The Prophets — Verse 101

The Idolators and their gods are Fuel for Hell Allah says to the people of Makkah, the idolators of the Quraysh and those who followed their religion of idol worship: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ (Certainly you and that which you are worshipping now besides Allah, are (but) Hasab for Hell!). Ibn `Abbas said: "Kindling." This is like the Ayah: وَقُودُهَا النَّاسُ وَالْحِجَارَةُ (whose fuel is men and stones) 66:6. According to another report, Ibn `Abbas said: حَصَبُ جَهَنَّمَ (Hasab for Hell) means firewood in (the dialect of the people of) Zanjiyyah. Mujahid, `Ikrimah and Qatadah said: "Its fuel." Ad-Dahhak said: "The fuel of Hell means that which is thrown into it." This was also the view of others. أَنتُمْ لَهَا وَارِدُونَ ((Surely) you will enter it.) means, you will go into it. لَوْ كَانَ هَـؤُلاءِ ءَالِهَةً مَّا وَرَدُوهَا (Had these been gods, they would not have entered there,) means, if these idols and false gods which you worshipped instead of Allah, had really been gods, they would not have entered the Hellfire. وَكُلٌّ فِيهَا خَـلِدُونَ (and all of them will abide therein forever.) means, the worshippers and the objects of their worship will all abide therein forever. لَهُمْ فِيهَا زَفِيرٌ (Therein they will be breathing out with deep sighs and roaring) This is like the Ayah: لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ (they will have (in the Fire), Zafir and Shahiq) 11:106. Zafir refers to their exhalation, and Shahiq refers to their inhalation. وَهُمْ فِيهَا لاَ يَسْمَعُونَ (and therein they will hear not.) The State of the Blessed إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى (Verily, those for whom the good has preceded from Us,) `Ikrimah said, "Mercy." Others said it means being blessed. أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ (they will be removed far therefrom.) When Allah mentions the people of Hell and their punishment for their associating others in worship with Allah, He follows that with a description of the blessed who believed in Allah and His Messengers. These are the ones for whom the blessing has preceded from Allah, and they did righteous deeds in the world, as Allah says: لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ (For those who have done good is the best reward and even more) 10:26 هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ (Is there any reward for good other than good) 55:60 Just as they did good in this world, Allah will make their final destiny and their reward good; He will save them from punishment and give them a great reward. أُوْلَـئِكَ عَنْهَا مُبْعَدُونَلاَ يَسْمَعُونَ حَسِيَسَهَا (they will be removed far therefrom. They shall not hear the slightest sound of it,) means, they will not feel its heat in their bodies. وَهُمْ فِى مَا اشْتَهَتْ أَنفُسُهُمْ خَـلِدُونَ (while they abide in that which their own selves desire.) means, they will be safe from that which they fear, and they will have all that they love and desire. It was said that this was revealed to point out an exception in the case of those who are worshipped instead of Allah, and to exclude `Uzayr and the Messiah from their number. Hajjaj bin Muhammad Al-A`war reported from Ibn Jurayj, and `Uthman bin `Ata' reported from Ibn `Abbas: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ (Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) Hasab for Hell! (Surely) you will enter it.) Then He made an exception and said: إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى (Verily, those for whom the good has preceded from Us.) It was said that this referred to the angels and `Isa, and others who are worshipped instead of Allah. This was the view of `Ikrimah, Al-Hasan and Ibn Jurayj. Muhammad bin Ishaq bin Yasar said in his book of Sirah: "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men of Quraysh in the Masjid. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them, إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ (Certainly you and that which you are worshipping now besides Allah, are (but) Hasab for Hell! (Surely) you will enter it.) Until His Statement, وَهُمْ فِيهَا لاَ يَسْمَعُونَ (and therein they will hear not.) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari As-Sahmi. Al-Walid bin Al-Mughirah said to `Abdullah bin Al-Zab`ari, "By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad claims that we and these gods that we worship are fuel for Hell." `Abdullah bin Az-Zab`ari said: "By Allah, if I meet with him I will defeat him in argument. Ask Muhammad whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship Al-Masih, `Isa bin Maryam." Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said: «كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ، فَهُوَ مَعَ مَنْ عَبَدَهُ، إِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه» (Everyone who likes to be worshipped instead of Allah will be with the ones who worshipped him, for indeed they are worshipping the Shaytan and whoever told them to worship him.) Then Allah revealed the words: إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ - لاَ يَسْمَعُونَ حَسِيَسَهَا وَهُمْ فِى مَا اشْتَهَتْ أَنفُسُهُمْ خَـلِدُونَ (Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell). They shall not hear the slightest sound of it (Hell), while they abide in that which their own selves desire.) It was revealed about the mention of `Isa, `Uzayr and rabbis and monks who were also worshipped, who had spent their lives in devotion towards Allah, but the misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed: وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ (And they say: "The Most Gracious has begotten children. " Glory to Him! They are but honored slaves). Until His saying, وَمَن يَقُلْ مِنْهُمْ إِنِّى إِلَـهٌ مِّن دُونِهِ فَذلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِى الظَّـلِمِينَ (And if any of them should say: "Verily, I am a god besides Him," such a one We should recompense with Hell. Thus We recompense the wrongdoers.) 21:26-29. Concerning `Isa bin Maryam, the fact that he is worshipped alongside Allah, and the amazement of Al-Walid and the others who were present at the argument of `Abdullah bin Az-Zab'ari, the following words were revealed: وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ - وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ - إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ فَلاَ تَمْتَرُنَّ بِهَا (And when the son of Maryam is quoted as an example, behold, your people cry aloud (laugh out at the example). And say: "Are our gods better or is he" They quoted not the above example except for argument. Nay! But they are a quarrelsome people. He was not more than a slave. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he shall be a known sign for the Hour. Therefore have no doubt concerning it.) 43:57-61 meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour, فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ (Therefore have no doubt concerning it. And follow Me (Allah)! This is the straight path) 43:63." What Ibn Az-Zab`ari said was a serious mistake, because the Ayah was addressed to the people of Makkah concerning their worship of idols which were inanimate and could not think. It was a rebuke for their worship of them, so Allah said: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ (Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) Hasab for Hell!) How could this be applied to Al-Masih, `Uzayr and others who did righteous deeds and did not accept the worship of those who worshipped them لاَ يَحْزُنُهُمُ الْفَزَعُ الاٌّكْبَرُ (The greatest terror will not grieve them,) It was said that this means death, as was narrated by `Abdur-Razzaq from Yahya bin Rabi`ah from `Ata.' Or it was said that the greatest terror refers to the blast of the Trumpet, as Al-`Awfi said narrating from Ibn `Abbas and Abu Sinan, Sa`id bin Sinan Ash-Shaybani. This was the view favored by Ibn Jarir in his Tafsir. وَتَتَلَقَّـهُمُ الْمَلَـئِكَةُ هَـذَا يَوْمُكُمُ الَّذِى كُنتُمْ تُوعَدُونَ (and the angels will meet them, (with the greeting:) "This is your Day which you were promised".) meaning, the angels will greet them on the Day of Resurrection when they emerge from their graves with the words: هَـذَا يَوْمُكُمُ الَّذِى كُنتُمْ تُوعَدُونَ ("This is your Day which you were promised".) meaning, hope for the best.

