Tafsir al-Baghawi - Al-Baghawi - (8/422)

Tafsir al-BaghawiAl-Baghawi

“And you consume inheritance, devouring it all; and you love wealth with an immense love. No indeed! When the earth is crushed, crushed again and again; and your Lord comes, with the angels rank upon rank; and Hell is brought forth that Day—on that Day man will remember, but how will remembrance benefit him?” (19–23)

“And you consume inheritance,” meaning, the estate of the deceased, “devouring it all”: that is, voraciously—by consuming one’s own share as well as the shares of others. This was because they would not give women or children their inheritance, but would consume their shares.

Ibn Zayd said: Indiscriminate devouring is when a person eats everything he finds, without asking whether it is lawful or unlawful. He consumes what belongs to himself and to others. One says, “I cleared away what was upon the food tray,” when he comes upon what is on it and eats it.

“And you love wealth with an immense love,” meaning, a great love: you love amassing wealth and are passionately attached to it. It is said, “The water became abundant in the basin,” when it increased and gathered.

“No indeed!” This is not how matters ought to be. Muqatil said: That is, they do not do what they have been commanded regarding the orphan and feeding the poor. Then He informed of their regret over what they had done when regret will not benefit them. Thus He—Exalted is He who speaks—said: “When the earth is crushed, crushed again and again”: time after time, and everything upon its surface—mountains, buildings, and trees—will be shattered, until nothing remains upon it.

“And your Lord comes.” Al-Hasan said: “His command and His decree will come.” (1) Al-Kalbi said: “He will descend.” “And the angels, rank upon rank.” ‘Ata’ said: This means the ranks of the angels, with the inhabitants of each heaven forming a separate rank. Al-Dahhak said: The inhabitants of each heaven, when they descend on the Day of Resurrection, will form a rank interspersed with the earth and those upon it, making seven ranks. (2)

“And Hell is brought forth that Day.” ‘Abd Allah ibn Mas‘ud and Muqatil said concerning this verse: [It will be brought forth, led by seventy thousand reins; with each rein will be seventy thousand angels leading it.] (3) It will rage and roar until it is set up to the left of the Throne. “That Day,” meaning the day on which Hell is brought forth, “man will remember”: the disbeliever will take heed and repent. “But how will remembrance benefit him?” Al-Zajjaj said: He will profess repentance, but how can repentance be possible for him?

(1) This is an interpretation; the correct view is to understand the verse according to its apparent meaning and in accordance with what Allah Most High intends. See Fatawa Shaykh al-Islam Ibn Taymiyyah, 5:402-409; 16:416-420. (2) Al-Suyuti attributed it in al-Durr al-Manthur, 8:511, to Ibn Abi Hatim. (3) The wording adopted is from al-Tabari, 30:188, since the wording in the two manuscripts is incoherent: “Jahannam is led by seventy thousand reins, each rein held by seventy thousand angels.”

