Tafsir al-Baghawi - Al-Baghawi - (1/355)

Tafsir al-BaghawiAl-Baghawi

his saying, “Yes.” This was the view of Ibn Masʿūd, Ibn ʿAbbās, and Ibn ʿUmar, may Allah be pleased with them, and it was also held by Muḥammad ibn Sīrīn, Muḥammad ibn Kaʿb, Qatādah, and al-Kalbī.

The Imam Abū ʿAlī al-Ḥusayn ibn Muḥammad al-Qāḍī informed us; Abū Muḥammad ʿAbd Allāh ibn Yūsuf al-Iṣfahānī informed us; Abū Bakr Aḥmad ibn Isḥāq al-Faqīh informed us; Yaʿqūb ibn Yūsuf al-Qazwīnī informed us; al-Qāsim ibn al-Ḥakam al-ʿUranī informed us; Misʿar ibn Kidām informed us, from Qatādah, from Zurārah ibn Awfā, from Abū Hurayrah, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, said: “Allah Most High has pardoned my community for the thoughts whispered to their souls, so long as they do not speak of them or act upon them.” (1)

Others said that the verse has not been abrogated, because abrogation does not apply to statements; rather, it applies only to commands and prohibitions. His words, “Allah will call you to account for it,” are a statement to which abrogation does not apply. They then differed regarding its interpretation. One group said: Allah Most High has affirmed that the heart has an acquisition, for He says, “for what your hearts have earned” (al-Baqarah 2:225). Thus, no servant of Allah secretly performs an act or does so openly—whether it is a movement of his limbs or a whisper within his heart—except that Allah informs him of it and calls him to account for it. He then forgives whom He wills and punishes whom He wills. This is the meaning of al-Ḥasan’s statement, as indicated by the words of Allah Most High: “Indeed, the hearing, the sight, and the heart—each of these will be questioned.” (al-Isrāʾ 17:36)

Others said: The meaning of the verse is that Allah Most High calls His creation to account for everything they openly do or conceal of their deeds, and punishes them for it. Yet His punishment for what they conceal unknowingly takes the form of the afflictions, calamities, and matters that grieve them in this world. This was the view of ʿĀʾishah, may Allah be pleased with her. She said: I asked the Messenger of Allah, may Allah bless him and grant him peace, about this verse, and he said: “O ʿĀʾishah, this is Allah’s reproach of the servant through the fever and misfortune that befall him—even a thorn, or an item that he places in his sleeve, then loses and becomes distressed over—until the believer emerges from his sins just as pure red gold emerges from the furnace.” (2)

ʿAbd al-Wāḥid ibn Aḥmad al-Malīḥī informed us; Abū Manṣūr al-Samʿānī informed us; Abū Jaʿfar al-Rayyānī informed us; Ḥumayd ibn Zanjawayh informed us; ʿAbd Allāh ibn Ṣāliḥ informed us; al-Layth related to me; Yazīd ibn Abī Ḥabīb related to me, from Saʿīd ibn Sinān, from Anas ibn Mālik, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: “When Allah intends good for His servant, He hastens his punishment for him in this world. And when Allah intends evil for His servant, He withholds punishment for his sin until he comes before Him with it on the Day of Resurrection.” (3)

(1) Reported by al-Bukhari in The Book of Faith, chapter: “If One Breaks an Oath Forgetfully,” 11:549, and in The Books of Manumission and Divorce; and by Muslim in The Book of Faith, chapter: “Allah’s Pardon for Inner Self-Talk and Thoughts of the Heart So Long as They Do Not Become Settled,” no. 202, 1:116-117. Also cited by the compiler in Sharh al-Sunnah, 1:108. (2) Reported by al-Tirmidhi in his commentary on Surat al-Baqarah, 8:338. He said: “This is a hasan gharib hadith from Aishah; we know it only through the narration of Hammad ibn Salamah.” Also reported by Abu Dawud al-Tayalisi in his Musnad, p. 221; Ibn Jarir; Ibn Abi Hatim; and Ahmad, 6:218, from Aishah, may Allah be pleased with her. (3) Reported by al-Tirmidhi in The Book of Asceticism, chapter: “Patience in the Face of Affliction,” 7:77. He said: “This is a hasan gharib hadith.” Also cited by the compiler in Sharh al-Sunnah, 5:245. Al-Tabarani also reported it, but its chain includes Abd al-Rahman ibn Muhammad ibn Muhammad ibn Ubayd Allah al-Arzami, who is weak. See Majma al-Zawaid, 10:191-192; Mizan al-Itidal, 2:585.

