Tafsir al-Baghawi - Al-Baghawi - (8/404)

Tafsir al-BaghawiAl-Baghawi

Muhammad ibn Ahmad ibn Ma‘qil al-Maydani informed us; Muhammad ibn Yahya ibn Ayyub informed us; Sa‘id ibn Kathir informed us; (1) Yahya ibn Ayyub informed us, from Yahya ibn Sa‘id, from ‘Amrah bint ‘Abd al-Rahman, from ‘Aishah, may Allah be pleased with her, who said: The Prophet, peace and blessings be upon him, would recite in the two rak‘ahs preceding his Witr prayer: “Glorify the Name of your Lord, the Most High” and “Say, O disbelievers”; and in the Witr: “Say: He is Allah, the One,” “Say: I seek refuge in the Lord of daybreak,” and “Say: I seek refuge in the Lord of mankind.” (2)

Surah al-Ghashiyah is Meccan. (3)

In the Name of Allah, the Most Merciful, the Most Compassionate.

“Has the account of the Overwhelming Event reached you? (1) On that Day, faces will be humbled, (2) toiling and weary. (3)”

“Has the account of the Overwhelming Event reached you?” That is, the account of the Day of Resurrection has indeed reached you—the Event that overwhelms everything with its terrors.

“On that Day, faces”—that is, on the Day of Resurrection—“will be humbled”: abased.

“Toiling and weary.” ‘Ata’ related from Ibn ‘Abbas that this refers to those who labored and wearied themselves in this world upon a religion other than Islam, such as idol worshippers, disbelieving People of Scripture, monks, and others. Allah does not accept from them any strenuous effort undertaken in misguidance; on the Day of Resurrection, they will enter the Fire. This was also the view of Sa‘id ibn Jubayr and Zayd ibn Aslam. Weariness means persistent labor accompanied by fatigue.

‘Ikrimah and al-Suddi said: They toiled in this world through acts of disobedience, and will be weary in the Fire in the Hereafter. (4)

Others said: They will toil in the Fire and be weary therein. Al-Hasan said: They did not work for Allah in this world, so He will make them toil and weary them in the Fire through handling chains and shackles. This was also the view of Qatadah, and it is the narration of al-‘Awfi from Ibn ‘Abbas. (5)

Ibn Mas‘ud said: “They will wade through the Fire as camels wade through mud.”

Al-Kalbi said: “They will run upon their faces in the Fire.”

