Tafsir al-Baghawi - Al-Baghawi - (8/518)

Tafsir al-BaghawiAl-Baghawi

Ahmad ibn ʿAbd Allah al-Salihi informed us; Abu Bakr Ahmad ibn al-Husayn al-Hiri informed us; Hajib ibn Ahmad al-Tusi informed us; ʿAbd al-Rahim ibn Munib related to us; al-Nadr ibn Shumayl related to us, from Qatadah, from Mutarrif ibn ʿAbd Allah al-Shikhkhir, from his father, who said: I came upon the Messenger of Allah, may Allah bless him and grant him peace, as he was reciting this verse: “Competition for more diverts you.” He said: “The son of Adam says, ‘My wealth, my wealth!’ But what of your wealth truly belongs to you, apart from what you have eaten and consumed, what you have worn and worn out, or what you have given in charity and sent on ahead?” (1)

ʿAbd al-Wahid al-Malihi informed us; Ahmad ibn ʿAbd Allah al-Naʿimi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismaʿil related to us; al-Humaydi related to us; Sufyan related to us; ʿAbd Allah ibn Abi Bakr ibn ʿAmr ibn Hazm related to us that he heard Anas ibn Malik say that the Messenger of Allah, may Allah bless him and grant him peace, said: “Three things follow the deceased; two return, while one remains with him. His family, his wealth, and his deeds follow him; his family and wealth return, while his deeds remain.” (2)

Then Allah answered them, saying:

“No indeed! You will surely know. Then no indeed! You will surely know. No indeed! If you knew with the knowledge of certainty, you would surely see the Blazing Fire.”

“No indeed”: the matter is not as you suppose concerning competition for more. “You will surely know” is a warning to them. He then repeated it for emphasis, saying: “Then no indeed! You will surely know.” Al-Hasan and Muqatil said: It is one warning after another. Its meaning is: you will come to know the consequence of your rivalry for more and your mutual boasting when death comes upon you.

Al-Dahhak said: “No indeed! They will surely know” refers to the disbelievers, while “Then no indeed! You will surely know” refers to the believers. He recited the first with the third-person form and the second with the second-person form. “No indeed! If you knew with the knowledge of certainty”: that is, with certain knowledge. Knowledge is annexed to certainty, just as in the statement, “It is indeed the truth of certainty.” The response to “if” is omitted; that is, if you knew with certain knowledge, what you knew would occupy you from rivalry for more and mutual boasting.

Qatadah said: We used to say that the knowledge of certainty is to know that Allah will resurrect a person after death (3). “You would surely see the Blazing Fire”: Ibn ʿAmir and al-Kisaʾi recited it, “You will surely be shown it,” with a dammah on the letter ta, in the sense of being made to see something. The others recited it with a fathah on the letter ta, meaning: you will see it with your own eyes from a distance.

(1) Reported by Muslim in Kitab al-Zuhd, no. 2958, 4:2273; and by the author of Sharh al-Sunnah, 14:258. (2) Reported by al-Bukhari in Kitab al-Riqaq, chapter: “The Agonies of Death,” 11:362; Muslim at the beginning of Kitab al-Zuhd, no. 2960, 4:2273; and by the author of Sharh al-Sunnah, 14:259. (3) Al-Suyuti attributed it in al-Durr al-Manthur, 8:611, to al-Firyabi, Ibn Abi Shaybah, Ibn al-Mundhir, and Ibn Abi Hatim.

أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ الصَّالِحِيُّ، أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ الْحُسَيْنِ الْحِيرِيُّ، أَخْبَرَنَا حَاجِبُ بْنُ أَحْمَدَ الطُّوسِيُّ، حَدَّثَنَا عَبْدُ الرَّحِيمِ بْنُ مُنِيبٍ، حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ، عَنْ قَتَادَةَ عَنْ مُطَرِّفِ بْنِ عَبْدِ اللَّهِ الشَّخِيرِ، عَنْ أَبِيهِ قَالَ: انْتَهَيْتُ إِلَى رَسُولِ اللَّهِ ﷺ وَهُوَ يَقْرَأُ هَذِهِ الْآيَةَ: "أَلْهَاكُمُ التَّكَاثُرُ"، قَالَ: "يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ، إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ" (١) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النَّعِيمِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ عَمْرِو بْنِ حَزْمٍ أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "يَتْبَعُ، الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ، يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ، وَيَبْقَى عَمَلُهُ" (٢) . ثُمَّ رَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ: ﴿كَلَّا سَوْفَ تَعْلَمُونَ (٣) ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ (٤) كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ (٥) لَتَرَوُنَّ الْجَحِيمَ (٦) ﴾ ﴿كَلَّا﴾ لَيْسَ الْأَمْرُ بِالتَّكَاثُرِ، ﴿سَوْفَ تَعْلَمُونَ﴾ وَعِيدٌ لَهُمْ، ثُمَّ كَرَّرَهُ تَأْكِيدًا فَقَالَ: ﴿ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ﴾ قَالَ الْحَسَنُ، وَمُقَاتِلٌ: هُوَ وَعِيدٌ بَعْدَ وَعِيدٍ، وَالْمَعْنَى: سَوْفَ تَعْلَمُونَ عَاقِبَةَ تَكَاثُرِكُمْ وَتَفَاخُرِكُمْ إِذَا نَزَلَ بِكُمُ الْمَوْتُ. وَقَالَ الضَّحَّاكُ: "كَلَّا سَوْفَ تَعْلَمُونَ"، يَعْنِي الْكُفَّارَ، "ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ" يَعْنِي الْمُؤْمِنِينَ، وَكَانَ يَقْرَأُ الْأَوْلَى بِالْيَاءِ وَالثَّانِيَةَ بِالتَّاءِ. ﴿كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ﴾ أَيْ: عِلْمًا يَقِينًا، فَأَضَافَ الْعِلْمَ إِلَى الْيَقِينِ كَقَوْلِهِ: "لَهُوَ حَقُّ الْيَقِينِ"، وَجَوَابُ "لَوْ" مَحْذُوفٌ، أَيْ: لَوْ تَعْلَمُونَ عِلْمًا يَقِينًا لَشَغَلَكُمْ مَا تَعْلَمُونَ عَنِ التَّكَاثُرِ وَالتَّفَاخُرِ. قَالَ قَتَادَةُ: كُنَّا نَتَحَدَّثُ أَنَّ عِلْمَ الْيَقِينِ أَنْ يَعْلَمَ أَنَّ اللَّهَ بَاعِثُهُ بَعْدَ الْمَوْتِ (٣) . ﴿لَتَرَوُنَّ الْجَحِيمَ﴾ قَرَأَ ابْنُ عَامِرٍ وَالْكِسَائِيُّ: "لُتُرَوُنَّ" بِضَمِّ التَّاءِ مَنْ أَرَيْتُهُ الشَّيْءَ، وَقَرَأَ الْآخَرُونَ بِفَتْحِ التَّاءِ، أَيْ: تَرَوْنَهَا بِأَبْصَارِكُمْ مِنْ بَعِيدٍ.

(١) أخرجه مسلم في الزهد برقم: (٢٩٥٨) : ٤ / ٢٢٧٣، والمصنف في شرح السنة: ١٤ / ٢٥٨. (٢) أخرجه البخاري في الرقاق، باب سكرات الموت: ١١ / ٣٦٢، ومسلم في أول كتاب الزهد برقم: (٢٩٦٠) ٤ / ٢٢٧٣، والمصنف في شرح السنة: ١٤ / ٢٥٩. (٣) عزاه السيوطي في الدر المنثور: ٨ / ٦١١ للفريابي وابن أبي شيبة وابن المنذر وابن أبي حاتم.