Indeed those to whom the promise of the best reward the best status went beforehand from Us and among such are those who have just been mentioned they will be kept away from it.

As for those to whom the most beautiful has preceded from Us. To them solicitude preceded at the beginning, so friendship became manifest at the end. One must have solicitude at the beginning for there to be friendship at the end. One iota of the beginningless solicitude is better than the bliss of the two worlds. He who is caressed was caressed in the Beginningless, and he who is called was called in the Beginningless. In the Beginningless His friends drank the cup of gentleness and put on the clothing of bounty. He did the work in the Beginningless, but He made it appear to be done today. He spoke the words in the Beginningless, but He makes what was spoken heard today. He sewed and made ready the robes of honor for the friends in the Beginningless, but today He hands them over. Each day He is upon some task [55:29]. He drives the predetermined things to their appointed times. For some time the mysteries have been spoken to you, but you hear them now. The majesty of His Exaltedness is eternal, but you know today. In the Beginningless the beginningless knowledge was your deputy in knowing the beginningless attributes. In the Beginningless the eternal hearing was your deputy in listening to the beginningless speech. When a guardian has a child's property in hand, he has it as his deputy. When the child reaches maturity, he gives it back to him. In terms of allusion, He is saying that you were the infants of nonexistence when the eternal gentleness took care of your work and acted as your deputy. What bounty and generosity is left that He did not do for you? With the eternal gentleness He conveyed the prescription of the Law to your hearing, He sent the decree to your heart, He spoke of mysteries to your spirit, and He inscribed obe- dience on your limbs. He made you anticipate arrivals from the Unseen: “O you who anticipate the arrival of Our gentleness! O you who look for the marks bearing witness to Our Unseen! Nothing drives friendship into your heart other than the ruling power of Our curtaining. No one strikes the knocker on the door of your heart other than the messenger of Our kindness.” This is the reality of the beginningless beauty, which preceded to the friends and with which the Exalted Lord favored them: those to whom the most beautiful has preceded from Us. The fruit of the most beautiful is endless, for the Exalted Lord has promised, saying, “Those who do the beautiful shall have the most beautiful and an increase” [10:26]. Then He explained the outcome and final end of the folk of felicity and He joined the beginningless precedent with the endless subsequent:

