Tafsir al-Baghawi - Al-Baghawi - (1/232)

Tafsir al-BaghawiAl-Baghawi

You gave him.” Qatadah said: “This is a servant whose intention is the world: for its sake he spends, works, and toils; yet in the Hereafter he shall have no share”—that is, no portion or allotment.

“And among them are those who say, ‘Our Lord, grant us good in this world, and good in the Hereafter, and protect us from the punishment of the Fire.’” This refers to the believers. They differed concerning the meaning of the two forms of good. Ali ibn Abi Talib, may Allah be pleased with him, said: “Good in this world is a righteous wife, and good in the Hereafter is Paradise.”

Abu al-Qasim Abd Allah ibn Muhammad al-Hanifi informed us; Abu al-Hasan Muhammad ibn Yaqub al-Tusi informed us; Abu Bakr Ahmad ibn Yusuf ibn Khallad informed us; al-Harith ibn Abi Usamah informed us; Abu Abd al-Rahman al-Muqri informed us; Haywah and Ibn Lahi'ah said: Shurahbil ibn Sharik informed us that he heard Abu Abd al-Rahman al-Hubuli relate from Abd Allah ibn Amr ibn al-As, may Allah be pleased with him, from the Messenger of Allah, may Allah bless him and grant him peace, who said: “The whole of this world is a passing provision, and the best of its provision is a righteous woman.” (1)

Al-Hasan said: “Good in this world is knowledge and worship, and good in the Hereafter is Paradise.” Al-Suddi and Ibn Hibban said: “Good in this world is lawful provision and righteous deeds, and good in the Hereafter is forgiveness and reward.”

Abu Bakr ibn Muhammad ibn Abd Allah ibn Abi Tawbah informed us; Abu Tahir Muhammad ibn Ahmad ibn al-Harith informed us; Abu al-Hasan Muhammad ibn Yaqub al-Kisa'i informed us; Abd Allah ibn Mahmud informed us; Ibrahim ibn Abd Allah al-Khallal informed us; Abd Allah ibn al-Mubarak related to us, from Yahya ibn Ayyub, who said: Ubayd Allah ibn Zahr related to me, from Ali ibn Yazid, from al-Qasim Abu Abd al-Rahman, from Abu Umamah, from the Prophet, may Allah bless him and grant him peace, who said: “Among My close servants whom I most esteem is a believer of modest possessions, who has a share of prayer; he excels in worshipping his Lord and obeys Him in private. He is obscure among people, not one at whom fingers are pointed. His provision is sufficient, and he bears that patiently.” Then he shook his hand (3) and said: “His death comes swiftly; few are those who weep for him, and little is the inheritance he leaves behind.” (4)

Qatadah said: “Well-being in this world and well-being in the Hereafter.” Awf said concerning this verse: “Whoever Allah grants Islam, the Quran, a family, and wealth has been granted good in this world and good in the Hereafter.”

The shaykh Abu al-Qasim Abd Allah ibn Ali al-Kurkani al-Tusi informed us; Abu Tahir Muhammad ibn Mahmish

(1) Reported by Muslim in The Book of Suckling, chapter: “The Best Worldly Possession Is a Righteous Woman,” no. 1467, 2:1090; and by the compiler in Sharh al-Sunnah, 9:11. (2) “Khafif al-hadh” means one of modest means and little wealth. Its original sense is having little flesh. Al-hal and al-hadh are the same: the part of a horse’s back upon which the saddlecloth lies. See Sharh al-Sunnah, 14:246. (3) In manuscript B: “he tapped with his hand.” (4) Reported by al-Tirmidhi in The Book of Asceticism, chapter: “What Has Been Related Concerning Sufficiency and Patience with It,” 7:12; he described it as a hasan hadith. Also reported by Ibn Majah in The Book of Asceticism, chapter: “That Which Is Not Esteemed,” 2:1379. Al-Zawaid states that its chain is weak because Ayyub ibn Sulayman is weak; Abu Hatim described him as unknown, and al-Dhahabi concurred with this in al-Tabaqat and elsewhere. Scholars are agreed that Sadaqah ibn Abd Allah is weak. Ahmad also reported it, 5:252-255, from Abu Umamah; as did the compiler in Sharh al-Sunnah, 14:246. Its chain also includes Ali ibn Yazid ibn Abi Ziyad al-Alhani, Abu Abd al-Malik al-Dimashqi, who is weak and belongs to the sixth rank of narrators (al-Taqrib).

