Tafsir al-Baghawi - Al-Baghawi - (6/79)

Tafsir al-BaghawiAl-Baghawi

Mujahid said: It means, “Refuge, refuge!”—they seek refuge from the angels by saying it. (1)

“And We shall turn to whatever deeds they did and make them scattered dust. The inhabitants of Paradise will be better lodged that Day and have a finer resting place.” (23–24)

“And We shall turn to”: that is, We shall attend to. “Whatever deeds they did and make them scattered dust”: that is, invalid deeds for which there will be no reward, for they did not perform them for Allah. The scholars differed regarding “scattered dust.” Ali said: “It is what is seen in a window when sunlight falls through it, resembling dust. It cannot be touched by the hands, nor is it seen in the shade.” This was also the view of al-Hasan, Ikrimah, and Mujahid. “Scattered” means dispersed.

Ibn Abbas, Qatadah, and Sa‘id ibn Jubayr said: It is what the winds sweep up and scatter of dust and fragments of trees. Muqatil said: It is what rises from the hooves of riding animals as they move. It was also said: “Scattered dust” is what is seen in a window, whereas “dispersed dust” is what the winds raise from the hooves of horses. (2)

His words, exalted is He, “The inhabitants of Paradise will be better lodged that Day”: that is, better than these arrogant polytheists; “and have a finer resting place”: that is, a better place for the midday rest. It means that, on the Day of Resurrection, the people of Paradise will experience only the period from the beginning of the day until the time of the midday rest, after which they will settle in their dwellings in Paradise.

Ibn Masud said: The Day of Resurrection will not reach midday before the inhabitants of Paradise take their midday rest in Paradise and the inhabitants of the Fire in the Fire. He recited, “Then indeed their resting place will be in Hellfire.” This is how he used to recite it. (3)

Ibn Abbas said concerning this verse: The reckoning will take place in the first part of that day, and the midday rest will be when they settle in their dwellings in Paradise.

(1) Al-Tabari mentions these views and selects the opinion that the angels will say to the criminals: “Forbidden, forbidden! Today, glad tidings from Allah are prohibited to you.” See: Tafsir al-Tabari, 19:2-3. (2) See these views in al-Tabari, 19:4-5; al-Durr al-Manthur, 6:246; Zad al-Masir, 6:83. Ibn Kathir, may Allah have mercy on him, said (3:315): “The substance of these views is an elucidation of the meaning of the verse: they performed deeds which they believed to be of some worth, but when these were presented before the Sovereign, the Just Judge, who neither acts unjustly nor wrongs anyone, they proved to be absolutely nothing. In this respect, they are likened to a trivial, worthless, scattered thing from which its owner can derive absolutely no benefit, as Allah the Exalted says: ‘The deeds of those who disbelieve in their Lord are like ashes violently blown about by the wind.’” He also said: “He has informed us that these polytheists will gain nothing from the deeds they thought would save them, because such deeds lacked the requisite condition prescribed by the sacred law: either sincerity in performing them or conformity to Allah’s law. Every deed that is not sincere and not in accordance with the approved sacred law is invalid. The deeds of the disbelievers necessarily lack one of these two conditions, and may lack both, in which case they are even further from acceptance.” (3) Al-Tabari, 19:5.