As for those to whom the most beautiful has preceded from Us. To them solicitude preceded at the beginning, so friendship became manifest at the end. One must have solicitude at the beginning for there to be friendship at the end. One iota of the beginningless solicitude is better than the bliss of the two worlds. He who is caressed was caressed in the Beginningless, and he who is called was called in the Beginningless. In the Beginningless His friends drank the cup of gentleness and put on the clothing of bounty. He did the work in the Beginningless, but He made it appear to be done today. He spoke the words in the Beginningless, but He makes what was spoken heard today. He sewed and made ready the robes of honor for the friends in the Beginningless, but today He hands them over. Each day He is upon some task [55:29]. He drives the predetermined things to their appointed times. For some time the mysteries have been spoken to you, but you hear them now. The majesty of His Exaltedness is eternal, but you know today. In the Beginningless the beginningless knowledge was your deputy in knowing the beginningless attributes. In the Beginningless the eternal hearing was your deputy in listening to the beginningless speech. When a guardian has a child's property in hand, he has it as his deputy. When the child reaches maturity, he gives it back to him. In terms of allusion, He is saying that you were the infants of nonexistence when the eternal gentleness took care of your work and acted as your deputy. What bounty and generosity is left that He did not do for you? With the eternal gentleness He conveyed the prescription of the Law to your hearing, He sent the decree to your heart, He spoke of mysteries to your spirit, and He inscribed obe- dience on your limbs. He made you anticipate arrivals from the Unseen: “O you who anticipate the arrival of Our gentleness! O you who look for the marks bearing witness to Our Unseen! Nothing drives friendship into your heart other than the ruling power of Our curtaining. No one strikes the knocker on the door of your heart other than the messenger of Our kindness.” This is the reality of the beginningless beauty, which preceded to the friends and with which the Exalted Lord favored them: those to whom the most beautiful has preceded from Us. The fruit of the most beautiful is endless, for the Exalted Lord has promised, saying, “Those who do the beautiful shall have the most beautiful and an increase” [10:26]. Then He explained the outcome and final end of the folk of felicity and He joined the beginningless precedent with the endless subsequent:

As for those to whom the most beautiful has preceded from Us. To them solicitude preceded at the beginning, so friendship became manifest at the end. One must have solicitude at the beginning for there to be friendship at the end. One iota of the beginningless solicitude is better than the bliss of the two worlds. He who is caressed was caressed in the Beginningless, and he who is called was called in the Beginningless. In the Beginningless His friends drank the cup of gentleness and put on the clothing of bounty. He did the work in the Beginningless, but He made it appear to be done today. He spoke the words in the Beginningless, but He makes what was spoken heard today. He sewed and made ready the robes of honor for the friends in the Beginningless, but today He hands them over. Each day He is upon some task [55:29]. He drives the predetermined things to their appointed times. For some time the mysteries have been spoken to you, but you hear them now. The majesty of His Exaltedness is eternal, but you know today. In the Beginningless the beginningless knowledge was your deputy in knowing the beginningless attributes. In the Beginningless the eternal hearing was your deputy in listening to the beginningless speech. When a guardian has a child's property in hand, he has it as his deputy. When the child reaches maturity, he gives it back to him. In terms of allusion, He is saying that you were the infants of nonexistence when the eternal gentleness took care of your work and acted as your deputy. What bounty and generosity is left that He did not do for you? With the eternal gentleness He conveyed the prescription of the Law to your hearing, He sent the decree to your heart, He spoke of mysteries to your spirit, and He inscribed obe- dience on your limbs. He made you anticipate arrivals from the Unseen: “O you who anticipate the arrival of Our gentleness! O you who look for the marks bearing witness to Our Unseen! Nothing drives friendship into your heart other than the ruling power of Our curtaining. No one strikes the knocker on the door of your heart other than the messenger of Our kindness.” This is the reality of the beginningless beauty, which preceded to the friends and with which the Exalted Lord favored them: those to whom the most beautiful has preceded from Us. The fruit of the most beautiful is endless, for the Exalted Lord has promised, saying, “Those who do the beautiful shall have the most beautiful and an increase” [10:26]. Then He explained the outcome and final end of the folk of felicity and He joined the beginningless precedent with the endless subsequent:

