Tafsir al-Baghawi - Al-Baghawi - (8/282)

Tafsir al-BaghawiAl-Baghawi

Al-Farrāʾ and al-Khalīl said: The reading bariqa, with a kasrah (i-vowel), means that he is terrified and bewildered by the wonders he sees. (1) The reading baraqa, with a fatḥah (a-vowel), means that he opens his eyes wide; it is derived from brilliance, namely radiance and gleaming. (2)

“And the moon is eclipsed, (8) and the sun and moon are brought together. (9) On that Day man will say, ‘Where can I flee?’ (10) No indeed! There is no refuge. (11) To your Lord, on that Day, is the final destination. (12) On that Day man will be informed of what he sent ahead and what he left behind. (13)”

“And the moon is eclipsed”: it is darkened, and its light and brightness depart. “And the sun and moon are brought together”: they will be blackened and rolled up, like two slaughtered bulls. It was also said that they will be brought together in the loss of their light. Aṭāʾ ibn Yasār said: They will be brought together on the Day of Resurrection, then cast into the sea, where they will become Allah’s greatest fire.

“On that Day man will say”—that is, the disbelieving denier—“Where can I flee?” That is, where is the place of escape? [It was also said that it is a verbal noun, meaning: Where is the fleeing?] (3) Allah, exalted is He, says: “No indeed! There is no refuge”: no fortress, no stronghold, and no shelter. Al-Suddī said: There will be no mountain. When they were afraid, they used to seek refuge in a mountain and fortify themselves there. [Thus Allah, exalted is He, says:] (4) There will be no mountain on that Day to protect them. “To your Lord, on that Day, is the final destination”: that is, the final destination of all created beings.

ʿAbd Allāh ibn Masʿūd said: It means the ultimate return and destination. Its parallel is Allah’s saying: “To your Lord is the return” (al-ʿAlaq 96:8), and “To Allah is the final return” (Āl ʿImrān 3:28; al-Nūr 24:42; Fāṭir 35:18).

Al-Suddī said: It means the final end. Its parallel is: “And to your Lord is the final end” (al-Najm 53:42). “On that Day man will be informed of what he sent ahead and what he left behind.” [Ibn Masʿūd and Ibn ʿAbbās said: “What he sent ahead” (5)] means the righteous and evil deeds he performed before his death; and what he left behind means a good or evil practice that others follow after his death.

ʿAṭiyyah narrated from Ibn ʿAbbās: “What he sent ahead” means sins, and “what he left behind” means acts of obedience.

Qatādah said: It means the obedience to Allah that he sent ahead, and the rights due to Allah that he deferred and consequently neglected.

(1) See Ma'ani al-Quran by al-Farra, 3:209. (2) Ibn Jarir said, 29:179: “In our view, the sounder of the two readings is the one with the ra pronounced with kasra in bariqa: ‘when the sight is startled,’ meaning that it is alarmed, widened, and opened because of the terror of the Resurrection and the dread of death. This usage is attested in Arabic poetry. One narrator recited to me, from Abu Ubaydah al-Kilabi: ‘When Ibn Subayh came to me seeking, / I gave him a pale she-camel, and his eyes widened.’” (3) The text within the brackets is omitted in manuscript “A.” (4) Manuscript “B” reads: fa-qala: qul (then he said: “Say”). (5) The text within the brackets is omitted in manuscript “A.”

