Tafsir al-Baghawi - Al-Baghawi - (8/480)

Tafsir al-BaghawiAl-Baghawi

and al-Uzza, if I see him doing that, I shall surely tread upon his neck and rub his face in the dust.” He said: So he came to the Messenger of Allah, peace and blessings be upon him, while he was praying, determined (1) to tread upon his neck. But suddenly they saw him retreating on his heels and shielding himself with his hands. He said: He was asked, “What is the matter with you, Abu al-Hakam?” He replied, “There is a trench of fire, terror, and wings between me and him.” The Messenger of Allah, peace and blessings be upon him, said, “Had he come near me, the angels would have snatched him away limb by limb.” He said: Then Allah revealed—whether this was part of Abu Hurayrah’s hadith or something that reached him, we do not know—: “No! Truly, man transgresses all bounds because he sees himself as self-sufficient. Truly, to your Lord is the return. Have you seen the one who forbids a servant when he prays?”—and the remaining verses (2).

The meaning of “Have you seen” here is to express astonishment to the one addressed. This expression is repeated for emphasis:

“Have you considered whether he is upon guidance (11), or enjoins mindfulness of Allah (12)? Have you considered if he denies and turns away (13)? Does he not know that Allah sees (14)? No! If he does not desist, We shall surely seize him by the forelock (15)—a lying, sinful forelock (16).”

“Have you considered whether he is upon guidance”: this refers to the servant who was forbidden, namely Muhammad, peace and blessings be upon him. “Or enjoins mindfulness of Allah”: that is, sincerity and monotheism. “Have you considered if he denies”: that is, Abu Jahl, “and turns away” from faith.

The intended arrangement of the verse is: Have you seen the one who forbids a servant when he prays, while the one forbidden (3) is upon guidance and enjoins mindfulness of Allah, and the one who forbids is a denier who turns away from faith? How astonishing this is! “Does he not know”—that is, Abu Jahl—“that Allah sees” this and will recompense him for it? “No!” He does not know this. “If he does not desist” from harming His Prophet, peace and blessings be upon him, (4) and denying him, “We shall surely seize him by the forelock”: We shall take him by his forelock and drag him into the Fire, just as He says, “Then they will be seized by their forelocks and their feet” (al-Rahman 55:41). One says, “I seized something,” when one takes it and pulls it forcefully. The “forelock” is the hair at the front of the head. Then, by way of apposition, He says: “a lying, sinful forelock”—that is, its owner is a liar and a sinner.

Ibn Abbas said: When Abu Jahl forbade the Messenger of Allah, peace and blessings be upon him, from praying, the Messenger of Allah, peace and blessings be upon him, rebuked him. Abu Jahl said, “Do you rebuke me, Muhammad? You know that no one in this valley has a greater assembly than I do.” Then he said: (5) “By Allah, if you wish, I shall fill this valley against you with sleek horses and beardless men.” (6)

(1) In manuscript “B”: za'ama (he claimed). (2) Reported by Muslim in Sifat al-Munafiqin (The Characteristics of the Hypocrites), chapter on His saying, “Indeed, man transgresses,” no. 2797, 4:2154. (3) In manuscript “B”: wa-huwa (and he is). (4) In manuscript “B”: Muhammad. (5) The text within the parentheses is omitted in manuscript “B.” (6) See al-Tabari, 30:255.

