Tafsir al-Baghawi - Al-Baghawi - (3/187)

Tafsir al-BaghawiAl-Baghawi

His words, “as though he were climbing up into the sky”: Ibn Kathir recited it as yaṣʿadu (“he ascends”), without consonantal doubling. Abu Bakr, narrating from Asim, recited yaṣṣāʿadu, with an alif—meaning that he struggles upward. The others recited yaṣṣaʿʿadu, doubling the ṣad and the ayn—meaning that he climbs with difficulty. That is, faith is as burdensome to him as ascending into the sky. The basic sense of ṣuʿūd is hardship; hence His saying, Exalted is He: “I will cover him with arduous torment”—that is, with a difficult ascent.

His words, “Thus does Allah place defilement upon those who do not believe”: Ibn Abbas said: “Defilement refers to Satan”—that is, Allah grants him mastery over such a person. Al-Kalbi said: “It is sin.” Mujahid said: “Defilement is that in which there is no good.” Ata said: “Rijs denotes punishment, as does rijz.” It was also said that it means impurity. It is related that when the Messenger of Allah, peace and blessings be upon him, entered the place of relieving himself, he would say: “O Allah, I (1) seek refuge in You from rijs (defilement) and najas (impurity).” (2) Al-Zajjaj said: “Rijs is Allah’s curse in this world and punishment in the Hereafter.”

“And this is the straight path of your Lord. We have explained the signs in detail for people who take heed. For them is the Abode of Peace with their Lord, and He is their Protector because of what they used to do. And on the Day He gathers them all together, He will say: ‘O company of jinn, you have made great use of mankind.’ Their human allies will say: ‘Our Lord, we benefited from one another, and we have reached the term You appointed for us.’ He will say: ‘The Fire is your abode, remaining therein forever, except as Allah wills. Indeed, your Lord is All-Wise, All-Knowing.’” (126–128)

His words, “And this is the straight path of your Lord”: [that is, this is what We have made clear. It was also said: this which you, O Muhammad, are upon is the path of your Lord and His religion, which He has chosen for Himself—a straight path] (3) with no crookedness in it; it is Islam. “We have explained the signs in detail for people who take heed.”

“For them is the Abode of Peace with their Lord”: that is, Paradise. The majority of the exegetes said: al-Salam, “the Source of Peace,” is Allah, and His abode is Paradise. It was also said that salam means safety—[that is, they shall have an abode of safety] (4) from afflictions—and this is Paradise. It is called the Abode of Peace because everyone who enters it is safe from trials and calamities.

(1) Added from manuscript B. (2) Reported by Ibn Majah, Kitab al-Taharah, no. 299, 1:109. It is stated in al-Zawa'id that its chain is weak. It was also reported by Ibn al-Sunni in Amal al-Yawm wa al-Laylah, p. 12, through Ismail ibn Rafi, from Durayd ibn Nafi, from Ibn Umar; and by Ibn Asakir from Ibn Masud. Al-Mundhiri said: “This is a weak hadith.” Al-Iraqi said: “There is disagreement concerning Ismail, and Durayd ibn Nafi's narration from Ibn Umar is disconnected.” See al-Manawi, Fayd al-Qadir, 5:128. What is established in the two Sahihs and the Sunan is that the Prophet would say upon entering the lavatory: “Allahumma inni a'udhu bika min al-khubthi wa al-khaba'ith” (O Allah, I seek refuge in You from evil and evil beings). (3) Added from manuscript B. (4) Omitted from manuscript B.

