Tafsir al-Baghawi - Al-Baghawi - (3/189)

Tafsir al-BaghawiAl-Baghawi

It was said: this means except for the period between their resurrection and their entering Hell; that is, they will remain forever in the Fire apart from this interval.

It was also said: the exception relates to the punishment, namely His words, “The Fire is your abode”; that is, they will remain forever in the Fire, apart from whatever forms of punishment Allah wills.

Ibn ‘Abbas said: the exception refers to people concerning whom Allah had prior knowledge that they would embrace Islam and would thus be brought out of the Fire. According to this interpretation, “what” means “who.” “Indeed, your Lord is All-Wise, All-Knowing.” It was said: He is Knowing of those whom He excepted, and of the righteousness and piety within their hearts.

“And thus We make some wrongdoers allies of others because of what they used to earn. (129) O company of jinn and humankind, did there not come to you messengers from among yourselves, reciting to you My verses and warning you of the meeting of this Day of yours?” They will say, “We bear witness against ourselves.” The life of this world deceived them, and they will bear witness against themselves that they were disbelievers. (130)

“And thus We make some wrongdoers allies of others because of what they used to earn.” It was said (1): just as We abandoned the disobedient among the jinn and humankind until some of them benefited from others, so We make some wrongdoers subject to others; that is, We give some of them power over others, and We punish one wrongdoer by means of another. As it has been related: “Whoever aids a wrongdoer, Allah gives him power over him.” (2)

Qatadah said: “We make some of them allies of others. Thus, the believer is the ally of the believer wherever he may be (3), and the disbeliever is the ally of the disbeliever wherever he may be.” It was also narrated from Ma‘mar, from Qatadah: “We cause some of them to follow others into the Fire, on account of their mutual allegiance.”

It was also said that its meaning is: We place the wicked among humankind under the authority of the wicked among the jinn, and the wicked among the jinn under the authority of the wicked among humankind; that is, We leave some of them to others, as in His saying, Exalted is He: “We will leave him to that which he has chosen.” (al-Nisa’, 115)

Al-Kalbi narrated from Abu Salih, from Ibn ‘Abbas, may Allah be pleased with him, regarding its interpretation: when Allah, Exalted is He, intends good for a people, He entrusts their affairs to their best people; and when He intends evil for a people, He entrusts their affairs to their worst people.

(1) In manuscript B: “he says.” (2) Al-La'ali states: “The author of al-Firdaws mentioned it with his chain of transmission from Ibn Masud.” Al-Maqasid al-Hasanah states: Ibn Asakir narrated it in his Tarikh from Ibn Masud as a report attributed to the Prophet; its defect is Ibn Zakariyya al-Adawi, who was accused of fabrication. Al-Daylami also included it in al-Firdaws without a chain of transmission, on the authority of Ibn Masud. See: Kashf al-Khafa, 2:297-298; Fayd al-Qadir, 6:72; Tamyiz al-Tayyib min al-Khabith, p. 177. (3) Omitted from manuscript B.

قِيلَ: أَرَادَ إِلَّا قَدْرَ مُدَّةِ مَا بَيْنَ بَعْثِهِمْ إِلَى دُخُولِهِمْ جَهَنَّمَ، يَعْنِي: هُمْ خَالِدُونَ فِي النَّارِ إِلَّا هَذَا الْمِقْدَارَ. وَقِيلَ: الِاسْتِثْنَاءُ يَرْجِعُ إِلَى الْعَذَابِ، وَهُوَ قَوْلُهُ ﴿النَّارُ مَثْوَاكُمْ﴾ أَيْ: خَالِدِينَ فِي النَّارِ سِوَى مَا شَاءَ اللَّهُ مِنْ أَنْوَاعِ الْعَذَابِ. وَقَالَ ابْنُ عَبَّاسٍ: الِاسْتِثْنَاءُ يَرْجِعُ إِلَى قَوْمٍ سَبَقَ فِيهِمْ عِلْمُ اللَّهِ أَنَّهُمْ يُسْلِمُونَ فَيَخْرُجُونَ مِنَ النَّارِ، وَ"مَا" بِمَعْنَى "مَنْ" عَلَى هَذَا التَّأْوِيلِ، ﴿إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ﴾ قِيلَ: عَلِيمٌ بِالَّذِي اسْتَثْنَاهُ وَبِمَا فِي قُلُوبِهِمْ مِنَ الْبِرِّ وَالتَّقْوَى. ﴿وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ (١٢٩) يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَذَا قَالُوا شَهِدْنَا عَلَى أَنْفُسِنَا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوا عَلَى أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ (١٣٠) ﴾ ﴿وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ﴾ [قِيلَ: أَيْ] (١) كَمَا خَذَلْنَا عُصَاةَ الْجِنِّ وَالْإِنْسِ حَتَّى اسْتَمْتَعَ بَعْضُهُمْ بِبَعْضٍ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا، أَيْ: نُسَلِّطُ بَعْضَهُمْ عَلَى بَعْضٍ، فَنَأْخُذُ مِنَ الظَّالِمِ بِالظَّالِمِ، كَمَا جَاءَ: "مَنْ أَعَانَ ظَالِمًا سَلَّطَهُ اللَّهُ عَلَيْهِ" (٢) . وَقَالَ قَتَادَةُ: نَجْعَلُ بَعْضَهُمْ أَوْلِيَاءَ بَعْضٍ، فَالْمُؤْمِنُ وَلِيُّ الْمُؤْمِنِ [أَيْنَ كَانَ] (٣) وَالْكَافِرُ وَلِيُّ الْكَافِرِ حَيْثُ كَانَ. وَرُوِيَ عَنْ مَعْمَرٍ عَنْ قَتَادَةَ: نُتْبِعُ بَعْضَهُمْ بَعْضًا فِي النَّارِ، مِنَ الْمُوَالَاةِ، وَقِيلَ: مَعْنَاهُ نُوَلِّي ظَلَمَةَ الْإِنْسِ ظَلَمَةَ الْجِنِّ، وَنُوَلِّي ظَلَمَةَ الْجِنِّ ظَلَمَةَ الْإِنْسِ، أَيْ: نَكِلُ بَعْضَهُمْ إِلَى بَعْضٍ، كَقَوْلِهِ تَعَالَى: (نُوَلِّهِ مَا تَوَلَّى) (النِّسَاءِ، ١١٥) ، وَرَوَى الْكَلْبِيُّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ ﵄ فِي تَفْسِيرِهَا هُوَ: أَنَّ اللَّهَ تَعَالَى إِذَا أَرَادَ بِقَوْمٍ خَيْرًا وَلَّى أَمْرَهُمْ خِيَارَهُمْ، وَإِذَا أَرَادَ بِقَوْمٍ شَرًّا وَلَّى أَمْرَهُمْ شِرَارُهُمْ.

(١) في "ب": (يقول) . (٢) قال في اللآلئ: "ذكره صاحب الفردوس بسنده من حدديث ابن مسعود" وقال في المقاصد الحسنة: رواه ابن عساكر في تاريخه عن ابن مسعود رفعه، وفيه: ابن زكريا العدوي، متهم بالوضع، فهو آفته. وأورده الديلمي في الفردوس بلا سند عن ابن مسعود. انظر: كشف الخفاء: ٢ / ٢٩٧-٢٩٨، فيض القدير: ٦ / ٧٢، تمييز الطيب من الخبيث، ص (١٧٧) . (٣) ساقط من "ب".