وَالْعُزَّى لَئِنْ رَأَيْتُهُ يَفْعَلُ ذَلِكَ لْأَطَأَنَّ عَلَى رَقَبَتِهِ، وَلِأُعَفِّرَنَّ وَجْهَهُ فِي التُّرَابِ، قَالَ: فَأَتَى رَسُولَ اللَّهِ ﷺ وَهُوَ يُصَلِّي، [عَزَمَ] (١) لِيَطَأَ عَلَى رَقَبَتِهِ، فَمَا فَجَأَهُمْ مِنْهُ إِلَّا وَهُوَ يَنْكُصُ، عَلَى عَقِبَيْهِ، وَيَتَّقِي بِيَدَيْهِ، قَالَ فَقِيلَ لَهُ: مَا لَكَ يَا أَبَا الْحَكَمِ؟ قَالَ: إِنَّ بَيْنِي وَبَيْنَهُ لَخَنْدَقًا مِنْ نَارٍ، وَهَوْلًا وَأَجْنِحَةً. فَقَالَ رَسُولُ اللَّهِ ﷺ: لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا، قَالَ: فَأَنْزَلَ اللَّهُ -لَا نَدْرِي فِي حَدِيثِ أَبِي هُرَيْرَةَ أَوْ شَيْءٍ بَلَغَهُ-: "كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى أَنْ رَآهُ اسْتَغْنَى إِنَّ إِلَى رَبِّكَ الرُّجْعَى أَرَأَيْتَ الَّذِي يَنْهَى عَبْدًا إِذَا صَلَّى" الْآيَاتِ (٢) . وَمَعْنَى "أَرَأَيْتَ" هَاهُنَا تَعْجِيبٌ لِلْمُخَاطَبِ. وَكَرَّرَ هَذِهِ اللَّفْظَةَ لِلتَّأْكِيدِ: ﴿أَرَأَيْتَ إِنْ كَانَ عَلَى الْهُدَى (١١) أَوْ أَمَرَ بِالتَّقْوَى (١٢) أَرَأَيْتَ إِنْ كَذَّبَ وَتَوَلَّى (١٣) أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى (١٤) كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ (١٥) نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ (١٦) ﴾ أَرَأَيْتَ إِنْ كَانَ إِلَى الْهُدَى يَعْنِي الْعَبْدَ الْمَنْهِيَّ وَهُوَ مُحَمَّدٌ ﷺ. ﴿أَوْ أَمَرَ بِالتَّقْوَى﴾ يَعْنِي بِالْإِخْلَاصِ وَالتَّوْحِيدِ. ﴿أَرَأَيْتَ إِنْ كَذَّبَ﴾ يَعْنِي أَبَا جَهْلٍ، ﴿وَتَوَلَّى﴾ عَنِ الْإِيمَانِ. وَتَقْدِيرُ نَظْمِ الْآيَةِ: أَرَأَيْتَ الَّذِي يَنْهَى عَبْدًا إِذَا صَلَّى [وَالْمَنْهِيُّ] (٣) عَلَى الْهُدَى، آمِرٌ بِالتَّقْوَى، وَالنَّاهِي مُكَذِّبٌ مُتَوَلٍّ عَنِ الْإِيمَانِ، فَمَا أَعْجَبَ مِنْ هَذَا! ﴿أَلَمْ يَعْلَمْ﴾ يَعْنِي أَبَا جَهْلٍ، ﴿بِأَنَّ اللَّهَ يَرَى﴾ ذَلِكَ فَيُجَازِيهِ بِهِ. ﴿كَلَّا﴾ لَا يَعْلَمُ ذَلِكَ، ﴿لَئِنْ لَمْ يَنْتَهِ﴾ عَنْ إِيذَاءِ [نَبِيِّهِ] (٤) ﷺ وَتَكْذِيبِهِ، ﴿لَنَسْفَعَنْ بِالنَّاصِيَةِ﴾ لَنَأْخُذُنَّ بِنَاصِيَتِهِ فَلْنَجُرَّنَّهُ إِلَى النَّارِ، كَمَا قَالَ "فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ" (الرَّحْمَنِ -٤١) يُقَالُ: سَفَعْتُ، بِالشَّيْءِ، إِذَا أَخَذْتُهُ وَجَذَبْتُهُ جَذْبًا شَدِيدًا، وَ"النَّاصِيَةُ": شَعْرُ مُقَدَّمِ الرَّأْسِ. ثُمَّ قَالَ عَلَى الْبَدَلِ: ﴿نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ﴾ أَيْ صَاحِبُهَا كَاذِبٌ خَاطِئٌ، قَالَ ابْنُ عَبَّاسٍ: لَمَّا نَهَى أَبُو جَهْلٍ رَسُولَ اللَّهِ ﷺ عَنِ الصَّلَاةِ انْتَهَرَهُ رَسُولُ اللَّهِ ﷺ، فَقَالَ أَبُو جَهْلٍ أَتَنْهَرُنِي [يَا مُحَمَّدُ لَقَدْ عَلِمْتَ مَا بِهَا أَكْثَرُ نَادِيًا مِنِّي؟ ثُمَّ قَالَ] : (٥) فَوَاللَّهِ لَأَمْلَأَنَّ عَلَيْكَ هَذَا الْوَادِي إِنْ شِئْتَ خَيْلًا جُرْدًا وَرِجَالًا مُرْدًا (٦) .

(١) في "ب" زعم. (٢) أخرجه مسلم في صفات المنافقين، باب قوله (إن الإنسان ليطغى) برقم: (٢٧٩٧) : ٤ / ٢١٥٤. (٣) في "ب" وهو. (٤) في "ب" محمد. (٥) ما بين القوسين ساقط من "ب". (٦) انظر: الطبري: ٣٠ / ٢٥٥.