As for those to whom the most beautiful has preceded from Us. To them solicitude preceded at the beginning, so friendship became manifest at the end. One must have solicitude at the beginning for there to be friendship at the end. One iota of the beginningless solicitude is better than the bliss of the two worlds. He who is caressed was caressed in the Beginningless, and he who is called was called in the Beginningless. In the Beginningless His friends drank the cup of gentleness and put on the clothing of bounty. He did the work in the Beginningless, but He made it appear to be done today. He spoke the words in the Beginningless, but He makes what was spoken heard today. He sewed and made ready the robes of honor for the friends in the Beginningless, but today He hands them over. Each day He is upon some task [55:29]. He drives the predetermined things to their appointed times. For some time the mysteries have been spoken to you, but you hear them now. The majesty of His Exaltedness is eternal, but you know today. In the Beginningless the beginningless knowledge was your deputy in knowing the beginningless attributes. In the Beginningless the eternal hearing was your deputy in listening to the beginningless speech. When a guardian has a child's property in hand, he has it as his deputy. When the child reaches maturity, he gives it back to him. In terms of allusion, He is saying that you were the infants of nonexistence when the eternal gentleness took care of your work and acted as your deputy. What bounty and generosity is left that He did not do for you? With the eternal gentleness He conveyed the prescription of the Law to your hearing, He sent the decree to your heart, He spoke of mysteries to your spirit, and He inscribed obe- dience on your limbs. He made you anticipate arrivals from the Unseen: “O you who anticipate the arrival of Our gentleness! O you who look for the marks bearing witness to Our Unseen! Nothing drives friendship into your heart other than the ruling power of Our curtaining. No one strikes the knocker on the door of your heart other than the messenger of Our kindness.” This is the reality of the beginningless beauty, which preceded to the friends and with which the Exalted Lord favored them: those to whom the most beautiful has preceded from Us. The fruit of the most beautiful is endless, for the Exalted Lord has promised, saying, “Those who do the beautiful shall have the most beautiful and an increase” [10:26]. Then He explained the outcome and final end of the folk of felicity and He joined the beginningless precedent with the endless subsequent:

As for those to whom the most beautiful has preceded from Us.To them solicitude preceded at the beginning, so friendship became manifest at the end.One must have solicitude at the beginning for there to be friendship at the end. One iota of the beginningless solicitude is better than the bliss of the two worlds. He who is caressed was caressed in the Beginningless, and he who is called was called in the Beginningless. In the Beginningless His friends drank the cup of gentleness and put on the clothing of bounty.He did the work in the Beginningless, but He made it appear to be done today. He spoke the words in the Beginningless, but He makes what was spoken heard today. He sewed and made ready the robes of honor for the friends in the Beginningless, but today He hands them over. Each day He is upon some task [55:29]. He drives the predetermined things to their appointed times. For some time the mysteries have been spoken to you, but you hear them now. The majesty of His Exaltedness is eternal, but you know today. In the Beginningless the beginningless knowledge was your deputy in knowing the beginningless attributes. In the Beginningless the eternal hearing was your deputy in listening to the beginningless speech. When a guardian has a child's property in hand, he has it as his deputy. When the child reaches maturity, he gives it back to him.In terms of allusion, He is saying that you were the infants of nonexistence when the eternal gentleness took care of your work and acted as your deputy. What bounty and generosity is left that He did not do for you? With the eternal gentleness He conveyed the prescription of the Law to your hearing, He sent the decree to your heart, He spoke of mysteries to your spirit, and He inscribed obe- dience on your limbs. He made you anticipate arrivals from the Unseen: �O you who anticipate the arrival of Our gentleness! O you who look for the marks bearing witness to Our Unseen! Nothing drives friendship into your heart other than the ruling power of Our curtaining. No one strikes the knocker on the door of your heart other than the messenger of Our kindness.�This is the reality of the beginningless beauty, which preceded to the friends and with which the Exalted Lord favored them: those to whom the most beautiful has preceded from Us. The fruit of the most beautiful is endless, for the Exalted Lord has promised, saying, �Those who do the beautiful shall have the most beautiful and an increase� [10:26]. Then He explained the outcome and final end of the folk of felicity and He joined the beginningless precedent with the endless subsequent:

إن الذين سبقت لهم منا سابقة السعادة الحسنة في علمنا بكونهم من أهل الجنة، أولئك عن النار مبعدون، فلا يدخلونها ولا يكونون قريبًا منها.

