Tafsir al-Baghawi - Al-Baghawi - (2/267)

Tafsir al-BaghawiAl-Baghawi

Zayd ibn Thabit said: “When the verse in Surah al-Furqan was revealed—‘And those who do not invoke another god besides Allah’—we were struck by its leniency. Seven months then passed, after which the stern verse was revealed, abrogating the lenient one.” By “the stern verse” he meant this verse, and by “the lenient one,” the verse in Surah al-Furqan.

Ibn Abbas, may Allah be pleased with him, said: “That is a Makkan verse, whereas this is a Madinan verse. It was revealed, and nothing has abrogated it.”

The view held by the majority—and the position of Ahl al-Sunnah—is that the repentance of one who deliberately kills a Muslim is accepted, due to His saying, exalted is He: “Indeed, I am Most Forgiving of whoever repents, believes, and does righteous deeds” (Ta-Ha 20:82); and His saying: “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills” (al-Nisa 4:48).

What has been related from Ibn Abbas, may Allah be pleased with him, is intended as sternness and emphatic deterrence from killing. This is like what has been related from Sufyan ibn Uyaynah, who said: “If he has not killed, he is told: ‘There is no repentance for you.’ But if he has killed and then comes seeking repentance, he is told: ‘You have repentance available to you.’” Something similar is also narrated from Ibn Abbas, may Allah be pleased with him.

This verse provides no basis for those who maintain that committing major sins entails abiding eternally in Hell, because the verse was revealed concerning a killer who was a disbeliever—namely Miqyas ibn Subabah. It has also been said that it is a threat directed at one who kills a believer while deeming his killing lawful on account of his faith. Whoever considers it lawful to kill the people of faith because of their faith is a disbeliever, abiding eternally in Hell.

It has also been said regarding His saying, exalted is He, “His recompense is Hell, abiding therein forever”: its meaning is that this is his recompense if Allah recompenses him accordingly. Yet, if He wills, He punishes him; and if He wills, He forgives him out of His generosity, for He has promised to forgive whom He wills.

It is related that Amr ibn Ubayd came to Abu Amr ibn al-Ala and asked him, “Does Allah break His promise?” He replied, “No.” Amr then said, “Has Allah not said, exalted is He: ‘Whoever kills a believer deliberately, his recompense is Hell, abiding therein forever’?” Abu Amr ibn al-Ala replied, “You have approached this through non-Arabic linguistic influence, Abu Uthman! The Arabs do not regard failing to carry out a threat as a breach or something blameworthy; rather, they regard failing to fulfill a promise as a breach and something blameworthy.” He then recited:

“Though I may threaten him or promise him,
I fail to carry out my threat, yet fulfill my promise.”

The proof that anything besides associating partners with Allah does not necessitate abiding eternally in Hell is what we have narrated: the Prophet, peace and blessings be upon him, said: “Whoever dies without associating anything with Allah will enter Paradise.” (1)

Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nuaymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismail informed us; Abu al-Yaman informed us; Shuayb informed us, from al-Zuhri, who said: Abu Idris Aidh Allah ibn Abd Allah informed me that Ubadah ibn

(1) Recorded by Muslim in al-Iman, chapter: “Whoever dies without associating anything with Allah will enter Paradise,” no. 93, 1:94, on the authority of Jabir. Al-Bukhari also recorded it from Abdullah ibn Masud, who said: “Whoever dies associating anything with Allah will enter the Fire.” I said: “Whoever dies without associating anything with Allah will enter Paradise.” Al-Bukhari, al-Jana'iz, 3:110; and the author, Sharh al-Sunnah, 1:96.

