Tafsir al-Baghawi - Al-Baghawi - (6/97)

Tafsir al-BaghawiAl-Baghawi

“It is they whose evil deeds Allah will replace with good deeds. And Allah is Ever-Forgiving, Most Merciful.” A group held that this replacement takes place in this world. Ibn ‘Abbas, Sa‘id ibn Jubayr, al-Hasan, Mujahid, al-Suddi, and al-Dahhak said: Allah replaces their evil deeds of polytheism with righteous deeds in Islam: He replaces polytheism with faith, the killing of believers with the killing of polytheists, and adultery with chastity and marital virtue. (1)

Others said: On the Day of Resurrection, Allah will replace with good deeds the evil deeds they committed in Islam. (2) This was the view of Sa‘id ibn al-Musayyib and Makhul. It is supported by what Abu Muhammad ‘Abd Allah ibn ‘Abd al-Samad al-Jawzajani informed us; Abu al-Qasim ‘Ali ibn Abi Ahmad al-Khuza‘i informed us; al-Haytham ibn Kulayb informed us; Abu ‘Isa al-Tirmidhi informed us; Abu ‘Ammar al-Husayn ibn Khurayt narrated to us; Waki‘ narrated to us; al-A‘mash narrated to us from al-Ma‘rur ibn Suwayd, from Abu Dharr, who said: The Prophet, peace and blessings be upon him, said:

“I know the last man to emerge from the Fire. He will be brought on the Day of Resurrection, and it will be said, ‘Present to him his minor sins, and conceal his major sins from him.’ Then it will be said to him, ‘On such-and-such a day, you did such-and-such.’ He will acknowledge them and not deny them, while fearing for his major sins. Then it will be said, ‘Give him a good deed in place of every evil deed he committed.’ He will say, ‘My Lord, I have sins that I do not see here.’”

Abu Dharr said: I saw the Messenger of Allah, peace and blessings be upon him, laugh until his molars became visible. (3)

Some said: By means of remorse, Allah effaces all evil deeds, then records a good deed in place of every evil deed.

“And whoever repents and does righteous deeds has truly turned to Allah in repentance.” (71)

His words, glorified and exalted is He, “And whoever repents and does righteous deeds”: Some scholars said that this concerns repentance from sins other than those previously mentioned in the first verse—namely, murder and adultery. That is, whoever repents from polytheism and does righteous deeds, meaning, fulfills the obligatory duties, while being one who neither killed nor committed adultery—“has truly turned to Allah,” that is, he returns to Him after death, “in a good return,” by which he is given preference over one who killed and committed adultery. Thus, the first repentance—His words, “whoever repents”—is a turning away from polytheism, whereas the second is a return to Allah for recompense and reward.

(1) See al-Tabari, 19:46-47. (2) Narrated by al-Tabari, 19:47, from Sa'id. He said: “The sounder of the two interpretations is that of those who interpret it as meaning: Allah will replace their evil deeds—their deeds of shirk (polytheism)—with good deeds in Islam, by transferring them from deeds that incur Allah’s displeasure to those with which He is pleased. This is because evil deeds have already passed in their state of ugliness, and it is not possible for the very thing that has passed with a particular attribute to be transformed into its opposite, except by changing it from its former attribute in another state. If this were so, the disbeliever’s shirk, which was shirk in disbelief, would itself become faith through Islam on the Day of Resurrection, and all his acts of disobedience would become acts of obedience. No person of sound intellect would say this.” (3) Narrated by Muslim in Kitab al-Iman, chapter: “The Lowest-Ranking of the People of Paradise,” no. 190, 1:177; and by the author in Sharh al-Sunnah, 15:192.

