Tafsir al-Baghawi - Al-Baghawi - (8/315)

Tafsir al-BaghawiAl-Baghawi

Al-Hasan said: “Allah has not set any limit for the people of the Fire. Rather, He said, ‘remaining therein for ages.’ By Allah, it is only that, whenever one age passes, another follows it, then another, forever; the ages have no number other than everlastingness.” (1)

Al-Suddi narrated from Murrah, from Abdullah, who said: “If the people of the Fire knew that they would remain in the Fire for as many years as there are pebbles in this world, they would rejoice; and if the people of Paradise knew that they would remain in Paradise for as many years as there are pebbles in this world, they would grieve.”

Muqatil ibn Hayyan said: “One age is seventeen thousand years.” He said: “This verse has been abrogated by, ‘So taste; We shall increase you in nothing but punishment,’ meaning that the fixed number has been removed and everlastingness has been established.” (2)

“They will taste therein neither coolness nor drink, except scalding water and a foul fluid—a recompense in proportion. Indeed, they did not expect to be called to account, and they emphatically denied Our signs. And We have recorded everything in writing.”

“They will taste therein neither coolness nor drink.” It was narrated from Ibn Abbas that “coolness” means sleep. Al-Kisa'i and Abu Ubaydah said likewise. The Arabs say, “The cold has prevented sleep,” meaning that the cold has driven sleep away. Al-Hasan and Ata said: “They will taste therein neither coolness,” that is, neither relief nor rest. Muqatil said: “They will taste therein neither coolness” that would benefit them against heat, “nor drink” that would benefit them against thirst.

“Except scalding water and a foul fluid.” Ibn Abbas said: “The foul fluid is an intense cold that burns them with its coldness.” It was also said to be the pus of the people of the Fire; this has already been mentioned in Surah Sad. (3)

“A recompense in proportion”: that is, We recompensed them with a punishment corresponding to their deeds. Muqatil said: “The punishment corresponded to the sin. No sin is greater than associating partners with Allah, and no punishment is greater than the Fire.”

“Indeed, they did not expect to be called to account”: they did not fear that they would be held to account. The meaning is that they did not believe in the Resurrection or that they would be called to account.

“And they emphatically denied Our signs”: that is, what the prophets brought. “Emphatically”: that is, with utter denial. Al-Farra said: “This is an eloquent Yemeni linguistic usage: they form the verbal noun of the intensive form in this pattern.” He said: “A Bedouin from among them asked me for a legal ruling at al-Marwah: ‘Is shaving preferable...’” (4)

(1) Omitted from manuscript B. (2) See al-Tabari, 30:11-12. (3) Al-Tabari states, 30:12: “This view has no basis, because His saying, ‘remaining therein for ages,’ is an informative statement, and informative statements are not subject to abrogation; rather, abrogation applies only to commands and prohibitions.” (4) Omitted from manuscript A. (5) Regarding ghassaaq: Hamzah, al-Kisa'i, and Hafs recited it as ghassaaq, with a doubled consonant, wherever it occurs, while the other reciters read it without doubling. Those who doubled it treated it as a noun in the fa''al pattern, such as khabbaz (baker) and tabbach (cook); those who did not double it treated it as a noun in the fa'al pattern, such as 'adhab (punishment). They differed over the meaning of ghassaaq. Ibn Abbas said: “It is zamharir (intense cold), which burns them with its cold just as the Fire burns them with its heat.” Muqatil and Mujahid said: “It is that whose cold has reached its utmost limit.” It was also said: it means “malodorous” in the Turkish language. Qatadah said: It is that which flows, namely the pus and purulent discharge flowing from the skins and flesh of the inhabitants of the Fire, and from the genitals of adulterers. This derives from the expression ghasaqat 'aynuhu, “his eye flowed,” and ghasaqan means flowing.