وقوله " إن الذين سبقت لهم منا الحسنى " قال عكـرمة الرحمة وقال غيره السعادة " أولئك عنها مبعدون " لما ذكر تعالى أهل النار وعذابهم بسبب شركهم بالله عطف بذكر السعداء من المؤمنين بالله ورسوله وهم الذين سبقت لهم من الله السعادة وأسلفوا الأعمال الصالحة في الدنيا كما قال تعالى " للذين أحسنوا الحسنى وزيادة " وقال " هل جزاء الإحسان إلا الإحسان " فكما أحسنوا العمل في الدنيا أحسن الله مآبهم وثوابهم ونجاهم من العذاب وحصل لهم جزيل الثواب.

وبعد هذا الحديث الذى ترتجف له القلوب . . . أتبع القرآن ذلك بحديث آخر تسر له النفوس ، وتنشرح له الصدور ، فقال - تعالى - : ( إِنَّ الذين . . . ) .الحسنى : تأنيث الأحسن ، وهى صفة لموصوف محذوف .أى : إن الذين سبقت لهم منا فى دنياهم المنزلة الحسنى بسبب إيمانهم الخالص وعملهم الصالح ، وقولهم الطيب .( أولئك ) المصوفون بتلك الصفات الحميدة ( عَنْهَا مُبْعَدُونَ ) أى : عن النار وحرها وسعيرها . . . مبعدون إبعادا تاما بفضل الله - تعالى - ورحمته .

