Tafsir al-Baghawi - Al-Baghawi - (8/285)

Tafsir al-BaghawiAl-Baghawi

Ibrahim ibn Khuzaym al-Shashi informed us; ‘Abd ibn Humayd informed us; Shababah narrated to us, from Isra’il, from Thuwayr, who said: I heard Ibn ‘Umar say: The Messenger of Allah, peace and blessings be upon him, said: “Indeed, the lowest-ranking inhabitant of Paradise will be one who gazes upon his gardens, his wives, his delights, his servants, and his couches across a distance of a thousand years. The most honored of them before Allah will be the one who looks upon His Face morning and evening.” Then the Messenger of Allah, peace and blessings be upon him, recited: “On that Day there will be radiant faces, looking at their Lord.” (1)

“And on that Day there will be gloomy faces, anticipating that a back-breaking calamity will be inflicted upon them. But no! When the soul reaches the collarbones, and it is said, ‘Who can cure him?’ and he realizes that it is the parting.” (24–28)

“And on that Day there will be gloomy faces”: scowling, grim, dust-covered, and blackened. “Anticipating that a back-breaking calamity will be inflicted upon them”: they will know with certainty that a tremendous punishment will be wrought upon them. A fāqirah is a great calamity; a severe ordeal breaks the vertebrae of the back. Sa‘id ibn al-Musayyib said: “One that breaks the back.” Ibn Zayd said: “It is entering the Fire.” Al-Kalbi said: “It is being veiled from beholding the Lord, exalted is He.”

“But no! When it reaches”—that is, the soul, referred to without having been explicitly mentioned—“the collarbones”: it rattles in the throat at the time of death. The collarbones are the bones between the hollow at the base of the throat and the shoulders. Referring to the soul’s reaching the collarbones is an expression for being at the point of death.

“And it is said”: that is, those present with the dying person say, “Is there anyone who can cure him?”—is there a physician who can recite healing incantations over him and treat him, so that he may cure him through his incantation or medicine? Qatadah said: “They sought physicians for him, but they could not avail him anything against Allah’s decree.”

Sulayman al-Taymi and Muqatil ibn Sulayman said: This is spoken by the angels; some of them say to others, “Who will ascend with his soul?” Thus, either the angels of mercy or the angels of punishment ascend with it. “And he realizes”: the one whose soul has reached the collarbones knows with certainty “that it is the parting”—from this world.

(1) Reported by al-Tirmidhi in al-Tafsir, “Commentary on Surat al-Qiyamah,” 9:249-250. He said: “This is a gharib hadith, and more than one narrator has transmitted something similar from Israil as a marfu report.” It was also reported by Imam Ahmad, 2:64; Abu Yala in al-Musnad, 5:276; al-Hakim, who deemed it authentic, 2:509-510; Abu Nuaym in al-Hilyah, 5:87; al-Tabari, 29:193; and al-Baghawi in Sharh al-Sunnah, 15:232. Al-Dhahabi criticized al-Hakim’s authentication, saying of Thuwair: “Rather, he is a very weak hadith narrator.” Al-Haythami said in Majma al-Zawaid, 10:401: “It was reported by Ahmad, Abu Yala, and al-Tabarani, and their chains contain Thuwair ibn Abi Fakhitah, whose weakness is unanimously agreed upon.” Al-Mundhiri likewise indicated that it is weak in al-Targhib wa al-Tarhib, 4:508, and additionally attributed it to al-Bayhaqi. See also Silsilat al-Ahadith al-Daifah, no. 1985, 4:1450. (2) Omitted from manuscript B.

