Tafsir al-Baghawi - Al-Baghawi - (1/89)

Tafsir al-BaghawiAl-Baghawi

the Book.” (1)

ʿAbd al-Wahid al-Mulayhi informed us; Ahmad ibn ʿAbd Allah al-Nuʿaymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismaʿil informed us; ʿAli ibn ʿAbd Allah informed us; Sufyan informed us, from al-Aʿmash, from Abu Waʾil, who said: Usamah, may Allah be pleased with him, said: I heard the Messenger of Allah, peace and blessings be upon him, say: “On the Day of Resurrection, a man will be brought and cast into the Fire, where his intestines will spill out (that is, his bowels will be severed). He will circle around them in the Fire as a donkey circles around its millstone. The people of the Fire will gather around him and say, ‘So-and-so, what is the matter with you? Did you not command us to do what is right and forbid us from what is wrong?’ He will say, ‘I used to command you to do what is right, but did not do it myself; and I used to forbid you from what is wrong, yet did it myself.’” Shuʿbah narrated from al-Aʿmash: “He will grind about in it as a donkey grinds at its millstone.” (2)

“And seek help” in facing the various trials that lie ahead of you. It was also said: in seeking the Hereafter, “through patience and prayer.” What is meant by patience is restraining oneself from acts of disobedience. It was also said that it means patiently persevering in the performance of obligatory duties. Mujahid said: Patience means fasting; hence Ramadan is called the month of patience. This is because fasting makes a person detached from this world, while prayer makes him desirous of the Hereafter. It was also said that the conjunction means “in,” that is: Seek help through patience in performing the prayer, as Allah Most High says:

“Command your family to pray, and persevere in it.” (20:132)

“And indeed, it is burdensome”: it was said that the expression is “and indeed, they both are burdensome,” with the pronoun being rendered singular in reference to each one of them—that is, each of these two qualities is burdensome. This is like His saying:

“Each of the two gardens yielded its produce.” (18:33)

That is, each one of the two. It was also said that its meaning is: “Seek help through patience, for it is burdensome, and through prayer, for it is burdensome”; one of the two has been omitted for brevity. Al-Muʾarrij said that the pronoun refers back to prayer because it is more general, just as in His saying:

“Those who hoard up gold and silver and do not spend it…” (9:34)

The pronoun refers back to silver because it is more general. It was also said that the pronoun refers back to prayer because patience is included within it, just as Allah Most High says:

“Allah and His Messenger are more deserving that they should please Him.” (9:62)

He did not say, “please them both,” because pleasing the Messenger is included in pleasing Allah Most High.

Al-Husayn ibn al-Fadl said: The pronoun refers back to seeking help. “Burdensome,” that is, heavy, “except for the humble.”

(1) Reported by Ahmad from Anas ibn Malik, 3:120, 231, and 239; by Ibn Hibban, no. 35 in Mawarid al-Zam'an; and by the compiler in Sharh al-Sunnah, 14:353, who said: “This is a hasan (sound) hadith.” Its chain includes Ali ibn Zayd ibn Jud'an, who is weak (al-Taqrib, 2:37; Mizan al-I'tidal, 3:128), while its remaining narrators are trustworthy. Ibn Hibban also transmitted it through another acceptable chain, which strengthens the hadith. Al-Wahidi likewise transmitted it from Anas, with slight variation, in al-Tafsir al-Wasit, 1:96. (2) Al-raha: a millstone. (3) Reported by al-Bukhari, Kitab Bad' al-Khalq, chapter: “The Description of Hell and That It Is Created,” 6:331; by Muslim, Kitab al-Zuhd, chapter: “The Punishment of One Who Enjoins What Is Right but Does Not Do It, and Forbids What Is Wrong but Does It,” no. 2989, 4:2290-2291; and by the compiler in Sharh al-Sunnah, 14:352. (4) Mu'arrij al-Sadusi: Mu'arrij ibn Amr ibn al-Harith, of Banu Sadus ibn Shayban, known as Abu Fayd. He was a scholar of Arabic and genealogy, and one of the foremost students of al-Khalil ibn Ahmad. A native of Basra, he was associated with the Abbasid caliph al-Ma'mun and travelled with him to Khurasan. He resided for a time in Merv before moving to Nishapur. His works include Jamahir al-Qaba'il, Hadhf Nasab Quraysh, Gharib al-Quran, Kitab al-Amthal, and al-Ma'ani (al-A'lam, 7:318).

