Tafsir al-Baghawi - Al-Baghawi - (6/415)

Tafsir al-BaghawiAl-Baghawi

they present them before the Face of the Lord of the worlds. Its confirmation in the Book of Allah, exalted is He, is His saying: “To Him ascends good speech.” Ibn Mas‘ud cited it. (1)

It was also said that “good speech” means the remembrance of Allah. Qatadah said concerning “To Him ascends good speech”: that is, Allah accepts good speech.

Regarding His saying, exalted is He, “and righteous deeds raise it”: that is, righteous deeds raise good speech. Thus, the pronoun in “raise it” refers back to “good speech.” This was the view of Ibn ‘Abbas, Sa‘id ibn Jubayr, al-Hasan, ‘Ikrimah, and most Qur'an commentators.

Al-Hasan and Qatadah said: Good speech is the remembrance of Allah, and righteous deeds consist of fulfilling His obligatory duties. Whoever remembers Allah but does not fulfill His obligations, his words are rejected on account of his deeds. (2) Faith is not wishful thinking or outward display; rather, it is what settles in the hearts and is confirmed by deeds. Whoever speaks well but acts unrighteously, Allah rejects his words; but whoever speaks well and acts righteously, his deed raises those words, for Allah says: “To Him ascends good speech, and righteous deeds raise it.” (3) It is related in hadith: “Allah accepts no statement without deeds, and He accepts neither statement nor deed without intention.” (4)

Others said that the pronoun in “raise it” refers back to righteous deeds—that is, good speech raises righteous deeds. (5) Thus, no deed is accepted unless it proceeds from tawhid (affirmation of Allah’s oneness). This is the meaning of the statement of al-Kalbi and Muqatil.

It was also said that raising is an attribute of Allah, exalted is He. [90/b] Its meaning is: Allah, exalted is He, raises righteous deeds.

Sufyan ibn ‘Uyaynah said: A righteous deed is one done sincerely. That is, sincerity is the cause for the acceptance of good sayings and deeds. The evidence for this is His saying, exalted is He: “So let him do righteous work and not associate anyone in the worship of his Lord” (al-Kahf, 110). Thus, He made shirk (associating partners with Allah) and showing off the opposite of righteousness.

“And those who plot evil deeds”: al-Kalbi said: that is, those who commit evil deeds. Muqatil said: it means shirk. Abu al-‘Aliyah said: it refers to those who plotted against the Messenger of Allah, peace and blessings be upon him, in Dar al-Nadwah, as Allah, Most High, says: “And remember when those who disbelieved plotted against you to restrain you” (al-Anfal, 30).

(1) Narrated by al-Tabari, 22/120. Authenticated by al-Hakim, 2/425, with al-Dhahabi concurring. Also narrated by al-Bayhaqi in al-Asma wa al-Sifat, 2/34. Al-Suyuti additionally attributed it to Abd ibn Humayd, Ibn al-Mundhir, and al-Tabarani. See al-Durr al-Manthur, 7/8-9. (2) This portion was narrated by al-Tabari, 22/121, on the authority of Ibn Abbas. (3) In al-Durr al-Manthur, 7/10, al-Suyuti attributed it to Abd ibn Humayd and al-Bayhaqi, on the authority of al-Hasan. (4) Al-Hafiz Ibn Hajar said in al-Kafi al-Shaf, pp. 138-139: “Al-Khatib narrated it in al-Jami through Baqiyyah ibn Isma'il ibn Abd Allah, from Aban, from Anas, as a report attributed to the Prophet. Aban is abandoned. It also has another chain from Abu Hurayrah, attributed to the Prophet, narrated by Ibn Adi and Ibn Hibban, both in al-Duafa, through Khalid ibn Abd al-Da'im, from Nafi ibn Yazid, from Zuhrah ibn Ma'bad, from Sa'id ibn al-Musayyib, from him, with the wording: ‘Quran recitation in prayer is better than Quran recitation outside prayer’—the hadith. It includes the words: ‘There is no strength except through action,’ to the end. Ibn Hibban also narrated it through al-Zuhri, from Sa'id ibn al-Musayyib, from Ibn Mas'ud. Its chain contains Ahmad ibn al-Hasan al-Misri, who is a liar.” (5) The material between parentheses is omitted in manuscript “A.”