﴿وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا (١٩) وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (٢٠) كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (٢١) وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (٢٢) وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى (٢٣) ﴾ ﴿وَتَأْكُلُونَ التُّرَاثَ﴾ أَيِ الْمِيرَاثَ ﴿أَكْلًا لَمًّا﴾ شَدِيدًا وَهُوَ أَنْ يَأْكُلَ نَصِيبَهُ وَنَصِيبَ غَيْرِهِ، وَذَلِكَ أَنَّهُمْ كَانُوا لَا يُوَرِّثُونَ النِّسَاءَ وَلَا الصِّبْيَانَ، وَيَأْكُلُونَ نَصِيبَهُمْ. قَالَ ابْنُ زَيْدٍ: الْأَكْلُ اللَّمُّ: الَّذِي يَأْكُلُ كُلَّ شَيْءٍ يَجِدُهُ، لَا يَسْأَلُ عَنْهُ أَحَلَالٌ هُوَ أَمْ حَرَامٌ؟ وَيَأْكُلُ الَّذِي لَهُ وَلِغَيْرِهِ، يُقَالُ: لَمَمْتُ مَا عَلَى الْخِوَانِ إِذَا أَتَيْتُ مَا عَلَيْهِ فَأَكَلْتُهُ. ﴿وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا﴾ أَيْ كَثِيرًا، يَعْنِي: تُحِبُّونَ جَمْعَ الْمَالِ وَتُولَعُونَ بِهِ، يُقَالُ: جَمَّ الْمَاءُ فِي الْحَوْضِ، إِذَا كَثُرَ وَاجْتَمَعَ. ﴿كَلَّا﴾ مَا هَكَذَا يَنْبَغِي أَنْ يَكُونَ الْأَمْرُ. وَقَالَ مُقَاتِلٌ: أَيْ لَا يَفْعَلُونَ مَا أُمِرُوا بِهِ فِي الْيَتِيمِ، وَإِطْعَامِ الْمِسْكِينِ، ثُمَّ أَخْبَرَ عَنْ تَلَهُّفِهِمْ عَلَى مَا سَلَفَ مِنْهُمْ حِينَ لَا يَنْفَعُهُمْ، فَقَالَ عَزَّ مِنْ قَائِلٍ: ﴿إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا﴾ مَرَّةً بَعْدَ مَرَّةٍ، وَكُسِرَ كُلُّ شَيْءٍ عَلَى ظَهْرِهَا مِنْ جَبَلٍ وَبِنَاءٍ وَشَجَرٍ، فَلَمْ يَبْقَ عَلَى ظَهْرِهَا شَيْءٌ. ﴿وَجَاءَ رَبُّكَ﴾ قَالَ الْحَسَنُ: جَاءَ أَمْرُهُ وَقَضَاؤُهُ (١) وَقَالَ الْكَلْبِيُّ: يَنْزِلُ ﴿وَالْمَلَكُ صَفًّا صَفًّا﴾ قَالَ عَطَاءٌ: يُرِيدُ صُفُوفَ الْمَلَائِكَةِ، وَأَهْلُ كُلِّ سَمَاءٍ صَفٌّ عَلَى حِدَةٍ. قَالَ الضَّحَّاكُ: أَهْلُ كُلِّ سَمَاءٍ إِذَا نَزَلُوا يَوْمَ الْقِيَامَةِ كَانُوا صَفًا مُخْتَلِطِينَ بِالْأَرْضِ وَمَنْ فِيهَا فَيَكُونُ سَبْعَ صُفُوفٍ (٢) . ﴿وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ﴾ قال عبد الله بن مَسْعُودٍ، وَمُقَاتِلٌ فِي هَذِهِ الْآيَةِ: [جِيءَ بِهَا تُقَادُ بِسَبْعِينَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَامٍ سَبْعُونَ أَلْفَ مَلَكٍ يَقُودُونَهَا] (٣) لَهَا تَغَيُّظٌ وَزَفِيرٌ حَتَّى تُنْصَبَ عَلَى يَسَارِ الْعَرْشِ ﴿يَوْمَئِذٍ﴾ يَعْنِي يَوْمَ يُجَاءُ بِجَهَنَّمَ ﴿يَتَذَكَّرُ الْإِنْسَانُ﴾ يَتَّعِظُ وَيَتُوبُ الْكَافِرُ ﴿وَأَنَّى لَهُ الذِّكْرَى﴾ قَالَ الزَّجَّاجُ: يُظْهِرُ التَّوْبَةَ وَمِنْ أَيْنَ لَهُ التَّوْبَةُ؟

(١) هذا تأويل والصواب حمل الآية على الحقيقة وعلى مراد الله تعالى. راجع فتاوى شيخ الإسلام ابن تيمية: ٥ / ٤٠٢-٤٠٩، ١٦ / ٤١٦-٤٢٠. (٢) عزاه السيوطي في الدر المنثور: ٨ / ٥١١ لابن أبي حاتم. (٣) العبارة المثبتة من الطبري: ٣٠ / ١٨٨ لأن العبارة في المخطوطتين غير مستقيمة وهي: "تقاد جهنم بسبعين ألف زمام، كل زمام بيد كل زمام سبعين ألف ملك".