وَقَالَ زَيْدُ بْنُ ثَابِتٍ: لَمَّا نَزَلَتِ الَّتِي فِي الْفُرْقَانِ "وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ"، عَجِبْنَا مِنْ لِينِهَا فَلَبِثْنَا سَبْعَةَ أَشْهُرٍ ثُمَّ نَزَلَتِ الْغَلِيظَةُ بَعْدَ اللَّيِّنَةِ فَنَسَخَتِ اللَّيِّنَةُ، وَأَرَادَ بِالْغَلِيظَةِ هَذِهِ الْآيَةَ، وَبِاللَّيِّنَةِ آيَةَ الْفَرْقَانِ. وَقَالَ ابْنُ عَبَّاسٍ ﵄: تِلْكَ آيَةٌ مَكِّيَّةٌ وَهَذِهِ مَدَنِيَّةٌ نَزَلَتْ وَلَمْ يَنْسَخْهَا شَيْءٌ. وَالَّذِي عَلَيْهِ الْأَكْثَرُونَ، وَهُوَ مَذْهَبُ أَهْلِ السُّنَّةِ: أَنَّ قَاتِلَ الْمُسْلِمِ عَمْدًا تَوْبَتُهُ مَقْبُولَةٌ لِقَوْلِهِ تَعَالَى: "وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا" (طَه -٨٢) وَقَالَ: "إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ" (النِّسَاءِ -٤٨) وَمَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ ﵄ فَهُوَ تَشْدِيدٌ وَمُبَالَغَةٌ فِي الزَّجْرِ عَنِ الْقَتْلِ، كَمَا رُوِيَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ أَنَّهُ قَالَ: إِنْ لَمْ يَقْتُلْ يُقَالُ لَهُ: لَا تَوْبَةَ لَك، وَإِنْ قَتَلَ ثُمَّ جَاءَ يُقَالُ: لَكَ تَوْبَةٌ. وَيُرْوَى مَثَلُهُ عَنِ ابْنِ عَبَّاسٍ ﵄. وَلَيْسَ فِي الْآيَةِ مُتَعَلَّقٌ لِمَنْ يَقُولُ بِالتَّخْلِيدِ فِي النَّارِ بِارْتِكَابِ الْكَبَائِرِ، لِأَنَّ الْآيَةَ نَزَلَتْ فِي قَاتِلٍ وَهُوَ كَافِرٌ، وَهُوَ مِقْيَسُ بْنُ صُبَابَةَ، وَقِيلَ: إِنَّهُ وَعِيدٌ لِمَنْ قَتَلَ مُؤْمِنًا مُسْتَحِلًّا لِقَتْلِهِ بِسَبَبِ إِيمَانِهِ، وَمَنِ اسْتَحَلَّ قَتْلَ أَهْلِ الْإِيمَانِ لِإِيمَانِهِمْ كَانَ كَافِرًا مُخَلَّدًا فِي النَّارِ، وَقِيلَ فِي قَوْلِهِ تَعَالَى: ﴿فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾ مَعْنَاهُ: هِيَ جَزَاؤُهُ إِنْ جَازَاهُ، وَلَكِنَّهُ إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ غَفَرَ لَهُ بِكَرَمِهِ، فَإِنَّهُ وَعَدَ أَنْ يَغْفِرَ لِمَنْ يَشَاءُ. حُكِيَ أَنَّ عَمْرَو بْنَ عُبَيْدٍ جَاءَ إِلَى أَبِي عَمْرِو بْنِ الْعَلَاءِ فَقَالَ لَهُ: هَلْ يُخْلِفُ اللَّهُ وَعْدَهُ؟ فَقَالَ: لَا فَقَالَ: أَلَيْسَ قَدْ قَالَ اللَّهُ تَعَالَى ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾ فَقَالَ لَهُ أَبُو عَمْرِو بْنُ الْعَلَاءِ: مِنَ الْعُجْمَةِ أَتَيْتَ يَا أَبَا عُثْمَانَ! إِنَّ الْعَرَبَ لَا تَعُدُّ الْإِخْلَافَ فِي الْوَعِيدِ خَلَفًا وَذَمًّا، وَإِنَّمَا تَعُدُ إِخْلَافَ الْوَعْدِ خَلَفًا وَذَمًّا، وَأَنْشَدَ: وَإِنِّي وَإِنْ أَوْعَدْتُهُ أَوْ وَعَدْتُهُ ... لَمُخْلِفُ إِيعَادَيِ وَمُنْجِزُ مَوْعِدِي وَالدَّلِيلُ عَلَى أَنَّ غَيْرَ الشِّرْكِ لَا يُوجِبُ التَّخْلِيدَ فِي النَّارِ مَا رَوَيْنَا أَنَّ النَّبِيَّ ﷺ قَالَ: "مَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ الْجَنَّةَ" (١) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمُلَيْحِيُّ، أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ، أَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، أَنَا أَبُو الْيَمَانِ، أَنَا شُعَيْبٌ، عَنْ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي أَبُو إِدْرِيسَ عَائِذُ اللَّهِ بْنُ عَبْدِ اللَّهِ أَنَّ، عُبَادَةَ بْنَ

(١) أخرجه مسلم في الإيمان، باب من مات لا يشرك بالله شيئا دخل الجنة برقم (٩٣) : ١ / ٩٤، عن جابر، وأخرجه البخاري عن عبد الله ابن مسعود قال "من مات يشرك بالله شيئا دخل النار، وقلت أنا: من مات لا يشرك بالله شيئا دخل الجنة". البخاري في الجنائز: ٣ / ١١٠، والمصنف في شرح السنة: ١ / ٩٦.