Tafsir al-Baghawi - Al-Baghawi - (6/75)

Tafsir al-BaghawiAl-Baghawi

It was also said: when its keepers see them. “They will hear it raging”: that is, boiling like an angry man whose chest boils with rage; “and roaring”: that is, a sound. If it is asked, “How can they hear its rage?” the answer is that it means: they will see and know that it is enraged, and they will hear its roaring, as the poet said:

“I saw your husband amid the battle,
Wearing a sword and a spear.”

That is, carrying a spear. (1)

It was also said that “they will hear it raging” means the sound of its rage as it blazes and burns fiercely. Ubayd ibn Umayr said: “On the Day of Resurrection, Hell will let out such a roar that no angel brought near to Allah and no prophet sent by Him will remain except that he will fall face down.”

“And when they are cast into a narrow place therein, bound together, they will call there for destruction. (13) Do not call this Day for one destruction, but call for many destructions. (14) Say: Is that better, or the Garden of Eternity that has been promised to the righteous? It will be for them a reward and a final destination. (15)”

“And when they are cast into a narrow place therein”: Ibn Abbas said, “It will close in upon them as the spearhead fits tightly upon the spear.” (2) “Bound together”: shackled, with their hands bound to their necks in fetters. It was also said that they will be bound together with the devils in chains. “They will call there for destruction”: Ibn Abbas said, “Woe!” Al-Dahhak said, “Destruction!”

In a hadith, it is related: “The first to be clothed in a garment of Fire will be Iblis. He will place it upon his eyebrows and drag it behind him, with his offspring behind him. He will cry, ‘O my destruction!’ while they cry, ‘O their destruction!’ Until they come to stand over the Fire, they will cry, ‘O my destruction!’ and he will cry, ‘O their destruction!’ Then it will be said to them (3): ‘Do not call this Day for one destruction, but call for many destructions.’”

45/A It was said: your destruction is too great for you to call out only once; so call out many times. His saying, exalted is He: “Say: Is that”—meaning, what I have mentioned of the description of the Fire and its people—“better, or the Garden of Eternity that has been promised to the righteous? It will be for them a reward”: that is, recompense; “and a final destination”: that is, a place to which they will return.

(1) This is one of the two possible grammatical analyses. The other is to construe *mutaqallidan* in the sense of *mutasallihan* (armed). Likewise, in the verse, the meaning is that they heard it and saw its rage and roaring; or the verb is construed in the sense of “perceived,” thereby encompassing both the rage and the roaring. See al-Bahr al-Muhit, 6:485. (2) Al-zujj: the iron fitting at the lower end of a spear. (3) Narrated by al-Tabari, 18:188; Abd ibn Humayd in al-Muntakhab, p. 368; and Imam Ahmad in al-Musnad, 3:152-153. Its chain includes Ali ibn Zayd. Al-Suyuti also attributed it to Ibn al-Mundhir, Ibn Abi Hatim, Ibn Mardawayh, and al-Bayhaqi in al-Bath, with an authentic chain from Anas, attributed to the Prophet. See al-Durr al-Manthur, 6:240; Tafsir al-Qurtubi, 13:8; Ibn Kathir, 3:312.

