Tafsir al-Baghawi - Al-Baghawi - (3/174)

Tafsir al-BaghawiAl-Baghawi

(al-Mutaffifin, 15). Malik, may Allah have mercy on him, said: “Had the believers not seen their Lord on the Day of Resurrection, Allah would not have reproached the disbelievers for being veiled.” The Prophet, peace and blessings be upon him, recited: “For those who do good is the finest reward—and more” (Yunus, 26), and explained “more” as looking upon the Face of Allah, Exalted is He. (1)

Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn Abdullah al-Nu'aymi informed us; Muhammad ibn Yusuf related to us; Muhammad ibn Isma'il related to us; Yusuf ibn Musa related to us; Asim ibn Yusuf al-Yarbu'i informed us; Abu Shihab narrated from Isma'il ibn Abi Khalid, from Qays ibn Abi Hazim, from Jarir ibn Abdullah, who said: The Prophet, peace and blessings be upon him, said: “You will indeed see your Lord directly.” (2)

“No vision can encompass Him, yet He encompasses all vision. He is the Most Subtle, the All-Aware. Clear insights have come to you from your Lord. Whoever sees does so for his own good, and whoever remains blind does so to his own harm. And I am not a guardian over you. Thus We set forth the signs in diverse ways, so that they may say, ‘You have studied,’ and so that We may make it clear to a people who know.” (103–105)

As for His saying, “No vision can encompass Him,” this shows that comprehension is distinct from seeing. Comprehension means grasping the true reality of a thing and encompassing it, whereas seeing is direct sight. One may see without comprehending. Allah Most High says in the story of Moses: “When the two groups came within sight of one another, the companions of Moses said, ‘We are surely overtaken!’ He said, ‘No!’” (al-Shu'ara, 61). And He says: “Do not fear being overtaken, nor be afraid” (Ta-Ha, 77). Thus, He negated comprehension while affirming sight.

Allah, Exalted is He, may be seen without being comprehended or encompassed, just as He is known in this world without being encompassed. Allah Most High says: “But they do not encompass Him in knowledge” (Ta-Ha, 110). Thus, He negated encompassing knowledge while affirming knowledge itself. Sa'id ibn al-Musayyib said: “Eyes do not encompass Him.” Ata said: “The eyes of created beings are incapable of encompassing Him.” Ibn Abbas and Muqatil said: “Eyes do not encompass Him in this world, but He will be seen in the Hereafter.”

His saying, “Yet He encompasses all vision,” means that nothing is hidden from Him and nothing escapes Him. Regarding His saying, “He is the Most Subtle, the All-Aware,” Ibn Abbas said: “The One who is gentle toward His close servants, fully aware of them.” Al-Azhari said: The meaning of “the Most Subtle” (3) is the One who is kind to His servants. It was also said: the One who brings things about with gentleness and kindness. And it was said: the One who causes His servants to forget their sins, lest they be ashamed. The basic sense of gentleness is precision in examining things.

His saying, “Clear insights have come to you from your Lord,” means the clear proofs through which you perceive guidance

(1) See the reports in al-Durr al-Manthur, 4:356-358. (2) Part of a hadith. It was narrated by al-Bukhari in the Commentary on Surah Qaf, 8:597, and in the Book of Tawhid and the Book of the Times of Prayer; by Muslim in the Book of Mosques, chapter: “The Virtue of the Fajr and Asr Prayers,” no. 633, 1:439; and by the compiler of Sharh al-Sunnah, 2:224. (3) The text within the parentheses is omitted in manuscript B.