وَقَالَ الْفَرَّاءُ وَالْخَلِيلُ "بَرِقَ" -بِالْكَسْرِ -أَيْ: فَزِعَ وَتَحَيَّرَ لِمَا يَرَى مِنَ الْعَجَائِبِ (١) وَ"بَرَقَ" بِالْفَتْحِ، أَيْ: شَقَّ عَيْنَهُ وَفَتَحَهَا، مِنَ الْبَرِيقِ، وَهُوَ التَّلَأْلُؤُ (٢) ﴿وَخَسَفَ الْقَمَرُ (٨) وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩) يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ (١٠) كَلَّا لَا وَزَرَ (١١) إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (١٢) يُنَبَّأُ الْإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (١٣) ﴾ ﴿وَخَسَفَ الْقَمَرُ﴾ أَظْلَمَ وَذَهَبَ نُورُهُ وَضَوْءُهُ. ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ﴾ أَسْوَدَيْنِ مُكَوَّرَيْنِ كَأَنَّهُمَا ثَوْرَانِ عَقِيرَانِ. وَقِيلَ: يُجْمَعُ بَيْنَهُمَا فِي ذَهَابِ الضِّيَاءِ. وَقَالَ عَطَاءُ بْنُ يَسَارٍ: يُجْمَعَانِ يَوْمَ الْقِيَامَةِ ثُمَّ يُقْذَفَانِ فِي الْبَحْرِ فَيَكُونَانِ نَارَ اللَّهِ الْكُبْرَى. ﴿يَقُولُ الْإِنْسَانُ﴾ أَيِ الْكَافِرُ الْمُكَذِّبُ ﴿يَوْمَئِذٍ أَيْنَ الْمَفَرُّ﴾ أَيْ: الْمَهْرَبُ وَهُوَ مَوْضِعُ الْفِرَارُ. [وَقِيلَ: هُوَ مَصْدَرٌ، أَيْ: أَيْنَ الْفِرَارُ] (٣) قَالَ اللَّهُ تَعَالَى: ﴿كَلَّا لَا وَزَرَ﴾ لَا حِصْنَ وَلَا حِرْزَ وَلَا مَلْجَأَ. وَقَالَ السُّدِّيُّ: لَا جَبَلَ وَكَانُوا إذا فزعوا لجؤوا إِلَى الْجَبَلِ فَتُحَصَّنُوا بِهِ. [فَقَالَ اللَّهُ تَعَالَى] (٤) لَا جَبَلَ يَوْمَئِذٍ يَمْنَعُهُمْ. ﴿إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ﴾ أَيْ مُسْتَقَرُّ الْخَلْقِ. وَقَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: الْمَصِيرُ وَالْمَرْجِعُ، نَظِيرُهُ: قَوْلُهُ تَعَالَى: "إِلَى رَبِّكَ الرُّجْعَى" (الْعَلَقِ-٨) "وَإِلَى اللَّهِ الْمَصِيرُ" (آلِ عِمْرَانَ-٢٨) (النُّورِ-٤٢) (فَاطِرٍ-١٨) . وَقَالَ السُّدِّيُّ: الْمُنْتَهَى، نَظِيرُهُ: "وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهَى" (النَّجْمِ-٤٢) . ﴿يُنَبَّأُ الْإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ﴾ [قَالَ ابْنُ مَسْعُودٍ وَابْنُ عَبَّاسٍ: "بِمَا قَدَّمَ" (٥) ] قَبْلَ مَوْتِهِ مِنْ عَمَلٍ صَالِحٍ وَسَيِّئٍ، وَمَا أَخَّرَ: بَعْدَ مَوْتِهِ مِنْ سُنَّةٍ حَسَنَةٍ أَوْ سَيِّئَةٍ يَعْمَلُ بِهَا. وَقَالَ عَطِيَّةُ عَنِ ابْنِ عَبَّاسٍ: "بِمَا قَدَّمَ" مِنَ الْمَعْصِيَةِ "وَأَخَّرَ" مِنَ الطَّاعَةِ. وَقَالَ قَتَادَةُ: بِمَا قَدَّمَ مِنْ طَاعَةِ اللَّهِ، وَأَخَّرَ مِنْ حَقِّ اللَّهِ فَضَيَّعَهُ.

(١) راجع معاني القرآن للفراء: ٣ / ٢٠٩. (٢) قال ابن جرير: ٢٩ / ١٧٩ "أولى القراءتين في ذلك عندنا بالصواب كسر الراء (فإذا برق) بمعنى: فزع فشق وفتح من هول القيامة وفزع الموت، وبذلك جاءت أشعار العرب. أنشدني بعض الرواة عن أبي عبيدة الكلابي: لما أتاني ابن صبيح راغبا ... أعطيته عيساء منها فبرق. (٣) ما بين القوسين ساقط من "أ". (٤) في "ب" فقال: قل. (٥) ما بين القوسين ساقط من "أ".