Tafsir al-Baghawi - Al-Baghawi - (7/417)

Tafsir al-BaghawiAl-Baghawi

It is related that Abdullah ibn Ubayy had given al-Abbas a shirt for him to wear. When he died, the Messenger of Allah, peace and blessings be upon him, sent his own shirt to shroud him in it; thus, no good deed remained for him in the Hereafter for which he could be rewarded. (1)

“And that his striving will be seen, then he will be recompensed with the fullest recompense, and that to your Lord is the final destination.” (40–42)

“And that his striving will be seen”: that is, in his scale on the Day of Resurrection. The expression is derived from the phrase, “I showed him something.” (2)

“Then he will be recompensed with the fullest recompense”: the most complete and perfect recompense. That is, a person will be recompensed for his striving. One may say, “I recompensed so-and-so for his striving,” or, “I recompensed so-and-so by his striving.” The poet said:

If I repay Alqamah ibn Sa'd for his striving,
I will not have repaid him for the hardship of a single day.

Thus, he employed both constructions.

“And that to your Lord is the final destination”: that is, the creation’s final destination and return is to Him, and He will recompense them for their deeds. It was also said: From Him comes the beginning of all favor, and with Him all hopes find their ultimate end.

Abu Sa'id al-Shurayhi informed us; Abu Ishaq al-Tha'labi informed us; al-Hasan ibn Muhammad al-Shaybani (3) informed me; Muhammad ibn Sulayman ibn al-Fath al-Hanbali informed us; Ali ibn Muhammad al-Misri narrated to us; Abu Ishaq ibn Mansur al-Sa'di (4) informed us; al-Abbas ibn Zufar informed us, from Abu Ja'far al-Razi, from his father, from al-Rabi ibn Anas, from Abu al-Aliyah, from Ubayy ibn Ka'b, from the Prophet, peace and blessings be upon him, concerning His words, “And that to your Lord is the final destination.” He said: “There is no contemplation concerning the Lord.” (5)

This is like what is related from Abu Hurayrah in a report traced back to the Prophet: “Reflect upon the creation, but do not reflect upon the Creator,” (6) for the mind cannot encompass Him.

(1) See above, 4:82. (2) Omitted from manuscript B. (3) In manuscript B: “al-Sufyani, Muhammad ibn Sima ibn al-Fath narrated to us.” (4) In manuscript B: Ishaq ibn Mansur al-Safadi. (5) Al-Suyuti attributed it to al-Daraqutni’s al-Afrad in al-Durr al-Manthur, 7:662, as did al-Muttaqi in Kanz al-Ummal, 3:369. It is also mentioned by al-Qurtubi, 17:115. (6) Ibn al-Najjar narrated it in Dhayl Tarikh Baghdad from Abu Hurayrah with a very weak chain of transmission. A similar report from Ibn Abbas was narrated by Abu al-Shaykh in al-Azamah, Abu Nuaym in al-Hilyah, and al-Bayhaqi in al-Asma wa al-Sifat. It was also narrated by al-Harawi in al-Arbain and al-Asbahani in al-Targhib wa al-Tarhib; all of its chains are weak. Al-Albani, however, graded it hasan (sound), stating in al-Sahihah, 4:397: “In sum, the hadith is hasan in my view when all its chains are considered together. And Allah knows best.” See also Kashf al-Khafa, 1:371-372; Tamyiz al-Tayyib min al-Khabith, p. 68; al-Manawi, Fayd al-Qadir, 3:362; Daif al-Jami al-Saghir, no. 2470; and Muhammad Jamal al-Din al-Qasimi, Dalail al-Tawhid, p. 90.