وَقِيلَ إِذَا رَأَتْهُمْ زَبَانِيَتُهَا. ﴿سَمِعُوا لَهَا تَغَيُّظًا﴾ غَلَيَانًا، كَالْغَضْبَانِ إِذَا غَلَى صَدْرُهُ مِنَ الْغَضَبِ. ﴿وَزَفِيرًا﴾ صَوْتًا. فَإِنْ قِيلَ: كَيْفَ يَسْمَعُ التَّغَيُّظَ؟ قِيلَ: مَعْنَاهُ رَأَوْا وَعَلِمُوا أَنَّ لَهَا تَغَيُّظًا وَسَمِعُوا لَهَا زَفِيرًا، كَمَا قَالَ الشَّاعِرُ: وَرَأَيْتُ زَوْجَكِ فِي الْوَغَى ... مُتَقَلِّدًا سَيْفًا وَرُمْحًا أَيْ وَحَامِلًا رُمْحًا (١) . وَقِيلَ: سَمِعُوا لَهَا تَغَيُّظًا، أَيْ: صَوْتَ التَّغَيُّظِ مِنَ التَّلَهُّبِ وَالتَّوَقُّدِ، قَالَ عُبَيْدُ بْنُ عُمَيْرٍ: تَزْفُرُ جَهَنَّمُ يَوْمَ الْقِيَامَةِ زَفْرَةً فَلَا يَبْقَى مَلَكٌ مُقَرَّبٌ وَلَا نَبِيٌّ مُرْسَلٌ إِلَّا خَرَّ لِوَجْهِهِ. ﴿وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا (١٣) لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا (١٤) قُلْ أَذَلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ كَانَتْ لَهُمْ جَزَاءً وَمَصِيرًا (١٥) ﴾ ﴿وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا﴾ قَالَ ابْنُ عَبَّاسٍ: تَضِيقُ عَلَيْهِمْ كَمَا يَضِيقُ الزُّجُّ (٢) . فِي الرُّمْحِ، ﴿مُقَرَّنِينَ﴾ مُصَفَّدِينَ قَدْ قُرِنَتْ أَيْدِيهِمْ إِلَى أَعْنَاقِهِمْ فِي الْأَغْلَالِ. وَقِيلَ: مُقَرَّنِينَ مَعَ الشَّيَاطِينِ فِي السَّلَاسِلِ، ﴿دَعَوْا هُنَالِكَ ثُبُورًا﴾ قَالَ ابْنُ عَبَّاسٍ: وَيْلًا. وَقَالَ الضَّحَّاكُ: هَلَاكًا، وَفِي الْحَدِيثِ: "إِنَّ أَوَّلَ مَنْ يُكْسَى حُلَّةً مِنَ النَّارِ إِبْلِيسُ، فَيَضَعُهَا عَلَى حَاجِبَيْهِ وَيَسْحَبُهَا مِنْ خَلْفِهِ، وَذُرِّيَّتُهُ مِنْ خَلْفِهِ، وَهُوَ يَقُولُ: يَا ثُبُورَاهُ، وَهُمْ يُنَادُونَ: يَا ثُبُورَهُمْ، حَتَّى يَقِفُوا عَلَى النَّارِ فَيُنَادُونَ: يَا ثُبُورَاهُ، وَيُنَادِي: يَا ثُبُورَهُمْ، فَيُقَالُ لَهُمْ (٣) ﴿لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا﴾ ٤٥/أقِيلَ: أَيْ هَلَاكُكُمْ أَكْثَرَ مِنْ أَنْ تَدْعُوا مَرَّةً وَاحِدَةً، فَادْعُوا أَدْعِيَةً كَثِيرَةً. قَوْلُهُ ﷿: ﴿قُلْ أَذَلِكَ﴾ يَعْنِي الَّذِي ذَكَرْتُهُ مِنْ صِفَةِ النَّارِ وَأَهْلِهَا، ﴿خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ كَانَتْ لَهُمْ جَزَاءً﴾ ثَوَابًا، ﴿وَمَصِيرًا﴾ مَرْجِعًا.

(١) هذا أحد التخريجين، والثاني: تضمين "متقلدا" معنى "متسلحا"، فكذلك الآية، أي: سمعوا لها ورأوا تغيظا وزفيرا، أو ضمن معنى أدركوا، فيشمل التغيظ والزفير. انظر البحر المحيط: ٦ / ٤٨٥. (٢) الزج: حديدة في أسفل الرمح. (٣) أخرجه الطبري: ١٨ / ١٨٨، وعبد بن حميد في المنتخب ص (٣٦٨) ، والإمام أحمد في المسند: ٣ / ١٥٢-١٥٣. وفي سنده علي بن زيد، وعزاه السيوطي لابن المنذر، وابن أبي حاتم، وابن مردويه، والبيهقي في "البعث" بسند صحيح، عن أنس مرفوعا. انظر: الدر المنثور: ٦ / ٢٤٠، تفسير القرطبي: ١٣ / ٨، ابن كثير: ٣ / ٣١٢.