Tafsir al-Baghawi - Al-Baghawi - (4/301)

Tafsir al-BaghawiAl-Baghawi

It was also said that the verse refers to the two angels seated on the right and on the left, recording good deeds and evil deeds, as Allah the Exalted says: “When the two recording angels receive, seated on the right and on the left.” (Qaf 17) Ibn Jurayj said: The meaning of “they guard him” is that, by Allah’s command, they keep a record of his deeds—namely, his good deeds and evil deeds.

It was also said that the pronoun in His words, “for him,” refers to the Messenger of Allah, may Allah’s peace and blessings be upon him. Juwaybir narrated from al-Dahhak, from Ibn Abbas, may Allah be pleased with him, that he said: “He has successive angels,” meaning that Muhammad, may Allah’s peace and blessings be upon him, has guardians from the Most Merciful before him and behind him, protecting him by Allah’s command—that is, from the evil of the jinn (1) and from the calamities of night and day (2).

Abd al-Rahman ibn Zayd said: These verses were revealed concerning Amir ibn al-Tufayl and Arbad ibn Rabi'ah. Their story, according to what al-Kalbi narrated from Abu Salih, from Ibn Abbas, may Allah be pleased with him, was as follows: Amir ibn al-Tufayl and Arbad ibn Rabi'ah, both of the tribe of Banu Amir, came intending to confront the Messenger of Allah, may Allah’s peace and blessings be upon him, while he was seated in the mosque with a group of his Companions. They entered the mosque, and the people craned their necks to look at Amir because of his beauty. He was one-eyed, yet he was among the [most eminent] of men (3). 189/A A man said: “O Messenger of Allah, here is Amir ibn al-Tufayl coming toward you.” He said: “Leave him; if Allah wills good for him, He will guide him.”

Amir approached until he stood before him and said, “O Muhammad, what will I have if I submit to Islam?”

He replied, “You will have the same rights as the Muslims, and bear the same obligations as the Muslims.”

Amir said, “Will you grant me authority after you?”

He replied, “That is not for me to decide. It belongs only to Allah, mighty and majestic is He; He grants it to whomever He wills.”

Amir said, “Then will you put me in charge of the desert-dwellers while you remain in charge of the town-dwellers?” He replied, “No.”

Amir said, “Then what will you grant me?”

He replied, “I will grant you the reins of horses, with which you may wage expeditions.”

Amir said, “Do I not already possess that today? Come with me, so that I may speak with you.” The Messenger of Allah, may Allah’s peace and blessings be upon him, rose and went with him.

Amir (4) had instructed Arbad ibn Rabi'ah: “When you see me speaking with him, go around behind him and strike him with the sword.” Amir then began to argue with and press the Messenger of Allah, may Allah’s peace and blessings be upon him, while Arbad circled behind the Prophet, may Allah’s peace and blessings be upon him, intending to strike him. He began to draw his sword

(1) Omitted in manuscript B. (2) This interpretation occurs within the forthcoming hadith of Ibn Abbas concerning the story of Arbad; see the following note. (3) Manuscript B reads: “ajmala” (more beautiful). (4) Omitted in manuscript B.