﴿كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ﴾ قَرَأَ ابْنُ كَثِيرٍ: " يَصْعَدُ "، بِالتَّخْفِيفِ، وَقَرَأَ أَبُو بَكْرٍ عَنْ عَاصِمٍ " يَصَّاعَدُ " بِالْأَلِفِ، أَيْ يَتَصَاعَدُ، وَقَرَأَ الْآخَرُونَ ﴿يَصَّعَّدُ﴾ بِتَشْدِيدِ الصَّادِ وَالْعَيْنِ، أَيْ: يَتَصَعَّدُ، يَعْنِي: يَشُقُّ عَلَيْهِ الْإِيمَانُ كَمَا يَشُقُّ عَلَيْهِ صُعُودُ السَّمَاءِ، وَأَصْلُ الصُّعُودِ الْمَشَقَّةُ، وَمِنْهُ قَوْلُهُ تَعَالَى (سَأُرْهِقُهُ صَعُودًا) أَيْ: عَقَبَةً شَاقَّةً، ﴿كَذَلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ﴾ قَالَ ابْنُ عَبَّاسٍ: الرِّجْسُ هُوَ الشَّيْطَانُ، أَيْ: يُسَلَّطُ عَلَيْهِ، وَقَالَ الْكَلْبِيُّ: هُوَ الْمَأْثَمُ، وَقَالَ مُجَاهِدٌ: الرِّجْسُ مَا لَا خَيْرَ فِيهِ. وَقَالَ عَطَاءٌ: الرِّجْسُ الْعَذَابُ مِثْلُ الرِّجْسِ. وَقِيلَ: هُوَ النَّجَسُ. رُوِيَ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ إِذَا دَخَلَ الْخَلَاءَ قَالَ: " [اللَّهُمَّ إِنِّي] (١) أَعُوذُ بِكَ مِنَ الرِّجْسِ +وَالنَّجَسِ" (٢) . وَقَالَ الزَّجَّاجُ: الرِّجْسُ اللَّعْنَةُ فِي الدُّنْيَا وَالْعَذَابُ فِي الْآخِرَةِ. ﴿وَهَذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُونَ (١٢٦) لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ وَهُوَ وَلِيُّهُمْ بِمَا كَانُوا يَعْمَلُونَ (١٢٧) وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُمْ مِنَ الْإِنْسِ وَقَالَ أَوْلِيَاؤُهُمْ مِنَ الْإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ (١٢٨) ﴾ قَوْلُهُ ﷿: ﴿وَهَذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا﴾ [أَيْ: هَذَا الَّذِي بَيَّنَّا، وَقِيلَ هَذَا الَّذِي أَنْتَ عَلَيْهِ يَا مُحَمَّدُ طَرِيقُ رَبِّكَ وَدِينُهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ مُسْتَقِيمًا] (٣) لَا عِوَجَ فِيهِ وَهُوَ الْإِسْلَامُ. ﴿قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُونَ﴾ ﴿لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ﴾ يَعْنِي: الْجَنَّةَ: قَالَ أَكْثَرُ الْمُفَسِّرِينَ: السَّلَامُ هُوَ اللَّهُ وَدَارُهُ الْجَنَّةُ، وَقِيلَ: السَّلَامُ هُوَ السَّلَامَةُ، [أَيْ: لَهُمْ دَارُ السَّلَامَةِ] (٤) مِنَ الْآفَاتِ، وَهِيَ الْجَنَّةُ. وَسُمِّيَتْ دَارَ السَّلَامِ لِأَنَّ كُلَّ مَنْ دَخَلَهَا سَلِمَ مِنَ الْبَلَايَا وَالرَّزَايَا.

(١) زيادة من "ب". (٢) أخرجه ابن ماجه، كتاب الطهارة، رقم (٢٩٩) : ١ / ١٠٩، وقال في الزوائد: إسناده ضعيف، أخرجه ابن السني في عمل اليوم والليلة ص (١٢) . من طريق إسماعيل بن رافع عن دريد بن نافع عن ابن عمر، وابن عساكر عن ابن مسعود. قال المنذري: "هذا حديث ضعيف" وقال العراقي: "إسماعيل مختلف فيه، ورواية دريد بن نافع عن ابن عمر منقطعة". انظر: فيض القدير للمناوي: ٥ / ١٢٨ والذي ثبت في الصحيحين وفي السنن أنه ﷺ كان يقول إذا دخل الخلاء: "اللهم إني أعوذ بك من الخبث والخبائث". (٣) زيادة من "ب". (٤) ساقط من "ب".