الشَّاشِيُّ، أَخْبَرَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا شَبَّابَةُ، عَنْ إِسْرَائِيلَ، عَنْ ثُوَيْرٍ قَالَ: سَمِعْتُ ابْنَ عُمَرَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً لَمَنْ يَنْظُرُ إِلَى جِنَانِهِ وَأَزْوَاجِهِ وَنَعِيمِهِ وَخَدَمِهِ وَسُرُرِهِ مَسِيرَةَ أَلْفِ سَنَةٍ، وَأَكْرَمَهُمْ عَلَى اللَّهِ مَنْ يَنْظُرُ إِلَى وَجْهِهِ غَدْوَةً وَعَشِيَّةً" ثُمَّ قَرَأَ رَسُولُ اللَّهِ ﷺ: "وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ إِلَى رَبِّهَا نَاظِرَةٌ" (١) ﴿وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ (٢٤) تَظُنُّ أَنْ يُفْعَلَ بِهَا فَاقِرَةٌ (٢٥) كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ (٢٦) وَقِيلَ مَنْ رَاقٍ (٢٧) وَظَنَّ أَنَّهُ الْفِرَاقُ (٢٨) ﴾ ﴿وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ﴾ عَابِسَةٌ كَالِحَةٌ مُغْبَرَّةٌ مُسَوَّدَةٌ. ﴿تَظُنُّ أَنْ يُفْعَلَ بِهَا فَاقِرَةٌ﴾ تَسْتَيْقِنُ أَنْ يُعْمَلَ بِهَا عَظِيمَةٌ مِنَ الْعَذَابِ، وَالْفَاقِرَةُ: الدَّاهِيَةُ الْعَظِيمَةُ، وَالْأَمْرُ الشَّدِيدُ يَكْسِرُ فَقَارَ الظَّهْرِ. قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: قَاصِمَةُ الظَّهْرِ. قَالَ ابْنُ زَيْدٍ: هِيَ دُخُولُ النَّارِ. وَقَالَ الْكَلْبِيُّ: هِيَ أَنْ تُحْجَبَ عَنْ رُؤْيَةِ الرَّبِّ ﷿. ﴿كَلَّا إِذَا بَلَغَتِ﴾ يَعْنِي النَّفْسَ، كِنَايَةٌ عَنْ غَيْرِ مَذْكُورٍ ﴿التَّرَاقِيَ﴾ فَحَشْرَجَ بِهَا عِنْدَ الْمَوْتِ، وَ"التَّرَاقِي" جَمْعُ التَّرْقُوَةِ، وَهِيَ الْعِظَامُ بَيْنَ ثُغْرَةِ النَّحْرِ وَالْعَاتِقِ، وَيُكَنَّى بِبُلُوغِ النَّفْسِ التَّرَاقِيَ عَنِ الْإِشْرَافِ عَلَى الْمَوْتِ. ﴿وَقِيلَ﴾ أَيْ قَالَ مَنْ حَضَرَهُ [الْمَوْتُ] (٢) هَلْ "مِنْ رَاقٍ" هَلْ مِنْ طَبِيبٍ يَرْقِيهِ وَيُدَاوِيهِ فَيَشْفِيَهُ بَرُقْيَتِهِ أَوْ دَوَائِهِ. وَقَالَ قَتَادَةُ: الْتَمَسُوا لَهُ الْأَطِبَّاءَ فَلَمْ يُغْنُوا عَنْهُ مِنْ قَضَاءِ اللَّهِ شَيْئًا. وَقَالَ سُلَيْمَانُ التَّيْمِيُّ، وَمُقَاتِلُ بْنُ سُلَيْمَانَ: هَذَا مِنْ قَوْلِ الْمَلَائِكَةِ، يَقُولُ بَعْضُهُمْ لِبَعْضٍ: مَنْ يَرْقَى بِرُوحِهِ؟ فَتَصْعَدُ بِهَا مَلَائِكَةُ الرَّحْمَةِ أَوْ مَلَائِكَةُ الْعَذَابِ. ﴿وَظَن﴾ أيقن الذين بَلَغَتْ رُوحُهُ التَّرَاقِيَ ﴿أَنَّهُ الْفِرَاقُ﴾ مِنَ الدُّنْيَا.

(١) أخرجه الترمذي في التفسير - تفسير سورة القيامة - ٩ / ٢٤٩-٢٥٠، وقال: "هذا حديث غريب وقد روى غير واحد عن إسرائيل مثل هذا مرفوعا" والإمام أحمد: ٢ / ٦٤، وأبو يعلى في المسند: ٥ / ٢٧٦، وصححه الحاكم: ٢ / ٥٠٩، ٥١٠ فتعقبه الذهبي بقوله عن ثوير، "بل هو واهي الحديث" وأبو نعيم في الحلية: ٥ / ٨٧، والطبري: ٢٩ / ١٩٣، والمصنف في شرح السنة: ١٥ / ٢٣٢. قال الهيثمي في مجمع الزوائد: ١٠ / ٤٠١ "رواه أحمد، وأبو يعلى، والطبراني وفي أسانيدهم ثوير بن أبي فاختة وهو مجمع على ضعفه". وأشار المنذري إلى تضعيفه في الترغيب والترهيب: ٤ / ٥٠٨ وزاد نسبته للبيهقي. وانظر: سلسلة الأحاديث الضعيفة، رقم (١٩٨٥) : ٤ / ١٤٥٠. (٢) ساقط من "ب".