Tafsir al-Baghawi - Al-Baghawi - (3/299)

Tafsir al-BaghawiAl-Baghawi

Arafah. (1) It is also reported from him that it was at Dahnāʾ, in the land of India, (2) which is the place where Adam, peace be upon him, descended. Al-Kalbi said: “It was between Mecca and al-Ta’if.” Al-Suddi said: “Allah brought Adam, peace be upon him, out of Paradise, before he had descended from heaven, then passed His Hand over his back and brought forth his descendants.”

It is related that Allah brought them all forth, gave them forms, granted them intellects by which they could understand, and tongues by which they could speak. He then addressed them face to face—that is, visibly—and said, “Am I not your Lord?” Al-Zajjaj said: “It is possible that Allah Most High granted creatures as small as particles an understanding by which they could reason, just as He Most High says: ‘A female ant said, “O ants, enter your dwellings.”’” (Quran, al-Naml 27:18)

It is related that Allah Most High said to them all: “Know that there is no god but Me, and that I am your Lord; you have no lord besides Me. So do not associate anything with Me. Indeed, I shall take vengeance upon whoever associates partners with Me and does not believe in Me. I shall send to you messengers who will remind you of My covenant and My pledge, and I shall send down to you Books.” They all spoke and said, “We bear witness that You are our Lord and our God; we have no lord besides You.” Thereupon, He took their covenants, then recorded their lifespans, provisions, and afflictions. Adam looked at them and saw among them the wealthy and the poor, the handsome and those otherwise. He said, “My Lord, why did You not make them equal?” He replied, “I love to be thanked.”

After He had made them affirm His oneness and made some of them witnesses over others, He returned them to Adam’s loins. Thus, the Hour will not come until every person whose covenant He took has been born. (3) This is the meaning of His saying, Most High: “And when your Lord took from the children of Adam—from their backs—their descendants.” That is, from the backs of the children of Adam, their descendants. The people of Medina, Abu Amr, and Ibn Amir recited it in the plural, dhurriyyatihim (“their descendants”), with the final ta in the genitive; the others recited it in the singular, dhurriyyatahum (“their descendants”), with the final ta in the accusative.

If it is asked: What is the meaning of His saying, “And when your Lord took from the children of Adam—from their backs,” when He brought them forth from Adam’s back? The answer is that Allah brought forth Adam’s descendants, some from the backs of others, in the successive manner in which sons are born from fathers. Thus, there was no need to mention Adam’s back, since it was known that they were all his children and had been brought forth from his back. (4)

(1) See Tafsir al-Tabari, 12:222; al-Mustadrak by al-Hakim, 1:27; and Majma al-Zawaid by al-Haythami, 7:25, 188-189. Al-Hafiz Ibn Kathir cited it through the narrations of Imam Ahmad and al-Nasai in al-Tafsir as a marfu report (attributed directly to the Prophet), and mentioned the reports from Ibn Abbas as mawquf (attributed only to a Companion). He said: “This is more widely transmitted and more firmly established. And Allah knows best.” Tafsir Ibn Kathir, 2:263. (2) See Tafsir al-Tabari, 13:225, with Shaykh Shakir’s commentary. (3) See Tafsir al-Tabari, 3:238-239; al-Musnad, 5:125; al-Mustadrak, 2:323; and Majma al-Zawaid, 7:25. (4) After citing the reports concerning the extraction of the progeny and their being made to testify, al-Hafiz Ibn Abd al-Barr, may Allah have mercy on him, said: “Much effort has been devoted to tracing the sources of the reports in this chapter, and the mutakallimun (speculative theologians) have spoken extensively about it. Ahl al-Sunnah (the people of the Sunnah) are united in believing in and affirming these reports, and in refraining from disputing about them. Allah alone grants protection and success.” Al-Tamhid, 16:12. Al-Hafiz Ibn Kathir cited the reports in Tafsir Ibn Kathir, 2:262-265, then said: “These hadiths indicate that Allah, Most High, brought forth Adam’s progeny from his loins and distinguished between the people of Paradise and the people of Hell. As for making them testify there that He was their Lord, this occurs only in the hadith of Kulthum ibn Jubayr from Said ibn Jubayr from Ibn Abbas, and in the hadith of Abdullah ibn Amr. We have explained that both are mawquf, not marfu ... Hence, the early and later scholars held that the intended meaning of this testimony is only their fitrah (innate disposition) toward tawhid (affirmation of Allah’s oneness), as indicated in the hadiths of Abu Hurayrah and Iyad ibn Himar al-Mujashii, and in the narration of al-Hasan al-Basri from al-Aswad ibn Sari. Al-Hasan al-Basri interpreted the verse in this manner ...” See also Tafsir Fakhr al-Razi, 15:50-56; Silsilat al-Ahadith al-Sahihah by al-Albani, 4:158-163; Dar Ta'arud al-Aql wa al-Naql by Shaykh al-Islam Ibn Taymiyyah, 8:359 ff.; and Tafsir al-Qurtubi, 7:313 ff.