وَقِيلَ: الْآيَةُ فِي الْمَلَكَيْنِ الْقَاعِدَيْنِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ يَكْتُبَانِ الْحَسَنَاتِ وَالسَّيِّئَاتِ، كَمَا قَالَ اللَّهُ تَعَالَى: ﴿إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ﴾ (ق -١٧) . قَالَ ابْنُ جُرَيْجٍ: مَعْنَى يَحْفَظُونَهُ أَيْ: يَحْفَظُونَ عَلَيْهِ أَعْمَالَهُ مِنْ أَمْرِ اللَّهِ، يَعْنِي: الْحَسَنَاتِ وَالسَّيِّئَاتِ. وَقِيلَ: الْهَاءُ فِي قَوْلِهِ "لَهُ": رَاجِعَةٌ إِلَى رَسُولِ اللَّهِ ﷺ. رَوَى جُوَيْبِرٌ عَنِ الضَّحَّاكِ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: لَهُ مُعَقِّبَاتٌ يَعْنِي لِمُحَمَّدٍ ﷺ حُرَّاسٌ مِنَ الرَّحْمَنِ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ [يَعْنِي: مِنْ شَرِّ الْجِنِّ] (١) وَطَوَارِقِ اللَّيْلِ وَالنَّهَارِ (٢) . وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ زَيْدٍ: نَزَلَتْ هَذِهِ الْآيَاتُ فِي عَامِرِ بْنِ الطُّفَيْلِ، وَأَرْبَدَ بْنِ رَبِيعَةَ، وَكَانَتْ قِصَّتُهُمَا عَلَى مَا رَوَى الْكَلْبِيُّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: أَقْبَلَ عَامِرُ بْنُ الطُّفَيْلِ وَأَرْبَدُ بْنُ رَبِيعَةَ، وَهُمَا عَامِرِيَّانِ، يُرِيدَانِ رَسُولَ اللَّهِ ﷺ، وَهُوَ جَالِسٌ فِي الْمَسْجِدِ فِي نَفَرٍ مِنْ أَصْحَابِهِ، فَدَخْلَا الْمَسْجِدَ فَاسْتَشْرَفَ النَّاسُ لِجَمَالِ عَامِرٍ، وَكَانَ أَعْوَرَ وَكَانَ مِنْ [أجلَّ] (٣) الناس ١٨٩/أفَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ، هَذَا عَامِرُ بْنُ الطُّفَيْلِ قَدْ أَقْبَلَ نَحْوَكَ، فَقَالَ: دَعْهُ فَإِنْ يَرِدِ اللَّهُ بِهِ خَيْرًا يَهْدِهِ. فَأَقْبَلَ حَتَّى قَامَ عَلَيْهِ، فَقَالَ: يَا مُحَمَّدُ مَالِي إِنْ أَسْلَمْتُ؟ قَالَ: "لَكَ مَا لِلْمُسْلِمِينَ وَعَلَيْكَ مَا عَلَى الْمُسْلِمِينَ". قَالَ: تَجْعَلُ لِيَ الْأَمْرَ بَعْدَكَ. قَالَ: لَيْسَ ذَلِكَ إِلَيَّ، إِنَّمَا ذَلِكَ إِلَى اللَّهِ ﷿، يَجْعَلُهُ حَيْثُ يَشَاءُ. قَالَ: فَتَجْعَلُنِي عَلَى الْوَبَرِ وَأَنْتَ عَلَى الْمَدَرِ، قَالَ: لَا. قَالَ: فَمَاذَا تَجْعَلُ لِي؟ قَالَ: أَجْعَلُ لَكَ أَعِنَّةَ الْخَيْلِ تَغْزُو عَلَيْهَا. قَالَ: أَوَلَيِسَ ذَلِكَ إِلَيَّ الْيَوْمَ؟ قُمْ مَعِي أُكَلِّمْكَ. فَقَامَ مَعَهُ رَسُولُ اللَّهِ ﷺ. وَكَانَ [عَامِرٌ] (٤) أَوْصَى إِلَى أَرْبَدَ بْنِ رَبِيعَةَ إِذَا رَأَيْتَنِي أُكَلِّمُهُ فَدُرْ مِنْ خَلْفِهِ فَاضْرِبْهُ بِالسَّيْفِ، فَجَعَلَ يُخَاصِمُ رَسُولَ اللَّهِ ﷺ وَيُرَاجِعُهُ فَدَارَ أَرْبَدُ خَلْفَ النَّبِيِّ ﷺ لِيَضْرِبَهُ، فَاخْتَرَطَ مِنْ سَيْفِهِ

(١) ساقط من "ب". (٢) هذا التفسير جاء ضمن حديث ابن عباس الآتي في قصة أربد، انظر التعليق التالي. (٣) في "ب": أجمل. (٤) ساقط من "ب".