Tafsir al-Baghawi - Al-Baghawi - (7/232)

Tafsir al-BaghawiAl-Baghawi

“Thus it was. And We made another people inherit them. Neither heaven nor earth wept over them, nor were they granted respite. And We certainly saved the Children of Israel from the humiliating torment—from Pharaoh. Indeed, he was arrogant, one of those who transgressed all bounds. And We chose them knowingly above all peoples.” (28–32)

“Thus it was”: al-Kalbi said, “Thus do I deal with whoever disobeys Me.” “And We made another people inherit them”: meaning, the Children of Israel.

“Neither heaven nor earth wept over them”: this is because, when a believer dies, heaven and earth weep for him for forty mornings. But no righteous deed of theirs used to ascend to heaven for it to weep at its loss, nor had they lived righteously upon the earth for it to weep over them.

Abu Sa‘id al-Shurayhi informed us; Abu Ishaq al-Tha‘labi informed us; Abu ‘Abd Allah al-Fanjawi informed us; Abu ‘Ali al-Muqri’ narrated to us; Abu Ya‘la al-Mawsili narrated to us; Ahmad ibn Ishaq al-Basri narrated to us; Makki ibn Ibrahim narrated to us; Musa ibn ‘Ubaydah al-Rabadhi narrated to us; Yazid al-Raqashi informed me, from Anas ibn Malik, from the Prophet, peace and blessings be upon him, who said: “Every servant has two gates in heaven: a gate through which his provision comes forth, and a gate through which his deeds enter. When he dies, they miss him and weep for him.” He then recited: “Neither heaven nor earth wept over them.” (1)

‘Ata’ said: The weeping of heaven is the redness of its horizons.

Al-Suddi said: When al-Husayn ibn ‘Ali was killed, heaven wept for him; its weeping was its redness. (2)

“Nor were they granted respite”: when the punishment seized them, they were given no reprieve for repentance or anything else.

“And We certainly saved the Children of Israel from the humiliating torment”: the killing of their sons, the sparing of their women, and the hardship of forced labor.

“From Pharaoh. Indeed, he was arrogant, one of those who transgressed all bounds. And We chose them”: meaning, the believers among the Children of Israel, “knowingly”: with full knowledge of them, “above all peoples”: above the peoples of their time.

(1) Al-Tirmidhi recorded it in al-Tafsir, under the commentary on Surah al-Dukhan, 9/136-137, and said: “This is a gharib (isolated) hadith; we know it to be attributed to the Prophet only through this route. Musa ibn Ubaydah and Yazid ibn Aban al-Raqashi are considered weak in hadith transmission.” It was also recorded by Abu Ya'la in his Musnad, 4/157, and by al-Khatib in Tarikh Baghdad, 8/327. Al-Haythami said in al-Majma, 7/105: “It was narrated by Abu Ya'la, and its chain includes Musa ibn Ubaydah al-Rabadhi, who is weak.” Ibn Hajar attributed it in al-Matalib al-Aliyah, 3/370, to Abu Ya'la with a weak isnad (chain of transmission). Al-Busiri said: “Abu Ya'la narrated it with a weak chain because of the weakness of Yazid al-Raqashi and Musa ibn Ubaydah al-Rabadhi; al-Tirmidhi also narrated it in abridged form.” Al-Suyuti attributed it in al-Durr al-Manthur, 7/411, to Ibn Abi al-Dunya, Abu Ya'la, Ibn Abi Hatim, Ibn Mardawayh, and Abu Nu'aym in al-Hilyah. (2) See al-Qurtubi, 16/141.