عَرَفَةَ - (١) وَرُوِيَ عَنْهُ أَيْضًا: أَنَّهُ بِدَهْنَاءَ مِنْ أَرْضِ الْهِنْدِ (٢) وَهُوَ الْمَوْضِعُ الَّذِي هَبَطَ آدَمُ ﵇ عَلَيْهِ. وَقَالَ الْكَلْبِيُّ: بَيْنَ مَكَّةَ وَالطَّائِفِ، وَقَالَ السُّدِّيُّ: أَخْرَجَ اللَّهُ آدَمَ ﵇ مِنَ الْجَنَّةِ فَلَمْ يَهْبِطْ مِنَ السَّمَاءِ ثُمَّ مَسَحَ ظَهْرَهُ فَأَخْرَجَ ذُرِّيَّتَهُ. وَرُوِيَ: أَنَّ اللَّهَ أَخْرَجَهُمْ جَمِيعًا وَصَوَّرَهُمْ وَجَعَلَ لَهُمْ عُقُولًا يَعْلَمُونَ بِهَا وَأَلْسُنًا يَنْطِقُونَ بِهَا ثُمَّ كَلَّمَهُمْ قُبُلًا -يَعْنِي عِيَانًا -وَقَالَ أَلَسْتُ بِرَبِّكُمْ؟ وَقَالَ الزَّجَّاجُ وَجَائِزٌ أَنْ يَكُونَ اللَّهُ تَعَالَى جَعَلَ لِأَمْثَالِ الذَّرِّ فَهْمًا تَعْقِلُ بِهِ، كَمَا قَالَ تَعَالَى: "قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ" [النَّمْلُ-١٨] . وَرُوِيَ أَنَّ اللَّهَ تَعَالَى قَالَ لهم جميعا: اعملوا أَنَّهُ لَا إِلَهَ غَيْرِي وَأَنَا رَبُّكُمْ لَا رَبَّ لَكُمْ غَيْرِي فَلَا تُشْرِكُوا بِي شَيْئًا، فَإِنِّي سَأَنْتَقِمُ مِمَّنْ أَشْرَكَ بِي وَلَمْ يُؤْمِنْ بِي، وَإِنِّي مُرْسِلٌ إِلَيْكُمْ رُسُلًا يُذَكِّرُونَكُمْ عَهْدِي وَمِيثَاقِي، وَمُنَزِّلٌ عَلَيْكُمْ كُتُبًا، فَتَكَلَّمُوا جَمِيعًا، وَقَالُوا: شَهِدْنَا أَنَّكَ رَبُّنَا وَإِلَهُنَا لَا رَبَّ لَنَا غَيْرَكَ، فَأَخَذَ بِذَلِكَ مَوَاثِيقَهُمْ، ثُمَّ كَتَبَ آجَالَهُمْ وَأَرْزَقَاهُمْ وَمَصَائِبَهُمْ، فَنَظَرَ إِلَيْهِمْ آدَمُ فَرَأَى مِنْهُمُ الْغَنِيَّ وَالْفَقِيرَ وَحَسَنَ الصُّورَةِ وَدُونَ ذَلِكَ، فَقَالَ: رَبِّ لَوْلَا سَوَّيْتَ بَيْنَهُمْ؟ قَالَ: إِنِّي أُحِبُّ أَنْ أُشْكَرَ، فَلَمَّا قَرَّرَهُمْ بِتَوْحِيدِهِ وَأَشْهَدَ بَعْضَهُمْ عَلَى بَعْضٍ أَعَادَهُمْ إِلَى صُلْبِهِ فَلَا تَقُومُ السَّاعَةُ حَتَّى يُولَدَ كُلُّ مَنْ أَخَذَ مِيثَاقَهُ (٣) فَذَلِكَ قَوْلُهُ تَعَالَى: "وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ" أَيْ: مِنْ ظُهُورِ بَنِي آدَمَ ذُرِّيَّتَهُمْ، قَرَأَ أَهْلُ الْمَدِينَةِ وَأَبُو عَمْرٍو وَابْنُ عَامِرٍ: "ذُرِّيَّاتِهِمْ" بِالْجَمْعِ وَكَسْرِ التَّاءِ، وَقَرَأَ الْآخَرُونَ "ذُرِّيَّتَهُمْ" عَلَى التَّوْحِيدِ، وَنَصْبِ التَّاءِ. فَإِنْ قِيلَ: مَا مَعْنَى قَوْلِهِ "وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ" وَإِنَّمَا أَخْرَجَهُمْ مِنْ ظَهْرِ آدَمَ؟ قِيلَ: إِنَّ اللَّهَ أَخْرَجَ ذُرِّيَّةَ آدَمَ بعضهم من ذرية آدم بَعْضَهُمْ مِنْ ظُهُورِ بَعْضٍ عَلَى نَحْوِ مَا يَتَوَالَدُ الْأَبْنَاءُ مِنَ الْآبَاءِ فِي التَّرْتِيبِ، فَاسْتَغْنَى عَنْ ذِكْرِ ظَهْرِ آدَمَ لِمَا عُلِمَ أَنَّهُمْ كُلُّهُمْ بَنُوُهُ وَأُخْرِجُوا مِنْ ظَهْرِهِ (٤)

