال الهيثمي: ٤ / ٢٧٢: رواه الطبراني ورجاله رجال الصحيح، والبيهقي: ٧ / ١١٤، وذكره ابن حجر في المطالب العالية: ٤ / ١٧٧ ونسبه لابن أبي عمر، وقال البوصيري: رواته ثقات، وعزاه السيوطي في الدر المنثور: ٦ / ١١٧ للبزار والضياء في المختارة، وانظر: تفسير ابن كثير: ٣ / ٢٥٧. (٤) في "ب" لا ينفع. (٥) انظر مسائل الرازي وأجوبتها ص ٢٣٨.