Tafsir al-Baghawi - Al-Baghawi - (8/169)

Tafsir al-BaghawiAl-Baghawi

“O you who believe, turn to Allah in sincere repentance. Perhaps your Lord will absolve you of your evil deeds and admit you into gardens beneath which rivers flow, on the Day when Allah will not disgrace the Prophet and those who believe with him. Their light will shine before them and to their right. They will say, ‘Our Lord, perfect our light for us and forgive us. Indeed, You are Most Capable of all things.’ (8)”

Regarding His saying, exalted is He: “O you who believe, protect yourselves”: ‘Ata’ reported from Ibn ‘Abbas: that is, by refraining from what Allah Most High has forbidden you ⦗169/b⦘ and by obeying Him. “And your families from a Fire”: meaning, command them to do what is good, forbid them from evil, teach them, and discipline them; thereby protect them from a Fire. “Whose fuel is people and stones, overseen by angels”: meaning, the guardians of Hell. “Stern”: harsh toward the inhabitants of Hell. “Severe”: mighty; with a single shove, one of them casts seventy thousand into the Fire. They are the Zabaniyah, and Allah has not created mercy within them. “Who do not disobey Allah in what He commands them, but do whatever they are commanded. O you who disbelieve, make no excuses today. You are only being recompensed for what you used to do. O you who believe, turn to Allah in sincere repentance.”

Al-Hasan and Abu Bakr, in his transmission from ‘Asim, recited it nusūḥan, with the initial n vowelled with u, while the majority recited it naṣūḥan, with a. That is, a repentance marked by sincere counsel, which counsels its owner never to return to the sin from which he repented.

They differed concerning its meaning. ‘Umar, Ubayy, and Mu‘adh said: “Sincere repentance is that a person repents and then does not return to the sin, just as milk does not return to the udder.” (1)

Al-Hasan said: It is for the servant to feel remorse over what has passed and to resolve never to return to it. (2)

Al-Kalbi said: It is to seek forgiveness with the tongue, feel remorse in the heart, and desist in one’s conduct.

Sa‘id ibn al-Musayyib said: A repentance by which you counsel yourselves.

Al-Qurazi said: It comprises four things: seeking forgiveness with the tongue, desisting in one’s conduct, and harbouring the resolve not to return

(1) Ibn Hajar said in al-Matalib al-Aliyah, 3:390: “Ahmad ibn Mani recorded it in his Musnad with a sound mawquf chain of transmission (i.e., a report ending with a Companion).” Al-Tabari also narrated it, 28:167. (2) In al-Durr al-Manthur, 8:227, al-Suyuti attributed it to Abd ibn Humayd.

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَى رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (٨) ﴾ قَوْلُهُ ﷿ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ﴾ قَالَ عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ: أَيْ بِالِانْتِهَاءِ عَمَّا نَهَاكُمُ اللَّهُ تعالى عنه ١٦٩/ب وَالْعَمَلِ بِطَاعَتِهِ ﴿وَأَهْلِيكُمْ نَارًا﴾ يَعْنِي: مُرُوهُمْ بِالْخَيْرِ وَانْهُوهُمْ عَنِ الشَّرِّ وَعَلِّمُوهُمْ وَأَدِّبُوهُمْ تَقُوهُمْ بِذَلِكَ نَارًا ﴿وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ﴾ يَعْنِي خَزَنَةَ النَّارِ ﴿غِلَاظٌ﴾ فِظَاظٌ عَلَى أَهْلِ النَّارِ ﴿شِدَادٌ﴾ أَقْوِيَاءُ يَدْفَعُ الْوَاحِدُ مِنْهُمْ بِالدَّفْعَةِ الْوَاحِدَةِ سَبْعِينَ أَلْفًا فِي النَّارِ وَهُمُ الزَّبَانِيَةُ، لَمْ يَخْلُقِ اللَّهُ فِيهِمُ الرَّحْمَةَ ﴿لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ﴾ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا﴾ قَرَأَ الْحَسَنُ وَأَبُو بَكْرٍ عَنْ عَاصِمٍ: "نُصُوحًا" بِضَمِّ النُّونِ، وَقَرَأَ الْعَامَّةُ بِفَتْحِهَا أَيْ: تَوْبَةً ذَاتَ نُصْحٍ تَنْصَحُ صَاحِبَهَا بِتَرْكِ الْعَوْدِ إِلَى مَا تَابَ مِنْهُ. وَاخْتَلَفُوا فِي مَعْنَاهَا قَالَ عُمَرُ وَأُبَيٌّ وَمُعَاذٌ: "التَّوْبَةُ النَّصُوحُ" أَنْ يَتُوبَ ثُمَّ لَا يَعُودَ إِلَى الذَّنْبِ، كَمَا لَا يَعُودُ اللَّبَنُ إِلَى الضَّرْعِ (١) . قَالَ الْحَسَنُ: هِيَ أَنْ يَكُونَ الْعَبْدُ نَادِمًا عَلَى مَا مَضَى؛ مُجْمِعًا عَلَى أَلَّا يَعُودَ فِيهِ (٢) . قَالَ الْكَلْبِيُّ: أَنْ يَسْتَغْفِرَ بِاللِّسَانِ وَيَنْدَمَ بِالْقَلْبِ وَيُمْسِكَ بِالْبَدَنِ. قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: تَوْبَةً تَنْصَحُونَ بِهَا أَنْفُسَكُمْ. قَالَ الْقُرَظِيُّ: يَجْمَعُهَا أَرْبَعَةُ أَشْيَاءَ: الِاسْتِغْفَارُ بِاللِّسَانِ وَالْإِقْلَاعُ بِالْأَبْدَانِ وَإِضْمَارُ تَرْكِ الْعَوْدِ

(١) قال ابن حجر في المطالب العالية: ٣ / ٣٩٠: أخرجه أحمد بن منيع في مسنده، وإسناده صحيح موقوف. ورواه الطبري: ٢٨ / ١٦٧. (٢) عزاه السيوطي في الدر المنثور: ٨ / ٢٢٧ لعبد بن حميد.