يُحَيِّي بِهَا وَجْهَ رَبِّ الْعَالَمِينَ، وَمِصْدَاقُهُ مِنْ كِتَابِ اللَّهِ ﷿ قَوْلُهُ: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ ذَكَرُهُ ابْنُ مَسْعُودٍ. (١) وَقِيلَ: "الْكَلِمُ الطَّيِّبُ": ذِكْرُ اللَّهِ. وَعَنْ قَتَادَةَ: "إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ" أَيْ: يَقْبَلُ اللَّهُ الْكَلِمَ الطَّيِّبَ. قَوْلُهُ ﷿: ﴿وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾ أَيْ: يَرْفَعُ الْعَمَلُ الصَّالِحُ الْكَلِمَ الطَّيِّبَ، فَالْهَاءُ فِي قَوْلِهِ يَرْفَعُهُ رَاجِعَةٌ إِلَى الْكَلِمِ الطَّيِّبِ، وَهُوَ قَوْلُ ابْنِ عَبَّاسٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَالْحَسَنِ، وَعِكْرِمَةَ، وَأَكْثَرِ الْمُفَسِّرِينَ. وَقَالَ الْحَسَنُ وَقَتَادَةُ: الْكَلِمُ الطَّيِّبُ ذِكْرُ اللَّهِ وَالْعَمَلُ الصَّالِحُ أَدَاءُ فَرَائِضِهِ، فَمِنْ ذَكَرَ اللَّهَ وَلَمْ يُؤَدِّ فَرَائِضَهُ رُدَّ كَلَامُهُ عَلَى عَمَلِهِ، (٢) وَلَيْسَ الْإِيمَانُ بِالتَّمَنِّي وَلَا بِالتَّحَلِّي وَلَكِنْ مَا وَقَرَ فِي الْقُلُوبِ وَصَدَّقَتْهُ الْأَعْمَالُ، فَمَنْ قَالَ حَسَنًا وَعَمِلَ غَيْرَ صَالِحٍ رَدَّ اللَّهُ عَلَيْهِ قَوْلَهُ، وَمَنْ قَالَ حَسَنًا وَعَمِلَ صَالِحًا يَرْفَعُهُ الْعَمَلُ ذَلِكَ بِأَنَّ اللَّهَ يَقُولُ: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾ (٣) وَجَاءَ فِي الْحَدِيثِ: "لَا يَقْبَلُ اللَّهُ قَوْلًا إِلَّا بِعَمَلٍ وَلَا قَوْلًا وَلَا عَمَلًا إِلَّا بِنِيَّةٍ". (٤) وَقَالَ قَوْمٌ: الْهَاءُ فِي قَوْلِهِ "يَرْفَعُهُ" رَاجِعَةٌ إِلَى الْعَمَلِ الصَّالِحِ [أَيْ: الْكَلِمُ الطَّيِّبُ يَرْفَعُ الْعَمَلَ الصَّالِحَ] ، (٥) فَلَا يُقْبَلُ عَمَلٌ إِلَّا أَنْ يَكُونَ صَادِرًا عَنِ التَّوْحِيدِ، وَهَذَا مَعْنَى قَوْلِ الْكَلْبِيِّ وَمُقَاتِلٍ. وَقِيلَ: الرَّفْعُ مِنْ صِفَةِ اللَّهِ ﷿ ٩٠/ب مَعْنَاهُ: الْعَمَلُ الصَّالِحُ يَرْفَعُهُ اللَّهُ ﷿. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: الْعَمَلُ الصَّالِحُ هُوَ الْخَالِصُ، يَعْنِي أَنَّ الْإِخْلَاصَ سَبَبُ قَبُولِ الْخَيْرَاتِ مِنَ الْأَقْوَالِ وَالْأَفْعَالِ، دَلِيلُهُ قَوْلُهُ ﷿: "فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا" (الْكَهْفِ-١١٠) ، فَجَعَلَ نَقِيضَ الصَّالِحِ الشِّرْكَ وَالرِّيَاءَ، ﴿وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ﴾ قَالَ الْكَلْبِيُّ: أَيِ: الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ. وَقَالَ مُقَاتِلٌ: يَعْنِي الشِّرْكَ. وَقَالَ أَبُو الْعَالِيَةِ: يَعْنِي الَّذِينَ مَكَرُوا بِرَسُولِ اللَّهِ ﷺ فِي دَارِ النَّدْوَةِ، كَمَا قَالَ اللَّهُ تَعَالَى: "وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ" (الْأَنْفَالِ-٣٠) .

(١) أخرجه الطبري: ٢٢ / ١٢٠، وصححه الحاكم: ٢ / ٤٢٥ ووافقه الذهبي. والبيهقي في الأسماء والصفات: ٢ / ٣٤، وزاد السيوطي نسبته لعبد بن حميد وابن المنذر والطبراني انظر: الدر المنثور: ٧ / ٨-٩. (٢) هذا الجزء أخرجه الطبري: ٢٢ / ١٢١ عن ابن عباس. (٣) عزاه السيوطي في الدر المنثور: ٧ / ١٠ لعبد بن حميد والبيهقي عن الحسن. (٤) قال الحافظ ابن حجر في الكافي الشاف ص ١٣٨-١٣٩: أخرجه الخطيب في "الجامع" من رواية بقية بن إسماعيل بن عبد الله عن أبان عن أنس بهذا مرفوعا، وأبان متروك، وله طريق أخرى عن أبي هريرة مرفوعا، أخرجه ابن عدي وابن حبان، كلاهما في الضعفاء عن خالد بن عبد الدائم، عن نافع بن يزيد عن زهرة بن معبد عن سعيد بن المسيب عنه، بلفظ "قرآن في صلاة خير من قرآن في غير صلاة" الحديث. وفيه: ولا قوة إلا بعمل إلى آخره. ورواه ابن حبان أيضاك من رواية الزهري عن سعيد بن المسيب عن ابن مسعود. وفيه أحمد بن الحسن المصري، وهو كذاب. (٥) ما بين القوسين ساقط من "أ".