قَالَ مُجَاهِدٌ: يَعْنِي عَوْذًا مُعَاذًا، يَسْتَعِيذُونَ بِهِ مِنَ الْمَلَائِكَةِ (١) . ﴿وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا (٢٣) أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا وَأَحْسَنُ مَقِيلًا (٢٤) ﴾ ﴿وَقَدِمْنَا﴾ وَعَمَدْنَا، ﴿إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا﴾ أَيْ: بَاطِلًا لَا ثَوَابَ لَهُ، فَهُمْ لَمْ يَعْمَلُوهُ لِلَّهِ ﷿. وَاخْتَلَفُوا فِي "الْهَبَاءِ"، قَالَ عَلَيٌّ" هُوَ مَا يُرَى فِي الْكُوَّةِ إِذَا وَقَعَ ضَوْءُ الشَّمْسِ فِيهَا كَالْغُبَارِ، وَلَا يَمَسُّ بِالْأَيْدِي، وَلَا يْرَى فِي الظِّلِّ، وَهُوَ قَوْلُ الْحَسَنِ وَعِكْرِمَةَ وَمُجَاهِدِ، وَ"الْمَنْثُورُ": الْمُتَفَرِّقُ. وَقَالَ ابْنُ عَبَّاسٍ وَقَتَادَةُ وَسَعِيدُ بْنُ جُبَيْرٍ: هُوَ مَا تَسَفِّيهِ الرِّيَاحُ وَتَذْرِيهِ مِنَ التُّرَابِ وَحُطَامِ الشَّجَرِ. وَقَالَ مُقَاتِلٌ: هُوَ مَا يَسْطَعُ مِنْ حَوَافِرِ الدَّوَابِّ عِنْدَ السَّيْرِ. وَقِيلَ: "الْهَبَاءُ الْمَنْثُورُ": مَا يُرَى فِي الْكُوَّةِ، وَ"الْهَبَاءُ الْمُنْبَثُّ": هُوَ مَا تُطَيِّرُهُ الرِّيَاحُ مِنْ سَنَابِكِ الْخَيْلِ (٢) . قَوْلُهُ ﷿: ﴿أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا﴾ أَيْ: مِنْ هَؤُلَاءِ الْمُشْرِكِينَ الْمُتَكَبِّرِينَ، ﴿وَأَحْسَنُ مَقِيلًا﴾ مَوْضِعَ قَائِلَةٍ، يَعْنِي: أَهْلَ الْجَنَّةِ لَا يَمُرُّ بِهِمْ يَوْمَ الْقِيَامَةِ إِلَّا قَدْرَ النَّهَارِ مِنْ أَوَّلِهِ إِلَى وَقْتِ الْقَائِلَةِ حَتَّى يَسْكُنُوا مَسَاكِنَهُمْ فِي الْجَنَّةِ. قَالَ ابْنُ مَسْعُودٍ: لَا يَنْتَصِفُ النَّهَارُ يَوْمَ الْقِيَامَةِ حَتَّى يُقِيلَ أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ، وَأَهْلَ النَّارِ فِي النَّارِ، وَقَرَأَ "ثُمَّ إِنَّ مَقِيلَهُمْ لَإِلَى الْجَحِيمِ" هَكَذَا كَانَ يَقْرَأُ (٣) . وَقَالَ ابْنُ عَبَّاسٍ فِي هَذِهِ الْآيَةِ: الْحِسَابُ ذَلِكَ الْيَوْمُ فِي أَوَّلِهِ، وَقَالَ الْقَوْمُ حِينَ قَالُوا فِي مَنَازِلِهِمْ فِي الْجَنَّةِ.

(١) ذكر الطبري هذه الأقوال واختار منها أن الملائكة يقولون للمجرمين: حجرا محجورا، حراما محرما عليكم اليوم البشرى أن تكون لكم من الله. انظر: تفسير الطبري: ١٩ / ٢-٣. (٢) انظر هذه الأقوال في الطبري: ١٩ / ٤-٥، الدر المنثور: ٦ / ٢٤٦، زاد المسير: ٦ / ٨٣. وقال ابن كثير ﵀ (٣ / ٣١٥) : "وحاصل هذه الأقوال: التنبيه على مضمون الآية، وذلك أنهم عملوا أعمالا اعتقدوا أنها على شيء، فلما عرضت على الملك الحَكَم العدل الذي لا يجور ولا يظلم أحدا، إذا أنها لا شيء بالكلية، وشبهت في ذلك بالشيء التافه الحقير المتفرق الذي لا يقدر صاحبه منه على شيء بالكلية، كما قال تعالى: "مثل الذين كفروا بربهم أعمالهم كرماد اشتدت به الريح". وقال أيضا: "أخبر أنه لا يحصل لهؤلاء المشركين -من الأعمال التي ظنوا أنها منجاة لهم- شيء، وذلك لأنها فقدت الشرط الشرعي؛ إما الإخلاص فيها، وإما المتابعة لشرع الله. فكل عمل لا يكون خالصا وعلى الشريعة المرضية فهو باطل، فأعمال الكفار لا تخلو من واحد من هذين، وقد تجمعهما معا فتكون أبعد من القبول حينئذ". (٣) الطبري: ١٩ / ٥.