﴿كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ (٢٨) فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنْظَرِينَ (٢٩) وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ (٣٠) مِنْ فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ (٣١) وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِينَ (٣٢) ﴾ ﴿كَذَلِكَ﴾ قَالَ الْكَلْبِيُّ: كَذَلِكَ أَفْعَلُ بِمَنْ عَصَانِي، ﴿وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ﴾ يَعْنِي بَنِي إِسْرَائِيلَ. ﴿فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ﴾ وَذَلِكَ أَنَّ الْمُؤْمِنَ إِذَا مَاتَ تَبْكِي عَلَيْهِ السَّمَاءُ وَالْأَرْضُ أَرْبَعِينَ صَبَاحًا، وَهَؤُلَاءِ لَمْ يَكُنْ يَصْعَدُ لَهُمْ عَمَلٌ صَالِحٌ فَتَبْكِي السَّمَاءُ عَلَى فَقْدِهِ، وَلَا لَهُمْ عَلَى الْأَرْضِ عُمْرٌ صَالِحٌ فَتَبْكِي الْأَرْضُ عَلَيْهِ. أَخْبَرَنَا أَبُو سَعِيدٍ الشَّرِيحِيُّ، أَخْبَرَنَا أَبُو إِسْحَاقَ الثَّعْلَبِيُّ، أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْفَنْجَوِيُّ، حَدَّثَنَا أَبُو عَلِيٍّ الْمَقْرِيُّ، حَدَّثَنَا أَبُو يَعْلَى الْمُوصِلِيُّ، حَدَّثَنَا أَحْمَدُ بْنُ إِسْحَاقَ الْبَصْرِيُّ، حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا مُوسَى بْنُ عُبَيْدَةَ الرِّبْذِيُّ، أَخْبَرَنِي يَزِيدُ الرُّقَاشِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "مَا مِنْ عَبْدٍ إِلَّا لَهُ فِي السَّمَاءِ بَابَانِ بَابٌ يَخْرُجُ مِنْهُ رِزْقُهُ، وَبَابٌ يَدْخُلُ فِيهِ عَمَلُهُ، فَإِذَا مَاتَ فَقَدَاهُ وَبَكَيَا عَلَيْهِ" وَتَلَا "فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ" (١) . قَالَ عَطَاءٌ: بُكَاءُ السَّمَاءِ حُمْرَةُ أَطْرَافِهَا. قَالَ السُّدِّيُّ: لَمَّا قُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ بَكَتْ عَلَيْهِ السَّمَاءُ، وَبُكَاؤُهَا حُمْرَتُهَا (٢) . ﴿وَمَا كَانُوا مُنْظَرِينَ﴾ لَمْ يَنْظُرُوا حِينَ أَخَذَهُمُ الْعَذَابُ لِتَوْبَةٍ وَلَا لِغَيْرِهَا. ﴿وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ﴾ قَتْلِ الْأَبْنَاءِ وَاسْتِحْيَاءِ النِّسَاءِ وَالتَّعَبِ فِي الْعَمَلِ. ﴿مِنْ فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ وَلَقَدِ اخْتَرْنَاهُمْ﴾ يَعْنِي مُؤْمِنِي بَنِي إِسْرَائِيلَ، ﴿عَلَى عِلْمٍ﴾ بِهِمْ، ﴿عَلَى الْعَالَمِينَ﴾ عَلَى عَالِمِي زَمَانِهِمْ.

(١) اخرجه الترمذي في التفسير (تفسير سورة الدخان) ٩ / ١٣٦-١٣٧ وقال: " هذا حديث غريب لا نعرفه مرفوعًا إلا من هذا الوجه، وموسى بن عبيدة ويزيد بن أبان الرُّقاشي يُضعفان في الحديث"، وأبو يعلي في مسنده: ٤ / ١٥٧ والخطيب في تاريخ بغداد: ٨ / ٣٢٧. قال الهيثمي في المجمع: ٧ / ١٠٥: "رواه أبو يعلي وفيه موسى بن عبيدة الربذي وهو ضعيف"، وعزاه ابن حجر في المطالب العالية: ٣ / ٣٧٠ لأبي يعلى بإسناد ضعيف. وقال البوصيري: رواه أبو يعلى بسند ضعيف لضعف يزيد الرقاشي وموسى بن عبيدة الربذي ورواه الترمذي مختصرًا. وعزاه السيوطي في الدر المنثور: ٧ / ٤١١ لابن أبي الدنيا، وأبي يعلى، وابن أبي حاتم وابن مردويه وأبي نعيم في الحلية. (٢) انظر: القرطبي: ١٦ / ١٤١.