وأما قوله ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ ) فإن أهل التأويل اختلفوا في المعنيّ به ، فقال بعضهم: عني به كل من سبقت له من الله السعادة من خلقه أنه عن النار مُبعد.*ذكر من قال ذلك: حدثنا محمد بن بشار ، قال : ثنا محمد بن جعفر ، قال : ثنا شعبة ، عن أبي بشر ، عن يوسف بن سعد وليس بابن ماهَك عن محمد بن حاطب ، قال: سمعت عليا يخطب فقرأ هذه الآية ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ ) ، قال: عثمان رضي الله عنه منهم.وقال آخرون: بل عني: منْ عبد مِن دون الله ، وهو لله طائع ولعبادة من يَعبد كاره.ذكر من قال ذلك:حدثني محمد بن عمرو ، قال : ثنا أبو عاصم ، قال : ثنا عيسى ، وحدثني الحارث ، قال : ثنا الحسن ، قال : ثنا ورقاء جميعا ، عن ابن أبي نجيح ، عن مجاهد ، في قوله ( أُولَئِكَ عَنْهَا مُبْعَدُونَ ) قال: عيسى ، وعزير ، والملائكة.حدثنا القاسم ، قال : ثنا الحسين ، قال: ثني حجاج ، عن ابن جُرَيح ، عن مجاهد ، مثله.قال ابن جريج: قوله إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ ثم استثنى فقال ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى ) .حدثنا ابن حميد ، قال : ثنا يحيى بن واضح ، عن الحسين ، عن يزيد ، عن عكرمة ، والحسن البصري قالا قال في سورة الأنبياء إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ * لَوْ كَانَ هَؤُلاءِ آلِهَةً مَا وَرَدُوهَا وَكُلٌّ فِيهَا خَالِدُونَ * لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لا يَسْمَعُونَ ثم استثنى فقال ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ ) فقد عُبدت الملائكة من دون الله ، وعُزَيرٌ وعيسى من دون الله.حدثنا أبو كُرَيب ، قال : ثنا ابن يمان ، عن أشعث ، عن جعفر ، عن سعيد ( أُولَئِكَ عَنْهَا مُبْعَدُونَ ) قال: عيسى.حدثني إسماعيل بن سيف ، قال : ثنا علي بن مسهر ، قال : ثنا إسماعيل بن أبي خالد ، عن أبي صالح في قوله ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى ) قال: عيسى ، وأمه ، وعُزَير ، والملائكة.حدثنا ابن حميد ، قال : ثنا سلمة ، عن ابن إسحاق ، قال: جلس رسول الله صلى الله عليه وسلم فيما بلغني يوما مع الوليد بن المغيرة ، فجاء النضر بن الحارث حتى جلس معهم وفي المجلس غير واحد من رجال قريش ، فتكلم رسول الله صلى الله عليه وسلم ، فعرض له النضر بن الحارث ، وكلمه رسول الله صلى الله عليه وسلم حتى أفحمه ، ثم تلا عليه وعليهم إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ * لَوْ كَانَ هَؤُلاءِ آلِهَةً مَا وَرَدُوهَا وَكُلٌّ فِيهَا خَالِدُونَ . . . إلى قوله ( وَهُمْ فِيهَا لا يَسْمَعُونَ ) ، ثم قام رسول الله صلى الله عليه وسلم ، وأقبل عبد الله بن الزّبَعْرى بن قيس بن عديّ السهمي حتى جلس ، فقال الوليد بن المغيرة لعبد الله بن الزّبَعْرى : والله ما قام النضر بن الحارث لابن عبد المطلب آنفا وما قعد ، وقد زعم أنا وما نعبد من آلهتنا هذه حصب جهنم، فقال عبد الله بن الزبعري: أما والله لو وجدته لخصمته ، فسلوا محمدا: أكلّ من عبد من دون الله في جهنم مع من عبده؟ فنحن نعبد الملائكة ، واليهود تعبد عُزَيرا ، والنصارى تعبد المسيح عيسى ابن مريم ، فعجب الوليد بن المغيرة ومن كان في المجلس من قول عبد الله بن الزّبَعْرى ، ورأوا أنه قد احتج وخاصم ، فذكر ذلك لرسول الله صلى الله عليه وسلم من قول ابن الزّبَعْرى، فقال: رسول الله صلى الله عليه وسلم: " نعم كل من أحب أن يعبد من دون الله فهو مع من عبد ، إنما يعبدون الشياطين ومن أمرهم بعبادته " ، فأنـزل الله عليه ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ ) . . . . إلى خَالِدُونَ أي عيسى ابن مريم ، وعُزير ، ومن عبدوا من الأحبار والرهبان الذي مضوا على طاعة الله ، فاتخذهم من بعدهم من أهل الضلالة أربابا من دون الله ، فأنـزل الله فيما ذكروا أنهم يعبدون الملائكة وأنها بنات الله وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ . . . إلى قوله نَجْزِي الظَّالِمِينَ .حُدثت عن الحسين ، قال: سمعت أبا معاذ يقول: أخبرنا عبيد ، قال: سمعت الضحاك ، قال: يقول ناس من الناس (إن الذين سبقت لهم منا الحسنى أولئك عنها مبعدون ) يعني من الناس أجمعين ، فليس كذلك ، إنما يعني من يعبد الآلهة وهو لله مطيع مثل عيسى وأمه وعُزَير والملائكة ، واستثنى الله هؤلاء الآلهة المعبودة التي هي ومن يعبدها في النار.حدثنا ابن سنان القزاز ، قال : ثنا الحسن بن الحسين الأشقر ، قال : ثنا أبو كدينة ، عن عطاء بن السائب ، عن سعيد بن جبير ، عن ابن عباس ، قال: لما نـزلت إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ قال المشركون: فإن عيسى يُعبد وعُزَير والشمس والقمر يُعبدون، فأنـزل الله ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ ) لعيسى وغيره.وأولى الأقوال في تأويل ذلك بالصواب قول من قال: عني بقوله ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ ) ما كان من معبود ، كان المشركون يعبدونه والمعبود لله مطيع وعابدوه بعبادتهم إياه بالله كفّار ، لأن قوله تعالى ذكره ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى ) ابتداء كلام محقق لأمر كان ينكره قوم ، على نحو الذي ذكرنا في الخبر عن ابن عباس ، فكأن المشركين قالوا لنبيّ الله صلى الله عليه وسلم إذ قال لهم إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ : ما الأمر كما تقول ، لأنا نعبد الملائكة ، ويعبد آخرون المسيح وعُزَيرا ، فقال عزّ وجلّ ردا عليهم قولهم: بل ذلك كذلك ، وليس الذي سبقت لهم منا الحسنى هم عنها مبعدون ، لأنهم غير معنيين بقولنا إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ ، فأما قول الذين قالوا ذلك استثناء من قوله إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ فقول لا معنى له ، لأن الاستثناء إنما هو إخراج المستثنى من المستثنى منه ، ولا شك أن الذين سبقت لهم منا الحسنى إنما هم إما ملائكة وإما إنس أو جانٌ ، وكلّ هؤلاء إذا ذكرتها العرب فإن أكثر ما تذكرها بمن ، لا بما ، والله تعالى ذكره إنما ذكر المعبودين الذين أخبر أنهم حَصَب جهنم بما ، قال إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ إنما أريد به ما كانوا يعبدونه من الأصنام والآلهة من الحجارة والخشب ، لا من كان من الملائكة والإنس ، فإذا كان ذلك كذلك لما وصفنا ، فقوله ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى ) جواب من الله للقائلين ما ذكرنا من المشركين مبتدأ ، وأما الحُسنى فإنها الفُعلى من الحسن ، وإنما عني بها السعادة السابقة من الله لهم .كما حدثني يونس ، قال: أخبرنا ابن وهب ، قال: قال ابن زيد ، في قوله ( إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى ) قال: الحسنى: السعادة ، وقال: سبقت السعادة لأهلها من الله ، وسبق الشقاء لأهله من الله.

