Tafsir al-Baghawi - Al-Baghawi - (3/298)

Tafsir al-BaghawiAl-Baghawi

al-Khattab, who informed him from Muslim ibn Yasar al-Juhani that Umar ibn al-Khattab, may Allah be pleased with him, was asked about this verse: “And when your Lord brought forth from the loins of the children of Adam their descendants”—to the end of the verse. Umar ibn al-Khattab said: “I heard the Messenger of Allah, peace and blessings be upon him, [being asked about it, whereupon the Messenger of Allah, peace and blessings be upon him, said] (1): ‘Allah, Exalted is He, created Adam, then passed His Right Hand over his back and brought forth from him offspring. He said: “I created these for Paradise, and they will perform the deeds of the people of Paradise.” Then He passed His Hand over his back and brought forth from him offspring. He said: “I created these for the Fire, and they will perform the deeds of the people of the Fire.” A man then said, “Then what is the point of deeds, O Messenger of Allah?” The Messenger of Allah, peace and blessings be upon him, replied: “When Allah, Exalted is He, creates a servant for Paradise, He causes him to perform the deeds of the people of Paradise, until he dies upon one of the deeds of the people of Paradise; thereby He admits him into Paradise. ⦗140/a⦘ And when a servant is created for the Fire, He causes him to perform the deeds of the people of the Fire, until he dies upon one of the deeds of the people of the Fire; thereby He admits him into the Fire.”’ (2)

Abu Isa said: “This is a good hadith.” Muslim ibn Yasar did not hear from Umar, though some narrators mentioned a man in this chain of transmission between Muslim ibn Yasar and Umar.

Muqatil and other exegetes said: Allah passed His Hand over the right side of Adam’s back and brought forth from him white offspring, like tiny particles moving about. He then passed His Hand over the left side of his back and brought forth from him black offspring, like tiny particles. He said: “O Adam, these are your offspring.” Then He said to them, “Am I not your Lord?” They replied, “Yes, indeed.” He then said of the white ones: “These are in Paradise by My mercy, and I do not mind; they are the companions of the right.” And He said of the black ones: “These are in the Fire, and I do not mind; they are the companions of the left.” Then He returned them all to his loins. Thus, the inhabitants of the graves are held back until all the people of the covenant have emerged from the loins of men and the wombs of women. Concerning those who broke the first covenant, Allah Most High says: “But We found not for most of them any covenant.” (Quran, al-A‘raf 7:102)

Some exegetes said that the blessed affirmed willingly, saying, “Yes, indeed,” whereas the wretched said it by way of dissimulation and unwillingly. This is the meaning of His saying: “To Him submits whoever is in the heavens and the earth, willingly or unwillingly.” (Quran, Al Imran 3:83)

They differed concerning the place where the covenant was taken. Ibn Abbas, may Allah be pleased with him, said: “In the valley of Nu‘man—a valley beside”

(1) Added from manuscript B. (2) Recorded by Abu Dawud, Kitab al-Sunnah, chapter on qadar (divine decree), 7:71-72; and by al-Tirmidhi, in the exegesis of Surat al-Araf, 8:452-455. He stated: “This is a hasan hadith; Muslim ibn Yasar did not hear from Umar.” It was also recorded by Malik in al-Muwatta, at the beginning of the section on qadar, 2:898-899; authenticated by al-Hakim, 1:27; and recorded by Imam Ahmad in al-Musnad, 1:44-45. Al-Mizzi, in Tuhfat al-Ashraf, 8:113, attributed it to al-Nasai in al-Sunan al-Kubra; as did the author in Sharh al-Sunnah, 1:139, and al-Ajurri in al-Shariah, p. 170. Al-Mundhiri stated in Tahdhib al-Sunan: “The meaning of this hadith has been authentically reported from the Prophet, peace and blessings be upon him, through eight chains, whose mention would be lengthy.” See also Ibn Kathir, 2:263-264; Shaykh Shakir’s notes in Tafsir al-Tabari, 13:234-236; and Ibn Abd al-Barr, al-Tamhid, 6:3-5.