(1) The text within the parentheses is omitted from manuscript "A." (2) Recorded by al-Tahawi in Sharh Maani al-Athar, 1:285; al-Daraqutni in al-Sunan, 1:24; al-Hakim, 1:305, who authenticated it according to the criteria of al-Bukhari and Muslim, with al-Dhahabi concurring; Ibn Hibban, p. 175 of Mawarid al-Zaman; al-Bayhaqi in al-Sunan, 2:37; and the author of Sharh al-Sunnah, 3:99-100. Ibn al-Jawzi judged it defective on account of Yahya ibn Ayyub. Abu Hatim said: “He is not to be used as evidence.” Imam Ahmad and Yahya ibn Main rejected the addition mentioning the two Muawwidhatayn (Surahs al-Falaq and al-Nas). Ibn al-Sakan also narrated, in his Sahih, a corroborating report from Abdullah ibn Sarjis through an unusual chain of transmission. See Ibn Abd al-Hadi, Tanqih al-Tahqiq, 2:1060-1061; Talkhis al-Habir, 2:18-19. (3) Ibn al-Durays, al-Nahhas, Ibn Mardawayh, and al-Bayhaqi narrated from Ibn Abbas, may Allah be pleased with him, that Surah al-Ghashiyah was revealed in Mecca. Ibn Mardawayh also narrated the same from al-Zubayr. See al-Durr al-Manthur, 8:490. (4) Al-Suyuti attributed it in al-Durr al-Manthur, 8:491, to Ibn Abi Hatim. (5) See al-Tabari, 30:160.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مَعْقِلٍ الْمَيْدَانِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى [بْنِ أَيْوبَ حَدَّثَنَا سَعِيدُ بْنُ كَثِيرٍ حَدَّثَنَا] (١) يَحْيَى بْنُ أَيْوبَ عَنْ يَحْيَى بْنِ سَعِيدٍ عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ عَنْ عَائِشَةَ ﵂ قَالَتْ: كَانَ النَّبِيُّ ﷺ يَقْرَأُ فِي الرَّكْعَتَيْنِ اللَّتَيْنِ يُوتِرُ بَعْدَهُمَا بِـ"سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى" وَ"قُلْ يَا أَيُّهَا الْكَافِرُونَ" وَفِي الْوَتْرِ بِـ"قُلْ هُوَ اللَّهُ أَحَدٌ" وَ"قُلْ أَعُوَذُ بِرَبِّ الْفَلَقِ" وَ"قُلْ أَعُوَذُ بِرَبِّ النَّاسِ" (٢) . سُورَةُ الْغَاشِيَةِ مَكِّيَّةٌ (٣) بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (١) وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (٢) عَامِلَةٌ نَاصِبَةٌ (٣) ﴾ ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ﴾ يَعْنِي: قَدْ أَتَاكَ حَدِيثُ الْقِيَامَةِ، تَغْشَى كُلَّ شَيْءٍ بِالْأَهْوَالِ. ﴿وُجُوهٌ يَوْمَئِذٍ﴾ يَعْنِي: يَوْمَ الْقِيَامَةِ ﴿خَاشِعَةٌ﴾ ذَلِيلَةٌ. ﴿عَامِلَةٌ نَاصِبَةٌ﴾ قَالَ عَطَاءٌ عَنِ ابْنِ عَبَّاسٍ: يَعْنِي الَّذِينَ عَمِلُوا وَنَصَبُوا فِي الدُّنْيَا عَلَى غَيْرِ دِينِ الْإِسْلَامِ مِنْ عَبَدَةِ الْأَوْثَانِ وَكُفَّارِ أَهْلِ الْكِتَابِ، مِثْلَ الرُّهْبَانِ وَغَيْرِهِمْ، لَا يَقْبَلُ اللَّهُ مِنْهُمُ اجْتِهَادًا فِي ضَلَالَةٍ، يَدْخُلُونَ النَّارَ يَوْمَ الْقِيَامَةِ، وَهُوَ قَوْلُ سَعِيدِ بْنِ جُبَيْرٍ، وَزَيْدِ بْنِ أَسْلَمَ. وَمَعْنَى النَّصَبِ: الدَّأْبُ فِي الْعَمَلِ بِالتَّعَبِ. وَقَالَ عِكْرِمَةُ وَالسُّدِّيُّ: عَامِلَةٌ فِي الدُّنْيَا بِالْمَعَاصِي، نَاصِبَةٌ فِي الْآخِرَةِ فِي النَّارِ (٤) . وَقَالَ بَعْضُهُمْ: عَامِلَةٌ فِي النَّارِ نَاصِبَةٌ فِيهَا. قَالَ الْحَسَنُ: لَمْ تَعْمَلْ لِلَّهِ فِي الدُّنْيَا، فَأَعْمَلَهَا وَأَنْصَبَهَا فِي النَّارِ بِمُعَالَجَةِ السَّلَاسِلِ، وَالْأَغْلَالِ. وَبِهِ قَالَ قَتَادَةُ، وَهِيَ رِوَايَةُ الْعَوْفِيِّ عَنِ ابْنِ عَبَّاسٍ (٥) . قَالَ ابْنُ مَسْعُودٍ: تَخُوضُ فِي النَّارِ كَمَا تَخُوضُ الْإِبِلُ فِي الْوَحْلِ. وَقَالَ الْكَلْبِيُّ: يَجْرُونَ عَلَى وُجُوهِهِمْ فِي النَّارِ.

(١) ما بين القوسين ساقط من "أ". (٢) أخرجه الطحاوي في شرح معاني الآثار: ١ / ٢٨٥، والدارقطني في السنن ١ / ٢٤، وصححه الحاكم على شرط الشيخين، ١ / ٣٠٥ ووافقه الذهبي، وابن حبان، صفحة (١٧٥) من موارد الظمآن، والبيهقي في السنن ٢ / ٣٧، والمصنف في شرح السنة: ٣ / ٩٩-١٠٠. وأعله ابن الجوزي بيحيى بن أيوب، قال أبو حاتم: لا يحتج به، وقد أنكر الإمام أحمد ويحيى بن معين زيادة المعوذتين، وروى ابن السكن في "صحيحه" له شاهدا من حديث عبد الله بن سرجس بإسناد غريب. انظر: تنقيح التحقيق لابن عبد الهادي: ٢ / ١٠٦٠-١٠٦١، تلخيص الحبير ٢ / ١٨-١٩. (٣) أخرج ابن الضريس والنحاس وابن مردويه والبيهقي عن ابن عباس ﵄ قال: نزلت سورة الغاشية بمكة. وأخرج ابن مردويه عن الزبير مثله. انظر: الدر المنثور: ٨ / ٤٩٠. (٤) عزاه السيوطي في الدر المنثور: ٨ / ٤٩١ لابن أبي حاتم. (٥) انظر: الطبري: ٣٠ / ١٦٠.