الْكِتَابَ" (١) أَخْبَرَنَا عبد الواحد ١٠/ب الميلحي أَنَا أَحْمَدُ عَبْدِ اللَّهِ النَّعِيمِيُّ أَنَا مُحَمَّدُ بْنُ يُوسُفَ أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ أَنَا سُفْيَانُ عَنِ الْأَعْمَشِ عَنْ أَبِي وَائِلٍ قَالَ: قَالَ أُسَامَةُ ﵁: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامَةِ فَيُلْقَى فِي النَّارِ فَتَنْدَلِقُ أَقْتَابُهُ (أَيْ تَنْقَطِعُ أَمْعَاؤُهُ) فِي النَّارِ فَيَدُورُ كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ (٢) فَيَجْتَمِعُ أَهْلُ النَّارِ عَلَيْهِ فَيَقُولُونَ: أَيْ فُلَانُ مَا شَأْنُكَ أَلَيْسَ كُنْتَ تَأْمُرُنَا بِالْمَعْرُوفِ وَتَنْهَانَا عَنِ الْمُنْكَرِ؟ قَالَ: كُنْتُ آمُرُكُمْ بِالْمَعْرُوفِ وَلَا آتِيهِ، وَأَنْهَاكُمْ عَنِ الْمُنْكَرِ وَآتِيهِ" وَقَالَ شُعْبَةُ عَنِ الْأَعْمَشِ "فَيَطْحَنُ فِيهَا كَمَا يَطْحَنُ الْحِمَارُ بِرَحَاهُ" (٣) . ﴿وَاسْتَعِينُوا﴾ عَلَى مَا يَسْتَقْبِلُكُمْ مِنْ أَنْوَاعِ الْبَلَاءِ وَقِيلَ: عَلَى طَلَبِ الْآخِرَةِ ﴿بِالصَّبْرِ وَالصَّلَاةِ﴾ أَرَادَ حَبْسَ النَّفْسِ عَنِ الْمَعَاصِي. وَقِيلَ: أَرَادَ: الصَّبْرَ عَلَى أَدَاءِ الْفَرَائِضِ، وَقَالَ مُجَاهِدٌ: الصَّبْرُ الصَّوْمُ، وَمِنْهُ سُمِّيَ شَهْرُ رَمَضَانَ شَهْرَ الصَّبْرِ، وَذَلِكَ لِأَنَّ الصَّوْمَ يُزَهِّدُهُ فِي الدُّنْيَا، وَالصَّلَاةَ تُرَغِّبُهُ فِي الْآخِرَةِ، وَقِيلَ: الْوَاوُ بِمَعْنَى عَلَى، أَيْ: وَاسْتَعِينُوا بِالصَّبْرِ عَلَى الصَّلَاةِ، كَمَا قَالَ اللَّهُ تَعَالَى: "وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا" (١٣٢-طه) ﴿وَإِنَّهَا﴾ يَقُلْ وَإِنَّهُمَا رَدًّا لِلْكِنَايَةِ إِلَى كُلِّ وَاحِدٍ مِنْهُمَا أَيْ وَإِنَّ كُلَّ خَصْلَةٍ مِنْهُمَا. كَمَا قَالَ: "كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا" (٣٣-الْكَهْفِ) أَيْ كُلُّ وَاحِدَةٍ مِنْهُمَا. وَقِيلَ: مَعْنَاهُ ﴿وَاسْتَعِينُوا بِالصَّبْرِ﴾ وَإِنَّهُ لِكَبِيرٌ وَبِالصَّلَاةِ وَإِنَّهَا لِكَبِيرَةٌ، فَحَذَفَ أَحَدَهُمَا اخْتِصَارًا، وَقَالَ الْمُؤَرِّجُ (٤) رَدَّ الْكِنَايَةَ إِلَى الصَّلَاةِ لِأَنَّهَا أَعَمُّ كَقَوْلِهِ تَعَالَى: "وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا" (٣٤-التَّوْبَةِ) رَدَّ الْكِنَايَةَ إِلَى الْفِضَّةِ لِأَنَّهَا أَعَمُّ. وَقِيلَ: رَدَّ الْكِنَايَةَ إِلَى الصَّلَاةِ لِأَنَّ الصَّبْرَ دَاخِلٌ فِيهَا. كَمَا قَالَ اللَّهُ تَعَالَى: "وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ" (٦٢-التَّوْبَةِ) وَلَمْ يَقُلْ يُرْضُوهُمَا لِأَنَّ رِضَا الرَّسُولِ دَاخِلٌ فِي رِضَا اللَّهِ تَعَالَى. وَقَالَ الْحُسَيْنُ بْنُ الْفَضْلِ: رَدَّ الْكِنَايَةَ إِلَى الِاسْتِعَانَةِ ﴿لَكَبِيرَةٌ﴾ أَيْ: لِثَقِيلَةٌ ﴿إِلَّا عَلَى الْخَاشِعِينَ﴾

(١) أخرجه أحمد عن أنس بن مالك: ٣ / ١٢٠ و٢٣١ و٢٣٩. وابن حبان برقم (٣٥) من موارد الظمآن والمصنف في شرح السنة: ١٤ / ٣٥٣ وقال: هذا حديث حسن. وفي سنده علي بن زيد بن جدعان: ضعيف (التقريب: ٢ / ٣٧ ميزان الاعتدال: ٣ / ١٢٨) وباقي رجاله ثقات. وأخرجه ابن حبان من طريق أخرى لا بأس بها فيتقوى بها الحديث. وأخرجه الواحدي في التفسير الوسيط: ١ / ٩٦ باختلاف يسير عن أنس أيضا. (٢) الرحى: الطاحون. (٣) رواه البخاري: في بدء الخلق - باب صفة النار وأنها مخلوقة: ٦ / ٣٣١. ومسلم: في الزهد - باب عقوبة من يأمر بالمعروف ولا يفعله وينهى عن المنكر ويفعله برقم (٢٩٨٩) ٤ / ٢٢٩٠ - ٢٢٩١. والمصنف في شرح السنة: ١٤ / ٣٥٢. (٤) مؤرج السدوسي: مؤرج بن عمرو بن الحارث من بني سدوس بن شيبان أبو فيد عالم بالعربية والأنساب من أعيان أصحاب الخليل بن أحمد من أهل البصرة كان له اتصال بالمأمون العباسي ورحل معه إلى خراسان فسكن مدة بمرو وانتقل إلى نيسابور من كتبه: جماهير القبائل وحذف نسب قريش، وغريب القرآن، وكتاب الأمثال، والمعاني (الأعلام: ٧ / ٣١٨) .