(١) انظر: تفسير الطبري: ١٢ / ٢٢٢، المستدرك للحاكم: ١ / ٢٧، مجمع الزوائد للهيثمي: ٧ / ٢٥،١٨٨-١٨٩. وساقه الحافظ ابن كثير من رواية الإمام أحمد والنسائي في التفسير مرفوعا وذكر الروايات عن ابن عباس موقوفا وقال: هذا أكثر وأثبت. والله أعلم. التفسير: ٢ / ٢٦٣. (٢) انظر: تفسير الطبري: ١٣ / ٢٢٥ مع تعليق الشيخ شاكر. (٣) انظر: الطبري: ٣ / ٢٣٨-٢٣٩، المسند: ٥ / ١٢٥، المستدرك ٢ / ٣٢٣، مجمع الزوائد ٧ / ٢٥. (٤) قال الحافظ ابن عبد البر ﵀ بعد أن ساق روايات أخذ الذرية والإشهاد: "قد أكثر الناس من تخريج الآثار في هذا الباب، وأكثر المتكلمون من الكلام فيه. وأهل السنة مجتمعون على الإيمان بهذه الآثار واعتقادها وترك المجادلة فيها. وبالله العصمة والتوفيق". التمهيد: ١٦ / ١٢. وساق الحافظ ابن كثير الروايات في التفسير: ٢ / ٢٦٢-٢٦٥ ثم قال: " ... فهذه الأحاديث دالة على أن الله ﷿ استخرج ذرية آدم من صلبه، وميَّز ين أهل الجنة وأهل النار. وأما الإشهاد عليهم هناك بأنه ربهم فما هو إلا في حديث كلثوم بن جبير عن سعيد بن جبير عن ابن عباس، وفي حديث عبد الله بن عمرو، وقد بينا أنهما موقوفان، لا مرفوعان - ... - ومن ثم قال القائلون من السلف والخلف: إن المراد بهذا الإشهاد إنما هو فطرهم على التوحيد كما في حديث أبي هريرة وعياض بن عمار المجاشعي، ومن رواية الحسن البصري عن الأسود بن سريع. وقد فسر الحسن البصري الآية بذلك ... ". وانظر: تفسير الفخر الرازي: ١٥ / ٥٠-٥٦، سلسلة الأحاديث الصحيحة للألباني: ٤ / ١٥٨-١٦٣، درء تعارض العقل والنقل لشيخ الإسلام ابن تيمية: ٨ / ٣٥٩، وما بعدها، تفسير القرطبي: ٧ / ٣١٣ وما بعدها.