وَيُرْوَى أَنَّ عَبْدَ اللَّهِ بْنَ أُبَيٍّ كَانَ أَعْطَى الْعَبَّاسَ قَمِيصًا أَلْبَسَهُ إِيَّاهُ، فَلَمَّا مَاتَ أَرْسَلَ رَسُولُ اللَّهِ ﷺ قَمِيصَهُ لِيُكَفِّنَهُ فِيهِ، فَلَمْ يَبْقَ لَهُ حَسَنَةٌ فِي الْآخِرَةِ يُثَابُ عَلَيْهَا (١) . ﴿وَأَنَّ سَعْيَهُ سَوْفَ يُرَى (٤٠) ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَى (٤١) وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهَى (٤٢) ﴾ ﴿وَأَنَّ سَعْيَهُ سَوْفَ يُرَى﴾ فِي مِيزَانِهِ يَوْمَ الْقِيَامَةِ، [مَأْخُوذَةٌ] (٢) مِنْ: أَرَيْتُهُ الشَّيْءَ. ﴿ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَى﴾ الْأَكْمَلَ وَالْأَتَمَّ أَيْ: يُجْزَى الْإِنْسَانُ بِسَعْيهِ، يُقَالُ: جَزَيْتُ فُلَانًا سَعْيَهُ وَبِسَعْيِهِ، قَالَ الشَّاعِرُ: إِنْ أَجْزِ عَلْقَمَةَ بْنَ سَعْدٍ سَعْيَهُ لَمْ أَجْزِهِ بِبَلَاءِ يَوْمٍ وَاحِدِ فَجَمَعَ بَيْنَ اللُّغَتَيْنِ. ﴿وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهَى﴾ أَيْ: مُنْتَهَى الْخَلْقِ وَمَصِيرُهُمْ إِلَيْهِ، وَهُوَ مُجَازِيهِمْ بِأَعْمَالِهِمْ. وَقِيلَ: مِنْهُ ابْتِدَاءُ الْمِنَّةِ وَإِلَيْهِ انْتِهَاءُ الْآمَالِ. أَخْبَرَنَا أَبُو سَعِيدٍ الشَّرِيحِيُّ، أَخْبَرَنَا أَبُو إِسْحَاقَ الثَّعْلَبِيُّ، أَخْبَرَنِي الْحَسَنُ بْنُ مُحَمَّدٍ الشَّيْبَانِيُّ (٣) أَخْبَرَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ الْفَتْحِ الْحَنْبَلِيُّ، حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ الْمِصْرِيُّ، أَخْبَرَنَا أَبُو إِسْحَاقَ ابن مَنْصُورٍ الصَّعْدِيُّ (٤) ، أَخْبَرَنَا الْعَبَّاسُ بْنُ زُفَرَ، عَنْ أَبِي جَعْفَرٍ الرَّازِيِّ، عَنْ أَبِيهِ عَنِ الرَّبِيعِ بْنِ أَنَسٍ، عَنْ أَبِي الْعَالِيَةِ، عَنْ أُبَيِّ بْنِ كَعْبٍ عَنِ النَّبِيِّ ﷺ فِي قَوْلِهِ: "وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهَى"، قَالَ: "لَا فِكْرَةَ فِي الرَّبِّ" (٥) ، وَهَذَا مِثْلُ مَا رُوِيَ عَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا: "تَفَكَّرُوا فِي الْخَلْقِ وَلَا تَتَفَكَّرُوا فِي الْخَالِقِ" (٦) فَإِنَّهُ لَا تُحِيطُ بِهِ الْفِكْرَةُ.

(١) راجع فيما سبق: ٤ / ٨٢. (٢) ساقط من "ب". (٣) في "ب": السفياني، أخبرنا محمد بن سيماء بن الفتح. (٤) في "ب": إسحاق بن منصور الصفدي. (٥) عزاه السيوطي في الدر المنثور: (٧ / ٦٦٢) والمتقي في كنز العمال: (٣ / ٣٦٩) للدارقطني في الأفراد وذكره القرطبي: ١٧ / ١١٥. (٦) أخرجه ابن النجار في " ذيل تاريخ بغداد" عن أبي هريرة، بإسناد ضعيف جدًّا، وبنحوه عن ابن عباس أخرجه: أبو الشيخ في "العظمة" وأبو نعيم في "الحلية"، والبيهقي في "الأسماء والصفات". وأخرجه أيضًا الهروي في "الأربعين" والأصبهاني في "الترغيب والترهيب" وطرقه كلها ضعيفة. وحسنه الألباني فقال في "الصحيحة" (٤ / ٣٩٧) : "وبالجملة فالحديث بمجموع طرقه حسن عندي. والله أعلم": وانظر: كشف الخفاء: ١ / ٣٧١-٣٧٢، تمييز الطيب من الخبيث ص (٦٨) ، فيض القدير للمناوي: ٣ / ٣٦٢. ضعيف الجامع الصغير برقم (٢٤٧٠) ، دلائل التوحيد للشيخ محمد جمال الدين القاسمي ص (٩٠) .