الْخَطَّابِ أَخْبَرَهُ عَنْ مُسْلِمِ بْنِ يَسَارٍ الْجُهَنِيِّ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ﵁ سُئِلَ عَنْ هَذِهِ الْآيَةِ: ﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ﴾ الْآيَةَ. قَالَ عُمَرُ بْنُ الْخَطَّابِ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ [يُسْأَلُ عَنْهَا؟ فَقَالَ رَسُولُ اللَّهِ ﷺ] (١) "إِنَّ اللَّهَ ﷿ خَلَقَ آدَمَ ثُمَّ مَسَحَ ظَهْرَهُ بِيَمِينِهِ، فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً، فَقَالَ: خَلَقْتُ هَؤُلَاءِ لِلْجَنَّةِ وَبِعَمَلِ أَهْلِ الْجَنَّةِ يَعْمَلُونَ. ثُمَّ مَسَحَ ظَهْرَهُ فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً فَقَالَ: خَلَقْتُ هَؤُلَاءِ لِلنَّارِ وَبِعَمَلِ أَهْلِ النَّارِ يَعْمَلُونَ، فَقَالَ رَجُلٌ: فَفِيمَ الْعَمَلُ يَا رَسُولَ اللَّهِ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ اللَّهَ ﷿ إِذَا خَلَقَ الْعَبْدَ لِلْجَنَّةِ اسْتَعْمَلَهُ لِلْجَنَّةِ بِعَمَلِ أَهْلِ الْجَنَّةِ، حَتَّى يَمُوتَ عَلَى عَمَلٍ مِنْ أَعْمَالِ أَهْلِ الْجَنَّةِ، فَيُدْخِلُهُ به الجنة ١٤٠/أوَإِذَا خُلِقَ الْعَبْدُ لِلنَّارِ اسْتَعْمَلَهُ بِعَمَلِ أَهْلِ النَّارِ، حَتَّى يَمُوتَ عَلَى عَمَلٍ مِنْ أَعْمَالِ أَهْلِ النَّارِ فَيُدْخِلُهُ بِهِ النَّارَ" (٢) وَقَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ حَسَنٌ. وَمُسْلِمُ بْنُ يَسَارٍ لَمْ يَسْمَعْ مِنْ عُمَرَ، وَقَدْ ذَكَرَ بَعْضُهُمْ فِي هَذَا الْإِسْنَادِ بَيْنَ مُسْلِمِ بْنِ يَسَارٍ وَعُمَرَ رَجُلًا. قَالَ مُقَاتِلٌ وَغَيْرُهُ مِنْ أَهْلِ التَّفْسِيرِ: إِنَّ اللَّهَ مَسَحَ صَفْحَةَ ظَهْرِ آدَمَ الْيُمْنَى فَأَخْرَجَ مِنْهُ ذُرِّيَّةً بَيْضَاءَ كَهَيْئَةِ الذَّرِّ يَتَحَرَّكُونَ، ثُمَّ مَسَحَ صَفْحَةَ ظَهْرِهِ الْيُسْرَى فَأَخْرَجَ مِنْهُ ذُرِّيَّةً سَوْدَاءَ كَهَيْئَةِ الذَّرِّ، فَقَالَ: يَا آدَمُ هَذِهِ ذُرِّيَّتُكَ، ثُمَّ قَالَ لَهُمْ: أَلَسْتُ بِرَبِّكُمْ؟ قَالُوا: بَلَى، فَقَالَ لِلْبِيضِ: هَؤُلَاءِ فِي الْجَنَّةِ بِرَحْمَتِي وَلَا أُبَالِي وَهُمْ أَصْحَابُ الْيَمِينِ، وَقَالَ لِلسُّودِ: هَؤُلَاءِ فِي النَّارِ وَلَا أُبَالِي، وَهُمْ أَصْحَابُ الشِّمَالِ، ثُمَّ أَعَادَهُمْ جَمِيعًا فِي صُلْبِهِ، فَأَهْلُ الْقُبُورِ مَحْبُوسُونَ حَتَّى يَخْرُجَ أَهْلُ الْمِيثَاقِ كُلُّهُمْ مِنْ أَصْلَابِ الرِّجَالِ وَأَرْحَامِ النِّسَاءِ. قَالَ اللَّهُ تَعَالَى فِيمَنْ نَقَضَ الْعَهْدَ الْأَوَّلَ: "وَمَا وَجَدْنَا لِأَكْثَرِهِمْ مِنْ عَهْدٍ" [الْأَعْرَافُ-١٠٢] . وَقَالَ بَعْضُ أَهْلِ التَّفْسِيرِ: إِنَّ أَهْلَ السَّعَادَةِ أَقَرُّوا طَوْعًا وَقَالُوا: بَلَى، وَأَهْلَ الشَّقَاوَةِ قَالُوهُ تَقِيَّةً وَكَرْهًا، وَذَلِكَ مَعْنَى قَوْلِهِ: "وَلَهُ أَسْلَمَ من في السموات وَالْأَرْضِ طَوْعًا وَكَرْهًا" [آلُ عِمْرَانَ-٨٣] . وَاخْتَلَفُوا فِي مَوْضِعِ الْمِيثَاقِ؛ قَالَ ابْنُ عَبَّاسٍ ﵄: بِبَطْنِ نَعْمان -واد إلا جَنْبِ

(١) زيادة من "ب". (٢) أخرجه أبو داود في السنة، باب في القدر: ٧ / ٧١-٧٢، والترمذي في تفسير سورة الأعراف: ٨ / ٤٥٢-٤٥٥. وقال: هذا حديث حسن: ومسلم بن يسار لم يسمع من عمر، ومالك في الموطأ، أول القدر: ٢ / ٨٩٨-٨٩٩، وصححه الحاكم: ١ / ٢٧، وأخرجه الإمام أحمد في المسند: ١ / ٤٤-٤٥، وعزاه المزي في تحفة الأشراف: ٨ / ١١٣ للنسائي في الكبرى. والمصنف في شرح السنة: ١ / ١٣٩ والآجري في الشريعة ص (١٧٠) . قال المنذري في تهذيب السنن: معنى هذا الحديث قد صح عن النبي ﷺ من وجوه ثمانية يطول ذكرها. وانظر: ابن كثير: ٢ / ٢٦٣-٢٦٤ وما كتبه الشيخ شاكر تعليقا في تفسير الطبري: ١٣ / ٢٣٤-٢٣٦، والتمهيد لابن عبد البر ٦ / ٣-٥.