Tafsir al-Baghawi - Al-Baghawi - (8/368)

Tafsir al-BaghawiAl-Baghawi

and its final taste is musk. Thus, that which is sealed has a concluding part—that is, an ending; and the sealing of anything is its completion. Qatadah said: “It is mixed for them with camphor and sealed with musk.”

The majority reciters read it as khitāmuhu misk (“its seal is musk”), with the tā’ before the alif. Al-Kisā’ī recited khātamuhu (“its final taste”), which is also the recitation of Ali and Alqamah. Both carry the same meaning, just as one says, “So-and-so is noble in character and disposition” (1). Khitām and khātam both mean the end of a thing.

“And for this let the competitors compete.” Let those who seek eagerly seek it by hastening to obey Allah. Mujahid said: “Let those who act, act”—similar to His saying, “For the like of this let the workers strive” (al-Saffat 37:61) (2). Muqatil ibn Sulayman said: “Let those who contend contend.” Ata said: “Let those who race, race.” Its origin lies in something precious for which people’s souls are eager: everyone wants it for himself and is reluctant to share it with others—that is, he begrudges it.

“Its mixture will be from Tasnim, (27) a spring from which those brought near will drink. (28) Indeed, those who committed crimes used to laugh at those who believed. (29)”

“Its mixture will be from Tasnim”: it is a drink that pours down upon them from above in their chambers and dwellings. It is also said that it flows elevated through the air and pours into the vessels of the people of Paradise according to their capacity; when they are full, it stops. This is the meaning of Qatadah’s statement.

The root of the word is elevation: an elevated thing is called a sanām, as in the hump of a camel. Al-Dahhak said: “It is a drink called Tasnim, and it is the finest of all drinks.”

Ibn Masud and Ibn Abbas said: “It is pure for the believing ones brought near: they drink it undiluted, while it is mixed for the rest of the people of Paradise.” This is the meaning of His saying: “Its mixture will be from Tasnim, a spring from which those brought near will drink.”

Yusuf ibn Mihran related from Ibn Abbas, may Allah be pleased with him, that he was asked about His saying, “from Tasnim.” He replied: “This is among the things concerning which Allah the Exalted has said, ‘No soul knows what comfort for the eyes has been hidden for them’ (al-Sajdah 32:17) (5).”

“A spring” is in the accusative as a circumstantial qualifier. “From which they drink” means: from it. It is also said that those brought near drink from it undiluted. His saying, “Indeed, those who committed crimes,” means that they committed polytheism; that is, the disbelievers of Quraysh: Abu Jahl, al-Walid ibn al-Mughirah, al-As ibn Wa’il, and their companions among the affluent people of Mecca, “used to laugh at those who believed”—Ammar, Khabbab,

(1) Manuscript “A” reads: al-tab' wa-al-tabi'; the correct reading is what we have established from manuscript “B.” Al-Farra' likewise has this reading: 3/248. (2) The text within the parentheses is omitted from manuscript “A.” (3) The text within the parentheses is omitted from manuscript “B.” (4) Omitted from manuscript “B.” (5) In al-Durr al-Manthur, al-Suyuti attributes it (8/452) to Abd ibn Humayd and Ibn al-Mundhir.

