Tafsir al-BaghawiAl-Baghawi

Exalted is He: “Did We not create you from a despised fluid?” (77:20). Then, after the weakness of childhood, He gave you youth, which is the time of strength; “then, after strength, He gave you weakness”—old age—“and gray hair. He creates whatever He wills”: weakness, strength, youth, and gray hair. “And He is the All-Knowing” in directing His creation, “the All-Powerful” over whatever He wills.

“And on the Day the Hour is established, the criminals will swear that they had remained no more than an hour. Thus they had been deluded. But those endowed with knowledge and faith will say, ‘You have remained, according to the decree of Allah, until the Day of Resurrection; and this is the Day of Resurrection, but you did not know.’” (55–56)

“And on the Day the Hour is established, the criminals will swear”: the idolaters will swear, “they had remained”—in the life of this world—“no more than an hour.” Having witnessed the Hereafter, they will regard the span of worldly life as insignificant. Muqatil and al-Kalbi said: They had remained in their graves no more than an hour, as He says: “On the Day they see what they have been promised, it will seem to them as though they had remained only an hour of a day.” (46:35)

“Thus they had been deluded”: they were turned away from the truth in this world. Al-Kalbi and Muqatil said: They lied when they claimed that they had remained no more than an hour, just as they had lied in this world by claiming that there would be no resurrection. The meaning is that Allah intended to expose them, so they swore to something concerning which it became clear to all those assembled that they were lying. (1) This was by Allah’s decree and predestination, as indicated by His saying, “they had been deluded”—that is, turned away from the truth.

He then mentions how the believers denounced their lie, saying: “But those endowed with knowledge and faith will say, ‘You have remained, according to the decree of Allah’”—that is, for the period Allah had decreed for you, in His prior knowledge, to remain in the graves. (2) It was also said that “according to the decree of Allah” means: according to Allah’s judgment. (3)

Qatadah and Muqatil said that the wording involves transposition, its meaning being: Those endowed with knowledge of Allah’s Book and faith said, “You have remained until the Day of Resurrection”—meaning, those who know Allah’s Book. (4) They recited His saying, Exalted is He: “And behind them is a barrier until the Day they are resurrected.” (23:100) That is, they said to those who denied it: “You have remained until the Day of Resurrection; and this is the Day of Resurrection,” which you used to deny in the life of this world, “but you did not know” that it would occur in this world. Thus, knowing it now will not benefit you, as is indicated by His saying, Exalted is He:

(1) Zad al-Masir, 6:311; Ma'ani al-Quran by al-Farra, 2:326. (2) Al-Tabari, 21:58; Zad al-Masir, 6:312. (3) Al-Bahr al-Muhit, 7:180. (4) Al-Tabari transmitted a different wording from Qatada, who said: “Its interpretation is: Those endowed with faith and knowledge will say, ‘You have remained in the Book of Allah...’” Ibn Atiyya rejected this, saying: “There is no need for this interpretation. Mentioning knowledge entails faith, and Allah does not describe as possessing knowledge one who is ignorant of all that faith requires. Faith is then mentioned separately to draw attention to it and to honor its status.” See: Al-Tabari, 21:57; Al-Muharrar al-Wajiz, 12:272.
تَعَالَى: "أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ" (الْمُرْسَلَاتِ-٢٠) ، ﴿ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً﴾ بَعْدَ ضَعْفِ الطُّفُولِيَّةِ شَبَابًا، وَهُوَ وَقْتُ الْقُوَّةِ، ﴿ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا﴾ هَرَمًا، ﴿وَشَيْبَةً يَخْلُقُ مَا يَشَاءُ﴾ الضَّعْفَ وَالْقُوَّةَ وَالشَّبَابَ وَالشَّيْبَةَ، ﴿وَهُوَ الْعَلِيمُ﴾ بِتَدْبِيرِ خَلْقِهُ، ﴿الْقَدِيرُ﴾ عَلَى مَا يَشَاءُ. ﴿وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ كَذَلِكَ كَانُوا يُؤْفَكُونَ (٥٥) وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَى يَوْمِ الْبَعْثِ فَهَذَا يَوْمُ الْبَعْثِ وَلَكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُونَ (٥٦) ﴾ ﴿وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ﴾ يَحْلِفُ الْمُشْرِكُونَ، ﴿مَا لَبِثُوا﴾ فِي الدُّنْيَا، ﴿غَيْرَ سَاعَةٍ﴾ إِلَّا سَاعَةً، اسْتَقَلُّوا أَجَلَ الدُّنْيَا لَمَّا عَايَنُوا الْآخِرَةَ. وَقَالَ مُقَاتِلٌ وَالْكَلْبِيُّ: مَا لَبِثُوا فِي قُبُورِهِمْ غَيْرَ سَاعَةٍ كَمَا قَالَ: "كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ" (الْأَحْقَافِ-٣٥) . ﴿كَذَلِكَ كَانُوا يُؤْفَكُونَ﴾ يُصْرَفُونَ عَنِ الْحَقِّ فِي الدُّنْيَا، قَالَ الْكَلْبِيُّ وَمُقَاتِلٌ: كَذَبُوا فِي قَوْلِهِمْ غَيْرَ سَاعَةٍ كَمَا كَذَبُوا فِي الدُّنْيَا أَنْ لَا بَعْثَ. وَالْمَعْنَى أَنَّ اللَّهَ أَرَادَ أَنْ يَفْضَحَهُمْ فَحَلَفُوا عَلَى شَيْءٍ تَبَيَّنَ لِأَهْلِ الْجَمْعِ أَنَّهُمْ كَاذِبُونَ فِيهِ (١) ، وَكَانَ ذَلِكَ بِقَضَاءِ اللَّهِ وَبِقَدَرِهِ بِدَلِيلِ قَوْلِهِ: "يُؤْفَكُونَ"، أَيْ: يُصْرَفُونَ عَنِ الْحَقِّ. ثُمَّ ذَكَرَ إِنْكَارَ الْمُؤْمِنِينَ عَلَيْهِمْ كَذِبَهُمْ فَقَالَ: ﴿وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ﴾ أَيْ: فِيمَا كَتَبَ اللَّهُ لَكُمْ فِي سَابِقِ عِلْمِهِ مِنَ اللُّبْثِ فِي الْقُبُورِ (٢) . وَقِيلَ: "فِي كِتَابِ اللَّهِ" أَيْ: فِي حُكْمِ اللَّهِ (٣) ، وَقَالَ قَتَادَةُ وَمُقَاتِلٌ: فِيهِ تَقْدِيمٌ وَتَأْخِيرٌ مَعْنَاهُ. وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ فِي كِتَابِ اللَّهِ وَالْإِيمَانِ: لَقَدْ لَبِثْتُمْ إِلَى يَوْمِ الْبَعْثِ، يَعْنِي الَّذِينَ يَعْلَمُونَ كِتَابَ اللَّهِ (٤) ، وَقَرَأُوا قَوْلَهُ تَعَالَى: "وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمٍ يُبْعَثُونَ" (الْمُؤْمِنُونَ-١٠٠) ، أَيْ: قَالُوا لِلْمُنْكِرِينَ: لَقَدْ لَبِثْتُمْ، ﴿إِلَى يَوْمِ الْبَعْثِ فَهَذَا يَوْمُ الْبَعْثِ﴾ الَّذِي كُنْتُمْ تُنْكِرُونَهُ فِي الدُّنْيَا، ﴿وَلَكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُونَ﴾ وُقُوعَهُ فِي الدُّنْيَا فَلَا يَنْفَعُكُمُ الْعِلْمُ بِهِ الْآنَ بِدَلِيلِ قَوْلِهِ تَعَالَى:
(١) زاد المسير: ٦ / ٣١١، معاني القرآن للفراء: ٢ / ٣٢٦. (٢) الطبري: ٢١ / ٥٨، زاد المسير: ٦ / ٣١٢. (٣) البحر المحيط: ٧ / ١٨٠. (٤) نقل الطبري عن قتادة غير هذا فقال: وتأويلها: وقال الذين أوتوا الإيمان والعلم: لقد لبثتم في كتاب الله. ورد ذلك ابن عطية فقال: ولا يحتاج إلى هذا، بل ذكر العلم يتضمن الإيمان، ولا يصف الله بعلم من لم يعلم كل ما يوجب الإيمان، ثم ذكر الإيمان بعد ذلك تنبيها عليه وتشريفا لأمره، فنبه على مكان الإيمان وخصه بالذكر تشريفا. انظر: الطبري: ٢١ / ٥٧، المحرر الوجيز: ١٢ / ٢٧٢.

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