﴿فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا﴾ فَذَهَبَ جَمَاعَةٌ إِلَى أَنَّ هَذَا التَّبْدِيلَ فِي الدُّنْيَا؛ قَالَ ابْنُ عَبَّاسٍ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَالْحُسْنُ، وَمُجَاهِدٌ، وَالسُّدِّيُّ، وَالضَّحَاكُ: يُبَدِّلُهُمُ اللَّهُ بِقَبَائِحِ أَعْمَالِهِمْ فِي الشِّرْكِ مَحَاسِنَ الْأَعْمَالِ فِي الْإِسْلَامِ، فَيُبَدِّلُهُمْ بِالشِّرْكِ إِيمَانًا، وَبِقَتْلِ الْمُؤْمِنِينَ قَتْلَ الْمُشْرِكِينَ، وَبِالزِّنَا عِفَّةً وَإِحْصَانًا (١) . وَقَالَ قَوْمٌ: يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمُ الَّتِي عَمِلُوهَا فِي الْإِسْلَامِ حَسَنَاتٍ يَوْمَ الْقِيَامَةِ (٢) وَهُوَ قَوْلُ سَعِيدِ بْنِ الْمُسَيَّبِ، وَمَكْحُولٍ، يَدُلُّ عَلَيْهِ مَا: أَخْبَرَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ عَبْدِ الصَّمَدِ الْجَوْزَجَانِيُّ، أَخْبَرَنَا أَبُو الْقَاسِمِ عَلِيُّ بْنُ أَبِي أَحْمَدَ الْخُزَاعِيُّ، أَخْبَرَنَا الْهَيْثَمُ بْنُ كُلَيْبٍ، أَخْبَرَنَا أَبُو عِيسَى التِّرْمِذِيُّ، حَدَّثَنَا أَبُو عَمَّارٍ الْحُسَيْنُ بْنُ خِرِّيتٍ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا الْأَعْمَشُ، عَنِ الْمَعْرُورِ بْنِ سُوَيْدٍ، عَنْ أَبِي ذَرٍّ قَالَ: قَالَ النَّبِيُّ ﷺ: "إِنِّي لِأَعْلَمُ آخِرَ رَجُلٍ يَخْرُجُ مِنَ النَّارِ، يُؤْتَى بِهِ يَوْمَ الْقِيَامَةِ فَيُقَالُ: اعْرِضُوا عَلَيْهِ صِغَارَ ذُنُوبِهِ، وَيُخَبَّأُ عَنْهُ كِبَارُهَا، فَيُقَالُ لَهُ عَمِلْتَ يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا، وَهُوَ مُقِرٌّ لَا يُنْكِرُ، وَهُوَ مُشْفِقٌ مِنْ كِبَارِهَا، فَيُقَالُ: أَعْطُوهُ مَكَانَ كُلِّ سَيِّئَةٍ عَمَلِهَا حَسَنَةً، فَيَقُولُ: رَبِّ إِنَّ لِي ذُنُوبًا ما أراها ها هنا، قَالَ أَبُو ذَرٍّ: لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ (٣) . وَقَالَ بَعْضُهُمْ: إِنَّ اللَّهَ ﷿ يَمْحُو بِالنَّدَمِ جَمِيعَ السَّيِّئَاتِ، ثُمَّ يُثْبِتُ مَكَانَ كُلِّ سَيِّئَةٍ حَسَنَةً. ﴿وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا (٧١) ﴾ قَوْلُهُ ﷿: ﴿وَمَنْ تَابَ وَعَمِلَ صَالِحًا﴾ قَالَ بَعْضُ أَهْلِ الْعِلْمِ: هَذَا فِي التَّوْبَةِ عَنْ غَيْرِ مَا سَبَقَ ذِكْرُهُ فِي الْآيَةِ الْأُولَى مِنَ الْقَتْلِ وَالزِّنَا، يَعْنِي: مَنْ تَابَ مِنَ الشِّرْكِ وَعَمِلَ صَالِحًا، أَيْ: أَدَّى الْفَرَائِضَ مِمَّنْ لَمْ يَقْتُلْ وَلَمْ يَزْنِ، ﴿فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ﴾ أَيْ: يَعُودُ إِلَيْهِ بَعْدَ الْمَوْتِ، ﴿مَتَابًا﴾ حَسَنًا يُفَضَّلُ بِهِ عَلَى غَيْرِهِ مِمَّنْ قَتَلَ وَزَنَى، فَالتَّوْبَةُ الْأُولَى وَهُوَ قَوْلُهُ: "وَمَنْ تَابَ" رُجُوعٌ عَنِ الشِّرْكِ، وَالثَّانِي رُجُوعٌ إِلَى اللَّهِ لِلْجَزَاءِ وَالْمُكَافَأَةِ.

(١) انظر: الطبري: ١٩ / ٤٦-٤٧. (٢) أخرجه الطبري: ١٩ / ٤٧ عن سعيد، وقال: "وأولى التأويلين بالصواب في ذلك، قول من تأوله: فأولئك يبدل الله سيئاتهم: أعمالهم في الشرك حسنات في الإسلام، بنقلهم عما يسخطه الله من الأعمال إلى ما يرضى.. لأن الأعمال السيئة قد كانت مضت على ما كانت عليه من القبح، وغير جائز تحويل عين قد مضت بصفة إلى خلاف ما كانت عليه إلا بتغييرها عما كانت عليه من صفتها في حال أخرى، فيجب -إن فعل ذلك كذلك- أن يصير شرك الكافر الذي كان شركا في الكفر بعينه إيمانا يوم القيامة بالإسلام، ومعاصيه كلها طاعة، وذلك ما لا يقوله ذو حجا". (٣) أخرجه مسلم في الإيمان، باب أدنى أهل الجنة منزلة فيها، برقم (١٩٠) : ١ / ١٧٧، والمصنف في شرح السنة: ١٥ / ١٩٢.