وَعَاقِبَتُهُ مِسْكٌ، فَالْمَخْتُومُ الَّذِي لَهُ خِتَامٌ، أَيْ آخِرٌ، وَخَتْمُ كُلِّ شَيْءٍ الْفَرَاغُ مِنْهُ. وَقَالَ قَتَادَةُ: يُمْزَجُ لَهُمْ بِالْكَافُورِ وَيُخْتَمُ بِالْمِسْكِ. وَقِرَاءَةُ الْعَامَّةِ "خِتَامُهُ مِسْكٌ" بِتَقْدِيمِ التَّاءِ، وَقَرَأَ الْكِسَائِيُّ "خَاتَمُهُ" وَهِيَ قِرَاءَةُ عَلِيٍّ وَعَلْقَمَةَ، وَمَعْنَاهُمَا وَاحِدٌ، كَمَا يُقَالُ: فُلَانٌ كَرِيمُ [الطَّابَعِ وَالطِّبَاعِ] (١) وَالْخِتَامُ وَالْخَاتَمُ، آخِرُ كُلِّ شَيْءٍ. ﴿وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ﴾ فَلْيَرْغَبِ الرَّاغِبُونَ بِالْمُبَادَرَةِ إِلَى طَاعَةِ اللَّهِ ﷿. وَقَالَ مُجَاهِدٌ: فَلْيَعْمَلِ الْعَامِلُونَ، [نَظِيرُهُ قَوْلُهُ تَعَالَى: "لِمِثْلِ هَذَا فَلْيَعْمَلِ الْعَامِلُونَ" (الصَّافَّاتِ-٦١) ] (٢) وَقَالَ مُقَاتِلُ بْنُ سُلَيْمَانَ: فَلْيَتَنَازَعِ الْمُتَنَازِعُونَ وَقَالَ عَطَاءٌ: فَلْيَسْتَبْقِ الْمُسْتَبِقُونَ، وَأَصْلُهُ مِنَ الشَّيْءِ النَّفِيسِ الَّذِي تَحْرِصُ عَلَيْهِ نُفُوسُ النَّاسِ، وَيُرِيدُهُ كُلُّ أَحَدٍ لِنَفْسِهِ وَيُنْفَسُ بِهِ عَلَى غَيْرِهِ، أَيْ يُضَنُّ. ﴿وَمِزَاجُهُ مِنْ تَسْنِيمٍ (٢٧) عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ (٢٨) إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (٢٩) ﴾ ﴿وَمِزَاجُهُ مِنْ تَسْنِيمٍ﴾ شُرْبٌ يَنْصَبُّ عَلَيْهِمْ مِنْ عُلْوٍ فِي غُرَفِهِمْ وَمَنَازِلِهِمْ، وَقِيلَ: يَجْرِي [فِي الْهَوَاءِ مُتَسَنَّمًا فَيَنْصَبُّ] (٣) فِي أَوَانِي أَهْلِ الْجَنَّةِ عَلَى قَدْرِ مِلْئِهَا، فَإِذَا امْتَلَأَتْ أَمْسَكَ. وَهَذَا مَعْنَى قَوْلِ قتادة. وأصل كلمة مِنَ الْعُلُوِّ، يُقَالُ لِلشَّيْءِ الْمُرْتَفِعِ: سَنَامٌ، وَمِنْهُ: سَنَامُ الْبَعِيرِ. قَالَ الضحاك: هو شرار اسْمُهُ تَسْنِيمٌ، وَهُوَ أَشْرَفُ الشَّرَابِ. قَالَ ابْنُ مَسْعُودٍ وَابْنُ عَبَّاسٍ: هُوَ خَالِصٌ [لِلْمُؤْمِنِينَ] (٤) الْمُقَرَّبِينَ يَشْرَبُونَهَا صِرْفًا وَيُمْزَجُ لِسَائِرِ أَهْلِ الْجَنَّةِ. وَهُوَ قَوْلُهُ: "وَمِزَاجُهُ مِنْ تَسْنِيمٍ عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ". وَرَوَى يُوسُفُ بْنُ مِهْرَانَ عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّهُ سُئِلَ عَنْ قَوْلِهِ: "مِنْ تَسْنِيمٍ"؟ قَالَ: هَذَا مِمَّا قَالَ اللَّهُ تَعَالَى: "فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ" (٥) (السَّجْدَةِ-١٧) . ﴿عَيْنًا﴾ نَصْبٌ عَلَى الْحَالِ ﴿يَشْرَبُ بِهَا﴾ أَيْ مِنْهَا وَقِيلَ: يَشْرَبُ بِهَا الْمُقَرَّبُونَ صِرْفًا. قَوْلُهُ ﷿: ﴿إِنَّ الَّذِينَ أَجْرَمُوا﴾ أَشْرَكُوا، يَعْنِي كُفَّارَ قُرَيْشٍ: أَبَا جَهْلٍ، وَالْوَلِيدَ بْنَ الْمُغِيرَةِ، وَالْعَاصَ بْنَ وَائِلٍ، وَأَصْحَابَهُمْ مِنْ مُتْرَفِي مَكَّةَ ﴿كَانُوا مِنَ الَّذِينَ آمَنُوا﴾ عَمَّارٍ، وَخِبَابٍ،

(١) في "أ" الطبع والطابع والصواب ما أثبتناه من "ب" وهوعند الفراء كذلك: ٣ / ٢٤٨. (٢) ما بين القوسين ساقط من "أ". (٣) ما بين القوسين ساقط من "ب". (٤) ساقط من "ب". (٥) عزاه السيوطي في الدر المنثور: ٨ / ٤٥٢ لعبد بن حميد وابن المنذر.