قَالَ الْحَسَنُ: إِنَّ اللَّهَ لَمْ يَجْعَلْ لِأَهْلِ النَّارِ مُدَّةً، بَلْ قَالَ: "لَابِثِينَ فِيهَا أَحْقَابًا" فَوَاللَّهِ مَا هُوَ إِلَّا [إِذَا] (١) مَضَى حِقَبٌ دَخْلَ آخَرُ ثُمَّ آخَرُ إِلَى الْأَبَدِ، فَلَيْسَ لِلْأَحْقَابِ عِدَّةٌ إِلَّا الْخُلُودُ (٢) . وَرَوَى السُّدِّيُّ عَنْ مُرَّةَ عَنْ عَبْدِ اللَّهِ قَالَ: لَوْ عَلِمَ أَهْلُ النَّارِ أَنَّهُمْ يَلْبَثُونَ فِي النَّارِ عَدَدَ حَصَى الدُّنْيَا لَفَرِحُوا، وَلَوْ عَلِمَ أَهْلُ الْجَنَّةِ أَنَّهُمْ يَلْبَثُونَ فِي الْجَنَّةِ عَدَدَ حَصَى الدُّنْيَا لَحَزِنُوا. وَقَالَ مُقَاتِلُ بْنُ حَيَّانَ: الْحِقْبُ الْوَاحِدُ سَبْعَ عَشْرَةَ أَلْفِ سَنَةٍ. قَالَ: وَهَذِهِ الْآيَةُ مَنْسُوخَةٌ نَسَخَتْهَا "فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا" يَعْنِي أَنَّ الْعَدَدَ قَدِ ارْتَفَعَ وَالْخُلُودَ قَدْ حَصَلَ (٣) . ﴿لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (٢٤) إِلَّا حَمِيمًا وَغَسَّاقًا (٢٥) جَزَاءً وِفَاقًا (٢٦) إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (٢٧) وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (٢٨) وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (٢٩) ﴾ ﴿لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا﴾ رُوِيَ عَنِ ابْنِ عَبَّاسٍ: أَنَّ الْبَرْدَ النَّوْمُ، وَمِثْلُهُ قَالَ الْكِسَائِيُّ وَ [قَالَ] (٤) أَبُو عُبَيْدَةَ، تَقُولُ الْعَرَبُ: مَنَعَ الْبَرْدُ، الْبَرْدَ أَيْ أَذْهَبَ الْبَرْدُ النَّوْمَ. وَقَالَ الْحَسَنُ وَعَطَاءٌ: "لَا يَذُوقُونَ فِيهَا بَرْدًا" أَيْ: رَوْحًا وَرَاحَةً. وَقَالَ مُقَاتِلٌ: "لَا يَذُوقُونَ فِيهَا بَرْدًا" يَنْفَعُهُمْ مِنْ حَرٍّ، "وَلَا شَرَابًا" يَنْفَعُهُمْ مِنْ عَطَشٍ. ﴿إِلَّا حَمِيمًا وَغَسَّاقًا﴾ قَالَ ابْنُ عَبَّاسٍ: "الْغَسَّاقُ" الزَّمْهَرِيرُ يَحْرِقُهُمْ بِبَرْدِهِ. وَقِيلَ: صَدِيدُ أَهْلِ النَّارِ، وَقَدْ ذَكَرْنَاهُ فِي سُورَةِ "ص" (٥) ﴿جَزَاءً وِفَاقًا﴾ أَيْ جَزَيْنَاهُمْ جَزَاءً وَافَقَ أَعْمَالَهُمْ. قَالَ مُقَاتِلٌ: وَافَقَ الْعَذَابُ الذَّنْبَ، فَلَا ذَنْبَ أَعْظَمَ مِنَ الشِّرْكِ، وَلَا عَذَابَ أَعْظَمَ مِنَ النَّارِ. ﴿إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا﴾ لَا يَخَافُونَ أَنْ يُحَاسَبُوا، وَالْمَعْنَى: أَنَّهُمْ كَانُوا لَا يُؤْمِنُونَ بِالْبَعْثِ وَلَا بِأَنَّهُمْ مُحَاسَبُونَ. ﴿وَكَذَّبُوا بِآيَاتِنَا﴾ أَيْ بِمَا جَاءَتْ بِهِ الْأَنْبِيَاءُ ﴿كِذَّابًا﴾ تَكْذِيبًا، قَالَ الْفَرَّاءُ: هِيَ لُغَةٌ يَمَانِيَّةٌ فَصِيحَةٌ، يَقُولُونَ فِي مَصْدَرِ التَّفْعِيلِ فِعَّالٌ وَقَالَ: قَالَ لِي أَعْرَابِيٌّ مِنْهُمْ عَلَى الْمَرْوَةِ يَسْتَفْتِينِي: الْحَلْقُ أَحَبُّ

(١) ساقط من "ب". (٢) انظر: الطبري: ٣٠ / ١١-١٢. (٣) قال الطبري: ٣٠ / ١٢: "ولا معنى لهذا القول لأن قوله (لابثين فيها أحقابا) خبر، والأخبار لا يكون فيها نسخ، وإنما النسخ يكون في الأمر والنهي". (٤) ساقط من "أ". (٥) "وغساق": قرأ حمزة، والكسائي وحفص: "وغسَّاق" حيث كان بالتشديد، وخففها الآخرون، فمن شدد جعله اسمًا على فَعَّال، نحو: الخباز والطباخ، ومن خفف جعله اسمًا على فَعَال نحو العذاب. واختلفوا في معنى الغساق، قال ابن عباس: هو الزمهرير يحرقهم ببرده، كما تحرقهم النار بحرّها. وقال مقاتل ومجاهد: هو الذي انتهى برده. وقيل: هو المنتن بلغة الترك. وقال قتادة: هو ما يغسق أي: ما يسيل من القيح والصديد من جلود أهل النار، ولحومهم، وفروج الزناة، من قوله: غَسِقَتْ عينه إذا انصبَّت، والغسقان الانصباب.