أَعْطَيْتَهُ، قَالَ قَتَادَةُ هَذَا عَبْدٌ نِيَّتُهُ الدُّنْيَا لَهَا أَنْفَقَ وَلَهَا عَمِلَ وَنَصَبَ ﴿وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ﴾ حَظٍّ وَنَصِيبٍ ﴿وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾ يَعْنِي الْمُؤْمِنِينَ، وَاخْتَلَفُوا فِي مَعْنَى الْحَسَنَتَيْنِ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ﵁ فِي الدُّنْيَا حَسَنَةً: امْرَأَةٌ صَالِحَةٌ، وَفِي الْآخِرَةِ حَسَنَةً: الْجَنَّةُ. أَخْبَرَنَا أَبُو الْقَاسِمِ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْحَنِيفِيُّ أَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ يَعْقُوبَ الطُّوسِيُّ أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ يُوسُفَ بْنِ خَلَّادٍ أَنَا الْحَارِثُ بْنُ أَبِي أُسَامَةَ أَنَا أَبُو عَبْدِ الرَّحْمَنِ الْمُقْرِي أَخْبَرَنَا حَيْوَةُ وَابْنُ لَهِيعَةَ قَالَا أَخْبَرَنَا شُرَحْبِيلُ بْنُ شَرِيكٍ أَنَّهُ سَمِعَ أَبَا عَبْدِ الرَّحْمَنِ الْحُبُلِيَّ يُحَدِّثُ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ ﵁ عَنْ رَسُولِ اللَّهِ ﷺ قَالَ: "الدُّنْيَا كُلُّهَا مَتَاعٌ وَخَيْرُ مَتَاعِهَا الْمَرْأَةُ الصَّالِحَةُ" (١) وَقَالَ الْحَسَنُ: فِي الدُّنْيَا حَسَنَةً: الْعِلْمُ وَالْعِبَادَةُ، وَفِي الْآخِرَةِ حَسَنَةً، الْجَنَّةُ، وَقَالَ السُّدِّيُّ وَابْنُ حِبَّانَ: ﴿فِي الدُّنْيَا حَسَنَةً﴾ رِزْقًا حَلَالًا وَعَمَلًا صَالِحًا، ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾ الْمَغْفِرَةُ وَالثَّوَابُ. أَخْبَرَنَا أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي تَوْبَةَ أَخْبَرَنَا أَبُو طَاهِرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحَارِثِ أَخْبَرَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ يَعْقُوبَ الْكِسَائِيُّ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مَحْمُودٍ أَخْبَرَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ الْخَلَّالُ ثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ عَنْ يَحْيَى بْنِ أَيُّوبَ حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ زَحْرٍ عَنْ عَلِيِّ بْنِ يَزِيدَ عَنِ الْقَاسِمِ أَبِي عَبْدِ الرَّحْمَنِ عَنْ أَبِي أُمَامَةَ عَنِ النَّبِيِّ ﷺ قَالَ: "أَغْبَطُ أَوْلِيَائِي عِنْدِي مُؤْمِنٌ خَفِيفُ الْحَاذِ (٢) ذُو حَظٍّ مِنَ الصَّلَاةِ أَحْسَنَ عِبَادَةَ، رَبِّهِ فَأَطَاعَهُ فِي السِّرِّ، وَكَانَ غَامِضًا فِي النَّاسِ لَا يُشَارُ إِلَيْهِ بِالْأَصَابِعِ، وَكَانَ رِزْقُهُ كَفَافًا، فَصَبَرَ عَلَى ذَلِكَ، ثُمَّ (نَفَضَ بِيَدِهِ) (٣) فَقَالَ: عُجِّلَتْ مَنِيَّتُهُ قَلَّتْ بَوَاكِيهِ قَلَّ تُرَاثُهُ" (٤) . وَقَالَ قَتَادَةُ: فِي الدُّنْيَا عَافِيَةً وَفِي الْآخِرَةِ عَافِيَةً. وَقَالَ عَوْفٌ فِي هَذِهِ الْآيَةِ: مَنْ آتَاهُ اللَّهُ الْإِسْلَامَ وَالْقُرْآنَ وَأَهْلًا وَمَالًا فَقَدْ أُوتِيَ فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً. أَخْبَرَنَا الشَّيْخُ أَبُو الْقَاسِمِ عَبْدُ اللَّهِ بْنُ عَلِيٍّ الْكُرْكَانِيُّ الطُّوسِيُّ أَخْبَرَنَا أَبُو طَاهِرٍ مُحَمَّدُ بْنُ مَحْمِشٍ

(١) رواه مسلم: في الرضاع باب خير متاع الدنيا المرأة الصالحة برقم (١٤٦٧) ٢ / ١٠٩٠. والمصنف في شرح السنة ٩ / ١١. (٢) "خفيف الحاذ" أي: خفيف الحال، قليل المال، وأصله: قلة اللحم، والحال والحاذ واحد، وهو ما وقع عليه اللبد من متن الفرس، انظر: شرح السنة: ١٤ / ٢٤٦. (٣) وفي (ب) نقد بيده. (٤) رواه الترمذي: في الزهد باب ما جاء في الكفاف والصبر عليه ٧ / ١٢ وقال هذا حديث حسن. وابن ماجه: في الزهد باب ما لا يؤبه له ٢ / ١٣٧٩ وقال في الزوائد: إسناده ضعيف لضعف أيوب بن سليمان، قال فيه أبو حاتم: مجهول وتبعه على ذلك الذهبي في الطبقات وغيرها، وصدقة بن عبد الله متفق على تضعيفه. ورواه أحمد: ٥ / ٢٥٢-٢٥٥ عن أبي أمامة. ورواه المصنف في شرح السنة ١٤ / ٢٤٦. وفي إسناده علي بن يزيد بن أبي زياد الألهاني أبو عبد الملك الدمشقي ضعيف من السادسة (التقريب) .