قَوْلِهِ نَعَمْ، وَهَذَا قَوْلُ ابْنِ مَسْعُودٍ وَابْنِ عَبَّاسٍ وَابْنِ عُمَرَ ﵃ وَإِلَيْهِ ذَهَبَ مُحَمَّدُ بْنُ سِيرِينَ وَمُحَمَّدُ ابن كَعْبٍ وَقَتَادَةُ وَالْكَلْبِيُّ. أَخْبَرَنَا الْإِمَامُ أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ مُحَمَّدٍ الْقَاضِي، أَخْبَرَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ يُوسُفَ الْأَصْفَهَانِيُّ، أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ إِسْحَاقَ الْفَقِيهُ، أَخْبَرَنَا يَعْقُوبُ بْنُ يُوسُفَ الْقَزْوِينِيُّ، أَخْبَرَنَا الْقَاسِمُ بْنُ الْحَكَمِ الْعُرَنِيُّ، أَخْبَرَنَا مِسْعَرُ بْنُ كِدَامٍ عَنْ قَتَادَةَ عَنْ زُرَارَةَ بْنِ أَوْفَى عَنْ أَبِي هُرَيْرَةَ ﵁ عَنِ النَّبِيِّ ﷺ قَالَ: "إِنَّ اللَّهَ ﷿ تَجَاوَزَ عَنْ أُمَّتِي مَا وَسْوَسَتْ بِهِ أَنْفُسُهَا مَا لَمْ تَتَكَلَّمْ أَوْ تَعْمَلْ بِهِ" (١) . وَقَالَ بَعْضُهُمْ الْآيَةُ غَيْرُ مَنْسُوخَةٍ لِأَنَّ النَّسْخَ لَا يَرِدُ عَلَى الْإِخْبَارِ إِنَّمَا يَرِدُ عَلَى الْأَمْرِ وَالنَّهْيِ وَقَوْلُهُ ﴿يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ خَبَرٌ لَا يَرِدُ عَلَيْهِ النَّسْخُ، ثُمَّ اخْتَلَفُوا فِي تَأْوِيلِهَا فَقَالَ قَوْمٌ: قَدْ أَثْبَتَ اللَّهُ تَعَالَى لِلْقَلْبِ كَسْبًا فَقَالَ "بِمَا كَسَبَتْ قُلُوبُكُمْ" (٢٢٥-الْبَقَرَةِ) فَلَيْسَ لِلَّهِ عَبْدٌ أَسَرَّ عَمَلًا أَوْ أَعْلَنَهُ مِنْ حَرَكَةٍ مِنْ جَوَارِحِهِ أَوْ هَمْسَةٍ فِي قَلْبِهِ إِلَّا يُخْبِرُهُ اللَّهُ بِهِ وَيُحَاسِبُهُ عَلَيْهِ ثُمَّ يَغْفِرُ مَا يَشَاءُ وَيُعَذِّبُ بِمَا يَشَاءُ، وَهَذَا مَعْنَى قَوْلِ الْحَسَنِ يَدُلُّ عَلَيْهِ قَوْلُهُ تَعَالَى "إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا" (٣٦-الْإِسْرَاءِ) . وَقَالَ الْآخَرُونَ: مَعْنَى الْآيَةِ أَنَّ اللَّهَ ﷿ يُحَاسِبُ خَلْقَهُ بِجَمِيعِ مَا أَبْدَوْا مِنْ أَعْمَالِهِمْ أَوْ أَخْفَوْهُ وَيُعَاقِبُهُمْ عَلَيْهِ، غَيْرَ أَنَّ مُعَاقَبَتَهُ عَلَى مَا أَخْفَوْهُ مِمَّا لَمْ يَعْلَمُوهُ بِمَا يَحْدُثُ لَهُمْ فِي الدُّنْيَا مِنَ النَّوَائِبِ وَالْمَصَائِبِ وَالْأُمُورِ الَّتِي يَحْزَنُونَ عَلَيْهَا وَهَذَا قَوْلُ عَائِشَةَ ﵂ قَالَتْ: سَأَلْتُ رَسُولَ اللَّهِ ﷺ عَنْ هَذِهِ الْآيَةِ فَقَالَ: "يَا عَائِشَةُ هَذِهِ مُعَاتَبَةُ اللَّهِ الْعَبْدَ بِمَا يُصِيبُهُ مِنَ الْحُمَّى وَالنَّكْبَةِ حَتَّى الشَّوْكَةِ وَالْبِضَاعَةِ يَضَعُهَا فِي كُمِّهِ فَيَفْقِدُهَا فَيُرَوَّعُ لَهَا حَتَّى إِنَّ الْمُؤْمِنَ يَخْرُجُ مِنْ ذُنُوبِهِ كَمَا يَخْرُجُ التِّبْرُ الْأَحْمَرُ مِنَ الْكِيرِ" (٢) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمَلِيحِيُّ، أَخْبَرَنَا أَبُو مَنْصُورٍ السَّمْعَانِيُّ أَخْبَرَنَا أَبُو جَعْفَرٍ الرَّيَانِيُّ، أَخْبَرَنَا حُمَيْدُ بْنُ زَنْجَوَيْهِ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ عَنْ سَعِيدِ بْنِ سِنَانٍ عَنْ أَنَسِ بْنِ مَالِكٍ ﵁ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: "إِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الْخَيْرَ عَجَّلَ لَهُ الْعُقُوبَةَ فِي الدُّنْيَا، وَإِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الشَّرَّ أَمْسَكَ عَلَيْهِ بِذَنْبِهِ حَتَّى يُوَافِيَهُ بِهِ يَوْمَ الْقِيَامَةِ" (٣) .

(١) رواه البخاري: في الإيمان- باب: إذا حَنِثَ ناسيا ١١\ ٥٤٩ وفي العتق والطلاق. ومسلم: في الإيمان- باب: تجاوز الله عن حديث النفس والخواطر بالقلب إذا لم تستقر برقم (٢٠٢) ١\ ١١٦-١١٧. والمصنف في شرح السنة: ١\ ١٠٨. (٢) رواه الترمذي فى تفسير سورة البقرة ٨\ ٣٣٨ وقال: هذا حديث حسن غريب من حديث عائشة لا نعرفه إلا من حديث حماد بن سلمة، وأبو داود الطيالسي في مسنده ص (٢٢١) . وأخرجه ابن جرير وابن أبي حاتم. وأحمد ٦\ ٢١٨ عن عائشة ﵂. (٣) رواه الترمذي: في الزهد - باب في الصبر على البلاء ٧\ ٧٧ وقال: هذا حديث حسن غريب. والمصنف في شرح السنة: ٥\ ٢٤٥. ورواه الطبراني وفيه عبد الرحمن بن محمد بن محمد بن عبيد الله العرزمي وهو ضعيف - مجمع الزوائد ١٠\ ١٩١-١٩٢. ميزان الاعتدال ٢\ ٥٨٥.