( إن الذين سبقت لهم منا الحسنى ) قال بعض أهل العلم إن هاهنا بمعنى إلا الذين سبقت لهم منا الحسنى يعني السعادة والعدة الجميلة بالجنة ( أولئك عنها مبعدون ) قيل الآية عامة في كل من سبقت لهم من الله السعادة وقال أكثر المفسرين عني بذلك كل من عبد من دون الله وهو لله طائع ولعبادة من يعبده كاره وذلك أن رسول الله صلى الله عليه وسلم دخل المسجد وصناديد قريش في الحطيم وحول الكعبة ثلاثمائة وستون صنما فعرض له النضر بن الحارث ، فكلمه رسول الله صلى الله عليه وسلم حتى أفحمه ثم تلا عليه ( إنكم وما تعبدون من دون الله حصب جهنم ) الآيات الثلاثة ثم قام فأقبل عبد الله بن الزبعرى السهمي فأخبره الوليد بن المغيرة بما قال لهم رسول الله صلى الله عليه وسلم فقال عبد الله أما والله لو وجدته لخصمته فدعوا رسول الله صلى الله عليه وسلم فقال له ابن الزبعرى : أنت قلت " إنكم وما تعبدون من دون الله حصب جهنم " ؟ قال نعم ، قال أليست اليهود تعبد عزيرا والنصارى تعبد المسيح ، وبنو مليح يعبدون الملائكة؟ فقال النبي صلى الله عليه وسلم بل هم يعبدون الشياطين فأنزل الله عز وجل ( إن الذين سبقت لهم منا الحسنى ) يعني عزيرا والمسيح والملائكة ( أولئك عنها مبعدون ) وأنزل في ابن الزبعرى : ( ما ضربوه لك إلا جدلا بل هم قوم خصمون ) ( الزخرف 58 ) ، وزعم جماعة أن المراد من الآية الأصنام لأن الله تعالى قال ( وما تعبدون من دون الله ) ولو أراد به الملائكة والناس لقال ومن تعبدون من دون الله.

إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ (101) جملة { إن الذين سبقت لهم منا الحسنى } مستأنفة استئنافاً ابتدائياً دعا إليه مقابلة حكاية حال الكافرين وما يقال لهم يوم القيامة بحكاية ما يلقاه الذين آمنوا يوم القيامة وما يقال لهم . فالذين سبقت لهم الحسنى هم الفريق المقابل لفريق القرية التي سبق في علم الله إهلاكها ، ولما كان فريق القرية هم المشركين فالفريق المقابل له هم المؤمنون . ولا علاقة لهذه الجملة بجملة { إنكم وما تعبدون من دون الله حصب جهنم } [ الأنبياء : 98 ] ولا هي مخصصة لعموم قوله تعالى : { وما تعبدون من دون الله } بل قوله تعالى : { والذين سبقت لهم منا الحسنى } عام يعم كل مؤمن مات على الإيمان والعمل الصالح .والسبق ، حقيقته : تجاوز الغير في السير إلى مكان معين ، ومنه سباق الخيل ، واستعمل هنا مجازاً في ثبوت الأمن في الماضي ، يقال كان هذا في العصور السابقة ، أي التي مضت أزمانها لما بين السبق وبين التقدم من الملازمة ، أي الذين حصلت لهم الحسنى في الدنيا ، أي حصل لهم الإيمان والعمل الصالح من الله ، أي بتوفيقه وتقديره ، كما حصل الإهلاك لأضدادهم بما قدر لهم من الخذلان .والحسنى : الحالة الحسنة في الدين ، قال تعالى : { للذين أحسنوا الحسنى وزيادة } [ يونس : 26 ] أو الموعدة الحسنى ، أي تقرّرَ وعد الله إياهم بالمعاملة الحسنى . وتقدم في سورة يونس .وذِكر الموصول في تعريفهم لأن الموصول للإيماء إلى أن سبب فوزهم هو سبق تقدير الهداية لهم . وذِكر اسم الإشارة بعد ذلك لتمييزهم بتلك الحالة الحسنة ، وللتنبيه على أنهم أحرياء بما يذكر بعد اسم الإشارة من أجل ما تقدم على اسم الإشارة من الأوصاف ، وهو سبق الحسنى من الله .واختير اسم إشارة البعيد للإيماء إلى رفعة منزلتهم ، والرفعةُ تشبه بالبعد .

تفسير الآيتين 101 و102 :ـوأما المسيح، وعزير، والملائكة ونحوهم، ممن عبد من الأولياء، فإنهم لا يعذبون فيها، ويدخلون في قوله: { إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى } أي: سبقت لهم سابقة السعادة في علم الله، وفي اللوح المحفوظ وفي تيسيرهم في الدنيا لليسرى والأعمال الصالحة. { أُولَئِكَ عَنْهَا } أي: عن النار { مُبْعَدُونَ } فلا يدخلونها، ولا يكونون قريبا منها، بل يبعدون عنها، غاية البعد، حتى لا يسمعوا حسيسها، ولا يروا شخصها، { وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ } من المآكل، والمشارب، والمناكح والمناظر، مما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر، مستمر لهم ذلك، يزداد حسنه على الأحقاب.

قوله تعالى : إن الذين سبقت لهم منا الحسنى أي الجنة أولئك عنها أي عن النار مبعدون فمعنى الكلام الاستثناء ؛ ولهذا قال بعض أهل العلم : إن هاهنا بمعنى ( إلا ) وليس في القرآن غيره . وقال محمد بن حاطب : سمعت علي بن أبي طالب - رضي الله عنه - يقرأ هذه الآية على المنبر إن الذين سبقت لهم منا الحسنى فقال سمعت النبي - صلى الله عليه وسلم - يقول : إن عثمان منهم .

‘Abdullah ibn az-Zab‘ari was a famous poet of ancient times. When this verse was revealed, he urged the people to ask the Prophet Muhammad if all those being worshipped other than God along with their worshippers would go to hell. He then pointed out that, in fact, they were worshipping angels, the Jews were worshipping the Prophet ‘Uzayr and the Christians were worshipping the Messiah. The polytheists were very anxious to understand this point and asked the Prophet Muhammad about it. He replied that the one who was being worshipped, and liked to be worshipped instead of God, would accompany the worshipper. On hearing this reply, ‘Abdullah ibn az-Zab‘ari did not enter into any further arguments but embraced Islam. (Tafsir ibn Kathir, vol. III, p. 199 ). This shows that this verse refers to a deity made of stone, etc., or one who himself liked to be worshipped. One who worshipped anybody other than God and one who was so worshipped and liked to be so worshipped, would both be cast into hell in order to teach the people a lesson. Doomsday will be a terrible day. But those who fear Doomsday before its arrival, will be safe from the terror of that day. They will be sent to a world full of heavenly pleasures.

At that point Allah Ta` ala revealed the verse : إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ (Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it. - 21:101) that is those for whom Our grace and good result is ensured will be kept away from Hell. And for the same Ibn al-Ziba` ra، Allah Ta` ala has revealed this Qur’ anic verse a. وَلَمَّا ضُرِ‌بَ ابْنُ مَرْ‌يَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (43:57) that is when Ibn al-Ziba` ra put forward the example of Sayyidah Maryam (علیہا السلام) ، the people of his clan, Quraish, were overtaken by joy.

(Lo! those unto whom kindness hath gone forth before) those to whom Paradise has been enjoined; the reference here is to Ezra and Jesus (from Us, they will be far removed from thence) they will be saved from the Fire.