Tafsir al-BaghawiAl-Baghawi

and kindling its flame, just as a fire is kindled with firewood. (1) It is said, “So-and-so gathers firewood against so-and-so,” when he incites others against him. (2)

Sa‘id ibn Jubayr said: “A carrier of sins.” The evidence for this is His saying: “While they bear their burdens upon their backs.” (Al-An‘am 6:31)

‘Asim recited “carrier” in the accusative case, as an expression of condemnation, like His saying, “Accursed.”

The others recited it in the nominative case, and this admits of two interpretations. The first is: He and his wife, the carrier of firewood, will burn in a Fire. The second is: His wife, the carrier of firewood, will also be in the Fire.

“Around her neck is a rope of twisted fiber. (5)”

“Around her neck” means around her neck; its plural is ajyād. As for “a rope of twisted fiber,” they differed concerning its meaning. Ibn ‘Abbas and ‘Urwah ibn al-Zubayr said: It is a chain of iron, seventy cubits long, which enters through her mouth and emerges from her rear, while the rest of it is around her neck. Its origin is masd, meaning twisting; masad is whatever is twisted and tightly bound, of whatever material it may be. That is, the chain around her neck was fashioned from iron, tightly twisted.

Al-A‘mash narrated from Mujahid: “Of masad” means of iron. Masad is the iron piece found in a pulley, which is called its axle.

Al-Sha‘bi and Muqatil said: It is of palm fiber. Al-Dahhak and others said: In this world it was of palm fiber, while in the Hereafter it will be of fire. That palm fiber was the rope with which she used to gather firewood. One day, as she was carrying a bundle, she became exhausted and sat upon a stone to rest. Then an angel came to her, pulled her from behind, and destroyed her.

Ibn Zayd said: It is a rope made from a tree that grows in Yemen and is called masad.

Qatadah said: It was a necklace of cowrie shells. (3) Al-Hasan said: There were [fine] beads around her neck. (4) Sa‘id ibn al-Musayyib said: She had a fine necklace around her neck, and she said, “I shall surely spend it in hostility toward Muhammad, may Allah bless him and grant him peace.”

(1) In manuscript B: “firewood.” (2) Al-Tabari, 30:338-339, cited views that ultimately fall into two positions, then gave preference to one of them: “In my view, the sounder of the two opinions is that she used to carry thorns and cast them in the path of the Messenger of Allah, for this is the most apparent meaning of the verse.” (3) Al-Tabari, 30:340-341, presented the exegetes’ views, then said: “In my view, the soundest opinion is that it refers to a rope made from a combination of different kinds [of material]. This is why the exegetes differed in its interpretation in the manner we have mentioned.” (4) Added from manuscript B.
وَتُوقِدُ نَارَهَا كَمَا تُوقَدُ النَّارُ [بِالْحَطَبِ] (١) . يُقَالُ: فُلَانٌ يَحْطِبُ عَلَى فُلَانٍ، إِذَا كَانَ يُغْرِي بِهِ (٢) . وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: حَمَّالَةَ الْخَطَايَا، دَلِيلُهُ: قَوْلُهُ: "وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ" (الْأَنْعَامِ -٣١) . قَرَأَ عَاصِمٌ "حَمَّالَةَ" بِالنَّصْبِ عَلَى الذَّمِّ، كَقَوْلِهِ: "مَلْعُونِينَ". وَقَرَأَ. الْآخَرُونَ بِالرَّفْعِ، وَلَهُ وَجْهَانِ: أَحَدُهُمَا سَيَصْلَى نَارًا هُوَ وَامْرَأَتُهُ حَمَّالَةُ الْحَطَبِ. وَالثَّانِي: وَامْرَأَتُهُ حَمَّالَةُ الْحَطَبِ فِي النَّارِ أَيْضًا. ﴿فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ (٥) ﴾ ﴿فِي جِيدِهَا﴾ فِي عُنُقِهَا، وَجَمْعُهُ أَجْيَادٌ، ﴿حَبْلٌ مِنْ مَسَدٍ﴾ وَاخْتَلَفُوا فِيهِ، قَالَ ابْنُ عَبَّاسٍ، وَعُرْوَةُ بْنُ الزُّبَيْرِ: سِلْسِلَةٌ مِنْ حَدِيدٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا، تَدْخُلُ فِي فِيهَا وَتَخْرُجُ مِنْ دُبُرِهَا، وَيَكُونُ سَائِرُهَا فِي عُنُقِهَا، وَأَصْلُهُ مِنَ "الْمَسْدِ" وَهُوَ الْفَتْلُ، وَ"الْمَسَدُ" مَا فُتِلَ وَأُحْكِمَ مِنْ أَيِّ شَيْءٍ كَانَ، يَعْنِي: السِّلْسِلَةَ الَّتِي فِي عُنُقِهَا فَفُتِلَتْ مِنَ الْحَدِيدِ فَتْلًا مُحْكَمًا. وَرَوَى الْأَعْمَشُ عَنْ مُجَاهِدٍ: "مِنْ مَسَدٍ" أَيْ مِنْ حَدِيدٍ، وَالْمَسَدُ: الْحَدِيدَةُ الَّتِي تَكُونُ فِي الْبَكَرَةِ، يُقَالُ لَهَا الْمِحْوَرُ. وَقَالَ الشَّعْبِيُّ وَمُقَاتِلٌ: مِنْ لِيفٍ. قَالَ الضَّحَّاكُ وَغَيْرُهُ: فِي الدُّنْيَا مِنْ لِيفٍ، وَفِي الْآخِرَةِ مِنْ نَارٍ. وَذَلِكَ اللِّيفُ هُوَ الْحَبْلُ الَّذِي كَانَتْ تَحْتَطِبُ بِهِ، فَبَيْنَمَا هِيَ ذَاتَ يَوْمٍ حَامِلَةٌ حُزْمَةً فَأَعْيَتْ فَقَعَدَتْ عَلَى حَجَرٍ تَسْتَرِيحُ فَأَتَاهَا مَلَكٌ فَجَذَبَهَا مِنْ خَلْفِهَا فَأَهْلَكَهَا. قَالَ ابْنُ زَيْدٍ: حَبْلٌ مِنْ شَجَرٍ يَنْبُتُ بِالْيَمَنِ يُقَالُ لَهُ مَسَدٌ. قَالَ قَتَادَةُ: قِلَادَةٌ مَنْ وَدَعٍ (٣) وَقَالَ الْحَسَنُ: كَانَتْ خَرَزَاتٌ فِي عُنُقِهَا [فَاخِرَةٌ] (٤) وَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: كَانَتْ لَهَا قِلَادَةٌ فِي عُنُقِهَا فَاخِرَةٌ، فَقَالَتْ: لَأُنْفِقَنَّهَا فِي عَدَاوَةِ مُحَمَّدٍ ﷺ.
(١) في "ب" الحطب. (٢) أورد الطبري: ٣٠ / ٣٣٨ - ٣٣٩ أقوالا مردها إلى رأيين ثم قال مرجحا: "وأولى القولين في ذلك بالصواب عندي قول من قال: "كانت تحمل الشوك، فتطرحه في طريق رسول الله ﷺ، لأن ذلك هو أظهر معنى ذلك". (٣) ساق الطبري: ٣٠ / ٣٤٠ - ٣٤١ أقوال المفسرين ثم قال: "وأولى الأقوال في ذلك عندي بالصواب قول من قال: هو حبل جمع من أنواع مختلفة، ولذلك اختلف أهل التأويل في تأويله على النحو الذي ذكرنا". (٤) زيادة من "ب".

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