(الْمُطَفِّفِينَ، ١٥) ، قَالَ مَالِكٌ ﵁: لَوْ لَمْ يَرَ الْمُؤْمِنُونَ رَبَّهُمْ يَوْمَ الْقِيَامَةِ لَمْ يُعَيِّرِ اللَّهُ الْكُفَّارَ بِالْحِجَابِ، وَقَرَأَ النَّبِيُّ ﷺ: "لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ" (يُونُسَ، ٢٦) ، وَفَسَّرَهُ بِالنَّظَرِ إِلَى وَجْهِ اللَّهِ ﷿ (١) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمُلَيْحِيُّ أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَنَا مُحَمَّدُ بْنُ يُوسُفَ ثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ ثَنَا يُوسُفُ بْنُ مُوسَى ثَنَا عَاصِمُ بْنُ يُوسُفَ الْيَرْبُوعِيُّ أَنَا أَبُو شِهَابٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ النَّبِيُّ ﷺ: "إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا" (٢) . ﴿لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (١٠٣) قَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَمَنْ عَمِيَ فَعَلَيْهَا وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ (١٠٤) وَكَذَلِكَ نُصَرِّفُ الْآيَاتِ وَلِيَقُولُوا دَرَسْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ (١٠٥) ﴾ وَأَمَّا قَوْلُهُ: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ عُلِمَ أَنَّ الْإِدْرَاكَ غَيْرُ الرُّؤْيَةِ لِأَنَّ الْإِدْرَاكَ هُوَ: الْوُقُوفُ عَلَى كُنْهِ الشَّيْءِ وَالْإِحَاطَةُ بِهِ، وَالرُّؤْيَةُ: الْمُعَايَنَةُ، وَقَدْ تَكُونُ الرُّؤْيَةُ بِلَا إِدْرَاكٍ، قَالَ اللَّهُ تَعَالَى فِي قِصَّةِ مُوسَى "فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ قَالَ: كَلَّا" (سُورَةُ الشُّعَرَاءِ، ٦١) ، وَقَالَ "لَا تَخَافُ دَرَكًا وَلَا تَخْشَى" (سُورَةُ طه، ٧٧) ، فَنَفَى الْإِدْرَاكَ مَعَ إِثْبَاتِ الرُّؤْيَةِ، فَاللَّهُ ﷿ يَجُوزُ أَنْ يُرَى مِنْ غَيْرِ إِدْرَاكٍ وَإِحَاطَةٍ كَمَا يُعْرَفُ فِي الدُّنْيَا وَلَا يُحَاطُ بِهِ، قَالَ اللَّهُ تَعَالَى: (وَلَا يُحِيطُونَ بِهِ عِلْمًا) ، (سُورَةُ طه، ١١٠) ، فَنَفَى الْإِحَاطَةَ مَعَ ثُبُوتِ الْعِلْمِ، قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: لَا تُحِيطُ بِهِ الْأَبْصَارُ، وَقَالَ عَطَاءٌ: كلت أبصار المخلوقبن عَنِ الْإِحَاطَةِ بِهِ، وَقَالَ ابْنُ عَبَّاسٍ وَمُقَاتِلٌ: لَا تُدْرِكُهُ الْأَبْصَارُ فِي الدُّنْيَا، وَهُوَ يُرَى فِي الْآخِرَةِ، قَوْلُهُ تَعَالَى: ﴿وَهُوَ يُدْرِكُ الْأَبْصَارَ﴾ لَا يَخْفَى عَلَيْهِ شَيْءٌ وَلَا يَفُوتُهُ، ﴿وَهُوَ اللَّطِيفُ الْخَبِيرُ﴾ قَالَ ابْنُ عَبَّاسٍ ﵄: اللَّطِيفُ بِأَوْلِيَائِهِ [الْخَبِيرُ بِهِمْ، وَقَالَ الْأَزْهَرِيُّ: مَعْنَى ﴿اللَّطِيفِ﴾ ] (٣) الرَّفِيقُ بِعِبَادِهِ، وَقِيلَ: اللَّطِيفُ الْمُوصِلُ الشَّيْءَ بِاللِّينِ وَالرِّفْقِ، وَقِيلَ: اللَّطِيفُ الَّذِي يُنْسِي الْعِبَادَ ذُنُوبَهُمْ لِئَلَّا يَخْجَلُوا، وَأَصْلُ اللُّطْفِ دِقَّةُ النَّظَرِ فِي الْأَشْيَاءِ. قَوْلُهُ ﷿: ﴿قَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ﴾ يَعْنِي الْحُجَجَ الْبَيِّنَةَ الَّتِي تُبْصِرُونَ بِهَا الْهُدَى

(١) انظر الروايات في الدر المنثور: ٤ / ٣٥٦-٣٥٨. (٢) قطعة من حديث، أخرجه البخاري في تفسير سورة (ق) : ٨ / ٥٩٧، وفي التوحيد، وفي مواقيت الصلاة. ومسلم في المساجد، باب فضل صلاة الصبح والعصر، برقم (٦٣٣) : ١ / ٤٣٩. والمصنف في شرح السنة: ٢ / ٢٢٤. (٣) ما بين القوسين ساقط من "ب".