Tafsir al-Baghawi - Al-Baghawi - (6/267)

Tafsir al-BaghawiAl-Baghawi

and its barrenness. “Indeed, in that are signs for a people who understand.”

“And among His signs is that the heaven and the earth stand firm by His command.” Ibn Masud said: “They stand without pillars by His command.” It was also said: Their continued standing is by His command (1).

“Then, when He summons you with a summons from the earth”: Ibn Abbas said, “From the graves.” “Behold, you will come forth” from them. Most scholars hold that the meaning of the verse is: Then, when He summons you with a summons, behold, you will come forth from the earth.

“To Him belongs whoever is in the heavens and the earth; all are obedient to Him”—that is, submissive to His command. Al-Kalbi said: This applies specifically to those among them who are obedient. It is related from Ibn Abbas: All are obedient to Him in life, continuance, death, and resurrection, even if they disobey Him in worship (2).

“He is the One Who originates creation, then brings it back again”: He creates them initially, then restores them after death for the resurrection. “And that is easier for Him.” Rabi ibn Khaytham, al-Hasan, Qatadah, and al-Kalbi said: That is, it is easy for Him, and nothing is beyond His power. This is also the narration of al-Awfi from Ibn Abbas. The comparative form may sometimes carry the meaning of the active participle, as in the words of al-Farazdaq:

“Indeed, He who raised the heaven built for us
A house whose pillars are mightier and taller” (3)

That is, mighty and tall.

Mujahid and Ikrimah said concerning “And that is easier for Him”: That is, easier (4). The basis for this interpretation is that it is expressed by way of analogy,

(1) That is, you remain still, as in His saying, “and when darkness comes over them, they stand still.” This usage is common. Ibn Atiyya stated this; see 12:253. See also al-Nahhas, Ma'ani al-Quran, 5:254. (2) For an explanation of this, see al-Muharrar al-Wajiz, 12:254-255. (3) This verse is found in Diwan al-Farazdaq, p. 714, and is cited as grammatical evidence by al-Tabari, 21:37, and Abu Ubayda, 2:121. See also al-Muharrar al-Wajiz, 12:255; and al-Nahhas, Ma'ani al-Quran, 5:256. This is al-Tabari's preferred interpretation. (4) Al-Farra', 2:324, said in commenting on Mujahid's statement: “I do not favor that. Rather, this is a parable Allah sets forth: ‘Do you disbelieve in the Resurrection? Your initial creation from nothing is more difficult; thus, O disbelievers, creating from something should be easier for Him in your estimation.’ He then says, ‘To Him belongs the highest attribute.’ This is evidence that it is a parable Allah sets forth.” This accords with the author's explanation of Mujahid's statement. And Allah knows best.

وَجُدُوبَتِهَا، ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ﴾ ﴿وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ﴾ قَالَ ابْنُ مَسْعُودٍ: قَامَتَا عَلَى غَيْرِ عَمَدٍ بِأَمْرِهِ. وَقِيلَ: يَدُومُ قِيَامُهَا بِأَمْرِهِ (١) ﴿ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ﴾ قَالَ ابْنُ عَبَّاسٍ: مِنَ الْقُبُورِ، ﴿إِذَا أَنْتُمْ تَخْرُجُونَ﴾ مِنْهَا، وَأَكْثَرُ الْعُلَمَاءِ عَلَى أَنَّ مَعْنَى الْآيَةِ: ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً إِذَا أَنْتُمْ تَخْرُجُونَ مِنَ الْأَرْضِ. ﴿وَلَهُ مَنْ فِي السَّمَوَاتِ وَالْأَرْضِ كُلٌّ لَهُ قَانِتُونَ﴾ مُطِيعُونَ، قَالَ الْكَلْبِيُّ: هَذَا خَاصٌ لِمَنْ كَانَ مِنْهُمْ مُطِيعًا. وَعَنِ ابْنِ عَبَّاسٍ: كُلٌّ لَهُ مُطِيعُونَ فِي الْحَيَاةِ وَالْبَقَاءِ وَالْمَوْتِ وَالْبَعْثِ وَإِنْ عَصَوْا فِي الْعِبَادَةِ (٢) . ﴿وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ﴾ يَخْلُقُهُمْ أَوَّلًا ثُمَّ يُعِيدُهُمْ بَعْدَ الْمَوْتِ لِلْبَعْثِ، ﴿وَهُوَ أَهْوَنُ عَلَيْهِ﴾ قَالَ الرَّبِيعُ بْنُ خَيْثَمٍ، وَالْحَسَنُ، وَقَتَادَةُ، وَالْكَلْبِيُّ: أَيْ: هُوَ هَيِّنٌ عَلَيْهِ وَمَا شَيْءٌ عَلَيْهِ بِعَزِيزٍ، وَهُوَ رِوَايَةُ الْعَوْفِيِّ عَنِ ابْنِ عَبَّاسٍ. وَقَدْ يَجِيءُ أَفْعَلُ بِمَعْنَى الْفَاعِلِ كَقَوْلِ الْفَرَزْدَقِ؟ إِنَّ الَّذِي سَمَكَ السَّمَاءَ بَنَى لَنَا ... بَيْتًا دَعَائِمُهُ أَعَزُّ وَأَطْوَلُ (٣) أَيْ: عَزِيزَةٌ طَوِيلَةٌ. وَقَالَ مُجَاهِدٌ وَعِكْرِمَةُ: "وَهُوَ أَهْوَنُ عَلَيْهِ": أَيْ: أَيْسَرُ (٤) ، وَوَجْهُهُ أَنَّهُ عَلَى طَرِيقِ ضَرَبِ الْمَثَلِ،

(١) أي: تثبت، كقوله تعالى: "وإذا أظلم عليهم قاموا"، وهذا كثير، قاله ابن عطية: ١٢ / ٢٥٣، وانظر: معاني القرآن للنحاس: ٥ / ٢٥٤. (٢) انظر شرحا لهذا في: المحرر الوجيز: ١٢ / ٢٥٤-٢٥٥. (٣) البيت في ديوان الفرزدق ص (٧١٤) وهو من شواهد الطبري: ٢١ / ٣٧، وأبي عبيدة: ٢ / ١٢١.وانظر المحرر الوجيز: ١٢ / ٢٥٥، معاني القرآن للنحاس: ٥ / ٢٥٦، وهو ترجيح الطبري. (٤) قال الفراء: ٢ / ٣٢٤ تعقيبا على قول مجاهد: "ولا أشتهي ذلك. والقول فيه أنه مثل ضربه الله، فقال: أتكفرون بالبعث؟ فابتداء خلقكم من لا شيء أشد، فالإنشاءة من شيء عندكم يا أهل الكفر ينبغي أن تكون أهون عليه. ثم قال: (وله المثل الأعلى) ، فهذا شاهد أنه مثل ضربه الله" وهذا بمعنى ما فسره المصنف من قول مجاهد. والله أعلم.