Tafsir al-Baghawi - Al-Baghawi - (7/447)

Tafsir al-BaghawiAl-Baghawi

Al-Husayn ibn al-Fadl said: “It is the bringing of decrees to their appointed times.” (1) Abu Sulayman al-Darani said concerning this verse: “Each day He grants His servants a fresh act of kindness.” 148/a.

“So which of your Lord’s favors will you two deny? We shall attend to you, O two weighty beings. So which of your Lord’s favors will you two deny? O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass beyond. You will not pass beyond except by authority.” (30–33)

Regarding His saying, “So which of your Lord’s favors will you two deny? We shall attend to you,” Hamzah and al-Kisa’i recited it in the third person: “He shall attend to you,” following the preceding statements: “Everyone in the heavens and earth asks of Him,” “the Face of your Lord will remain,” and “His are the ships.” Thus, they maintained the third-person form.

The others recited it with the first-person plural. What is meant is not becoming free from some occupation, for Allah Most High is not distracted by one matter from another. Rather, it is a threat from Allah Most High to creation (2) of reckoning, like someone saying, “I shall make time for you,” even though he is not occupied. This was the view of Ibn ‘Abbas and al-Dahhak. This expression of “making time” is fitting because the mention of His affairs preceded it.

Others said: Its meaning is: We shall turn to you after leaving you and granting you respite, and We shall take up your matter—just as someone says to a person who has no occupation, “You have now made time for me.” Some said: Allah promised the people of piety and threatened the people of wickedness; then He said: “We shall attend to you concerning what We promised you and informed you of. We shall call you to account, recompense you, and fulfill for you what We promised you.” Thus, He will bring that to completion and finish with it. This was the view adopted by al-Hasan and Muqatil.

“O two weighty beings”: that is, the jinn and mankind. They were called the two weighty beings because they are a weight upon the earth, both living and dead. Allah Most High says: “And the earth brings forth its burdens” (al-Zalzalah, 2). Some scholars of meanings said: Everything that possesses value and weight, and over which people compete, is something weighty. The Prophet, peace and blessings be upon him, said: “I am leaving among you the two weighty things: the Book of Allah and my family.” (3) He called them the two weighty things in magnification of their worth.

Ja‘far ibn Muhammad al-Sadiq said: The jinn and mankind were called the two weighty beings because they are laden with sins. “So which of your Lord’s favors will you two deny?”

“O company of jinn and mankind, if you are able to pass beyond”: that is, to pass through and escape,

(1) See Zad al-Masir, 8:114. (2) In manuscript A: “for the created being.” (3) Reported by Imam Ahmad, 3:14, 17. See Sahih al-Jami, no. 2457.

قَالَ الْحُسَيْنُ بْنُ الْفَضْلِ: هُوَ سَوْقُ الْمَقَادِيرِ إِلَى الْمَوَاقِيتِ (١) . وَقَالَ أَبُو سُلَيْمَانَ الدَّارَانِيُّ فِي هَذِهِ الْآيَةِ: كُلُّ يَوْمٍ لَهُ إِلَى الْعَبِيدِ بر جديد ١٤٨/أ. ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٣٠) سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلَانِ (٣١) فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٣٢) يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (٣٣) ﴾ ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ سَنَفْرُغُ لَكُمْ﴾ ، قَرَأَ حَمْزَةُ وَالْكِسَائِيُّ: سَيَفْرُغُ بِالْيَاءِ لِقَوْلِهِ: "يَسْأَلُهُ من في السموات وَالْأَرْضِ"، "وَيَبْقَى وَجْهُ رَبِّكَ" "وَلَهُ الْجَوَارِ" فَأَتْبَعَ الْخَبَرَ. وَقَرَأَ الْآخَرُونَ بِالنُّونِ، وَلَيْسَ الْمُرَادُ مِنْهُ الْفَرَاغُ عَنْ شُغْلٍ، لِأَنَّ اللَّهَ تَعَالَى لَا يَشْغَلُهُ شَأْنٌ عَنْ شَأْنٍ، وَلَكِنَّهُ وَعِيدٌ مِنَ اللَّهِ تَعَالَى [لِلْخَلْقِ] (٢) بِالْمُحَاسَبَةِ، كَقَوْلِ الْقَائِلِ: لَأَتَفَرَّغَنَّ لَكَ، وَمَا بِهِ شُغْلٌ، وَهَذَا قَوْلُ ابْنُ عَبَّاسٍ وَالضَّحَّاكُ وَإِنَّمَا حَسُنَ هَذَا الْفَرَاغُ لِسَبْقِ ذِكْرِ الشَّأْنِ. وَقَالَ آخَرُونَ: مَعْنَاهُ: سَنَقْصِدُكُمْ بَعْدَ التَّرْكَ وَالْإِمْهَالِ وَنَأْخُذُ فِي أَمْرِكُمْ، كَقَوْلِ الْقَائِلِ لِلَّذِي لَا شُغْلَ لَهُ: قَدْ فَرَغْتَ لِي. وَقَالَ بَعْضُهُمْ: إِنَّ اللَّهَ وَعَدَ أَهْلَ التَّقْوَى وَأَوْعَدَ أَهْلَ الْفُجُورِ، ثُمَّ قَالَ: سَنَفْرُغُ لَكُمْ مِمَّا وَعَدْنَاكُمْ وَأَخْبَرَنَاكُمْ، فَنُحَاسِبُكُمْ وَنُجَازِيكُمْ وَنُنْجِزُ لَكُمْ مَا وَعَدْنَاكُمْ، فَيُتِمُّ ذَلِكَ وَيَفْرُغُ مِنْهُ، وَإِلَى هَذَا ذَهَبَ الْحَسَنُ وَمُقَاتِلٌ. ﴿أَيُّهَا الثَّقَلَانِ﴾ ، أَيِ الْجِنُّ وَالْإِنْسُ، سُمِّيَا ثَقَلَيْنِ لِأَنَّهُمَا ثِقَلٌ عَلَى الْأَرْضِ أَحْيَاءً وَأَمْوَاتًا، قَالَ اللَّهُ تَعَالَى: "وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا"، (الزَّلْزَلَةِ-٢) وَقَالَ بَعْضُ أَهْلِ الْمَعَانِي: كُلُّ شَيْءٍ لَهُ قَدْرٌ وَوَزْنٌ يُنَافَسُ فِيهِ فَهُوَ ثِقَلٌ، قَالَ النَّبِيُّ ﷺ: "إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَعِتْرَتِي" (٣) فَجَعَلَهُمَا ثَقَلَيْنِ إِعْظَامًا لِقَدْرِهِمَا. وَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ: سُمِّيَ الْجِنُّ وَالْإِنْسُ ثَقَلَيْنِ لِأَنَّهُمَا مُثْقَلَانِ بِالذُّنُوبِ ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾ . ﴿يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا﴾ ، أَيْ تَجُوزُوا وَتَخْرُجُوا،

(١) انظر زاد المسير: ٨ / ١١٤. (٢) في "أ" للمخلوق. (٣) أخرجه الإمام أحمد: ٣ / ١٤، ١٧. راجع صحيح الجامع رقم: (٢٤٥٧) .